Discovery Box| (0.25) | (Exo 22:31) | 1 sn The use of this word here has to do with the laws of the sanctuary and not some advanced view of holiness. The ritual holiness at the sanctuary would prohibit eating anything torn to pieces. |
| (0.25) | (Exo 23:2) | 1 tn The word רָבִּים (rabbim), here rendered “crowd,” is also used infrequently to refer to the “mighty,” people of importance in society (Job 35:9; cf. Lev 19:15). |
| (0.25) | (Exo 21:28) | 4 tn The text uses סָקוֹל יִסָּקֵל (saqol yissaqel), a Qal infinitive absolute with a Niphal imperfect. The infinitive intensifies the imperfect, which here has an obligatory nuance or is a future of instruction. |
| (0.25) | (Exo 20:24) | 1 sn The instructions here call for the altar to be made of natural things, not things manufactured or shaped by man. The altar was either to be made of clumps of earth or natural, unhewn rocks. |
| (0.25) | (Exo 20:9) | 2 tn The imperfect tense has traditionally been rendered as a commandment, “you will labor.” But the point of this commandment is the prohibition of work on the seventh day. The permission nuance of the imperfect works well here. |
| (0.25) | (Exo 19:19) | 1 tn The active participle הוֹלֵךְ (holekh) is used to add the idea of “continually” to the action of the sentence; here the trumpet became very loud—continually. See GKC 344 §113.u. |
| (0.25) | (Exo 19:13) | 3 tn The nuance here is permissive imperfect, “they may go up.” The ram’s horn would sound the blast to announce that the revelation period was over and it was permitted then to ascend the mountain. |
| (0.25) | (Exo 18:27) | 3 tn The prepositional phrase included here Gesenius classifies as a pleonastic dativus ethicus to give special emphasis to the significance of the occurrence in question for a particular subject (GKC 381 §119.s). |
| (0.25) | (Exo 18:27) | 1 tn The verb וַיְשַׁלַּח (vayeshallakh) has the same root and same stem used in the passages calling for Pharaoh to “release” Israel. Here, in a peaceful and righteous relationship, Moses sent Jethro to his home. |
| (0.25) | (Exo 18:21) | 5 tn Heb “haters of bribes.” Here is another objective genitive, one that refers to unjust gain. To hate unjust gain is to reject and refuse it. Their decisions will not be swayed by greed. |
| (0.25) | (Exo 17:4) | 3 tn The perfect tense with the vav (ו) consecutive almost develops an independent force; this is true in sentences where it follows an expression of time, as here (see GKC 334 §112.x). |
| (0.25) | (Exo 17:5) | 1 tn “Pass over before” indicates that Moses is the leader who goes first, and the people follow him. In other words, לִפְנֵי (lifne) indicates time and not place here (B. Jacob, Exodus, 477-78). |
| (0.25) | (Exo 17:1) | 6 tn Here the construction uses a genitive after the infinitive construct for the subject: “there was no water for the drinking of the people” (GKC 353-54 §115.c). |
| (0.25) | (Exo 16:22) | 2 tn This construction is an exception to the normal rule for the numbers 2 through 10 taking the object numbered in the plural. Here it is “two of the omer” or “the double of the omer” (see GKC 433 §134.e). |
| (0.25) | (Exo 16:21) | 1 tn Heb “morning by morning.” This is an example of the repetition of words to express the distributive sense; here the meaning is “every morning” (see GKC 388 §121.c). |
| (0.25) | (Exo 16:14) | 2 tn The preterite with vav (ו) consecutive is here subordinated as a temporal clause to the main clause; since that clause calls special attention to what was there after the dew evaporated. |
| (0.25) | (Exo 16:9) | 2 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 16:1) | 2 tn The sentence begins with a preterite and vav (ו) consecutive, which can be subordinated to the next clause with the preterite and vav consecutive. Here it has been treated as a temporal clause. |
| (0.25) | (Exo 15:25) | 1 sn U. Cassuto notes that here is the clue to the direction of the narrative: Israel needed God’s instruction, the Law, if they were going to enjoy his provisions (Exodus, 184). |
| (0.25) | (Exo 15:23) | 5 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. |
