Exodus 16:15

16:15 When ¹  the Israelites saw it, they said to one another, ²  “What is it?” because they did not know what it was. ³  Moses said to them, “It is the bread ⁴  that the Lord has given you for food. ⁵ 

Joshua 2:4

2:4 But the woman hid the two men ⁶  and replied, “Yes, these men were clients of mine, ⁷  but I didn’t know where they came from.

Joshua 8:14

8:14 When the king of Ai saw Israel, he and his whole army quickly got up the next day and went out to fight Israel at the meeting place near the Arabah. ⁸  But he did not realize ⁹  men were hiding behind the city. ¹⁰ 

Jude 1:20

1:20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit, ¹¹ 

Mark 9:6

9:6 (For they were afraid, and he did not know what to say.) ¹² 

Mark 14:40

14:40 When he came again he found them sleeping; they could not keep their eyes open. ¹³  And they did not know what to tell him.

Luke 2:49

2:49 But ¹⁴  he replied, ¹⁵  “Why were you looking for me? ¹⁶  Didn’t you know that I must be in my Father’s house?” ¹⁷ 

John 5:13

5:13 But the man who had been healed did not know who it was, for Jesus had slipped out, since there was a crowd in that place.

Acts 12:9

12:9 Peter ¹⁸  went out ¹⁹  and followed him; ²⁰  he did not realize that what was happening through the angel was real, ²¹  but thought he was seeing a vision.

Acts 23:5

23:5 Paul replied, ²²  “I did not realize, ²³  brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.’” ²⁴ 

[16:15]  ¹ tn The preterite with vav consecutive is here subordinated to the next verb as a temporal clause. The main point of the verse is what they said.

[16:15]  ² tn Heb “a man to his brother.”

[16:15]  ³ tn The text has: מָן הוּא כִּי לאֹ יָדְעוּ מַה־הוּא (man hu’ ki lo’ yadÿ’u mah hu’). From this statement the name “manna” was given to the substance. מָן for “what” is not found in Hebrew, but appears in Syriac as a contraction of ma den, “what then?” In Aramaic and Arabic man is “what?” The word is used here apparently for the sake of etymology. B. S. Childs (Exodus [OTL], 274) follows the approach that any connections to words that actually meant “what?” are unnecessary, for it is a play on the name (whatever it may have been) and therefore related only by sound to the term being explained. This, however, presumes that a substance was known prior to this account – a point that Deuteronomy does not seem to allow. S. R. Driver says that it is not known how early the contraction came into use, but that this verse seems to reflect it (Exodus, 149). Probably one must simply accept that in the early Israelite period man meant “what?” There seems to be sufficient evidence to support this. See EA 286,5; UT 435; DNWSI 1:157.

[16:15]  ⁴ sn B. Jacob (Exodus, 454-55) suggests that Moses was saying to them, “It is not manna. It is the food Yahweh has given you.” He comes to this conclusion based on the strange popular etymology from the interrogative word, noting that people do not call things “what?”

[16:15]  ⁵ sn For other views see G. Vermès, “‘He Is the Bread’ Targum Neofiti Ex. 16:15,” SJLA 8 (1975): 139-46; and G. J. Cowling, “Targum Neofiti Ex. 16:15,” AJBA (1974-75): 93-105.

[2:4]  ⁶ tn Heb “The woman took the two men and hid him.” The third masculine singular pronominal suffix on “hid” has to be a scribal error (see GKC §135.p).

[2:4]  ⁷ tn Heb “the men came to me.” See the note on this phrase in v. 3.

[8:14]  ⁸ tn Heb “When the king of Ai saw, the men of Ai hurried and rose early and went out to meet Israel for battle, he and all his people at the meeting place before the Arabah.”

[8:14]  ⁹ tn Or “know.”

[8:14]  ¹⁰ tn Heb “that (there was) an ambush for him behind the city.”

[1:20]  ¹¹ tn The participles in v. 20 have been variously interpreted. Some treat them imperativally or as attendant circumstance to the imperative in v. 21 (“maintain”): “build yourselves up…pray.” But they do not follow the normal contours of either the imperatival or attendant circumstance participles, rendering this unlikely. A better option is to treat them as the means by which the readers are to maintain themselves in the love of God. This both makes eminently good sense and fits the structural patterns of instrumental participles elsewhere.

[9:6]  ¹² sn This is a parenthetical note by the author.

[14:40]  ¹³ tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).

[2:49]  ¹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:49]  ¹⁵ tn Grk “he said to them.”

[2:49]  ¹⁶ tn Grk “Why is it that you were looking for me?”

[2:49]  ¹⁷ tn Or “I must be about my Father’s business” (so KJV, NKJV); Grk “in the [things] of my Father,” with an ellipsis. This verse involves an idiom that probably refers to the necessity of Jesus being involved in the instruction about God, given what he is doing. The most widely held view today takes this as a reference to the temple as the Father’s house. Jesus is saying that his parents should have known where he was.

[12:9]  ¹⁸ tn Grk “And going out he followed.”

[12:9]  ¹⁹ tn Grk “Peter going out followed him.” The participle ἐξελθών (exelqwn) has been translated as a finite verb due to requirements of contemporary English style.

[12:9]  ²⁰ tn The word “him” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[12:9]  ²¹ tn Grk “what was done through the angel was a reality” (see BDAG 43 s.v. ἀληθής 3).

[23:5]  ²² tn Grk “said.”

[23:5]  ²³ tn Or “know.”

[23:5]  ²⁴ sn A quotation from Exod 22:28. This text defines a form of blasphemy. Paul, aware of the fact that he came close to crossing the line, backed off out of respect for the law.