Keluaran 7:23

7:23 And Pharaoh turned and went into his house. He did not pay any attention to this. ¹ 

Keluaran 7:1

7:1 So the Lord said to Moses, “See, I have made you like God ²  to Pharaoh, and your brother Aaron will be your prophet. ³ 

1 Samuel 4:20

4:20 As she was dying, the women who were there with her said, “Don’t be afraid! You have given birth to a son!” But she did not reply or pay any attention. ⁴ 

1 Samuel 4:1

4:1 Samuel revealed the word of the Lord ⁵  to all Israel.

The Ark of the Covenant is Lost to the Philistines

Then the Israelites went out to fight the Philistines. ⁶  They camped at Ebenezer, ⁷  and the Philistines camped at Aphek.

1 Samuel 22:19

22:19 As for Nob, the city of the priests, he struck down with the sword men and women, children and infants, oxen, donkeys, and sheep – all with the sword.

Ayub 7:17

Insignificance of Humans

7:17 “What is mankind ⁸  that you make so much of them, ⁹ 

and that you pay attention ¹⁰  to them?

Ayub 34:14

34:14 If God ¹¹  were to set his heart on it, ¹² 

and gather in his spirit and his breath,

Amsal 24:32

24:32 When I saw this, I gave careful consideration to it; ¹³ 

I received instruction from what I saw: ¹⁴ 

Yehezkiel 40:4

40:4 The man said to me, “Son of man, watch closely, listen carefully, and pay attention ¹⁵  to everything I show you, for you have been brought here so that I can show it to you. ¹⁶  Tell the house of Israel everything you see.”

Daniel 10:12

10:12 Then he said to me, “Don’t be afraid, Daniel, for from the very first day you applied your mind ¹⁷  to understand and to humble yourself before your God, your words were heard. I have come in response to your words.

[7:23]  ¹ tn The text has וְלֹא־שָׁת לִבּוֹ גַּם־לָזֹאת (vÿlo’-shat libbo gam-lazo’t), which literally says, “and he did not set his heart also to this.” To “set the heart” to something would mean “to consider it.” This Hebrew idiom means that he did not pay attention to it, or take it to heart (cf. 2 Sam 13:20; Ps 48:13; 62:10; Prov 22:17; 24:32). Since Pharaoh had not been affected by this, he did not consider it or its implications further.

[7:1]  ² 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 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.

[7:1]  ³ tn The word נְבִיאֶךָ (nÿvi’ekha, “your prophet”) recalls 4:16. Moses was to be like God to Aaron, and Aaron was to speak for him. This indicates that the idea of a “prophet” was of one who spoke for God, an idea with which Moses and Aaron and the readers of Exodus are assumed to be familiar.

[4:20]  ⁴ tn Heb “and she did not set her heart.”

[4:1]  ⁵ tn Heb “and the word of Samuel was.” The present translation understands Samuel to be the speaker of the divine word (“Samuel” is a subjective genitive in this case), although the statement could mean that he was the recipient of the divine word (“Samuel” is an objective genitive in this case) who in turn reported it to Israel.

[4:1]  ⁶ tn Heb “and Israel went out to meet the Philistines for battle.”

[4:1]  ⁷ tn Heb “the stone, the help.” The second noun is in apposition to the first one and apparently is the name by which the stone was known. Contrast the expression used in 5:1 and 7:12, where the first word lacks the definite article, unlike 4:1.

[7:17]  ⁸ tn The verse is a rhetorical question; it is intended to mean that man is too little for God to be making so much over him in all this.

[7:17]  ⁹ tn The Piel verb is a factitive meaning “to magnify.” The English word “magnify” might not be the best translation here, for God, according to Job, is focusing inordinately on him. It means to magnify in thought, appreciate, think highly of. God, Job argues, is making too much of mankind by devoting so much bad attention on them.

[7:17]  ¹⁰ tn The expression “set your heart on” means “concentrate your mind on” or “pay attention to.”

[34:14]  ¹¹ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[34:14]  ¹² tc This is the reading following the Qere. The Kethib and the Syriac and the LXX suggest a reading יָשִׂים (yasim, “if he [God] recalls”). But this would require leaving out “his heart,” and would also require redividing the verse to make “his spirit” the object. It makes better parallelism, but may require too many changes.

[24:32]  ¹³ sn Heb “I set my heart.” The “heart” represents the mind and the will combined; to “set” the mind and will means to give careful consideration to what was observed.

[24:32]  ¹⁴ tn Heb “I looked, I received instruction.” There are four verbs in the two parts of this verse: “I saw…I set…I saw…I received.” It is clear that the first two verbs in each half verse are the foundation for the next two. At the beginning of the verse the form is the preterite with the vav (ו) consecutive; it can be subordinated as a temporal clause to the next verb, probably to be identified as a preterite with the vav – “when I saw, I put.” The next two verbs are both perfect tenses; their construction would parallel the first half of the verse, even though there are no conjunctions here – “[when] I saw, I received.”

[24:32]  sn The teacher makes several observations of the state of the sluggard that reveal that his continued laziness will result in poverty. The reminiscence used here may be a literary device to draw a fictional but characteristically true picture of the lazy person.

[40:4]  ¹⁵ tn Heb “look with your eyes, hear with your ears, and set your mind on.”

[40:4]  ¹⁶ tn Heb “in order to show (it) to you.”

[10:12]  ¹⁷ tn Heb “gave your heart.”