Discovery Box| (0.43200537254902) | (Exo 33:11) |
1 tn “Face to face” is circumstantial to the action of the verb, explaining how they spoke (see GKC 489-90 §156.c). The point of this note of friendly relationship with Moses is that Moses was “at home” in this tent speaking with God. Moses would derive courage from this when he interceded for the people (B. Jacob, Exodus, 966). |
| (0.43200537254902) | (Exo 33:13) |
1 tn The prayer uses the Hiphil imperative of the verb “to know.” “Cause me to know” is “show me, reveal to me, teach or inform me.” Moses wanted to know more of God’s dealings with people, especially after all that has happened in the preceding chapter. |
| (0.43200537254902) | (Exo 33:13) |
4 tn The verb “see” (an imperative) is a request for God to acknowledge Israel as his people by providing the divine leadership needed. So his main appeal will be for the people and not himself. To underscore this, he repeats “see” the way the section opened. |
| (0.43200537254902) | (Exo 33:14) |
2 sn Heb “my face.” This represents the presence of Yahweh going with the people (see 2 Sam 17:11 for an illustration). The “presence” probably refers to the angel of the presence or some similar manifestation of God’s leading and caring for his people. |
| (0.43200537254902) | (Exo 34:7) |
2 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. |
| (0.43200537254902) | (Exo 34:23) |
3 tn Here the divine name reads in Hebrew הָאָדֹן יְהוָה (ha’adon yÿhvah), which if rendered according to the traditional scheme of “ |
| (0.43200537254902) | (Exo 35:34) |
1 sn The expression means that God has given them the ability and the desire to teach others how to do the work. The infinitive construct “to teach” is related to the word Torah, “instruction, guide, law.” They will be able to direct others in the work. |
| (0.43200537254902) | (Exo 39:32) |
1 sn The last sections of the book bring several themes together to a full conclusion. Not only is it the completion of the tabernacle, it is the fulfillment of God’s plan revealed at the beginning of the book, i.e., to reside with his people. |
| (0.43200537254902) | (Lev 16:1) |
1 tn Heb “in their drawing near to the faces of the |
| (0.43200537254902) | (Lev 20:25) |
1 tn Heb “And you shall distinguish.” The verb is the same as “set apart” at the end of the previous verse. The fact that God had “set them apart” from the other peoples roundabout them called for them to “distinguish between” the clean and the unclean, etc. |
| (0.43200537254902) | (Num 1:6) |
1 sn This name and the name Ammishaddai below have the theophoric element (שַׁדַּי, shadday, “the Almighty”). It would mean “the Almighty is my rock”; the later name means “the Almighty is my kinsman.” Other theophoric elements in the passage are “father,” “brother,” and “God.” |
| (0.43200537254902) | (Num 1:16) |
3 tn Heb “exalted ones of the tribes of their fathers.” The earlier group of elders was chosen by Moses at the advice of his father-in-law. This group represents the few leaders of the tribes that were chosen by God, a more literate group apparently, who were the forerunners of the שֹׁטְּרִים (shottÿrim). |
| (0.43200537254902) | (Num 3:4) |
6 sn The two young priests had been cut down before they had children; the ranks of the family of Aaron were thereby cut in half in one judgment from God. The significance of the act of judgment was to show that the priests had to sanctify the |
| (0.43200537254902) | (Num 3:6) |
1 sn The use of the verb קָרַב (qarav) forms an interesting wordplay in the passage. The act of making an offering is described by this verb, as was the reference to the priests’ offering of strange fire. Now the ceremonial presentation of the priests is expressed by the same word – they are being offered to God. |
| (0.43200537254902) | (Num 6:17) |
1 tn The “peace offering” is usually written as “a sacrifice of peace” (זֶבַח שְׁלָמִים, zevakh shÿlamim). The word “sacrifice” is related to the word “to slaughter,” and so indicates that this is a bloody offering in celebration of peace with God. |
| (0.43200537254902) | (Num 6:20) |
1 sn The ritual of lifting the hands filled with the offering and waving them in the presence of the |
| (0.43200537254902) | (Num 6:20) |
2 sn The “wave offering” may be interpreted as a “special gift” to be transferred to the |
| (0.43200537254902) | (Num 8:14) |
1 tn The vav (ו) consecutive on the perfect tense not only carries the nuance of instruction forward to this clause, but also marks this clause out as a summary of what has taken place, i.e., by doing all this ritual Moses will have separated the Levites from the people for God’s own possession. |
| (0.43200537254902) | (Num 11:1) |
7 sn The “fire of the |
| (0.43200537254902) | (Num 11:5) |
1 sn As with all who complain in such situations, their memory was selective. It was their bitter cries to the |
