Keluaran 4:24

4:24 Now on the way, at a place where they stopped for the night, ¹  the Lord met Moses and sought to kill him. ² 

Keluaran 5:3

5:3 And they said, “The God of the Hebrews has met with us. Let us go a three-day journey ³  into the desert so that we may sacrifice ⁴  to the Lord our God, so that he does not strike us with plague or the sword.” ⁵ 

Keluaran 25:22

25:22 I will meet with you there, ⁶  and ⁷  from above the atonement lid, from between the two cherubim that are over the ark of the testimony, I will speak with you about all that I will command you for the Israelites.

Keluaran 29:42-43

29:42 “This will be a regular ⁸  burnt offering throughout your generations at the entrance of the tent of meeting before the Lord, where I will meet ⁹  with you to speak to you there. 29:43 There I will meet ¹⁰  with the Israelites, and it will be set apart as holy by my glory. ¹¹ 

Keluaran 30:6

30:6 “You are to put it in front of the curtain that is before the ark of the testimony (before the atonement lid that is over the testimony), where I will meet you.

Keluaran 30:36

30:36 You are to beat some of it very fine and put some of it before the ark of the testimony in the tent of meeting where I will meet with you; it is to be most holy to you.

Kejadian 12:1

The Obedience of Abram

12:1 Now the Lord said ¹²  to Abram, ¹³ 

“Go out ¹⁴  from your country, your relatives, and your father’s household

to the land that I will show you. ¹⁵ 

Kejadian 15:1

The Cutting of the Covenant

15:1 After these things the word of the Lord came to Abram in a vision: “Fear not, Abram! I am your shield ¹⁶  and the one who will reward you in great abundance.” ¹⁷ 

Kejadian 17:1

The Sign of the Covenant

17:1 When Abram was 99 years old, ¹⁸  the Lord appeared to him and said, ¹⁹  “I am the sovereign God. ²⁰  Walk ²¹  before me ²²  and be blameless. ²³ 

Kejadian 48:3

48:3 Jacob said to Joseph, “The sovereign God ²⁴  appeared to me at Luz in the land of Canaan and blessed me.

Bilangan 17:4

17:4 You must place them ²⁵  in the tent of meeting before the ark of the covenant ²⁶  where I meet with you.

Bilangan 23:3-4

23:3 Balaam said to Balak, “Station yourself ²⁷  by your burnt offering, and I will go off; perhaps the Lord will come to meet me, and whatever he reveals to me ²⁸  I will tell you.” ²⁹  Then he went to a deserted height. ³⁰ 

23:4 Then God met Balaam, who ³¹  said to him, “I have prepared seven altars, and I have offered on each altar a bull and a ram.”

Bilangan 23:15-16

23:15 And Balaam ³²  said to Balak, “Station yourself here ³³  by your burnt offering, while I meet the Lord there. 23:16 Then the Lord met Balaam and put a message ³⁴  in his mouth and said, “Return to Balak, and speak what I tell you.”

Yesaya 64:5

64:5 You assist ³⁵  those who delight in doing what is right, ³⁶ 

who observe your commandments. ³⁷ 

Look, you were angry because we violated them continually.

How then can we be saved? ³⁸ 

[4:24]  ¹ tn Or “at a lodging place” or “at an inn.”

[4:24]  ² sn The next section (vv. 24-26) records a rather strange story. God had said that if Pharaoh would not comply he would kill his son – but now God was ready to kill Moses, the representative of Israel, God’s own son. Apparently, one would reconstruct that on the journey Moses fell seriously ill, but his wife, learning the cause of the illness, saved his life by circumcising her son and casting the foreskin at Moses’ feet (indicating that it was symbolically Moses’ foreskin). The point is that this son of Abraham had not complied with the sign of the Abrahamic covenant. No one, according to Exod 12:40-51, would take part in the Passover-exodus who had not complied. So how could the one who was going to lead God’s people not comply? The bold anthropomorphisms and the location at the border invite comparisons with Gen 32, the Angel wrestling with Jacob. In both cases there is a brush with death that could not be forgotten. See also, W. Dumbrell, “Exodus 4:24-25: A Textual Re-examination,” HTR 65 (1972): 285-90; T. C. Butler, “An Anti-Moses Tradition,” JSOT 12 (1979): 9-15; and L. Kaplan, “And the Lord Sought to Kill Him,” HAR 5 (1981): 65-74.

[5:3]  ³ tn The word “journey” is an adverbial accusative telling the distance that Moses wanted the people to go. It is qualified by “three days.” It is not saying that they will be gone three days, but that they will go a distance that will take three days to cover (see Gen 31:22-23; Num 10:33; 33:8).

[5:3]  ⁴ tn The purpose clause here is formed with a second cohortative joined with a vav (ו): “let us go…and let us sacrifice.” The purpose of the going was to sacrifice.

[5:3]  sn Where did Moses get the idea that they should have a pilgrim feast and make sacrifices? God had only said they would serve Him in that mountain. In the OT the pilgrim feasts to the sanctuary three times a year incorporated the ideas of serving the Lord and keeping the commands. So the words here use the more general idea of appearing before their God. They would go to the desert because there was no homeland yet. Moses later spoke of the journey as necessary to avoid offending Egyptian sensibilities (8:25-26).

[5:3]  ⁵ sn The last clause of this verse is rather unexpected here: “lest he meet [afflict] us with pestilence or sword.” To fail to comply with the summons of one’s God was to invite such calamities. The Law would later incorporate many such things as the curses for disobedience. Moses is indicating to Pharaoh that there is more reason to fear Yahweh than Pharaoh.

[25:22]  ⁶ sn Here then is the main point of the ark of the covenant, and the main point of all worship – meeting with God through atonement. The text makes it clear that here God would meet with Moses (“you” is singular) and then he would speak to the people – he is the mediator of the covenant. S. R. Driver (Exodus, 272) makes the point that the verb here is not the word that means “to meet by chance” (as in Exod 3:18), but “to meet” by appointment for a purpose (וְנוֹעַדְתִּי, vÿno’adti). The parallel in the NT is Jesus Christ and his work. The theology is that the Law condemns people as guilty of sin, but the sacrifice of Christ makes atonement. So he is the “place of propitiation (Rom 3:25) who gains communion with the Father for sinners. A major point that could be made from this section is this: At the center of worship must be the atoning work of Christ – a perpetual reminder of God’s righteous standard (the testimony in the ark) and God’s gracious provision (the atonement lid).

[25:22]  ⁷ tn The verb is placed here in the text: “and I will speak”; it has been moved in this translation to be closer to the direct object clause.

[29:42]  ⁸ tn The translation has “regular” instead of “continually,” because they will be preparing this twice a day.

[29:42]  ⁹ tn The relative clause identifies the place in front of the Tent as the place that Yahweh would meet Moses. The main verb of the clause is אִוָּעֵד (’ivva’ed), a Niphal imperfect of the verb יָעַד (ya’ad), the verb that is cognate to the name “tent of meeting” – hence the name. This clause leads into the next four verses.

[29:43]  ¹⁰ tn The verb now is a Niphal perfect from the same root, with a vav (ו) consecutive. It simply continues the preceding verb, announcing now that he would meet the people.

[29:43]  ¹¹ tn Or “will be sanctified by my glory” (KJV and ASV both similar).

[29:43]  sn The tabernacle, as well as the priests and the altar, will be sanctified by the power of Yahweh’s presence. The reference here is to when Yahweh enters the sanctuary in all his glory (see Exod 40:34f.).

[12:1]  ¹² sn The Lord called Abram while he was in Ur (see Gen 15:7; Acts 7:2); but the sequence here makes it look like it was after the family left to migrate to Canaan (11:31-32). Genesis records the call of Abram at this place in the narrative because it is the formal beginning of the account of Abram. The record of Terah was brought to its end before this beginning.

[12:1]  ¹³ tn The call of Abram begins with an imperative לֶךְ־לְךָ (lekh-lÿkha, “go out”) followed by three cohortatives (v. 2a) indicating purpose or consequence (“that I may” or “then I will”). If Abram leaves, then God will do these three things. The second imperative (v. 2b, literally “and be a blessing”) is subordinated to the preceding cohortatives and indicates God’s ultimate purpose in calling and blessing Abram. On the syntactical structure of vv. 1-2 see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 37. For a similar sequence of volitive forms see Gen 45:18.

[12:1]  sn It would be hard to overestimate the value of this call and this divine plan for the theology of the Bible. Here begins God’s plan to bring redemption to the world. The promises to Abram will be turned into a covenant in Gen 15 and 22 (here it is a call with conditional promises) and will then lead through the Bible to the work of the Messiah.

[12:1]  ¹⁴ tn The initial command is the direct imperative (לֶךְ, lekh) from the verb הָלַךְ (halakh). It is followed by the lamed preposition with a pronominal suffix (לְךָ, lÿkha) emphasizing the subject of the imperative: “you leave.”

[12:1]  ¹⁵ sn To the land that I will show you. The call of Abram illustrates the leading of the Lord. The command is to leave. The Lord’s word is very specific about what Abram is to leave (the three prepositional phrases narrow to his father’s household), but is not specific at all about where he is to go. God required faith, a point that Heb 11:8 notes.

[15:1]  ¹⁶ sn The noun “shield” recalls the words of Melchizedek in 14:20. If God is the shield, then God will deliver. Abram need not fear reprisals from those he has fought.

[15:1]  ¹⁷ tn Heb “your reward [in] great abundance.” When the phrase הַרְבּה מְאֹדֵ (harbeh mÿod) follows a noun it invariably modifies the noun and carries the nuance “very great” or “in great abundance.” (See its use in Gen 41:49; Deut 3:5; Josh 22:8; 2 Sam 8:8; 12:2; 1 Kgs 4:29; 10:10-11; 2 Chr 14:13; 32:27; Jer 40:12.) Here the noun “reward” is in apposition to “shield” and refers by metonymy to God as the source of the reward. Some translate here “your reward will be very great” (cf. NASB, NRSV), taking the statement as an independent clause and understanding the Hiphil infinitive absolute as a substitute for a finite verb. However, the construction הַרְבּה מְאֹדֵ is never used this way elsewhere, where it either modifies a noun (see the texts listed above) or serves as an adverb in relation to a finite verb (see Josh 13:1; 1 Sam 26:21; 2 Sam 12:30; 2 Kgs 21:16; 1 Chr 20:2; Neh 2:2).

[15:1]  sn Abram has just rejected all the spoils of war, and the Lord promises to reward him in great abundance. In walking by faith and living with integrity he cannot lose.

[17:1]  ¹⁸ tn Heb “the son of ninety-nine years.”

[17:1]  ¹⁹ tn Heb “appeared to Abram and said to him.” The proper name has been replaced by the pronoun (“him”) and the final phrase “to him” has been left untranslated for stylistic reasons.

[17:1]  ²⁰ tn The name אֵל שַׁדַּי (’el shadday, “El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain (see discussion below) its significance is clear. The name is used in contexts where God appears as the source of fertility and life. In Gen 17:1-8 he appeared to Abram, introduced himself as El Shaddai, and announced his intention to make the patriarch fruitful. In the role of El Shaddai God repeated these words (now elevated to the status of a decree) to Jacob (35:11). Earlier Isaac had pronounced a blessing on Jacob in which he asked El Shaddai to make Jacob fruitful (28:3). Jacob later prayed that his sons would be treated with mercy when they returned to Egypt with Benjamin (43:14). The fertility theme is not as apparent here, though one must remember that Jacob viewed Benjamin as the sole remaining son of the favored and once-barren Rachel (see 29:31; 30:22-24; 35:16-18). It is quite natural that he would appeal to El Shaddai to preserve Benjamin’s life, for it was El Shaddai’s miraculous power which made it possible for Rachel to give him sons in the first place. In 48:3 Jacob, prior to blessing Joseph’s sons, told him how El Shaddai appeared to him at Bethel (see Gen 28) and promised to make him fruitful. When blessing Joseph on his deathbed Jacob referred to Shaddai (we should probably read “El Shaddai,” along with a few Hebrew mss, the Samaritan Pentateuch, the LXX, and Syriac) as the one who provides abundant blessings, including “blessings of the breast and womb” (49:25). (The direct association of the name with “breasts” suggests the name might mean “the one of the breast” [i.e., the one who gives fertility], but the juxtaposition is probably better explained as wordplay. Note the wordplay involving the name and the root שָׁדַד, shadad, “destroy”] in Isa 13:6 and in Joel 1:15.) Outside Genesis the name Shaddai (minus the element “El” [“God”]) is normally used when God is viewed as the sovereign king who blesses/protects or curses/brings judgment. The name appears in the introduction to two of Balaam’s oracles (Num 24:4, 16) of blessing upon Israel. Naomi employs the name when accusing the Lord of treating her bitterly by taking the lives of her husband and sons (Ruth 1:20-21). In Ps 68:14; Isa 13:6; and Joel 1:15 Shaddai judges his enemies through warfare, while Ps 91:1 depicts him as the protector of his people. (In Ezek 1:24 and 10:5 the sound of the cherubs’ wings is compared to Shaddai’s powerful voice. The reference may be to the mighty divine warrior’s battle cry which accompanies his angry judgment.) Finally, the name occurs 31 times in the Book of Job. Job and his “friends” assume that Shaddai is the sovereign king of the world (11:7; 37:23a) who is the source of life (33:4b) and is responsible for maintaining justice (8:3; 34:10-12; 37:23b). He provides abundant blessings, including children (22:17-18; 29:4-6), but he can also discipline, punish, and destroy (5:17; 6:4; 21:20; 23:16). It is not surprising to see the name so often in this book, where the theme of God’s justice is primary and even called into question (24:1; 27:2). The most likely proposal is that the name means “God, the one of the mountain” (an Akkadian cognate means “mountain,” to which the Hebrew שַׁד, shad, “breast”] is probably related). For a discussion of proposed derivations see T. N. D. Mettinger, In Search of God, 70-71. The name may originally have depicted God as the sovereign judge who, in Canaanite style, ruled from a sacred mountain. Isa 14:13 and Ezek 28:14, 16 associate such a mountain with God, while Ps 48:2 refers to Zion as “Zaphon,” the Canaanite Olympus from which the high god El ruled. (In Isa 14 the Canaanite god El may be in view. Note that Isaiah pictures pagan kings as taunting the king of Babylon, suggesting that pagan mythology may provide the background for the language and imagery.)

[17:1]  ²¹ tn Or “Live out your life.” The Hebrew verb translated “walk” is the Hitpael; it means “to walk back and forth; to walk about; to live out one’s life.”

[17:1]  ²² tn Or “in my presence.”

[17:1]  ²³ tn There are two imperatives here: “walk…and be blameless [or “perfect”].” The second imperative may be purely sequential (see the translation) or consequential: “walk before me and then you will be blameless.” How one interprets the sequence depends on the meaning of “walk before”: (1) If it simply refers in a neutral way to serving the Lord, then the second imperative is likely sequential. (2) But if it has a positive moral connotation (“serve me faithfully”), then the second imperative probably indicates purpose (or result). For other uses of the idiom see 1 Sam 2:30, 35 and 12:2 (where it occurs twice).

[48:3]  ²⁴ tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.

[17:4]  ²⁵ tn The verb is the Hiphil perfect of נוּחַ (nuakh, “to rest”), and so “to set at rest, lay, place, put.” The form with the vav (ו) consecutive continues the instruction of the previous verse.

[17:4]  ²⁶ tn The Hebrew text simply reads “the covenant” or “the testimony.”

[23:3]  ²⁷ tn The verb הִתְיַצֵּב (hityatsev) means “to take a stand, station oneself.” It is more intentional than simply standing by something. He was to position himself by the sacrifice as Balaam withdrew to seek the oracle.

[23:3]  ²⁸ tn Heb “and the word of what he shows me.” The noun is in construct, and so the clause that follows functions as a noun clause in the genitive. The point is that the word will consist of divine revelation.

[23:3]  ²⁹ tn The verb is the perfect tense with vav (ו) consecutive. This clause is dependent on the clause that precedes it.

[23:3]  ³⁰ sn He went up to a bald spot, to a barren height. The statement underscores the general belief that such tops were the closest things to the gods. On such heights people built their shrines and temples.

[23:4]  ³¹ tn The relative pronoun is added here in place of the conjunction to clarify that Balaam is speaking to God and not vice versa.

[23:15]  ³² tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.

[23:15]  ³³ tn The verse uses כֹּה (koh) twice: “Station yourself here…I will meet [the Lord] there.”

[23:16]  ³⁴ tn Heb “word.”

[64:5]  ³⁵ tn Heb “meet [with kindness].”

[64:5]  ³⁶ tn Heb “the one who rejoices and does righteousness.”

[64:5]  ³⁷ tn Heb “in your ways they remember you.”

[64:5]  ³⁸ tc The Hebrew text reads literally, “look, you were angry and we sinned against them continually [or perhaps, “in ancient times”] and we were delivered.” The statement makes little sense as it stands. The first vav [ו] consecutive (“and we sinned”) must introduce an explanatory clause here (see Num 1:48 and Isa 39:1 for other examples of this relatively rare use of the vav [ו] consecutive). The final verb (if rendered positively) makes no sense in this context – God’s anger at their sin resulted in judgment, not deliverance. One of the alternatives involves an emendation to וַנִּרְשָׁע (vannirsha’, “and we were evil”; LXX, NRSV, TEV). The Vulgate and the Qumran scroll 1QIsa^a support the MT reading. One can either accept an emendation or cast the statement as a question (as above).