Discovery Box| (0.20) | (Exo 4:14) | 6 sn It is unlikely that this simply means that as a brother he will be pleased to see Moses, for the narrative has no time for that kind of comment. It is interested in more significant things. The implication is that Aaron will rejoice because of the revelation of God to Moses and the plan to deliver Israel from bondage (see B. Jacob, Exodus, 93). |
| (0.20) | (Exo 4:10) | 3 tn The designation in Moses’ address is אֲדֹנָי (ʾadonay), a term of respect and deference such as “lord, master, sir” but pointed as it would be when it represents the tetragrammaton. B. Jacob says since this is the first time Moses spoke directly to Yahweh, he did so hesitatingly (Exodus, 87). |
| (0.20) | (Exo 4:4) | 1 sn The signs authenticated Moses’ ministry as the Lord’s emissary. This sign will show that the Lord had control over Egypt and its stability, over life and death. But first Moses has to be convinced that he can turn it into a dead stick again. |
| (0.20) | (Exo 3:19) | 1 tn After verbs of perception, as with “I know” here, the object may be a noun clause introduced with the particle כִּי (ki)—“I know that….” Gesenius observes that the object clause may have a kind of accusative and an infinitive construction (especially after נָתַן [natan] with the idea of “allow”): “he will not permit you to go” (see GKC 491 §157.b, n. 2). |
| (0.20) | (Exo 3:9) | 2 tn The word is a technical term for the outcry one might make to a judge. God had seen the oppression and so knew that the complaints were accurate, and so he initiated the proceedings against the oppressors (B. Jacob, Exodus, 59). |
| (0.20) | (Exo 2:19) | 3 tn The construction is emphatic with the use of the perfect tense and its infinitive absolute: דָלָה דָּלֹה (daloh dalah). B. Jacob says, “They showed their enthusiasm through the use of the infinitive absolute—And think of that, he even drew water for us; a man did this for us girls” (Exodus, 41). |
| (0.20) | (Exo 2:13) | 4 tn The word רָשָׁע (rashaʿ) is a legal term, meaning the guilty. This guilty man rejects Moses’ intervention for much the same reason Pharaoh will later (5:2)—he does not recognize his authority. Later Pharaoh will use this term to declare himself as in the wrong (9:27) and God in the right. |
| (0.20) | (Exo 2:11) | 5 tn The verb רָאָה (raʾah, “to see”) followed by the preposition bet (ב) can indicate looking on something as an overseer, or supervising, or investigating. Here the emphasis is on Moses’ observing their labor with sympathy or grief. It means more than that he simply saw the way his fellow Hebrews were being treated (cf. 2:25). |
| (0.20) | (Exo 2:2) | 3 tn After verbs of perceiving or seeing there are frequently two objects, the formal accusative (“she saw him”) and then a noun clause that explains what it was about the child that she perceived (“that he was healthy”). See GKC 365 §117.h. |
| (0.20) | (Exo 1:10) | 3 tn The verb can be translated simply “will multiply,” but since Pharaoh has already indicated that he is aware they were doing that, the nuance here must mean to multiply all the more, or to continue to multiply. Cf. NIV “will become even more numerous.” |
| (0.20) | (Gen 49:4) | 4 tn The last verb is third masculine singular, as if for the first time Jacob told the brothers, or let them know that he knew. For a discussion of this passage see S. Gevirtz, “The Reprimand of Reuben,” JNES 30 (1971): 87-98. |
| (0.20) | (Gen 48:20) | 3 sn On the elevation of Ephraim over Manasseh see E. C. Kingsbury, “He Set Ephraim Before Manasseh,” HUCA 38 (1967): 129-36; H. Mowvley, “The Concept and Content of ‘Blessing’ in the Old Testament,” BT 16 (1965): 74-80; and I. Mendelsohn, “On the Preferential Status of the Eldest Son,” BASOR 156 (1959): 38-40. |
| (0.20) | (Gen 47:9) | 4 tn The Hebrew word רַע (raʿ) can sometimes mean “evil,” but that would give the wrong connotation here, where it refers to pain, difficulty, and sorrow. Jacob is thinking back through all the troubles he had to endure to get to this point. |
| (0.20) | (Gen 44:15) | 1 tn Heb “What is this deed you have done?” The demonstrative pronoun (“this”) adds emphasis to the question. A literal translation seems to contradict the following statement, in which Joseph affirms that he is able to divine such matters. Thus here the emotive force of the question has been reflected in the translation, “What did you think you were doing?” |
| (0.20) | (Gen 42:18) | 3 sn For I fear God. Joseph brings God into the picture to awaken his brothers’ consciences. The godly person cares about the welfare of people, whether they live or die. So he will send grain back, but keep one of them in Egypt. This action contrasts with their crime of selling their brother into slavery. |
| (0.20) | (Gen 41:16) | 3 tn The expression שְׁלוֹם פַּרְעֹה (shelom parʿoh) is here rendered “the welfare of Pharaoh” because the dream will be about life in his land. Some interpret it to mean an answer of “peace”—one that will calm his heart, or give him the answer that he desires (cf. NIV, NRSV, NLT). |
| (0.20) | (Gen 41:2) | 1 tn Heb “And look, he was standing by the Nile, and look, from the Nile were coming up seven cows, attractive of appearance and fat of flesh.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to see the dream through Pharaoh’s eyes. |
| (0.20) | (Gen 40:15) | 1 tn The verb גָּנַב (ganav) means “to steal,” but in the Piel/Pual stem “to steal away.” The idea of “kidnap” would be closer to the sense, meaning he was stolen and carried off. The preceding infinitive absolute underscores the point Joseph is making. |
| (0.20) | (Gen 37:15) | 1 tn Heb “and he [i.e., Joseph] went to Shechem.” The referent (Joseph) has been specified in the translation for clarity. In Hebrew, these are the last two words of verse 14, but they have been carried over to verse 15 in the NET for stylistic reasons. |
| (0.20) | (Gen 37:9) | 2 tn Heb “and he said, ‘Look.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons. Both clauses of the dream report begin with הִנֵּה (hinneh, “look”), which lends vividness to the report. |
