Exodus 4:14

4:14 Then the Lord became angry with ¹  Moses, and he said, “What about ²  your brother Aaron the Levite? ³  I know that he can speak very well. ⁴  Moreover, he is coming ⁵  to meet you, and when he sees you he will be glad in his heart. ⁶ 

Numbers 12:9

12:9 The anger of the Lord burned against them, and he departed.

Deuteronomy 3:26

3:26 But the Lord was angry at me because of you and would not listen to me. Instead, he ⁷  said to me, “Enough of that! ⁸  Do not speak to me anymore about this matter.

Deuteronomy 9:8

9:8 At Horeb you provoked him and he was angry enough with you to destroy you.

Deuteronomy 9:20

9:20 The Lord was also angry enough at Aaron to kill him, but at that time I prayed for him ⁹  too.

Deuteronomy 9:2

9:2 They include the Anakites, ¹⁰  a numerous ¹¹  and tall people whom you know about and of whom it is said, “Who is able to resist the Anakites?”

Deuteronomy 6:7

6:7 and you must teach ¹²  them to your children and speak of them as you sit in your house, as you walk along the road, ¹³  as you lie down, and as you get up.

Deuteronomy 11:27

11:27 the blessing if you take to heart ¹⁴  the commandments of the Lord your God that I am giving you today,

Deuteronomy 11:1

Reiteration of the Call to Obedience

11:1 You must love the Lord your God and do what he requires; keep his statutes, ordinances, and commandments ¹⁵  at all times.

Deuteronomy 21:7

21:7 Then they must proclaim, “Our hands have not spilled this blood, nor have we ¹⁶  witnessed the crime. ¹⁷ 

Psalms 78:58-60

78:58 They made him angry with their pagan shrines, ¹⁸ 

and made him jealous with their idols.

78:59 God heard and was angry;

he completely rejected Israel.

78:60 He abandoned ¹⁹  the sanctuary at Shiloh,

the tent where he lived among men.

Psalms 90:7-8

90:7 Yes, ²⁰  we are consumed by your anger;

we are terrified by your wrath.

90:8 You are aware of our sins; ²¹ 

you even know about our hidden sins. ²² 

[4:14]  ¹ tn Heb “and the anger of Yahweh burned against.”

[4:14]  ² tn Heb “Is not” or perhaps “Is [there] not.”

[4:14]  ³ sn S. R. Driver (Exodus, 29) suggests that the term “Levite” may refer to a profession rather than ancestry here, because both Moses and Aaron were from the tribe of Levi and there would be little point in noting that ancestry for Aaron. In thinking through the difficult problem of the identity of Levites, he cites McNeile as saying “the Levite” referred to one who had had official training as a priest (cf. Judg 17:7, where a member of the tribe of Judah was a Levite). If it was the duty of the priest to give “torah” – to teach – then some training in the power of language would have been in order.

[4:14]  ⁴ tn The construction uses the Piel infinitive absolute and the Piel imperfect to express the idea that he spoke very well: דַבֵּר יְדַבֵּר (dabber yÿdabber).

[4:14]  ⁵ tn The particle הִנֵּה (hinneh) with the participle points to the imminent future; it means “he is about to come” or “here he is coming.”

[4:14]  ⁶ sn It is unlikely that this simply means that as a brother he will be pleased to see Moses, for the narrative has no time for that kind of comment. It is interested in more significant things. The implication is that Aaron will rejoice because of the revelation of God to Moses and the plan to deliver Israel from bondage (see B. Jacob, Exodus, 93).

[3:26]  ⁷ tn Heb “the Lord.” For stylistic reasons the pronoun (“he”) has been used in the translation here.

[3:26]  ⁸ tn Heb “much to you” (an idiom).

[9:20]  ⁹ tn Heb “Aaron.” The pronoun is used in the translation to avoid redundancy.

[9:2]  ¹⁰ sn Anakites. See note on this term in Deut 1:28.

[9:2]  ¹¹ tn Heb “great and tall.” Many English versions understand this to refer to physical size or strength rather than numbers (cf. “strong,” NIV, NCV, NRSV, NLT).

[6:7]  ¹² tn Heb “repeat” (so NLT). If from the root I שָׁנַן (shanan), the verb means essentially to “engrave,” that is, “to teach incisively” (Piel); note NAB “Drill them into your children.” Cf. BDB 1041-42 s.v.

[6:7]  ¹³ tn Or “as you are away on a journey” (cf. NRSV, TEV, NLT); NAB “at home and abroad.”

[11:27]  ¹⁴ tn Heb “listen to,” that is, obey.

[11:1]  ¹⁵ tn This collocation of technical terms for elements of the covenant text lends support to its importance and also signals a new section of paraenesis in which Moses will exhort Israel to covenant obedience. The Hebrew term מִשְׁמָרוֹת (mishmarot, “obligations”) sums up the three terms that follow – חֻקֹּת (khuqot), מִשְׁפָּטִים (mishppatim), and מִצְוֹת (mitsot).

[21:7]  ¹⁶ tn Heb “our eyes.” This is a figure of speech known as synecdoche in which the part (the eyes) is put for the whole (the entire person).

[21:7]  ¹⁷ tn Heb “seen”; the implied object (the crime committed) has been specified in the translation for clarity.

[78:58]  ¹⁸ tn Traditionally, “high places.”

[78:60]  ¹⁹ tn Or “rejected.”

[90:7]  ²⁰ tn Or “for.”

[90:8]  ²¹ tn Heb “you set our sins in front of you.”

[90:8]  ²² tn Heb “what we have hidden to the light of your face.” God’s face is compared to a light or lamp that exposes the darkness around it.