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Discovery Box| (0.31) | (Exo 14:13) | 2 tn The force of this verb in the Hitpael is “to station oneself” or “stand firm” without fleeing. |
| (0.31) | (Exo 14:5) | 1 tn Heb “and it was told.” The present translation uses “reported,” since this involves information given to a superior. |
| (0.31) | (Exo 12:38) | 1 tn The “mixed multitude” (עֵרֶב רַב, ʿerev rav) refers to a great “swarm” (see a possible cognate in 8:21 [17]) of folk who joined the Israelites, people who were impressed by the defeat of Egypt, who came to faith, or who just wanted to escape Egypt (maybe slaves or descendants of the Hyksos). The expression prepares for later references to riffraff who came along. |
| (0.31) | (Exo 12:4) | 6 sn The reference is normally taken to mean whatever each person could eat. B. Jacob (Exodus, 299) suggests, however, that the reference may not be to each individual person’s appetite, but to each family. Each man who is the head of a household was to determine how much his family could eat, and this in turn would determine how many families shared the lamb. |
| (0.31) | (Exo 10:12) | 2 tn The noun עֵשֶּׂב (ʿesev) normally would indicate cultivated grains, but in this context seems to indicate plants in general. |
| (0.31) | (Exo 9:28) | 3 tn The last clause uses a verbal hendiadys: “you will not add to stand,” meaning “you will no longer stay.” |
| (0.31) | (Exo 9:16) | 4 tn Heb “in order to declare my name.” Since there is no expressed subject, this may be given a passive translation. |
| (0.31) | (Exo 9:4) | 3 tn The ל (lamed) preposition indicates possession: “all that was to the Israelites” means “all that the Israelites had.” |
| (0.31) | (Exo 8:24) | 3 tn Here, and in the next phrase, the word “house” has to be taken as an adverbial accusative of termination. |
| (0.31) | (Exo 8:18) | 1 tn The preterite with vav (ו) consecutive is here subordinated to the main clause as a temporal clause. |
| (0.31) | (Exo 7:17) | 1 tn The combination of הִנֵּה (hinneh) plus the participle expresses imminent future, that he is about to do something. |
| (0.31) | (Exo 7:18) | 2 tn The verb לָאָה (laʾah), here in the Niphal perfect with a vav consecutive, means “be weary, impatient.” The Niphal meaning is “make oneself weary” in doing something, or “weary (strenuously exert) oneself.” It seems always to indicate exhausted patience (see BDB 521 s.v.). The term seems to imply that the Egyptians were not able to drink the red, contaminated water, and so would expend all their energy looking for water to drink—in frustration of course. |
| (0.31) | (Exo 7:11) | 2 tn The חַרְטֻמִּים (khartummim) seem to have been the keepers of Egypt’s religious and magical texts, the sacred scribes. |
| (0.31) | (Exo 6:9) | 3 tn Heb “to Moses.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons. |
| (0.31) | (Exo 5:13) | 2 tn כַּלּוּ (kallu) is the Piel imperative; the verb means “to finish, complete” in the sense of filling up the quota. |
| (0.31) | (Exo 5:16) | 2 tn הִנֵּה (hinneh) draws attention to the action reflected in the passive participle מֻכִּים (mukkim): “look, your servants are being beaten.” |
| (0.31) | (Exo 5:23) | 3 tn Heb “your people.” The pronoun (“them”) has been used in the translation for stylistic reasons here, to avoid redundancy. |
| (0.31) | (Exo 5:22) | 4 sn Moses’ question is rhetorical; the point is more of a complaint or accusation to God, although there is in it the desire to know why. B. Jacob (Exodus, 139) comments that such frank words were a sign of the man’s closeness to God. God never has objected to such bold complaints by the devout. He then notes how God was angered by his defenders in the book of Job rather than by Job’s heated accusations. |
| (0.31) | (Exo 5:10) | 1 tn Heb “went out and spoke to the people saying.” Here “the people” has been specified as “the Israelites” for clarity. |
| (0.31) | (Exo 4:10) | 1 sn Now Moses took up another line of argumentation, the issue of his inability to speak fluently (vv. 10-17). The point here is that God’s servants must yield themselves as instruments to God, the Creator. It makes no difference what character traits they have or what weaknesses they think they have (Moses manages to speak very well) if God is present. If the sovereign God has chosen them, then they have everything that God intended them to have. |
