Discovery Box| (0.37031419117647) | (Gen 3:1) |
6 sn God. The serpent does not use the expression “Yahweh God” [ |
| (0.37031419117647) | (Gen 3:14) |
1 sn Note that God asks no question of the serpent, does not call for confession, as he did to the man and the woman; there is only the announcement of the curse. The order in this section is chiastic: The man is questioned, the woman is questioned, the serpent is cursed, sentence is passed on the woman, sentence is passed on the man. |
| (0.37031419117647) | (Gen 4:15) |
3 tn Heb “sign”; “reminder.” The term “sign” is not used in the translation because it might imply to an English reader that God hung a sign on Cain. The text does not identify what the “sign” was. It must have been some outward, visual reminder of Cain’s special protected status. |
| (0.37031419117647) | (Gen 8:21) |
5 tn The Hebrew particle כִּי (ki) can be used in a concessive sense (see BDB 473 s.v. כִּי), which makes good sense in this context. Its normal causal sense (“for”) does not fit the context here very well. |
| (0.37031419117647) | (Gen 12:15) |
2 tn The Hebrew term וַתֻּקַּח (vattuqqakh, “was taken”) is a rare verbal form, an old Qal passive preterite from the verb “to take.” It is pointed as a Hophal would be by the Masoretes, but does not have a Hophal meaning. |
| (0.37031419117647) | (Gen 15:4) |
2 tn The subject of the verb is the demonstrative pronoun, which can be translated “this one” or “this man.” That the |
| (0.37031419117647) | (Gen 16:2) |
2 sn The Hebrew expression translated have sexual relations with does not convey the intimacy of other expressions, such as “so and so knew his wife.” Sarai simply sees this as the social custom of having a child through a surrogate. For further discussion see C. F. Fensham, “The Son of a Handmaid in Northwest Semitic,” VT 19 (1969): 312-21. |
| (0.37031419117647) | (Gen 21:12) |
4 tn Or perhaps “will be named”; Heb “for in Isaac offspring will be called to you.” The exact meaning of the statement is not clear, but it does indicate that God’s covenantal promises to Abraham will be realized through Isaac, not Ishmael. |
| (0.37031419117647) | (Exo 2:11) |
4 tn Heb “brothers.” This term does not require them to be literal siblings, or even close family members. It simply refers to fellow Hebrews, people with whom Moses has begun to feel close ties of kinship. They are “brothers” in a broad sense, ultimately fellow members of the covenant community. |
| (0.37031419117647) | (Exo 2:11) |
6 tn The verb מַכֶּה (makkeh) is the Hiphil participle of the root נָכָה (nakha). It may be translated “strike, smite, beat, attack.” It can be used with the sense of killing (as in the next verse, which says Moses hid the body), but it does not necessarily indicate here that the Egyptian killed the Hebrew. |
| (0.37031419117647) | (Exo 2:13) |
4 tn The word רָשָׁע (rasha’) is a legal term, meaning the guilty. This guilty man rejects Moses’ intervention for much the same reason Pharaoh will later (5:2) – he does not recognize his authority. Later Pharaoh will use this term to declare himself as in the wrong (9:27) and God in the right. |
| (0.37031419117647) | (Exo 2:14) |
2 tn Heb “Who placed you for a man, a ruler and a judge over us?” The pleonasm does not need to be translated. For similar constructions see Lev 21:9; Judg 6:8; 2 Sam 1:13; Esth 7:6. |
| (0.37031419117647) | (Exo 9:6) |
3 tn The word “all” clearly does not mean “all” in the exclusive sense, because subsequent plagues involve cattle. The word must denote such a large number that whatever was left was insignificant for the economy. It could also be taken to mean “all [kinds of] livestock died.” |
| (0.37031419117647) | (Exo 10:13) |
4 tn The text does not here use ordinary circumstantial clause constructions; rather, Heb “the morning was, and the east wind carried the locusts.” It clearly means “when it was morning,” but the style chosen gives a more abrupt beginning to the plague, as if the reader is in the experience – and at morning, the locusts are there! |
| (0.37031419117647) | (Exo 10:16) |
1 sn The third part of the passage now begins, the confrontation that resulted from the onslaught of the plague. Pharaoh goes a step further here – he confesses he has sinned and adds a request for forgiveness. But his acknowledgment does not go far enough, for this is not genuine confession. Since his heart was not yet submissive, his confession was vain. |
| (0.37031419117647) | (Exo 12:12) |
3 tn The verb נָכָה (nakhah) means “to strike, smite, attack”; it does not always mean “to kill,” but that is obviously its outcome in this context. This is also its use in 2:12, describing how Moses killed the Egyptian and buried him in the sand. |
| (0.37031419117647) | (Exo 15:23) |
5 tn The עַל־כֵּן (’al-ken) formula in the Pentateuch serves to explain to the reader the reason for the way things were. It does not necessarily mean here that Israel named the place – but they certainly could have. |
| (0.37031419117647) | (Exo 21:8) |
2 tn The verb יָעַד (ya’ad) does not mean “betroth, espouse” as some of the earlier translations had it, but “to designate.” When he bought the girl, he designated her for himself, giving her and her family certain expectations. |
| (0.37031419117647) | (Exo 21:10) |
2 tn The translation of “food” does not quite do justice to the Hebrew word. It is “flesh.” The issue here is that the family she was to marry into is wealthy, they ate meat. She was not just to be given the basic food the ordinary people ate, but the fine foods that this family ate. |
| (0.37031419117647) | (Exo 21:15) |
1 sn This is the same construction that was used in v. 12, but here there is no mention of the parents’ death. This attack, then, does not lead to their death – if he killed one of them then v. 12 would be the law. S. R. Driver says that the severity of the penalty was in accord with the high view of parents (Exodus, 216). |
