Keluaran 7:10

7:10 When ¹  Moses and Aaron went to Pharaoh, they did so, just as the Lord had commanded them – Aaron threw ²  down his staff before Pharaoh and his servants and it became a snake. ³ 

Keluaran 11:3

11:3 (Now the Lord granted the people favor with ⁴  the Egyptians. Moreover, the man Moses was very great in the land of Egypt, respected by Pharaoh’s servants and by the Egyptian people.) ⁵ 

Keluaran 14:16

14:16 And as for you, ⁶  lift up your staff and extend your hand toward the sea and divide it, so that ⁷  the Israelites may go through the middle of the sea on dry ground.

Keluaran 17:7

17:7 He called the name of the place Massah and Meribah, because of the contending of the Israelites and because of their testing the Lord, ⁸  saying, “Is the Lord among us or not?”

Keluaran 26:10

26:10 You are to make fifty loops along the edge of the end curtain in one set and fifty loops along the edge of the curtain that joins the second set.

Keluaran 26:25

26:25 So there are to be eight frames and their silver bases, sixteen bases, two bases under the first frame, and two bases under the next frame.

Keluaran 33:3

33:3 Go up ⁹  to a land flowing with milk and honey. But ¹⁰  I will not go up among you, for you are a stiff-necked people, and I might destroy you ¹¹  on the way.”

Keluaran 39:3

39:3 They hammered the gold into thin sheets and cut it into narrow strips to weave ¹²  them into the blue, purple, and scarlet yarn, and into the fine linen, the work of an artistic designer.

[7:10]  ¹ tn The clause begins with the preterite and the vav (ו) consecutive; it is here subordinated to the next clause as a temporal clause.

[7:10]  ² tn Heb “and Aaron threw.”

[7:10]  ³ tn The noun used here is תַּנִּין (tannin), and not the word for “serpent” or “snake” used in chap. 4. This noun refers to a large reptile, in some texts large river or sea creatures (Gen 1:21; Ps 74:13) or land creatures (Deut 32:33). This wonder paralleled Moses’ miracle in 4:3 when he cast his staff down. But this is Aaron’s staff, and a different miracle. The noun could still be rendered “snake” here since the term could be broad enough to include it.

[11:3]  ⁴ tn Heb “in the eyes of.”

[11:3]  ⁵ tn Heb “in the eyes of the servants of Pharaoh and in the eyes of the people.” In the translation the word “Egyptian” has been supplied to clarify that the Egyptians and not the Israelites are meant here.

[11:3]  sn The presence of this clause about Moses, which is parenthetical in nature, further indicates why the Egyptians gave rather willingly to the Israelites. They were impressed by Moses’ miracles and his power with Pharaoh. Moses was great in stature – powerful and influential.

[14:16]  ⁶ tn The conjunction plus pronoun (“and you”) is emphatic – “and as for you” – before the imperative “lift up.” In contrast, v. 17 begins with “and as for me, I….”

[14:16]  ⁷ tn The imperfect (or jussive) with the vav (ו) is sequential, coming after the series of imperatives instructing Moses to divide the sea; the form then gives the purpose (or result) of the activity – “that they may go.”

[17:7]  ⁸ sn The name Massah (מַסָּה, massah) means “Proving”; it is derived from the verb “test, prove, try.” And the name Meribah (מְרִיבָה, mÿrivah) means “Strife”; it is related to the verb “to strive, quarrel, contend.” The choice of these names for the place would serve to remind Israel for all time of this failure with God. God wanted this and all subsequent generations to know how unbelief challenges God. And yet, he gave them water. So in spite of their failure, he remained faithful to his promises. The incident became proverbial, for it is the warning in Ps 95:7-8, which is quoted in Heb 3:15: “Oh, that today you would listen as he speaks! Do not harden your hearts as in the rebellion, in the day of testing in the wilderness. There your fathers tested me and tried me, and they saw my works for forty years.” The lesson is clear enough: to persist in this kind of unbelief could only result in the loss of divine blessing. Or, to put it another way, if they refused to believe in the power of God, they would wander powerless in the wilderness. They had every reason to believe, but they did not. (Note that this does not mean they are unbelievers, only that they would not take God at his word.)

[33:3]  ⁹ tn This verse seems to be a continuation of the command to “go up” since it begins with “to a land….” The intervening clauses are therefore parenthetical or relative. But the translation is made simpler by supplying the verb.

[33:3]  ¹⁰ tn This is a strong adversative here, “but.”

[33:3]  ¹¹ tn The clause is “lest I consume you.” It would go with the decision not to accompany them: “I will not go up with you…lest I consume (destroy) you in the way.” The verse is saying that because of the people’s bent to rebellion, Yahweh would not remain in their midst as he had formerly said he would do. Their lives would be at risk if he did.

[39:3]  ¹² tn The verb is the infinitive that means “to do, to work.” It could be given a literal rendering: “to work [them into] the blue….” Weaving or embroidering is probably what is intended.