11:25

turunlah(TB/TL) <03381> [came down.]

diambil-Nya(TB)/diambil(TL) <0680> [took.]

ditaruh-Nya ... tujuh puluh(TB)/dianugerahkannya(TL) <05414 07657> [gave it.]

From this place, Origen and Theodoret take occasion to compare Moses to a lamp, at which seventy others were lighted, without any diminution of its lustre.

kepenuhanlah ... seperti nabi(TB)/bernubuat(TL) <05012> [they prophesied.]

By prophesying here we are to understand, their performing those civil and sacred functions for which they were qualified; exhorting the people to quiet and peaceable submission, and to trust and confidence in the providence of God.

11:25

dalam awan

Kel 19:9; [Lihat FULL. Kel 19:9]; Bil 12:5 [Semua]

kepada Musa,

Bil 11:17

dari Roh

Bil 11:29; 1Sam 10:6; 19:23 [Semua]

puluh tua-tua

Kis 2:17; [Lihat FULL. Kis 2:17]

seperti nabi,

Bil 11:26; Bil 24:2; Hak 3:10; 1Sam 10:10; 19:20; 2Taw 15:1 [Semua]

Catatan Frasa: ROH ITU HINGGAP PADA MEREKA, KEPENUHANLAH MEREKA SEPERTI NABI.

34:5

Turunlah(TB)/turunlah(TL) <03381> [descended.]

nama(TB/TL) <08034> [the name.]

34:5

dalam awan,

Kel 13:21; [Lihat FULL. Kel 13:21]; Kel 19:9; [Lihat FULL. Kel 19:9] [Semua]

nama Tuhan.

Kel 6:2; 33:19 [Semua]

40:38

awan(TB/TL) <06051> [the cloud.]

api(TB/TL) <0784> [fire.]

CONCLUDING REMARKS. Moses was undoubtedly the author of this Book, which forms a continuation of the preceding, and was evidently written after the promulgation of the law: it embraces the history of about 145 years. Moses, having in the Book of Genesis described the creation of the world, the origin of nations, and the peopling of the earth, details in the Book of Exodus the commencement and nature of the Jewish Church and Polity, which has very properly been termed a Theocracy, (Theokratia, from [Theos <\\See definition 2316\\>,] God, and [krate¢ <\\See definition 2902\\>,] to rule,) in which Jehovah appears not merely as their Creator and God, but as their King. Hence this and the following books of Moses are not purely historical; but contain not only laws for the regulation of their moral conduct and the rites and ceremonies of their religious worship, but judicial and political laws relating to government and civl life. The stupendous facts connected with these events, may be clearly perceived by consulting the marginal references; and many of the circumstances are confirmed by the testimony of heathen writers. Numenius, a Pythagorean philosopher, mentioned by Eusebius, speaks of the opposition of the magicians, whom he calls Jannes and Jambres, to the miracles of Moses. Though the names of these magicians are not preserved in the Sacred Text, yet tradition had preserved them in the Jewish records, from which St. Paul (2 Ti 3:8.) undoubtedly quotes. Add to this that many of the notions of the heathen respecting the appearance of the Deity, and their religious institutions and laws, were borrowed from this book; and many of their fables were nothing more than distorted traditions of those events which are here plainly related by Moses.

40:38

Sebab awan

Kel 13:21; [Lihat FULL. Kel 13:21]; 1Kor 10:1 [Semua]

99:7

awan(TB/TL) <06051> [in the cloudy.]

berpegang(TB)/memeliharakan(TL) <08104> [kept.]

99:7

tiang awan

Kel 13:21; [Lihat FULL. Kel 13:21]; Kel 19:10; [Lihat FULL. Kel 19:10]; Bil 11:25; [Lihat FULL. Bil 11:25] [Semua]