Discovery Box| (0.30) | (Exo 34:29) | 5 tn The temporal clause parallels the first temporal clause; it uses the same infinitive construct, but now with a suffix referring to Moses. |
| (0.30) | (Exo 34:2) | 2 sn The same word is used in Exod 33:21. It is as if Moses was to be at his post when Yahweh wanted to communicate to him. |
| (0.30) | (Exo 33:8) | 4 tn The perfect tense with the vav (ו) continues the sequence of the customary imperfect. The people “would gaze” (after) Moses until he entered the tent. |
| (0.30) | (Exo 32:1) | 7 tn 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. |
| (0.30) | (Exo 24:14) | 3 tn The imperfect tense here has the nuance of potential imperfect. In the absence of Moses and Joshua, Aaron and Hur will be available. |
| (0.30) | (Exo 24:4) | 3 tn The verb “arranged” is not in the Hebrew text but has been supplied to clarify exactly what Moses did with the twelve stones. |
| (0.30) | (Exo 15:1) | 4 tn The form is the singular cohortative, expressing the resolution of Moses to sing the song of praise (“I will” being stronger than “I shall”). |
| (0.30) | (Exo 9:8) | 3 tn The verb זָרַק (zaraq) means “to throw vigorously, to toss.” If Moses tosses the soot into the air, it will symbolize that the disease is falling from heaven. |
| (0.30) | (Exo 6:29) | 1 tn Heb “and Yahweh spoke to Moses saying.” This has been simplified in the translation as “he said to him” for stylistic reasons. |
| (0.30) | (Exo 5:22) | 3 tn The designation in Moses’ address is “Lord” (אֲדֹנָי, ʾadonay)—the term for “lord” or “master” but pointed as it would be when it represents the tetragrammaton. |
| (0.30) | (Exo 5:2) | 3 sn The construction of these clauses is similar to (ironically) the words of Moses: “Who am I that I should go?” (3:11). |
| (0.30) | (Exo 4:7) | 1 tn The particle הִנֵּה (hinneh) points out the startling or amazing sight as if the reader were catching the first glimpse of it with Moses. |
| (0.30) | (Exo 4:6) | 2 tn The particle הִנֵּה (hinneh) points out the startling or amazing sight as if the reader were catching the first glimpse of it with Moses. |
| (0.30) | (Exo 3:13) | 4 tn The imperfect tense here has a deliberative nuance (“should”), for Moses is wondering what would be best to say when the Israelites want proof of the calling. |
| (0.30) | (Exo 3:2) | 3 tn Gesenius rightly classifies this as a bet (ב) essentiae (GKC 379 §119.i); it would then indicate that Yahweh appeared to Moses “as a flame.” |
| (0.30) | (Exo 2:15) | 2 tn Heb הַדָּבָר (haddavar, “the word [thing, matter, incident]”) functions here like a pronoun to refer in brief to what Moses had done. |
| (0.30) | (Exo 1:18) | 1 tn The verb קָרָא (qaraʾ) followed by the lamed (ל) preposition has here the nuance of “summon.” The same construction is used later when Pharaoh summons Moses. |
| (0.28) | (Luk 9:30) | 2 sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times). |
| (0.28) | (Mar 9:4) | 1 sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times). |
| (0.28) | (Mat 17:3) | 2 sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times). |
