Keluaran 1:17

1:17 But ¹  the midwives feared God and did not do what the king of Egypt had told them; they let the boys live. ² 

Keluaran 4:12

4:12 So now go, and I will be with your mouth ³  and will teach you ⁴  what you must say.” ⁵ 

Keluaran 8:13

8:13 The Lord did as Moses asked ⁶  – the ⁷  frogs died out of the houses, the villages, and the fields.

Keluaran 8:15

8:15 But when Pharaoh saw that there was relief, ⁸  he hardened ⁹  his heart and did not listen to them, just as the Lord had predicted. ¹⁰ 

Keluaran 9:12

9:12 But the Lord hardened ¹¹  Pharaoh’s heart, and he did not listen to them, just as the Lord had predicted to Moses.

Keluaran 17:10

17:10 So Joshua fought against Amalek just as Moses had instructed him; ¹² and Moses and Aaron and Hur went up to the top of the hill.

Keluaran 32:28

32:28 The Levites did what Moses ordered, ¹³  and that day about three thousand men of the people died. ¹⁴ 

Keluaran 34:32

34:32 After this all the Israelites approached, and he commanded them all that the Lord had spoken to him on Mount Sinai.

[1:17]  ¹ tn Heb “and they [fem. pl.] feared”; the referent (the midwives) has been specified in the translation for clarity.

[1:17]  ² tn The verb is the Piel preterite of חָיָה (khaya, “to live”). The Piel often indicates a factitive nuance with stative verbs, showing the cause of the action. Here it means “let live, cause to live.” The verb is the exact opposite of Pharaoh’s command for them to kill the boys.

[4:12]  ³ sn The promise of divine presence always indicates intervention (for blessing or cursing). Here it means that God would be working through the organs of speech to help Moses speak. See Deut 18:18; Jer 1:9.

[4:12]  ⁴ sn The verb is וְהוֹרֵיתִיךָ (vÿhoretikha), the Hiphil perfect with a vav (ו) consecutive. The form carries the instructional meaning because it follows the imperative “go.” In fact, there is a sequence at work here: “go…and/that I may teach you.” It is from יָרָה (yara), the same root behind תּוֹרָה (torah, “law”). This always referred to teaching either wisdom or revelation. Here Yahweh promises to teach Moses what to say.

[4:12]  ⁵ tn The form is the imperfect tense. While it could be taken as a future (“what you will say”), an obligatory imperfect captures the significance better (“what you must say” or “what you are to say”). Not even the content of the message will be left up to Moses.

[8:13]  ⁶ tn Heb “according to the word of Moses” (so KJV, NASB). Just as Moses had told Pharaoh “according to your word” (v. 10), now the Lord does “according to the word” of Moses.

[8:13]  ⁷ tn Heb “and the frogs died.”

[8:15]  ⁸ tn The word רְוָחָה (rÿvakhah) means “respite, relief.” BDB 926 relates it to the verb רָוַח (ravakh, “to be wide, spacious”). There would be relief when there was freedom to move about.

[8:15]  ⁹ tn וְהַכְבֵּד (vÿhakhbed) is a Hiphil infinitive absolute, functioning as a finite verb. The meaning of the word is “to make heavy,” and so stubborn, sluggish, indifferent. It summarizes his attitude and the outcome, that he refused to keep his promises.

[8:15]  ¹⁰ sn The end of the plague revealed clearly God’s absolute control over Egypt’s life and deities – all at the power of the man who prayed to God. Yahweh had made life unpleasant for the people by sending the plague, but he was also the one who could remove it. The only recourse anyone has in such trouble is to pray to the sovereign Lord God. Everyone should know that there is no one like Yahweh.

[9:12]  ¹¹ tn This phrase translates the Hebrew word חָזַק (khazaq); see S. R. Driver, Exodus, 53.

[17:10]  ¹² tn The line in Hebrew reads literally: And Joshua did as Moses had said to him, to fight with Amalek. The infinitive construct is epexegetical, explaining what Joshua did that was in compliance with Moses’ words.

[32:28]  ¹³ tn Heb “did according to the word of Moses.”

[32:28]  ¹⁴ tn Heb “fell.”