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Discovery Box| (0.11) | (Exo 34:1) | 3 sn Nothing is said of how God was going to write on these stone tablets at this point, but in the end it is Moses who wrote the words. This is not considered a contradiction, since God is often credited with things he has people do in his place. There is great symbolism in this command—if ever a command said far more than it actually said, this is it. The instruction means that the covenant had been renewed, or was going to be renewed, and that the sanctuary with the tablets in the ark at its center would be built (see Deut 10:1). The first time Moses went up he was empty-handed; when he came down he smashed the tablets because of the Israelites’ sin. Now the people would see him go up with empty tablets and be uncertain whether he would come back with the tablets inscribed again (B. Jacob, Exodus, 977-78). |
| (0.11) | (Exo 32:29) | 1 tn Heb “Your hand was filled.” The phrase “fill your hands” is a familiar expression having to do with commissioning and devotion to a task that is earlier used in 28:41; 29:9, 29, 33, 35. This has usually been explained as a Qal imperative. S. R. Driver explains it “Fill your hand today,” meaning, take a sacrifice to God and be installed in the priesthood (Exodus, 355). But it probably is a Piel perfect, meaning “they have filled your hands today,” or, “your hand was filled today.” This was an expression meant to say that they had been faithful to God even though it turned them against family and friends—but God would give them a blessing. |
| (0.11) | (Exo 30:13) | 3 sn It appears that some standard is in view for the amount of a shekel weight. The sanctuary shekel is sometimes considered to be twice the value of the ordinary shekel. The “gerah,” also of uncertain meaning, was mentioned as a reference point for the ancient reader to understand the value of the required payment. It may also be that the expression meant “a sacred shekel” and looked at the purpose more—a shekel for sanctuary dues. This would mean that the standard of the shekel weight was set because it was the traditional amount of sacred dues (S. R. Driver, Exodus, 333). “Though there is no certainty, the shekel is said to weigh about 11,5 grams…. Whether an official standard is meant [by ‘sanctuary shekel’] or whether the sanctuary shekel had a different weight than the ‘ordinary’ shekel is not known” (C. Houtman, Exodus, 3:181). |
| (0.11) | (Exo 29:7) | 1 sn The act of anointing was meant to set him apart for this holy service within the house of Yahweh. The psalms indicate that no oil was spared in this ritual, for it ran down his beard and to the hem of his garment. Oil of anointing was used for all major offices (giving the label with the passive adjective “mashiakh” (or “messiah”) to anyone anointed. In the further revelation of Scripture, the oil came to signify the enablement as well as the setting apart, and often the Holy Spirit came on the person at the anointing with oil. The olive oil was a symbol of the Spirit in the OT as well (Zech 4:4-6). And in the NT “anointing” signifies empowerment by the Holy Spirit for service. |
| (0.11) | (Exo 29:20) | 1 sn By this ritual the priests were set apart completely to the service of God. The ear represented the organ of hearing (as in “ears you have dug” in Ps 40 or “awakens my ear” in Isa 50), and this had to be set apart to God so that they could hear the Word of God. The thumb and the hand represented the instrument to be used for all ministry, and so everything that they “put their hand to” had to be dedicated to God and appropriate for his service. The toe set the foot apart to God, meaning that the walk of the priest had to be consecrated—where he went, how he conducted himself, what life he lived, all belonged to God now. |
| (0.11) | (Exo 28:4) | 3 tn The word תַּשְׁבֵּץ (tashbets), which describes the tunic and which appears only in this verse, is related to a verb (also rare) of the same root in 28:39 that describes making the tunic. Their meaning is uncertain (see the extended discussion in C. Houtman, Exodus, 3:473-75). A related noun describes gold fasteners and the “settings,” or “mountings,” for precious stones (28:11, 13, 14, 20, 25; 36:18; 39:6, 13, 16, 18; cf. Ps 45:14). The word “fitted” in 28:4 reflects the possibility that “the tunic is to be shaped by sewing,…so that it will fit tightly around the body” (C. Houtman, Exodus, 3:475). |
| (0.11) | (Exo 25:17) | 1 tn The noun is כַּפֹּרֶת (kapporet), translated “atonement lid” or “atonement plate.” The traditional translation “mercy-seat” (so KJV, ASV, NASB, NRSV) came from Tyndale in 1530 and was also used by Luther in 1523. The noun is formed from the word “to make atonement.” The item that the Israelites should make would be more than just a lid for the ark. It would be the place where atonement was signified. The translation of “covering” is probably incorrect, for it derives from a rare use of the verb, if the same verb at all (the evidence shows “cover” is from another root with the same letters as this). The value of this place was that Yahweh sat enthroned above it, and so the ark essentially was the “footstool.” Blood was applied to the lid of the box, for that was the place of atonement (see S. R. Driver, Exodus, 269-270). |
| (0.11) | (Exo 25:2) | 2 tn The “offering” (תְּרוּמָה, terumah) is perhaps better understood as a contribution since it was a freewill offering. There is some question about the etymology of the word. The traditional meaning of “heave-offering” derives from the idea of “elevation,” a root meaning “to be high” lying behind the word. B. Jacob says it is something sorted out of a mass of material and designated for a higher purpose (Exodus, 765). S. R. Driver (Exodus, 263) corrects the idea of “heave-offering” by relating the root to the Hiphil form of that root, herim, “to lift” or “take off.” He suggests the noun means “what is taken off” from a larger mass and so designated for sacred purposes. The LXX has “something taken off.” |
| (0.11) | (Exo 24:11) | 2 tn The verb is חָזָה (khazah); it can mean “to see, perceive” or “see a vision” as the prophets did. The LXX safeguarded this by saying, “appeared in the place of God.” B. Jacob says they beheld—prophetically, religiously (Exodus, 746)—but the meaning of that is unclear. The fact that God did not lay a hand on them—to kill them—shows that they saw something that they never expected to see and live. Some Christian interpreters have taken this to refer to a glorious appearance of the preincarnate Christ, the second person of the Trinity. They saw the brilliance of this manifestation—but not the detail. Later, Moses will still ask to see God’s glory—the real presence behind the phenomena. |
| (0.11) | (Exo 23:9) | 3 sn The same term גֵּר (ger) is used for the resident foreigner living in Israel and of the Israelite who lived in Israel, despite the very different social conditions of each. A foreign resident has differing status in different countries. The Israelites were slaves in Egypt, but the resident foreigner in Israel was under the same laws (civil and religious) as the Israelite and could worship the Lord as part of the covenant community. Several passages emphasize equal standing under Mosaic Law (Exod 12:49; Lev 24:22; Num 9:14; 15:15, 16, 26, 29; 19:10; 35:15; Deut 1:16 or similar obligations Exod 20:10; 23:12; Lev 16:29; 17:10, 12, 13; 18:26; 24:16; Num 15:14. |
| (0.11) | (Exo 22:25) | 4 sn In ancient times money was lent primarily for poverty and not for commercial ventures (H. Gamoran, “The Biblical Law against Loans on Interest,” JNES 30 [1971]: 127-34). The lending to the poor was essentially a charity, and so not to be an opportunity to make money from another person’s misfortune. The word נֶשֶׁךְ (neshekh) may be derived from a verb that means “to bite,” and so the idea of usury or interest was that of putting out one’s money with a bite in it (See S. Stein, “The Laws on Interest in the Old Testament,” JTS 4 [1953]: 161-70; and E. Neufeld, “The Prohibition against Loans at Interest in the Old Testament,” HUCA 26 [1955]: 355-412). |
| (0.11) | (Exo 19:19) | 3 tn The text simply has בְּקוֹל (beqol); it could mean “with a voice” or it could mean “in thunder” since “voice” was used in v. 16 for thunder. In this context it would be natural to say that the repeated thunderings were the voice of God—but how is that an answer? Deut 4:12 says that the people heard the sound of words. U. Cassuto (Exodus, 232-33) rightly comments, “He was answering him with a loud voice so that it was possible for Moses to hear His words clearly in the midst of the storm.” He then draws a parallel from Ugaritic where it tells that one of the gods was speaking in a loud voice. |
| (0.11) | (Exo 18:6) | 1 sn This verse may seem out of place, since the report has already been given that they came to the desert. It begins to provide details of the event that the previous verse summarizes. The announcement in verse 6 may have come in advance by means of a messenger or at the time of arrival, either of which would fit with the attention to formal greetings in verse 7. This would suit a meeting between two important men; the status of Moses has changed. The LXX solves the problem by taking the pronoun “I” as the particle “behold” and reads it this way: “one said to Moses, ‘Behold, your father-in-law has come….’” |
| (0.11) | (Exo 14:20) | 3 tc The LXX reads very differently at the end of this verse: “and there was darkness and blackness and the night passed.” B. S. Childs (Exodus [OTL], 218) summarizes three proposals: (1) One takes the MT as it stands and explains it along the lines of the Targum and Jewish exegesis, that there was one cloud that was dark to one group and light to the other. (2) Another tries to reconstruct a verb from the noun “darkness” or make some use of the Greek verb. (3) A third seeks a different meaning for the verb “lit,” “gave light” by comparative philology, but no consensus has been reached. Given that there is no easy solution apart from reconstructing the text, and given that the MT can be interpreted as it is, the present translation follows the MT. |
| (0.11) | (Exo 14:12) | 2 sn U. Cassuto (Exodus, 164) explains this statement by the people as follows: “The question appears surprising at first, for we have not read previously that such words were spoken to Moses. Nor is the purport of the protest of the Israelite foremen (v 21 [5:21]) identical with that of the words uttered now. However, from a psychological standpoint the matter can be easily explained. In the hour of peril the children of Israel remember that remonstrance, and now it seems to them that it was of a sharper character and flowed from their foresight, and that the present situation justifies it, for death awaits them at this moment in the desert.” This declaration that “we told you so,” born of fright, need not have been strictly accurate or logical. |
| (0.11) | (Exo 14:7) | 3 tn The word שָׁלִשִׁם (shalishim) means “officers” or some special kind of military personnel. At one time it was taken to mean a “three man chariot,” but the pictures of Egyptian chariots only show two in a chariot. It may mean officers near the king, “men of the third rank” (B. Jacob, Exodus, 394). So the chariots and the crew represented the elite. See the old view by A. E. Cowley that linked it to a Hittite word (“A Hittite Word in Hebrew,” JTS 21 [1920]: 326), and the more recent work by P. C. Craigie connecting it to Egyptian “commander” (“An Egyptian Expression in the Song of the Sea: Exodus XV.4, ” VT 20 [1970]: 85). |
| (0.11) | (Exo 13:9) | 1 sn This passage has, of course, been taken literally by many devout Jews, and portions of the text have been encased in phylacteries and bound on the arm and forehead. B. Jacob (Exodus, 368), weighing the pros and cons of the literal or the figurative meaning, says that those who took it literally should not be looked down on for their symbolic work. In many cases, he continues, it is the spirit that kills and the letter makes alive—because people who argue against a literal usage do so to excuse lack of action. This is a rather interesting twist in the discussion. The point of the teaching was obviously meant to keep the Law of Yahweh in the minds of the people, to remind them of their duties. |
| (0.11) | (Exo 12:37) | 2 sn The wilderness itinerary begins here. W. C. Kaiser records the identification of these two places as follows: The name Rameses probably refers to Qantir rather than Tanis, which is more remote because Qantir was by the water; Sukkoth is identified as Tel el Maskhuta in the Wadi Tumilat near modern Ismailia—or the region around the city (“Exodus,” EBC 2:379). Of the extensive bibliography, see G. W. Coats, “The Wilderness Itinerary,” CBQ 34 (1972): 135-52; G. I. Davies, “The Wilderness Itineraries: A Comparative Study,” TynBul 25 (1974): 46-81; and J. T. Walsh, “From Egypt to Moab. A Source Critical Analysis of the Wilderness Itinerary,” CBQ 39 (1977): 20-33. |
| (0.11) | (Exo 11:1) | 2 tn The expression כְּשַּׂלְּחוֹ כָּלָה (kesallekho kalah) is difficult. It seems to say, “as/when he releases [you] altogether.” The LXX has “and when he sends you forth with everything.” Tg. Onq. and modern translators make kala adverbial, “completely” or “altogether.” B. S. Childs follows an emendation to read, “as one sends away a bride” (Exodus [OTL], 130). W. C. Kaiser prefers the view of Yaron that would render it “in the manner of one’s sending away a kallah [a slave purchased to be one’s daughter-in-law]” (“Exodus,” EBC 2:370). The last two readings call for revising the vocalization and introducing a rare word into the narrative. The simplest approach is to follow a meaning “when he releases [you] altogether,” i.e., with all your people and your livestock. |
| (0.11) | (Exo 10:22) | 2 sn S. R. Driver says, “The darkness was no doubt occasioned really by a sand-storm, produced by the hot electrical wind…which blows in intermittently…” (Exodus, 82, 83). This is another application of the antisupernatural approach to these texts. The text, however, is probably describing something that was not a seasonal wind, or Pharaoh would not have been intimidated. If it coincided with that season, then what is described here is so different and so powerful that the Egyptians would have known the difference easily. Pharaoh here would have had to have been impressed that this was something very abnormal, and that his god was powerless. Besides, there was light in all the dwellings of the Israelites. |
