Discovery Box| (0.25) | (Exo 28:9) | 1 tn Although this is normally translated “Israelites,” here a more literal translation is clearer because it refers to the names of the twelve tribes—the actual sons of Israel. |
| (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 23:18) | 2 sn See N. Snaith, “Exodus 23:18 and 34:25, ” JTS 20 (1969): 533-34; see also M. Haran, “The Passover Sacrifice,” Studies in the Religion of Ancient Israel (VTSup), 86-116. |
| (0.25) | (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. |
| (0.25) | (Exo 18:1) | 3 sn This is an important report that Jethro has heard, for the claim of God that he brought Israel out of bondage in Egypt will be the foundation of the covenant stipulations (Exod 20). |
| (0.25) | (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). |
| (0.25) | (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. |
| (0.25) | (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. |
| (0.25) | (Exo 15:7) | 4 sn The verb is the Piel of שָׁלַח (shalakh), the same verb used throughout for the demand on Pharaoh to release Israel. Here, in some irony, God released his wrath on them. |
| (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 12:48) | 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. |
| (0.25) | (Exo 12:17) | 2 tn The word is “armies” or “divisions” (see Exod 6:26 and the note there; cf. also 7:4). The narrative will continue to portray Israel as a mighty army, marching forth in its divisions. |
| (0.25) | (Exo 7:25) | 2 tn The text literally has “and seven days were filled.” Seven days gave Pharaoh enough time to repent and release Israel. When the week passed, God’s second blow came. |
| (0.25) | (Exo 3:16) | 5 tn The second object for the verb is the passive participle הֶעָשׂוּי (heʿasuy). To say that God has visited the oppression (or “attended to” it) affirms that God has decided to judge the oppressing people as he blesses Israel. |
| (0.25) | (Gen 41:41) | 2 sn Joseph became the grand vizier of the land of Egypt. See W. A. Ward, “The Egyptian Office of Joseph,” JSS 5 (1960): 144-50; and R. de Vaux, Ancient Israel, 129-31. |
| (0.25) | (Gen 34:9) | 1 sn Intermarry with us. This includes the idea of becoming allied by marriage. The incident foreshadows the temptations Israel would eventually face when they entered the promised land (see Deut 7:3; Josh 23:12). |
| (0.25) | (Gen 26:16) | 2 sn You have become much more powerful. This explanation for the expulsion of Isaac from Philistine territory foreshadows the words used later by the Egyptians to justify their oppression of Israel (see Exod 1:9). |
| (0.25) | (Gen 19:38) | 1 sn The name Ben Ammi means “son of my people.” Like the account of Moab’s birth, this story is probably included in the narrative to portray the Ammonites, another perennial enemy of Israel, in a negative light. |
| (0.25) | (Gen 16:1) | 2 sn On the cultural background of the story of Sarai’s childlessness see J. Van Seters, “The Problem of Childlessness in Near Eastern Law and the Patriarchs of Israel,” JBL 87 (1968): 401-8. |
| (0.25) | (Gen 15:16) | 3 sn The sin of the Amorites has not yet reached its limit. The justice of God is apparent. He will wait until the Amorites are fully deserving of judgment before he annihilates them and gives the land to Israel. |
