Keluaran 5:21
Konteks5:21 and they said to them, “May the Lord look on you and judge, 1 because you have made us stink 2 in the opinion of 3 Pharaoh and his servants, 4 so that you have given them an excuse to kill us!” 5
Keluaran 16:3
Konteks16:3 The Israelites said to them, “If only we had died 6 by the hand of the Lord in the land of Egypt, when we sat by 7 the pots of meat, when we ate bread to the full, 8 for you have brought us out into this desert to kill 9 this whole assembly with hunger!”
Keluaran 17:3
Konteks17:3 But the people were very thirsty 10 there for water, and they murmured against Moses and said, “Why in the world 11 did you bring us up out of Egypt – to kill us and our children and our cattle with thirst?” 12
Bilangan 11:1
Konteks11:1 13 When the people complained, 14 it displeased 15 the Lord. When the Lord heard 16 it, his anger burned, 17 and so 18 the fire of the Lord 19 burned among them and consumed some of the outer parts of the camp.
Bilangan 14:22
Konteks14:22 For all the people have seen my glory and my signs that I did in Egypt and in the wilderness, and yet have tempted 20 me now these ten times, 21 and have not obeyed me, 22
Bilangan 20:4
Konteks20:4 Why 23 have you brought up the Lord’s community into this wilderness? So that 24 we and our cattle should die here?
Bilangan 21:5
Konteks21:5 And the people spoke against God and against Moses, “Why have you brought us up out of Egypt to die in the wilderness, for there is no bread or water, and we 25 detest this worthless 26 food.”
Ulangan 9:7
Konteks9:7 Remember – don’t ever forget 27 – how you provoked the Lord your God in the desert; from the time you left the land of Egypt until you came to this place you were constantly rebelling against him. 28
[5:21] 1 tn The foremen vented their anger on Moses and Aaron. The two jussives express their desire that the evil these two have caused be dealt with. “May Yahweh look on you and may he judge” could mean only that God should decide if Moses and Aaron are at fault, but given the rest of the comments it is clear the foremen want more. The second jussive could be subordinated to the first – “so that he may judge [you].”
[5:21] 2 tn Heb “you have made our aroma stink.”
[5:21] 3 tn Heb “in the eyes of.”
[5:21] 4 tn Heb “in the eyes of his servants.” This phrase is not repeated in the translation for stylistic reasons.
[5:21] 5 tn Heb “to put a sword in their hand to kill us.” The infinitive construct with the lamed (לָתֶת, latet) signifies the result (“so that”) of making the people stink. Their reputation is now so bad that Pharaoh might gladly put them to death. The next infinitive could also be understood as expressing result: “put a sword in their hand so that they can kill us.”
[16:3] 6 tn The text reads: מִי־יִתֵּן מוּתֵנוּ (mi-yitten mutenu, “who will give our dying”) meaning “If only we had died.” מוּתֵנוּ is the Qal infinitive construct with the suffix. This is one way that Hebrew expresses the optative with an infinitive construct. See R. J. Williams, Hebrew Syntax, 91-92, §547.
[16:3] 7 tn The form is a Qal infinitive construct used in a temporal clause, and the verb “when we ate” has the same structure.
[16:3] 8 sn That the complaint leading up to the manna is unjustified can be seen from the record itself. They left Egypt with flocks and herds and very much cattle, and about 45 days later they are complaining that they are without food. Moses reminded them later that they lacked nothing (Deut 3:7; for the whole sermon on this passage, see 8:1-20). Moreover, the complaint is absurd because the food of work gangs was far more meager than they recall. The complaint was really against Moses. They crave the eating of meat and of bread and so God will meet that need; he will send bread from heaven and quail as well.
[16:3] 9 tn לְהָמִית (lÿhamit) is the Hiphil infinitive construct showing purpose. The people do not trust the intentions or the plan of their leaders and charge Moses with bringing everyone out to kill them.
[17:3] 10 tn The verbs and the pronouns in this verse are in the singular because “the people” is singular in form.
[17:3] 11 tn The demonstrative pronoun is used as the enclitic form for special emphasis in the question; it literally says, “why is this you have brought us up?” (R. J. Williams, Hebrew Syntax, 24, §118).
[17:3] 12 sn Their words deny God the credit for bringing them out of Egypt, impugn the integrity of Moses and God by accusing them of bringing the people out here to die, and show a lack of faith in God’s ability to provide for them.
[11:1] 13 sn The chapter includes the initial general complaints (vv. 1-3), the complaints about food (vv. 4-9), Moses’ own complaint to the
[11:1] 14 tn The temporal clause uses the Hitpoel infinitive construct from אָנַן (’anan). It is a rare word, occurring in Lam 3:39. With this blunt introduction the constant emphasis of obedience to the word of the
[11:1] 15 tn Heb “it was evil in the ears of the
[11:1] 16 tn The preterite with vav (ו) consecutive is here subordinated to the next verb as a temporal clause.
[11:1] 17 tn The common Hebrew expression uses the verb חָרָה (harah, “to be hot, to burn, to be kindled”). The subject is אַפּוֹ (’appo), “his anger” or more literally, his nose, which in this anthropomorphic expression flares in rage. The emphasis is superlative – “his anger raged.”
[11:1] 18 tn The vav (ו) consecutive does not simply show sequence in the verbs, but here expresses the result of the anger of the
[11:1] 19 sn The “fire of the
[14:22] 20 tn The verb נָסָה (nasah) means “to test, to tempt, to prove.” It can be used to indicate things are tried or proven, or for testing in a good sense, or tempting in the bad sense, i.e., putting God to the test. In all uses there is uncertainty or doubt about the outcome. Some uses of the verb are positive: If God tests Abraham in Genesis 22:1, it is because there is uncertainty whether he fears the
[14:22] 21 tn “Ten” is here a round figure, emphasizing the complete testing. But see F. V. Winnett, The Mosaic Tradition, 121-54.
[14:22] 22 tn Heb “listened to my voice.”
[20:4] 23 tn Heb “and why….” The conjunction seems to be recording another thing that the people said in their complaint against Moses.
[20:4] 24 tn The clause uses the infinitive construct with the lamed (ל) preposition. The clause would be a result clause in this sentence: “Why have you brought us here…with the result that we will all die?”
[21:5] 26 tn The Israelites’ opinion about the manna was clear enough – “worthless.” The word used is קְלֹקֵל (qÿloqel, “good for nothing, worthless, miserable”).
[9:7] 27 tn By juxtaposing the positive זְכֹר (zekhor, “remember”) with the negative אַל־תִּשְׁכַּח (’al-tishÿkakh, “do not forget”), Moses makes a most emphatic plea.
[9:7] 28 tn Heb “the