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Discovery Box| (0.35) | (Exo 30:16) | 4 tn The infinitive could be taken in a couple of ways here. It could be an epexegetical infinitive: “making atonement.” Or it could be the infinitive expressing result: “so that atonement will be made for your lives.” |
| (0.35) | (Exo 29:29) | 2 tn This form is a Piel infinitive construct with the preposition ל (lamed). It literally reads “for filling the hands,” the idiom used throughout this chapter for ordination or installation. Here too it has a parallel use of purpose or result. |
| (0.35) | (Exo 27:7) | 2 tn The construction is the infinitive construct with the preposition ב (bet): “in carrying it.” Here the meaning must be that the poles are not left in the rings, but only put into the rings when they carried it. |
| (0.35) | (Exo 27:4) | 1 tn The noun מִכְבָּר (mikhbar) means “a grating”; it is related to the word that means a “sieve.” This formed a vertical support for the ledge, resting on the ground and supporting its outer edge (S. R. Driver, Exodus, 292). |
| (0.35) | (Exo 27:3) | 1 sn The word is literally “its fat,” but sometimes it describes “fatty ashes” (TEV “the greasy ashes”). The fat would run down and mix with the ashes, and this had to be collected and removed. |
| (0.35) | (Exo 26:30) | 1 tn The noun is מִשְׁפָּט (mishpat), often translated “judgment” or “decision” in other contexts. In those settings it may reflect its basic idea of custom, which here would be reflected with a rendering of “prescribed norm” or “plan.” |
| (0.35) | (Exo 26:3) | 1 tn This is the active participle, not the passive. It would normally be rendered “joining together.” The Bible uses the active because it has the result of the sewing in mind, namely, that every curtain accompanies another (U. Cassuto, Exodus, 348). |
| (0.35) | (Exo 25:19) | 3 sn The angels were to form one piece with the lid and not be separated. This could be translated “of one piece with” the lid, but it is likely the angels were simply fastened to it permanently. |
| (0.35) | (Exo 21:19) | 2 tn The verb is a Hitpael perfect with vav (ו) consecutive; it follows the sequence of the imperfect before it—“if he gets up and walks about.” This is proof of recovery. |
| (0.35) | (Exo 19:3) | 2 tn This expression is normally translated as “Israelites” in this translation, but because in this place it is parallel to “the house of Jacob” it seemed better to offer a fuller rendering. |
| (0.35) | (Exo 19:10) | 2 tn The form is a perfect 3cpl with a vav (ו) consecutive. It is instructional as well, but now in the third person it is like a jussive, “let them wash, make them wash.” |
| (0.35) | (Exo 18:22) | 6 tn The expression וְהָקֵל מֵעָלֶיךָ (vehaqel meʿalekha) means literally “and make it light off yourself.” The word plays against the word for “heavy” used earlier—since it was a heavy or burdensome task, Moses must lighten the load. |
| (0.35) | (Exo 18:20) | 2 tn The verb and its following prepositional phrase form a relative clause, modifying “the way.” The imperfect tense should be given the nuance of obligatory imperfect—it is the way they must walk. |
| (0.35) | (Exo 16:9) | 2 tn The verb means “approach, draw near.” It is used in the Torah of drawing near for religious purposes. It is possible that some sacrifice was involved here, but no mention is made of that. |
| (0.35) | (Exo 16:6) | 1 sn Moses is very careful to make sure that they know it is Yahweh who has brought them out, and it will be Yahweh who will feed them. They are going to be convinced of this now. |
| (0.35) | (Exo 16:1) | 4 tn The form in the text is לְצֵאתָם (letseʾtam, “after their going out”). It clearly refers to their deliverance from Egypt, and so it may be vividly translated. |
| (0.35) | (Exo 14:20) | 1 tn The two nouns “cloud” and “darkness” form a nominal hendiadys: “and it was the cloud and the darkness” means “and it was the dark cloud.” Perhaps this is what the Egyptians saw, preventing them from observing Moses and the Israelites. |
| (0.35) | (Exo 13:14) | 4 tn The question is cryptic; it simply says, “What is this?” but certainly refers to the custom just mentioned. It asks, “What does this mean?” or “Why do we do this?” |
| (0.35) | (Exo 13:6) | 2 tn The imperfect tense functions with the nuance of instruction or injunction. It could also be given an obligatory nuance: “you must eat” or “you are to eat.” Some versions have simply made it an imperative. |
| (0.35) | (Exo 9:24) | 4 tn A literal reading of the clause would be “which there was not like it in all the land of Egypt.” The relative pronoun must be joined to the resumptive pronoun: “which like it (like which) there had not been.” |
