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 3:18

3:18 “The elders ⁷  will listen ⁸  to you, and then you and the elders of Israel must go to the king of Egypt and tell him, ‘The Lord, the God of the Hebrews, has met ⁹  with us. So now, let us go ¹⁰  three days’ journey into the wilderness, so that we may sacrifice ¹¹  to the Lord our God.’

Keluaran 11:8

11:8 All these your servants will come down to me and bow down ¹²  to me, saying, ‘Go, you and all the people who follow ¹³  you,’ and after that I will go out.” Then Moses ¹⁴  went out from Pharaoh in great anger.

Keluaran 19:23-24

19:23 Moses said to the Lord, “The people are not able to come up to Mount Sinai, because you solemnly warned us, ¹⁵  ‘Set boundaries for the mountain and set it apart.’” ¹⁶  19:24 The Lord said to him, “Go, get down, and come up, and Aaron with you, but do not let the priests and the people force their way through to come up to the Lord, lest he break through against them.”

Keluaran 33:1

33:1 The Lord said to Moses, “Go up ¹⁷  from here, you and the people whom you brought up out of the land of Egypt, to the land I promised on oath ¹⁸  to Abraham, to Isaac, and to Jacob, saying, ‘I will give it to your descendants.’ ¹⁹ 

Keluaran 33:12

33:12 Moses said to the Lord, “See, you have been saying to me, ‘Bring this people up,’ ²⁰  but you have not let me know whom you will send with me. But you said, ‘I know you by name, ²¹  and also you have found favor in my sight.’

Keluaran 36:2-3

36:2 Moses summoned ²²  Bezalel and Oholiab and every skilled person in whom ²³  the Lord had put skill – everyone whose heart stirred him ²⁴  to volunteer ²⁵  to do the work, 36:3 and they received from Moses all the offerings the Israelites had brought to do ²⁶  the work for the service of the sanctuary, and they still continued to bring him a freewill offering each morning. ²⁷ 

[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.”

[3:18]  ⁷ tn Heb “And they will listen”; the referent (the elders) has been specified in the translation for clarity.

[3:18]  ⁸ tn This is the combination of the verb שָׁמַע (shama’) followed by לְקֹלֶךָ (lÿqolekha), an idiomatic formation that means “listen to your voice,” which in turn implies a favorable response.

[3:18]  ⁹ tn The verb נִקְרָה (niqra) has the idea of encountering in a sudden or unexpected way (S. R. Driver, Exodus, 25).

[3:18]  ¹⁰ tn The form used here is the cohortative of הָלַךְ (halakh). It could be a resolve, but more likely before Pharaoh it is a request.

[3:18]  sn Was this a deceptive request if they were not planning on coming back? Since no one knows what the intent was, that question is not likely to be resolved. The request may have been intended to test the waters, so to speak – How did Pharaoh feel about the Israelites? Would he let them go and worship their God as they saw fit? In any case, it gave him the opportunity to grant to the Israelites a permission that other groups are known to have received (N. M. Sarna, Exodus [JPSTC], 19).

[3:18]  ¹¹ tn Here a cohortative with a vav (ו) follows a cohortative; the second one expresses purpose or result: “let us go…in order that we may.”

[11:8]  ¹² sn Moses’ anger is expressed forcefully. “He had appeared before Pharaoh a dozen times either as God’s emissary or when summoned by Pharaoh, but he would not come again; now they would have to search him out if they needed help” (B. Jacob, Exodus, 289-90).

[11:8]  ¹³ tn Heb “that are at your feet.”

[11:8]  ¹⁴ tn Heb “and he”; the referent (Moses) has been specified in the translation for clarity.

[19:23]  ¹⁵ tn The construction is emphatic: “because you – you solemnly warned us.” Moses’ response to God is to ask how they would break through when God had already charged them not to. God knew them better than Moses did.

[19:23]  ¹⁶ tn Heb “sanctify it.”

[33:1]  ¹⁷ tn The two imperatives underscore the immediacy of the demand: “go, go up,” meaning “get going up” or “be on your way.”

[33:1]  ¹⁸ tn Or “the land which I swore.”

[33:1]  ¹⁹ tn Heb “seed.”

[33:12]  ²⁰ tn The Hiphil imperative is from the same verb that has been used before for bringing the people up from Egypt and leading them to Canaan.

[33:12]  ²¹ tn That is, “chosen you.”

[36:2]  ²² tn The verb קָרָא (qara’) plus the preposition “to” – “to call to” someone means “to summon” that person.

[36:2]  ²³ tn Here there is a slight change: “in whose heart Yahweh had put skill.”

[36:2]  ²⁴ tn Or “whose heart was willing.”

[36:2]  ²⁵ sn The verb means more than “approach” or “draw near”; קָרַב (qarav) is the word used for drawing near the altar as in bringing an offering. Here they offer themselves, their talents and their time.

[36:3]  ²⁶ tn In the Hebrew text the infinitive “to do it” comes after “sanctuary”; it makes a smoother rendering in English to move it forward, rather than reading “brought for the work.”

[36:3]  ²⁷ tn Heb “in the morning, in the morning.”