Keluaran 1:9

1:9 He said ¹  to his people, “Look at ²  the Israelite people, more numerous and stronger than we are!

Keluaran 7:1

7:1 So the Lord said to Moses, “See, I have made you like God ³  to Pharaoh, and your brother Aaron will be your prophet. ⁴ 

Keluaran 9:15-16

9:15 For by now I could have stretched out ⁵  my hand and struck you and your people with plague, and you would have been destroyed ⁶  from the earth. 9:16 But ⁷  for this purpose I have caused you to stand: ⁸  to show you ⁹  my strength, and so that my name may be declared ¹⁰  in all the earth.

Keluaran 10:4

10:4 But if you refuse to release my people, I am going to bring ¹¹  locusts ¹²  into your territory ¹³  tomorrow.

Keluaran 22:17

22:17 If her father refuses to give her to him, he must pay money for the bride price of virgins.

Keluaran 33:9

33:9 And ¹⁴  whenever Moses entered the tent, the pillar of cloud would descend and stand at the entrance of the tent, and the Lord ¹⁵  would speak with Moses. ¹⁶ 

Keluaran 35:30

35:30 Moses said to the Israelites, “See, the Lord has chosen ¹⁷  Bezalel son of Uri, the son of Hur, of the tribe of Judah.

Keluaran 40:17

40:17 So the tabernacle was set up on the first day of the first month, in the second year.

[1:9]  ¹ tn Heb “and he said.”

[1:9]  ² tn The particle הִנֵּה (hinneh) introduces the foundational clause for the exhortation to follow by drawing the listeners’ attention to the Israelites. In other words, the exhortation that follows is based on this observation. The connection could be rendered “since, because,” or the like.

[7:1]  ³ tn The word “like” is added for clarity, making explicit the implied comparison in the statement “I have made you God to Pharaoh.” The word אֱלֹהִים (’elohim) is used a few times in the Bible for humans (e.g., Pss 45:6; 82:1), and always clearly in the sense of a subordinate to GOD – they are his representatives on earth. The explanation here goes back to 4:16. If Moses is like God in that Aaron is his prophet, then Moses is certainly like God to Pharaoh. Only Moses, then, is able to speak to Pharaoh with such authority, giving him commands.

[7:1]  ⁴ tn The word נְבִיאֶךָ (nÿvi’ekha, “your prophet”) recalls 4:16. Moses was to be like God to Aaron, and Aaron was to speak for him. This indicates that the idea of a “prophet” was of one who spoke for God, an idea with which Moses and Aaron and the readers of Exodus are assumed to be familiar.

[9:15]  ⁵ tn The verb is the Qal perfect שָׁלַחְתִּי (shalakhti), but a past tense, or completed action translation does not fit the context at all. Gesenius lists this reference as an example of the use of the perfect to express actions and facts, whose accomplishment is to be represented not as actual but only as possible. He offers this for Exod 9:15: “I had almost put forth” (GKC 313 §106.p). Also possible is “I should have stretched out my hand.” Others read the potential nuance instead, and render it as “I could have…” as in the present translation.

[9:15]  ⁶ tn The verb כָּחַד (kakhad) means “to hide, efface,” and in the Niphal it has the idea of “be effaced, ruined, destroyed.” Here it will carry the nuance of the result of the preceding verbs: “I could have stretched out my hand…and struck you…and (as a result) you would have been destroyed.”

[9:16]  ⁷ tn The first word is a very strong adversative, which, in general, can be translated “but, howbeit”; BDB 19 s.v. אוּלָם suggests for this passage “but in very deed.”

[9:16]  ⁸ tn The form הֶעֱמַדְתִּיךָ (he’emadtikha) is the Hiphil perfect of עָמַד (’amad). It would normally mean “I caused you to stand.” But that seems to have one or two different connotations. S. R. Driver (Exodus, 73) says that it means “maintain you alive.” The causative of this verb means “continue,” according to him. The LXX has the same basic sense – “you were preserved.” But Paul bypasses the Greek and writes “he raised you up” to show God’s absolute sovereignty over Pharaoh. Both renderings show God’s sovereign control over Pharaoh.

[9:16]  ⁹ tn The Hiphil infinitive construct הַרְאֹתְךָ (har’otÿkha) is the purpose of God’s making Pharaoh come to power in the first place. To make Pharaoh see is to cause him to understand, to experience God’s power.

[9:16]  ¹⁰ tn Heb “in order to declare my name.” Since there is no expressed subject, this may be given a passive translation.

[10:4]  ¹¹ 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]  ¹² 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]  ¹³ tn Heb “within your border.”

[33:9]  ¹⁴ tn Heb “and it was when.”

[33:9]  ¹⁵ tn Heb “and he”; the referent (the Lord) has been specified in the translation for clarity.

[33:9]  ¹⁶ tn Both verbs, “stand” and “speak,” are perfect tenses with vav (ו) consecutive.

[35:30]  ¹⁷ tn Heb “called by name” (so KJV, ASV, NASB, NRSV). This expression means that the person was specifically chosen for some important task (S. R. Driver, Exodus, 342). See the expression with Cyrus in Isa 45:3-4.