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Discovery Box| (0.20) | (Exo 2:17) | 3 sn The verb used here is וַיּוֹשִׁעָן (vayyoshiʿan, “and he saved them”). The word means that he came to their rescue and delivered them. By the choice of words the narrator is portraying Moses as the deliverer—he is just not yet ready to deliver Israel from its oppressors. |
| (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). |
| (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 2:15) | 5 tn The verb reads “and he sat” or “and he lived.” To translate it “he sat by a well” would seem anticlimactic and unconnected. It probably has the same sense as in the last clause, namely, that he lived in Midian, and he lived near a well, which detail prepares for what follows. |
| (0.20) | (Exo 2:11) | 6 tn The verb מַכֶּה (makkeh) is the Hiphil participle of the root נָכָה (nakhah). It may be translated “strike, smite, beat, attack.” It can be used with the sense of killing (as in the next verse, which says Moses hid the body), but it does not necessarily indicate here that the Egyptian killed the Hebrew. |
| (0.20) | (Exo 2:11) | 5 tn The verb רָאָה (raʾah, “to see”) followed by the preposition bet (ב) can indicate looking on something as an overseer, or supervising, or investigating. Here the emphasis is on Moses’ observing their labor with sympathy or grief. It means more than that he simply saw the way his fellow Hebrews were being treated (cf. 2:25). |
| (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 2:8) | 2 sn The word used to describe the sister (Miriam probably) is עַלְמָה (ʿalma), the same word used in Isa 7:14, where it is usually translated either “virgin” or “young woman.” The word basically means a young woman who is ripe for marriage. This would indicate that Miriam is a teenager and so about fifteen years older than Moses. |
| (0.20) | (Exo 2:10) | 1 tn The verb is the preterite of גָּדַל (gadal), and so might be rendered “and he became great.” But the context suggests that it refers to when he was weaned and before he was named, perhaps indicating he was three or four years old (see Gen 21:8). |
| (0.20) | (Exo 2:1) | 4 sn The first part of this section is the account of hiding the infant (vv. 1-4). The marriage, the birth, the hiding of the child, and the positioning of Miriam, are all faith operations that ignore the decree of Pharaoh or work around it to preserve the life of the child. |
| (0.20) | (Exo 1:20) | 1 tn The verb וַיֵּיטֶב (vayyetev) is the Hiphil preterite of יָטַב (yatav). In this stem the word means “to cause good, treat well, treat favorably.” The vav (ו) consecutive shows that this favor from God was a result of their fearing and obeying him. |
| (0.20) | (Exo 1:16) | 4 sn The instructions must have been temporary or selective, otherwise the decree from the king would have ended the slave population of Hebrews. It is also possible that the king did not think through this, but simply took steps to limit the population growth. The narrative is not interested in supplying details, only in portraying the king as a wicked fool bent on destroying Israel. |
| (0.20) | (Exo 1:16) | 1 tn The verse starts with the verb that began the last verse; to read it again seems redundant. Some versions render it “spoke” in v. 15 and “said” in v. 16. In effect, Pharaoh has been delayed from speaking while the midwives are named. |
| (0.20) | (Exo 1:10) | 1 tn The verb is the Hitpael cohortative of חָכַם (khakam, “to be wise”). This verb has the idea of acting shrewdly, dealing wisely. The basic idea in the word group is that of skill. So a skillful decision is required to prevent the Israelites from multiplying any more. |
| (0.20) | (Exo 1:11) | 3 sn The verb עַנֹּתוֹ (ʿannoto) is the Piel infinitive construct from עָנָה (ʿanah, “to oppress”). The word has a wide range of meanings. Here it would include physical abuse, forced subjugation, and humiliation. This king was trying to crush the spirit of Israel by increasing their slave labor. Other terms in the passage that describe this intent include “bitter” and “crushing.” |
| (0.20) | (Exo 1:6) | 2 sn Since the deaths of “Joseph and his brothers and all that generation” were common knowledge, their mention must serve some rhetorical purpose. In contrast to the flourishing of Israel, there is death. This theme will appear again: In spite of death in Egypt, the nation flourishes. |
| (0.20) | (Gen 50:24) | 1 tn The verb פָּקַד (paqad) means “to visit,” i.e., to intervene for blessing or cursing; here Joseph announces that God would come to fulfill the promises by delivering them from Egypt. The statement is emphasized by the use of the infinitive absolute with the verb: “God will surely visit you.” |
| (0.20) | (Gen 49:7) | 1 sn Divide…scatter. What is predicted here is a division of their tribes. Most commentators see here an anticipation of Levi being in every area but not their own. That may be part of it, but not entirely what the curse intended. These tribes for their ruthless cruelty would be eliminated from the power and prestige of leadership. |
| (0.20) | (Gen 49:4) | 4 tn The last verb is third masculine singular, as if for the first time Jacob told the brothers, or let them know that he knew. For a discussion of this passage see S. Gevirtz, “The Reprimand of Reuben,” JNES 30 (1971): 87-98. |
