Discovery Box| (0.25) | (Exo 26:1) | 4 sn S. R. Driver suggests that the curtains were made with threads dyed with these colors (Exodus, 280). Perhaps the colored threads were used for embroidering the cherubim in the curtains. |
| (0.25) | (Exo 25:40) | 1 tn The text uses two imperatives: “see and make.” This can be interpreted as a verbal hendiadys, calling for Moses and Israel to see to it that they make these things correctly. |
| (0.25) | (Exo 23:24) | 2 tn Both verbs are joined with their infinitive absolutes to provide the strongest sense to these instructions. The images of the false gods in Canaan were to be completely and utterly destroyed. This could not be said any more strongly. |
| (0.25) | (Exo 20:23) | 1 tn The direct object of the verb must be “gods of silver.” The prepositional phrase modifies the whole verse to say that these gods would then be alongside the one true God. |
| (0.25) | (Exo 15:14) | 1 tn This verb is a prophetic perfect, assuming that the text means what it said and this song was sung at the Sea. So all these countries were yet to hear of the victory. |
| (0.25) | (Exo 15:7) | 2 tn Here, and throughout the song, these verbs are the prefixed conjugation that may look like the imperfect but are actually historic preterites. This verb is to “overthrow” or “throw down”—like a wall, leaving it in shattered pieces. |
| (0.25) | (Exo 14:30) | 1 tn The Hebrew term וַיּוֹשַׁע (vayyoshaʿ) is the key summation of the chapter, and this part of the book: “So Yahweh saved Israel.” This is the culmination of all the powerful works of God through these chapters. |
| (0.25) | (Exo 12:25) | 1 tn The verb used here and at the beginning of v. 24 is שָׁמַר (shamar); it can be translated “watch, keep, protect,” but in this context the point is to “observe” the religious customs and practices set forth in these instructions. |
| (0.25) | (Exo 8:26) | 6 tn The interrogative clause has no particle to indicate it is a question, but it is connected with the conjunction to the preceding clause, and the meaning of these clauses indicates it is a question (GKC 473 §150.a). |
| (0.25) | (Exo 5:20) | 1 sn Moses and Aaron would not have made the appeal to Pharaoh that these Hebrew foremen did, but they were concerned to see what might happen, and so they waited to meet the foremen when they came out. |
| (0.25) | (Exo 4:29) | 1 sn These are the leaders of the tribes who represented all the people. Later, after the exodus, Moses will select the most capable of them and others to be rulers in a judicial sense (Exod 18:21). |
| (0.25) | (Exo 3:7) | 2 sn Two new words are introduced now to the report of suffering: “affliction” and “pain/suffering.” These add to the dimension of the oppression of God’s people. |
| (0.25) | (Gen 47:31) | 5 sn The Hebrew verb normally means “bow down,” especially in worship or prayer. Here it might simply mean “bend low,” perhaps from weakness or approaching death. The narrative is ambiguous at this point and remains open to all these interpretations. |
| (0.25) | (Gen 34:1) | 1 tn Heb “went out to see.” The verb “to see,” followed by the preposition ב (bet), here has the idea of “look over.” The young girl wanted to meet these women and see what they were like. |
| (0.25) | (Gen 25:7) | 1 tn Heb “and these are the days of the years of the lifetime of Abraham that he lived.” The normal genealogical formula is expanded here due to the importance of the life of Abraham. |
| (0.25) | (Gen 25:1) | 1 sn Abraham had taken another wife. These events are not necessarily in chronological order following the events of the preceding chapter. They are listed here to summarize Abraham’s other descendants before the narrative of his death. |
| (0.25) | (Gen 19:16) | 3 tn Heb “brought him out and placed him.” The third masculine singular suffixes refer specifically to Lot, though his wife and daughters accompanied him (see v. 17). For stylistic reasons these have been translated as plural pronouns (“them”). |
| (0.25) | (Gen 19:14) | 3 tn Heb “and he was like one taunting in the eyes of his sons-in-law.” These men mistakenly thought Lot was ridiculing them and their lifestyle. Their response illustrates how morally insensitive they had become. |
| (0.25) | (Gen 15:17) | 1 sn A smoking pot with a flaming torch. These same implements were used in Mesopotamian rituals designed to ward off evil (see E. A. Speiser, Genesis [AB], 113-14). |
| (0.25) | (Gen 14:13) | 5 tn Heb “possessors of a treaty with.” Since it is likely that the qualifying statement refers to all three (Mamre, Eshcol, and Aner) the words “all these” have been supplied in the translation to make this clear. |
