Keluaran 4:13-14

4:13 But Moses said, ¹  “O ²  my Lord, please send anyone else whom you wish to send!” ³ 

4:14 Then the Lord became angry with ⁴  Moses, and he said, “What about ⁵  your brother Aaron the Levite? ⁶  I know that he can speak very well. ⁷  Moreover, he is coming ⁸  to meet you, and when he sees you he will be glad in his heart. ⁹ 

Keluaran 4:26

4:26 So the Lord ¹⁰  let him alone. (At that time ¹¹  she said, “A bridegroom of blood,” referring to ¹²  the circumcision.)

Keluaran 6:8

6:8 I will bring you to the land I swore to give ¹³  to Abraham, to Isaac, and to Jacob – and I will give it to you ¹⁴  as a possession. I am the Lord!’”

Keluaran 6:17

6:17 The sons of Gershon, by their families, were Libni and Shimei.

Keluaran 8:30

8:30 So Moses went out from Pharaoh and prayed to the Lord,

Keluaran 9:2

9:2 For if you refuse to release them ¹⁵  and continue holding them, ¹⁶ 

Keluaran 10:18

10:18 Moses ¹⁷  went out ¹⁸  from Pharaoh and prayed to the Lord,

Keluaran 13:5

13:5 When ¹⁹  the Lord brings you to the land of the Canaanites, Hittites, Amorites, Hivites, and Jebusites, which he swore to your fathers to give you, a land flowing with milk and honey, ²⁰  then you will keep ²¹  this ceremony ²²  in this month.

Keluaran 15:26

15:26 He said, “If you will diligently obey ²³  the Lord your God, and do what is right ²⁴  in his sight, and pay attention ²⁵  to his commandments, and keep all his statutes, then all ²⁶  the diseases ²⁷  that I brought on the Egyptians I will not bring on you, for I, the Lord, am your healer.” ²⁸ 

Keluaran 21:29

21:29 But if the ox had the habit of goring, and its owner was warned, ²⁹  and he did not take the necessary precautions, ³⁰  and then it killed a man or a woman, the ox must be stoned and the man must be put to death.

Keluaran 22:22

22:22 “You must not afflict ³¹  any widow or orphan.

Keluaran 23:6

23:6 “You must not turn away justice for your poor people in their lawsuits.

Keluaran 28:13

28:13 You are to make filigree settings of gold

Keluaran 29:22

29:22 “You are to take from the ram the fat, the fat tail, the fat that covers the entrails, the lobe ³²  of the liver, the two kidneys and the fat that is on them, and the right thigh – for it is the ram for consecration ³³  –

Keluaran 30:22

Oil and Incense

30:22 ³⁴ The Lord spoke to Moses: ³⁵ 

Keluaran 34:10

34:10 He said, “See, I am going to make ³⁶  a covenant before all your people. I will do wonders such as have not been done ³⁷  in all the earth, nor in any nation. All the people among whom you live will see the work of the Lord, for it is a fearful thing that I am doing with you. ³⁸ 

Keluaran 36:28

36:28 He made two frames for the corners of the tabernacle on the back.

Keluaran 40:16

40:16 This is what Moses did, according to all the Lord had commanded him – so he did.

[4:13]  ¹ tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.

[4:13]  ² tn The word בִּי (bi) is a particle of entreaty; it seeks permission to speak and is always followed by “Lord” or “my Lord.”

[4:13]  ³ tn The text has simply שְׁלַח־נָא בְּיַד־תִּשְׁלָח (shÿlakh-na’ bÿyad tishlakh, “send by the hand you will send”). This is not Moses’ resignation to doing God’s will – it is his final attempt to avoid the call. It carries the force of asking God to send someone else. This is an example of an independent relative clause governed by the genitive: “by the hand of – whomever you will send” (see GKC 488-89 §155.n).

[4:14]  ⁴ tn Heb “and the anger of Yahweh burned against.”

[4:14]  sn Moses had not dared openly to say “except me” when he asked God to send whomever he wanted to send. But God knew that is what he meant. Moses should not have resisted the call or pleaded such excuses or hesitated with such weak faith. Now God abandoned the gentle answer and in anger brought in a form of retribution. Because Moses did not want to do this, he was punished by not having the honor of doing it alone. His reluctance and the result are like the refusal of Israel to enter the land and the result they experienced (see U. Cassuto, Exodus, 49-50).

[4:14]  ⁵ tn Heb “Is not” or perhaps “Is [there] not.”

[4:14]  ⁶ sn S. R. Driver (Exodus, 29) suggests that the term “Levite” may refer to a profession rather than ancestry here, because both Moses and Aaron were from the tribe of Levi and there would be little point in noting that ancestry for Aaron. In thinking through the difficult problem of the identity of Levites, he cites McNeile as saying “the Levite” referred to one who had had official training as a priest (cf. Judg 17:7, where a member of the tribe of Judah was a Levite). If it was the duty of the priest to give “torah” – to teach – then some training in the power of language would have been in order.

[4:14]  ⁷ tn The construction uses the Piel infinitive absolute and the Piel imperfect to express the idea that he spoke very well: דַבֵּר יְדַבֵּר (dabber yÿdabber).

[4:14]  sn Now Yahweh, in condescending to Moses, selects something that Moses (and God) did not really need for the work. It is as if he were saying: “If Moses feels speaking ability is so necessary (rather than the divine presence), then that is what he will have.” Of course, this golden-tongued Aaron had some smooth words about how the golden calf was forged!

[4:14]  ⁸ tn The particle הִנֵּה (hinneh) with the participle points to the imminent future; it means “he is about to come” or “here he is coming.”

[4:14]  ⁹ sn It is unlikely that this simply means that as a brother he will be pleased to see Moses, for the narrative has no time for that kind of comment. It is interested in more significant things. The implication is that Aaron will rejoice because of the revelation of God to Moses and the plan to deliver Israel from bondage (see B. Jacob, Exodus, 93).

[4:26]  ¹⁰ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[4:26]  ¹¹ tn Or “Therefore.” The particle אָז (’az) here is not introducing the next item in a series of events. It points back to the past (“at that time,” see Gen 4:26) or to a logical connection (“therefore, consequently”).

[4:26]  ¹² tn The Hebrew simply has לַמּוּלֹת (lammulot, “to the circumcision[s]”). The phrase explains that the saying was in reference to the act of circumcision. Some scholars speculate that there was a ritual prior to marriage from which this event and its meaning derived. But it appears rather that if there was some ancient ritual, it would have had to come from this event. The difficulty is that the son is circumcised, not Moses, making the comparative mythological view untenable. Moses had apparently not circumcised Eliezer. Since Moses was taking his family with him, God had to make sure the sign of the covenant was kept. It may be that here Moses sent them all back to Jethro (18:2) because of the difficulties that lay ahead.

[6:8]  ¹³ tn Heb “which I raised my hand to give it.” The relative clause specifies which land is their goal. The bold anthropomorphism mentions part of an oath-taking ceremony to refer to the whole event and reminds the reader that God swore that he would give the land to them. The reference to taking an oath would have made the promise of God sure in the mind of the Israelite.

[6:8]  ¹⁴ sn Here is the twofold aspect again clearly depicted: God swore the promise to the patriarchs, but he is about to give what he promised to this generation. This generation will know more about him as a result.

[9:2]  ¹⁵ tn The object “them” is implied in the context.

[9:2]  ¹⁶ tn עוֹד (’od), an adverb meaning “yet, still,” can be inflected with suffixes and used as a predicator of existence, with the nuance “to still be, yet be” (T. O. Lambdin, Introduction to Biblical Hebrew, 171-72, §137). Then, it is joined here with the Hiphil participle מַחֲזִיק (makhaziq) to form the sentence “you are still holding them.”

[10:18]  ¹⁷ tn Heb “and he”; the referent (Moses) has been specified in the translation for clarity.

[10:18]  ¹⁸ tn Heb “and he went out.”

[13:5]  ¹⁹ tn Heb “and it will be when.”

[13:5]  ²⁰ tn See notes on Exod 3:8.

[13:5]  ²¹ tn The verb is וְעָבַדְתָּ (vÿ’avadta), the Qal perfect with a vav (ו) consecutive. It is the equivalent of the imperfect tense of instruction or injunction; it forms the main point after the temporal clause – “when Yahweh brings you out…then you will serve.”

[13:5]  ²² tn The object is a cognate accusative for emphasis on the meaning of the service – “you will serve this service.” W. C. Kaiser notes how this noun was translated “slavery” and “work” in the book, but “service” or “ceremony” for Yahweh. Israel was saved from slavery to Egypt into service for God as remembered by this ceremony (“Exodus,” EBC 2:383).

[15:26]  ²³ tn The construction uses the infinitive absolute and the imperfect tense of שָׁמַע (shama’). The meaning of the verb is idiomatic here because it is followed by “to the voice of Yahweh your God.” When this is present, the verb is translated “obey.” The construction is in a causal clause. It reads, “If you will diligently obey.” Gesenius points out that the infinitive absolute in a conditional clause also emphasizes the importance of the condition on which the consequence depends (GKC 342-43 §113.o).

[15:26]  ²⁴ 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.

[15:26]  ²⁵ tn Heb “give ear.” This verb and the next are both perfect tenses with the vav (ו) consecutive; they continue the sequence of the original conditional clause.

[15:26]  ²⁶ tn The substantive כָּל־ (kol, “all of”) in a negative clause can be translated “none of.”

[15:26]  ²⁷ sn The reference is no doubt to the plagues that Yahweh has just put on them. These will not come on God’s true people. But the interesting thing about a conditional clause like this is that the opposite is also true – “if you do not obey, then I will bring these diseases.”

[15:26]  ²⁸ tn The form is רֹפְאֶךָ (rofÿ’ekha), a participle with a pronominal suffix. The word is the predicate after the pronoun “I”: “I [am] your healer.” The suffix is an objective genitive – the Lord heals them.

[15:26]  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).

[21:29]  ²⁹ tn The Hophal perfect has the idea of “attested, testified against.”

[21:29]  ³⁰ tn Heb “he was not keeping it” or perhaps guarding or watching it (referring to the ox).

[22:22]  ³¹ tn The verb “afflict” is a Piel imperfect from עָנָה (’anah); it has a wide range of meanings: “afflict, oppress, humiliate, rape.” These victims are at the mercy of the judges, businessmen, or villains. The righteous king and the righteous people will not mistreat them (see Isa 1:17; Job 31:16, 17, 21).

[29:22]  ³² tn S. R. Driver suggests that this is the appendix or an appendix, both here and in v. 13 (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).

[29:22]  ³³ tn Heb “filling.”

[30:22]  ³⁴ sn The chapter ends with these two sections. The oil (22-33) is the mark of consecration, and the incense (34-38) is a mark of pleasing service, especially in prayer. So the essence of the message of the chapter is that the servants of God must be set apart by the Spirit for ministry and must be pleasing to God in the ministry.

[30:22]  ³⁵ tn Heb “and Yahweh spoke to Moses, saying.”

[34:10]  ³⁶ tn Here again is a use of the futur instans participle; the deictic particle plus the pronoun precedes the participle, showing what is about to happen.

[34:10]  ³⁷ tn The verb here is בָּרָא (bara’, “to create”). The choice of this verb is to stress that these wonders would be supernaturally performed, for the verb is used only with God as the subject.

[34:10]  ³⁸ sn The idea is that God will be doing awesome things in dealing with them, i.e., to fulfill his program.