Discovery Box| (0.25) | (Exo 21:19) | 2 tn The verb is a Hitpael perfect with vav (ו) consecutive; it follows the sequence of the imperfect before it—“if he gets up and walks about.” This is proof of recovery. |
| (0.25) | (Exo 18:1) | 3 sn This is an important report that Jethro has heard, for the claim of God that he brought Israel out of bondage in Egypt will be the foundation of the covenant stipulations (Exod 20). |
| (0.25) | (Exo 18:20) | 1 tn The perfect tense with the vav (ו) continues the sequence of instruction for Moses. He alone was to be the mediator, to guide them in the religious and moral instruction. |
| (0.25) | (Exo 17:14) | 1 tn The presence of the article does not mean that he was to write this in a book that was existing now, but in one dedicated to this purpose (book, meaning scroll). See GKC 408 §126.s. |
| (0.25) | (Exo 16:15) | 5 sn For other views see G. Vermès, “‘He Is the Bread’ Targum Neofiti Ex. 16:15, ” SJLA 8 (1975): 139-46; and G. J. Cowling, “Targum Neofiti Ex. 16:15, ” AJBA (1974-75): 93-105. |
| (0.25) | (Exo 16:10) | 3 tn The verb is the Niphal perfect of the verb “to see”—“it was seen.” But the standard way of translating this form is from the perspective of Yahweh as subject—“he appeared.” |
| (0.25) | (Exo 15:25) | 7 tn The verb נִסָּהוּ (nissahu, “and he tested him [them]”) is from the root נָסָה (nasah). The use of this word in the Bible indicates that there is question, doubt, or uncertainty about the object being tested. |
| (0.25) | (Exo 12:4) | 5 tn The construction uses a perfect tense with a vav (ו) consecutive after a conditional clause: “if the household is too small…then he and his neighbor will take.” |
| (0.25) | (Exo 10:10) | 4 sn The “trouble” or “evil” that is before them could refer to the evil that they are devising—the attempt to escape from Egypt. But that does not make much sense in the sentence—why would he tell them to take heed or look out about that? U. Cassuto (Exodus, 126) makes a better suggestion. He argues that Pharaoh is saying, “Don’t push me too far.” The evil, then, would be what Pharaoh was going to do if these men kept making demands on him. This fits the fact that he had them driven out of his court immediately. There could also be here an allusion to Pharaoh’s god Re’, the sun-deity and head of the pantheon; he would be saying that the power of his god would confront them. |
| (0.25) | (Exo 8:28) | 4 tn “Do” has been supplied here to convey that this somewhat unexpected command is tacked onto Pharaoh’s instructions as his ultimate concern, which Moses seems to understand as such, since he speaks about it immediately (v. 29). |
| (0.25) | (Exo 7:15) | 1 tn The clause begins with הִנֵּה (hinneh); here it provides the circumstances for the instruction for Moses—he is going out to the water so go meet him. A temporal clause translation captures the connection between the clauses. |
| (0.25) | (Exo 6:1) | 3 tn Or “and he will forcefully drive them out of his land,” if the second occurrence of “strong hand” refers to Pharaoh’s rather than God’s (see the previous note). |
| (0.25) | (Exo 5:7) | 4 tn The jussive יֵלְכוּ (yelekhu) and its following sequential verb would have the force of decree and not permission or advice. He is telling them to go and find straw or stubble for the bricks. |
| (0.25) | (Exo 4:10) | 6 tn The two expressions are כְבַד־פֶּה (khevad peh, “heavy of mouth”), and then כְבַד לָשׁוֹן (khevad lashon, “heavy of tongue”). Both use genitives of specification, the mouth and the tongue being what are heavy—slow. “Mouth” and “tongue” are metonymies of cause. Moses is saying that he has a problem speaking well. Perhaps he had been too long at the other side of the desert, or perhaps he was being a little dishonest. At any rate, he has still not captured the meaning of God’s presence. See among other works, J. H. Tigay, “‘Heavy of Mouth’ and ‘Heavy of Tongue’: On Moses’ Speech Difficulty,” BASOR 231 (1978): 57-67. |
| (0.25) | (Exo 3:16) | 5 tn The second object for the verb is the passive participle הֶעָשׂוּי (heʿasuy). To say that God has visited the oppression (or “attended to” it) affirms that God has decided to judge the oppressing people as he blesses Israel. |
| (0.25) | (Exo 3:3) | 3 tn Heb “great.” The word means something extraordinary here. In using this term Moses revealed his reaction to the strange sight and his anticipation that something special was about to happen. So he turned away from the flock to investigate. |
| (0.25) | (Exo 2:13) | 3 tn The deictic particle is used here to predicate existence, as in “here were” or “there were.” But this use of הִנֵּה (hinneh) indicates also that what he encountered was surprising or sudden—as in “Oh, look!” |
| (0.25) | (Gen 49:18) | 1 sn I wait for your deliverance, O Lord. As Jacob sees the conflicts that lie ahead for Dan and Gad (see v. 19), he offers a brief prayer for their security. |
| (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 44:15) | 2 tn Heb “[is] fully able to divine,” meaning that he can find things out by divination. The infinitive absolute appears before the finite verb for emphasis, stressing his ability to do this. |
