Discovery Box| (0.20) | (Exo 7:13) | 1 sn For more on this subject, see B. Jacob, Exodus, 241-49. S. R. Driver (Exodus, 53) notes that when this word (חָזַק) is used it indicates a will or attitude that is unyielding and firm, but when כָּבֵד (kaved) is used, it stresses the will as being slow to move, unimpressionable, slow to be affected. |
| (0.20) | (Exo 7:1) | 2 tn The word נְבִיאֶךָ (neviʾekha, “your prophet”) recalls 4:16. Moses was to be like God to Aaron, and Aaron was to speak for him. This indicates that the idea of a “prophet” was of one who spoke for God, an idea with which Moses and Aaron and the readers of Exodus are assumed to be familiar. |
| (0.20) | (Exo 6:6) | 1 tn The verb וְהוֹצֵאתִי (vehotseʾti) is a perfect tense with the vav (ו) consecutive, and so it receives a future translation—part of God’s promises. The word will be used later to begin the Decalogue and other covenant passages—“I am Yahweh who brought you out….” |
| (0.20) | (Exo 5:22) | 4 tn The verb is הֲרֵעֹתָה (hareʿotah), the Hiphil perfect of רָעַע (raʿaʿ). The word itself means “to do evil,” and in this stem “to cause evil”—but evil in the sense of pain, calamity, trouble, or affliction, and not always in the sense of sin. Certainly not here. That God had allowed Pharaoh to oppose them had brought greater pain to the Israelites. |
| (0.20) | (Exo 5:3) | 1 tn The word “journey” is an adverbial accusative telling the distance that Moses wanted the people to go. It is qualified by “three days.” It is not saying that they will be gone three days, but that they will go a distance that will take three days to cover (see Gen 31:22-23; Num 10:33; 33:8). |
| (0.20) | (Exo 4:31) | 1 tc The LXX (Greek OT) has “and they rejoiced,” probably reading וַיִּשְׂמְחוּ (vayyismekhu) instead of what the MT reading, וַיִּשְׂמְעוּ (vayyismeʿu, “and they heard”). To rejoice would have seemed a natural response of the people at the news, and the words sound similar in Hebrew. |
| (0.20) | (Exo 4:23) | 3 tn The construction is very emphatic. The particle הִנֵּה (hinneh) gives it an immediacy and a vividness, as if God is already beginning to act. The participle with this particle has the nuance of an imminent future act, as if God is saying, “I am about to kill.” These words are not repeated until the last plague. |
| (0.20) | (Exo 4:15) | 3 tn The word “both” is supplied to convey that this object (“you”) and the subject of the next verb (“you must do”) are plural in the Hebrew text, referring to Moses and Aaron. In 4:16 “you” returns to being singular in reference to Moses. |
| (0.20) | (Exo 4:16) | 5 sn Moses will be like God to Aaron, giving him the words to say, inspiring him as God would inspire a prophet. The whole process had now been removed one step. Instead of God speaking to Moses and Moses telling the people, Aaron would be the speaker for a while. But God was still going to work through Moses. |
| (0.20) | (Exo 4:17) | 1 sn Mention of the staff makes an appropriate ending to the section, for God’s power (represented by the staff) will work through Moses. The applicable point that this whole section is making could be worded this way: The servants of God who sense their inadequacy must demonstrate the power of God as their sufficiency. |
| (0.20) | (Exo 4:14) | 4 sn Now Yahweh, in condescending to Moses, selects something that Moses (and God) did not really need for the work. It is as if he were saying: “If Moses feels speaking ability is so necessary (rather than the divine presence), then that is what he will have.” Of course, this golden-tongued Aaron had some smooth words about how the golden calf was forged! |
| (0.20) | (Exo 4:10) | 2 tn The word בִּי (bi) is a particle of entreaty; it seeks permission to speak and is always followed by “my lord” or “my Lord.” Often rendered “please,” it is “employed in petitions, complaints and excuses” (W. H. C. Propp, Exodus 1-18 [AB], 213). |
| (0.20) | (Exo 3:16) | 4 sn The same word was used in the same kind of construction at the end of Genesis (50:24) when Joseph promised, “God will surely visit you” (but there the imperfect tense with the infinitive absolute). Here is another link to the patriarchal narratives. This work of Moses would be interpreted as a fulfillment of Joseph’s prophecy. |
| (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 3:5) | 3 sn The word קֹדֶשׁ (qodesh, “holy”) indicates “set apart, distinct, unique.” What made a mountain or other place holy was the fact that God chose that place to reveal himself or to reside among his people. Because God was in this place, the ground was different—it was holy. |
| (0.20) | (Exo 2:21) | 1 tn Or “and Moses was willing” to stay with Reuel. The Talmud understood this to mean that he swore, and so when it came time to leave he had to have a word from God and permission from his father-in-law (Exod 4:18-19). |
| (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 2:13) | 6 sn Heb “your neighbor.” The word רֵעֶךָ (reʿekha) appears again in 33:11 to describe the ease with which God and Moses conversed. The Law will have much to say about how the Israelites were to treat their “neighbors, fellow citizens” (Exod 20:16-17; 21:14, 18, 35; 22:7-11, 14, 26; cf. Luke 10:25-37). |
| (0.20) | (Exo 2:7) | 3 tn The form וְתֵינִק (veteniq) is the Hiphil imperfect/jussive, third feminine singular, of the same root as the word for “nursing.” It is here subordinated to the preceding imperfect (“shall I go”) and perfect with vav (ו) consecutive (“and summon”) to express the purpose: “in order that she may.” |
| (0.20) | (Exo 2:3) | 1 sn See on the meaning of this basket C. Cohen, “Hebrew tbh: Proposed Etymologies,” JANESCU 9 (1972): 36-51. This term is used elsewhere only to refer to the ark of Noah. It may be connected to the Egyptian word for “chest.” |
