Discovery Box| (0.36) | (Exo 36:3) | 1 tn In the Hebrew text the infinitive “to do it” comes after “sanctuary”; it makes a smoother rendering in English to move it forward, rather than reading “brought for the work.” |
| (0.36) | (Exo 30:20) | 5 tn The text uses two infinitives construct: “to minister to burn incense”; the first is the general term and expresses the purpose of the drawing near, and the second infinitive is epexegetical, explaining the first infinitive. |
| (0.36) | (Exo 30:20) | 6 tn The translation “as an offering made by fire” is a standard rendering of the one word in the text that appears to refer to “fire.” Milgrom and others contend that it simply means a “gift” (Leviticus 1-16, 161). |
| (0.36) | (Exo 30:20) | 2 tn “Water” is an adverbial accusative of means, and so is translated “with water.” Gesenius classifies this with verbs of “covering with something.” But he prefers to emend the text with a preposition (see GKC 369 §117.y, n. 1). |
| (0.36) | (Exo 30:7) | 1 tn The text uses a cognate accusative (“incense”) with the verb “to burn” or “to make into incense/sweet smoke.” Then, the noun “sweet spices” is added in apposition to clarify the incense as sweet. |
| (0.36) | (Exo 29:9) | 1 tc Hebrew has both the objective pronoun “them” and the names “Aaron and his sons.” Neither the LXX nor Leviticus 8:13 has “Aaron and his sons,” suggesting that this may have been a later gloss in the text. |
| (0.36) | (Exo 27:18) | 2 tn Heb “fifty.” The text has “and the width 50 [cubits] with 50.” This means that it is 50 cubits wide on the western end and 50 cubits wide on the eastern end. |
| (0.36) | (Exo 25:40) | 1 tn The text uses two imperatives: “see and make.” This can be interpreted as a verbal hendiadys, calling for Moses and Israel to see to it that they make these things correctly. |
| (0.36) | (Exo 23:27) | 3 tn The text has “and I will give all your enemies to you [as] a back.” The verb of making takes two accusatives, the second being the adverbial accusative of product (see GKC 371-72 §117.ii, n. 1). |
| (0.36) | (Exo 24:3) | 3 tn The text simply has “one voice” (קוֹל אֶחָד, qol ʾekhad); this is an adverbial accusative of manner, telling how the people answered—“in one voice,” or unanimously (see GKC 375 §118.q). |
| (0.36) | (Exo 22:2) | 3 tn The text has “there is not to him bloods.” When the word “blood” is put in the plural, it refers to bloodshed, or the price of blood that is shed, i.e., blood guiltiness. |
| (0.36) | (Exo 21:28) | 4 tn The text uses סָקוֹל יִסָּקֵל (saqol yissaqel), a Qal infinitive absolute with a Niphal imperfect. The infinitive intensifies the imperfect, which here has an obligatory nuance or is a future of instruction. |
| (0.36) | (Exo 21:25) | 1 sn The text now introduces the Lex Talionis with cases that were not likely to have applied to the situation of the pregnant woman. See K. Luke, “Eye for Eye, Tooth for Tooth,” Indian Theological Studies 16 (1979): 326-43. |
| (0.36) | (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. |
| (0.36) | (Exo 15:26) | 2 tn The word order is reversed in the text: “and the right in his eyes you do,” or, “[if] you do what is right in his eyes.” The conditional idea in the first clause is continued in this clause. |
| (0.36) | (Exo 15:14) | 1 tn This verb is a prophetic perfect, assuming that the text means what it said and this song was sung at the Sea. So all these countries were yet to hear of the victory. |
| (0.36) | (Exo 14:15) | 1 tn The text literally says, “speak to the Israelites that they may journey.” The intent of the line, using the imperative with the subordinate jussive or imperfect expressing purpose is that the speaking is the command to move. |
| (0.36) | (Exo 8:4) | 2 sn The word order of the Hebrew text is important because it shows how the plague was pointedly directed at Pharaoh: “and against you, and against your people, and against all your servants frogs will go up.” |
| (0.36) | (Exo 7:25) | 2 tn The text literally has “and seven days were filled.” Seven days gave Pharaoh enough time to repent and release Israel. When the week passed, God’s second blow came. |
| (0.36) | (Exo 7:20) | 4 tn The text could be rendered “in the sight of,” or simply “before,” but the literal idea of “before the eyes of” may stress how obvious the event was and how personally they were witnesses of it. |
