Discovery Box| (0.25) | (Exo 25:38) | 1 sn The first word refers to something like small tongs or tweezers used to pull up and trim the wicks; the second word refers to fire-pans or censers. |
| (0.25) | (Exo 24:10) | 2 sn S. R. Driver suggests that they saw the divine Glory, not directly, but as they looked up from below, through what appeared to be a transparent blue sapphire pavement (Exodus, 254). |
| (0.25) | (Exo 24:9) | 1 tn The verse begins with “and Moses went up, and Aaron….” This verse may supply the sequel to vv. 1-2. At any rate, God was now accepting them into his presence. |
| (0.25) | (Exo 21:19) | 2 tn The verb is a Hitpael perfect with vav (ו) consecutive; it follows the sequence of the imperfect before it—“if he gets up and walks about.” This is proof of recovery. |
| (0.25) | (Exo 20:25) | 3 tn The verb is a preterite with vav (ו) consecutive. It forms the apodosis in a conditional clause: “if you lift up your tool on it…you have defiled it.” |
| (0.25) | (Exo 19:12) | 2 tn The Niphal imperative (“guard yourselves, take heed to yourselves”) is followed by two infinitives construct that provide the description of what is to be avoided—going up or touching the mountain. |
| (0.25) | (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. |
| (0.25) | (Exo 17:3) | 2 tn The demonstrative pronoun is used as the enclitic form for special emphasis in the question; it literally says, “why is this you have brought us up?” (R. J. Williams, Hebrew Syntax, 24, §118). |
| (0.25) | (Exo 14:16) | 1 tn The conjunction plus pronoun (“and you”) is emphatic—“and as for you”—before the imperative “lift up.” In contrast, v. 17 begins with “and as for me, I….” |
| (0.25) | (Exo 12:22) | 2 tn The Greek and the Vulgate translate סַף (saf, “basin”) as “threshold.” W. C. Kaiser reports how early traditions grew up about the killing of the lamb on the threshold (“Exodus,” EBC 2:376). |
| (0.25) | (Exo 8:4) | 2 sn The word order of the Hebrew text is important because it shows how the plague was pointedly directed at Pharaoh: “and against you, and against your people, and against all your servants frogs will go up.” |
| (0.25) | (Gen 43:30) | 1 tn Heb “for his affection boiled up concerning his brother.” The same expression is used in 1 Kgs 3:26 for the mother’s feelings for her endangered child. |
| (0.25) | (Gen 41:49) | 1 tn Heb “and Joseph gathered grain like the sand of the sea, multiplying much.” To emphasize the vast amount of grain he stored up, the Hebrew text modifies the verb “gathered” with an infinitive absolute and an adverb. |
| (0.25) | (Gen 37:28) | 2 tn Heb “they drew and they lifted up.” The referent (Joseph’s brothers) has been specified in the translation for clarity; otherwise the reader might assume the Midianites had pulled Joseph from the cistern (but cf. NAB). |
| (0.25) | (Gen 30:22) | 2 tn Heb “and God listened to her and opened up her womb.” Since “God” is the subject of the previous clause, the noun has been replaced by the pronoun “he” in the translation for stylistic reasons. |
| (0.25) | (Gen 17:22) | 1 tn Heb “And when he finished speaking with him, God went up from Abraham.” The sequence of pronouns and proper names has been modified in the translation for stylistic reasons. |
| (0.25) | (Gen 17:7) | 1 tn The verb קוּם (qum, “to arise, to stand up”) in the Hiphil verbal stem means “to confirm, to give effect to, to carry out” (i.e., a covenant or oath; see BDB 878-79 s.v. קוּם). |
| (0.25) | (Gen 16:14) | 2 sn The Hebrew name Beer Lahai Roi (בְּאֵר לַחַי רֹאִי, beʾer lakhay roʾi) means “The well of the Living One who sees me.” The text suggests that God takes up the cause of those who are oppressed. |
| (0.25) | (Gen 14:6) | 1 sn The line of attack ran down the eastern side of the Jordan Valley into the desert, and then turned and came up the valley to the cities of the plain. |
| (0.25) | (Gen 13:10) | 1 tn Heb “lifted up his eyes and saw.” The expression draws attention to the act of looking, indicating that Lot took a good look. It also calls attention to the importance of what was seen. |
