Keluaran 3:14

3:14 God said to Moses, “I am that I am.” ¹  And he said, “You must say this ²  to the Israelites, ‘I am has sent me to you.’”

Keluaran 6:30

6:30 But Moses said before the Lord, “Since I speak with difficulty, ³  why should Pharaoh listen to me?”

Keluaran 7:4

7:4 Pharaoh will not listen to you. ⁴  I will reach into ⁵  Egypt and bring out my regiments, ⁶  my people the Israelites, from the land of Egypt with great acts of judgment.

Keluaran 8:1

8:1 (7:26) ⁷  Then the Lord said to Moses, “Go to Pharaoh and tell him, ‘Thus says the Lord: “Release my people in order that they may serve me!

Keluaran 8:10

8:10 He said, “Tomorrow.” And Moses said, ⁸  “It will be ⁹  as you say, ¹⁰  so that you may know that there is no one like the Lord our God.

Keluaran 12:4

12:4 If any household is too small ¹¹  for a lamb, ¹²  the man ¹³  and his next-door neighbor ¹⁴  are to take ¹⁵  a lamb according to the number of people – you will make your count for the lamb according to how much each one can eat. ¹⁶ 

Keluaran 13:11

13:11 When the Lord brings you ¹⁷  into the land of the Canaanites, ¹⁸  as he swore to you and to your fathers, and gives it ¹⁹  to you,

Keluaran 13:14

13:14 ²⁰ In the future, ²¹  when your son asks you ²²  ‘What is this?’ ²³  you are to tell him, ‘With a mighty hand ²⁴  the Lord brought us out from Egypt, from the land of slavery. ²⁵ 

Keluaran 15:16

15:16 Fear and dread ²⁶  will fall ²⁷  on them;

by the greatness ²⁸  of your arm they will be as still as stone ²⁹ 

until ³⁰  your people pass by, O Lord,

until the people whom you have bought ³¹  pass by.

Keluaran 18:10

18:10 Jethro said, “Blessed ³²  be the Lord who has delivered you from the hand of Egypt, and from the hand of Pharaoh, who has delivered the people from the Egyptians’ control! ³³ 

Keluaran 19:12

19:12 You must set boundaries ³⁴  for the people all around, saying, ‘Take heed ³⁵  to yourselves not to go up on the mountain nor touch its edge. Whoever touches the mountain will surely be put to death!

Keluaran 21:14

21:14 But if a man willfully attacks his neighbor to kill him cunningly, ³⁶  you will take him even from my altar that he may die.

Keluaran 23:7

23:7 Keep your distance ³⁷  from a false charge ³⁸  – do not kill the innocent and the righteous, ³⁹  for I will not justify the wicked. ⁴⁰ 

Keluaran 23:18

23:18 “You must not offer ⁴¹  the blood of my sacrifice with bread containing yeast; the fat of my festal sacrifice must not remain until morning. ⁴² 

Keluaran 23:21

23:21 Take heed because of him, and obey his voice; do not rebel against him, for he will not pardon your transgressions, for my name ⁴³  is in him.

Keluaran 26:19

26:19 and you are to make forty silver bases to go under the twenty frames – two bases under the first frame for its two projections, and likewise ⁴⁴  two bases under the next frame for its two projections;

Keluaran 26:29

26:29 You are to overlay the frames with gold and make their rings of gold to provide places for the bars, and you are to overlay the bars with gold.

Keluaran 26:32

26:32 You are to hang it ⁴⁵  with gold hooks ⁴⁶  on four posts of acacia wood overlaid with gold, set in ⁴⁷  four silver bases.

Keluaran 26:36

26:36 “You are to make a hanging ⁴⁸  for the entrance of the tent of blue, purple, and scarlet yarn and fine twined linen, the work of an embroiderer. ⁴⁹ 

Keluaran 27:20

Offering the Oil

27:20 “You are to command the Israelites that they bring ⁵⁰  to you pure oil of pressed olives for the light, so that the lamps ⁵¹  will burn ⁵²  regularly. ⁵³ 

Keluaran 28:9

28:9 “You are to take two onyx stones and engrave on them the names of the sons of Israel, ⁵⁴ 

Keluaran 28:12

28:12 You are to put the two stones on the shoulders of the ephod, stones of memorial for the sons of Israel, and Aaron will bear their names before the Lord on his two shoulders for a memorial. ⁵⁵ 

Keluaran 28:25

28:25 the other ⁵⁶  two ends of the two chains you will attach to the two settings and then attach them ⁵⁷  to the shoulder pieces of the ephod at the front of it.

Keluaran 28:27

28:27 You are to make two more ⁵⁸  gold rings and attach them to the bottom of the two shoulder pieces on the front of the ephod, close to the juncture above the waistband of the ephod.

Keluaran 28:33

28:33 You are to make pomegranates ⁵⁹  of blue, purple, and scarlet all around its hem ⁶⁰  and bells of gold between them all around.

Keluaran 28:37

28:37 You are to attach to it a blue cord so that it will be ⁶¹  on the turban; it is to be ⁶²  on the front of the turban,

Keluaran 29:2

29:2 and ⁶³  bread made without yeast, and perforated cakes without yeast mixed with oil, and wafers without yeast spread ⁶⁴  with oil – you are to make them using ⁶⁵  fine wheat flour.

Keluaran 29:5

29:5 and take the garments and clothe Aaron with the tunic, ⁶⁶  the robe of the ephod, the ephod, and the breastpiece; you are to fasten the ephod on him by using the skillfully woven waistband. ⁶⁷ 

Keluaran 29:13

29:13 You are to take all the fat that covers the entrails, and the lobe ⁶⁸  that is above the liver, and the two kidneys and the fat that is on them, and burn them ⁶⁹  on the altar.

Keluaran 29:19

29:19 “You are to take the second ram, and Aaron and his sons are to lay their hands on the ram’s head,

Keluaran 29:27

29:27 You are to sanctify the breast of the wave offering and the thigh of the contribution, ⁷⁰  which were waved and lifted up as a contribution from the ram of consecration, from what belongs to Aaron and to his sons.

Keluaran 30:4

30:4 You are to make two gold rings for it under its border, on its two flanks; you are to make them on its two sides. ⁷¹  The rings ⁷²  will be places ⁷³  for poles to carry it with.

Keluaran 33:2

33:2 I will send an angel ⁷⁴  before you, and I will drive out the Canaanite, the Amorite, the Hittite, the Perizzite, the Hivite, and the Jebusite. ⁷⁵ 

Keluaran 34:22

34:22 “You must observe ⁷⁶  the Feast of Weeks – the firstfruits of the harvest of wheat – and the Feast of Ingathering at the end ⁷⁷  of the year.

[3:14]  ¹ tn The verb form used here is אֶהְיֶה (’ehyeh), the Qal imperfect, first person common singular, of the verb הָיָה (haya, “to be”). It forms an excellent paronomasia with the name. So when God used the verb to express his name, he used this form saying, “I am.” When his people refer to him as Yahweh, which is the third person masculine singular form of the same verb, they say “he is.” Some commentators argue for a future tense translation, “I will be who I will be,” because the verb has an active quality about it, and the Israelites lived in the light of the promises for the future. They argue that “I am” would be of little help to the Israelites in bondage. But a translation of “I will be” does not effectively do much more except restrict it to the future. The idea of the verb would certainly indicate that God is not bound by time, and while he is present (“I am”) he will always be present, even in the future, and so “I am” would embrace that as well (see also Ruth 2:13; Ps 50:21; Hos 1:9). The Greek translation of the OT used a participle to capture the idea, and several times in the Gospels Jesus used the powerful “I am” with this significance (e.g., John 8:58). The point is that Yahweh is sovereignly independent of all creation and that his presence guarantees the fulfillment of the covenant (cf. Isa 41:4; 42:6, 8; 43:10-11; 44:6; 45:5-7). Others argue for a causative Hiphil translation of “I will cause to be,” but nowhere in the Bible does this verb appear in Hiphil or Piel. A good summary of the views can be found in G. H. Parke-Taylor, Yahweh, the Divine Name in the Bible. See among the many articles: B. Beitzel, “Exodus 3:14 and the Divine Name: A Case of Biblical Paronomasia,” TJ 1 (1980): 5-20; C. D. Isbell, “The Divine Name ehyeh as a Symbol of Presence in Israelite Tradition,” HAR 2 (1978): 101-18; J. G. Janzen, “What’s in a Name? Yahweh in Exodus 3 and the Wider Biblical Context,” Int 33 (1979): 227-39; J. R. Lundbom, “God’s Use of the Idem per Idem to Terminate Debate,” HTR 71 (1978): 193-201; A. R. Millard, “Yw and Yhw Names,” VT 30 (1980): 208-12; and R. Youngblood, “A New Occurrence of the Divine Name ‘I AM,’” JETS 15 (1972): 144-52.

[3:14]  ² tn Or “Thus you shall say” (also in the following verse). The word “must” in the translation conveys the instructional and imperatival force of the statement.

[6:30]  ³ tn See note on Exod 6:12.

[7:4]  ⁴ tn Heb “and Pharaoh will not listen.”

[7:4]  ⁵ tn Heb “put my hand into.” The expression is a strong anthropomorphism to depict God’s severest judgment on Egypt. The point is that neither the speeches of Moses and Aaron nor the signs that God would do will be effective. Consequently, God would deliver the blow that would destroy.

[7:4]  ⁶ tn See the note on this term in 6:26.

[8:1]  ⁷ sn Beginning with 8:1, the verse numbers through 8:32 in English Bibles differ from the verse numbers in the Hebrew text (BHS), with 8:1 ET = 7:26 HT, 8:2 ET = 7:27 HT, 8:3 ET = 7:28 HT, 8:4 ET = 7:29 HT, 8:5 ET = 8:1 HT, etc., through 8:32 ET = 8:28 HT. Thus in English Bibles chapter 8 has 32 verses, while in the Hebrew Bible it has 28 verses, with the four extra verses attached to chapter 7.

[8:10]  ⁸ tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.

[8:10]  ⁹ tn “It will be” has been supplied.

[8:10]  ¹⁰ tn Heb “according to your word” (so NASB).

[12:4]  ¹¹ sn Later Judaism ruled that “too small” meant fewer than ten (S. R. Driver, Exodus, 88).

[12:4]  ¹² tn The clause uses the comparative min (מִן) construction: יִמְעַט הַבַּיִת מִהְיֹת מִשֶּׂה (yim’at habbayit mihyot miseh, “the house is small from being from a lamb,” or “too small for a lamb”). It clearly means that if there were not enough people in the household to have a lamb by themselves, they should join with another family. For the use of the comparative, see GKC 430 §133.c.

[12:4]  ¹³ tn Heb “he and his neighbor”; the referent (the man) has been specified in the translation for clarity.

[12:4]  ¹⁴ tn Heb “who is near to his house.”

[12:4]  ¹⁵ tn The construction uses a perfect tense with a vav (ו) consecutive after a conditional clause: “if the household is too small…then he and his neighbor will take.”

[12:4]  ¹⁶ tn Heb “[every] man according to his eating.”

[12:4]  sn The reference is normally taken to mean whatever each person could eat. B. Jacob (Exodus, 299) suggests, however, that the reference may not be to each individual person’s appetite, but to each family. Each man who is the head of a household was to determine how much his family could eat, and this in turn would determine how many families shared the lamb.

[13:11]  ¹⁷ tn Heb “and it will be when Yahweh brings (will bring) you.”

[13:11]  ¹⁸ sn The name “the Canaanite” (and so collective for “Canaanites”) is occasionally used to summarize all the list of Canaanitish tribes that lived in the land.

[13:11]  ¹⁹ tn The verb וּנְתָנָהּ (unÿtanah) is the Qal perfect with the vav (ו) consecutive; this is in sequence to the preceding verb, and forms part of the protasis, the temporal clause. The main clause is the instruction in the next verse.

[13:14]  ²⁰ sn As with v. 8, the Law now requires that the children be instructed on the meaning of this observance. It is a memorial of the deliverance from bondage and the killing of the firstborn in Egypt.

[13:14]  ²¹ tn Heb “tomorrow.”

[13:14]  ²² tn Heb “and it will be when your son will ask you.”

[13:14]  ²³ 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?”

[13:14]  ²⁴ tn The expression is “with strength of hand,” making “hand” the genitive of specification. In translation “strength” becomes the modifier, because “hand” specifies where the strength was. But of course the whole expression is anthropomorphic for the power of God.

[13:14]  ²⁵ tn Heb “house of slaves.”

[15:16]  ²⁶ tn The two words can form a nominal hendiadys, “a dreadful fear,” though most English versions retain the two separate terms.

[15:16]  ²⁷ tn The form is an imperfect.

[15:16]  ²⁸ tn The adjective is in construct form and governs the noun “arm” (“arm” being the anthropomorphic expression for what God did). See GKC 428 §132.c.

[15:16]  ²⁹ sn For a study of the words for fear, see N. Waldman, “A Comparative Note on Exodus 15:14-16,” JQR 66 (1976): 189-92.

[15:16]  ³⁰ tn Clauses beginning with עַד (’ad) express a limit that is not absolute, but only relative, beyond which the action continues (GKC 446-47 §138.g).

[15:16]  ³¹ tn The verb קָנָה (qanah) here is the verb “acquire, purchase,” and probably not the homonym “to create, make” (see Gen 4:1; Deut 32:6; and Prov 8:22).

[18:10]  ³² tn This is a common form of praise. The verb בָּרוּךְ (barukh) is the Qal passive participle of the verb. Here must be supplied a jussive, making this participle the predicate: “May Yahweh be blessed.” The verb essentially means “to enrich”; in praise it would mean that he would be enriched by the praises of the people.

[18:10]  ³³ tn Heb “from under the hand of the Egyptians.”

[19:12]  ³⁴ tn The verb is a Hiphil perfect (“make borders”) with vav (ו) consecutive, following the sequence of instructions.

[19:12]  ³⁵ tn The Niphal imperative (“guard yourselves, take heed to yourselves”) is followed by two infinitives construct that provide the description of what is to be avoided – going up or touching the mountain.

[21:14]  ³⁶ tn The word עָרְמָה (’ormah) is problematic. It could mean with prior intent, which would be connected with the word in Prov 8:5, 12 which means “understanding” (or “prudence” – fully aware of the way things are). It could be connected also to an Arabic word for “enemy” which would indicate this was done with malice or evil intentions (U. Cassuto, Exodus, 270). The use here seems parallel to the one in Josh 9:4, an instance involving intentionality and clever deception.

[23:7]  ³⁷ tn Or “stay away from,” or “have nothing to do with.”

[23:7]  ³⁸ tn Heb “a false matter,” this expression in this context would have to be a case in law that was false or that could only be won by falsehood.

[23:7]  ³⁹ tn The two clauses probably should be related: the getting involved in the false charge could lead to the death of an innocent person (so, e.g., Naboth in 1 Kgs 21:10-13).

[23:7]  ⁴⁰ sn God will not declare right the one who is in the wrong. Society should also be consistent, but it cannot see the intents and motives, as God can.

[23:18]  ⁴¹ tn The verb is תִּזְבַּח (tizbbakh), an imperfect tense from the same root as the genitive that qualifies the accusative “blood”: “you will not sacrifice the blood of my sacrifice.” The verb means “to slaughter”; since one cannot slaughter blood, a more general translation is required here. But if the genitive is explained as “my blood-sacrifice” (a genitive of specification; like “the evil of your doings” in Isa 1:16), then a translation of sacrifice would work (U. Cassuto, Exodus, 304).

[23:18]  ⁴² sn See N. Snaith, “Exodus 23:18 and 34:25,” JTS 20 (1969): 533-34; see also M. Haran, “The Passover Sacrifice,” Studies in the Religion of Ancient Israel (VTSup), 86-116.

[23:21]  ⁴³ sn This means “the manifestation of my being” is in him (S. R. Driver, Exodus, 247). Driver quotes McNeile as saying, “The ‘angel’ is Jehovah Himself ‘in a temporary descent to visibility for a special purpose.’” Others take the “name” to represent Yahweh’s “power” (NCV) or “authority” (NAB, CEV).

[26:19]  ⁴⁴ tn The clause is repeated to show the distributive sense; it literally says, “and two bases under the one frame for its two projections.”

[26:32]  ⁴⁵ tn Heb “put it.”

[26:32]  ⁴⁶ tn This clause simply says “and their hooks gold,” but is taken as a circumstantial clause telling how the veil will be hung.

[26:32]  ⁴⁷ tn Heb “on four silver bases.”

[26:36]  ⁴⁸ sn This was another curtain, serving as a screen in the entrance way. Since it was far away from the special curtain screening the Most Holy Place, it was less elaborate. It was not the work of the master designer, but of the “embroiderer,” and it did not have the cherubim on it.

[26:36]  ⁴⁹ tn The word רֹקֵם (roqem) refers to someone who made cloth with colors. It is not certain, however, whether the colors were woven into the fabric on the loom or applied with a needle; so “embroiderer” should be understood as an approximation (cf. HALOT 1290-91 s.v. רקם).

[27:20]  ⁵⁰ tn The form is the imperfect tense with the vav showing a sequence with the first verb: “you will command…that they take.” The verb “take, receive” is used here as before for receiving an offering and bringing it to the sanctuary.

[27:20]  ⁵¹ tn Heb “lamp,” which must be a collective singular here.

[27:20]  ⁵² tn The verb is unusual; it is the Hiphil infinitive construct of עָלָה (’alah), with the sense here of “to set up” to burn, or “to fix on” as in Exod 25:37, or “to kindle” (U. Cassuto, Exodus, 370).

[27:20]  ⁵³ sn The word can mean “continually,” but in this context, as well as in the passages on the sacrifices, “regularly” is better, since each morning things were cleaned and restored.

[28:9]  ⁵⁴ tn Although this is normally translated “Israelites,” here a more literal translation is clearer because it refers to the names of the twelve tribes – the actual sons of Israel.

[28:12]  ⁵⁵ sn This was to be a perpetual reminder that the priest ministers on behalf of the twelve tribes of Israel. Their names would always be borne by the priests.

[28:25]  ⁵⁶ tn Here “the other” has been supplied.

[28:25]  ⁵⁷ tn Here “them” has been supplied.

[28:27]  ⁵⁸ tn Here “more” has been supplied.

[28:33]  ⁵⁹ sn This must mean round balls of yarn that looked like pomegranates. The fruit was very common in the land, but there is no indication of the reason for its choice here. Pomegranates are found in decorative schemes in Ugarit, probably as signs of fertility. It may be that here they represent the blessing of God on Israel in the land. The bells that are between them possibly have the intent of drawing God’s attention as the priest moves and the bells jingle (anthropomorphic, to be sure), or that the people would know that the priest was still alive and moving inside. Some have suggested that the pomegranate may have recalled the forbidden fruit eaten in the garden (the gems already have referred to the garden), the reason for the priest entering for atonement, and the bells would divert the eye (of God) to remind him of the need. This is possible but far from supportable, since nothing is said of the reason, nor is the fruit in the garden identified.

[28:33]  ⁶⁰ tn The text repeats the idea: “you will make for its hem…all around its hem.”

[28:37]  ⁶¹ tn The verb is the perfect tense with the vav (ו) consecutive; it follows the same at the beginning of the verse. Since the first verb is equal to the imperfect of instruction, this could be as well, but it is more likely to be subordinated to express the purpose of the former.

[28:37]  ⁶² tn Heb “it will be,” an instruction imperfect.

[29:2]  ⁶³ sn This will be for the minkhah (מִנְחָה) offering (Lev 2), which was to accompany the animal sacrifices.

[29:2]  ⁶⁴ tn Or “anointed” (KJV, ASV).

[29:2]  ⁶⁵ tn The “fine flour” is here an adverbial accusative, explaining the material from which these items were made. The flour is to be finely sifted, and from the wheat, not the barley, which was often the material used by the poor. Fine flour, no leaven, and perfect animals, without blemishes, were to be gathered for this service.

[29:5]  ⁶⁶ tn The Hiphil of לָבַשׁ (lavash, “to clothe”) will take double accusatives; so the sign of the accusative is with Aaron, and then with the articles of clothing. The translation will have to treat Aaron as the direct object and the articles as indirect objects, because Aaron receives the prominence in the verse – you will clothe Aaron.

[29:5]  ⁶⁷ tn The verb used in this last clause is a denominative verb from the word for ephod. And so “ephod the ephod on him” means “fasten as an ephod the ephod on him” (S. R. Driver, Exodus, 316).

[29:13]  ⁶⁸ tn S. R. Driver suggests that this is the appendix or an appendix, both here and in v. 22 (Exodus, 320). “The surplus, the appendage of liver, found with cow, sheep, or goat, but not with humans: Lobus caudatus” (HALOT 453 s.v. יֹתֶרֶת).

[29:13]  ⁶⁹ tn Heb “turn [them] into sweet smoke” since the word is used for burning incense.

[29:13]  sn The giving of the visceral organs and the fat has received various explanations. The fat represented the best, and the best was to go to God. If the animal is a substitute, then the visceral organs represent the will of the worshiper in an act of surrender to God.

[29:27]  ⁷⁰ sn These are the two special priestly offerings: the wave offering (from the verb “to wave”) and the “presentation offering” (older English: heave offering; from a verb “to be high,” in Hiphil meaning “to lift up,” an item separated from the offering, a contribution). The two are then clarified with two corresponding relative clauses containing two Hophals: “which was waved and which was presented.” In making sacrifices, the breast and the thigh belong to the priests.

[30:4]  ⁷¹ sn Since it was a small altar, it needed only two rings, one on either side, in order to be carried. The second clause clarifies that the rings should be on the sides, the right and the left, as you approach the altar.

[30:4]  ⁷² tn Heb “And it”; this refers to the rings collectively in their placement on the box, and so the word “rings” has been used to clarify the referent for the modern reader.

[30:4]  ⁷³ tn Heb “for houses.”

[33:2]  ⁷⁴ sn This seems not to be the same as the Angel of the Presence introduced before.

[33:2]  ⁷⁵ sn See T. Ishida, “The Structure and Historical Implications of Lists of Pre-Israelite Nations,” Bib (1979): 461-90.

[34:22]  ⁷⁶ tn The imperfect tense means “you will do”; it is followed by the preposition with a suffix to express the ethical dative to stress the subject.

[34:22]  ⁷⁷ tn The expression is “the turn of the year,” which is parallel to “the going out of the year,” and means the end of the agricultural season.