Amsal 1:25

1:25 because ¹  you neglected ²  all my advice,

and did not comply ³  with my rebuke,

Amsal 6:23

6:23 For the commandments ⁴  are like ⁵  a lamp, ⁶ 

instruction is like a light,

and rebukes of discipline are like ⁷  the road leading to life, ⁸ 

Amsal 12:1

12:1 The one who loves discipline loves knowledge, ⁹ 

but the one who hates reproof is stupid. ¹⁰ 

Amsal 13:18

13:18 The one who neglects ¹¹  discipline ends up in ¹²  poverty and shame,

but the one who accepts reproof is honored. ¹³ 

Kejadian 19:9

19:9 “Out of our way!” ¹⁴  they cried, and “This man came to live here as a foreigner, ¹⁵  and now he dares to judge us! ¹⁶  We’ll do more harm ¹⁷  to you than to them!” They kept ¹⁸  pressing in on Lot until they were close enough ¹⁹  to break down the door.

Keluaran 2:13-14

2:13 When he went out ²⁰  the next day, ²¹  there were ²²  two Hebrew men fighting. So he said to the one who was in the wrong, ²³  “Why are you attacking ²⁴  your fellow Hebrew?” ²⁵ 

2:14 The man ²⁶  replied, “Who made you a ruler ²⁷  and a judge over us? Are you planning ²⁸  to kill me like you killed that ²⁹  Egyptian?” Then Moses was afraid, thinking, ³⁰  “Surely what I did ³¹  has become known.”

Keluaran 2:2

2:2 The woman became pregnant ³²  and gave birth to a son. When ³³  she saw that ³⁴  he was a healthy ³⁵  child, she hid him for three months.

Keluaran 24:1

The Lord Ratifies the Covenant

24:1 ³⁶ But to Moses the Lord ³⁷  said, “Come up ³⁸  to the Lord, you and Aaron, Nadab and Abihu, and seventy of the elders of Israel, and worship from a distance. ³⁹ 

Keluaran 25:16

25:16 You are to put into the ark the testimony ⁴⁰  that I will give to you.

Keluaran 25:2

25:2 “Tell the Israelites to take ⁴¹  an offering ⁴²  for me; from every person motivated by a willing ⁴³  heart you ⁴⁴  are to receive my offering.

Keluaran 33:10-11

33:10 When all the people would see the pillar of cloud standing at the entrance of the tent, all the people, each one at the entrance of his own tent, would rise and worship. ⁴⁵  33:11 The Lord would speak to Moses face to face, ⁴⁶  the way a person speaks ⁴⁷  to a friend. Then Moses ⁴⁸  would return to the camp, but his servant, Joshua son of Nun, a young man, did not leave the tent. ⁴⁹ 

Keluaran 36:16

36:16 He joined five curtains by themselves and six curtains by themselves.

Yeremia 44:4

44:4 I sent my servants the prophets to you people over and over ⁵⁰  again warning you not to do this disgusting thing I hate. ⁵¹ 

Zakharia 1:4-6

1:4 “Do not be like your ancestors, to whom the former prophets called out, saying, ‘The Lord who rules over all says, “Turn now from your evil wickedness,”’ but they would by no means obey me,” says the Lord. 1:5 “As for your ancestors, where are they? And did the prophets live forever? 1:6 But have my words and statutes, which I commanded my servants the prophets, not outlived your fathers? ⁵²  Then they paid attention ⁵³  and confessed, ‘The Lord who rules over all has indeed done what he said he would do to us, because of our sinful ways.’”

[1:25]  ¹ tn Heb “and.”

[1:25]  ² tn The verb III פָּרַע means “to let go; to let alone” (BDB 828 s.v.). It can refer to unkempt hair of the head (Lev 10:6) or lack of moral restraint: “to let things run free” (Exod 32:25; Prov 28:19). Here it means “to avoid, neglect” the offer of wisdom (BDB 829 s.v. 2).

[1:25]  ³ tn The verbs are characteristic perfects or indefinite pasts. For the word “comply, consent,” see 1:20.

[6:23]  ⁴ tn Heb “the commandment” (so KJV, NASB, NRSV).

[6:23]  ⁵ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.

[6:23]  ⁶ sn The terms “lamp,” “light,” and “way” are all metaphors. The positive teachings and commandments will illumine or reveal to the disciple the way to life; the disciplinary correctives will provide guidance into fullness of life.

[6:23]  ⁷ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.

[6:23]  ⁸ tn Heb “the way of life” (so KJV, NASB, NRSV); NIV, NLT “the way to life.” The noun “life” is a genitive following the construct “way.” It could be an attributive genitive modifying the kind of way/course of life that instruction provides, but it could also be objective in that the course of life followed would produce and lead to life.

[12:1]  ⁹ sn Those who wish to improve themselves must learn to accept correction; the fool hates/rejects any correction.

[12:1]  ¹⁰ sn The word בָּעַר (ba’ar, “brutish; stupid”) normally describes dumb animals that lack intellectual sense. Here, it describes the moral fool who is not willing to learn from correction. He is like a dumb animal (so the term here functions as a hypocatastasis: implied comparison).

[13:18]  ¹¹ tn The verb III פָּרַע (para’) normally means “to let go; to let alone” and here “to neglect; to avoid; to reject” (BDB 828 s.v.).

[13:18]  ¹² tn The phrase “ends up in” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.

[13:18]  ¹³ sn Honor and success are contrasted with poverty and shame; the key to enjoying the one and escaping the other is discipline and correction. W. McKane, Proverbs (OTL), 456, notes that it is a difference between a man of weight (power and wealth, from the idea of “heavy” for “honor”) and the man of straw (lowly esteemed and poor).

[19:9]  ¹⁴ tn Heb “approach out there” which could be rendered “Get out of the way, stand back!”

[19:9]  ¹⁵ tn Heb “to live as a resident alien.”

[19:9]  ¹⁶ tn Heb “and he has judged, judging.” The infinitive absolute follows the finite verbal form for emphasis. This emphasis is reflected in the translation by the phrase “dares to judge.”

[19:9]  ¹⁷ tn The verb “to do wickedly” is repeated here (see v. 7). It appears that whatever “wickedness” the men of Sodom had intended to do to Lot’s visitors – probably nothing short of homosexual rape – they were now ready to inflict on Lot.

[19:9]  ¹⁸ tn Heb “and they pressed against the man, against Lot, exceedingly.”

[19:9]  ¹⁹ tn Heb “and they drew near.”

[2:13]  ²⁰ tn The preterite with the vav consecutive is subordinated to the main idea of the verse.

[2:13]  ²¹ tn Heb “the second day” (so KJV, ASV).

[2:13]  ²² tn The deictic particle is used here to predicate existence, as in “here were” or “there were.” But this use of הִנֵּה (hinneh) indicates also that what he encountered was surprising or sudden – as in “Oh, look!”

[2:13]  ²³ tn The word רָשָׁע (rasha’) is a legal term, meaning the guilty. This guilty man rejects Moses’ intervention for much the same reason Pharaoh will later (5:2) – he does not recognize his authority. Later Pharaoh will use this term to declare himself as in the wrong (9:27) and God in the right.

[2:13]  ²⁴ tn This is the third use of the verb נָכָה (nakha) in the passage; here it is the Hiphil imperfect. It may be given a progressive imperfect nuance – the attack was going on when Moses tried to intervene.

[2:13]  ²⁵ sn Heb “your neighbor.” The word רֵעֶךָ (re’ekha) appears again in 33:11 to describe the ease with which God and Moses conversed. The Law will have much to say about how the Israelites were to treat their “neighbors, fellow citizens” (Exod 20:16-17; 21:14, 18, 35; 22:7-11, 14, 26; cf. Luke 10:25-37).

[2:14]  ²⁶ tn Heb “And he”; the referent (the man) has been specified in the translation for clarity.

[2:14]  ²⁷ tn Heb “Who placed you for a man, a ruler and a judge over us?” The pleonasm does not need to be translated. For similar constructions see Lev 21:9; Judg 6:8; 2 Sam 1:13; Esth 7:6.

[2:14]  ²⁸ tn The line reads “[is it] to kill me you are planning?” The form אֹמֵר (’omer) is the active participle used verbally; it would literally be “[are you] saying,” but in this context it conveys the meaning of “thinking, planning.” The Qal infinitive then serves as the object of this verbal form – are you planning to kill me?

[2:14]  ²⁹ tn Heb “the Egyptian.” Here the Hebrew article functions in an anaphoric sense, referring back to the individual Moses killed.

[2:14]  ³⁰ tn The verb form is “and he said.” But the intent of the form is that he said this within himself, and so it means “he thought, realized, said to himself.” The form, having the vav consecutive, is subordinated to the main idea of the verse, that he was afraid.

[2:14]  ³¹ tn The term הַדָּבָר (haddavar, “the word [thing, matter, incident]”) functions here like a pronoun to refer in brief to what Moses had done. For clarity this has been specified in the translation with the phrase “what I did.”

[2:2]  ³² tn Or “conceived” (KJV, ASV, NAB, NASB, NRSV).

[2:2]  ³³ tn A preterite form with the vav consecutive can be subordinated to a following clause. What she saw stands as a reason for what she did: “when she saw…she hid him three months.”

[2:2]  ³⁴ tn After verbs of perceiving or seeing there are frequently two objects, the formal accusative (“she saw him”) and then a noun clause that explains what it was about the child that she perceived (“that he was healthy”). See GKC 365 §117.h.

[2:2]  ³⁵ tn Or “fine” (טוֹב, tov). The construction is parallel to phrases in the creation narrative (“and God saw that it was good,” Gen 1:4, 10, 12, 17, 21, 25, 31). B. Jacob says, “She looked upon her child with a joy similar to that of God upon His creation (Gen 1.4ff.)” (Exodus, 25).

[24:1]  ³⁶ sn Exod 24 is the high point of the book in many ways, but most importantly, here Yahweh makes a covenant with the people – the Sinaitic Covenant. The unit not only serves to record the event in Israel’s becoming a nation, but it provides a paradigm of the worship of God’s covenant people – entering into the presence of the glory of Yahweh. See additionally W. A. Maier, “The Analysis of Exodus 24 According to Modern Literary, Form, and Redaction Critical Methodology,” Springfielder 37 (1973): 35-52. The passage may be divided into four parts for exposition: vv. 1-2, the call for worship; vv. 3-8, the consecration of the worshipers; vv. 9-11, the confirmation of the covenant; and vv. 12-18, the communication with Yahweh.

[24:1]  ³⁷ tn Heb “And he;” the referent (the Lord) has been specified in the translation for clarity.

[24:1]  ³⁸ sn They were to come up to the Lord after they had made the preparations that are found in vv. 3-8.

[24:1]  ³⁹ sn These seventy-four people were to go up the mountain to a certain point. Then they were to prostrate themselves and worship Yahweh as Moses went further up into the presence of Yahweh. Moses occupies the lofty position of mediator (as Christ in the NT), for he alone ascends “to Yahweh” while everyone waits for his return. The emphasis of “bowing down” and that from “far off” stresses again the ominous presence that was on the mountain. This was the holy God – only the designated mediator could draw near to him.

[25:16]  ⁴⁰ sn The “testimony” is the Decalogue (Exod 24:12; 31:18; Deut 4:13; 9:9; 1 Kgs 8:9); the word identifies it as the witness or affirmation of God’s commandments belonging to his covenant with Israel. It expressed God’s will and man’s duty. In other cultures important documents were put at the feet of the gods in the temples.

[25:2]  ⁴¹ tn The verb is וְיִקְחוּ (vÿyiqkhu), the Qal imperfect or jussive with vav; after the imperative “speak” this verb indicates the purpose or result: “speak…that they may take” and continues with the force of a command.

[25:2]  ⁴² tn The “offering” (תְּרוּמָה, tÿrumah) is perhaps better understood as a contribution since it was a freewill offering. There is some question about the etymology of the word. The traditional meaning of “heave-offering” derives from the idea of “elevation,” a root meaning “to be high” lying behind the word. B. Jacob says it is something sorted out of a mass of material and designated for a higher purpose (Exodus, 765). S. R. Driver (Exodus, 263) corrects the idea of “heave-offering” by relating the root to the Hiphil form of that root, herim, “to lift” or “take off.” He suggests the noun means “what is taken off” from a larger mass and so designated for sacred purposes. The LXX has “something taken off.”

[25:2]  ⁴³ tn The verb יִדְּבֶנּוּ (yiddÿvennu) is related to the word for the “freewill offering” (נְדָבָה, nÿdavah). The verb is used of volunteering for military campaigns (Judg 5:2, 9) and the willing offerings for both the first and second temples (see 1 Chr 29:5, 6, 9, 14, 17).

[25:2]  ⁴⁴ tn The pronoun is plural.

[33:10]  ⁴⁵ tn All the main verbs in this verse are perfect tenses continuing the customary sequence (see GKC 337 §112.kk). The idea is that the people would get up (rise) when the cloud was there and then worship, meaning in part bow down. When the cloud was not there, there was access to seek God.

[33:11]  ⁴⁶ tn “Face to face” is circumstantial to the action of the verb, explaining how they spoke (see GKC 489-90 §156.c). The point of this note of friendly relationship with Moses is that Moses was “at home” in this tent speaking with God. Moses would derive courage from this when he interceded for the people (B. Jacob, Exodus, 966).

[33:11]  ⁴⁷ tn The verb in this clause is a progressive imperfect.

[33:11]  ⁴⁸ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[33:11]  ⁴⁹ sn Moses did not live in the tent. But Joshua remained there most of the time to guard the tent, it seems, lest any of the people approach it out of curiosity.

[44:4]  ⁵⁰ tn See 7:13 for an explanation of this idiom and compare 7:25; 25:4; 26:5; 29:19; 35:15 for similar references to the persistent warnings of the prophets.

[44:4]  ⁵¹ tn Heb “sent…over again, saying, ‘Do not do this terrible thing that I hate.’” The indirect quote has been used to shorten the sentence and eliminate one level of embedded quotes.

[44:4]  sn This refers to the worship of other gods mentioned in the previous verse.

[1:6]  ⁵² tc BHS suggests אֶתְכֶם (’etkhem, “you”) for the MT אֲבֹתֵיכֶם (’avotekhem, “your fathers”) to harmonize with v. 4. In v. 4 the ancestors would not turn but in v. 6 they appear to have done so. The subject in v. 6, however, is to be construed as Zechariah’s own listeners.

[1:6]  ⁵³ tn Heb “they turned” (so ASV). Many English versions have “they repented” here; cf. CEV “they turned back to me.”