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Discovery Box| (0.20) | (Exo 20:5) | 5 tn This is an important qualification to the principle. The word rendered “reject” is often translated “hate” and carries with it the idea of defiantly rejecting and opposing God and his word. Such people are doomed to carry on the sins of their ancestors and bear guilt with them. |
| (0.20) | (Exo 20:2) | 3 tn The suffix on the verb is second masculine singular. It is this person that will be used throughout the commandments for the whole nation. God addresses them all as his people, but he addresses them individually for their obedience. The masculine form is not, thereby, intended to exclude women. |
| (0.20) | (Exo 20:2) | 2 tn Most English translations have “I am Yahweh your God.” But the preceding chapters have again and again demonstrated how he made himself known to them. Now, the emphasis is on “I am your God”—and what that would mean in their lives. |
| (0.20) | (Exo 18:16) | 3 tn The “decrees” or “statutes” were definite rules, stereotyped and permanent; the “laws” were directives or pronouncements given when situations arose. S. R. Driver suggests this is another reason why this event might have taken place after Yahweh had given laws on the mountain (Exodus, 165). |
| (0.20) | (Exo 17:9) | 1 tn This could be rendered literally “choose men for us.” But the preposition ל (lamed) probably indicates possession, “our men,” and the fact that Joshua was to choose from Israel, as well as the fact that there is no article on “men,” indicates he was to select some to fight. |
| (0.20) | (Exo 17:2) | 2 sn One wonders if the people thought that Moses and Aaron had water and were withholding it from the people, or whether Moses was able to get it on demand. The people should have come to Moses to ask him to pray to God for water, but their action led Moses to say that they had challenged God (B. Jacob, Exodus, 476). |
| (0.20) | (Exo 16:23) | 1 tn The noun שַׁבָּתוֹן (shabbaton) has the abstract ending on it: “resting, ceasing.” The root word means “cease” from something, more than “to rest.” The Law would make it clear that they were to cease from their normal occupations and do no common work. |
| (0.20) | (Exo 16:29) | 1 sn Noting the rabbinic teaching that the giving of the Sabbath was a sign of God’s love—it was accomplished through the double portion on the sixth day—B. Jacob says, “God made no request unless He provided the means for its execution” (Exodus, 461). |
| (0.20) | (Exo 16:15) | 4 sn B. Jacob (Exodus, 454-55) suggests that Moses was saying to them, “It is not manna. It is the food Yahweh has given you.” He comes to this conclusion based on the strange popular etymology from the interrogative word, noting that people do not call things “what?” |
| (0.20) | (Exo 16:8) | 3 tn The words “as for us” attempt to convey the force of the Hebrew word order, which puts emphasis on the pronoun: “and we—what?” The implied answer to the question is that Moses and Aaron are nothing, merely the messengers. |
| (0.20) | (Exo 16:7) | 3 tn The words “as for us” attempt to convey the force of the Hebrew word order, which puts emphasis on the pronoun: “and we—what?” The implied answer to the question is that Moses and Aaron are nothing, merely the messengers. The next verse repeats the question to further press the seriousness of what the Israelites are doing. |
| (0.20) | (Exo 14:31) | 6 sn Here the title of “servant” is given to Moses. This is the highest title a mortal can have in the OT—the “servant of Yahweh.” It signifies more than a believer; it describes the individual as acting on behalf of God. For example, when Moses stretched out his hand, God used it as his own (Isa 63:12). Moses was God’s personal representative. The chapter records both a message of salvation and of judgment. Like the earlier account of deliverance at the Passover, this chapter can be a lesson on deliverance from present troubles—if God could do this for Israel, there is no trouble too great for him to overcome. The passage can also be understood as a picture (at least) of the deliverance at the final judgment on the world. But the Israelites used this account for a paradigm of the power of God: namely, God is able to deliver his people from danger because he is the sovereign Lord of creation. His people must learn to trust him, even in desperate situations; they must fear him and not the situation. God can bring any threat to an end by bringing his power to bear in judgment on the wicked. |
| (0.20) | (Exo 14:31) | 2 tn Heb “the great hand,” with “hand” being a metonymy for work or power. The word play using “hand” contrasts the Lord’s hand/power at work on behalf of the Israelites with the hand/power of Egypt that would have killed them. |
| (0.20) | (Exo 14:27) | 1 tn The Hebrew term לְאֵיתָנוֹ (leʾetano) means “to its place,” or better, “to its perennial state.” The point is that the sea here had a normal level, and now when the Egyptians were in the sea on the dry ground the water would return to that level. |
| (0.20) | (Exo 14:18) | 2 tn The form is בְּהִכָּבְדִי (behikkavedi), the Niphal infinitive construct with a preposition and a suffix. For the suffix on a Niphal, see GKC 162-63 §61.c. The word forms a temporal clause in the line. |
| (0.20) | (Exo 14:2) | 2 sn The places have been tentatively identified. W. C. Kaiser summarizes the suggestions that Pi Hahiroth, as an Egyptian word, may mean “temple of the [Syrian god] Hrt” or “The Hir waters of the canal” or “The Dwelling of Hator” (“Exodus,” EBC 2:387; see the literature on these names, including C. DeWit, The Date and Route of the Exodus, 17). |
| (0.20) | (Exo 13:9) | 5 sn That these festivals and consecrations were to be signs and memorials is akin to the expressions used in the book of Proverbs (Prov 3:3, “bind them around your neck…write them on your heart”). The people were to use the festivals as outward and visible tokens to remind them to obey what the Law required. |
| (0.20) | (Exo 13:5) | 4 tn The object is a cognate accusative for emphasis on the meaning of the service—“you will serve this service.” W. C. Kaiser notes how this noun was translated “slavery” and “work” in the book, but “service” or “ceremony” for Yahweh. Israel was saved from slavery to Egypt into service for God as remembered by this ceremony (“Exodus,” EBC 2:383). |
| (0.20) | (Exo 13:3) | 1 tn The form is the infinitive absolute of זָכַר (zakhar, “remember”). The use of this form in place of the imperative (also found in the Decalogue with the Sabbath instruction) stresses the basic meaning of the root word, everything involved with remembering (emphatic imperative, according to GKC 346 §113.bb). The verb usually implies that there will be proper action based on what was remembered. |
| (0.20) | (Exo 13:4) | 2 sn Abib appears to be an old name for the month, meaning something like “[month of] fresh young ears” (Lev 2:14 [Heb]) (S. R. Driver, Exodus, 106). B. Jacob (Exodus, 364) explains that these names were not precise designations, but general seasons based on the lunar year in the agricultural setting. |
