Keluaran 3:14
Konteks3:14 God said to Moses, “I am that I am.” 1 And he said, “You must say this 2 to the Israelites, ‘I am has sent me to you.’”
Keluaran 12:11
Konteks12:11 This is how you are to eat it – dressed to travel, 3 your sandals on your feet, and your staff in your hand. You are to eat it in haste. It is the Lord’s Passover. 4
Keluaran 17:7
Konteks17:7 He called the name of the place Massah and Meribah, because of the contending of the Israelites and because of their testing the Lord, 5 saying, “Is the Lord among us or not?”
Keluaran 35:21
Konteks35:21 Everyone 6 whose heart stirred him to action 7 and everyone whose spirit was willing 8 came and brought the offering for the Lord for the work of the tent of meeting, for all its service, and for the holy garments. 9
[3:14] 1 tn The verb form used here is אֶהְיֶה (’ehyeh), the Qal imperfect, first person common singular, of the verb הָיָה (haya, “to be”). It forms an excellent paronomasia with the name. So when God used the verb to express his name, he used this form saying, “
[3:14] 2 tn Or “Thus you shall say” (also in the following verse). The word “must” in the translation conveys the instructional and imperatival force of the statement.
[12:11] 3 tn Heb “your loins girded.”
[12:11] 4 tn The meaning of פֶּסַח (pesakh) is debated. (1) Some have tried to connect it to the Hebrew verb with the same radicals that means “to halt, leap, limp, stumble.” See 1 Kgs 18:26 where the word describes the priests of Baal hopping around the altar; also the crippled child in 2 Sam 4:4. (2) Others connect it to the Akkadian passahu, which means “to appease, make soft, placate”; or (3) an Egyptian word to commemorate the harvest (see J. B. Segal, The Hebrew Passover, 95-100). The verb occurs in Isa 31:5 with the connotation of “to protect”; B. S. Childs suggests that this was already influenced by the exodus tradition (Exodus [OTL], 183, n. 11). Whatever links there may or may not have been that show an etymology, in Exod 12 it is describing Yahweh’s passing over or through.
[17:7] 5 sn The name Massah (מַסָּה, massah) means “Proving”; it is derived from the verb “test, prove, try.” And the name Meribah (מְרִיבָה, mÿrivah) means “Strife”; it is related to the verb “to strive, quarrel, contend.” The choice of these names for the place would serve to remind Israel for all time of this failure with God. God wanted this and all subsequent generations to know how unbelief challenges God. And yet, he gave them water. So in spite of their failure, he remained faithful to his promises. The incident became proverbial, for it is the warning in Ps 95:7-8, which is quoted in Heb 3:15: “Oh, that today you would listen as he speaks! Do not harden your hearts as in the rebellion, in the day of testing in the wilderness. There your fathers tested me and tried me, and they saw my works for forty years.” The lesson is clear enough: to persist in this kind of unbelief could only result in the loss of divine blessing. Or, to put it another way, if they refused to believe in the power of God, they would wander powerless in the wilderness. They had every reason to believe, but they did not. (Note that this does not mean they are unbelievers, only that they would not take God at his word.)
[35:21] 7 tn The verb means “lift up, bear, carry.” Here the subject is “heart” or will, and so the expression describes one moved within to act.
[35:21] 8 tn Heb “his spirit made him willing.” The verb is used in Scripture for the freewill offering that people brought (Lev 7).
[35:21] 9 tn Literally “the garments of holiness,” the genitive is the attributive genitive, marking out what type of garments these were.