Discovery Box| (0.25) | (Lev 5:11) | 4 sn A tenth of an ephah would be about 2.3 liters, one day’s ration for a single person (J. Milgrom, Leviticus [AB], 1:306). English versions handle the amount somewhat differently, cf. NCV “about two quarts”; TEV “one kilogramme”; CEV “two pounds.” |
| (0.25) | (Lev 1:8) | 1 tc A few Hebrew mss, Smr, LXX, Syriac, and Tg. Onq. have the conjunction “and” before “the head,” which would suggest the rendering “and the head and the suet” rather than the rendering of the MT here, “with the head and the suet.” |
| (0.25) | (Exo 38:25) | 1 sn This would be a total of 301,775 shekels (about 140,828 oz), being a half shekel exacted per person from 603,550 male Israelites 20 years old or more (Num 1:46). The amount is estimated to be around 3.75 tons. |
| (0.25) | (Exo 34:16) | 1 tn In the construction this verb would follow as a possible outcome of the last event, and so remain in the verbal sequence. If the people participate in the festivals of the land, then they will intermarry, and that could lead to further involvement with idolatry. |
| (0.25) | (Exo 34:12) | 1 tn The exact expression is “take heed to yourself lest you make.” It is the second use of this verb in the duties, now in the Niphal stem. To take heed to yourself means to watch yourself, be sure not to do something. Here, if they failed to do this, they would end up making entangling treaties. |
| (0.25) | (Exo 33:23) | 2 tn The Niphal imperfect could simply be rendered “will not be seen,” but given the emphasis of the preceding verses, it is more binding than that, and so a negated obligatory imperfect fits better: “it must not be seen.” It would also be possible to render it with a potential imperfect tense: “it cannot be seen.” |
| (0.25) | (Exo 33:10) | 1 tn All the main verbs in this verse are perfect tenses continuing the customary sequence (see GKC 337 §112.kk). The idea is that the people would get up (rise) when the cloud was there and then worship, meaning in part bow down. When the cloud was not there, there was access to seek God. |
| (0.25) | (Exo 33:11) | 1 tn “Face-to-face” is circumstantial to the action of the verb, explaining how they spoke (see GKC 489-90 §156.c). The point of this note of friendly relationship with Moses is that Moses was “at home” in this tent speaking with God. Moses would derive courage from this when he interceded for the people (B. Jacob, Exodus, 966). |
| (0.25) | (Exo 33:5) | 4 tn The form is the cohortative with a vav (ו) following the imperative; it therefore expresses the purpose or result: “strip off…that I may know.” The call to remove the ornaments must have been perceived as a call to show true repentance for what had happened. If they repented, then God would know how to deal with them. |
| (0.25) | (Exo 33:4) | 2 sn The people would rather have risked divine discipline than to go without Yahweh in their midst. So they mourned, and they took off the ornaments. Such had been used in making the golden calf, and so because of their association with all of that they were to be removed as a sign of remorse. |
| (0.25) | (Exo 32:25) | 2 tn The last two words of the verse read literally “for a whispering among those who rose up against them.” The foes would have mocked and derided them when they heard that they had abandoned the God who had led them out of Egypt (S. R. Driver, Exodus, 354). |
| (0.25) | (Exo 32:20) | 2 sn Pouring the ashes into the water running from the mountain in the brook (Deut 9:21) and making them drink it was a type of the bitter water test that tested the wife suspected of unfaithfulness. Here the reaction of the people who drank would indicate guilt or not (U. Cassuto, Exodus, 419). |
| (0.25) | (Exo 32:9) | 3 sn B. Jacob says the image is that of the people walking before God, and when he called to them the directions, they would not bend their neck to listen; they were resolute in doing what they intended to do (Exodus, 943). The figure describes them as refusing to submit, but resisting in pride. |
| (0.25) | (Exo 32:4) | 5 tn The word could be singular here and earlier; here it would then be “this is your god, O Israel.” However, the use of “these” indicates more than one god was meant by the image. But their statement and their statue, although they do not use the holy name, violate the first two commandments. |
| (0.25) | (Exo 30:12) | 3 tn The “ransom” is כֹּפֶר (kofer), a word related to words translated “atone” and “atonement.” Here the noun refers to what is paid for the life. The idea is that of delivering or redeeming by a substitute—here the substitute is the money. If they paid the amount, their lives would be safe (W. C. Kaiser, Jr., “Exodus,” EBC 2:473). |
| (0.25) | (Exo 30:10) | 2 sn This ruling presupposes that the instruction for the Day of Atonement has been given, or at the very least, are to be given shortly. That is the one day of the year that all sin and all ritual impurity would be removed. |
| (0.25) | (Exo 29:42) | 2 tn The relative clause identifies the place in front of the Tent as the place that Yahweh would meet Moses. The main verb of the clause is אִוָּעֵד (ʾivvaʿed), a Niphal imperfect of the verb יָעַד (yaʿad), the verb that is cognate to the name “tent of meeting”—hence the name. This clause leads into the next four verses. |
| (0.25) | (Exo 29:36) | 4 tn The preposition ב (bet) on the infinitive is understood as instrumental here (NIV, NLT), though the construction is frequently temporal (KJV, NRSV, NASB, ESV). If it were temporal without being instrumental, then it would imply that some other action is performed to purge the altar when making atonement for it. |
| (0.25) | (Exo 29:30) | 2 tn The text just has the relative pronoun and the imperfect tense. It could be translated “who comes/enters.” But the context seems to indicate that this would be when he first comes to the tent to begin his tenure as High Priest, and so a temporal clause makes this clear. “First” has been supplied. |
| (0.25) | (Exo 28:35) | 2 tn The form is a Piel infinitive construct with the preposition ל (lamed): “to minister” or “to serve.” It may be taken epexegetically here, “while serving,” although S. R. Driver takes it as a purpose, “in order that he may minister” (Exodus, 308). The point then would be that he dare not enter into the Holy Place without wearing it. |
