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Discovery Box| (0.20) | (Exo 7:20) | 1 sn Both Moses and Aaron had tasks to perform. Moses, being the “god” to Pharaoh, dealt directly with him and the Nile. He would strike the Nile. But Aaron, “his prophet,” would stretch out the staff over the rest of the waters of Egypt. |
| (0.20) | (Exo 7:5) | 1 sn The use of the verb “to know” (יָדַע, yadaʿ) underscores what was said with regard to 6:3. By the time the actual exodus took place, the Egyptians would have “known” the name Yahweh, probably hearing it more than they wished. But they will know—experience the truth of it—when Yahweh defeats them. |
| (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 7:2) | 3 tn The form is וְשִׁלַּח (veshillakh), a Piel perfect with vav (ו) consecutive. Following the imperfects of injunction or instruction, this verb continues the sequence. It could be taken as equal to an imperfect expressing future (“and he will release”) or subordinate to express purpose (“to release” = “in order that he may release”). |
| (0.20) | (Exo 6:13) | 2 tn The term וַיְצַוֵּם (vayetsavvem) is a Piel preterite with a pronominal suffix on it. The verb צָוָה (tsavah) means “to command” but can also have a much wider range of meanings. In this short summary statement, the idea of giving Moses and Aaron a commission to Israel and to Pharaoh indicates that come what may they have their duty to perform. |
| (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 4:31) | 1 tn The form is the preterite with the vav consecutive, “and they heard.” It clearly is a temporal clause subordinate to the following verbs that report how they bowed and worshiped. But it is also in sequence to the preceding: they believed, and then they bowed when they heard. |
| (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 4:24) | 2 sn The next section (vv. 24-26) records a rather strange story. God had said that if Pharaoh would not comply he would kill his son—but now God was ready to kill Moses, the representative of Israel, God’s own son. Apparently, one would reconstruct that on the journey Moses fell seriously ill, but his wife, learning the cause of the illness, saved his life by circumcising her son and casting the foreskin at Moses’ feet (indicating that it was symbolically Moses’ foreskin). The point is that this son of Abraham had not complied with the sign of the Abrahamic covenant. No one, according to Exod 12:40-51, would take part in the Passover-exodus who had not complied. So how could the one who was going to lead God’s people not comply? The bold anthropomorphisms and the location at the border invite comparisons with Gen 32, the Angel wrestling with Jacob. In both cases there is a brush with death that could not be forgotten. See also, W. Dumbrell, “Exodus 4:24-25: A Textual Re-examination,” HTR 65 (1972): 285-90; T. C. Butler, “An Anti-Moses Tradition,” JSOT 12 (1979): 9-15; and L. Kaplan, “And the Lord Sought to Kill Him,” HAR 5 (1981): 65-74. |
| (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 3:16) | 1 tn The form is the perfect tense with the sequential vav (ו) linking the nuance to the imperative that precedes it. Since the imperative calls for immediate action, this form either carries the same emphasis, or instructs action that immediately follows it. This applies likewise to “say,” which follows. |
| (0.20) | (Exo 3:6) | 2 tn The clause uses the Hiphil infinitive construct with a preposition after the perfect tense: יָרֵא מֵהַבִּיט (yareʾ mehabbit, “he was afraid from gazing”) meaning “he was afraid to gaze.” The preposition מִן (min) is used before infinitives after verbs like the one to complete the verb (see BDB 583 s.v. 7b). |
| (0.20) | (Exo 3:8) | 2 tn The Hiphil infinitive with the suffix is לְהַצִּילוֹ (lehatsilo, “to deliver them”). It expresses the purpose of God’s coming down. The verb itself is used for delivering or rescuing in the general sense, and snatching out of danger for the specific. |
| (0.20) | (Exo 3:12) | 5 tn Or “on.” The preposition is עַל (ʿal, “on, by, at, over”). Later the Israelites will be told not to go up into (ב, b) the mountain and not to touch its edge (Exod 19:12). Instead Moses will go up the mountain as the people’s representative (though this is not described with עַל). |
| (0.20) | (Exo 3:4) | 1 tn The preterite with the vav (ו) is subordinated as a temporal clause to the main point of the verse, that God called to him. The language is anthropomorphic, as if God’s actions were based on his observing what Moses did. |
| (0.20) | (Exo 3:2) | 1 sn The designation “the angel of the Lord” (Heb “the angel of Yahweh”) occurred in Genesis already (16:7-13; 21:17; 22:11-18). There is some ambiguity in the expression, but it seems often to be interchangeable with God’s name itself, indicating that it refers to the Lord. |
| (0.20) | (Exo 2:23) | 1 sn The next section of the book is often referred to as the “Call of Moses,” and that is certainly true. But it is much more than that. It is the divine preparation of the servant of God, a servant who already knew what his destiny was. In this section Moses is shown how his destiny will be accomplished. It will be accomplished because the divine presence will guarantee the power, and the promise of that presence comes with the important “I AM” revelation. The message that comes through in this, and other “I will be with you” passages, is that when the promise of God’s presence is correctly appropriated by faith, the servant of God can begin to build confidence for the task that lies ahead. It will no longer be, “Who am I that I should go?” but “I AM with you” that matters. The first little section, 2:23-25, serves as a transition and introduction, for it records the Lord’s response to Israel in her affliction. The second part is the revelation to Moses at the burning bush (3:1-10), which is one of the most significant theological sections in the Torah. Finally, the record of Moses’ response to the call with his objections (3:11-22), makes up the third part, and in a way, is a transition to the next section, where God supplies proof of his power. |
| (0.20) | (Exo 2:17) | 2 sn The verb is וַיְגָרְשׁוּם (vayegareshum). Some shepherds came and drove the daughters away. The choice of this verb in the narrative has a tie with the name of Moses’ first son, Gershom. Moses senses very clearly that he is a sojourner in a strange land—he has been driven away. |
| (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 2:20) | 2 tn The conjunction vav (ו) joins Reuel’s question to what the daughters said as logically following with the idea, “If he has done all that you say, why is he not here for me to meet?” (see GKC 485 §154.b). |
