Keluaran 1:14

1:14 They made their lives bitter ¹  by ²  hard service with mortar and bricks and by all kinds of service ³  in the fields. Every kind of service the Israelites were required to give was rigorous. ⁴ 

Keluaran 9:3

9:3 then the hand of the Lord will surely bring ⁵  a very terrible plague ⁶  on your livestock in the field, on the horses, the donkeys, the camels, ⁷  the herds, and the flocks.

Keluaran 9:21

9:21 but those ⁸  who did not take ⁹  the word of the Lord seriously left their servants and their cattle ¹⁰  in the field.

Keluaran 22:31

22:31 “You will be holy ¹¹  people to me; you must not eat any meat torn by animals in the field. ¹²  You must throw it to the dogs.

Keluaran 23:16

23:16 “You are also to observe ¹³  the Feast of Harvest, the firstfruits of your labors that you have sown in the field, and the Feast of Ingathering at the end of the year ¹⁴  when you have gathered in ¹⁵  your harvest ¹⁶  out of the field.

[1:14]  ¹ sn The verb מָרַר (marar) anticipates the introduction of the theme of bitterness in the instructions for the Passover.

[1:14]  ² tn The preposition bet (ב) in this verse has the instrumental use: “by means of” (see GKC 380 §119.o).

[1:14]  ³ tn Heb “and in all service.”

[1:14]  ⁴ tn The line could be more literally translated, “All their service in which they served them [was] with rigor.” This takes the referent of בָּהֶם (bahem) to be the Egyptians. The pronoun may also resume the reference to the kinds of service and so not be needed in English: “All their service in which they served [was] with rigor.”

[9:3]  ⁵ tn The form used here is הוֹיָה (hoyah), the Qal active participle, feminine singular, from the verb “to be.” This is the only place in the OT that this form occurs. Ogden shows that this form is appropriate with the particle הִנֵּה (hinneh) to stress impending divine action, and that it conforms to the pattern in these narratives where five times the participle is used in the threat to Pharaoh (7:17; 8:2; 9:3, 14; 10:4). See G. S. Ogden, “Notes on the Use of הויה in Exodus IX. 3,” VT 17 (1967): 483-84.

[9:3]  ⁶ tn The word דֶּבֶר (dever) is usually translated “pestilence” when it applies to diseases for humans. It is used only here and in Ps 78:50 for animals.

[9:3]  ⁷ sn The older view that camels were not domesticated at this time (S. R. Driver, Exodus, 70; W. F. Albright, Archaeology and the Religion of Israel, 96; et. al.) has been corrected by more recently uncovered information (see K. A. Kitchen, NBD³ 160-61).

[9:21]  ⁸ tn The Hebrew text again has the singular.

[9:21]  ⁹ tn Heb “put to his heart.”

[9:21]  ¹⁰ tn Heb “his servants and his cattle.”

[22:31]  ¹¹ sn The use of this word here has to do with the laws of the sanctuary and not some advanced view of holiness. The ritual holiness at the sanctuary would prohibit eating anything torn to pieces.

[22:31]  ¹² tn Or “by wild animals.”

[23:16]  ¹³ tn The words “you are also to observe” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.

[23:16]  ¹⁴ tn An infinitive construct with a preposition and a pronominal suffix is used to make a temporal clause: “in the going in of the year.” The word “year” is the subjective genitive, the subject of the clause.

[23:16]  ¹⁵ tn An infinitive construct with a preposition and a pronominal suffix is used to make a temporal clause: “in the ingathering of you.”

[23:16]  ¹⁶ tn Heb “gathered in your labors.” This is a metonymy of cause put for the effect. “Labors” are not gathered in, but what the labors produced – the harvest.