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Discovery Box| (0.31) | (Exo 17:1) | 3 tn The text says that they journeyed “according to their journeyings.” Since the verb form (and therefore the derived noun) essentially means to pull up the tent pegs and move along, this verse would be saying that they traveled by stages, or, from place to place. |
| (0.31) | (Exo 16:7) | 3 tn The words “as for us” attempt to convey the force of the Hebrew word order, which puts emphasis on the pronoun: “and we—what?” The implied answer to the question is that Moses and Aaron are nothing, merely the messengers. The next verse repeats the question to further press the seriousness of what the Israelites are doing. |
| (0.31) | (Exo 15:25) | 1 tn The verb is וַיּוֹרֵהוּ (vayyorehu, “and he showed him”). It is the Hiphil preterite from יָרָה (yarah), which has a basic meaning of “to point, show, direct.” It then came to mean “to teach”; it is the verb behind the noun “Law” (תּוֹרָה, torah). |
| (0.31) | (Exo 15:22) | 2 tn The verb form is unusual; the normal expression is with the Qal, which expresses that they journeyed. But here the Hiphil is used to underscore that Moses caused them to journey—and he is following God. So the point is that God was leading Israel to the bitter water. |
| (0.31) | (Exo 14:27) | 1 tn The Hebrew term לְאֵיתָנוֹ (leʾetano) means “to its place,” or better, “to its perennial state.” The point is that the sea here had a normal level, and now when the Egyptians were in the sea on the dry ground the water would return to that level. |
| (0.31) | (Exo 13:18) | 1 tn The Hebrew term יַם־סוּף (Yam Suf) is understood as an adverbial accusative “to, toward” (NASB, NIV, ESV) or “by” (ASV) the Red Sea. To translate as a genitive, “wilderness of the Red Sea” (KJV, Young’s) requires emending מִדְבָּר (midbar, “wilderness”) to the construct form מִדְבַּר (midbar, “wilderness of”). |
| (0.31) | (Exo 12:32) | 1 sn Pharaoh probably meant that they should bless him also when they were sacrificing to Yahweh in their religious festival—after all, he might reason, he did let them go (after divine judgment). To bless him would mean to invoke good gifts from God for him. |
| (0.31) | (Exo 10:26) | 4 sn Moses gives an angry but firm reply to Pharaoh’s attempt to control Israel; he makes it clear that he has no intention of leaving any pledge with Pharaoh. When they leave, they will take everything that belongs to them. |
| (0.31) | (Exo 10:17) | 1 sn Pharaoh’s double emphasis on “only” uses two different words and was meant to deceive. He was trying to give Moses the impression that he had finally come to his senses, and that he would let the people go. But he had no intention of letting them out. |
| (0.31) | (Exo 10:12) | 1 tn The preposition ב (bet) is unexpected here. BDB 91 s.v. (the note at the end of the entry) says that in this case it can only be read as “with the locusts,” meaning that the locusts were thought to be implicit in Moses’ lifting up of his hand. However, BDB prefers to change the preposition to ל (lamed). |
| (0.31) | (Exo 10:8) | 1 tn The question is literally “who and who are the ones going?” (מִי וָמִי הַהֹלְכִים, mi vami haholekhim). Pharaoh’s answer to Moses includes this rude question, which was intended to say that Pharaoh would control who went. The participle in this clause, then, refers to the future journey. |
| (0.31) | (Exo 9:2) | 2 tn עוֹד (ʿod), an adverb meaning “yet, still,” can be inflected with suffixes and used as a predicator of existence, with the nuance “to still be, yet be” (T. O. Lambdin, Introduction to Biblical Hebrew, 171-72, §137). Then, it is joined here with the Hiphil participle מַחֲזִיק (makhaziq) to form the sentence “you are still holding them.” |
| (0.31) | (Exo 8:8) | 3 sn This is the first time in the conflict that Pharaoh even acknowledged that Yahweh existed. Now he is asking for prayer to remove the frogs and is promising to release Israel. This result of the plague must have been an encouragement to Moses. |
| (0.31) | (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”). |
| (0.31) | (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. |
| (0.31) | (Exo 5:15) | 1 sn The last section of this event tells the effect of the oppression on Israel, first on the people (15-19) and then on Moses and Aaron (20-21). The immediate reaction of Israel was to cry to Pharaoh—something they would learn should be directed to God. When Pharaoh rebuffed them harshly, they turned bitterly against their leaders. |
| (0.31) | (Exo 5:1) | 3 tn The verb חָגַג (khagag) means to hold a feast or to go on a pilgrim feast. The Arabic cognate of the noun form is haj, best known for the pilgrim flight of Mohammed, the hajira. The form in the text (וְיָחֹגּוּ, veyakhoggu) is subordinated to the imperative and thus shows the purpose of the imperative. |
| (0.31) | (Exo 4:14) | 6 sn It is unlikely that this simply means that as a brother he will be pleased to see Moses, for the narrative has no time for that kind of comment. It is interested in more significant things. The implication is that Aaron will rejoice because of the revelation of God to Moses and the plan to deliver Israel from bondage (see B. Jacob, Exodus, 93). |
| (0.31) | (Exo 2:13) | 6 sn Heb “your neighbor.” The word רֵעֶךָ (reʿekha) appears again in 33:11 to describe the ease with which God and Moses conversed. The Law will have much to say about how the Israelites were to treat their “neighbors, fellow citizens” (Exod 20:16-17; 21:14, 18, 35; 22:7-11, 14, 26; cf. Luke 10:25-37). |
| (0.31) | (Exo 2:11) | 4 tn Heb “brothers.” This term does not require them to be literal siblings, or even close family members. It simply refers to fellow Hebrews, people with whom Moses has begun to feel close ties of kinship. They are “brothers” in a broad sense, ultimately fellow members of the covenant community. |
