Keluaran 3:3
Konteks3:3 So Moses thought, 1 “I will turn aside to see 2 this amazing 3 sight. Why does the bush not burn up?” 4
Keluaran 9:14
Konteks9:14 For this time I will send all my plagues 5 on your very self 6 and on your servants and your people, so that you may know that there is no one like me in all the earth.
Keluaran 20:20
Konteks20:20 Moses said to the people, “Do not fear, for God has come to test you, 7 that the fear of him 8 may be before you so that you do not 9 sin.”
Keluaran 29:42
Konteks29:42 “This will be a regular 10 burnt offering throughout your generations at the entrance of the tent of meeting before the Lord, where I will meet 11 with you to speak to you there.
Keluaran 36:2
Konteks36:2 Moses summoned 12 Bezalel and Oholiab and every skilled person in whom 13 the Lord had put skill – everyone whose heart stirred him 14 to volunteer 15 to do the work,
Keluaran 38:15
Konteks38:15 and for the second side of the gate of the courtyard, just like the other, 16 the hangings were twenty-two and a half feet long, with their three posts and their three bases.
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[3:3] 1 tn Heb “And Moses said.” The implication is that Moses said this to himself.
[3:3] 2 tn The construction uses the cohortative אָסֻרָה־נָּא (’asura-nna’) followed by an imperfect with vav (וְאֶרְאֶה, vÿ’er’eh) to express the purpose or result (logical sequence): “I will turn aside in order that I may see.”
[3:3] 3 tn Heb “great.” The word means something extraordinary here. In using this term Moses revealed his reaction to the strange sight and his anticipation that something special was about to happen. So he turned away from the flock to investigate.
[3:3] 4 tn The verb is an imperfect. Here it has the progressive nuance – the bush is not burning up.
[9:14] 5 tn The expression “all my plagues” points to the rest of the plagues and anticipates the proper outcome. Another view is to take the expression to mean the full brunt of the attack on the Egyptian people.
[9:14] 6 tn Heb “to your heart.” The expression is unusual, but it may be an allusion to the hard heartedness of Pharaoh – his stubbornness and blindness (B. Jacob, Exodus, 274).
[20:20] 7 tn נַסּוֹת (nassot) is the Piel infinitive construct; it forms the purpose of God’s coming with all the accompanying phenomena. The verb can mean “to try, test, prove.” The sense of “prove” fits this context best because the terrifying phenomena were intended to put the fear of God in their hearts so that they would obey. In other words, God was inspiring them to obey, not simply testing to see if they would.
[20:20] 8 tn The suffix on the noun is an objective genitive, referring to the fear that the people would have of God (GKC 439 §135.m).
[20:20] 9 tn The negative form לְבִלְתִּי (lÿvilti) is used here with the imperfect tense (see for other examples GKC 483 §152.x). This gives the imperfect the nuance of a final imperfect: that you might not sin. Others: to keep you from sin.
[29:42] 10 tn The translation has “regular” instead of “continually,” because they will be preparing this twice a day.
[29:42] 11 tn The relative clause identifies the place in front of the Tent as the place that Yahweh would meet Moses. The main verb of the clause is אִוָּעֵד (’ivva’ed), a Niphal imperfect of the verb יָעַד (ya’ad), the verb that is cognate to the name “tent of meeting” – hence the name. This clause leads into the next four verses.
[36:2] 12 tn The verb קָרָא (qara’) plus the preposition “to” – “to call to” someone means “to summon” that person.
[36:2] 13 tn Here there is a slight change: “in whose heart Yahweh had put skill.”
[36:2] 14 tn Or “whose heart was willing.”
[36:2] 15 sn The verb means more than “approach” or “draw near”; קָרַב (qarav) is the word used for drawing near the altar as in bringing an offering. Here they offer themselves, their talents and their time.
[38:15] 16 tn Heb “from this and from this” (cf, 17:12; 25:19; 26:13; 32:15; Josh 8:22, 33; 1 Kgs 10:19-20; Ezek 45:7).