Discovery Box| (0.25) | (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. |
| (0.25) | (Exo 12:29) | 1 sn The next section records the deliverance of Israel from Egypt, and so becomes the turning point of the book. Verses 28 and 29 could be included in the exposition of the previous section as the culmination of that part. The message might highlight God’s requirement for deliverance from bondage through the application of the blood of the sacrifice, God’s instruction for the memorial of deliverance through the purging of corruption, and the compliance of those who believed the message. But these verses also form the beginning of this next section (and so could be used transitionally). This unit includes the judgment on Egypt (29-30), the exodus from Egypt (31-39) and the historical summation and report (40-42). |
| (0.25) | (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! |
| (0.25) | (Exo 8:27) | 4 tn The form is the imperfect tense. It could be future: “as he will tell us,” but it also could be the progressive imperfect if this is now what God is telling them to do: “as he is telling us.” |
| (0.25) | (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. |
| (0.25) | (Exo 8:12) | 1 tn The verb צָעַק (tsaʿaq) is used for prayers in which people cry out of trouble or from danger. U. Cassuto observes that Moses would have been in real danger if God had not answered this prayer (Exodus, 103). |
| (0.25) | (Exo 7:5) | 2 sn This is another anthropomorphism, parallel to the preceding. If God were to “put” (נָתַן, natan), “extend” (נָטָה, natah), or “reach out” (שָׁלַח, shalakh) his hand against them, they would be destroyed. Contrast Exod 24:11. |
| (0.25) | (Exo 7:3) | 1 tn The clause begins with the emphatic use of the pronoun and a disjunctive vav (ו) expressing the contrast “But as for me, I will harden.” They will speak, but God will harden. |
| (0.25) | (Exo 7:2) | 2 sn The distinct emphasis is important. Aaron will speak to the people and Pharaoh what Moses tells him, and Moses will speak to Aaron what God commands him. The use of “command” keeps everything in perspective for Moses’ position. |
| (0.25) | (Exo 6:8) | 2 sn Here is the twofold aspect again clearly depicted: God swore the promise to the patriarchs, but he is about to give what he promised to this generation. This generation will know more about him as a result. |
| (0.25) | (Exo 4:22) | 1 sn The metaphor uses the word “son” in its connotation of a political dependent, as it was used in ancient documents to describe what was intended to be a loyal relationship with well-known privileges and responsibilities, like that between a good father and son. The word can mean a literal son, a descendant, a chosen king (and so, the Messiah), a disciple (in Proverbs), and here, a nation subject to God. If the people of Israel were God’s “son,” then they should serve him and not Pharaoh. Malachi reminds people that the Law said “a son honors his father,” and so God asked, “If I am a father, where is my honor?” (Mal 1:6). |
| (0.25) | (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. |
| (0.25) | (Exo 2:25) | 2 tn Heb “and God knew” (יָדַע, yadaʿ). The last clause contains a widely used verb for knowing, but it leaves the object unexpressed within the clause, so as to allow all that vv. 23-24 have described to serve as the compelling content of God’s knowing. (Many modern English versions supply an object for the verb following the LXX, which reads “knew them.”) The idea seems to be that God took personal knowledge of, noticed, or regarded them. In other passages the verb “know” is similar in meaning to “save” or “show pity.” See especially Gen 18:21; Pss 1:6; 31:7; Amos 3:2. Exodus has already provided an example of the results of not knowing in 1:8 (cf. 5:2). |
| (0.25) | (Gen 49:25) | 4 sn Jacob envisions God imparting both agricultural (blessings from the sky above, blessings from the deep that lies below) and human fertility (blessings of the breasts and womb) to Joseph and his family. |
| (0.25) | (Gen 44:16) | 3 sn God has exposed the sin of your servants. The first three questions are rhetorical; Judah is stating that there is nothing they can say to clear themselves. He therefore must conclude that they have been found guilty. |
| (0.25) | (Gen 35:4) | 2 sn On the basis of a comparison with Gen 34 and Num 31, G. J. Wenham (Genesis [WBC], 2:324) argues that the foreign gods and the rings could have been part of the plunder that came from the destruction of Shechem. Whereas if the rings were in the ears of the idols, then getting rid of the idols while not keeping the rings (even for monetary value) emphasizes the extent of putting away the foreign gods and purifying themselves. N. Fox has suggested that ear rings in the idols related to the gods hearing prayers while ear rings in the people symbolized obedience (John Walton, Zondervan Illustrated Bible Backgrounds Commentary I, 119). If so, giving the earrings further symbolized the breaking of relationship with these false gods. |
| (0.25) | (Gen 32:28) | 3 sn You have fought. The explanation of the name Israel includes a sound play. In Hebrew the verb translated “you have fought” (שָׂרִיתָ, sarita) sounds like the name “Israel” (יִשְׂרָאֵל, yisraʾel), meaning “God fights” (although some interpret the meaning as “he fights [with] God”). The name would evoke the memory of the fight and what it meant. A. Dillmann says that ever after this the name would tell the Israelites that, when Jacob contended successfully with God, he won the battle with man (Genesis, 2:279). To be successful with God meant that he had to be crippled in his own self-sufficiency (A. P. Ross, “Jacob at the Jabboq, Israel at Peniel,” BSac 142 [1985]: 51-62). |
| (0.25) | (Gen 30:18) | 2 sn Leah seems to regard the act of giving her servant Zilpah to her husband as a sacrifice, for which (she believes) God is now rewarding her with the birth of a son. |
| (0.25) | (Gen 28:4) | 1 tn Heb “and may he give to you the blessing of Abraham, to you and to your offspring with you.” The name “Abraham” is an objective genitive here; this refers to the blessing that God gave to Abraham. |
| (0.25) | (Gen 21:4) | 2 sn Just as God had commanded him to do. With the birth of the promised child, Abraham obeyed the Lord by both naming (Gen 17:19) and circumcising Isaac (17:12). |
