Keluaran 8:7

8:7 The magicians did the same ¹  with their secret arts and brought up frogs on the land of Egypt too. ² 

Keluaran 10:4

10:4 But if you refuse to release my people, I am going to bring ³  locusts ⁴  into your territory ⁵  tomorrow.

Keluaran 12:25

12:25 When you enter the land that the Lord will give to you, just as he said, you must observe ⁶  this ceremony.

Keluaran 14:22

14:22 So the Israelites went through the middle of the sea on dry ground, the water forming a wall ⁷  for them on their right and on their left.

Keluaran 19:1

Israel at Sinai

19:1 ⁸ In the third month after the Israelites went out ⁹  from the land of Egypt, on the very day, ¹⁰  they came to the Desert of Sinai.

Keluaran 19:11

19:11 and be ready for the third day, for on the third day the Lord will come down on Mount Sinai in the sight of all the people.

Keluaran 24:6

24:6 Moses took half of the blood and put it in bowls, and half of the blood he splashed on the altar. ¹¹ 

Keluaran 25:32

25:32 Six branches are to extend from the sides of the lampstand, ¹²  three branches of the lampstand from one side of it and three branches of the lampstand from the other side of it. ¹³ 

Keluaran 25:37

25:37 “You are to make its seven lamps, ¹⁴  and then set ¹⁵  its lamps up on it, so that it will give light ¹⁶  to the area in front of it.

Keluaran 26:18

26:18 So you are to make the frames for the tabernacle: twenty frames for the south side, ¹⁷ 

Keluaran 28:26

28:26 You are to make two rings of gold and put them on the other ¹⁸  two ends of the breastpiece, on its edge that is on the inner side of the ephod.

Keluaran 29:24

29:24 You are to put all these ¹⁹  in Aaron’s hands ²⁰  and in his sons’ hands, and you are to wave them as a wave offering ²¹  before the Lord.

Keluaran 37:18

37:18 Six branches were extending from its sides, three branches of the lampstand from one side of it, and three branches of the lampstand from the other side of it.

Keluaran 40:24

40:24 And he put the lampstand in the tent of meeting opposite the table, on the south side of the tabernacle.

[8:7]  ¹ tn Heb “thus, so.”

[8:7]  ² sn In these first two plagues the fact that the Egyptians could and did duplicate them is ironic. By duplicating the experience, they added to the misery of Egypt. One wonders why they did not use their skills to rid the land of the pests instead, and the implication of course is that they could not.

[10:4]  ³ tn הִנְנִי (hinni) before the active participle מֵבִיא (mevi’) is the imminent future construction: “I am about to bring” or “I am going to bring” – precisely, “here I am bringing.”

[10:4]  ⁴ tn One of the words for “locusts” in the Bible is אַרְבֶּה (’arbeh), which comes from רָבָה (ravah, “to be much, many”). It was used for locusts because of their immense numbers.

[10:4]  ⁵ tn Heb “within your border.”

[12:25]  ⁶ tn The verb used here and at the beginning of v. 24 is שָׁמַר (shamar); it can be translated “watch, keep, protect,” but in this context the point is to “observe” the religious customs and practices set forth in these instructions.

[14:22]  ⁷ tn The clause literally reads, “and the waters [were] for them a wall.” The word order in Hebrew is disjunctive, with the vav (ו) on the noun introducing a circumstantial clause.

[14:22]  sn S. R. Driver (Exodus, 119), still trying to explain things with natural explanations, suggests that a northeast wind is to be thought of (an east wind would be directly in their face he says), such as a shallow ford might cooperate with an ebb tide in keeping a passage clear. He then quotes Dillmann about the “wall” of water: “A very summary poetical and hyperbolical (xv. 8) description of the occurrence, which at most can be pictured as the drying up of a shallow ford, on both sides of which the basin of the sea was much deeper, and remained filled with water.” There is no way to “water down” the text to fit natural explanations; the report clearly shows a miraculous work of God making a path through the sea – a path that had to be as wide as half a mile in order for the many people and their animals to cross between about 2:00 a.m. and 6:00 a.m. (W. C. Kaiser, Jr., “Exodus,” EBC 2:389). The text does not say that they actually only started across in the morning watch, however.

[19:1]  ⁸ sn This chapter is essentially about mediation. The people are getting ready to meet with God, receive the Law from him, and enter into a covenant with him. All of this required mediation and preparation. Through it all, Israel will become God’s unique possession, a kingdom of priests on earth – if they comply with his Law. The chapter can be divided as follows: vv. 1-8 tell how God, Israel’s great deliverer promised to make them a kingdom of priests; this is followed by God’s declaration that Moses would be the mediator (v. 9); vv. 10-22 record instructions for Israel to prepare themselves to worship Yahweh and an account of the manifestation of Yahweh with all the phenomena; and the chapter closes with the mediation of Moses on behalf of the people (vv. 23-25). Having been redeemed from Egypt, the people will now be granted a covenant with God. See also R. E. Bee, “A Statistical Study of the Sinai Pericope,” Journal of the Royal Statistical Society 135 (1972): 406-21.

[19:1]  ⁹ tn The construction uses the infinitive construct followed by the subjective genitive to form a temporal clause.

[19:1]  ¹⁰ tn Heb “on this day.”

[24:6]  ¹¹ sn The people and Yahweh through this will be united by blood, for half was spattered on the altar and the other half spattered on/toward the people (v. 8).

[25:32]  ¹² tn Heb “from the sides of it.”

[25:32]  ¹³ tn Heb “from the second side.”

[25:37]  ¹⁴ tn The word for “lamps” is from the same root as the lampstand, of course. The word is נֵרוֹת (nerot). This probably refers to the small saucer-like pottery lamps that are made very simply with the rim pinched over to form a place to lay the wick. The bowl is then filled with olive oil as fuel.

[25:37]  ¹⁵ tn The translation “set up on” is from the Hebrew verb “bring up.” The construction is impersonal, “and he will bring up,” meaning “one will bring up.” It may mean that people were to fix the lamps on to the shaft and the branches, rather than cause the light to go up (see S. R. Driver, Exodus, 277).

[25:37]  ¹⁶ tn This is a Hiphil perfect with vav consecutive, from אוֹר (’or, “light”), and in the causative, “to light, give light.”

[26:18]  ¹⁷ tn Heb “on the south side southward.”

[28:26]  ¹⁸ tn Here “other” has been supplied.

[29:24]  ¹⁹ tn Heb “the whole” or “the all.”

[29:24]  ²⁰ tn Heb “palms.”

[29:24]  ²¹ tn The “wave offering” is תְּנוּפָה (tÿnufah); it is, of course, cognate with the verb, but an adverbial accusative rather than the direct object. In Lev 23 this seems to be a sacrificial gesture of things that are for the priests – but they present them first to Yahweh and then receive them back from him. So the waving is not side to side, but forward to Yahweh and then back to the priest. Here it is just an induction into that routine, since this is the ordination of the priests and the gifts are not yet theirs. So this will all be burned on the altar.