TB NETBible YUN-IBR Ref. Silang Nama Gambar Himne

Keluaran 3:3

Konteks
3:3 So Moses thought,¹ “I will turn aside to see² this amazing³ sight. Why does the bush not burn up?”⁴

Keluaran 9:14

Konteks
9:14 For this time I will send all my plagues⁵ on your very self⁶ 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

Konteks
20:20 Moses said to the people, “Do not fear, for God has come to test you,⁷ that the fear of him⁸ may be before you so that you do not⁹ sin.”

Keluaran 29:42

Konteks

29:42 “This will be a regular¹⁰ burnt offering throughout your generations at the entrance of the tent of meeting before the Lord, where I will meet¹¹ with you to speak to you there.

Keluaran 36:2

Konteks

36:2 Moses summoned¹² Bezalel and Oholiab and every skilled person in whom¹³ the Lord had put skill – everyone whose heart stirred him¹⁴ to volunteer¹⁵ to do the work,

Keluaran 38:15

Konteks
38:15 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.

[3:3] ¹tn Heb “And Moses said.” The implication is that Moses said this to himself.

[3:3] ²tn 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] ³tn 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] ⁴tn The verb is an imperfect. Here it has the progressive nuance – the bush is not burning up.

[9:14] ⁵tn 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] ⁶tn 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] ⁷tn 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] ⁸tn 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] ⁹tn 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] ¹⁰tn The translation has “regular” instead of “continually,” because they will be preparing this twice a day.

[29:42] ¹¹tn 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] ¹²tn The verb קָרָא (qara’) plus the preposition “to” – “to call to” someone means “to summon” that person.

[36:2] ¹³tn Here there is a slight change: “in whose heart Yahweh had put skill.”

[36:2] ¹⁴tn Or “whose heart was willing.”

[36:2] ¹⁵sn 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.