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 4:18

The Return of Moses

4:18 ⁷ So Moses went back ⁸  to his father-in-law Jethro and said to him, “Let me go, so that I may return ⁹  to my relatives ¹⁰  in Egypt and see ¹¹  if they are still alive.” Jethro said to Moses, “Go in peace.”

Keluaran 16:4

16:4 Then the Lord said to Moses, “I am going to rain ¹²  bread from heaven for you, and the people will go out ¹³  and gather the amount for each day, so that I may test them. ¹⁴  Will they will walk in my law ¹⁵  or not?

Keluaran 18:14

18:14 When Moses’ father-in-law saw all that he was doing for the people, he said, “What is this ¹⁶  that you are doing for the people? ¹⁷  Why are you sitting by yourself, and all the people stand around you from morning until evening?”

Keluaran 22:27

22:27 for it is his only covering – it is his garment for his body. ¹⁸  What else can he sleep in? ¹⁹  And ²⁰  when he cries out to me, I will hear, for I am gracious.

[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.”

[4:18]  ⁷ sn This last section of the chapter reports Moses’ compliance with the commission. It has four parts: the decision to return (18-20), the instruction (21-23), the confrontation with Yahweh (24-26), and the presentation with Aaron (27-31).

[4:18]  ⁸ tn The two verbs form a verbal hendiadys, the second verb becoming adverbial in the translation: “and he went and he returned” becomes “and he went back.”

[4:18]  ⁹ tn There is a sequence here with the two cohortative forms: אֵלְכָה נָּא וְאָשׁוּבָה (’elÿkhah nna’ vÿ’ashuva) – “let me go in order that I may return.”

[4:18]  ¹⁰ tn Heb “brothers.”

[4:18]  ¹¹ tn This verb is parallel to the preceding cohortative and so also expresses purpose: “let me go that I may return…and that I may see.”

[16:4]  ¹² tn The particle הִנְנִי (hinni) before the active participle indicates the imminent future action: “I am about to rain.”

[16:4]  ¹³ tn This verb and the next are the Qal perfect tenses with vav (ו) consecutives; they follow the sequence of the participle, and so are future in orientation. The force here is instruction – “they will go out” or “they are to go out.”

[16:4]  ¹⁴ tn The verb in the purpose/result clause is the Piel imperfect of נָסָה (nasah), אֲנַסֶּנוּ (’anassenu) – “in order that I may prove them [him].” The giving of the manna will be a test of their obedience to the detailed instructions of God as well as being a test of their faith in him (if they believe him they will not gather too much). In chap. 17 the people will test God, showing that they do not trust him.

[16:4]  ¹⁵ sn The word “law” here properly means “direction” at this point (S. R. Driver, Exodus, 146), but their obedience here would indicate also whether or not they would be willing to obey when the Law was given at Sinai.

[18:14]  ¹⁶ tn Heb “what is this thing.”

[18:14]  ¹⁷ sn This question, “what are you doing for the people,” is qualified by the next question. Sitting alone all day and the people standing around all day showed that Moses was exhibiting too much care for the people – he could not do this.

[22:27]  ¹⁸ tn Heb “his skin.”

[22:27]  ¹⁹ tn Literally the text reads, “In what can he lie down?” The cloak would be used for a covering at night to use when sleeping. The garment, then, was the property that could not be taken and not given back – it was the last possession. The modern idiom of “the shirt off his back” gets at the point being made here.

[22:27]  ²⁰ tn Heb “and it will be.”