Discovery BoxNumbers 3:33
Context3:33 From Merari came the family of the Mahlites and the family of the Mushites; these were 1 the families of Merari.
Exodus 6:19
Context6:19 The sons of Merari were Mahli and Mushi. These were the clans of Levi, according to their records.
Exodus 6:1
Context6:1 Then the Lord said to Moses, “Now you will see what I will do to Pharaoh, 2 for compelled by my strong hand 3 he will release them, and by my strong hand he will drive them out of his land.” 4
Exodus 6:19
Context6:19 The sons of Merari were Mahli and Mushi. These were the clans of Levi, according to their records.
Exodus 6:29
Context6:29 he said to him, 5 “I am the Lord. Tell 6 Pharaoh king of Egypt all that 7 I am telling 8 you.”
Exodus 6:1
Context6:1 Then the Lord said to Moses, “Now you will see what I will do to Pharaoh, 9 for compelled by my strong hand 10 he will release them, and by my strong hand he will drive them out of his land.” 11
Exodus 15:6
Context15:6 Your right hand, O Lord, was majestic 12 in power,
your right hand, O Lord, shattered the enemy.
Exodus 23:21-23
Context23:21 Take heed because of him, and obey his voice; do not rebel against him, for he will not pardon your transgressions, for my name 13 is in him. 23:22 But if you diligently obey him 14 and do all that I command, then I will be an enemy to your enemies, and I will be an adversary to your adversaries. 23:23 For my angel will go before you and bring you to the Amorites, the Hittites, the Perizzites, the Canaanites, the Hivites, and the Jebusites, and I will destroy them completely. 15
Exodus 24:1
Context24:1 16 But to Moses the Lord 17 said, “Come up 18 to the Lord, you and Aaron, Nadab and Abihu, and seventy of the elders of Israel, and worship from a distance. 19
Exodus 25:3
Context25:3 This is the offering you 20 are to accept from them: gold, silver, bronze,
[3:33] 1 tn The Hebrew text has “these they the families of Merari.” The independent personal pronoun has an anaphoric use, somewhat equivalent to the copula “and” (see R. J. Williams, Hebrew Syntax, 23, §115).
[6:1] 2 sn The expression “I will do to Pharaoh” always refers to the plagues. God would first show his sovereignty over Pharaoh before defeating him.
[6:1] 3 tn The expression “with a strong hand” (וּבְיָד חֲזָקָה, uvÿyad khazaqah) could refer (1) to God’s powerful intervention (“compelled by my strong hand”) or (2) to Pharaoh’s forceful pursuit (“he will forcefully drive them out”). In Exod 3:20 God has summarized what his hand would do in Egypt, and that is probably what is intended here, as he promises that Moses will see what God will do. All Egypt ultimately desired that Israel be released (12:33), and when they were released Pharaoh pursued them to the sea, and so in a sense drove them out – whether that was his intention or not. But ultimately it was God’s power that was the real force behind it all. U. Cassuto (Exodus, 74) considers that it is unlikely that the phrase would be used in the same verse twice with the same meaning. So he thinks that the first “strong hand” is God’s, and the second “strong hand” is Pharaoh’s. It is true that if Pharaoh acted forcefully in any way that contributed to Israel leaving Egypt it was because God was acting forcefully in his life. So in an understated way, God is saying that when forced by God’s strong hand, Pharaoh will indeed release God’s people.”
[6:1] 4 tn Or “and he will forcefully drive them out of his land,” if the second occurrence of “strong hand” refers to Pharaoh’s rather than God’s (see the previous note).
[6:29] 5 tn Heb “and Yahweh spoke to Moses saying.” This has been simplified in the translation as “he said to him” for stylistic reasons.
[6:29] 6 tn The verb is דַּבֵּר (dabber), the Piel imperative. It would normally be translated “speak,” but in English that verb does not sound as natural with a direct object as “tell.”
[6:29] 7 tn The clause begins with אֵת כָּל־אֲשֶׁר (’et kol-’asher) indicating that this is a noun clause functioning as the direct object of the imperative and providing the content of the commanded speech.
[6:29] 8 tn דֹּבֵר (dover) is the Qal active participle; it functions here as the predicate in the noun clause: “that I [am] telling you.” This one could be rendered, “that I am speaking to you.”
[6:1] 9 sn The expression “I will do to Pharaoh” always refers to the plagues. God would first show his sovereignty over Pharaoh before defeating him.
[6:1] 10 tn The expression “with a strong hand” (וּבְיָד חֲזָקָה, uvÿyad khazaqah) could refer (1) to God’s powerful intervention (“compelled by my strong hand”) or (2) to Pharaoh’s forceful pursuit (“he will forcefully drive them out”). In Exod 3:20 God has summarized what his hand would do in Egypt, and that is probably what is intended here, as he promises that Moses will see what God will do. All Egypt ultimately desired that Israel be released (12:33), and when they were released Pharaoh pursued them to the sea, and so in a sense drove them out – whether that was his intention or not. But ultimately it was God’s power that was the real force behind it all. U. Cassuto (Exodus, 74) considers that it is unlikely that the phrase would be used in the same verse twice with the same meaning. So he thinks that the first “strong hand” is God’s, and the second “strong hand” is Pharaoh’s. It is true that if Pharaoh acted forcefully in any way that contributed to Israel leaving Egypt it was because God was acting forcefully in his life. So in an understated way, God is saying that when forced by God’s strong hand, Pharaoh will indeed release God’s people.”
[6:1] 11 tn Or “and he will forcefully drive them out of his land,” if the second occurrence of “strong hand” refers to Pharaoh’s rather than God’s (see the previous note).
[15:6] 12 tn The form נֶאְדָּרִי (ne’dari) may be an archaic infinitive with the old ending i, used in place of the verb and meaning “awesome.” Gesenius says that the vowel ending may be an old case ending, especially when a preposition is inserted between the word and its genitive (GKC 253 §90.l), but he suggests a reconstruction of the form.
[23:21] 13 sn This means “the manifestation of my being” is in him (S. R. Driver, Exodus, 247). Driver quotes McNeile as saying, “The ‘angel’ is Jehovah Himself ‘in a temporary descent to visibility for a special purpose.’” Others take the “name” to represent Yahweh’s “power” (NCV) or “authority” (NAB, CEV).
[23:22] 14 tn The infinitive absolute here does not add as great an emphasis as normal, but emphasizes the condition that is being set forth (see GKC 342-43 §113.o).
[23:23] 15 tn Heb “will cut them off” (so KJV, ASV).
[24:1] 16 sn Exod 24 is the high point of the book in many ways, but most importantly, here Yahweh makes a covenant with the people – the Sinaitic Covenant. The unit not only serves to record the event in Israel’s becoming a nation, but it provides a paradigm of the worship of God’s covenant people – entering into the presence of the glory of Yahweh. See additionally W. A. Maier, “The Analysis of Exodus 24 According to Modern Literary, Form, and Redaction Critical Methodology,” Springfielder 37 (1973): 35-52. The passage may be divided into four parts for exposition: vv. 1-2, the call for worship; vv. 3-8, the consecration of the worshipers; vv. 9-11, the confirmation of the covenant; and vv. 12-18, the communication with Yahweh.
[24:1] 17 tn Heb “And he;” the referent (the
[24:1] 18 sn They were to come up to the
[24:1] 19 sn These seventy-four people were to go up the mountain to a certain point. Then they were to prostrate themselves and worship Yahweh as Moses went further up into the presence of Yahweh. Moses occupies the lofty position of mediator (as Christ in the NT), for he alone ascends “to Yahweh” while everyone waits for his return. The emphasis of “bowing down” and that from “far off” stresses again the ominous presence that was on the mountain. This was the holy God – only the designated mediator could draw near to him.
