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Discovery Box| (0.31) | (Exo 25:8) | 2 tn The word here is מִקְדּשׁ (miqdash), “a sanctuary” or “holy place”; cf. NLT “sacred residence.” The purpose of building it is to enable Yahweh to reside (וְשָׁכַנְתִּי, veshakhanti) in their midst. U. Cassuto reminds the reader that God did not need a place to dwell, but the Israelites needed a dwelling place for him, so that they would look to it and be reminded that he was in their midst (Exodus, 327). |
| (0.31) | (Exo 24:12) | 4 tn The last word of the verse is לְהוֹרֹתָם (lehorotam), the Hiphil infinitive construct of יָרָה (yarah). It serves as a purpose clause, “to teach them,” meaning “I am giving you this Law and these commands in order that you may teach them.” This duty to teach the Law will be passed especially to parents (Deut 6:6-9, 20-25) and to the tribe of Levi as a whole (Deut 33:9-10; Mal 2:1-9). |
| (0.31) | (Exo 23:20) | 2 tn The particle הִנֵּה (hinneh) with the active participle indicates imminent future, something God is about to do. |
| (0.31) | (Exo 23:12) | 2 tn The verb is וְיִנָּפֵשׁ (veyinnafesh); it is related to the word usually translated “soul” or “life.” |
| (0.31) | (Exo 23:5) | 1 tn The line reads “you will cease to forsake him”—refrain from leaving your enemy without help. |
| (0.31) | (Exo 22:26) | 1 tn The construction again uses the infinitive absolute with the verb in the conditional clause to stress the condition. |
| (0.31) | (Exo 22:20) | 2 tn The verb חָרַם (kharam) means “to be devoted” to God or “to be banned.” The idea is that it would be God’s to do with as he liked. What was put under the ban was for God alone, either for his service or for his judgment. But it was out of human control. Here the verb is saying that the person will be utterly destroyed. |
| (0.31) | (Exo 22:10) | 1 tn The form is a Niphal participle of שָׁבַר (shavar, “to break”) which means injured, maimed, harmed, or crippled. |
| (0.31) | (Exo 21:36) | 1 tn The construction now uses the same Piel imperfect (v. 34) but adds the infinitive absolute to it for emphasis. |
| (0.31) | (Exo 21:28) | 2 tn Traditionally “ox,” but “bull” would also be suitable. The term may refer to one of any variety of large cattle. |
| (0.31) | (Exo 21:5) | 2 tn Or taken as a desiderative imperfect, it would say, “I do not want to go out free.” |
| (0.31) | (Exo 20:20) | 1 tn נַסּוֹת (nassot) is the Piel infinitive construct; it forms the purpose of God’s coming with all the accompanying phenomena. The verb can mean “to try, test, prove.” The sense of “prove” fits this context best because the terrifying phenomena were intended to put the fear of God in their hearts so that they would obey. In other words, God was inspiring them to obey, not simply testing to see if they would. |
| (0.31) | (Exo 18:15) | 1 tn The form is לִדְרֹשׁ (lidrosh), the Qal infinitive construct giving the purpose. To inquire of God would be to seek God’s will on a matter, to obtain a legal decision on a matter, or to settle a dispute. As a judge Moses is speaking for God, but as the servant of Yahweh Moses’ words will be God’s words. The psalms would later describe judges as “gods” because they made the right decisions based on God’s Law. |
| (0.31) | (Exo 17:4) | 1 tn The preposition ל (lamed) is here specification, meaning “with respect to” (see R. J. Williams, Hebrew Syntax, 49, §273). |
| (0.31) | (Exo 16:23) | 3 tn The two verbs in these objective noun clauses are desiderative imperfects—“bake whatever you want to bake.” |
| (0.31) | (Exo 16:13) | 1 sn These are migratory birds, said to come up in the spring from Arabia flying north and west, and in the fall returning. They fly with the wind, and so generally alight in the evening, covering the ground. If this is part of the explanation, the divine provision would have had to alter their flight paths to bring them to the Israelites, and bring them in vast numbers. |
| (0.31) | (Exo 16:4) | 1 tn The particle הִנְנִי (hineni) before the active participle indicates the imminent future action: “I am about to rain.” |
| (0.31) | (Exo 15:1) | 6 sn The common understanding is that Egypt did not have people riding horses at this time, and so the phrase the horse and its rider is either viewed as an anachronism or is interpreted to mean charioteers. The word “to ride” can mean on a horse or in a chariot. Some have suggested changing “rider” to “chariot” (re-vocalization) to read “the horse and its chariot.” |
| (0.31) | (Exo 14:26) | 1 tn The verb, “and they will return,” is here subordinated to the imperative preceding it, showing the purpose of that act. |
| (0.31) | (Exo 14:25) | 2 tn The clause is וַיְנַהֲגֵהוּ בִּכְבֵדֻת (vayenahagehu bikhevedut). The verb means “to drive a chariot”; here in the Piel it means “cause to drive.” The suffix is collective, and so the verbal form can be translated “and caused them to drive.” The idea of the next word is “heaviness” or “hardship”; it recalls the previous uses of related words to describe Pharaoh’s heart. Here it indicates that the driving of the crippled chariots was with difficulty. |
