Keluaran 1:22

1:22 Then Pharaoh commanded all his people, “All sons ¹  that are born you must throw ²  into the river, but all daughters you may let live.” ³ 

Keluaran 9:22

9:22 Then the Lord said to Moses, “Extend your hand toward the sky ⁴  that there may be ⁵  hail in all the land of Egypt, on people and on animals, ⁶  and on everything that grows ⁷  in the field in the land of Egypt.”

Keluaran 13:6

13:6 For seven days ⁸  you must eat ⁹  bread made without yeast, and on the seventh day there is to be ¹⁰  a festival to the Lord.

Keluaran 13:11

13:11 When the Lord brings you ¹¹  into the land of the Canaanites, ¹²  as he swore to you and to your fathers, and gives it ¹³  to you,

Keluaran 13:14

13:14 ¹⁴ In the future, ¹⁵  when your son asks you ¹⁶  ‘What is this?’ ¹⁷  you are to tell him, ‘With a mighty hand ¹⁸  the Lord brought us out from Egypt, from the land of slavery. ¹⁹ 

Keluaran 16:5

16:5 On the sixth day ²⁰  they will prepare what they bring in, and it will be twice as much as they gather every other day.” ²¹ 

Keluaran 26:9

26:9 You are to join five curtains by themselves and six curtains by themselves. You are to double over ²²  the sixth curtain at the front of the tent.

Keluaran 33:22

33:22 When my glory passes by, I will put you in a cleft in the rock and will cover ²³  you with my hand ²⁴  while I pass by. ²⁵ 

[1:22]  ¹ tn The substantive כֹּל (kol) followed by the article stresses the entirety – “all sons” or “all daughters” – even though the nouns are singular in Hebrew (see GKC 411 §127.b).

[1:22]  ² tn The form includes a pronominal suffix that reiterates the object of the verb: “every son…you will throw it.”

[1:22]  ³ tn The first imperfect has the force of a definite order, but the second, concerning the girls, could also have the nuance of permission, which may fit better. Pharaoh is simply allowing the girls to live.

[1:22]  sn Verse 22 forms a fitting climax to the chapter, in which the king continually seeks to destroy the Israelite strength. Finally, with this decree, he throws off any subtlety and commands the open extermination of Hebrew males. The verse forms a transition to the next chapter, in which Moses is saved by Pharaoh’s own daughter. These chapters show that the king’s efforts to destroy the strength of Israel – so clearly a work of God – met with failure again and again. And that failure involved the efforts of women, whom Pharaoh did not consider a threat.

[9:22]  ⁴ tn Or “the heavens” (also in the following verse). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[9:22]  ⁵ tn The jussive with the conjunction (וִיהִי, vihi) coming after the imperative provides the purpose or result.

[9:22]  ⁶ tn Heb “on man and on beast.”

[9:22]  ⁷ tn The noun refers primarily to cultivated grains. But here it seems to be the general heading for anything that grows from the ground, all vegetation and plant life, as opposed to what grows on trees.

[13:6]  ⁸ tn Heb “Seven days.”

[13:6]  ⁹ tn The imperfect tense functions with the nuance of instruction or injunction. It could also be given an obligatory nuance: “you must eat” or “you are to eat.” Some versions have simply made it an imperative.

[13:6]  ¹⁰ tn The phrase “there is to be” has been supplied.

[13:11]  ¹¹ tn Heb “and it will be when Yahweh brings (will bring) you.”

[13:11]  ¹² sn The name “the Canaanite” (and so collective for “Canaanites”) is occasionally used to summarize all the list of Canaanitish tribes that lived in the land.

[13:11]  ¹³ tn The verb וּנְתָנָהּ (unÿtanah) is the Qal perfect with the vav (ו) consecutive; this is in sequence to the preceding verb, and forms part of the protasis, the temporal clause. The main clause is the instruction in the next verse.

[13:14]  ¹⁴ sn As with v. 8, the Law now requires that the children be instructed on the meaning of this observance. It is a memorial of the deliverance from bondage and the killing of the firstborn in Egypt.

[13:14]  ¹⁵ tn Heb “tomorrow.”

[13:14]  ¹⁶ tn Heb “and it will be when your son will ask you.”

[13:14]  ¹⁷ tn The question is cryptic; it simply says, “What is this?” but certainly refers to the custom just mentioned. It asks, “What does this mean?” or “Why do we do this?”

[13:14]  ¹⁸ tn The expression is “with strength of hand,” making “hand” the genitive of specification. In translation “strength” becomes the modifier, because “hand” specifies where the strength was. But of course the whole expression is anthropomorphic for the power of God.

[13:14]  ¹⁹ tn Heb “house of slaves.”

[16:5]  ²⁰ tn Heb “and it will be on the sixth day.”

[16:5]  ²¹ sn There is a question here concerning the legislation – the people were not told why to gather twice as much on the sixth day. In other words, this instruction seems to presume that they knew about the Sabbath law. That law will be included in this chapter in a number of ways, suggesting to some scholars that this chapter is out of chronological order, placed here for a purpose. Some argue that the manna episode comes after the revelation at Sinai. But it is not necessary to take such a view. God had established the Sabbath in the creation, and if Moses has been expounding the Genesis traditions in his teachings then they would have known about that.

[26:9]  ²² sn The text seems to describe this part as being in front of the tabernacle, hanging down to form a valence at the entrance (S. R. Driver, Exodus, 284).

[33:22]  ²³ sn Note the use in Exod 40:3, “and you will screen the ark with the curtain.” The glory is covered, veiled from being seen.

[33:22]  ²⁴ tn The circumstantial clause is simply, “my hand [being] over you.” This protecting hand of Yahweh represents a fairly common theme in the Bible.

[33:22]  ²⁵ tn The construction has a preposition with an infinitive construct and a suffix: “while [or until] I pass by” (Heb “in the passing by of me”).