Discovery Box| (0.22) | (Exo 39:43) | 3 sn The situation and wording in Exod 39:43 are reminiscent of Gen 1:28 and 31, with the motifs of blessing people and inspecting what has been made. |
| (0.22) | (Exo 33:11) | 4 sn Moses did not live in the tent. But Joshua remained there most of the time to guard the tent, it seems, lest any of the people approach it out of curiosity. |
| (0.22) | (Exo 32:5) | 3 tn “Before it” means before the deity in the form of the calf. Aaron tried to redirect their worship to Yahweh, but the people had already broken down the barrier and were beyond control (U. Cassuto, Exodus, 413). |
| (0.22) | (Exo 29:43) | 1 tn The verb now is a Niphal perfect from the same root, with a vav (ו) consecutive. It simply continues the preceding verb, announcing now that he would meet the people. |
| (0.22) | (Exo 24:12) | 1 sn Now the last part is recorded in which Moses ascends to Yahweh to receive the tablets of stone. As Moses disappears into the clouds, the people are given a vision of the glory of Yahweh. |
| (0.22) | (Exo 24:3) | 3 tn The text simply has “one voice” (קוֹל אֶחָד, qol ʾekhad); this is an adverbial accusative of manner, telling how the people answered—“in one voice,” or unanimously (see GKC 375 §118.q). |
| (0.22) | (Exo 23:2) | 1 tn The word רָבִּים (rabbim), here rendered “crowd,” is also used infrequently to refer to the “mighty,” people of importance in society (Job 35:9; cf. Lev 19:15). |
| (0.22) | (Exo 19:21) | 1 tn The imperative הָעֵד (haʿed) means “charge” them—put them under oath, or solemnly warn them. God wished to ensure that the people would not force their way past the barriers that had been set out. |
| (0.22) | (Exo 19:9) | 3 tn Since “and also in you” begins the clause, the emphasis must be that the people would also trust Moses. See Exod 4:1-9, 31; 14:31. |
| (0.22) | (Exo 17:5) | 1 tn “Pass over before” indicates that Moses is the leader who goes first, and the people follow him. In other words, לִפְנֵי (lifne) indicates time and not place here (B. Jacob, Exodus, 477-78). |
| (0.22) | (Exo 17:2) | 4 tn The verb נָסָה (nasah) means “to test, tempt, try, prove.” It can be used of people simply trying to do something that they are not sure of (such as David trying on Saul’s armor), or of God testing people to see if they will obey (as in testing Abraham, Gen 22:1), or of people challenging others (as in the Queen of Sheba coming to test Solomon), and of the people in the desert in rebellion putting God to the test. By doubting that God was truly in their midst, and demanding that he demonstrate his presence, they tested him to see if he would act. There are times when “proving” God is correct and required, but that is done by faith (as with Gideon); when it is done out of unbelief, then it is an act of disloyalty. |
| (0.22) | (Exo 17:1) | 6 tn Here the construction uses a genitive after the infinitive construct for the subject: “there was no water for the drinking of the people” (GKC 353-54 §115.c). |
| (0.22) | (Exo 16:3) | 4 tn לְהָמִית (lehamit) is the Hiphil infinitive construct showing purpose. The people do not trust the intentions or the plan of their leaders and charge Moses with bringing everyone out to kill them. |
| (0.22) | (Exo 15:24) | 2 sn It is likely that Moses used words very much like this when he prayed. The difference seems to lie in the prepositions—he cried “to” Yahweh, but the people murmured “against” Moses. |
| (0.22) | (Exo 15:22) | 1 sn The first event of the Israelites’ desert experience is a failure, for they murmur against Yahweh and are given a stern warning—and the provision of sweet water. The event teaches that God is able to turn bitter water into sweet water for his people, and he promises to do such things if they obey. He can provide for them in the desert—he did not bring them into the desert to let them die. But there is a deeper level to this story—the healing of the water is incidental to the healing of the people, their lack of trust. The passage is arranged in a neat chiasm, starting with a journey (A), ending with the culmination of the journey (A'); developing to bitter water (B), resolving to sweet water (B'); complaints by the people (C), leading to the instructions for the people (C'); and the central turning point is the wonder miracle (D). |
| (0.22) | (Exo 14:24) | 3 tn Heb “camp.” The same Hebrew word is used in Exod 14:20. Unlike the English word “camp,” it can be used of a body of people at rest (encamped) or on the move. |
| (0.22) | (Exo 12:36) | 1 tn The holy name (“Yahweh,” represented as “the Lord” in the translation) has the vav disjunctive with it. It may have the force: “Now it was Yahweh who gave the people favor….” |
| (0.22) | (Exo 12:27) | 3 tn The two verbs form a verbal hendiadys: “and the people bowed down and they worshiped.” The words are synonymous, and so one is taken as the adverb for the other. |
| (0.22) | (Exo 11:3) | 2 tn Heb “in the eyes of the servants of Pharaoh and in the eyes of the people.” In the translation the word “Egyptian” has been supplied to clarify that the Egyptians and not the Israelites are meant here. |
| (0.22) | (Exo 9:31) | 5 sn Flax was used for making linen, and the area around Tanis was ideal for producing flax. Barley was used for bread for the poor people, as well as beer and animal feed. |
