Discovery Box| (0.31) | (Exo 13:17) | 9 tn יִנָּחֵם (yinnakhem) is the Niphal imperfect of נָחַם (nakham); it would normally be translated “repent” or “relent.” This nontheological usage gives a good illustration of the basic meaning of having a change of mind or having regrets. |
| (0.31) | (Exo 13:14) | 4 tn The question is cryptic; it simply says, “What is this?” but certainly refers to the custom just mentioned. It asks, “What does this mean?” or “Why do we do this?” |
| (0.31) | (Exo 13:14) | 1 sn As with v. 8, the Law now requires that the children be instructed on the meaning of this observance. It is a memorial of the deliverance from bondage and the killing of the firstborn in Egypt. |
| (0.31) | (Exo 13:2) | 1 tn The verb “sanctify” is the Piel imperative of קָדַשׁ (qadash). In the Qal stem it means “be holy, be set apart, be distinct,” and in this stem “sanctify, set apart.” |
| (0.31) | (Exo 13:2) | 1 sn Here is the central principle of the chapter—the firstborn were sacred to God and must be “set apart” (the meaning of the verb “sanctify”) for his use. |
| (0.31) | (Exo 12:23) | 2 tn Here the form is the Hiphil participle with the definite article. Gesenius says this is now to be explained as “the destroyer” although some take it to mean “destruction” (GKC 406 §126.m, n. 1). |
| (0.31) | (Exo 12:27) | 2 tn The verb means “to strike, smite, plague”; it is the same verb that has been used throughout this section (נָגַף, nagaf). Here the construction is the infinitive construct in a temporal clause. |
| (0.31) | (Exo 12:6) | 2 tn Heb “all the assembly of the community.” This expression is a pleonasm. The verse means that everyone will kill the lamb, i.e., each family unit among the Israelites will kill its animal. |
| (0.31) | (Exo 10:28) | 1 tn The expression is לֵךְ מֵעָלָי (lekh meʿalay, “go from on me”) with the adversative use of the preposition, meaning from being a trouble or a burden to me (S. R. Driver, Exodus, 84; R. J. Williams, Hebrew Syntax, 51, §288). |
| (0.31) | (Exo 10:22) | 1 tn The construction is a variation of the superlative genitive: a substantive in the construct state is connected to a noun with the same meaning (see GKC 431 §133.i). |
| (0.31) | (Exo 10:16) | 2 tn The Piel preterite וַיְמַהֵר (vayemaher) could be translated “and he hastened,” but here it is joined with the following infinitive construct to form the hendiadys. “He hurried to summon” means “He summoned quickly.” |
| (0.31) | (Exo 9:28) | 2 tn The expression וְרַב מִהְיֹת (verav miheyot, “[the mighty thunder and hail] is much from being”) means essentially “more than enough.” This indicates that the storm was too much, or, as one might say, “It is enough.” |
| (0.31) | (Exo 9:23) | 3 tn The expression נָתַן קֹלֹת (natan qolot) literally means “gave voices” (also “voice”). This is a poetic expression for sending the thunder. Ps 29:3 talks about the “voice of Yahweh”—the God of glory thunders! |
| (0.31) | (Exo 9:14) | 1 tn The expression “all my plagues” points to the rest of the plagues and anticipates the proper outcome. Another view is to take the expression to mean the full brunt of the attack on the Egyptian people. |
| (0.31) | (Exo 9:8) | 2 tn This word פִּיחַ (piakh) is a hapax legomenon, meaning “soot”; it seems to be derived from the verb פּוּחַ (puakh, “to breathe, blow”). The “furnace” (כִּבְשָׁן, kivshan) was a special kiln for making pottery or bricks. |
| (0.31) | (Exo 8:26) | 6 tn The interrogative clause has no particle to indicate it is a question, but it is connected with the conjunction to the preceding clause, and the meaning of these clauses indicates it is a question (GKC 473 §150.a). |
| (0.31) | (Exo 8:8) | 2 tn The verb הַעְתִּירוּ (haʿtiru) is the Hiphil imperative of the verb עָתַר (ʿatar). It means “to pray, supplicate,” or “make supplication”—always addressed to God. It is often translated “entreat” to reflect that it is a more urgent praying. |
| (0.31) | (Exo 8:15) | 1 tn The word רְוָחָה (revakhah) means “respite, relief.” BDB 926 relates it to the verb רָוַח (ravakh, “to be wide, spacious”). There would be relief when there was freedom to move about. |
| (0.31) | (Exo 7:19) | 2 sn The Hebrew term means “gathering,” i.e., wherever they gathered or collected waters, notably cisterns and reservoirs. This would naturally lead to the inclusion of both wooden and stone vessels—down to the smallest gatherings. |
| (0.31) | (Exo 4:12) | 1 sn The promise of divine presence always indicates intervention (for blessing or cursing). Here it means that God would be working through the organs of speech to help Moses speak. See Deut 18:18; Jer 1:9. |
