Discovery Box| (0.20) | (Exo 20:5) | 4 tn The Hebrew word for “generations” is not found in v. 5 or 6. The numbers are short for a longer expression, which is understood as part of the description of the children already mentioned (see Deut 7:9, where “generation” [דּוֹר, dor] is present and more necessary, since “children” have not been mentioned). |
| (0.20) | (Exo 19:8) | 1 tn The verb is an imperfect. The people are not being presumptuous in stating their compliance—there are several options open for the interpretation of this tense. It may be classified as having a desiderative nuance: “we are willing to do” or, “we will do.” |
| (0.20) | (Exo 18:21) | 2 tn The expression is אַנְשֵׁי־חַיִל (ʾanshe khayil, “capable men”). The attributive genitive is the word used in expressions like “mighty man of valor.” The word describes these men as respected, influential, powerful people, those looked up to by the community as leaders, and those who will have the needs of the community in mind. |
| (0.20) | (Exo 18:16) | 3 tn The “decrees” or “statutes” were definite rules, stereotyped and permanent; the “laws” were directives or pronouncements given when situations arose. S. R. Driver suggests this is another reason why this event might have taken place after Yahweh had given laws on the mountain (Exodus, 165). |
| (0.20) | (Exo 17:2) | 2 sn One wonders if the people thought that Moses and Aaron had water and were withholding it from the people, or whether Moses was able to get it on demand. The people should have come to Moses to ask him to pray to God for water, but their action led Moses to say that they had challenged God (B. Jacob, Exodus, 476). |
| (0.20) | (Exo 17:2) | 1 tn The verb וַיָּרֶב (vayyarev) is from the root רִיב (riv); it forms the basis of the name “Meribah.” The word means “strive, quarrel, be in contention” and even “litigation.” A translation “quarrel” does not appear to capture the magnitude of what is being done here. The people have a legal dispute—they are contending with Moses as if bringing a lawsuit. |
| (0.20) | (Exo 15:10) | 3 tn The verb may have the idea of sinking with a gurgling sound, like water going into a whirlpool (R. A. Cole, Exodus [TOTC], 124; S. R. Driver, Exodus, 136). See F. M. Cross and D. N. Freedman, “The Song of Miriam,” JNES 14 (1955): 243-47. |
| (0.20) | (Exo 14:31) | 2 tn Heb “the great hand,” with “hand” being a metonymy for work or power. The word play using “hand” contrasts the Lord’s hand/power at work on behalf of the Israelites with the hand/power of Egypt that would have killed them. |
| (0.20) | (Exo 14:2) | 2 sn The places have been tentatively identified. W. C. Kaiser summarizes the suggestions that Pi Hahiroth, as an Egyptian word, may mean “temple of the [Syrian god] Hrt” or “The Hir waters of the canal” or “The Dwelling of Hator” (“Exodus,” EBC 2:387; see the literature on these names, including C. DeWit, The Date and Route of the Exodus, 17). |
| (0.20) | (Exo 12:13) | 3 tn The word “plague” (נֶגֶף, negef) is literally “a blow” or “a striking.” It usually describes a calamity or affliction given to those who have aroused God’s anger, as in Exod 30:12; Num 8:19; 16:46, 47; Josh 22:17 (S. R. Driver, Exodus, 92-93). |
| (0.20) | (Exo 12:5) | 1 tn The construction has: “[The] lamb…will be to you.” This may be interpreted as a possessive use of the ל (lamed), meaning, “[the] lamb…you have” (your lamb) for the Passover. In the context instructing the people to take an animal for this festival, the idea is that the one they select, their animal, must meet these qualifications. |
| (0.20) | (Exo 12:5) | 2 tn The Hebrew word תָּמִים (tamim) means “perfect” or “whole” or “complete” in the sense of not having blemishes and diseases—no physical defects. The rules for sacrificial animals applied here (see Lev 22:19-21; Deut 17:1). |
| (0.20) | (Exo 12:5) | 4 tn Because a choice is being given in this last clause, the imperfect tense nuance of permission should be used. They must have a perfect animal, but it may be a sheep or a goat. The verb’s object “it” is supplied from the context. |
| (0.20) | (Exo 11:8) | 1 sn Moses’ anger is expressed forcefully. “He had appeared before Pharaoh a dozen times either as God’s emissary or when summoned by Pharaoh, but he would not come again; now they would have to search him out if they needed help” (B. Jacob, Exodus, 289-90). |
| (0.20) | (Exo 11:2) | 2 tn The verb translated “request” is וְיִשְׁאֲלוּ (veyishʾalu), the Qal jussive: “let them ask.” This is the point introduced in Exod 3:22. The meaning of the verb might be stronger than simply “ask”; it might have something of the idea of “implore” (see also its use in the naming of Samuel, who was “asked” from Yahweh [1 Sam 1:20]). |
| (0.20) | (Exo 9:32) | 1 tn The word כֻּסֶּמֶת (kussemet) is translated “spelt”; the word occurs only here and in Isa 28:25 and Ezek 4:9. Spelt is a grain closely allied to wheat. Other suggestions have been brought forward from the study of Egyptian crops (see a brief summary in W. C. Kaiser, Jr., “Exodus,” EBC 2:363-64). |
| (0.20) | (Exo 8:26) | 2 tn This translation has been smoothed out to capture the sense. The text literally says, “for the abomination of Egypt we will sacrifice to Yahweh our God.” In other words, the animals that Israel would sacrifice were sacred to Egypt, and sacrificing them would have been abhorrent to the Egyptians. |
| (0.20) | (Exo 8:8) | 3 sn This is the first time in the conflict that Pharaoh even acknowledged that Yahweh existed. Now he is asking for prayer to remove the frogs and is promising to release Israel. This result of the plague must have been an encouragement to Moses. |
| (0.20) | (Exo 7:5) | 1 sn The use of the verb “to know” (יָדַע, yadaʿ) underscores what was said with regard to 6:3. By the time the actual exodus took place, the Egyptians would have “known” the name Yahweh, probably hearing it more than they wished. But they will know—experience the truth of it—when Yahweh defeats them. |
| (0.20) | (Exo 6:9) | 4 tn The Hebrew מִקֹּצֶּר רוּחַ (miqqotser ruakh) means “because of the shortness of spirit.” This means that they were discouraged, dispirited, and weary—although some have also suggested it might mean impatient. The Israelites were now just not in the frame of mind to listen to Moses. |
