Discovery Box| (0.50351098039216) | (Gen 33:10) |
4 sn This is an allusion to the preceding episode (God%27s&tab=notes" ver="">32:22-31) in which Jacob saw the face of God and realized his prayer was answered. |
| (0.50351098039216) | (Gen 35:1) |
3 sn God is calling on Jacob to fulfill his vow he made when he fled from…Esau (see Gen 28:20-22). |
| (0.50351098039216) | (Gen 35:3) |
4 tn Heb “in the way in which I went.” Jacob alludes here to God’s promise to be with him (see Gen 28:20). |
| (0.50351098039216) | (Gen 35:10) |
1 tn Heb “and he called his name Israel.” The referent of the pronoun “he” (God) has been specified in the translation for clarity. |
| (0.50351098039216) | (Gen 41:32) |
3 tn The clause combines a participle and an infinitive construct: God “is hurrying…to do it,” meaning he is going to do it soon. |
| (0.50351098039216) | (Exo 3:8) |
1 sn God’s coming down is a frequent anthropomorphism in Genesis and Exodus. It expresses his direct involvement, often in the exercise of judgment. |
| (0.50351098039216) | (Exo 4:9) |
4 sn This is a powerful sign, for the Nile was always known as the source of life in Egypt, but now it will become the evidence of death. So the three signs were alike, each consisting of life and death. They would clearly anticipate the struggle with Egypt through the plagues. The point is clear that in the face of the possibility that people might not believe, the servants of God must offer clear proof of the power of God as they deliver the message of God. The rest is up to God. |
| (0.50351098039216) | (Exo 5:23) |
1 sn Now the verb (הֵרַע, hera’) has a different subject – Pharaoh. The ultimate cause of the trouble was God, but the immediate cause was Pharaoh and the way he increased the work. Meanwhile, the Israelite foremen have pinned most of the blame on Moses and Aaron. Moses knows all about the sovereignty of God, and as he speaks in God’s name, he sees the effect it has on pagans like Pharaoh. So the rhetorical questions are designed to prod God to act differently. |
| (0.50351098039216) | (Exo 6:1) |
1 sn The expression “I will do to Pharaoh” always refers to the plagues. God would first show his sovereignty over Pharaoh before defeating him. |
| (0.50351098039216) | (Exo 6:1) |
2 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 (God%27s&tab=notes" ver="">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.” |
| (0.50351098039216) | (Exo 6:5) |
4 tn As in Exod 2:24, this remembering has the significance of God’s beginning to act to fulfill the covenant promises. |
| (0.50351098039216) | (Exo 6:9) |
1 sn The final part of this section focuses on instructions for Moses. The commission from God is the same – he is to speak to Pharaoh and he is to lead Israel out. It should have been clear to him that God would do this, for he had just been reminded how God was going to lead out, deliver, redeem, take the people as his people, and give them land. It was God’s work of love from beginning to end. Moses simply had his task to perform. |
| (0.50351098039216) | (Exo 7:1) |
1 tn The word “like” is added for clarity, making explicit the implied comparison in the statement “I have made you God to Pharaoh.” The word אֱלֹהִים (’elohim) is used a few times in the Bible for humans (e.g., Pss 45:6; 82:1), and always clearly in the sense of a subordinate to GOD – they are his representatives on earth. The explanation here goes back to God%27s&tab=notes" ver="">4:16. If Moses is like God in that Aaron is his prophet, then Moses is certainly like God to Pharaoh. Only Moses, then, is able to speak to Pharaoh with such authority, giving him commands. |
| (0.50351098039216) | (Exo 9:28) |
1 sn The text has Heb “the voices of God.” The divine epithet can be used to express the superlative (cf. Jonah 3:3). |
| (0.50351098039216) | (Exo 13:2) |
1 sn Here is the central principle of the chapter – the firstborn were sacred to God and must be “set apart” (the meaning of the verb “sanctify”) for his use. |
| (0.50351098039216) | (Exo 13:21) |
1 sn God chose to guide the people with a pillar of cloud in the day and one of fire at night, or, as a pillar of cloud and fire, since they represented his presence. God had already appeared to Moses in the fire of the bush, and so here again is revelation with fire. Whatever the exact nature of these things, they formed direct, visible revelations from God, who was guiding the people in a clear and unambiguous way. Both clouds and fire would again and again represent the presence of God in his power and majesty, guiding and protecting his people, by judging their enemies. |
| (0.50351098039216) | (Exo 14:4) |
1 tn In this place the verb חָזַק (hazaq) is used; it indicates that God would make Pharaoh’s will strong or firm. |
| (0.50351098039216) | (Exo 15:16) |
3 tn The adjective is in construct form and governs the noun “arm” (“arm” being the anthropomorphic expression for what God did). See GKC 428 §132.c. |
| (0.50351098039216) | (Exo 17:16) |
2 sn The message of this short narrative, then, concerns the power of God to protect his people. The account includes the difficulty, the victory, and the commemoration. The victory must be retained in memory by the commemoration. So the expositional idea could focus on that: The people of God must recognize (both for engaging in warfare and for praise afterward) that victory comes only with the power of God. In the NT the issue is even more urgent, because the warfare is spiritual – believers do not wrestle against flesh and blood. So only God’s power will bring victory. |
| (0.50351098039216) | (Exo 19:9) |
1 tn The construction uses the deictic particle and the participle to express the imminent future, what God was about to do. Here is the first announcement of the theophany. |
