Keluaran 10:4

10:4 But if you refuse to release my people, I am going to bring ¹  locusts ²  into your territory ³  tomorrow.

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 13:7

13:7 Bread made without yeast must be eaten ⁴  for seven days; ⁵  no bread made with yeast shall be seen ⁶  among you, and you must have no yeast among you within any of your borders.

Keluaran 18:9

18:9 Jethro rejoiced ⁷  because of all the good that the Lord had done for Israel, whom he had delivered from the hand of Egypt.

Keluaran 18:16

18:16 When they have a dispute, ⁸  it comes to me and I decide ⁹  between a man and his neighbor, and I make known the decrees of God and his laws.” ¹⁰ 

Keluaran 19:7

19:7 So Moses came and summoned the elders of Israel. He set before them all these words that the Lord had commanded him,

Keluaran 20:23

20:23 You must not make gods of silver alongside me, ¹¹  nor make gods of gold for yourselves. ¹² 

Keluaran 23:22

23:22 But if you diligently obey him ¹³  and do all that I command, then I will be an enemy to your enemies, and I will be an adversary to your adversaries.

[10:4]  ¹ 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]  ² 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]  ³ tn Heb “within your border.”

[13:7]  ⁴ tn The imperfect has the nuance of instruction or injunction again, but it could also be given an obligatory nuance.

[13:7]  ⁵ tn The construction is an adverbial accusative of time, answering how long the routine should be followed (see GKC 374 §118.k).

[13:7]  ⁶ tn Or “visible to you” (B. Jacob, Exodus, 366).

[18:9]  ⁷ tn The word חָדָה (khada) is rare, occurring only in Job 3:6 and Ps 21:6, although it is common in Aramaic. The LXX translated it “he shuddered.” U. Cassuto suggests that that rendering was based on the midrashic interpretation in b. Sanhedrin 94b, “he felt cuts in his body” – a wordplay on the verb (Exodus, 215-16).

[18:16]  ⁸ tn Or “thing,” “matter,” “issue.”

[18:16]  ⁹ tn The verb שָׁפַט (shafat) means “to judge”; more specifically, it means to make a decision as an arbiter or umpire. When people brought issues to him, Moses decided between them. In the section of laws in Exodus after the Ten Commandments come the decisions, the מִשְׁפָּטִים (mishppatim).

[18:16]  ¹⁰ tn The “decrees” or “statutes” were definite rules, stereotyped and permanent; the “laws” were directives or pronouncements given when situations arose. S. R. Driver suggests this is another reason why this event might have taken place after Yahweh had given laws on the mountain (Exodus, 165).

[20:23]  ¹¹ tn The direct object of the verb must be “gods of silver.” The prepositional phrase modifies the whole verse to say that these gods would then be alongside the one true God.

[20:23]  ¹² tn Heb “neither will you make for you gods of gold.”

[20:23]  sn U. Cassuto explains that by the understanding of parallelism each of the halves apply to the whole verse, so that “with me” and “for you” concern gods of silver or gods of gold (Exodus, 255).

[23:22]  ¹³ tn The infinitive absolute here does not add as great an emphasis as normal, but emphasizes the condition that is being set forth (see GKC 342-43 §113.o).