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Discovery Box| (0.30) | (Exo 12:21) | 3 tn The word “animals” is added to avoid giving the impression in English that the Passover festival itself is the object of “kill.” |
| (0.30) | (Exo 11:2) | 1 tn Heb “Speak now in the ears of the people.” The expression is emphatic; it seeks to ensure that the Israelites hear the instruction. |
| (0.30) | (Exo 10:5) | 5 tn הַנִּשְׁאֶרֶת (hannishʾeret) parallels (by apposition) and adds further emphasis to the preceding two words; it is the Niphal participle, meaning “that which is left over.” |
| (0.30) | (Exo 9:34) | 1 tn The clause beginning with the preterite and vav (ו) consecutive is here subordinated to the next, and main clause—that he hardened his heart again. |
| (0.30) | (Exo 9:23) | 2 tn By starting the clause with the subject (an example of disjunctive word order) the text is certainly stressing that Yahweh alone did this. |
| (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 8:6) | 1 tn The noun is singular, a collective. B. Jacob notes that this would be the more natural way to refer to the frogs (Exodus, 260). |
| (0.30) | (Exo 7:19) | 3 tn The imperfect tense with vav (ו) after the imperative indicates the purpose or result: “in order that they [the waters] be[come] blood.” |
| (0.30) | (Exo 7:9) | 1 tn The verb is תְּנוּ (tenu), literally “give.” The imperative is followed by an ethical dative that strengthens the subject of the imperative: “you give a miracle.” |
| (0.30) | (Exo 6:5) | 1 tn The addition of the independent pronoun אֲנִי (ʾani, “I”) emphasizes the fact that it was Yahweh himself who heard the cry. |
| (0.30) | (Exo 6:2) | 2 sn The announcement “I am the Lord” (Heb “Yahweh”) draws in the preceding revelation in Exod 3:15. In that place God called Moses to this task and explained the significance of the name “Yahweh” by the enigmatic expression “I am that I am.” “I am” (אֶהְיֶה, ʾehyeh) is not a name; “Yahweh” is. But the explanation of the name with this sentence indicates that Yahweh is the one who is always there, and that guarantees the future, for everything he does is consistent with his nature. He is eternal, never changing; he remains. Now, in Exodus 6, the meaning of the name “Yahweh” will be more fully unfolded. |
| (0.30) | (Exo 5:11) | 1 tn The independent personal pronoun emphasizes that the people were to get their own straw, and it heightens the contrast with the king. “You—go get.” |
| (0.30) | (Exo 5:7) | 3 tn Heb “as yesterday and three days ago” or “as yesterday and before that.” This is idiomatic for “as previously” or “as in the past.” |
| (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 4:16) | 3 tn Heb “and it will be [that] he, he will be to you for a mouth,” or more simply, “he will be your mouth.” |
| (0.30) | (Exo 4:14) | 4 tn The construction uses the Piel infinitive absolute and the Piel imperfect to express the idea that he spoke very well: דַבֵּר יְדַבֵּר (dabber yedabber). |
| (0.30) | (Exo 4:10) | 5 tn Heb “also from yesterday also from three days ago” or “neither since yesterday nor since before that” is idiomatic for “previously” or “in the past.” |
| (0.30) | (Exo 3:18) | 5 tn Here a cohortative with a vav (ו) follows a cohortative; the second one expresses purpose or result: “let us go…in order that we may.” |
| (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 2:18) | 1 tn The verb means “to go, to come, to enter.” In this context it means that they returned to their father, or came home. |
