Keluaran 5:8

5:8 But you must require ¹  of them the same quota of bricks that they were making before. ²  Do not reduce it, for they are slackers. ³  That is why they are crying, ‘Let us go sacrifice to our God.’

Keluaran 5:10

5:10 So the slave masters of the people and their foremen went to the Israelites and said, ⁴  “Thus says Pharaoh: ‘I am not giving ⁵  you straw.

Keluaran 6:7

6:7 I will take you to myself for a people, and I will be your God. ⁶  Then you will know that I am the Lord your God, who brought you out from your enslavement to ⁷  the Egyptians.

Keluaran 8:27-28

8:27 We must go ⁸  on a three-day journey ⁹  into the desert and sacrifice ¹⁰  to the Lord our God, just as he is telling us.” ¹¹ 

8:28 Pharaoh said, “I will release you ¹²  so that you may sacrifice ¹³  to the Lord your God in the desert. Only you must not go very far. ¹⁴  Do ¹⁵  pray for me.”

Keluaran 9:22

9:22 Then the Lord said to Moses, “Extend your hand toward the sky ¹⁶  that there may be ¹⁷  hail in all the land of Egypt, on people and on animals, ¹⁸  and on everything that grows ¹⁹  in the field in the land of Egypt.”

Keluaran 9:28

9:28 Pray to the Lord, for the mighty ²⁰  thunderings and hail are too much! ²¹  I will release you and you will stay no longer.” ²² 

Keluaran 12:21

12:21 Then Moses summoned all the elders of Israel, and told them, “Go and select ²³  for yourselves a lamb or young goat ²⁴  for your families, and kill the Passover animals. ²⁵ 

Keluaran 14:2

14:2 “Tell the Israelites that they must turn and camp ²⁶  before Pi-hahiroth, between Migdol and the sea; you are to camp by the sea before Baal Zephon opposite it. ²⁷ 

Keluaran 15:22

The Bitter Water

15:22 ²⁸ Then Moses led Israel to journey ²⁹  away from the Red Sea. They went out to the Desert of Shur, walked for three days ³⁰  into the desert, and found no water.

Keluaran 16:12

16:12 “I have heard the murmurings of the Israelites. Tell them, ‘During the evening ³¹  you will eat meat, ³²  and in the morning you will be satisfied ³³  with bread, so that you may know ³⁴  that I am the Lord your God.’” ³⁵ 

Keluaran 16:16

16:16 “This is what ³⁶  the Lord has commanded: ³⁷  ‘Each person is to gather ³⁸  from it what he can eat, an omer ³⁹  per person ⁴⁰  according to the number ⁴¹  of your people; ⁴²  each one will pick it up ⁴³  for whoever lives ⁴⁴  in his tent.’”

Keluaran 16:28

16:28 So the Lord said to Moses, “How long do you refuse ⁴⁵  to obey my commandments and my instructions?

Keluaran 17:6

17:6 I will be standing ⁴⁶  before you there on ⁴⁷  the rock in Horeb, and you will strike ⁴⁸  the rock, and water will come out of it so that the people may drink.” ⁴⁹  And Moses did so in plain view ⁵⁰  of the elders of Israel.

Keluaran 17:9

17:9 So Moses said to Joshua, “Choose some of our ⁵¹  men and go out, fight against Amalek. Tomorrow I will stand on top of the hill with the staff of God in my hand.”

Keluaran 18:26

18:26 They judged the people under normal circumstances; the difficult cases they would bring ⁵²  to Moses, but every small case they would judge themselves.

Keluaran 22:16

Moral and Ceremonial Laws

22:16 ⁵³ “If a man seduces a virgin ⁵⁴  who is not engaged ⁵⁵  and has sexual relations with her, he must surely endow ⁵⁶  her to be his wife.

Keluaran 23:2

23:2 “You must not follow a crowd ⁵⁷  in doing evil things; ⁵⁸  in a lawsuit you must not offer testimony that agrees with a crowd so as to pervert justice, ⁵⁹ 

Keluaran 26:24

26:24 At the two corners ⁶⁰  they must be doubled at the lower end and finished together at the top in one ring. So it will be for both.

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 29:42

29:42 “This will be a regular ⁶³  burnt offering throughout your generations at the entrance of the tent of meeting before the Lord, where I will meet ⁶⁴  with you to speak to you there.

Keluaran 30:2

30:2 Its length is to be a foot and a half ⁶⁵  and its width a foot and a half; it will be square. Its height is to be three feet, ⁶⁶  with its horns of one piece with it. ⁶⁷ 

Keluaran 36:3

36:3 and they received from Moses all the offerings the Israelites had brought to do ⁶⁸  the work for the service of the sanctuary, and they still continued to bring him a freewill offering each morning. ⁶⁹ 

Keluaran 39:5

39:5 The artistically woven waistband of the ephod that was on it was like it, of one piece with it, ⁷⁰  of gold, blue, purple, and scarlet yarn and fine twisted linen, just as the Lord had commanded Moses.

Keluaran 39:41

39:41 the woven garments for serving ⁷¹  in the sanctuary, the holy garments for Aaron the priest, and the garments for his sons to minister as priests.

Keluaran 40:9

40:9 And take ⁷²  the anointing oil, and anoint ⁷³  the tabernacle and all that is in it, and sanctify ⁷⁴  it and all its furnishings, and it will be holy.

[5:8]  ¹ tn The verb is the Qal imperfect of שִׂים (sim, “place, put”). The form could be an imperfect of instruction: “You will place upon them the quota.” Or, as here, it may be an obligatory imperfect: “You must place.”

[5:8]  ² tn Heb “yesterday and three days ago” or “yesterday and before that” is idiomatic for “previously” or “in the past.”

[5:8]  ³ tn Or “loafers.” The form נִרְפִּים (nirpim) is derived from the verb רָפָה (rafah), meaning “to be weak, to let oneself go.” They had been letting the work go, Pharaoh reasoned, and being idle is why they had time to think about going to worship.

[5:10]  ⁴ tn Heb “went out and spoke to the people saying.” Here “the people” has been specified as “the Israelites” for clarity.

[5:10]  ⁵ tn The construction uses the negative particle combined with a subject suffix before the participle: אֵינֶנִּי נֹתֵן (’enenni noten, “there is not I – giving”).

[6:7]  ⁶ sn These covenant promises are being reiterated here because they are about to be fulfilled. They are addressed to the nation, not individuals, as the plural suffixes show. Yahweh was their God already, because they had been praying to him and he is acting on their behalf. When they enter into covenant with God at Sinai, then he will be the God of Israel in a new way (19:4-6; cf. Gen 17:7-8; 28:20-22; Lev 26:11-12; Jer 24:7; Ezek 11:17-20).

[6:7]  ⁷ tn Heb “from under the burdens of” (so KJV, NASB); NIV “from under the yoke of.”

[8:27]  ⁸ tn The verb נֵלֵךְ (nelekh) is a Qal imperfect of the verb הָלַךְ (halakh). Here it should be given the modal nuance of obligation: “we must go.”

[8:27]  ⁹ tn This clause is placed first in the sentence to stress the distance required. דֶּרֶךְ (derekh) is an adverbial accusative specifying how far they must go. It is in construct, so “three days” modifies it. It is a “journey of three days,” or, “a three day journey.”

[8:27]  ¹⁰ tn The form is the perfect tense with a vav (ו) consecutive; it follows in the sequence: we must go…and then [must] sacrifice.”

[8:27]  ¹¹ tn The form is the imperfect tense. It could be future: “as he will tell us,” but it also could be the progressive imperfect if this is now what God is telling them to do: “as he is telling us.”

[8:28]  ¹² sn By changing from “the people” to “you” (plural) the speech of Pharaoh was becoming more personal.

[8:28]  ¹³ tn This form, a perfect tense with vav (ו) consecutive, is equivalent to the imperfect tense that precedes it. However, it must be subordinate to the preceding verb to express the purpose. He is not saying “I will release…and you will sacrifice,” but rather “I will release…that you may sacrifice” or even “to sacrifice.”

[8:28]  ¹⁴ tn The construction is very emphatic. First, it uses a verbal hendiadys with a Hiphil imperfect and the Qal infinitive construct: לֹא־תַרְחִיקוּ לָלֶכֶת (lo’ tarkhiqu lalekhet, “you will not make far to go”), meaning “you will not go far.” But this prohibition is then emphasized with the additional infinitive absolute הַרְחֵק (harkheq) – “you will in no wise go too far.” The point is very strong to safeguard the concession.

[8:28]  ¹⁵ tn “Do” has been supplied here to convey that this somewhat unexpected command is tacked onto Pharaoh’s instructions as his ultimate concern, which Moses seems to understand as such, since he speaks about it immediately (v. 29).

[9:22]  ¹⁶ tn Or “the heavens” (also in the following verse). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[9:22]  ¹⁷ tn The jussive with the conjunction (וִיהִי, vihi) coming after the imperative provides the purpose or result.

[9:22]  ¹⁸ tn Heb “on man and on beast.”

[9:22]  ¹⁹ tn The noun refers primarily to cultivated grains. But here it seems to be the general heading for anything that grows from the ground, all vegetation and plant life, as opposed to what grows on trees.

[9:28]  ²⁰ sn The text has Heb “the voices of God.” The divine epithet can be used to express the superlative (cf. Jonah 3:3).

[9:28]  ²¹ tn The expression וְרַב מִהְיֹת (vÿrav mihyot, “[the mighty thunder and hail] is much from being”) means essentially “more than enough.” This indicates that the storm was too much, or, as one might say, “It is enough.”

[9:28]  ²² tn The last clause uses a verbal hendiadys: “you will not add to stand,” meaning “you will no longer stay.”

[12:21]  ²³ tn Heb “draw out and take.” The verb has in view the need “to draw out” a lamb or goat selected from among the rest of the flock.

[12:21]  ²⁴ tn The Hebrew noun is singular and can refer to either a lamb or a goat. Since English has no common word for both, the phrase “a lamb or young goat” is used in the translation.

[12:21]  ²⁵ tn The word “animals” is added to avoid giving the impression in English that the Passover festival itself is the object of “kill.”

[14:2]  ²⁶ tn The two imperfects follow the imperative and therefore express purpose. The point in the verses is that Yahweh was giving the orders for the direction of the march and the encampment by the sea.

[14:2]  ²⁷ sn The places have been tentatively identified. W. C. Kaiser summarizes the suggestions that Pi-Hahiroth as an Egyptian word may mean “temple of the [Syrian god] Hrt” or “The Hir waters of the canal” or “The Dwelling of Hator” (“Exodus,” EBC 2:387; see the literature on these names, including C. DeWit, The Date and Route of the Exodus, 17).

[15:22]  ²⁸ sn The first event of the Israelites’ desert experience is a failure, for they murmur against Yahweh and are given a stern warning – and the provision of sweet water. The event teaches that God is able to turn bitter water into sweet water for his people, and he promises to do such things if they obey. He can provide for them in the desert – he did not bring them into the desert to let them die. But there is a deeper level to this story – the healing of the water is incidental to the healing of the people, their lack of trust. The passage is arranged in a neat chiasm, starting with a journey (A), ending with the culmination of the journey (A'); developing to bitter water (B), resolving to sweet water (B'); complaints by the people (C), leading to to the instructions for the people (C'); and the central turning point is the wonder miracle (D).

[15:22]  ²⁹ tn The verb form is unusual; the normal expression is with the Qal, which expresses that they journeyed. But here the Hiphil is used to underscore that Moses caused them to journey – and he is following God. So the point is that God was leading Israel to the bitter water.

[15:22]  ³⁰ sn The mention that they travelled for three days into the desert is deliberately intended to recall Moses’ demand that they go three days into the wilderness to worship. Here, three days in, they find bitter water and complain – not worship.

[16:12]  ³¹ tn Heb “during the evenings”; see Exod 12:6.

[16:12]  ³² sn One of the major interpretive difficulties is the comparison between Exod 16 and Num 11. In Numbers we find that the giving of the manna was about 24 months after the Exod 16 time (assuming there was a distinct time for this chapter), that it was after the erection of the tabernacle, that Taberah (the Burning) preceded it (not in Exod 16), that the people were tired of the manna (not that there was no bread to eat) and so God would send the quail, and that there was a severe tragedy over it. In Exod 16 both the manna and the quail are given on the same day, with no mention of quail on the following days. Contemporary scholarship generally assigns the accounts to two different sources because complete reconciliation seems impossible. Even if we argue that Exodus has a thematic arrangement and “telescopes” some things to make a point, there will still be difficulties in harmonization. Two considerations must be kept in mind: 1) First, they could be separate events entirely. If this is true, then they should be treated separately as valid accounts of things that appeared or occurred during the period of the wanderings. Similar things need not be the same thing. 2) Secondly, strict chronological order is not always maintained in the Bible narratives, especially if it is a didactic section. Perhaps Exod 16 describes the initiation of the giving of manna as God’s provision of bread, and therefore placed in the prologue of the covenant, and Num 11 is an account of a mood which developed over a period of time in response to the manna. Num 11 would then be looking back from a different perspective.

[16:12]  ³³ tn The verb means “to be sated, satisfied”; in this context it indicates that they would have sufficient bread to eat – they would be full.

[16:12]  ³⁴ tn The form is a Qal perfect with the vav (ו) consecutive; it is in sequence with the imperfect tenses before it, and so this is equal to an imperfect nuance. But, from the meanings of the words, it is clear that this will be the outcome of their eating the food, a divinely intended outcome.

[16:12]  ³⁵ sn This verse supports the view taken in chap. 6 concerning the verb “to know.” Surely the Israelites by now knew that Yahweh was their God. Yes, they did. But they had not experienced what that meant; they had not received the fulfillment of the promises.

[16:16]  ³⁶ tn Heb “the thing that.”

[16:16]  ³⁷ tn The perfect tense could be taken as a definite past with Moses now reporting it. In this case a very recent past. But in declaring the word from Yahweh it could be instantaneous, and receive a present tense translation – “here and now he commands you.”

[16:16]  ³⁸ tn The form is the plural imperative: “Gather [you] each man according to his eating.”

[16:16]  ³⁹ sn The omer is an amount mentioned only in this chapter, and its size is unknown, except by comparison with the ephah (v. 36). A number of recent English versions approximate the omer as “two quarts” (cf. NCV, CEV, NLT); TEV “two litres.”

[16:16]  ⁴⁰ tn Heb “for a head.”

[16:16]  ⁴¹ tn The word “number” is an accusative that defines more precisely how much was to be gathered (see GKC 374 §118.h).

[16:16]  ⁴² tn Traditionally “souls.”

[16:16]  ⁴³ tn Heb “will take.”

[16:16]  ⁴⁴ tn “lives” has been supplied.

[16:28]  ⁴⁵ tn The verb is plural, and so it is addressed to the nation and not to Moses. The perfect tense in this sentence is the characteristic perfect, denoting action characteristic, or typical, of the past and the present.

[17:6]  ⁴⁶ tn The construction uses הִנְנִי עֹמֵד (hinni ’omed) to express the futur instans or imminent future of the verb: “I am going to be standing.”

[17:6]  sn The reader has many questions when studying this passage – why water from a rock, why Horeb, why strike the rock when later only speak to it, why recall the Nile miracles, etc. B. Jacob (Exodus, 479-80) says that all these are answered when it is recalled that they were putting God to the test. So water from the rock, the most impossible thing, cleared up the question of his power. Doing it at Horeb was significant because there Moses was called and told he would bring them to this place. Since they had doubted God was in their midst, he would not do this miracle in the camp, but would have Moses lead the elders out to Horeb. If people doubt God is in their midst, then he will choose not to be in their midst. And striking the rock recalled striking the Nile; there it brought death to Egypt, but here it brought life to Israel. There could be little further doubting that God was with them and able to provide for them.

[17:6]  ⁴⁷ tn Or “by” (NIV, NLT).

[17:6]  ⁴⁸ tn The form is a Hiphil perfect with the vav (ו) consecutive; it follows the future nuance of the participle and so is equivalent to an imperfect tense nuance of instruction.

[17:6]  ⁴⁹ tn These two verbs are also perfect tenses with vav (ו) consecutive: “and [water] will go out…and [the people] will drink.” But the second verb is clearly the intent or the result of the water gushing from the rock, and so it may be subordinated.

[17:6]  sn The presence of Yahweh at this rock enabled Paul to develop a midrashic lesson, an analogical application: Christ was present with Israel to provide water for them in the wilderness. So this was a Christophany. But Paul takes it a step further to equate the rock with Christ, for just as it was struck to produce water, so Christ would be struck to produce rivers of living water. The provision of bread to eat and water to drink provided for Paul a ready analogy to the provisions of Christ in the gospel (1 Cor 10:4).

[17:6]  ⁵⁰ tn Heb “in the eyes of.”

[17:9]  ⁵¹ tn This could be rendered literally “choose men for us.” But the lamed (ל) preposition probably indicates possession, “our men,” and the fact that Joshua was to choose from Israel, as well as the fact that there is no article on “men,” indicates he was to select some to fight.

[18:26]  ⁵² tn This verb and the verb in the next clause are imperfect tenses. In the past tense narrative of the verse they must be customary, describing continuous action in past time.

[22:16]  ⁵³ sn The second half of the chapter records various laws of purity and justice. Any of them could be treated in an expository way, but in the present array they offer a survey of God’s righteous standards: Maintain the sanctity of marriage (16-17); maintain the purity of religious institutions (18-20), maintain the rights of human beings (21-28), maintain the rights of Yahweh (29-31).

[22:16]  ⁵⁴ tn This is the word בְּתוּלָה (bÿtulah); it describes a young woman who is not married or a young woman engaged to be married; in any case, she is presumed to be a virgin.

[22:16]  ⁵⁵ tn Or “pledged” for marriage.

[22:16]  ⁵⁶ tn The verb מָהַר (mahar) means “pay the marriage price,” and the related noun is the bride price. B. Jacob says this was a proposal gift and not a purchase price (Exodus, 700). This is the price paid to her parents, which allowed for provision should there be a divorce. The amount was usually agreed on by the two families, but the price was higher for a pure bride from a noble family. Here, the one who seduces her must pay it, regardless of whether he marries her or not.

[23:2]  ⁵⁷ tn The word רָבִּים (rabbim), here rendered “crowd,” is also used infrequently to refer to the “mighty,” people of importance in society (Job 35:9; cf. Lev 19:15).

[23:2]  ⁵⁸ tn For any individual to join a group that is bent on acting wickedly would be a violation of the Law and would incur personal responsibility.

[23:2]  ⁵⁹ tn Heb “you will not answer in a lawsuit to turn after the crowd to turn.” The form translated “agrees with” (Heb “to turn after”) is a Qal infinitive construct from נָטָה (natah); the same root is used at the end of the verse but as a Hiphil infinitive construct, “to pervert [justice].”

[26:24]  ⁶⁰ tn Heb “they will be for the two corners.” This is the last clause of the verse, moved forward for clarity.

[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.

[29:42]  ⁶³ tn The translation has “regular” instead of “continually,” because they will be preparing this twice a day.

[29:42]  ⁶⁴ 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 (’ivva’ed), a Niphal imperfect of the verb יָעַד (ya’ad), the verb that is cognate to the name “tent of meeting” – hence the name. This clause leads into the next four verses.

[30:2]  ⁶⁵ tn Heb “a cubit.”

[30:2]  ⁶⁶ tn Heb “two cubits.”

[30:2]  ⁶⁷ tn Heb “its horns from it.”

[36:3]  ⁶⁸ 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.”

[36:3]  ⁶⁹ tn Heb “in the morning, in the morning.”

[39:5]  ⁷⁰ tn Heb “from it” or the same.

[39:41]  ⁷¹ tn The form is the infinitive construct; it means the clothes to be used “to minister” in the holy place.

[40:9]  ⁷² tn Heb “you will take” (perfect with vav, ו).

[40:9]  ⁷³ tn Heb “and you will anoint” (perfect with vav, ו).

[40:9]  ⁷⁴ tn Heb “and you will sanctify” (perfect with vav, ו).