Keluaran 2:14

2:14 The man ¹  replied, “Who made you a ruler ²  and a judge over us? Are you planning ³  to kill me like you killed that ⁴  Egyptian?” Then Moses was afraid, thinking, ⁵  “Surely what I did ⁶  has become known.”

Keluaran 12:27

12:27 then you will say, ‘It is the sacrifice ⁷  of the Lord’s Passover, when he passed over the houses of the Israelites in Egypt, when he struck ⁸  Egypt and delivered our households.’” The people bowed down low ⁹  to the ground,

Keluaran 14:4

14:4 I will harden ¹⁰  Pharaoh’s heart, and he will chase after them. I will gain honor ¹¹  because of Pharaoh and because of all his army, and the Egyptians will know ¹²  that I am the Lord.” So this is what they did. ¹³ 

Keluaran 20:11

20:11 For in six days the Lord made the heavens and the earth and the sea and all that is in them, and he rested on the seventh day; therefore the Lord blessed the Sabbath day and set it apart as holy.

Keluaran 27:16

27:16 For the gate of the courtyard there is to be a curtain of thirty feet, of blue, purple, and scarlet yarn and fine twined linen, the work of an embroiderer, with four posts and their four bases.

Keluaran 31:17

31:17 It is a sign between me and the Israelites forever; for in six days ¹⁴  the Lord made the heavens and the earth, and on the seventh day he rested and was refreshed.’” ¹⁵ 

[2:14]  ¹ tn Heb “And he”; the referent (the man) has been specified in the translation for clarity.

[2:14]  ² tn Heb “Who placed you for a man, a ruler and a judge over us?” The pleonasm does not need to be translated. For similar constructions see Lev 21:9; Judg 6:8; 2 Sam 1:13; Esth 7:6.

[2:14]  ³ tn The line reads “[is it] to kill me you are planning?” The form אֹמֵר (’omer) is the active participle used verbally; it would literally be “[are you] saying,” but in this context it conveys the meaning of “thinking, planning.” The Qal infinitive then serves as the object of this verbal form – are you planning to kill me?

[2:14]  ⁴ tn Heb “the Egyptian.” Here the Hebrew article functions in an anaphoric sense, referring back to the individual Moses killed.

[2:14]  ⁵ tn The verb form is “and he said.” But the intent of the form is that he said this within himself, and so it means “he thought, realized, said to himself.” The form, having the vav consecutive, is subordinated to the main idea of the verse, that he was afraid.

[2:14]  ⁶ tn The term הַדָּבָר (haddavar, “the word [thing, matter, incident]”) functions here like a pronoun to refer in brief to what Moses had done. For clarity this has been specified in the translation with the phrase “what I did.”

[12:27]  ⁷ sn This expression “the sacrifice of Yahweh’s Passover” occurs only here. The word זֶבַח (zevakh) means “slaughtering” and so a blood sacrifice. The fact that this word is used in Lev 3 for the peace offering has linked the Passover as a kind of peace offering, and both the Passover and the peace offerings were eaten as communal meals.

[12:27]  ⁸ tn The verb means “to strike, smite, plague”; it is the same verb that has been used throughout this section (נָגַף, nagaf). Here the construction is the infinitive construct in a temporal clause.

[12:27]  ⁹ tn The two verbs form a verbal hendiadys: “and the people bowed down and they worshiped.” The words are synonymous, and so one is taken as the adverb for the other.

[14:4]  ¹⁰ tn In this place the verb חָזַק (hazaq) is used; it indicates that God would make Pharaoh’s will strong or firm.

[14:4]  ¹¹ tn The form is וְאִכָּבְדָה (vÿ’ikkavÿda), the Niphal cohortative; coming after the perfect tenses with vav (ו) consecutives expressing the future, this cohortative indicates the purpose of the hardening and chasing. Yahweh intended to gain glory by this final and great victory over the strength of Pharaoh. There is irony in this expression since a different form of the word was used frequently to describe Pharaoh’s hard heart. So judgment will not only destroy the wicked – it will reveal the glory and majesty of the sovereignty of God.

[14:4]  ¹² tn This is the perfect tense with the vav (ו) consecutive. But it announces the fulfillment of an long standing purpose – that they might know.

[14:4]  ¹³ tn Heb “and they did so.”

[31:17]  ¹⁴ tn The expression again forms an adverbial accusative of time.

[31:17]  ¹⁵ sn The word “rest” essentially means “to cease, stop.” So describing God as “resting” on the seventh day does not indicate that he was tired – he simply finished creation and then ceased or stopped. But in this verse is a very bold anthropomorphism in the form of the verb וַיִּנָּפַשׁ (vayyinnafash), a Niphal preterite from the root נָפַשׁ (nafash), the word that is related to “life, soul” or more specifically “breath, throat.” The verb is usually translated here as “he was refreshed,” offering a very human picture. It could also be rendered “he took breath” (S. R. Driver, Exodus, 345). Elsewhere the verb is used of people and animals. The anthropomorphism is clearly intended to teach people to stop and refresh themselves physically, spiritually, and emotionally on this day of rest.