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Discovery Box| (0.27) | (Exo 16:16) | 6 tn The word “number” is an accusative that defines more precisely how much was to be gathered (see GKC 374 §118.h). |
| (0.27) | (Exo 16:15) | 1 tn The preterite with vav consecutive is here subordinated to the next verb as a temporal clause. The main point of the verse is what they said. |
| (0.27) | (Exo 15:24) | 2 tn The imperfect tense here should be given a potential nuance: “What can we drink?” since the previous verse reports that they were not able to drink the water. |
| (0.27) | (Exo 15:23) | 3 tn The causal clause here provides the reason for their being unable to drink the water, as well as a clear motivation for the name. |
| (0.27) | (Exo 15:13) | 1 tn The verbs in the next two verses are perfect tenses, but can be interpreted as a prophetic perfect, looking to the future. |
| (0.27) | (Exo 15:9) | 4 tn The verb is יָרַשׁ (yarash), which in the Hiphil means “to dispossess” or “root out.” The meaning “destroy” is a general interpretation. |
| (0.27) | (Exo 15:1) | 4 tn The form is the singular cohortative, expressing the resolution of Moses to sing the song of praise (“I will” being stronger than “I shall”). |
| (0.27) | (Exo 14:31) | 1 tn The preterite with the vav (ו) consecutive introduces a clause that is subordinate to the main points that the verse is making. |
| (0.27) | (Exo 14:10) | 5 tn The verb “feared” is intensified by the adverb מְאֹד (meʾod): “they feared greatly” or “were terrified.” In one look their defiant boldness seems to have evaporated. |
| (0.27) | (Exo 14:12) | 4 tn Since Hebrew does not use quotation marks to indicate the boundaries of quotations, there is uncertainty about whether the Israelites’ statement in Egypt includes the end of v. 12 or consists solely of “leave us alone so that we can serve the Egyptians.” In either case, the command to Moses to leave them alone rested on the assumption, spoken or unspoken, that serving Egypt would be less risky than what Moses was proposing. Now with the Egyptian army on the horizon, the Israelites are sure that their worst predictions are about to take place. |
| (0.27) | (Exo 14:11) | 2 tn The demonstrative pronoun has the enclitic use again, giving a special emphasis to the question (R. J. Williams, Hebrew Syntax, 24, §118). |
| (0.27) | (Exo 14:11) | 3 tn The Hebrew term לְהוֹצִּיאָנוּ (lehotsiʾanu) is the Hiphil infinitive construct with a suffix, “to bring us out.” It is used epexegetically here, explaining the previous question. |
| (0.27) | (Exo 13:13) | 4 tn Heb “and every firstborn of man among your sons.” The addition of “man” is clearly meant to distinguish firstborn humans from animals. |
| (0.27) | (Exo 13:11) | 2 sn The name “the Canaanite” (and so collective for “Canaanites”) is occasionally used to summarize all the list of Canaanitish tribes that lived in the land. |
| (0.27) | (Exo 13:8) | 1 tn The form is the Hiphil perfect with the vav (ו) consecutive, carrying the sequence forward: “and you will declare to your son.” |
| (0.27) | (Exo 12:35) | 2 tn Heb “from Egypt.” Here the Hebrew text uses the name of the country to represent the inhabitants (a figure known as metonymy). |
| (0.27) | (Exo 12:21) | 3 tn The word “animals” is added to avoid giving the impression in English that the Passover festival itself is the object of “kill.” |
| (0.27) | (Exo 12:21) | 1 tn Heb “draw out and take.” The verb has in view the need “to draw out” a lamb or goat selected from among the rest of the flock. |
| (0.27) | (Exo 12:9) | 1 sn This ruling was to prevent their eating it just softened by the fire or partially roasted as differing customs might prescribe or allow. |
| (0.27) | (Exo 12:8) | 2 sn Bread made without yeast could be baked quickly, not requiring time for the use of a leavening ingredient to make the dough rise. In Deut 16:3 the unleavened cakes are called “the bread of affliction,” which alludes to the alarm and haste of the Israelites. In later Judaism and in the writings of Paul, leaven came to be a symbol of evil or corruption, and so “unleavened bread”—bread made without yeast—was interpreted to be a picture of purity or freedom from corruption or defilement (S. R. Driver, Exodus, 90-91). |
