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 4:22

4:22 You must say ⁵  to Pharaoh, ‘Thus says ⁶  the Lord, “Israel is my son, my firstborn, ⁷ 

Keluaran 6:23

6:23 Aaron married Elisheba, the daughter of Amminadab and sister of Nahshon, and she bore him Nadab and Abihu, Eleazar and Ithamar.

Keluaran 6:26

6:26 It was the same Aaron and Moses to whom the Lord said, “Bring the Israelites out of the land of Egypt by their regiments.” ⁸ 

Keluaran 21:21

21:21 However, if the injured servant ⁹  survives one or two days, the owner ¹⁰  will not be punished, for he has suffered the loss. ¹¹ 

Keluaran 32:33

32:33 The Lord said to Moses, “Whoever has sinned against me – that person I will wipe out of my book.

Keluaran 34:14

34:14 For you must not worship ¹²  any other god, ¹³  for the Lord, whose name ¹⁴  is Jealous, is a jealous God.

Keluaran 38:19

38:19 with four posts and their four bronze bases. Their hooks and their bands were silver, and their tops were overlaid with silver.

[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.

[4:22]  ⁵ tn The sequence of the instruction from God uses the perfect tense with vav (ו), following the preceding imperfects.

[4:22]  ⁶ tn The instantaneous use of the perfect tense fits well with the prophetic announcement of what Yahweh said or says. It shows that the words given to the prophet are still binding.

[4:22]  ⁷ sn The metaphor uses the word “son” in its connotation of a political dependent, as it was used in ancient documents to describe what was intended to be a loyal relationship with well-known privileges and responsibilities, like that between a good father and son. The word can mean a literal son, a descendant, a chosen king (and so, the Messiah), a disciple (in Proverbs), and here, a nation subject to God. If the people of Israel were God’s “son,” then they should serve him and not Pharaoh. Malachi reminds people that the Law said “a son honors his father,” and so God asked, “If I am a father, where is my honor?” (Mal 1:6).

[6:26]  ⁸ tn Or “by their hosts” or “by their armies.” Often translated “hosts” (ASV, NASB) or “armies” (KJV), צְבָאוֹת (tsÿva’ot) is a military term that portrays the people of God in battle array. In contemporary English, “regiment” is perhaps more easily understood as a force for battle than “company” (cf. NAB, NRSV) or “division” (NIV, NCV, NLT), both of which can have commercial associations. The term also implies an orderly departure.

[21:21]  ⁹ tn Heb “if he”; the referent (the servant struck and injured in the previous verse) has been specified in the translation for clarity.

[21:21]  ¹⁰ tn Heb “he”; the referent (the owner of the injured servant) has been supplied in the translation for clarity.

[21:21]  ¹¹ tn This last clause is a free paraphrase of the Hebrew, “for he is his money” (so KJV, ASV); NASB “his property.” It seems that if the slave survives a couple of days, it is probable that the master was punishing him and not intending to kill him. If he then dies, there is no penalty other than that the owner loses the slave who is his property – he suffers the loss.

[34:14]  ¹² tn Heb “bow down.”

[34:14]  ¹³ sn In Exod 20:3 it was “gods.”

[34:14]  ¹⁴ sn Here, too, the emphasis on God’s being a jealous God is repeated (see Exod 20:5). The use of “name” here is to stress that this is his nature, his character.