Keluaran 1:5

1:5 All the people ¹  who were directly descended ²  from Jacob numbered seventy. ³  But Joseph was already in Egypt, ⁴ 

Keluaran 2:17

2:17 When some ⁵  shepherds came and drove them away, ⁶  Moses came up and defended them ⁷  and then watered their flock.

Keluaran 4:3

4:3 The Lord ⁸  said, “Throw it to the ground.” So he threw it to the ground, and it became a snake, ⁹  and Moses ran from it.

Keluaran 8:23

8:23 I will put a division ¹⁰  between my people and your people. This sign will take place ¹¹  tomorrow.”’”

Keluaran 10:4

10:4 But if you refuse to release my people, I am going to bring ¹²  locusts ¹³  into your territory ¹⁴  tomorrow.

Keluaran 11:2

11:2 Instruct ¹⁵  the people that each man and each woman is to request ¹⁶  from his or her neighbor ¹⁷  items of silver and gold.” ¹⁸ 

Keluaran 12:10

12:10 You must leave nothing until morning, but you must burn with fire whatever remains of it until morning.

Keluaran 12:20

12:20 You will not eat anything made with yeast; in all the places where you live you must eat bread made without yeast.’”

Keluaran 12:35

12:35 Now the Israelites had done ¹⁹  as Moses told them – they had requested from the Egyptians ²⁰  silver and gold items and clothing.

Keluaran 16:10

16:10 As Aaron spoke ²¹  to the whole community of the Israelites and they looked toward the desert, there the glory of the Lord ²²  appeared ²³  in the cloud,

Keluaran 25:26

25:26 You are to make four rings of gold for it and attach ²⁴  the rings at the four corners where its four legs are. ²⁵ 

Keluaran 26:11

26:11 You are to make fifty bronze clasps and put the clasps into the loops and join the tent together so that it is a unit. ²⁶ 

Keluaran 26:18

26:18 So you are to make the frames for the tabernacle: twenty frames for the south side, ²⁷ 

Keluaran 28:5

28:5 The artisans ²⁸  are to use ²⁹  the gold, blue, purple, scarlet, and fine linen.

Keluaran 29:29

29:29 “The holy garments that belong to Aaron are to belong to his sons after him, so that they may be anointed ³⁰  in them and consecrated ³¹  in them.

Keluaran 30:7

30:7 Aaron is to burn sweet incense ³²  on it morning by morning; when he attends ³³  to the lamps he is to burn incense. ³⁴ 

Keluaran 30:14

30:14 Everyone who crosses over to those numbered, from twenty years old and up, is to pay an offering to the Lord.

Keluaran 34:6

34:6 The Lord passed by before him and proclaimed: ³⁵  “The Lord, the Lord, ³⁶  the compassionate and gracious ³⁷  God, slow to anger, ³⁸  and abounding in loyal love and faithfulness, ³⁹ 

Keluaran 35:15

35:15 and the altar of incense with its poles, the anointing oil, and the fragrant incense; the hanging for the door at the entrance of the tabernacle;

Keluaran 36:10

36:10 He joined ⁴⁰  five of the curtains to one another, and the other ⁴¹  five curtains he joined to one another.

Keluaran 36:30

36:30 So there were eight frames and their silver bases, sixteen bases, two bases under each frame.

Keluaran 39:13

39:13 and the fourth row, a chrysolite, an onyx, and a jasper. They were enclosed in gold filigree settings.

[1:5]  ¹ tn The word נֶפֶשׁ (nefesh) is often translated “soul.” But the word refers to the whole person, the body with the soul, and so “life” or “person” is frequently a better translation.

[1:5]  ² tn The expression in apposition to נֶפֶשׁ (nefesh) literally says “those who went out from the loins of Jacob.” This distinguishes the entire company as his direct descendants.

[1:5]  ³ sn Gen 46 describes in more detail Jacob’s coming to Egypt with his family. The Greek text of Exod 1:5 and of Gen 46:27 and two Qumran manuscripts, have the number as seventy-five, counting the people a little differently. E. H. Merrill in conjunction with F. Delitzsch notes that the list in Gen 46 of those who entered Egypt includes Hezron and Hamul, who did so in potentia, since they were born after the family entered Egypt. Joseph’s sons are also included, though they too were born in Egypt. “The list must not be pressed too literally” (E. H. Merrill, Kingdom of Priests, 49).

[1:5]  ⁴ tn Heb “and Joseph was in Egypt” (so ASV). The disjunctive word order in Hebrew draws attention to the fact that Joseph, in contrast to his brothers, did not come to Egypt at the same time as Jacob.

[2:17]  ⁵ tn The definite article here is the generic use; it simply refers to a group of shepherds.

[2:17]  ⁶ tn The actions of the shepherds are subordinated to the main statement about what Moses did.

[2:17]  sn The verb is וַיְגָרְשׁוּם (vaygorshum). Some shepherds came and drove the daughters away. The choice of this verb in the narrative has a tie with the name of Moses’ first son, Gershom. Moses senses very clearly that he is a sojourner in a strange land – he has been driven away.

[2:17]  ⁷ sn The verb used here is וַיּוֹשִׁעָן (vayyoshi’an, “and he saved them”). The word means that he came to their rescue and delivered them. By the choice of words the narrator is portraying Moses as the deliverer – he is just not yet ready to deliver Israel from its oppressors.

[4:3]  ⁸ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[4:3]  ⁹ sn The details of the verse are designed to show that there was a staff that became a snake. The question is used to affirm that there truly was a staff, and then the report of Moses running from it shows it was a genuine snake. Using the serpent as a sign would have had an impact on the religious ideas of Egypt, for the sacred cobra was one of their symbols.

[8:23]  ¹⁰ tn The word in the text is פְדֻת (pÿdut, “redemption”). This would give the sense of making a distinction by redeeming Israel. The editors wish to read פְלֻת (pÿlut) instead – “a separation, distinction” to match the verb in the preceding verse. For another view, see G. I. Davies, “The Hebrew Text of Exodus VIII 19 [English 23]: An Emendation,” VT 24 (1974): 489-92.

[8:23]  ¹¹ tn Heb “this sign will be tomorrow.”

[10:4]  ¹² 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]  ¹³ 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]  ¹⁴ tn Heb “within your border.”

[11:2]  ¹⁵ tn Heb “Speak now in the ears of the people.” The expression is emphatic; it seeks to ensure that the Israelites hear the instruction.

[11:2]  ¹⁶ tn The verb translated “request” is וְיִשְׁאֲלוּ (vÿyish’alu), the Qal jussive: “let them ask.” This is the point introduced in Exod 3:22. The meaning of the verb might be stronger than simply “ask”; it might have something of the idea of “implore” (see also its use in the naming of Samuel, who was “asked” from Yahweh [1 Sam 1:20]).

[11:2]  ¹⁷ tn “each man is to request from his neighbor and each woman from her neighbor.”

[11:2]  sn Here neighbor refers to Egyptian neighbors, who are glad to see them go (12:33) and so willingly give their jewelry and vessels.

[11:2]  ¹⁸ sn See D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42.

[12:35]  ¹⁹ tn The verbs “had done” and then “had asked” were accomplished prior to the present narrative (S. R. Driver, Exodus, 99). The verse begins with disjunctive word order to introduce the reminder of earlier background information.

[12:35]  ²⁰ tn Heb “from Egypt.” Here the Hebrew text uses the name of the country to represent the inhabitants (a figure known as metonymy).

[16:10]  ²¹ tn Heb “and it was as Aaron spoke.” The construction uses the temporal indicator and then the Piel infinitive construct followed by the subjective genitive “Aaron.”

[16:10]  ²² sn S. R. Driver says, “A brilliant glow of fire…symbolizing Jehovah’s presence, gleamed through the cloud, resting…on the Tent of Meeting. The cloud shrouds the full brilliancy of the glory, which human eye could not behold” (Exodus, 147-48; see also Ezek 1:28; 3:12, 23; 8:4; 9:3, et al.). A Hebrew word often translated “behold” or “lo” introduces the surprising sight.

[16:10]  ²³ tn The verb is the Niphal perfect of the verb “to see” – “it was seen.” But the standard way of translating this form is from the perspective of Yahweh as subject – “he appeared.”

[25:26]  ²⁴ tn Heb “give.”

[25:26]  ²⁵ tn Heb “which [are] to four of its feet.”

[26:11]  ²⁶ tn Heb “one”

[26:18]  ²⁷ tn Heb “on the south side southward.”

[28:5]  ²⁸ tn Heb “and they.” The word “artisans” is supplied as the referent of the pronoun, a connection that is clearer in Hebrew than in English.

[28:5]  ²⁹ tn Heb “receive” or “take.”

[29:29]  ³⁰ tn The construction is an infinitive construct with a lamed (ל) preposition. The form simply means “for anointing,” but it serves to express the purpose or result of their inheriting the sacred garments.

[29:29]  ³¹ tn This form is a Piel infinitive construct with a lamed (ל) preposition. It literally reads “for filling the hands,” the idiom used throughout this chapter for ordination or installation. Here too it has a parallel use of purpose or result.

[30:7]  ³² tn The text uses a cognate accusative (“incense”) with the verb “to burn” or “to make into incense/sweet smoke.” Then, the noun “sweet spices” is added in apposition to clarify the incense as sweet.

[30:7]  ³³ tn The Hebrew is בְּהֵיטִיבוֹ (bÿhetivo), a Hiphil infinitive construct serving in a temporal clause. The Hebrew verb means “to make good” and so in this context “to fix” or “to dress.” This refers to cleansing and trimming the lamps.

[30:7]  ³⁴ sn The point of the little golden altar of incense is normally for intercessory prayer, and then at the Day of Atonement for blood applied atonement. The instructions for making it show that God wanted his people to make a place for prayer. The instructions for its use show that God expects that the requests of his people will be pleasing to him.

[34:6]  ³⁵ tn Here is one of the clearest examples of what it means “to call on the name of the Lord,” as that clause has been translated traditionally (וַיִּקְרָא בְשֵׁם יְהוָה, vayyiqra’ vÿshem yÿhvah). It seems more likely that it means “to make proclamation of Yahweh by name.” Yahweh came down and made a proclamation – and the next verses give the content of what he said. This cannot be prayer or praise; it is a proclamation of the nature or attributes of God (which is what his “name” means throughout the Bible). Attempts to make Moses the subject of the verb are awkward, for the verb is repeated in v. 6 with Yahweh clearly doing the proclaiming.

[34:6]  ³⁶ sn U. Cassuto (Exodus, 439) suggests that these two names be written as a sentence: “Yahweh, He is Yahweh.” In this manner it reflects “I am that I am.” It is impossible to define his name in any other way than to make this affirmation and then show what it means.

[34:6]  ³⁷ tn See Exod 33:19.

[34:6]  ³⁸ sn This is literally “long of anger.” His anger prolongs itself, allowing for people to repent before punishment is inflicted.

[34:6]  ³⁹ sn These two words (“loyal love” and “truth”) are often found together, occasionally in a hendiadys construction. If that is the interpretation here, then it means “faithful covenant love.” Even if they are left separate, they are dual elements of a single quality. The first word is God’s faithful covenant love; the second word is God’s reliability and faithfulness.

[36:10]  ⁴⁰ tn The verb is singular since it probably is referring to Bezalel, but since he would not do all the work himself, it may be that the verbs could be given a plural subject: “they joined.”

[36:10]  ⁴¹ tn The words “the other” have been supplied.