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Discovery Box| (0.30) | (Exo 22:13) | 1 tn The word עֵד (ʿed) actually means “witness,” but the dead animal that is returned is a silent witness, i.e., evidence. The word is an adverbial accusative. |
| (0.30) | (Exo 22:1) | 4 tn בָּקַר (baqar) and צֹאן (tsoʾn) are the categories to which the ox and the sheep belonged, so that the criminal had some latitude in paying back animals. |
| (0.30) | (Exo 20:20) | 2 tn The suffix on the noun is an objective genitive, referring to the fear that the people would have of God (GKC 439 §135.m). |
| (0.30) | (Exo 18:23) | 3 tn Heb “to stand.” B. Jacob (Exodus, 501) suggests that there might be a humorous side to this: “you could even do this standing up.” |
| (0.30) | (Exo 17:12) | 4 tn The word “steady” is אֱמוּנָה (ʾemunah) from the root אָמַן (ʾaman). The word usually means “faithfulness.” Here is a good illustration of the basic idea of the word—firm, steady, reliable, dependable. There may be a double entendre here; on the one hand it simply says that his hands were stayed so that Israel might win, but on the other hand it is portraying Moses as steady, firm, reliable, faithful. The point is that whatever God commissioned as the means or agency of power—to Moses a staff, to the Christians the Spirit—the people of God had to know that the victory came from God alone. |
| (0.30) | (Exo 16:16) | 6 tn The word “number” is an accusative that defines more precisely how much was to be gathered (see GKC 374 §118.h). |
| (0.30) | (Exo 16:12) | 3 tn The verb means “to be sated, satisfied”; in this context it indicates that they would have sufficient bread to eat—they would be full. |
| (0.30) | (Exo 15:24) | 2 tn The imperfect tense here should be given a potential nuance: “What can we drink?” since the previous verse reports that they were not able to drink the water. |
| (0.30) | (Exo 15:25) | 2 sn S. R. Driver (Exodus, 143) follows some local legends in identifying this tree as one that is supposed to have—even to this day—the properties necessary for making bitter water sweet. B. Jacob (Exodus, 436) reports that no such tree has ever been found, but then he adds that this does not mean there was not such a bush in the earlier days. He believes that here God used a natural means (“showed, instructed”) to sweeten the water. He quotes Ben Sira as saying God had created these things with healing properties in them. |
| (0.30) | (Exo 15:16) | 5 tn Clauses beginning with עַד (ʿad) express a limit that is not absolute, but only relative, beyond which the action continues (GKC 446-47 §138.g). |
| (0.30) | (Exo 15:8) | 1 sn The phrase “the blast of your nostrils” is a bold anthropomorphic expression for the wind that came in and dried up the water. |
| (0.30) | (Exo 15:4) | 1 tn Gesenius notes that the sign of the accusative, often omitted in poetry, is not found in this entire song (GKC 363 §117.b). |
| (0.30) | (Exo 14:28) | 1 tn Heb “that was coming after them into the sea.” The referent of “them” (the Israelites) has been specified in the translation for clarity. |
| (0.30) | (Exo 14:10) | 3 tn Heb “lifted up their eyes,” an expression that indicates an intentional and careful looking—they looked up and fixed their sights on the distance. |
| (0.30) | (Exo 14:4) | 3 tn This is the perfect tense with the vav (ו) consecutive. But it announces the fulfillment of a long standing purpose—that they might know. |
| (0.30) | (Exo 14:4) | 1 tn In this place the verb חָזַק (hazaq) is used; it indicates that God would make Pharaoh’s will strong or firm. |
| (0.30) | (Exo 13:12) | 5 tn The Hebrew text simply has “the males to Yahweh.” It indicates that the Lord must have them, or they belong to the Lord. |
| (0.30) | (Exo 13:11) | 2 sn The name “the Canaanite” (and so collective for “Canaanites”) is occasionally used to summarize all the list of Canaanitish tribes that lived in the land. |
| (0.30) | (Exo 13:12) | 1 sn It was once assumed by some scholars that child sacrifice lay behind this text in the earlier days, but that the priests and prophets removed those themes. Apart from the fact that there is absolutely no evidence for anything like that, the Law forbade child sacrifice, and always used child sacrifice as the sample of what not to do in conformity with the pagans (e.g., Deut 12:31). Besides, how absurd would it be for Yahweh to redeem the firstborn from death and then ask Israel to kill them. See further B. Jacob, Exodus, 371. |
| (0.30) | (Exo 12:43) | 1 sn The section that concludes the chapter contains regulations pertaining to the Passover. The section begins at v. 43, but vv. 40-42 form a good setting for it. In this unit vv. 43-45 belong together because they stress that a stranger and foreigner cannot eat. Verse 46 stands by itself, ruling that the meal must be eaten at home. Verse 47 instructs that the whole nation was to eat it. Verses 48-49 make provision for foreigners who may wish to participate. And vv. 50-51 record the obedience of Israel. |
