Discovery BoxExodus 37:9
Context37:9 The cherubim were spreading their wings 1 upward, overshadowing the atonement lid with their wings. The cherubim 2 faced each other, 3 looking toward the atonement lid. 4
Exodus 18:8
Context18:8 Moses told his father-in-law all that the Lord had done to Pharaoh and to Egypt for Israel’s sake, and all the hardship 5 that had come on them 6 along the way, and how 7 the Lord had delivered them.
Exodus 13:17
Context13:17 8 When Pharaoh released 9 the people, God did not lead them 10 by the way to the land 11 of the Philistines, 12 although 13 that was nearby, for God said, 14 “Lest 15 the people change their minds 16 and return to Egypt when they experience 17 war.”
[37:9] 1 tn The construction is a participle in construct followed by the genitive “wings” – “spreaders of wings.”
[37:9] 2 tn “The cherubim” has been placed here instead of in the second clause to produce a smoother translation.
[37:9] 3 tn Heb “and their faces a man to his brother.”
[37:9] 4 tn Heb “to the atonement lid were the faces of the cherubim.”
[18:8] 5 tn A rare word, “weariness” of the hardships.
[18:8] 7 tn Here “how” has been supplied.
[13:17] 9 sn This short section (vv. 17-22) marks the beginning of the journey of the Israelites toward the sea and Sinai. The emphasis here is on the leading of Yahweh – but this leading is manifested in a unique, supernatural way – unlikely to be repeated with these phenomena. Although a primary application of such a passage would be difficult, the general principle is clear: God, by his clear revelation, leads his people to the fulfillment of the promise. This section has three short parts: the leading to the sea (17-18), the bones of Joseph (19), and the leading by the cloud and pillar (20-22).
[13:17] 10 tn The construction for this temporal clause is the temporal indicator with the vav (ו) consecutive, the Piel infinitive construct with a preposition, and then the subjective genitive “Pharaoh.”
[13:17] 11 sn The verb נָחָה (nakhah, “to lead”) is a fairly common word in the Bible for God’s leading of his people (as in Ps 23:3 for leading in the paths of righteousness). This passage illustrates what others affirm, that God leads his people in a way that is for their own good. There were shorter routes to take, but the people were not ready for them.
[13:17] 12 tn The word “way” is an adverbial accusative, providing the location for the verb “lead”; it is in construct so that “land of the Philistines” is a genitive of either indirect object (“to the land”) or location (“in” or “through” the land).
[13:17] 13 sn The term Philistines has been viewed by modern scholarship as an anachronism, since the Philistines were not believed to have settled in the region until the reign of Rameses III (in which case the term would not fit either the early or the late view of the exodus). But the OT clearly refers to Philistines in the days of the patriarchs. The people there in the earlier period may have been Semites, judging from their names, or they may have been migrants from Crete in the early time. The Philistines after the exodus were of Greek origin. The danger of warfare at this time was clearly with Canaanitish tribes. For further details, see K. A. Kitchen, “The Philistines,” Peoples of Old Testament Times, 53-54; J. M. Grintz, “The Immigration of the First Philistines in the Inscriptions,” Tarbiz 17 (1945): 32-42, and Tarbiz 19 (1947): 64; and E. Hindson, The Philistines and the Old Testament (Grand Rapids: Baker, 1970), 39-59.
[13:17] 14 tn The particle כִּי (ki) introduces a concessive clause here (see R. J. Williams, Hebrew Syntax, 73, §448).
[13:17] 16 tn Before a clause this conjunction פֶּן (pen) expresses fear or precaution (R. J. Williams, Hebrew Syntax, 75-76, §461). It may be translated “lest, else,” or “what if.”
[13:17] 17 tn יִנָּחֵם (yinnakhem) is the Niphal imperfect of נָחַם (nakham); it would normally be translated “repent” or “relent.” This nontheological usage gives a good illustration of the basic meaning of having a change of mind or having regrets.
