Keluaran 4:14

4:14 Then the Lord became angry with ¹  Moses, and he said, “What about ²  your brother Aaron the Levite? ³  I know that he can speak very well. ⁴  Moreover, he is coming ⁵  to meet you, and when he sees you he will be glad in his heart. ⁶ 

Bilangan 12:9

12:9 The anger of the Lord burned against them, and he departed.

Ulangan 3:26

3:26 But the Lord was angry at me because of you and would not listen to me. Instead, he ⁷  said to me, “Enough of that! ⁸  Do not speak to me anymore about this matter.

Ulangan 9:8

9:8 At Horeb you provoked him and he was angry enough with you to destroy you.

Ulangan 9:20

9:20 The Lord was also angry enough at Aaron to kill him, but at that time I prayed for him ⁹  too.

Ulangan 9:2

9:2 They include the Anakites, ¹⁰  a numerous ¹¹  and tall people whom you know about and of whom it is said, “Who is able to resist the Anakites?”

1 Samuel 6:7

6:7 So now go and make a new cart. Get two cows that have calves and that have never had a yoke placed on them. Harness the cows to the cart and take their calves from them back to their stalls.

1 Samuel 11:1

Saul Comes to the Aid of Jabesh

11:1 ¹² Nahash ¹³  the Ammonite marched ¹⁴  against Jabesh Gilead. All the men of Jabesh Gilead said to Nahash, “Make a treaty with us and we will serve you.”

1 Samuel 11:1

Saul Comes to the Aid of Jabesh

11:1 ¹⁵ Nahash ¹⁶  the Ammonite marched ¹⁷  against Jabesh Gilead. All the men of Jabesh Gilead said to Nahash, “Make a treaty with us and we will serve you.”

1 Samuel 21:7

21:7 (One of Saul’s servants was there that day, detained before the Lord. His name was Doeg the Edomite, who was in charge of Saul’s shepherds.)

Mazmur 78:58-60

78:58 They made him angry with their pagan shrines, ¹⁸ 

and made him jealous with their idols.

78:59 God heard and was angry;

he completely rejected Israel.

78:60 He abandoned ¹⁹  the sanctuary at Shiloh,

the tent where he lived among men.

Mazmur 90:7-8

90:7 Yes, ²⁰  we are consumed by your anger;

we are terrified by your wrath.

90:8 You are aware of our sins; ²¹ 

you even know about our hidden sins. ²² 

[4:14]  ¹ tn Heb “and the anger of Yahweh burned against.”

[4:14]  sn Moses had not dared openly to say “except me” when he asked God to send whomever he wanted to send. But God knew that is what he meant. Moses should not have resisted the call or pleaded such excuses or hesitated with such weak faith. Now God abandoned the gentle answer and in anger brought in a form of retribution. Because Moses did not want to do this, he was punished by not having the honor of doing it alone. His reluctance and the result are like the refusal of Israel to enter the land and the result they experienced (see U. Cassuto, Exodus, 49-50).

[4:14]  ² tn Heb “Is not” or perhaps “Is [there] not.”

[4:14]  ³ sn S. R. Driver (Exodus, 29) suggests that the term “Levite” may refer to a profession rather than ancestry here, because both Moses and Aaron were from the tribe of Levi and there would be little point in noting that ancestry for Aaron. In thinking through the difficult problem of the identity of Levites, he cites McNeile as saying “the Levite” referred to one who had had official training as a priest (cf. Judg 17:7, where a member of the tribe of Judah was a Levite). If it was the duty of the priest to give “torah” – to teach – then some training in the power of language would have been in order.

[4:14]  ⁴ tn The construction uses the Piel infinitive absolute and the Piel imperfect to express the idea that he spoke very well: דַבֵּר יְדַבֵּר (dabber yÿdabber).

[4:14]  sn Now Yahweh, in condescending to Moses, selects something that Moses (and God) did not really need for the work. It is as if he were saying: “If Moses feels speaking ability is so necessary (rather than the divine presence), then that is what he will have.” Of course, this golden-tongued Aaron had some smooth words about how the golden calf was forged!

[4:14]  ⁵ tn The particle הִנֵּה (hinneh) with the participle points to the imminent future; it means “he is about to come” or “here he is coming.”

[4:14]  ⁶ sn It is unlikely that this simply means that as a brother he will be pleased to see Moses, for the narrative has no time for that kind of comment. It is interested in more significant things. The implication is that Aaron will rejoice because of the revelation of God to Moses and the plan to deliver Israel from bondage (see B. Jacob, Exodus, 93).

[3:26]  ⁷ tn Heb “the Lord.” For stylistic reasons the pronoun (“he”) has been used in the translation here.

[3:26]  ⁸ tn Heb “much to you” (an idiom).

[9:20]  ⁹ tn Heb “Aaron.” The pronoun is used in the translation to avoid redundancy.

[9:2]  ¹⁰ sn Anakites. See note on this term in Deut 1:28.

[9:2]  ¹¹ tn Heb “great and tall.” Many English versions understand this to refer to physical size or strength rather than numbers (cf. “strong,” NIV, NCV, NRSV, NLT).

[11:1]  ¹² tc 4QSam^a and Josephus (Ant. 6.68-71) attest to a longer form of text at this point. The addition explains Nahash’s practice of enemy mutilation, and by so doing provides a smoother transition to the following paragraph than is found in the MT. The NRSV adopts this reading, with the following English translation: “Now Nahash, king of the Ammonites, had been grievously oppressing the Gadites and the Reubenites. He would gouge out the right eye of each of them and would not grant Israel a deliverer. No one was left of the Israelites across the Jordan whose right eye Nahash, king of the Ammonites, had not gouged out. But there were seven thousand men who had escaped from the Ammonites and had entered Jabesh-gilead.” This reading should not be lightly dismissed; it may in fact provide a text superior to that of the MT and the ancient versions. But the external evidence for it is so limited as to induce caution; the present translation instead follows the MT. However, for a reasonable case for including this reading in the text see the discussions in P. K. McCarter, I Samuel (AB), 199, and R. W. Klein, 1 Samuel (WBC), 103.

[11:1]  ¹³ sn The name “Nahash” means “serpent” in Hebrew.

[11:1]  ¹⁴ tn Heb “went up and camped”; NIV, NRSV “went up and besieged.”

[11:1]  ¹⁵ tc 4QSam^a and Josephus (Ant. 6.68-71) attest to a longer form of text at this point. The addition explains Nahash’s practice of enemy mutilation, and by so doing provides a smoother transition to the following paragraph than is found in the MT. The NRSV adopts this reading, with the following English translation: “Now Nahash, king of the Ammonites, had been grievously oppressing the Gadites and the Reubenites. He would gouge out the right eye of each of them and would not grant Israel a deliverer. No one was left of the Israelites across the Jordan whose right eye Nahash, king of the Ammonites, had not gouged out. But there were seven thousand men who had escaped from the Ammonites and had entered Jabesh-gilead.” This reading should not be lightly dismissed; it may in fact provide a text superior to that of the MT and the ancient versions. But the external evidence for it is so limited as to induce caution; the present translation instead follows the MT. However, for a reasonable case for including this reading in the text see the discussions in P. K. McCarter, I Samuel (AB), 199, and R. W. Klein, 1 Samuel (WBC), 103.

[11:1]  ¹⁶ sn The name “Nahash” means “serpent” in Hebrew.

[11:1]  ¹⁷ tn Heb “went up and camped”; NIV, NRSV “went up and besieged.”

[78:58]  ¹⁸ tn Traditionally, “high places.”

[78:60]  ¹⁹ tn Or “rejected.”

[90:7]  ²⁰ tn Or “for.”

[90:8]  ²¹ tn Heb “you set our sins in front of you.”

[90:8]  ²² tn Heb “what we have hidden to the light of your face.” God’s face is compared to a light or lamp that exposes the darkness around it.