Discovery BoxGenesis 32:30
Context32:30 So Jacob named the place Peniel, 1 explaining, 2 “Certainly 3 I have seen God face to face 4 and have survived.” 5
Exodus 33:18-23
Context33:18 And Moses 6 said, “Show me your glory.” 7
33:19 And the Lord 8 said, “I will make all my goodness 9 pass before your face, and I will proclaim the Lord by name 10 before you; I will be gracious to whom I will be gracious, I will show mercy to whom I will show mercy.” 11 33:20 But he added, “You cannot see my face, for no one can 12 see me and live.” 13 33:21 The Lord said, “Here 14 is a place by me; you will station yourself 15 on a rock. 33:22 When my glory passes by, I will put you in a cleft in the rock and will cover 16 you with my hand 17 while I pass by. 18 33:23 Then I will take away my hand, and you will see my back, 19 but my face must not be seen.” 20
Exodus 34:5-7
Context34:5 The Lord descended in the cloud and stood with him there and proclaimed the Lord by name. 21 34:6 The Lord passed by before him and proclaimed: 22 “The Lord, the Lord, 23 the compassionate and gracious 24 God, slow to anger, 25 and abounding in loyal love and faithfulness, 26 34:7 keeping loyal love for thousands, 27 forgiving iniquity and transgression and sin. But he by no means leaves the guilty unpunished, responding to the transgression 28 of fathers by dealing with children and children’s children, to the third and fourth generation.”
Psalms 139:1-12
ContextFor the music director, a psalm of David.
139:1 O Lord, you examine me 30 and know.
139:2 You know when I sit down and when I get up;
even from far away you understand my motives.
139:3 You carefully observe me when I travel or when I lie down to rest; 31
you are aware of everything I do. 32
139:4 Certainly 33 my tongue does not frame a word
without you, O Lord, being thoroughly aware of it. 34
139:5 You squeeze me in from behind and in front;
you place your hand on me.
139:6 Your knowledge is beyond my comprehension;
it is so far beyond me, I am unable to fathom it. 35
139:7 Where can I go to escape your spirit?
Where can I flee to escape your presence? 36
139:8 If I were to ascend 37 to heaven, you would be there.
If I were to sprawl out in Sheol, there you would be. 38
139:9 If I were to fly away 39 on the wings of the dawn, 40
and settle down on the other side 41 of the sea,
139:10 even there your hand would guide me,
your right hand would grab hold of me.
139:11 If I were to say, “Certainly the darkness will cover me, 42
and the light will turn to night all around me,” 43
139:12 even the darkness is not too dark for you to see, 44
and the night is as bright as 45 day;
darkness and light are the same to you. 46
Proverbs 5:21
Context5:21 For the ways of a person 47 are in front of the Lord’s eyes,
and the Lord 48 weighs 49 all that person’s 50 paths.
Proverbs 15:3
Context15:3 The eyes of the Lord 51 are in every place,
keeping watch 52 on those who are evil and those who are good.
[32:30] 1 sn The name Peniel means “face of God.” Since Jacob saw God face to face here, the name is appropriate.
[32:30] 2 tn The word “explaining” is supplied in the translation for stylistic reasons.
[32:30] 4 sn I have seen God face to face. See the note on the name “Peniel” earlier in the verse.
[32:30] 5 tn Heb “and my soul [= life] has been preserved.”
[33:18] 6 tn Heb “and he said”; the referent (
[33:18] 7 sn Moses now wanted to see the glory of Yahweh, more than what he had already seen and experienced. He wanted to see God in all his majesty. The LXX chose to translate this without a word for “glory” or “honor”; instead they used the pronoun seautou, “yourself” – show me the real You. God tells him that he cannot see it fully, but in part. It will be enough for Moses to disclose to him the reality of the divine presence as well as God’s moral nature. It would be impossible for Moses to comprehend all of the nature of God, for there is a boundary between God and man. But God would let him see his goodness, the sum of his nature, pass by in a flash. B. Jacob (Exodus, 972) says that the glory refers to God’s majesty, might, and glory, as manifested in nature, in his providence, his laws, and his judgments. He adds that this glory should and would be made visible to man – that was its purpose in the world.
[33:19] 8 tn Heb “and he said”; the referent (the
[33:19] 9 sn The word “goodness” refers to the divine appearance in summary fashion.
[33:19] 10 tn The expression “make proclamation in the name of Yahweh” (here a perfect tense with vav [ו] consecutive for future) means to declare, reveal, or otherwise make proclamation of who Yahweh is. The “name of Yahweh” (rendered “the name of the
[33:19] 11 sn God declares his mercy and grace in similar terms to his earlier self-revelation (“I am that I am”): “I will be gracious to whom I will be gracious.” In other words, the grace and mercy of God are bound up in his own will. Obviously, in this passage the recipients of that favor are the penitent Israelites who were forgiven through Moses’ intercession. The two words are at the heart of God’s dealings with people. The first is חָנַן (khanan, “to be gracious, show favor”). It means to grant favor or grace to someone, grace meaning unmerited favor. All of God’s dealings are gracious, but especially in forgiving sins and granting salvation it is critical. Parallel to this is רָחַם (rakham), a word that means “show compassion, tender mercy.” It is a word that is related to the noun “womb,” the connection being in providing care and protection for that which is helpless and dependent – a motherly quality. In both of these constructions the verbs simply express what God will do, without explaining why. See further, J. R. Lundbom, “God’s Use of the Idem per idem to Terminate Debate,” HTR 71 (1978): 193-201; and J. Piper, “Prolegomena to Understanding Romans 9:14-15: An Interpretation of Exodus 33:19,” JETS 22 (1979): 203-16.
[33:20] 12 tn In view of the use of the verb “can, be able to” in the first clause, this imperfect tense is given a potential nuance.
[33:20] 13 tn Gesenius notes that sometimes a negative statement takes the place of a conditional clause; here it is equal to “if a man sees me he does not live” (GKC 498 §159.gg). The other passages that teach this are Gen 32:30; Deut 4:33, 5:24, 26; Judg 6:22, 13:22, and Isa 6:5.
[33:21] 14 tn The deictic particle is used here simply to call attention to a place of God’s knowing and choosing.
[33:21] 15 tn Heb “and you will,” or interpretively, “where you will.”
[33:22] 16 sn Note the use in Exod 40:3, “and you will screen the ark with the curtain.” The glory is covered, veiled from being seen.
[33:22] 17 tn The circumstantial clause is simply, “my hand [being] over you.” This protecting hand of Yahweh represents a fairly common theme in the Bible.
[33:22] 18 tn The construction has a preposition with an infinitive construct and a suffix: “while [or until] I pass by” (Heb “in the passing by of me”).
[33:23] 19 tn The plural “my backs” is according to Gesenius an extension plural (compare “face,” a dual in Hebrew). The word denotes a locality in general, but that is composed of numerous parts (see GKC 397 §124.b). W. C. Kaiser says that since God is a spirit, the meaning of this word could just as easily be rendered “after effects” of his presence (“Exodus,” EBC 2:484). As S. R. Driver says, though, while this may indicate just the “afterglow” that he leaves behind him, it was enough to suggest what the full brilliancy of his presence must be (Exodus, 363; see also Job 26:14).
[33:23] 20 tn The Niphal imperfect could simply be rendered “will not be seen,” but given the emphasis of the preceding verses, it is more binding than that, and so a negated obligatory imperfect fits better: “it must not be seen.” It would also be possible to render it with a potential imperfect tense: “it cannot be seen.”
[34:5] 21 tn Some commentaries wish to make Moses the subject of the second and the third verbs, the first because he was told to stand there and this verb suggests he did it, and the last because it sounds like he was worshiping Yahweh (cf. NASB). But it is clear from v. 6 that Yahweh was the subject of the last clause of v. 5 – v. 6 tells how he did it. So if Yahweh is the subject of the first and last clauses of v. 5, it seems simpler that he also be the subject of the second. Moses took his stand there, but God stood by him (B. Jacob, Exodus, 981; U. Cassuto, Exodus, 439). There is no reason to make Moses the subject in any of the verbs of v. 5.
[34:6] 22 tn Here is one of the clearest examples of what it means “to call on the name of the Lord,” as that clause has been translated traditionally (וַיִּקְרָא בְשֵׁם יְהוָה, vayyiqra’ vÿshem yÿhvah). It seems more likely that it means “to make proclamation of Yahweh by name.” Yahweh came down and made a proclamation – and the next verses give the content of what he said. This cannot be prayer or praise; it is a proclamation of the nature or attributes of God (which is what his “name” means throughout the Bible). Attempts to make Moses the subject of the verb are awkward, for the verb is repeated in v. 6 with Yahweh clearly doing the proclaiming.
[34:6] 23 sn U. Cassuto (Exodus, 439) suggests that these two names be written as a sentence: “Yahweh, He is Yahweh.” In this manner it reflects “I am that I am.” It is impossible to define his name in any other way than to make this affirmation and then show what it means.
[34:6] 24 tn See Exod 33:19.
[34:6] 25 sn This is literally “long of anger.” His anger prolongs itself, allowing for people to repent before punishment is inflicted.
[34:6] 26 sn These two words (“loyal love” and “truth”) are often found together, occasionally in a hendiadys construction. If that is the interpretation here, then it means “faithful covenant love.” Even if they are left separate, they are dual elements of a single quality. The first word is God’s faithful covenant love; the second word is God’s reliability and faithfulness.
[34:7] 27 tn That is, “for thousands of generations.”
[34:7] 28 sn As in the ten commandments (20:5-6), this expression shows that the iniquity and its punishment will continue in the family if left unchecked. This does not go on as long as the outcomes for good (thousands versus third or fourth generations), and it is limited to those who hate God.
[139:1] 29 sn Psalm 139. The psalmist acknowledges that God, who created him, is aware of his every action and thought. He invites God to examine his motives, for he is confident they are pure.
[139:1] 30 tn The statement is understood as generalizing – the psalmist describes what God typically does.
[139:3] 31 tn Heb “my traveling and my lying down you measure.” The verb זָרָה (zarah, “to measure”) is probably here a denominative from זָרָת (zarat, “a span; a measure”), though some derive it from זָרָה (zarat, “to winnow; to sift”; see BDB 279-80 s.v. זָרָה).
[139:3] 32 tn Heb “all my ways.”
[139:4] 34 tn Heb “look, O
[139:6] 35 tn Heb “too amazing [is this] knowledge for me, it is elevated, I cannot attain to it.”
[139:7] 36 tn Heb “Where can I go from your spirit, and where from your face can I flee?” God’s “spirit” may refer here (1) to his presence (note the parallel term, “your face,” and see Ps 104:29-30, where God’s “face” is his presence and his “spirit” is the life-giving breath he imparts) or (2) to his personal Spirit (see Ps 51:10).
[139:8] 37 tn The Hebrew verb סָלַק (salaq, “to ascend”) occurs only here in the OT, but the word is well-attested in Aramaic literature from different time periods and displays a wide semantic range (see DNWSI 2:788-90).
[139:8] 38 tn Heb “look, you.”
[139:9] 40 sn On the wings of the dawn. This personification of the “dawn” may find its roots in mythological traditions about the god Shachar, whose birth is described in an Ugaritic myth (see G. R. Driver, Canaanite Myths and Legends, 126) and who is mentioned in Isa 14:12 as the father of Helel.
[139:9] 41 tn Heb “at the end.”
[139:11] 42 tn The Hebrew verb שׁוּף (shuf), which means “to crush; to wound,” in Gen 3:15 and Job 9:17, is problematic here. For a discussion of attempts to relate the verb to Arabic roots, see L. C. Allen, Psalms 101-150 (WBC), 251. Many emend the form to יְשׂוּכֵּנִי (yesukkeniy), from the root שׂכך (“to cover,” an alternate form of סכך), a reading assumed in the present translation.
[139:11] 43 tn Heb “and night, light, around me.”
[139:12] 44 tn The words “to see” are supplied in the translation for clarification and for stylistic reasons.
[139:12] 45 tn Heb “shines like.”
[139:12] 46 tn Heb “like darkness, like light.”
[5:21] 48 tn Heb “he”; the referent (the
[5:21] 49 tn BDB 814 s.v. פָּלַס 2 suggests that the participle מְפַּלֵּס (mÿpalles) means “to make level [or, straight].” As one’s ways are in front of the eyes of the
[5:21] 50 tn Heb “all his”; the referent (the person mentioned in the first half of the verse) has been specified in the translation for clarity.
[15:3] 51 sn The proverb uses anthropomorphic language to describe God’s exacting and evaluating knowledge of all people.
[15:3] 52 tn The form צֹפוֹת (tsofot, “watching”) is a feminine plural participle agreeing with “eyes.” God’s watching eyes comfort good people but convict evil.
