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Discovery Box| (0.27) | (Exo 22:9) | 5 tn The verb means “to be guilty” in Qal; in Hiphil it would have a declarative sense because a causative sense would not possibly fit. |
| (0.27) | (Exo 22:10) | 2 tn This verb is frequently used with the meaning “to take captive.” The idea here then is that raiders or robbers have carried off the animal. |
| (0.27) | (Exo 22:7) | 1 tn The word usually means “vessels” but can have the sense of household goods and articles. It could be anything from jewels and ornaments to weapons or pottery. |
| (0.27) | (Exo 22:1) | 4 tn בָּקַר (baqar) and צֹאן (tsoʾn) are the categories to which the ox and the sheep belonged, so that the criminal had some latitude in paying back animals. |
| (0.27) | (Exo 22:6) | 3 tn This is a Hiphil participle of the verb “to burn, kindle” used substantivally. This is the one who caused the fire, whether by accident or not. |
| (0.27) | (Exo 20:20) | 2 tn The suffix on the noun is an objective genitive, referring to the fear that the people would have of God (GKC 439 §135.m). |
| (0.27) | (Exo 20:18) | 4 tn The preterite with vav (ו) consecutive is here subordinated as a temporal clause to the following clause, which receives the prominence. |
| (0.27) | (Exo 20:10) | 3 sn The Sabbath day was the sign of the Sinaitic Covenant. It required Israel to cease from ordinary labors and devote the day to God. It required Israel to enter into the life of God, to share his Sabbath. It gave them a chance to recall the work of the Creator. But in the NT the apostolic teaching for the Church does not make one day holier than another, but calls for the entire life to be sanctified to God. This teaching is an application of the meaning of entering into the Sabbath of God. The book of Hebrews declares that those who believe in Christ cease from their works and enter into his Sabbath rest. For a Christian keeping Saturday holy is not a requirement from the NT; it may be a good and valuable thing to have a day of rest and refreshment, but it is not a binding law for the Church. The principle of setting aside time to worship and serve the Lord has been carried forward, but the strict regulations have not. |
| (0.27) | (Exo 20:9) | 1 tn The text has simply “six days,” but this is an adverbial accusative of time, answering how long they were to work (GKC 374 §118.k). |
| (0.27) | (Exo 20:3) | 1 tn The possession is expressed here by the use of the preposition ל (lamed) and the verb “to be”: לֹא־יִהְיֶה לְךָ (loʾ yihyeh lekha, “there will not be to you”). The negative with the imperfect expresses the emphatic prohibition; it is best reflected with “you will not” and has the strongest expectation of obedience (see GKC 317 §107.o). As an additional way of looking at this line, U. Cassuto suggests that the verb is in the singular in order to say that they could not have even one other god, and the word “gods” is plural to include any gods (Exodus, 241). |
| (0.27) | (Exo 20:5) | 1 tn The combination of these two verbs customarily refers to the worship of pagan deities (e.g., Deut 17:3: 30:17; Jer 8:2; see J. J. Stamm and M. E. Andrew, The Ten Commandments in Recent Research [SBT], 86). The first verb is לאֹ־תִשְׁתַּחֲוֶה (loʾ tishtakhaveh), now to be classified as a Hishtaphel imperfect from חָוָה (khavah; BDB 1005 s.v. שׁחה), “to make oneself to be low to the ground.” It is used of the true worship of God as well. The second verb is וְלֹא תָעָבְדֵם (veloʾ toʿovdem). The two could be taken as a hendiadys: “you will not prostrate yourself to serve them.” In an interesting side comment U. Cassuto (Exodus, 242) suggests that the second verb was spelled with the qamets khatuf vowel to show contempt for pagan worship, as if their conduct does not even warrant a correct spelling of the word “serve.” Gesenius says that forms like this are anomalous, but he wonders if it was pointed as a Hophal with the meaning “you shall not allow yourself to be brought to worship them” (GKC 161 §60.b). |
| (0.27) | (Exo 19:5) | 4 tn The noun is סְגֻלָּה (segullah), which means a special possession. Israel was to be God’s special possession, but the prophets will later narrow it to the faithful remnant. All the nations belong to God, but Israel was to stand in a place of special privilege and enormous responsibility. See Deut 7:6; 14:2; 26:18; Ps 135:4; Mal 3:17. See M. Greenburg, “Hebrew segulla: Akkadian sikiltu,” JAOS 71 (1951): 172ff. |
| (0.27) | (Exo 18:22) | 1 tn The form is the perfect tense with the vav (ו) consecutive, making it equivalent to the imperfect of instruction in the preceding verse. |
| (0.27) | (Exo 18:11) | 1 tn The end of this sentence seems not to have been finished, or it is very elliptical. In the present translation the phrase “he has destroyed them” is supplied. Others take the last prepositional phrase to be the completion and supply only a verb: “[he was] above them.” U. Cassuto (Exodus, 216) takes the word “gods” to be the subject of the verb “act proudly,” giving the sense of “precisely (כִּי, ki) in respect of these things of which the gods of Egypt boasted—He is greater than they (עֲלֵיהֶם, ʿalehem).” He suggests rendering the clause, “excelling them in the very things to which they laid claim.” |
| (0.27) | (Exo 18:5) | 3 sn The mountain of God is Horeb, and so the desert here must be the Sinai desert by it. But chap. 19 suggests that they left Rephidim to go the 24 miles to Sinai. It may be that this chapter fits in chronologically after the move to Sinai, but was placed here thematically. W. C. Kaiser defends the present location of the story by responding to other reasons for the change given by Lightfoot, but does not deal with the travel locations (W. C. Kaiser, Jr., “Exodus,” EBC 2:411). |
| (0.27) | (Exo 18:4) | 3 sn The verb “delivered” is an important motif in this chapter (see its use in vv. 8, 9, and 10 with reference to Pharaoh). |
| (0.27) | (Exo 17:7) | 1 sn The name Massah (מַסָּה, massah) means “Proving”; it is derived from the verb “test, prove, try.” And the name Meribah (מְרִיבָה, merivah) means “Strife”; it is related to the verb “to strive, quarrel, contend.” The choice of these names for the place would serve to remind Israel for all time of this failure with God. God wanted this and all subsequent generations to know how unbelief challenges God. And yet, he gave them water. So in spite of their failure, he remained faithful to his promises. The incident became proverbial, for it is the warning in Ps 95:7-8, which is quoted in Heb 3:15: “Oh, that today you would listen as he speaks! Do not harden your hearts as in the rebellion, in the day of testing in the wilderness. There your fathers tested me and tried me, and they saw my works for forty years.” The lesson is clear enough: to persist in this kind of unbelief could only result in the loss of divine blessing. Or, to put it another way, if they refused to believe in the power of God, they would wander powerless in the wilderness. They had every reason to believe, but they did not. (Note that this does not mean they are unbelievers, only that they would not take God at his word.) |
| (0.27) | (Exo 17:2) | 3 tn In this case and in the next clause the imperfect tenses are to be taken as progressive imperfects—the action is in progress. |
| (0.27) | (Exo 16:32) | 4 tn In this construction after the particle expressing purpose or result, the imperfect tense has the nuance of final imperfect, equal to a subjunctive in the classical languages. |
| (0.27) | (Exo 16:19) | 1 tn The address now is for “man” (אִישׁ, ʾish), “each one”; here the instruction seems to be focused on the individual heads of the households. |
