10:2

menceriterakan(TB)/diceriterakan(TL) <05608> [And that.]

mengetahui(TB)/diketahui(TL) <03045> [that ye.]

10:2

kepada anak

Kel 12:26-27; 13:8,14; Ul 4:9; 6:20; 32:7; Yos 4:6; Mazm 44:2; 71:18; 78:4,5; Yoel 1:3 [Semua]

Aku mempermain-mainkan

1Sam 6:6

Akulah Tuhan.

Kel 6:1; [Lihat FULL. Kel 6:1]

Catatan Frasa: ENGKAU DAPAT MENCERITERAKAN KEPADA ANAK CUCUMU.

10:8

kembali(TB)/dibawa ....... kembali(TL) <07725> [brought.]

Pergilah .......... pergi(TB)/Pergilah ............ pergi(TL) <01980> [who. Heb. who, and who, etc.]

10:8

Pergilah, beribadahlah

Kel 8:8; [Lihat FULL. Kel 8:8]

10:10

membiarkan(TB)/pergi(TL) <07971> [be so.]

Lihat jahatlah ........... jahat(TB)/nyatalah(TL) <07200 07451> [look to it.]

14:27

laut ...... air laut .................. laut(TB)/laut ... laut .............................. laut(TL) <03220> [and the sea.]

TUHAN(TB)/Tuhan(TL) <03068> [Lord.]

mencampakkan(TB)/dicampak(TL) <05287> [overthrew. Heb. shook off.]

14:27

ke tempatnya,

Yos 4:18

tengah-tengah laut.

Kel 14:28; Kel 15:1,21; Ul 1:40; 2:1; 11:4; Mazm 78:53; 106:11; 136:15; Ibr 11:29 [Semua]

14:28

air(TB/TL) <04325> [the waters.]

tinggal(TB)/terlepas(TL) <07604> [remained.]

14:28

ke laut;

Kel 14:23; Kel 15:19; Yos 24:7 [Semua]

yang tinggal

Kel 14:27; [Lihat FULL. Kel 14:27]; Kel 15:5; Hak 4:16; Neh 9:11 [Semua]

Catatan Frasa: BERBALIKLAH SEGALA AIR ITU.

18:11

tahu(TB)/kuketahui(TL) <03045> [Now I.]

TUHAN(TB)/Tuhan(TL) <03068> [the Lord.]

membesarkan dirinya(TL) <01697> [in the thing.]

bertindak angkuh(TB)/sombongnya(TL) <02102> [proudly.]

18:11

segala allah;

Kel 12:12; [Lihat FULL. Kel 12:12]; 1Taw 16:25; [Lihat FULL. 1Taw 16:25] [Semua]

bertindak angkuh

Kel 1:10; [Lihat FULL. Kel 1:10]; Luk 1:51; [Lihat FULL. Luk 1:51] [Semua]

Catatan Frasa: SEKARANG AKU TAHU, BAHWA TUHAN LEBIH BESAR.

32:20

anak lembu lembu(TB)/diambilnya anak lembu(TL) <05695 03947> [took the calf.]

How truly contemptible must the object of their idolatry appear, when they were obliged to drink their god, reduced to powder, and strewed on the water! Some have asked, how gold, the most ductile and ponderous of all metals, could have been stamped into dust, and strewed on the water. In De 9:21, this is fully explained. I took, says Moses, your sin, the calf which ye had made, and burnt it with fire; that is, melted it down, probably into ingots or gross plates, and stamped it, beat it into thin lamin‘, something like our gold leaf, and ground it very small, even until it was as small as dust, which might be very easily done by the action of the hands, when beat into thin plates or leaves as the original words {ekkoth,} and {dak,} imply.

orang(TB)/bani(TL) <01121> [made the.]

32:20

itu, dibakarnya

Ul 7:25; 12:3; Yos 7:1; 2Raj 23:6; 1Taw 14:12 [Semua]

sampai halus,

2Taw 34:7; Mi 1:7 [Semua]

atas air

Ul 9:21

39:3

buatan seorang ahli .......... tenunan(TB)/tenunan .... kepandaian(TL) <04639 02803> [cunning work.]

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]