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Discovery Box| (0.18) | (Exo 10:11) | 2 tn The word is הַגְּבָרִים (haggevarim, “the strong men”), a word different from the more general one that Pharaoh’s servants used (v. 7). Pharaoh appears to be conceding, but he is holding hostages. The word “only” has been supplied in the translation to indicate this. |
| (0.18) | (Exo 10:5) | 1 tn The verbs describing the locusts are singular because it is a swarm or plague of locusts. This verb (וְכִסָּה, vekhissah, “cover”) is a Piel perfect with a vav consecutive; it carries the same future nuance as the participle before it. |
| (0.18) | (Exo 10:2) | 6 tn The form is the perfect tense with vav consecutive, וִידַעְתֶּם (vidaʿtem, “and that you might know”). This provides another purpose for God’s dealings with Egypt in the way that he was doing. The form is equal to the imperfect tense with vav (ו) prefixed; it thus parallels the imperfect that began v. 2—“that you might tell.” |
| (0.18) | (Exo 9:24) | 2 tn The form מִתְלַקַּחַת (mitlaqqakhat) is a Hitpael participle; the clause reads, “and fire taking hold of itself in the midst of the hail.” This probably refers to lightning flashing back and forth. See also Ezek 1:4. God created a great storm with flashing fire connected to it. |
| (0.18) | (Exo 9:3) | 3 sn The older view that camels were not domesticated at this time (S. R. Driver, Exodus, 70; W. F. Albright, Archaeology and the Religion of Israel, 96; et. al.) has been corrected by more recently uncovered information (see K. A. Kitchen, NBD3 160-61). |
| (0.18) | (Exo 8:28) | 2 tn This form, a perfect tense with vav (ו) consecutive, is equivalent to the imperfect tense that precedes it. However, it must be subordinate to the preceding verb to express the purpose. He is not saying “I will release…and you will sacrifice,” but rather “I will release…that you may sacrifice” or even “to sacrifice.” |
| (0.18) | (Exo 8:26) | 2 tn This translation has been smoothed out to capture the sense. The text literally says, “for the abomination of Egypt we will sacrifice to Yahweh our God.” In other words, the animals that Israel would sacrifice were sacred to Egypt, and sacrificing them would have been abhorrent to the Egyptians. |
| (0.18) | (Exo 8:27) | 2 tn This clause is placed first in the sentence to stress the distance required. דֶּרֶךְ (derekh) is an adverbial accusative specifying how far they must go. It is in construct, so “three days” modifies it. It is a “journey of three days,” or, “a three day journey.” |
| (0.18) | (Exo 8:24) | 5 tc Concerning the connection of “the land was ruined” with the preceding, S. R. Driver (Exodus, 68) suggests reading with the LXX, Smr, and Peshitta; this would call for adding a conjunction before the last clause to make it read, “into the house of Pharaoh, and into his servants’ houses, and into all the land of Egypt; and the land was….” |
| (0.18) | (Exo 8:5) | 1 sn After the instructions for Pharaoh (7:25-8:4), the plague now is brought on by the staff in Aaron’s hand (8:5-7). This will lead to the confrontation (vv. 8-11) and the hardening (vv. 12-15). |
| (0.18) | (Exo 8:3) | 2 sn This verse lists places the frogs will go. The first three are for Pharaoh personally—they are going to touch his private life. Then the text mentions the servants and the people. Mention of the ovens and kneading bowls (or troughs) of the people indicates that food would be contaminated and that it would be impossible even to eat a meal in peace. |
| (0.18) | (Exo 7:25) | 3 tn This is a temporal clause made up of the preposition, the Hiphil infinitive construct of נָכָה (nakhah), הַכּוֹת (hakkot), followed by the subjective genitive YHWH. Here the verb is applied to the true meaning of the plague: Moses struck the water, but the plague was a blow struck by God. |
| (0.18) | (Exo 7:21) | 1 tn The first clause in this verse begins with a vav disjunctive, introducing a circumstantial clause to the statement that the water stank. The vav (ו) consecutive on the next verb shows that the smell was the result of the dead fish in the contaminated water. The result is then expressed with the vav beginning the clause that states that they could not drink it. |
| (0.18) | (Exo 7:15) | 2 tn The instruction to Moses continues with this perfect tense with vav (ו) consecutive following the imperative. The verb means “to take a stand, station oneself.” It seems that Pharaoh’s going out to the water was a regular feature of his day and that Moses could be there waiting to meet him. |
| (0.18) | (Exo 7:1) | 2 tn The word נְבִיאֶךָ (neviʾekha, “your prophet”) recalls 4:16. Moses was to be like God to Aaron, and Aaron was to speak for him. This indicates that the idea of a “prophet” was of one who spoke for God, an idea with which Moses and Aaron and the readers of Exodus are assumed to be familiar. |
| (0.18) | (Exo 7:2) | 3 tn The form is וְשִׁלַּח (veshillakh), a Piel perfect with vav (ו) consecutive. Following the imperfects of injunction or instruction, this verb continues the sequence. It could be taken as equal to an imperfect expressing future (“and he will release”) or subordinate to express purpose (“to release” = “in order that he may release”). |
| (0.18) | (Exo 6:14) | 2 tn The expression is literally “the house of their fathers.” This expression means that the household or family descended from a single ancestor. It usually indicates a subdivision of a tribe, that is, a clan, or the subdivision of a clan, that is, a family. Here it refers to a clan (S. R. Driver, Exodus, 46). |
| (0.18) | (Exo 6:12) | 2 sn This analogy is an example of a qal wahomer comparison. It is an argument by inference from the light (qal) to the heavy (homer), from the simple to the more difficult. If the Israelites, who are Yahwists, would not listen to him, it is highly unlikely Pharaoh would. |
| (0.18) | (Exo 6:13) | 2 tn The term וַיְצַוֵּם (vayetsavvem) is a Piel preterite with a pronominal suffix on it. The verb צָוָה (tsavah) means “to command” but can also have a much wider range of meanings. In this short summary statement, the idea of giving Moses and Aaron a commission to Israel and to Pharaoh indicates that come what may they have their duty to perform. |
| (0.18) | (Exo 6:9) | 4 tn The Hebrew מִקֹּצֶּר רוּחַ (miqqotser ruakh) means “because of the shortness of spirit.” This means that they were discouraged, dispirited, and weary—although some have also suggested it might mean impatient. The Israelites were now just not in the frame of mind to listen to Moses. |
