Discovery Box| (0.31) | (Exo 28:2) | 1 sn The genitive “holiness” is the attribute for “garments”—“garments of holiness.” The point of the word “holy” is that these garments would be distinctive from ordinary garments, for they set Aaron apart to sanctuary service and ministry. |
| (0.31) | (Exo 27:3) | 1 sn The word is literally “its fat,” but sometimes it describes “fatty ashes” (TEV “the greasy ashes”). The fat would run down and mix with the ashes, and this had to be collected and removed. |
| (0.31) | (Exo 26:30) | 1 tn The noun is מִשְׁפָּט (mishpat), often translated “judgment” or “decision” in other contexts. In those settings it may reflect its basic idea of custom, which here would be reflected with a rendering of “prescribed norm” or “plan.” |
| (0.31) | (Exo 26:3) | 1 tn This is the active participle, not the passive. It would normally be rendered “joining together.” The Bible uses the active because it has the result of the sewing in mind, namely, that every curtain accompanies another (U. Cassuto, Exodus, 348). |
| (0.31) | (Exo 24:2) | 3 tn Now the imperfect tense negated is used; here the prohibition would fit (“they will not come near”), or the obligatory (“they must not”) in which the subjects are obliged to act—or not act in this case. |
| (0.31) | (Exo 23:33) | 1 tn The idea of the “snare” is to lure them to judgment; God is apparently warning about contact with the Canaanites, either in worship or in business. They were very syncretistic, and so it would be dangerous to settle among them. |
| (0.31) | (Exo 22:31) | 1 sn The use of this word here has to do with the laws of the sanctuary and not some advanced view of holiness. The ritual holiness at the sanctuary would prohibit eating anything torn to pieces. |
| (0.31) | (Exo 22:15) | 1 tn Literally “it came with/for its hire,” this expression implies that the owner who hired it out and was present was prepared to take the risk, so there would be no compensation. |
| (0.31) | (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. |
| (0.31) | (Exo 20:4) | 1 tn A פֶּסֶל (pesel) is an image that was carved out of wood or stone. The Law was concerned with a statue that would be made for the purpose of worship, an idol to be venerated, and not any ordinary statue. |
| (0.31) | (Exo 19:21) | 1 tn The imperative הָעֵד (haʿed) means “charge” them—put them under oath, or solemnly warn them. God wished to ensure that the people would not force their way past the barriers that had been set out. |
| (0.31) | (Exo 19:23) | 1 tn The construction is emphatic: “because you—you solemnly warned us.” Moses’ response to God is to ask how they would break through when God had already charged them not to. God knew them better than Moses did. |
| (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 19:9) | 3 tn Since “and also in you” begins the clause, the emphasis must be that the people would also trust Moses. See Exod 4:1-9, 31; 14:31. |
| (0.31) | (Exo 13:19) | 3 sn This verb appears also in 3:16 and 4:31. The repetition here is a reminder that God was doing what he had said he would do and what Joseph had expected. |
| (0.31) | (Exo 13:17) | 9 tn יִנָּחֵם (yinnakhem) is the Niphal imperfect of נָחַם (nakham); it would normally be translated “repent” or “relent.” This nontheological usage gives a good illustration of the basic meaning of having a change of mind or having regrets. |
| (0.31) | (Exo 12:32) | 1 tn The form is the Piel perfect with a vav (ו) consecutive (וּבֵרַכְתֶּם, uverakhtem); coming in the sequence of imperatives this perfect tense would be volitional—probably a request rather than a command. |
| (0.31) | (Exo 10:10) | 4 sn The “trouble” or “evil” that is before them could refer to the evil that they are devising—the attempt to escape from Egypt. But that does not make much sense in the sentence—why would he tell them to take heed or look out about that? U. Cassuto (Exodus, 126) makes a better suggestion. He argues that Pharaoh is saying, “Don’t push me too far.” The evil, then, would be what Pharaoh was going to do if these men kept making demands on him. This fits the fact that he had them driven out of his court immediately. There could also be here an allusion to Pharaoh’s god Re’, the sun-deity and head of the pantheon; he would be saying that the power of his god would confront them. |
| (0.31) | (Exo 9:24) | 4 tn A literal reading of the clause would be “which there was not like it in all the land of Egypt.” The relative pronoun must be joined to the resumptive pronoun: “which like it (like which) there had not been.” |
| (0.31) | (Exo 8:12) | 1 tn The verb צָעַק (tsaʿaq) is used for prayers in which people cry out of trouble or from danger. U. Cassuto observes that Moses would have been in real danger if God had not answered this prayer (Exodus, 103). |
