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Discovery Box| (0.27) | (Exo 12:3) | 3 tn Heb “according to the house of their fathers.” The expression “house of the father” is a common expression for a family. |
| (0.27) | (Exo 11:7) | 3 tn The verb פָּלָה (palah) in Hiphil means “to set apart, make separate, make distinct.” See also Exod 8:22 (18 HT); 9:4; 33:16. |
| (0.27) | (Exo 11:2) | 1 tn Heb “Speak now in the ears of the people.” The expression is emphatic; it seeks to ensure that the Israelites hear the instruction. |
| (0.27) | (Exo 10:17) | 2 sn “Death” is a metonymy that names the effect for the cause. If the locusts are left in the land it will be death to everything that grows. |
| (0.27) | (Exo 10:13) | 1 tn The clause begins וַיהוָה (vaʾdonay [vayhvah], “Now Yahweh….”). In contrast to a normal sequence, this beginning focuses attention on Yahweh as the subject of the verb. |
| (0.27) | (Exo 10:11) | 3 tn The suffix on the sign of the accusative refers in a general sense to the idea contained in the preceding clause (see GKC 440-41 §135.p). |
| (0.27) | (Exo 10:5) | 5 tn הַנִּשְׁאֶרֶת (hannishʾeret) parallels (by apposition) and adds further emphasis to the preceding two words; it is the Niphal participle, meaning “that which is left over.” |
| (0.27) | (Exo 9:34) | 1 tn The clause beginning with the preterite and vav (ו) consecutive is here subordinated to the next, and main clause—that he hardened his heart again. |
| (0.27) | (Exo 9:28) | 1 sn The text has Heb “the voices of God.” The divine epithet can be used to express the superlative (cf. Jonah 3:3). |
| (0.27) | (Exo 9:20) | 1 tn Heb “the one fearing.” The singular expression here and throughout vv. 20-21 refers to all who fit the description. |
| (0.27) | (Exo 9:16) | 2 tn The form הֶעֱמַדְתִּיךָ (heʿemadtikha) is the Hiphil perfect of עָמַד (ʿamad). It would normally mean “I caused you to stand.” But that seems to have one or two different connotations. S. R. Driver (Exodus, 73) says that it means “maintain you alive.” The causative of this verb means “continue,” according to him. The LXX has the same basic sense—“you were preserved.” But Paul bypasses the Greek and writes “he raised you up” to show God’s absolute sovereignty over Pharaoh. Both renderings show God’s sovereign control over Pharaoh. |
| (0.27) | (Exo 9:9) | 1 tn The word שְׁחִין (shekhin) means “boils.” It may be connected to an Arabic cognate that means “to be hot.” The illness is associated with Job (Job 2:7-8) and Hezekiah (Isa 38:21); it has also been connected with other skin diseases described especially in the Law. The word connected with it is אֲבַעְבֻּעֹת (ʾavaʿbuʿot); this means “blisters, pustules” and is sometimes translated as “festering.” The etymology is debated, whether from a word meaning “to swell up” or “to overflow” (W. C. Kaiser, Jr., “Exodus,” EBC 2:359). |
| (0.27) | (Exo 9:3) | 1 tn The form used here is הוֹיָה (hoyah), the Qal active participle, feminine singular, from the verb “to be.” This is the only place in the OT that this form occurs. Ogden shows that this form is appropriate with the particle הִנֵּה (hinneh) to stress impending divine action, and that it conforms to the pattern in these narratives where five times the participle is used in the threat to Pharaoh (7:17; 8:2; 9:3, 14; 10:4). See G. S. Ogden, “Notes on the Use of הויה in Exodus IX. 3, ” VT 17 (1967): 483-84. |
| (0.27) | (Exo 9:4) | 1 tn The verb פָּלָה (palah) in Hiphil means “to set apart, make separate, make distinct.” See also Exod 8:22 (18 HT); 11:7; 33:16. |
| (0.27) | (Exo 9:3) | 2 tn The word דֶּבֶר (dever) is usually translated “pestilence” when it applies to diseases for humans. It is used only here and in Ps 78:50 for animals. |
| (0.27) | (Exo 7:15) | 5 tn The final clause begins with the noun and vav disjunctive, which singles this instruction out for special attention—“now the staff…you are to take.” |
| (0.27) | (Exo 7:10) | 1 tn The clause begins with the preterite and the vav (ו) consecutive; it is here subordinated to the next clause as a temporal clause. |
| (0.27) | (Exo 6:12) | 4 tn Heb “and [since] I am of uncircumcised lips.” The “lips” represent his speech (metonymy of cause). The term “uncircumcised” makes a comparison between his speech and that which Israel perceived as unacceptable, unprepared, foreign, and of no use to God. The heart is described this way when it is impervious to good impressions (Lev 26:41; Jer 9:26) and the ear when it hears imperfectly (Jer 6:10). Moses has here returned to his earlier claim—he does not speak well enough to be doing this. |
| (0.27) | (Exo 6:3) | 3 tn Heb “Yahweh,” traditionally rendered in English as “the Lord.” The phrase has been placed in quotation marks in the translation to indicate it represents the tetragrammaton. |
| (0.27) | (Exo 5:11) | 1 tn The independent personal pronoun emphasizes that the people were to get their own straw, and it heightens the contrast with the king. “You—go get.” |
