Keluaran 14:20

14:20 It came between the Egyptian camp and the Israelite camp; it was a dark cloud ¹  and it lit up the night so that one camp did not come near the other ²  the whole night. ³ 

Keluaran 20:21

20:21 The people kept ⁴  their distance, but Moses drew near the thick darkness ⁵  where God was. ⁶ 

Ayub 26:6

26:6 The underworld ⁷  is naked before God; ⁸ 

the place of destruction lies uncovered. ⁹ 

Ayub 34:22

34:22 There is no darkness, and no deep darkness,

where evildoers can hide themselves. ¹⁰ 

Daniel 2:22

2:22 he reveals deep and hidden things.

He knows what is in the darkness,

and light resides with him.

Ibrani 4:13

4:13 And no creature is hidden from God, ¹¹  but everything is naked and exposed to the eyes of him to whom we must render an account.

[14:20]  ¹ tn The two nouns “cloud” and “darkness” form a nominal hendiadys: “and it was the cloud and the darkness” means “and it was the dark cloud.” Perhaps this is what the Egyptians saw, preventing them from observing Moses and the Israelites.

[14:20]  ² tn Heb “this to this”; for the use of the pronouns in this reciprocal sense of “the one to the other,” see GKC 448 §139.e, n. 3.

[14:20]  ³ tc The LXX reads very differently at the end of this verse: “and there was darkness and blackness and the night passed.” B. S. Childs (Exodus [OTL], 218) summarizes three proposals: (1) One takes the MT as it stands and explains it along the lines of the Targum and Jewish exegesis, that there was one cloud that was dark to one group and light to the other. (2) Another tries to reconstruct a verb from the noun “darkness” or make some use of the Greek verb. (3) A third seeks a different meaning for the verb “lit,” “gave light” by comparative philology, but no consensus has been reached. Given that there is no easy solution apart from reconstructing the text, and given that the MT can be interpreted as it is, the present translation follows the MT.

[20:21]  ⁴ tn Heb “and they stood”; the referent (the people) has been specified in the translation for clarity.

[20:21]  ⁵ sn The word עֲרָפֶל (’arafel) is used in poetry in Ps 18:9 and 1 Kgs 8:12; and it is used in Deut 4:11, 5:22 [19].

[20:21]  ⁶ sn It will not be hard to expound the passage on the Ten Commandments once their place in scripture has been determined. They, for the most part, are reiterated in the NT, in one way or another, usually with a much higher standard that requires attention to the spirit of the laws. Thus, these laws reveal God’s standard of righteousness by revealing sin. No wonder the Israelites were afraid when they saw the manifestation of God and heard his laws. When the whole covenant is considered, preamble and all, then it becomes clear that the motivation for obeying the commands is the person and the work of the covenant God – the one who redeemed his people. Obedience then becomes a response of devotion and adoration to the Redeemer who set them free. It becomes loyal service, not enslavement to laws. The point could be worded this way: God requires that his covenant people, whom he has redeemed, and to whom he has revealed himself, give their absolute allegiance and obedience to him. This means they will worship and serve him and safeguard the well-being of each other.

[26:6]  ⁷ tn Heb “Sheol.”

[26:6]  ⁸ tn Heb “before him.”

[26:6]  ⁹ tn The line has “and there is no covering for destruction.” “Destruction” here is another name for Sheol: אֲבַדּוֹן (’avaddon, “Abaddon”).

[34:22]  ¹⁰ tn The construction of this colon uses the Niphal infinitive construct from סָתַר (satar, “to be hidden; to hide”). The resumptive adverb makes this a relative clause in its usage: “where the evildoers can hide themselves.”

[4:13]  ¹¹ tn Grk “him”; the referent (God) has been specified in the translation for clarity.