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Discovery Box| (0.27) | (Exo 5:16) | 1 tn Heb “[they] are saying to us,” the line can be rendered as a passive since there is no expressed subject for the participle. |
| (0.27) | (Exo 5:19) | 3 tn The clause “when they were told” translates לֵאמֹר (leʾmor), which usually simply means “saying.” The thing that was said was clearly the decree that was given to them. |
| (0.27) | (Exo 5:2) | 3 sn The construction of these clauses is similar to (ironically) the words of Moses: “Who am I that I should go?” (3:11). |
| (0.27) | (Exo 4:23) | 1 tn The text uses the imperative, “send out” (שַׁלַּח, shallakh) followed by the imperfect or jussive with the vav (ו) to express purpose. |
| (0.27) | (Exo 4:18) | 5 tn This verb is parallel to the preceding cohortative and so also expresses purpose: “let me go that I may return…and that I may see.” |
| (0.27) | (Exo 4:16) | 3 tn Heb “and it will be [that] he, he will be to you for a mouth,” or more simply, “he will be your mouth.” |
| (0.27) | (Exo 4:14) | 4 tn The construction uses the Piel infinitive absolute and the Piel imperfect to express the idea that he spoke very well: דַבֵּר יְדַבֵּר (dabber yedabber). |
| (0.27) | (Exo 4:13) | 2 tn The word בִּי (bi) is a particle of entreaty; it seeks permission to speak and is always followed by “Lord” or “my Lord.” |
| (0.27) | (Exo 4:11) | 1 tn The verb שִׂים (sim) means “to place, put, set”; the sentence here more precisely says, “Who put a mouth into a man?” |
| (0.27) | (Exo 4:8) | 3 tn The nuance of this perfect tense with a vav (ו) consecutive will be equal to the imperfect of possibility—“they may believe.” |
| (0.27) | (Exo 3:15) | 3 tn The repetition of “generation” in this expression serves as a periphrasis for the superlative: “to the remotest generation” (GKC 432 §133.l). |
| (0.27) | (Exo 3:13) | 4 tn The imperfect tense here has a deliberative nuance (“should”), for Moses is wondering what would be best to say when the Israelites want proof of the calling. |
| (0.27) | (Exo 3:2) | 3 tn Gesenius rightly classifies this as a bet (ב) essentiae (GKC 379 §119.i); it would then indicate that Yahweh appeared to Moses “as a flame.” |
| (0.27) | (Exo 2:23) | 2 tn The verse begins with the temporal indicator “And it was” (cf. KJV, ASV “And it came to pass”). This has been left untranslated for stylistic reasons. |
| (0.27) | (Exo 2:9) | 1 tn The verb is the Hiphil imperative of the verb הָלַךְ (halakh), and so is properly rendered “cause to go” or “take away.” |
| (0.27) | (Exo 1:22) | 3 sn Verse 22 forms a fitting climax to the chapter, in which the king continually seeks to destroy the Israelite strength. Finally, with this decree, he throws off any subtlety and commands the open extermination of Hebrew males. The verse forms a transition to the next chapter, in which Moses is saved by Pharaoh’s own daughter. These chapters show that the king’s efforts to destroy the strength of Israel—so clearly a work of God—met with failure again and again. And that failure involved the efforts of women, whom Pharaoh did not consider a threat. |
| (0.27) | (Exo 1:12) | 2 sn Nothing in the oppression caused this, of course. Rather, the blessing of God (Gen 12:1-3) was on Israel in spite of the efforts of Egypt to hinder it. According to Gen 15 God had foretold that there would be this period of oppression (עָנָה [ʿanah] in Gen 15:13). In other words, God had decreed and predicted both their becoming a great nation and the oppression to show that he could fulfill his promise to Abraham in spite of the bondage. |
| (0.27) | (Exo 1:5) | 2 tn The expression in apposition to נֶפֶשׁ (nefesh) literally says “those who went out from the loins of Jacob.” This distinguishes the entire company as his direct descendants. |
| (0.27) | (Gen 50:16) | 1 tn The verb means “command,” but they would hardly be commanding him. It probably means they sent their father’s instructions to Joseph. |
| (0.27) | (Gen 49:29) | 1 tn The Hebrew text adds “and he said to them,” which is not included in the translation because it is redundant in English. |
