Keluaran 8:2

8:2 But if you refuse to release them, then I am going to plague ¹  all your territory with frogs. ² 

Keluaran 8:23

8:23 I will put a division ³  between my people and your people. This sign will take place ⁴  tomorrow.”’”

Keluaran 8:31

8:31 and the Lord did as Moses asked ⁵  – he removed the swarms of flies from Pharaoh, from his servants, and from his people. Not one remained!

Keluaran 22:12

22:12 But if it was stolen ⁶  from him, ⁷  he will pay its owner.

Keluaran 22:17

22:17 If her father refuses to give her to him, he must pay money for the bride price of virgins.

Keluaran 22:23

22:23 If you afflict them ⁸  in any way ⁹  and they cry to me, I will surely hear ¹⁰  their cry,

Keluaran 22:26

22:26 If you do take ¹¹  the garment of your neighbor in pledge, you must return it to him by the time the sun goes down, ¹² 

Keluaran 22:29

22:29 “Do not hold back offerings from your granaries or your vats. ¹³  You must give me the firstborn of your sons.

[8:2]  ¹ tn The construction here uses the deictic particle and the participle to convey the imminent future: “I am going to plague/about to plague.” The verb נָגַף (nagaf) means “to strike, to smite,” and its related noun means “a blow, a plague, pestilence” or the like. For Yahweh to say “I am about to plague you” could just as easily mean “I am about to strike you.” That is why these “plagues” can be described as “blows” received from God.

[8:2]  ² tn Heb “plague all your border with frogs.” The expression “all your border” is figurative for all the territory of Egypt and the people and things that are within the borders (also used in Exod 10:4, 14, 19; 13:7).

[8:2]  sn This word for frogs is mentioned in the OT only in conjunction with this plague (here and Pss 78:45, 105:30). R. A. Cole (Exodus [TOTC], 91) suggests that this word “frogs” (צְפַרְדְּעִים, tsÿfardÿ’im) may be an onomatopoeic word, something like “croakers”; it is of Egyptian origin and could be a Hebrew attempt to write the Arabic dofda.

[8:23]  ³ tn The word in the text is פְדֻת (pÿdut, “redemption”). This would give the sense of making a distinction by redeeming Israel. The editors wish to read פְלֻת (pÿlut) instead – “a separation, distinction” to match the verb in the preceding verse. For another view, see G. I. Davies, “The Hebrew Text of Exodus VIII 19 [English 23]: An Emendation,” VT 24 (1974): 489-92.

[8:23]  ⁴ tn Heb “this sign will be tomorrow.”

[8:31]  ⁵ tn Heb “according to the word of Moses” (so KJV, ASV).

[22:12]  ⁶ tn Both with this verb “stolen” and in the next clauses with “torn in pieces,” the text uses the infinitive absolute construction with less than normal emphasis; as Gesenius says, in conditional clauses, an infinitive absolute stresses the importance of the condition on which some consequence depends (GKC 342-43 §113.o).

[22:12]  ⁷ sn The point is that the man should have taken better care of the animal.

[22:23]  ⁸ tn The accusative here is the masculine singular pronoun, which leads S. R. Driver to conclude that this line is out of place, even though the masculine singular can be used in places like this (Exodus, 232). U. Cassuto says its use is to refer to certain classes (Exodus, 292).

[22:23]  ⁹ tn Here again and with “cry” the infinitive absolute functions with a diminished emphasis (GKC 342-43 §113.o).

[22:23]  ¹⁰ tn Here is the normal use of the infinitive absolute with the imperfect tense to emphasize the verb: “I will surely hear,” implying, “I will surely respond.”

[22:26]  ¹¹ tn The construction again uses the infinitive absolute with the verb in the conditional clause to stress the condition.

[22:26]  ¹² tn The clause uses the preposition, the infinitive construct, and the noun that is the subjective genitive – “at the going in of the sun.”

[22:29]  ¹³ tn The expressions are unusual. U. Cassuto renders them: “from the fullness of your harvest and from the outflow of your presses” (Exodus, 294). He adds the Hittite parallel material to show that the people were to bring the offerings on time and not let them overlap, because the firstfruits had to be eaten first by the priest.