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Discovery Box| (0.20) | (Exo 13:17) | 4 tn The word “way” is an adverbial accusative, providing the location for the verb “lead”; it is in construct so that “land of the Philistines” is a genitive of either indirect object (“to the land”) or location (“in” or “through” the land). |
| (0.20) | (Exo 13:4) | 2 sn Abib appears to be an old name for the month, meaning something like “[month of] fresh young ears” (Lev 2:14 [Heb]) (S. R. Driver, Exodus, 106). B. Jacob (Exodus, 364) explains that these names were not precise designations, but general seasons based on the lunar year in the agricultural setting. |
| (0.20) | (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. |
| (0.20) | (Exo 12:31) | 3 sn It appears from this clause that Pharaoh has given up attempting to impose restrictions as he had earlier. With the severe judgment on him for his previous refusals he should now know that these people are no longer his subjects, and he is no longer sovereign. As Moses had insisted, all the Israelites would leave, and with all their possessions, to worship Yahweh. |
| (0.20) | (Exo 12:27) | 1 sn This expression “the sacrifice of Yahweh’s Passover” occurs only here. The word זֶבַח (zevakh) means “slaughtering” and so a blood sacrifice. The fact that this word is used in Lev 3 for the peace offering has linked the Passover as a kind of peace offering, and both the Passover and the peace offerings were eaten as communal meals. |
| (0.20) | (Exo 12:14) | 3 tn The verb וְחַגֹּתֶם (vekhaggotem), a perfect tense with the vav (ו) consecutive to continue the instruction, is followed by the cognate accusative חַג (khag), for emphasis. As the wording implies and the later legislation required, this would involve a pilgrimage to the sanctuary of Yahweh. |
| (0.20) | (Exo 12:14) | 4 tn Two expressions show that this celebration was to be kept perpetually: the line has “for your generations, [as] a statute forever.” “Generations” means successive generations (S. R. Driver, Exodus, 94). עוֹלָם (ʿolam) means “ever, forever, perpetual”—no end in sight. |
| (0.20) | (Exo 12:12) | 1 tn The verb וְעָבַרְתִּי (veʿavarti) is a Qal perfect with vav (ו) consecutive, announcing the future action of God in bringing judgment on the land. The word means “pass over, across, through.” This verb provides a contextual motive for the name “Passover.” |
| (0.20) | (Exo 12:13) | 1 tn Both of the verbs for seeing and passing over are perfect tenses with vav (ו) consecutives: וּפָסַחְתִּי…וְרָאִיתִי (veraʾiti…ufasakhti); the first of these parallel verb forms is subordinated to the second as a temporal clause. See Gesenius’s description of perfect consecutives in the protasis and apodosis (GKC 494 §159.g). |
| (0.20) | (Exo 12:5) | 2 tn The Hebrew word תָּמִים (tamim) means “perfect” or “whole” or “complete” in the sense of not having blemishes and diseases—no physical defects. The rules for sacrificial animals applied here (see Lev 22:19-21; Deut 17:1). |
| (0.20) | (Exo 11:5) | 1 sn The firstborn in Egyptian and Israelite cultures was significant, but the firstborn of Pharaoh was most important. Pharaoh was considered a god, the son of Re, the sun god, for the specific purpose of ruling over Re’s chief concern, the land of Egypt. For the purpose of re-creation, the supreme god assumed the form of the living king and gave seed which was to become the next king and the next “son of Re.” Moreover, the Pharaoh was the incarnation of the god Horus, a falcon god whose province was the heavens. Horus represented the living king who succeeded the dead king Osiris. Every living king was Horus, every dead king Osiris (see J. A. Wilson, “Egypt,” Before Philosophy, 83-84). To strike any firstborn was to destroy the heir, who embodied the hopes and aspirations of the Egyptians, but to strike the firstborn son of Pharaoh was to destroy this cardinal doctrine of the divine kingship of Egypt. Such a blow would be enough for Pharaoh, for then he would drive the Israelites out. |
| (0.20) | (Exo 10:19) | 2 tn The Hebrew name here is יַם־סוּף (Yam Suf), sometimes rendered “Reed Sea” or “Sea of Reeds.” The word סוּף is a collective noun that may have derived from an Egyptian name for papyrus reeds. Many English versions have used “Red Sea,” which translates the name that ancient Greeks used: ἑρυθρά θαλασσά (eruthra thalassa). |
| (0.20) | (Exo 10:11) | 6 tn The verb is the Piel preterite, third person masculine singular, meaning “and he drove them out.” But “Pharaoh” cannot be the subject of the sentence, for “Pharaoh” is the object of the preposition. The subject is not specified, and so the verb can be treated as passive. |
| (0.20) | (Exo 10:10) | 2 tn The context of Moses’ list of young and old, sons and daughters, and the contrast with the word for strong “men” in v. 11 indicates that טַפְּכֶם (tappekhem), often translated “little ones” or “children,” refers to dependent people, noncombatants in general. |
| (0.20) | (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.” |
| (0.20) | (Exo 9:18) | 2 tn Heb “which not was like it in Egypt.” The pronoun suffix serves as the resumptive pronoun for the relative particle: “which…like it” becomes “the like of which has not been.” The word “hail” is added in the translation to make clear the referent of the relative particle. |
| (0.20) | (Exo 9:4) | 2 tn There is a wordplay in this section. A pestilence—דֶּבֶר (dever)—will fall on Egypt’s cattle, but no thing—דָּבָר (davar)—belonging to Israel would die. It was perhaps for this reason that the verb was changed in v. 1 from “say” to “speak” (דִּבֶּר, dibber). See U. Cassuto, Exodus, 111. |
| (0.20) | (Exo 9:6) | 3 tn The word “all” clearly does not mean “all” in the exclusive sense because subsequent plagues involve cattle. The word must denote such a large number that whatever was left was insignificant for the economy. It could also be taken to mean “all [kinds of] livestock died.” |
| (0.20) | (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. |
| (0.20) | (Exo 8:22) | 2 tn The relative clause modifies the land of Goshen as the place “in which my people are dwelling.” But the normal word for “dwelling” is not used here. Instead, עֹמֵד (ʿomed) is used, which literally means “standing.” The land on which Israel stood was spared the flies and the hail. |
