Keluaran 8:32

8:32 But Pharaoh hardened ¹  his heart this time also and did not release the people.

Keluaran 9:5

9:5 The Lord set ²  an appointed time, saying, “Tomorrow the Lord will do this ³  in the land.”

Keluaran 9:17

9:17 You are still exalting ⁴  yourself against my people by ⁵  not releasing them.

Keluaran 9:30

9:30 But as for you ⁶  and your servants, I know that you do not yet fear ⁷  the Lord God.”

Keluaran 20:21

20:21 The people kept ⁸  their distance, but Moses drew near the thick darkness ⁹  where God was. ¹⁰ 

Keluaran 21:30

21:30 If a ransom is set for him, ¹¹  then he must pay the redemption for his life according to whatever amount was set for him.

Keluaran 25:30

25:30 You are to set the Bread of the Presence ¹²  on the table before me continually.

[8:32]  ¹ tn This phrase translates the Hebrew word כָּבֵד (kaved); see S. R. Driver, Exodus, 53.

[9:5]  ² tn Heb “and Yahweh set.”

[9:5]  ³ tn Heb “this thing.”

[9:17]  ⁴ tn מִסְתּוֹלֵל (mistolel) is a Hitpael participle, from a root that means “raise up, obstruct.” So in the Hitpael it means to “raise oneself up,” “elevate oneself,” or “be an obstructionist.” See W. C. Kaiser, Jr., “Exodus,” EBC 2:363; U. Cassuto, Exodus, 116.

[9:17]  ⁵ tn The infinitive construct with lamed here is epexegetical; it explains how Pharaoh has exalted himself – “by not releasing the people.”

[9:30]  ⁶ tn The verse begins with the disjunctive vav to mark a strong contrastive clause to what was said before this.

[9:30]  ⁷ tn The adverb טֶרֶם (terem, “before, not yet”) occurs with the imperfect tense to give the sense of the English present tense to the verb negated by it (GKC 314-15 §107.c). Moses is saying that he knew that Pharaoh did not really stand in awe of God, so as to grant Israel’s release, i.e., fear not in the religious sense but “be afraid of” God – fear “before” him (S. R. Driver, Exodus, 76).

[20:21]  ⁸ tn Heb “and they stood”; the referent (the people) has been specified in the translation for clarity.

[20:21]  ⁹ sn The word עֲרָפֶל (’arafel) is used in poetry in Ps 18:9 and 1 Kgs 8:12; and it is used in Deut 4:11, 5:22 [19].

[20:21]  ¹⁰ sn It will not be hard to expound the passage on the Ten Commandments once their place in scripture has been determined. They, for the most part, are reiterated in the NT, in one way or another, usually with a much higher standard that requires attention to the spirit of the laws. Thus, these laws reveal God’s standard of righteousness by revealing sin. No wonder the Israelites were afraid when they saw the manifestation of God and heard his laws. When the whole covenant is considered, preamble and all, then it becomes clear that the motivation for obeying the commands is the person and the work of the covenant God – the one who redeemed his people. Obedience then becomes a response of devotion and adoration to the Redeemer who set them free. It becomes loyal service, not enslavement to laws. The point could be worded this way: God requires that his covenant people, whom he has redeemed, and to whom he has revealed himself, give their absolute allegiance and obedience to him. This means they will worship and serve him and safeguard the well-being of each other.

[21:30]  ¹¹ sn The family of the victim would set the amount for the ransom of the man guilty of criminal neglect. This practice was common in the ancient world, rare in Israel. If the family allowed the substitute price, then the man would be able to redeem his life.

[25:30]  ¹² sn The name basically means that the bread is to be set out in the presence of Yahweh. The custom of presenting bread on a table as a thank offering is common in other cultures as well. The bread here would be placed on the table as a symbol of the divine provision for the twelve tribes – continually, because they were to express their thanksgiving continually. Priests could eat the bread after certain times. Fresh bread would be put there regularly.