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Discovery Box| (0.31) | (Exo 19:12) | 2 tn The Niphal imperative (“guard yourselves, take heed to yourselves”) is followed by two infinitives construct that provide the description of what is to be avoided—going up or touching the mountain. |
| (0.31) | (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. |
| (0.31) | (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). |
| (0.31) | (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. |
| (0.31) | (Exo 18:3) | 1 tn The name Gershom is based on גֵּר (ger) plus שָׁם (sham), meaning “foreign [resident] there.” Another possiblility is to relate the name to the root גָּרַשׁ (garash), perhaps meaning “outcast” (from I גרשׁ) or “churning” (from II גרשׁ). |
| (0.31) | (Exo 18:20) | 1 tn The perfect tense with the vav (ו) continues the sequence of instruction for Moses. He alone was to be the mediator, to guide them in the religious and moral instruction. |
| (0.31) | (Exo 17:14) | 1 tn The presence of the article does not mean that he was to write this in a book that was existing now, but in one dedicated to this purpose (book, meaning scroll). See GKC 408 §126.s. |
| (0.31) | (Exo 17:10) | 1 tn The line in Hebrew reads literally: And Joshua did as Moses had said to him, to fight with Amalek. The infinitive construct is epexegetical, explaining what Joshua did that was in compliance with Moses’ words. |
| (0.31) | (Exo 16:28) | 1 tn The verb is plural, and so it is addressed to the nation and not to Moses. The perfect tense in this sentence is the characteristic perfect, denoting action characteristic, or typical, of the past and the present. |
| (0.31) | (Exo 16:20) | 2 tn The verb וַיָּרֻם (vayyarum) is equivalent to a passive—“it was changed”—to which “worms” is added as an accusative of result (GKC 388-89 §121.d, n. 2). |
| (0.31) | (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. |
| (0.31) | (Exo 16:6) | 1 sn Moses is very careful to make sure that they know it is Yahweh who has brought them out, and it will be Yahweh who will feed them. They are going to be convinced of this now. |
| (0.31) | (Exo 15:24) | 2 sn It is likely that Moses used words very much like this when he prayed. The difference seems to lie in the prepositions—he cried “to” Yahweh, but the people murmured “against” Moses. |
| (0.31) | (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). |
| (0.31) | (Exo 15:22) | 1 sn The first event of the Israelites’ desert experience is a failure, for they murmur against Yahweh and are given a stern warning—and the provision of sweet water. The event teaches that God is able to turn bitter water into sweet water for his people, and he promises to do such things if they obey. He can provide for them in the desert—he did not bring them into the desert to let them die. But there is a deeper level to this story—the healing of the water is incidental to the healing of the people, their lack of trust. The passage is arranged in a neat chiasm, starting with a journey (A), ending with the culmination of the journey (A'); developing to bitter water (B), resolving to sweet water (B'); complaints by the people (C), leading to the instructions for the people (C'); and the central turning point is the wonder miracle (D). |
| (0.31) | (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. |
| (0.31) | (Exo 15:11) | 2 sn Verses 11-17 will now focus on Yahweh as the incomparable one who was able to save Israel from their foes and afterward lead them to the promised land. |
| (0.31) | (Exo 14:17) | 1 tn הִנְנִי (hineni) before the participle gives it the force of a futur instans participle, meaning “I am about to harden” or “I am going to harden” their heart. |
| (0.31) | (Exo 14:15) | 1 tn The text literally says, “speak to the Israelites that they may journey.” The intent of the line, using the imperative with the subordinate jussive or imperfect expressing purpose is that the speaking is the command to move. |
| (0.31) | (Exo 12:48) | 3 tn אֶזְרָח (ʾezrakh) refers to the native-born individual, the native Israelite as opposed to the “stranger, alien” (S. R. Driver, Exodus, 104); see also W. F. Albright, Archaeology and the Religion of Israel, 127, 210. |
