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(0.25) (Exo 16:9)

tn The verb means “approach, draw near.” It is used in the Torah of drawing near for religious purposes. It is possible that some sacrifice was involved here, but no mention is made of that.

(0.25) (Exo 16:4)

sn The word “law” here properly means “direction” at this point (S. R. Driver, Exodus, 146), but their obedience here would indicate also whether or not they would be willing to obey when the Law was given at Sinai.

(0.25) (Exo 15:24)

sn It is likely that Moses used words very much like this when he prayed. The difference seems to lie in the prepositions—he cried “to” Yahweh, but the people murmured “against” Moses.

(0.25) (Exo 15:23)

tn The עַל־כֵּן (ʿal ken) formula in the Pentateuch serves to explain to the reader the reason for the way things were. It does not necessarily mean here that Israel named the place—but they certainly could have.

(0.25) (Exo 15:7)

tn Here, and throughout the song, these verbs are the prefixed conjugation that may look like the imperfect but are actually historic preterites. This verb is to “overthrow” or “throw down”—like a wall, leaving it in shattered pieces.

(0.25) (Exo 15:7)

tn The form קָמֶיךָ (qamekha) is the active participle with a pronominal suffix. The participle is accusative, the object of the verb, but the suffix is the genitive of nearer definition (see GKC 358 §116.i).

(0.25) (Exo 15:1)

tn The verb is יָשִׁיר (yashir), a normal imperfect tense form. But after the adverb “then” this form is to be treated as a preterite (see GKC 314-15 §107.c).

(0.25) (Exo 13:14)

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?”

(0.25) (Exo 13:14)

tn The expression is “with strength of hand,” making “hand” the genitive of specification. In translation “strength” becomes the modifier because “hand” specifies where the strength was. But of course the whole expression is anthropomorphic for the power of God.

(0.25) (Exo 13:13)

sn One was to sacrifice the firstborn animals to Yahweh, but the children were to be redeemed by their fathers. The redemption price was five shekels (Num 18:15-16).

(0.25) (Exo 13:3)

tn The verb is a Niphal imperfect; it could be rendered “must not be eaten” in the nuance of the instruction or injunction category, but permission fits this sermonic presentation very well—nothing with yeast may be eaten.

(0.25) (Exo 12:41)

sn This military term is used elsewhere in Exodus (e.g., 6:26; 7:4; 12:17, 51), but here the Israelites are called “the regiments of the Lord.”

(0.25) (Exo 12:25)

tn The verb used here and at the beginning of v. 24 is שָׁמַר (shamar); it can be translated “watch, keep, protect,” but in this context the point is to “observe” the religious customs and practices set forth in these instructions.

(0.25) (Exo 11:9)

sn The thought is essentially the same as in Exod 7:3-4, but the wonders, or portents, here refer to what is yet to be done in Egypt.

(0.25) (Exo 10:26)

tn This is the obligatory imperfect nuance. They were obliged to take the animals if they were going to sacrifice, but more than that, since they were not coming back, they had to take everything.

(0.25) (Exo 10:16)

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.”

(0.25) (Exo 9:22)

tn The noun refers primarily to cultivated grains. But here it seems to be the general heading for anything that grows from the ground, all vegetation and plant life, as opposed to what grows on trees.

(0.25) (Exo 9:14)

tn Heb “to your heart.” The expression is unusual, but it may be an allusion to the hard heartedness of Pharaoh—his stubbornness and blindness (B. Jacob, Exodus, 274).

(0.25) (Exo 8:26)

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).

(0.25) (Exo 8:27)

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.”



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