Discovery Box| (0.25) | (Exo 23:2) | 1 tn The word רָבִּים (rabbim), here rendered “crowd,” is also used infrequently to refer to the “mighty,” people of importance in society (Job 35:9; cf. Lev 19:15). |
| (0.25) | (Exo 21:28) | 4 tn The text uses סָקוֹל יִסָּקֵל (saqol yissaqel), a Qal infinitive absolute with a Niphal imperfect. The infinitive intensifies the imperfect, which here has an obligatory nuance or is a future of instruction. |
| (0.25) | (Exo 21:26) | 3 sn Interestingly, the verb used here for “let him go” is the same verb throughout the first part of the book for “release” of the Israelites from slavery. Here, an Israelite will have to release the injured slave. |
| (0.25) | (Exo 19:19) | 1 tn The active participle הוֹלֵךְ (holekh) is used to add the idea of “continually” to the action of the sentence; here the trumpet became very loud—continually. See GKC 344 §113.u. |
| (0.25) | (Exo 19:5) | 1 tn Heb “listen to my voice.” The construction uses the imperfect tense in the conditional clause, preceded by the infinitive absolute from the same verb. The idiom “listen to the voice of” implies obedience, not just mental awareness of sound. |
| (0.25) | (Exo 18:22) | 6 tn The expression וְהָקֵל מֵעָלֶיךָ (vehaqel meʿalekha) means literally “and make it light off yourself.” The word plays against the word for “heavy” used earlier—since it was a heavy or burdensome task, Moses must lighten the load. |
| (0.25) | (Exo 18:27) | 1 tn The verb וַיְשַׁלַּח (vayeshallakh) has the same root and same stem used in the passages calling for Pharaoh to “release” Israel. Here, in a peaceful and righteous relationship, Moses sent Jethro to his home. |
| (0.25) | (Exo 18:20) | 3 tn This last part is parallel to the preceding: “work” is also a direct object of the verb “make known,” and the relative clause that qualifies it also uses an obligatory imperfect. |
| (0.25) | (Exo 18:18) | 2 tn Gesenius lists the specialized use of the comparative min (מִן) where with an adjective the thought expressed is that the quality is too difficult for the attainment of a particular aim (GKC 430 §133.c). |
| (0.25) | (Exo 17:13) | 1 tn The verb means “disabled, weakened, prostrated.” It is used a couple of times in the Bible to describe how man dies and is powerless (see Job 14:10; Isa 14:12). |
| (0.25) | (Exo 17:3) | 2 tn The demonstrative pronoun is used as the enclitic form for special emphasis in the question; it literally says, “why is this you have brought us up?” (R. J. Williams, Hebrew Syntax, 24, §118). |
| (0.25) | (Exo 17:1) | 6 tn Here the construction uses a genitive after the infinitive construct for the subject: “there was no water for the drinking of the people” (GKC 353-54 §115.c). |
| (0.25) | (Exo 16:23) | 2 tn The technical expression is now used: שַׁבַּת־קֹדֶשׁ (shabbat qodesh, “a holy Sabbath”) meaning a “cessation of/for holiness” for Yahweh. The rest was to be characterized by holiness. |
| (0.25) | (Exo 16:9) | 2 tn The verb means “approach, draw near.” It is used in the Torah of drawing near for religious purposes. It is possible that some sacrifice was involved here, but no mention is made of that. |
| (0.25) | (Exo 15:25) | 7 tn The verb נִסָּהוּ (nissahu, “and he tested him [them]”) is from the root נָסָה (nasah). The use of this word in the Bible indicates that there is question, doubt, or uncertainty about the object being tested. |
| (0.25) | (Exo 15:24) | 2 sn It is likely that Moses used words very much like this when he prayed. The difference seems to lie in the prepositions—he cried “to” Yahweh, but the people murmured “against” Moses. |
| (0.25) | (Exo 15:7) | 4 sn The verb is the Piel of שָׁלַח (shalakh), the same verb used throughout for the demand on Pharaoh to release Israel. Here, in some irony, God released his wrath on them. |
| (0.25) | (Exo 15:4) | 2 tn The word is a substantive, “choice, selection”; it is here used in the construct state to convey an attribute before a partitive genitive—“the choice of his officers” means his “choice officers” (see GKC 417 §128.r). |
| (0.25) | (Exo 14:24) | 5 tn The verb הָמַם (hamam) means “throw into confusion.” It is used in the Bible for the panic and disarray of an army before a superior force (Josh 10:10; Judg 4:15). |
| (0.25) | (Exo 14:15) | 1 tn The text literally says, “speak to the Israelites that they may journey.” The intent of the line, using the imperative with the subordinate jussive or imperfect expressing purpose is that the speaking is the command to move. |
