translation_id: net-engnet

book_id: EXO

label: NET translator note

text: 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]).


text: The infinitive construct with the lamed ( ל ) preposition is used here epexegetically, explaining the delay of Moses.


text: Heb “the people.”


text: 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.


text: 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).


text: 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.


text: The interrogative is used in an indirect question (see GKC 443-44 §137. c ).


text: This “all” is a natural hyperbole in the narrative, for it means the large majority of the people.


text: Here “the gold” has been supplied.


text: Heb “from their hand.”


text: The verb looks similar to יָצַר ( yatsar ), “to form, fashion” by a plan or a design. That is the verb used in Gen 2:7 for Yahweh God forming the man from the dust of the ground. If it is here, it is the reverse, a human – the dust of the ground – trying to form a god or gods. The active participle of this verb in Hebrew is “the potter.” A related noun is the word יֵצֶּר ( yetser ), “evil inclination,” the wicked designs or intent of the human heart ( Gen 6:5 ). But see the discussion by B. S. Childs ( Exodus [OTL], 555-56) on a different reading, one that links the root to a hollow verb meaning “to cast out of metal” (as in 1 Kgs 7:15 ).


text: The word could be singular here and earlier; here it would then be “this is your god, O Israel.” However, the use of “these” indicates more than one god was meant by the image. But their statement and their statue, although they do not use the holy name, violate the first two commandments.


text: The preterite with the vav ( ו ) consecutive is subordinated as a temporal clause to the next preterite.


text: The word “this” has been supplied.


text: “Before it” means before the deity in the form of the calf. Aaron tried to redirect their worship to Yahweh, but the people had already broken down the barrier and were beyond control (U. Cassuto, Exodus , 413).


text: Heb “called.”


text: The second infinitive is an infinitive absolute. The first is an infinitive construct with a lamed ( ל ) preposition, expressing the purpose of their sitting down. The infinitive absolute that follows cannot take the preposition, but with the conjunction follows the force of the form before it (see GKC 340 §113. e ).


text: The form is לְצַחֵק ( lÿtsakheq ), a Piel infinitive construct, giving the purpose of their rising up after the festal meal. On the surface it would seem that with the festival there would be singing and dancing, so that the people were celebrating even though they did not know the reason. W. C. Kaiser says the word means “drunken immoral orgies and sexual play” (“Exodus,” EBC 2:478). That is quite an assumption for this word, but is reflected in some recent English versions (e.g., NCV “got up and sinned sexually”; TEV “an orgy of drinking and sex”). The word means “to play, trifle.” It can have other meanings, depending on its contexts. It is used of Lot when he warned his sons-in-law and appeared as one who “mocked” them; it is also used of Ishmael “playing” with Isaac, which Paul interprets as mocking; it is used of Isaac “playing” with his wife in a manner that revealed to Abimelech that they were not brother and sister, and it is used by Potiphar’s wife to say that her husband brought this slave Joseph in to “mock” them. The most that can be gathered from these is that it is playful teasing, serious mocking, or playful caresses. It might fit with wild orgies, but there is no indication of that in this passage, and the word does not mean it. The fact that they were festive and playing before an idol was sufficient.


text: The two imperatives could also express one idea: “get down there.” In other words, “Make haste to get down.”


text: The verb is a perfect tense, reflecting the present perfect nuance: “they have turned aside” and are still disobedient. But the verb is modified with the adverb “quickly” (actually a Piel infinitive absolute). It has been only a matter of weeks since they heard the voice of God prohibiting this.


text: Heb “and behold” or “and look.” The expression directs attention in order to persuade the hearer.


text: The imperative, from the word “to rest” ( נוּחַ , nuakh ), has the sense of “leave me alone, let me be.” It is a directive for Moses not to intercede for the people. B. S. Childs ( Exodus [OTL], 567) reflects the Jewish interpretation that there is a profound paradox in God’s words. He vows the severest punishment but then suddenly conditions it on Moses’ agreement. “Let me alone that I may consume them” is the statement, but the effect is that he has left the door open for intercession. He allows himself to be persuaded – that is what a mediator is for. God could have slammed the door (as when Moses wanted to go into the promised land). Moreover, by alluding to the promise to Abraham God gave Moses the strongest reason to intercede.


text: S. R. Driver ( Exodus , 351) draws on Arabic to show that the meaning of this verb ( חָלָה , khalah ) was properly “make sweet the face” or “stroke the face”; so here “to entreat, seek to conciliate.” In this prayer, Driver adds, Moses urges four motives for mercy: 1) Israel is Yahweh’s people, 2) Israel’s deliverance has demanded great power, 3) the Egyptians would mock if the people now perished, and 4) the oath God made to the fathers.


text: The question is rhetorical; it really forms an affirmation that is used here as a reason for the request (see GKC 474 §150. e ).


text: Heb “speak, saying.” This is redundant in English and has been simplified in the translation.


text: The word “evil” means any kind of life-threatening or fatal calamity. “Evil” is that which hinders life, interrupts life, causes pain to life, or destroys it. The Egyptians would conclude that such a God would have no good intent in taking his people to the desert if now he destroyed them.


text: The form is a Piel infinitive construct from כָּלָה ( kalah , “to complete, finish”) but in this stem, “bring to an end, destroy.” As a purpose infinitive this expresses what the Egyptians would have thought of God’s motive.


text: The verb “repent, relent” when used of God is certainly an anthropomorphism. It expresses the deep pain that one would have over a situation. Earlier God repented that he had made humans ( Gen 6:6 ). Here Moses is asking God to repent/relent over the judgment he was about to bring, meaning that he should be moved by such compassion that there would be no judgment like that. J. P. Hyatt observes that the Bible uses so many anthropomorphisms because the Israelites conceived of God as a dynamic and living person in a vital relationship with people, responding to their needs and attitudes and actions ( Exodus [NCBC], 307). See H. V. D. Parunak, “A Semantic Survey of NHM ,” Bib 56 (1975): 512-32.


text: Heb “your seed.”


text: “about” has been supplied.


text: Heb “seed.”


text: The disjunctive vav ( ו ) serves here as a circumstantial clause indicator.


text: Heb “he”; the referent (Moses) has been specified in the translation for clarity.


text: Heb “the sound of the answering of might,” meaning it is not the sound of shouting in victory (U. Cassuto, Exodus , 418).


text: Heb “the sound of the answering of weakness,” meaning the cry of the defeated (U. Cassuto, Exodus , 415).


text: Heb “answering in song” (a play on the twofold meaning of the word).


text: Heb “and the anger of Moses burned hot.”


text: Here “it” has been supplied.


text: Here “it” has been supplied. sn Pouring the ashes into the water running from the mountain in the brook ( Deut 9:21 ) and making them drink it was a type of the bitter water test that tested the wife suspected of unfaithfulness. Here the reaction of the people who drank would indicate guilt or not (U. Cassuto, Exodus , 419).


text: Heb “that on evil it is.”


text: The word is difficult to interpret. There does not seem to be enough evidence to justify the KJV’s translation “naked.” It appears to mean something like “let loose” or “lack restraint” ( Prov 29:18 ). The idea seems to be that the people had broken loose, were undisciplined, and were completely given over to their desires.


text: The last two words of the verse read literally “for a whispering among those who rose up against them.” The foes would have mocked and derided them when they heard that they had abandoned the God who had led them out of Egypt (S. R. Driver, Exodus , 354).


text: “come” is not in the text, but has been supplied.


text: S. R. Driver suggests that the command was tersely put: “Who is for Yahweh? To me!” ( Exodus , 354).


text: Heb “put.”


text: The two imperatives form a verbal hendiadys: “pass over and return,” meaning, “go back and forth” throughout the camp.


text: The phrases have “and kill a man his brother, and a man his companion, and a man his neighbor.” The instructions were probably intended to mean that they should kill leaders they knew to be guilty because they had been seen or because they failed the water test – whoever they were.


text: Heb “did according to the word of Moses.”


text: Heb “fell.”


text: Heb “Your hand was filled.” The phrase “fill your hands” is a familiar expression having to do with commissioning and devotion to a task that is earlier used in 28:41; 29:9, 29, 33, 35 . This has usually been explained as a Qal imperative. S. R. Driver explains it “Fill your hand today,” meaning, take a sacrifice to God and be installed in the priesthood ( Exodus , 355). But it probably is a Piel perfect, meaning “they have filled your hands today,” or, “your hand was filled today.” This was an expression meant to say that they had been faithful to God even though it turned them against family and friends – but God would give them a blessing.


text: The text simply has “and to give on you today a blessing.” Gesenius notes that the infinitive construct seems to be attached with a vav ( ו ; like the infinitive absolute) as the continuation of a previous finite verb. He reads the verb “fill” as an imperative: “fill your hand today…and that to bring a blessing on you, i.e., that you may be blessed” (see GKC 351 §114. p ). If the preceding verb is taken as perfect tense, however, then this would also be perfect – “he has blessed you today.”


text: Heb “and it was on the morrow and Moses said to the people.”


text: The text uses a cognate accusative: “you have sinned a great sin.”


text: The form אֲכַפְּרָה (’ akhappÿrah ) is a Piel cohortative/imperfect. Here with only a possibility of being successful, a potential imperfect nuance works best.


text: As before, the cognate accusative is used; it would literally be “this people has sinned a great sin.”


text: The apodosis is not expressed; it would be understood as “good.” It is not stated because of the intensity of the expression (the figure is aposiopesis, a sudden silence). It is also possible to take this first clause as a desire and not a conditional clause, rendering it “Oh that you would forgive!”


text: The word “wipe” is a figure of speech indicating “remove me” (meaning he wants to die). The translation “blot” is traditional, but not very satisfactory, since it does not convey complete removal.


text: Heb “behold, look.” Moses should take this fact into consideration.


text: The verse is difficult because of the double reference to the making of the calf. The NJPS’s translation tries to reconcile the two by reading “for what they did with the calf that Aaron had made.” B. S. Childs ( Exodus [OTL], 557) explains in some detail why this is not a good translation based on syntactical grounds; he opts for the conclusion that the last three words are a clumsy secondary addition. It seems preferable to take the view that both are true, Aaron is singled out for his obvious lead in the sin, but the people sinned by instigating the whole thing.