Kisah Para Rasul 7:40

7:40 saying to Aaron, ‘Make us gods who will go in front of us, for this Moses, who led us out of the land of Egypt ¹  – we do not know what has happened to him!’ ² 

Kejadian 21:26

21:26 “I do not know who has done this thing,” Abimelech replied. “Moreover, ³  you did not tell me. I did not hear about it until today.”

Kejadian 39:8

39:8 But he refused, saying ⁴  to his master’s wife, “Look, my master does not give any thought ⁵  to his household with me here, ⁶  and everything that he owns he has put into my care. ⁷ 

Kejadian 44:15

44:15 Joseph said to them, “What did you think you were doing? ⁸  Don’t you know that a man like me can find out things like this by divination?” ⁹ 

Keluaran 32:1

The Sin of the Golden Calf

32:1 ¹⁰ When the people saw that Moses delayed ¹¹  in coming down ¹²  from the mountain, they ¹³  gathered around Aaron and said to him, “Get up, ¹⁴  make us gods ¹⁵  that will go before us. As for this fellow Moses, ¹⁶  the man who brought us up from the land of Egypt, we do not know what ¹⁷  has become of him!”

Bilangan 22:6

22:6 So ¹⁸  now, please come and curse this nation ¹⁹  for me, for they are too powerful for me. Perhaps I will prevail so that we may conquer them ²⁰  and drive them out of the land. For I know that whoever you bless is blessed, ²¹  and whoever you curse is cursed.”

Roma 11:2

11:2 God has not rejected his people whom he foreknew! Do you not know what the scripture says about Elijah, how he pleads with God against Israel?

Filipi 1:22

1:22 Now if I am to go on living in the body, ²²  this will mean productive work ²³  for me, yet I don’t know which I prefer: ²⁴ 

[7:40]  ¹ tn Or simply “of Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

[7:40]  ² sn A quotation from Exod 32:1, 23. Doubt (we do not know what has happened to him) expresses itself in unfaithful action. The act is in contrast to God’s promise in Exod 23:20.

[21:26]  ³ tn Heb “and also.”

[39:8]  ⁴ tn Heb “and he said.”

[39:8]  ⁵ tn Heb “know.”

[39:8]  ⁶ tn The word “here” has been supplied in the translation for stylistic reasons.

[39:8]  ⁷ tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.

[44:15]  ⁸ tn Heb “What is this deed you have done?” The demonstrative pronoun (“this”) adds emphasis to the question. A literal translation seems to contradict the following statement, in which Joseph affirms that he is able to divine such matters. Thus here the emotive force of the question has been reflected in the translation, “What did you think you were doing?”

[44:15]  ⁹ tn Heb “[is] fully able to divine,” meaning that he can find things out by divination. The infinitive absolute appears before the finite verb for emphasis, stressing his ability to do this.

[32:1]  ¹⁰ sn This narrative is an unhappy interlude in the flow of the argument of the book. After the giving of the Law and the instructions for the tabernacle, the people get into idolatry. So this section tells what the people were doing when Moses was on the mountain. Here is an instant violation of the covenant that they had just agreed to uphold. But through it all Moses shines as the great intercessor for the people. So the subject matter is the sin of idolatry, its effects and its remedy. Because of the similarities to Jeroboam’s setting up the calves in Dan and Bethel, modern critics have often said this passage was written at that time. U. Cassuto shows how the language of this chapter would not fit an Iron Age setting in Dan. Rather, he argues, this story was well enough known for Jeroboam to imitate the practice (Exodus, 407-10). This chapter can be divided into four parts for an easier exposition: idolatry (32:1-6), intercession (32:7-14), judgment (32:15-29), intercession again (32:30-33:6). Of course, these sections are far more complex than this, but this gives an overview. Four summary statements for expository points might be: I. Impatience often leads to foolish violations of the faith, II. Violations of the covenant require intercession to escape condemnation, III. Those spared of divine wrath must purge evil from their midst, and IV. Those who purge evil from their midst will find reinstatement through intercession. Several important studies are available for this. See, among others, D. R. Davis, “Rebellion, Presence, and Covenant: A Study in Exodus 32-34,” WTJ 44 (1982): 71-87; M. Greenberg, “Moses’ Intercessory Prayer,” Ecumenical Institute for Advanced Theological Studies (1978): 21-35; R. A. Hamer, “The New Covenant of Moses,” Judaism 27 (1978): 345-50; R. L. Honeycutt, Jr., “Aaron, the Priesthood, and the Golden Calf,” RevExp 74 (1977): 523-35; J. N. Oswalt, “The Golden Calves and the Egyptian Concept of Deity,” EvQ 45 (1973): 13-20.

[32:1]  ¹¹ tn The meaning of this verb is properly “caused shame,” meaning cause disappointment because he was not coming back (see also Judg 5:28 for the delay of Sisera’s chariots [S. R. Driver, Exodus, 349]).

[32:1]  ¹² tn The infinitive construct with the lamed (ל) preposition is used here epexegetically, explaining the delay of Moses.

[32:1]  ¹³ tn Heb “the people.”

[32:1]  ¹⁴ tn The imperative means “arise.” It could be serving here as an interjection, getting Aaron’s attention. But it might also have the force of prompting him to get busy.

[32:1]  ¹⁵ tn The plural translation is required here (although the form itself could be singular in meaning) because the verb that follows in the relative clause is a plural verb – that they go before us).

[32:1]  ¹⁶ tn The text has “this Moses.” But this instance may find the demonstrative used in an earlier deictic sense, especially since there is no article with it.

[32:1]  ¹⁷ tn The interrogative is used in an indirect question (see GKC 443-44 §137.c).

[22:6]  ¹⁸ tn The two lines before this verse begin with the particle הִנֵּה (hinneh), and so they lay the foundation for these imperatives. In view of those circumstances, this is what should happen.

[22:6]  ¹⁹ tn Heb “people.” So also in vv. 10, 17, 41.

[22:6]  ²⁰ tn The construction uses the imperfect tense אוּכַל (’ukhal, “I will be able”) followed by the imperfect tense נַכֶּה (nakkeh, “we will smite/attack/defeat”). The second verb is clearly the purpose or the result of the first, even though there is no conjunction or particle.

[22:6]  ²¹ tn The verb is the Piel imperfect of בָּרַךְ (barakh), with the nuance of possibility: “whomever you may bless.” The Pual participle מְבֹרָךְ (mÿvorakh) serves as the predicate.

[1:22]  ²² tn Grk “flesh.”

[1:22]  ²³ tn Grk “fruit of work”; the genitive ἔργου (ergou) is taken as an attributed genitive in which the head noun, καρπός (karpos), functions attributively (cf. ExSyn 89-91).

[1:22]  ²⁴ tn Grk “what I shall prefer.” The Greek verb αἱρέω (Jairew) could also mean “choose,” but in this context such a translation is problematic for it suggests that Paul could perhaps choose suicide (cf. L&N 30.86).

[1:22]  sn I don’t know what I prefer. Paul is here struggling with what would be most beneficial for both him and the church. He resolves this issue in vv. 24-25.