Kejadian 24:26

24:26 The man bowed his head and worshiped the Lord,

Keluaran 4:31

4:31 and the people believed. When they heard ¹  that the Lord had attended to ²  the Israelites and that he had seen their affliction, they bowed down close to the ground. ³ 

Keluaran 12:27

12:27 then you will say, ‘It is the sacrifice ⁴  of the Lord’s Passover, when he passed over the houses of the Israelites in Egypt, when he struck ⁵  Egypt and delivered our households.’” The people bowed down low ⁶  to the ground,

Keluaran 12:2

12:2 “This month is to be your beginning of months; it will be your first month of the year. ⁷ 

Keluaran 20:18

20:18 All the people were seeing ⁸  the thundering and the lightning, and heard ⁹  the sound of the horn, and saw ¹⁰  the mountain smoking – and when ¹¹  the people saw it they trembled with fear ¹²  and kept their distance. ¹³ 

Keluaran 29:30

29:30 The priest who succeeds him ¹⁴  from his sons, when he first comes ¹⁵  to the tent of meeting to minister in the Holy Place, is to wear them for seven days. ¹⁶ 

[4:31]  ¹ tc The LXX (Greek OT) has “and they rejoiced,” probably reading וַיִּשְׂמְחוּ (vayyismÿkhu) instead of what the MT reading, וַיִּשְׂמְעוּ (vayyismÿ’u, “and they heard”). To rejoice would have seemed a natural response of the people at the news, and the words sound similar in Hebrew.

[4:31]  tn The form is the preterite with the vav consecutive, “and they heard.” It clearly is a temporal clause subordinate to the following verbs that report how they bowed and worshiped. But it is also in sequence to the preceding: they believed, and then they bowed when they heard.

[4:31]  ² tn Or “intervened for.” The word פָּקַד (paqad) has traditionally been translated “visited,” which is open to many interpretations. It means that God intervened in the life of the Israelites to bless them with the fulfillment of the promises. It says more than that he took notice of them, took pity on them, or remembered them. He had not yet fulfilled the promises, but he had begun to act by calling Moses and Aaron. The translation “attended to” attempts to capture that much.

[4:31]  ³ tn The verb וַיִּשְׁתַּחֲוּוּ (vayyishtakhavu) is usually rendered “worshiped.” More specifically, the verbal root חָוָה (khava) in the hishtaphel stem means “to cause oneself to be low to the ground.” While there is nothing wrong with giving it a general translation of “worship,” it may be better in a passage like this to take it in conjunction with the other verb (“bow”) as a verbal hendiadys, using it as an adverb to that verb. The implication is certainly that they prayed, or praised, and performed some other aspect of worship, but the text may just be describing it from their posture of worship. With this response, all the fears of Moses are swept aside – they believed and they were thankful to God.

[12:27]  ⁴ sn This expression “the sacrifice of Yahweh’s Passover” occurs only here. The word זֶבַח (zevakh) means “slaughtering” and so a blood sacrifice. The fact that this word is used in Lev 3 for the peace offering has linked the Passover as a kind of peace offering, and both the Passover and the peace offerings were eaten as communal meals.

[12:27]  ⁵ tn The verb means “to strike, smite, plague”; it is the same verb that has been used throughout this section (נָגַף, nagaf). Here the construction is the infinitive construct in a temporal clause.

[12:27]  ⁶ tn The two verbs form a verbal hendiadys: “and the people bowed down and they worshiped.” The words are synonymous, and so one is taken as the adverb for the other.

[12:2]  ⁷ sn B. Jacob (Exodus, 294-95) shows that the intent of the passage was not to make this month in the spring the New Year – that was in the autumn. Rather, when counting months this was supposed to be remembered first, for it was the great festival of freedom from Egypt. He observes how some scholars have unnecessarily tried to date one New Year earlier than the other.

[20:18]  ⁸ tn The participle is used here for durative action in the past time (GKC 359 §116.o).

[20:18]  ⁹ tn The verb “to see” (רָאָה, ra’ah) refers to seeing with all the senses, or perceiving. W. C. Kaiser suggests that this is an example of the figure of speech called zeugma because the verb “saw” yokes together two objects, one that suits the verb and the other that does not. So, the verb “heard” is inserted here to clarify (“Exodus,” EBC 2:427).

[20:18]  ¹⁰ tn The verb “saw” is supplied here because it is expected in English (see the previous note on “heard”).

[20:18]  ¹¹ tn The preterite with vav (ו) consecutive is here subordinated as a temporal clause to the following clause, which receives the prominence.

[20:18]  ¹² tn The meaning of נוּעַ (nua’) is “to shake, sway to and fro” in fear. Compare Isa 7:2 – “and his heart shook…as the trees of the forest shake with the wind.”

[20:18]  ¹³ tn Heb “and they stood from/at a distance.”

[29:30]  ¹⁴ tn Heb “after him”; NCV, NLT “after Aaron.”

[29:30]  ¹⁵ tn The text just has the relative pronoun and the imperfect tense. It could be translated “who comes/enters.” But the context seems to indicate that this would be when he first comes to the tent to begin his tenure as High Priest, and so a temporal clause makes this clear. “First” has been supplied.

[29:30]  ¹⁶ tn “Seven days” is an adverbial accusative of time. The ritual of ordination is to be repeated for seven days, and so they are to remain there in the court in full dress.