Discovery Box| (0.07) | (Psa 107:11) | 1 tn Heb “the words of God.” |
| (0.07) | (Psa 78:10) | 1 tn Heb “the covenant of God.” |
| (0.07) | (Psa 68:34) | 1 tn Heb “give strength to God.” |
| (0.07) | (Psa 18:29) | 5 tn Heb “and by my God.” |
| (0.07) | (Psa 4:1) | 2 tn Heb “God of my righteousness.” |
| (0.07) | (Job 40:19) | 1 tn Heb “the ways of God.” |
| (0.07) | (2Ki 4:9) | 2 tn Heb “holy man of God.” |
| (0.07) | (1Ki 20:28) | 1 tn Heb “the man of God.” |
| (0.07) | (1Ki 19:14) | 2 tn Traditionally, “the God of hosts.” |
| (0.07) | (1Ki 19:10) | 2 tn Traditionally, “the God of hosts.” |
| (0.07) | (1Ki 13:26) | 2 tn Heb “the man of God.” |
| (0.07) | (1Ki 13:29) | 2 tn Heb “the man of God.” |
| (0.07) | (1Ki 13:31) | 1 tn Heb “the man of God.” |
| (0.07) | (Jdg 18:31) | 3 tn Heb “the house of God.” |
| (0.07) | (Jdg 13:8) | 2 tn Heb “the man of God.” |
| (0.07) | (Jdg 13:6) | 1 tn Heb “The man of God.” |
| (0.07) | (Exo 3:19) | 2 tn Heb “and not with a mighty hand.” This expression (וְלֹא בְּיָד חֲזָקָה, veloʾ veyad khazaqah) is unclear, since v. 20 says that God will stretch out his hand and do his wonders. Some have taken v. 19b to refer to God’s mighty hand also, meaning that the king would not let them go unless a mighty hand compels him (NIV). The expression “mighty hand” is used of God’s rescuing Israel elsewhere (Exod 6:1; 13:9; 32:11; but note also Num 20:20). This idea is a rather general interpretation of the words; it owes much to the LXX, which has “except by a mighty hand,” though “and not with” does not have the meaning of “except” or “unless” in other places. In view of these difficulties, others have suggested that v. 19b means “strong [threats]” from the Israelites (as in 4:24ff. and 5:3; see B. Jacob, Exodus, 81). This does not seem as convincing as the first view. Another possibility is that the phrase conveys Pharaoh’s point of view and intention; the Lord knows that Pharaoh plans to resist letting the Israelites go, regardless of the exercise of a strong hand against him (P. Addinall, “Exodus III 19B and the Interpretation of Biblical Narrative,” VT 49 [1999]: 289-300; see also the construction “and not with” in Num 12:8; 1 Sam 20:15 and elsewhere). If that is the case, v. 20 provides an ironic and pointed contradiction to Pharaoh’s plans as the Lord announces the effect that his hand will have. At any rate, Pharaoh will have to be forced to let Israel go. |
| (0.07) | (Psa 98:3) | 2 tn Heb “the deliverance of our God,” with “God” being a subjective genitive (= God delivers). |
| (0.07) | (Psa 69:9) | 3 sn God’s house, the temple, here represents by metonymy God himself. |
| (0.07) | (Exo 20:3) | 2 tn The expression עַל־פָּנָי (ʿal panay) has several possible interpretations. S. R. Driver suggests “in front of me,” meaning obliging me to behold them, and also giving a prominence above me (Exodus, 193-94). W. F. Albright rendered it “You shall not prefer other gods to me” (From the Stone Age to Christianity, 297, n. 29). B. Jacob (Exodus, 546) illustrates it with marriage: the wife could belong to only one man while every other man was “another man.” They continued to exist but were not available to her. The point is clear from the Law, regardless of the specific way the prepositional phrase is rendered. God demands absolute allegiance, to the exclusion of all other deities. The preposition may imply some antagonism, for false gods would be opposed to Yahweh. U. Cassuto adds that God was in effect saying that anytime Israel turned to a false god they had to know that the Lord was there—it is always in his presence, or before him (Exodus, 241). |
