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Discovery Box| (0.25) | (Exo 21:7) | 1 sn This paragraph is troubling to modern readers, but given the way that marriages were contracted and the way people lived in the ancient world, it was a good provision for people who might want to find a better life for their daughter. On the subject in general for this chapter, see W. M. Swartley, Slavery, Sabbath, War, and Women, 31-64. |
| (0.25) | (Exo 21:8) | 3 tn The verb is a Hiphil perfect with vav (ו) consecutive from פָּדָה (padah, “to redeem”). Here in the apodosis the form is equivalent to an imperfect: “let someone redeem her”—perhaps her father if he can, or another. U. Cassuto says it can also mean she can redeem herself and dissolve the relationship (Exodus, 268). |
| (0.25) | (Exo 21:3) | 1 tn The tense is imperfect, but in the conditional clause it clearly refers to action that is anterior to the action in the next clause. Heb “if he comes in single, he goes out single,” that is, “if he came in single, he will go out single.” |
| (0.25) | (Exo 20:5) | 5 tn This is an important qualification to the principle. The word rendered “reject” is often translated “hate” and carries with it the idea of defiantly rejecting and opposing God and his word. Such people are doomed to carry on the sins of their ancestors and bear guilt with them. |
| (0.25) | (Exo 19:2) | 1 tn The form is a preterite with vav (ו) consecutive, “and they journeyed.” It is here subordinated to the next clause as a temporal clause. But since the action of this temporal clause preceded the actions recorded in v. 1, a translation of “after” will keep the sequence in order. Verse 2 adds details to the summary in v. 1. |
| (0.25) | (Exo 19:4) | 1 tn The figure compares the way a bird would teach its young to fly and leave the nest with the way Yahweh brought Israel out of Egypt. The bird referred to could be one of several species of eagles, but more likely is the griffin-vulture. The image is that of power and love. |
| (0.25) | (Exo 18:12) | 2 sn Jethro brought offerings as if he were the one who had been delivered. The “burnt offering” is singular, to honor God first. The other sacrifices were intended for the invited guests to eat (a forerunner of the peace offering). See B. Jacob, Exodus, 498. |
| (0.25) | (Exo 17:3) | 3 sn Their words deny God the credit for bringing them out of Egypt, impugn the integrity of Moses and God by accusing them of bringing the people out here to die, and show a lack of faith in God’s ability to provide for them. |
| (0.25) | (Exo 17:6) | 1 sn The reader has many questions when studying this passage—why water from a rock, why Horeb, why strike the rock when later only speak to it, why recall the Nile miracles, etc. B. Jacob (Exodus, 479-80) says that all these are answered when it is recalled that they were putting God to the test. So water from the rock, the most impossible thing, cleared up the question of his power. Doing it at Horeb was significant because there Moses was called and told he would bring them to this place. Since they had doubted God was in their midst, he would not do this miracle in the camp, but would have Moses lead the elders out to Horeb. If people doubt God is in their midst, then he will choose not to be in their midst. And striking the rock recalled striking the Nile; there it brought death to Egypt, but here it brought life to Israel. There could be little further doubting that God was with them and able to provide for them. |
| (0.25) | (Exo 16:23) | 1 tn The noun שַׁבָּתוֹן (shabbaton) has the abstract ending on it: “resting, ceasing.” The root word means “cease” from something, more than “to rest.” The Law would make it clear that they were to cease from their normal occupations and do no common work. |
| (0.25) | (Exo 16:15) | 4 sn B. Jacob (Exodus, 454-55) suggests that Moses was saying to them, “It is not manna. It is the food Yahweh has given you.” He comes to this conclusion based on the strange popular etymology from the interrogative word, noting that people do not call things “what?” |
| (0.25) | (Exo 16:15) | 3 tn The text has: מָן הוּא כִּי לאֹ יָדְעוּ מַה־הוּא (man huʾ ki loʾ yadeʿu mah hu’). From this statement the name “manna” was given to the substance. מָן for “what” is not found in Hebrew, but appears in Syriac as a contraction of ma den, “what then?” In Aramaic and Arabic man is “what?” The word is used here apparently for the sake of etymology. B. S. Childs (Exodus [OTL], 274) follows the approach that any connections to words that actually meant “what?” are unnecessary, for it is a play on the name (whatever it may have been) and therefore related only by sound to the term being explained. This, however, presumes that a substance was known prior to this account—a point that Deuteronomy does not seem to allow. S. R. Driver says that it is not known how early the contraction came into use, but that this verse seems to reflect it (Exodus, 149). Probably one must simply accept that in the early Israelite period man meant “what?” There seems to be sufficient evidence to support this. See EA 286,5; UT 435; DNWSI 1:157. |
| (0.25) | (Exo 16:8) | 3 tn The words “as for us” attempt to convey the force of the Hebrew word order, which puts emphasis on the pronoun: “and we—what?” The implied answer to the question is that Moses and Aaron are nothing, merely the messengers. |
| (0.25) | (Exo 15:26) | 6 sn The name I Yahweh am your healer comes as a bit of a surprise. One might expect, “I am Yahweh who heals your water,” but it was the people he came to heal because their faith was weak. God lets Israel know here that he can control the elements of nature to bring about a spiritual response in Israel (see Deut 8). |
| (0.25) | (Exo 15:22) | 3 sn The mention that they travelled for three days into the desert is deliberately intended to recall Moses’ demand that they go three days into the wilderness to worship. Here, three days in, they find bitter water and complain—not worship. |
| (0.25) | (Exo 15:12) | 1 tn The verb is the prefixed conjugation, the preterite without the vav consecutive. The subject, the “earth,” must be inclusive of the sea, or it may indicate the grave or Sheol; the sea drowned them. Some scholars wish to see this as a reference to Dathan and Abiram, and therefore evidence of a later addition or compilation. It fits this passage well, however. |
| (0.25) | (Exo 14:17) | 2 tn The form again is the imperfect tense with vav (ו) to express the purpose or the result of the hardening. The repetition of the verb translated “come” is interesting: Moses is to divide the sea in order that the people may cross, but God will harden the Egyptians’ hearts in order that they may follow. |
| (0.25) | (Exo 13:19) | 2 tn Heb “solemnly swear, saying” (so NASB). The construction uses the Hiphil infinitive absolute with the Hiphil perfect to stress that Joseph had made them take a solemn oath to carry his bones out of Egypt. “Saying” introduces the content of what Joseph said. |
| (0.25) | (Exo 14:3) | 2 sn The word translated “wandering around confused” indicates that Pharaoh thought the Israelites would be so perplexed and confused that they would not know which way to turn in order to escape—and they would never dream of crossing the sea (S. R. Driver, Exodus, 115). |
| (0.25) | (Exo 13:12) | 3 tn The descriptive noun שֶׁגֶר (sheger) is related to the verb “drop, cast”; it refers to a newly born animal that is dropped or cast from the womb. The expression then reads, “and all that first open [the womb], the casting of a beast.” |
