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Keluaran 2:19

Konteks
2:19 They said, “An Egyptian man rescued us 1  from the shepherds, 2  and he actually 3  drew water for us and watered the flock!”

Keluaran 2:23

Konteks
The Call of the Deliverer

2:23 4 During 5  that long period of time 6  the king of Egypt died, and the Israelites 7  groaned because of the slave labor. They cried out, and their desperate cry 8  because of their slave labor went up to God.

Keluaran 3:6-7

Konteks
3:6 He added, “I am the God of your father, 9  the God of Abraham, the God of Isaac, and the God of Jacob.” Then Moses hid his face, because he was afraid to look 10  at God.

3:7 The Lord said, “I have surely seen 11  the affliction of my people who are in Egypt. I have heard their cry because of their taskmasters, for I know their sorrows. 12 

Keluaran 4:16

Konteks
4:16 He 13  will speak for you to the people, and it will be as if 14  he 15  were your mouth 16  and as if you were his God. 17 

Keluaran 5:23

Konteks
5:23 From the time I went to speak to Pharaoh in your name, he has caused trouble 18  for this people, and you have certainly not rescued 19  them!” 20 

Keluaran 6:13

Konteks

6:13 The Lord spoke 21  to Moses and Aaron and gave them a charge 22  for the Israelites and Pharaoh king of Egypt to bring the Israelites out of the land of Egypt.

Keluaran 6:30

Konteks
6:30 But Moses said before the Lord, “Since I speak with difficulty, 23  why should Pharaoh listen to me?”

Keluaran 8:28

Konteks

8:28 Pharaoh said, “I will release you 24  so that you may sacrifice 25  to the Lord your God in the desert. Only you must not go very far. 26  Do 27  pray for me.”

Keluaran 9:3

Konteks
9:3 then the hand of the Lord will surely bring 28  a very terrible plague 29  on your livestock in the field, on the horses, the donkeys, the camels, 30  the herds, and the flocks.

Keluaran 9:14

Konteks
9:14 For this time I will send all my plagues 31  on your very self 32  and on your servants and your people, so that you may know that there is no one like me in all the earth.

Keluaran 9:24

Konteks
9:24 Hail fell 33  and fire mingled 34  with the hail; the hail was so severe 35  that there had not been any like it 36  in all the land of Egypt since it had become a nation.

Keluaran 9:28

Konteks
9:28 Pray to the Lord, for the mighty 37  thunderings and hail are too much! 38  I will release you and you will stay no longer.” 39 

Keluaran 10:1-2

Konteks
The Eighth Blow: Locusts

10:1 40 The Lord said 41  to Moses, “Go to Pharaoh, for I have hardened his heart and the heart of his servants, in order to display 42  these signs of mine before him, 43  10:2 and in order that in the hearing of your son and your grandson you may tell 44  how I made fools 45  of the Egyptians 46  and about 47  my signs that I displayed 48  among them, so that you may know 49  that I am the Lord.”

Keluaran 10:11

Konteks
10:11 No! 50  Go, you men 51  only, and serve the Lord, for that 52  is what you want.” 53  Then Moses and Aaron 54  were driven 55  out of Pharaoh’s presence.

Keluaran 10:17

Konteks
10:17 So now, forgive my sin this time only, and pray to the Lord your God that he would only 56  take this death 57  away from me.”

Keluaran 10:19

Konteks
10:19 and the Lord turned a very strong west wind, 58  and it picked up the locusts and blew them into the Red Sea. 59  Not one locust remained in all the territory of Egypt.

Keluaran 12:3

Konteks
12:3 Tell the whole community of Israel, ‘In the tenth day of this month they each 60  must take a lamb 61  for themselves according to their families 62  – a lamb for each household. 63 

Keluaran 12:31

Konteks
12:31 Pharaoh 64  summoned Moses and Aaron in the night and said, “Get up, get out 65  from among my people, both you and the Israelites! Go, serve the Lord as you have requested! 66 

Keluaran 12:36

Konteks
12:36 The Lord 67  gave the people favor 68  in the sight of the Egyptians, and they gave them whatever they wanted, 69  and so they plundered Egypt. 70 

Keluaran 13:8

Konteks

13:8 You are to tell your son 71  on that day, 72  ‘It is 73  because of what 74  the Lord did for me when I came out of Egypt.’

Keluaran 14:10

Konteks
14:10 When 75  Pharaoh got closer, 76  the Israelites looked up, 77  and there were the Egyptians marching after them, 78  and they were terrified. 79  The Israelites cried out to the Lord, 80 

Keluaran 14:16

Konteks
14:16 And as for you, 81  lift up your staff and extend your hand toward the sea and divide it, so that 82  the Israelites may go through the middle of the sea on dry ground.

Keluaran 14:26

Konteks

14:26 The Lord said to Moses, “Extend your hand toward the sea, so that the waters may flow 83  back on the Egyptians, on their chariots, and on their horsemen!”

Keluaran 14:31

Konteks
14:31 When Israel saw 84  the great power 85  that the Lord had exercised 86  over the Egyptians, they 87  feared the Lord, and they believed in 88  the Lord and in his servant Moses. 89 

Keluaran 15:9

Konteks

15:9 The enemy said, ‘I will chase, 90  I will overtake,

I will divide the spoil;

my desire 91  will be satisfied on them.

I will draw 92  my sword, my hand will destroy them.’ 93 

Keluaran 15:16

Konteks

15:16 Fear and dread 94  will fall 95  on them;

by the greatness 96  of your arm they will be as still as stone 97 

until 98  your people pass by, O Lord,

until the people whom you have bought 99  pass by.

Keluaran 15:22

Konteks
The Bitter Water

15:22 100 Then Moses led Israel to journey 101  away from the Red Sea. They went out to the Desert of Shur, walked for three days 102  into the desert, and found no water.

Keluaran 20:18

Konteks

20:18 All the people were seeing 103  the thundering and the lightning, and heard 104  the sound of the horn, and saw 105  the mountain smoking – and when 106  the people saw it they trembled with fear 107  and kept their distance. 108 

Keluaran 22:2-3

Konteks

22:2 “If a thief is caught 109  breaking in 110  and is struck so that he dies, there will be no blood guilt for him. 111  22:3 If the sun has risen on him, then there is blood guilt for him. A thief 112  must surely make full restitution; if he has nothing, then he will be sold for his theft.

Keluaran 22:14

Konteks

22:14 “If a man borrows an animal 113  from his neighbor, and it is hurt or dies when its owner was not with it, the man who borrowed it 114  will surely pay.

Keluaran 23:5

Konteks
23:5 If you see the donkey of someone who hates you fallen under its load, you must not ignore him, 115  but be sure to help 116  him with it. 117 

Keluaran 23:24

Konteks

23:24 “You must not bow down to their gods; you must not serve them or do according to their practices. Instead you must completely overthrow them and smash their standing stones 118  to pieces. 119 

Keluaran 24:18

Konteks
24:18 Moses went into the cloud when he went up 120  the mountain, and Moses was on the mountain forty days and forty nights. 121 

Keluaran 26:10

Konteks
26:10 You are to make fifty loops along the edge of the end curtain in one set and fifty loops along the edge of the curtain that joins the second set.

Keluaran 26:14

Konteks

26:14 “You are to make a covering 122  for the tent out of ram skins dyed red and over that a covering of fine leather. 123 

Keluaran 27:1

Konteks
The Altar

27:1 “You are to make the 124  altar of acacia wood, seven feet six inches long, 125  and seven feet six inches wide; the altar is to be square, 126  and its height is to be 127  four feet six inches.

Keluaran 27:18

Konteks
27:18 The length of the courtyard is to be one hundred fifty feet 128  and the width seventy-five feet, 129  and the height of the fine twisted linen hangings 130  is to be 131  seven and a half feet, with their bronze bases.

Keluaran 28:1

Konteks
The Clothing of the Priests

28:1 132 “And you, bring near 133  to you your brother Aaron and his sons with him from among the Israelites, so that they may minister as my priests 134  – Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons.

Keluaran 28:9

Konteks

28:9 “You are to take two onyx stones and engrave on them the names of the sons of Israel, 135 

Keluaran 28:27

Konteks
28:27 You are to make two more 136  gold rings and attach them to the bottom of the two shoulder pieces on the front of the ephod, close to the juncture above the waistband of the ephod.

Keluaran 30:13

Konteks
30:13 Everyone who crosses over to those who are numbered 137  is to pay this: a half shekel 138  according to the shekel of the sanctuary 139  (a shekel weighs twenty gerahs). The half shekel is to be an offering 140  to the Lord.

Keluaran 30:34

Konteks

30:34 The Lord said to Moses: “Take 141  spices, gum resin, 142  onycha, 143  galbanum, 144  and pure frankincense 145  of equal amounts 146 

Keluaran 33:4

Konteks

33:4 When the people heard this troubling word 147  they mourned; 148  no one put on his ornaments.

Keluaran 34:4

Konteks
34:4 So Moses 149  cut out two tablets of stone like the first; 150  early in the morning he went up 151  to Mount Sinai, just as the Lord had commanded him, and he took in his hand the two tablets of stone.

Keluaran 35:21

Konteks
35:21 Everyone 152  whose heart stirred him to action 153  and everyone whose spirit was willing 154  came and brought the offering for the Lord for the work of the tent of meeting, for all its service, and for the holy garments. 155 

Keluaran 36:2

Konteks

36:2 Moses summoned 156  Bezalel and Oholiab and every skilled person in whom 157  the Lord had put skill – everyone whose heart stirred him 158  to volunteer 159  to do the work,

Keluaran 36:11

Konteks
36:11 He made loops of blue material along the edge of the end curtain in the first set; he did the same along the edge of the end curtain in the second set.

Keluaran 37:27

Konteks
37:27 He also made 160  two gold rings for it under its border, on its two sides, on opposite sides, 161  as places 162  for poles to carry it with.

Keluaran 38:1

Konteks
The Making of the Altar for the Burnt Offering

38:1 He made the altar for the burnt offering of acacia wood seven feet six inches long and seven feet six inches wide – it was square – and its height was four feet six inches.

Keluaran 38:7

Konteks
38:7 He put the poles into the rings on the sides of the altar, with which to carry it. He made the altar 163  hollow, out of boards.

Keluaran 38:24-25

Konteks

38:24 All the gold that was used for the work, in all the work of the sanctuary 164  (namely, 165  the gold of the wave offering) was twenty-nine talents and 730 shekels, 166  according to the sanctuary shekel.

38:25 The silver of those who were numbered of the community was one hundred talents and 1,775 shekels, 167  according to the sanctuary shekel,

Keluaran 38:27

Konteks
38:27 The one hundred talents of silver were used for casting the bases of the sanctuary and the bases of the special curtain – one hundred bases for one hundred talents, one talent per base.

Keluaran 39:3

Konteks
39:3 They hammered the gold into thin sheets and cut it into narrow strips to weave 168  them into the blue, purple, and scarlet yarn, and into the fine linen, the work of an artistic designer.
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[2:19]  1 sn Continuing the theme of Moses as the deliverer, the text now uses another word for salvation (נָצַל, natsal, “to deliver, rescue”) in the sense of plucking out or away, snatching out of danger.

[2:19]  2 tn Heb “from the hand of the shepherds” (so NASB); NAB “saved us from the interference of the shepherds.” Most recent English versions translate simply “from the shepherds.”

[2:19]  3 tn The construction is emphatic with the use of the perfect tense and its infinitive absolute: דָלָה דָּלֹה (daloh dalah). B. Jacob says, “They showed their enthusiasm through the use of the infinitive absolute – And think of that, he even drew water for us; a man did this for us girls” (Exodus, 41).

[2:23]  4 sn The next section of the book is often referred to as the “Call of Moses,” and that is certainly true. But it is much more than that. It is the divine preparation of the servant of God, a servant who already knew what his destiny was. In this section Moses is shown how his destiny will be accomplished. It will be accomplished because the divine presence will guarantee the power, and the promise of that presence comes with the important “I AM” revelation. The message that comes through in this, and other “I will be with you” passages, is that when the promise of God’s presence is correctly appropriated by faith, the servant of God can begin to build confidence for the task that lies ahead. It will no longer be, “Who am I that I should go?” but “I AM with you” that matters. The first little section, 2:23-25, serves as a transition and introduction, for it records the Lord’s response to Israel in her affliction. The second part is the revelation to Moses at the burning bush (3:1-10), which is one of the most significant theological sections in the Torah. Finally, the record of Moses’ response to the call with his objections (3:11-22), makes up the third part, and in a way, is a transition to the next section, where God supplies proof of his power.

[2:23]  5 tn The verse begins with the temporal indicator “And it was” (cf. KJV, ASV “And it came to pass”). This has been left untranslated for stylistic reasons.

[2:23]  6 tn Heb “in those many days.”

[2:23]  7 tn Heb “the sons of Israel.”

[2:23]  8 tn “They cried out” is from זָעַק (zaaq), and “desperate cry” is from שַׁוְעָה (shavah).

[3:6]  9 sn This self-revelation by Yahweh prepares for the revelation of the holy name. While no verb is used here, the pronoun and the predicate nominative are a construction used throughout scripture to convey the “I am” disclosures – “I [am] the God of….” But the significant point here is the naming of the patriarchs, for this God is the covenant God, who will fulfill his promises.

[3:6]  10 tn The clause uses the Hiphil infinitive construct with a preposition after the perfect tense: יָרֵא מֵהַבִּיט (yaremehabbit, “he was afraid from gazing”) meaning “he was afraid to gaze.” The preposition min (מִן) is used before infinitives after verbs like the one to complete the verb (see BDB 583 s.v. 7b).

[3:7]  11 tn The use of the infinitive absolute with the perfect tense intensifies the statement: I have surely seen – there is no doubt that I have seen and will do something about it.

[3:7]  12 sn Two new words are introduced now to the report of suffering: “affliction” and “pain/suffering.” These add to the dimension of the oppression of God’s people.

[4:16]  13 tn The word “he” represents the Hebrew independent pronoun, which makes the subject emphatic.

[4:16]  14 tn The phrase “as if” is supplied for clarity.

[4:16]  15 tn Heb “and it will be [that] he, he will be to you for a mouth,” or more simply, “he will be your mouth.”

[4:16]  16 tn Heb “he will be to you for a mouth.”

[4:16]  17 tn The phrase “as if” is supplied for clarity. The word “you” represents the Hebrew independent pronoun, which makes the subject emphatic.

[4:16]  sn Moses will be like God to Aaron, giving him the words to say, inspiring him as God would inspire a prophet. The whole process had now been removed one step. Instead of God speaking to Moses and Moses telling the people, Aaron would be the speaker for a while. But God was still going to work through Moses.

[5:23]  18 sn Now the verb (הֵרַע, hera’) has a different subject – Pharaoh. The ultimate cause of the trouble was God, but the immediate cause was Pharaoh and the way he increased the work. Meanwhile, the Israelite foremen have pinned most of the blame on Moses and Aaron. Moses knows all about the sovereignty of God, and as he speaks in God’s name, he sees the effect it has on pagans like Pharaoh. So the rhetorical questions are designed to prod God to act differently.

[5:23]  19 tn The Hebrew construction is emphatic: וְהַצֵּל לֹא־הִצַּלְתָּ (vÿhatsel lo-hitsalta). The verb נָצַל (natsal) means “to deliver, rescue” in the sense of plucking out, even plundering. The infinitive absolute strengthens both the idea of the verb and the negative. God had not delivered this people at all.

[5:23]  20 tn Heb “your people.” The pronoun (“them”) has been used in the translation for stylistic reasons here, to avoid redundancy.

[6:13]  21 tn Heb “And Yahweh spoke.”

[6:13]  22 tn The term וַיְצַוֵּם (vayÿtsavvem) is a Piel preterite with a pronominal suffix on it. The verb צָוָה (tsavah) means “to command” but can also have a much wider range of meanings. In this short summary statement, the idea of giving Moses and Aaron a commission to Israel and to Pharaoh indicates that come what may they have their duty to perform.

[6:30]  23 tn See note on Exod 6:12.

[8:28]  24 sn By changing from “the people” to “you” (plural) the speech of Pharaoh was becoming more personal.

[8:28]  25 tn This form, a perfect tense with vav (ו) consecutive, is equivalent to the imperfect tense that precedes it. However, it must be subordinate to the preceding verb to express the purpose. He is not saying “I will release…and you will sacrifice,” but rather “I will release…that you may sacrifice” or even “to sacrifice.”

[8:28]  26 tn The construction is very emphatic. First, it uses a verbal hendiadys with a Hiphil imperfect and the Qal infinitive construct: לֹא־תַרְחִיקוּ לָלֶכֶת (lotarkhiqu lalekhet, “you will not make far to go”), meaning “you will not go far.” But this prohibition is then emphasized with the additional infinitive absolute הַרְחֵק (harkheq) – “you will in no wise go too far.” The point is very strong to safeguard the concession.

[8:28]  27 tn “Do” has been supplied here to convey that this somewhat unexpected command is tacked onto Pharaoh’s instructions as his ultimate concern, which Moses seems to understand as such, since he speaks about it immediately (v. 29).

[9:3]  28 tn The form used here is הוֹיָה (hoyah), the Qal active participle, feminine singular, from the verb “to be.” This is the only place in the OT that this form occurs. Ogden shows that this form is appropriate with the particle הִנֵּה (hinneh) to stress impending divine action, and that it conforms to the pattern in these narratives where five times the participle is used in the threat to Pharaoh (7:17; 8:2; 9:3, 14; 10:4). See G. S. Ogden, “Notes on the Use of הויה in Exodus IX. 3,” VT 17 (1967): 483-84.

[9:3]  29 tn The word דֶּבֶר (dever) is usually translated “pestilence” when it applies to diseases for humans. It is used only here and in Ps 78:50 for animals.

[9:3]  30 sn The older view that camels were not domesticated at this time (S. R. Driver, Exodus, 70; W. F. Albright, Archaeology and the Religion of Israel, 96; et. al.) has been corrected by more recently uncovered information (see K. A. Kitchen, NBD3 160-61).

[9:14]  31 tn The expression “all my plagues” points to the rest of the plagues and anticipates the proper outcome. Another view is to take the expression to mean the full brunt of the attack on the Egyptian people.

[9:14]  32 tn Heb “to your heart.” The expression is unusual, but it may be an allusion to the hard heartedness of Pharaoh – his stubbornness and blindness (B. Jacob, Exodus, 274).

[9:24]  33 tn The verb is the common preterite וַיְהִי (vayÿhi), which is normally translated “and there was” if it is translated at all. The verb הָיָה (hayah), however, can mean “be, become, befall, fall, fall out, happen.” Here it could be simply translated “there was hail,” but the active “hail fell” fits the point of the sequence better.

[9:24]  34 tn The form מִתְלַקַּחַת (mitlaqqakhat) is a Hitpael participle; the clause reads, “and fire taking hold of itself in the midst of the hail.” This probably refers to lightning flashing back and forth. See also Ezek 1:4. God created a great storm with flashing fire connected to it.

[9:24]  35 tn Heb “very heavy” or “very severe.” The subject “the hail” is implied.

[9:24]  36 tn A literal reading of the clause would be “which there was not like it in all the land of Egypt.” The relative pronoun must be joined to the resumptive pronoun: “which like it (like which) there had not been.”

[9:28]  37 sn The text has Heb “the voices of God.” The divine epithet can be used to express the superlative (cf. Jonah 3:3).

[9:28]  38 tn The expression וְרַב מִהְיֹת (vÿrav mihyot, “[the mighty thunder and hail] is much from being”) means essentially “more than enough.” This indicates that the storm was too much, or, as one might say, “It is enough.”

[9:28]  39 tn The last clause uses a verbal hendiadys: “you will not add to stand,” meaning “you will no longer stay.”

[10:1]  40 sn The Egyptians dreaded locusts like every other ancient civilization. They had particular gods to whom they looked for help in such catastrophes. The locust-scaring deities of Greece and Asia were probably looked to in Egypt as well (especially in view of the origins in Egypt of so many of those religious ideas). The announcement of the plague falls into the now-familiar pattern. God tells Moses to go and speak to Pharaoh but reminds Moses that he has hardened his heart. Yahweh explains that he has done this so that he might show his power, so that in turn they might declare his name from generation to generation. This point is stressed so often that it must not be minimized. God was laying the foundation of the faith for Israel – the sovereignty of Yahweh.

[10:1]  41 tn Heb “and Yahweh said.”

[10:1]  42 tn The verb is שִׁתִי (shiti, “I have put”); it is used here as a synonym for the verb שִׂים (sim). Yahweh placed the signs in his midst, where they will be obvious.

[10:1]  43 tn Heb “in his midst.”

[10:2]  44 tn The expression is unusual: תְּסַפֵּר בְּאָזְנֵי (tÿsapper bÿozne, “[that] you may declare in the ears of”). The clause explains an additional reason for God’s hardening the heart of Pharaoh, namely, so that the Israelites can tell their children of God’s great wonders. The expression is highly poetic and intense – like Ps 44:1, which says, “we have heard with our ears.” The emphasis would be on the clear teaching, orally, from one generation to another.

[10:2]  45 tn The verb הִתְעַלַּלְתִּי (hitallalti) is a bold anthropomorphism. The word means to occupy oneself at another’s expense, to toy with someone, which may be paraphrased with “mock.” The whole point is that God is shaming and disgracing Egypt, making them look foolish in their arrogance and stubbornness (W. C. Kaiser, Jr., “Exodus,” EBC 2:366-67). Some prefer to translate it as “I have dealt ruthlessly” with Egypt (see U. Cassuto, Exodus, 123).

[10:2]  46 tn Heb “of Egypt.” The place is put by metonymy for the inhabitants.

[10:2]  47 tn The word “about” is supplied to clarify this as another object of the verb “declare.”

[10:2]  48 tn Heb “put” or “placed.”

[10:2]  49 tn The form is the perfect tense with vav consecutive, וִידַעְתֶּם (vidatem, “and that you might know”). This provides another purpose for God’s dealings with Egypt in the way that he was doing. The form is equal to the imperfect tense with vav (ו) prefixed; it thus parallels the imperfect that began v. 2 – “that you might tell.”

[10:11]  50 tn Heb “not thus.”

[10:11]  51 tn The word is הַגְּבָרִים (haggÿvarim, “the strong men”), a word different from the more general one that Pharaoh’s servants used (v. 7). Pharaoh appears to be conceding, but he is holding hostages. The word “only” has been supplied in the translation to indicate this.

[10:11]  52 tn The suffix on the sign of the accusative refers in a general sense to the idea contained in the preceding clause (see GKC 440-41 §135.p).

[10:11]  53 tn Heb “you are seeking.”

[10:11]  54 tn Heb “they”; the referent (Moses and Aaron) has been specified in the translation for clarity.

[10:11]  55 tn The verb is the Piel preterite, third person masculine singular, meaning “and he drove them out.” But “Pharaoh” cannot be the subject of the sentence, for “Pharaoh” is the object of the preposition. The subject is not specified, and so the verb can be treated as passive.

[10:17]  56 sn Pharaoh’s double emphasis on “only” uses two different words and was meant to deceive. He was trying to give Moses the impression that he had finally come to his senses, and that he would let the people go. But he had no intention of letting them out.

[10:17]  57 sn “Death” is a metonymy that names the effect for the cause. If the locusts are left in the land it will be death to everything that grows.

[10:19]  58 tn Or perhaps “sea wind,” i.e., a wind off the Mediterranean.

[10:19]  59 tn The Hebrew name here is יַם־סוּף (Yam Suf), sometimes rendered “Reed Sea” or “Sea of Reeds.” The word סוּף is a collective noun that may have derived from an Egyptian name for papyrus reeds. Many English versions have used “Red Sea,” which translates the name that ancient Greeks used: ejruqrav qalavssa (eruqra qalassa).

[10:19]  sn The name Red Sea is currently applied to the sea west of the Arabian Peninsula. The northern fingers of this body of water extend along the west and east sides of the Sinai Peninsula and are presently called the Gulf of Suez and the Gulf of Aqaba or the Gulf of Eilat. In ancient times the name applied to a much larger body of water, including the Arabian Sea and the Persian Gulf (C. Houtman, Exodus, 1:109-10). See also Num 14:25; 21:4; Deut 1:40; 2:1; Judg 11:16; 1 Kgs 9:26; Jer 49:21. The sea was deep enough to drown the entire Egyptian army later (and thus no shallow swamp land). God drives the locusts to their death in the water. He will have the same power over Egyptian soldiers, for he raised up this powerful empire for a purpose and soon will drown them in the sea. The message for the Israelites is that God will humble all who refuse to submit.

[12:3]  60 tn Heb “and they will take for them a man a lamb.” This is clearly a distributive, or individualizing, use of “man.”

[12:3]  61 tn The שֶּׂה (seh) is a single head from the flock, or smaller cattle, which would include both sheep and goats.

[12:3]  62 tn Heb “according to the house of their fathers.” The expression “house of the father” is a common expression for a family.

[12:3]  sn The Passover was to be a domestic institution. Each lamb was to be shared by family members.

[12:3]  63 tn Heb “house” (also at the beginning of the following verse).

[12:31]  64 tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.

[12:31]  65 tn The urgency in Pharaoh’s words is caught by the abrupt use of the imperatives – “get up, go” (קוּמוּ צְּאוּ, qumu tsÿu), and “go, serve” (וּלְכוּ עִבְדוּ, ulÿkhuivdu) and “take” and “leave/go” (וָלֵכוּקְחוּ, qÿkhu...valekhu).

[12:31]  66 tn Heb “as you have said.” The same phrase also occurs in the following verse.

[12:31]  sn It appears from this clause that Pharaoh has given up attempting to impose restrictions as he had earlier. With the severe judgment on him for his previous refusals he should now know that these people are no longer his subjects, and he is no longer sovereign. As Moses had insisted, all the Israelites would leave, and with all their possessions, to worship Yahweh.

[12:36]  67 tn The holy name (“Yahweh,” represented as “the Lord” in the translation) has the vav disjunctive with it. It may have the force: “Now it was Yahweh who gave the people favor….”

[12:36]  68 sn God was destroying the tyrant and his nobles and the land’s economy because of their stubborn refusal. But God established friendly, peaceful relations between his people and the Egyptians. The phrase is used outside Exod only in Gen 39:21, referring to Joseph.

[12:36]  69 tn The verb וַיַּשְׁאִלוּם (vayyashilum) is a Hiphil form that has the root שָׁאַל (shaal), used earlier in Qal with the meaning “requested” (12:35). The verb here is frequently translated “and they lent them,” but lending does not fit the point. What they gave the Israelites were farewell gifts sought by demanding or asking for them. This may exemplify a “permissive” use of the Hiphil stem, in which “the Hiphil designates an action that is agreeable to the object and allowed by the subject” (B. T. Arnold and J. H. Choi, A Guide to Biblical Hebrew Syntax, 52).

[12:36]  70 sn See B. Jacob, “The Gifts of the Egyptians; A Critical Commentary,” Journal of Reformed Judaism 27 (1980): 59-69.

[13:8]  71 tn The form is the Hiphil perfect with the vav (ו) consecutive, carrying the sequence forward: “and you will declare to your son.”

[13:8]  sn A very important part of the teaching here is the manner in which the memory of the deliverance will be retained in Israel – they were to teach their children the reasons for the feast, as a binding law forever. This will remind the nation of its duties to Yahweh in gratitude for the great deliverance.

[13:8]  72 tn Heb “day, saying.” “Tell…saying” is redundant, so “saying” has not been included in the translation here.

[13:8]  73 tn “it is” has been supplied.

[13:8]  74 tn The text uses זֶה (zeh), which Gesenius classifies as the use of the pronoun to introduce a relative clause after the preposition (GKC 447 §138.h) – but he thinks the form is corrupt. B. S. Childs, however, sees no reason to posit a corruption in this form (Exodus [OTL], 184).

[14:10]  75 tn The disjunctive vav introduces a circumstantial clause here.

[14:10]  76 tn Heb “drew near.”

[14:10]  77 tn Heb “lifted up their eyes,” an expression that indicates an intentional and careful looking – they looked up and fixed their sights on the distance.

[14:10]  78 tn The construction uses הִנֵּה (hinneh) with the participle, traditionally rendered “and behold, the Egyptians were marching after them.” The deictic particle calls attention in a dramatic way to what was being seen. It captures the surprise and the sudden realization of the people.

[14:10]  79 tn The verb “feared” is intensified by the adverb מְאֹד (mÿod): “they feared greatly” or “were terrified.” In one look their defiant boldness seems to have evaporated.

[14:10]  80 sn Their cry to the Lord was proper and necessary. But their words to Moses were a rebuke and disloyal, showing a lack of faith and understanding. Their arrogance failed them in the crisis because it was built on the arm of flesh. Moses would have to get used to this murmuring, but here he takes it in stride and gives them the proper instructions. They had cried to the Lord, and now the Lord would deliver.

[14:16]  81 tn The conjunction plus pronoun (“and you”) is emphatic – “and as for you” – before the imperative “lift up.” In contrast, v. 17 begins with “and as for me, I….”

[14:16]  82 tn The imperfect (or jussive) with the vav (ו) is sequential, coming after the series of imperatives instructing Moses to divide the sea; the form then gives the purpose (or result) of the activity – “that they may go.”

[14:26]  83 tn The verb, “and they will return,” is here subordinated to the imperative preceding it, showing the purpose of that act.

[14:31]  84 tn The preterite with the vav (ו) consecutive introduces a clause that is subordinate to the main points that the verse is making.

[14:31]  85 tn Heb “the great hand,” with “hand” being a metonymy for work or power. The word play using “hand” contrasts the Lord’s hand/power at work on behalf of the Israelites with the hand/power of Egypt that would have killed them.

[14:31]  86 tn Heb “did, made.”

[14:31]  87 tn Heb “and the people feared.”

[14:31]  88 tn The verb is the Hiphil preterite of אָמַן (’aman).

[14:31]  sn S. R. Driver says that the belief intended here is not simply a crediting of a testimony concerning a person or a thing, but a laying firm hold morally on a person or a thing (Exodus, 122). Others take the Hiphil sense to be declarative, and that would indicate a considering of the object of faith trustworthy or dependable, and therefore to be acted on. In this passage it does not mean that here they came to faith, but that they became convinced that he would save them in the future.

[14:31]  89 sn Here the title of “servant” is given to Moses. This is the highest title a mortal can have in the OT – the “servant of Yahweh.” It signifies more than a believer; it describes the individual as acting on behalf of God. For example, when Moses stretched out his hand, God used it as his own (Isa 63:12). Moses was God’s personal representative. The chapter records both a message of salvation and of judgment. Like the earlier account of deliverance at the Passover, this chapter can be a lesson on deliverance from present troubles – if God could do this for Israel, there is no trouble too great for him to overcome. The passage can also be understood as a picture (at least) of the deliverance at the final judgment on the world. But the Israelites used this account for a paradigm of the power of God: namely, God is able to deliver his people from danger because he is the sovereign Lord of creation. His people must learn to trust him, even in desperate situations; they must fear him and not the situation. God can bring any threat to an end by bringing his power to bear in judgment on the wicked.

[15:9]  90 sn W. C. Kaiser observes the staccato phrases that almost imitate the heavy, breathless heaving of the Egyptians as, with what reserve of strength they have left, they vow, “I will…, I will…, I will…” (“Exodus,” EBC 2:395).

[15:9]  91 tn The form is נַפְשִׁי (nafshi, “my soul”). But this word refers to the whole person, the body and the soul, or better, a bundle of appetites in a body. It therefore can figuratively refer to the desires or appetites (Deut 12:15; 14:26; 23:24). Here, with the verb “to be full” means “to be satisfied”; the whole expression might indicate “I will be sated with them” or “I will gorge myself.” The greedy appetite was to destroy.

[15:9]  92 tn The verb רִיק (riq) means “to be empty” in the Qal, and in the Hiphil “to empty.” Here the idea is to unsheathe a sword.

[15:9]  93 tn The verb is יָרַשׁ (yarash), which in the Hiphil means “to dispossess” or “root out.” The meaning “destroy” is a general interpretation.

[15:16]  94 tn The two words can form a nominal hendiadys, “a dreadful fear,” though most English versions retain the two separate terms.

[15:16]  95 tn The form is an imperfect.

[15:16]  96 tn The adjective is in construct form and governs the noun “arm” (“arm” being the anthropomorphic expression for what God did). See GKC 428 §132.c.

[15:16]  97 sn For a study of the words for fear, see N. Waldman, “A Comparative Note on Exodus 15:14-16,” JQR 66 (1976): 189-92.

[15:16]  98 tn Clauses beginning with עַד (’ad) express a limit that is not absolute, but only relative, beyond which the action continues (GKC 446-47 §138.g).

[15:16]  99 tn The verb קָנָה (qanah) here is the verb “acquire, purchase,” and probably not the homonym “to create, make” (see Gen 4:1; Deut 32:6; and Prov 8:22).

[15:22]  100 sn The first event of the Israelites’ desert experience is a failure, for they murmur against Yahweh and are given a stern warning – and the provision of sweet water. The event teaches that God is able to turn bitter water into sweet water for his people, and he promises to do such things if they obey. He can provide for them in the desert – he did not bring them into the desert to let them die. But there is a deeper level to this story – the healing of the water is incidental to the healing of the people, their lack of trust. The passage is arranged in a neat chiasm, starting with a journey (A), ending with the culmination of the journey (A'); developing to bitter water (B), resolving to sweet water (B'); complaints by the people (C), leading to to the instructions for the people (C'); and the central turning point is the wonder miracle (D).

[15:22]  101 tn The verb form is unusual; the normal expression is with the Qal, which expresses that they journeyed. But here the Hiphil is used to underscore that Moses caused them to journey – and he is following God. So the point is that God was leading Israel to the bitter water.

[15:22]  102 sn The mention that they travelled for three days into the desert is deliberately intended to recall Moses’ demand that they go three days into the wilderness to worship. Here, three days in, they find bitter water and complain – not worship.

[20:18]  103 tn The participle is used here for durative action in the past time (GKC 359 §116.o).

[20:18]  104 tn The verb “to see” (רָאָה, raah) refers to seeing with all the senses, or perceiving. W. C. Kaiser suggests that this is an example of the figure of speech called zeugma because the verb “saw” yokes together two objects, one that suits the verb and the other that does not. So, the verb “heard” is inserted here to clarify (“Exodus,” EBC 2:427).

[20:18]  105 tn The verb “saw” is supplied here because it is expected in English (see the previous note on “heard”).

[20:18]  106 tn The preterite with vav (ו) consecutive is here subordinated as a temporal clause to the following clause, which receives the prominence.

[20:18]  107 tn The meaning of נוּעַ (nua’) is “to shake, sway to and fro” in fear. Compare Isa 7:2 – “and his heart shook…as the trees of the forest shake with the wind.”

[20:18]  108 tn Heb “and they stood from/at a distance.”

[22:2]  109 tn Heb “found” (so KJV, ASV, NRSV).

[22:2]  110 tn The word בַּמַּחְתֶּרֶת (bammakhteret) means “digging through” the walls of a house (usually made of mud bricks). The verb is used only a few times and has the meaning of dig in (as into houses) or row hard (as in Jonah 1:13).

[22:2]  111 tn The text has “there is not to him bloods.” When the word “blood” is put in the plural, it refers to bloodshed, or the price of blood that is shed, i.e., blood guiltiness.

[22:2]  sn This law focuses on what is reasonable defense against burglary. If someone killed a thief who was breaking in during the night, he was not charged because he would not have known it was just a thief, but if it happened during the day, he was guilty of a crime, on the assumption that in daylight the thief posed no threat to the homeowner’s life and could be stopped and made to pay restitution.

[22:3]  112 tn The words “a thief” have been added for clarification. S. R. Driver (Exodus, 224) thinks that these lines are out of order, since some of them deal with killing the thief and then others with the thief making restitution, but rearranging the clauses is not a necessary way to bring clarity to the paragraph. The idea here would be that any thief caught alive would pay restitution.

[22:14]  113 tn Heb “if a man asks [an animal] from his neighbor” (see also Exod 12:36). The ruling here implies an animal is borrowed, and if harm comes to it when the owner is not with it, the borrower is liable. The word “animal” is supplied in the translation for clarity.

[22:14]  114 tn Heb “he”; the referent (the man who borrowed the animal) has been specified in the translation for clarity.

[23:5]  115 tn The line reads “you will cease to forsake him” – refrain from leaving your enemy without help.

[23:5]  116 tn The law is emphatic here as well, using the infinitive absolute and the imperfect of instruction (or possibly obligation). There is also a wordplay here: two words עָזַב (’azav) are used, one meaning “forsake” and the other possibly meaning “arrange” based on Arabic and Ugaritic evidence (see U. Cassuto, Exodus, 297-98).

[23:5]  117 sn See H. B. Huffmon, “Exodus 23:4-5: A Comparative Study,” A Light Unto My Path, 271-78.

[23:24]  118 tn The Hebrew is מַצֵּבֹתֵיהֶם (matsevotehem, “their standing stones”); these long stones were erected to represent the abode of the numen or deity. They were usually set up near the altar or the high place. To destroy these would be to destroy the centers of Canaanite worship in the land.

[23:24]  119 tn Both verbs are joined with their infinitive absolutes to provide the strongest sense to these instructions. The images of the false gods in Canaan were to be completely and utterly destroyed. This could not be said any more strongly.

[24:18]  120 tn The verb is a preterite with vav (ו) consecutive; here, the second clause, is subordinated to the first preterite, because it seems that the entering into the cloud is the dominant point in this section of the chapter.

[24:18]  121 sn B. Jacob (Exodus, 750) offers this description of some of the mystery involved in Moses’ ascending into the cloud: Moses ascended into the presence of God, but remained on earth. He did not rise to heaven – the ground remained firmly under his feet. But he clearly was brought into God’s presence; he was like a heavenly servant before God’s throne, like the angels, and he consumed neither bread nor water. The purpose of his being there was to become familiar with all God’s demands and purposes. He would receive the tablets of stone and all the instructions for the tabernacle that was to be built (beginning in chap. 25). He would not descend until the sin of the golden calf.

[26:14]  122 sn Two outer coverings made of stronger materials will be put over the tent and the curtain, the two inner layers.

[26:14]  123 tn See the note on this phrase in Exod 25:5.

[27:1]  124 tn The article on this word identifies this as the altar, meaning the main high altar on which the sacrifices would be made.

[27:1]  125 tn The dimensions are five cubits by five cubits by three cubits high.

[27:1]  126 tn Heb “four”; this refers to four sides. S. R. Driver says this is an archaism that means there were four equal sides (Exodus, 291).

[27:1]  127 tn Heb “and three cubits its height.”

[27:18]  128 tn Heb “a hundred cubits.”

[27:18]  129 tn Heb “fifty.” The text has “and the width fifty [cubits] with fifty.” This means that it is fifty cubits wide on the western end and fifty cubits wide on the eastern end.

[27:18]  130 tn Here “hangings” has been supplied.

[27:18]  131 tn Here the phrase “is to be” has been supplied.

[28:1]  132 sn Some modern scholars find this and the next chapter too elaborate for the wilderness experience. To most of them this reflects the later Zadokite priesthood of the writer’s (P’s) day that was referred to Mosaic legislation for authentication. But there is no compelling reason why this should be late; it is put late because it is assumed to be P, and that is assumed to be late. But both assumptions are unwarranted. This lengthy chapter could be divided this way: instructions for preparing the garments (1-5), details of the apparel (6-39), and a warning against deviating from these (40-43). The subject matter of the first part is that God requires that his chosen ministers reflect his holy nature; the point of the second part is that God requires his ministers to be prepared to fulfill the tasks of the ministry, and the subject matter of the third part is that God warns all his ministers to safeguard the holiness of their service.

[28:1]  133 tn The verb is the Hiphil imperative of the root קָרַב (qarav, “to draw near”). In the present stem the word has religious significance, namely, to present something to God, like an offering.

[28:1]  134 tn This entire clause is a translation of the Hebrew לְכַהֲנוֹ־לִי (lÿkhahano-li, “that he might be a priest to me”), but the form is unusual. The word means “to be a priest” or “to act as a priest.” The etymology of the word for priest, כֹּהֵן (kohen), is uncertain.

[28:9]  135 tn Although this is normally translated “Israelites,” here a more literal translation is clearer because it refers to the names of the twelve tribes – the actual sons of Israel.

[28:27]  136 tn Here “more” has been supplied.

[30:13]  137 sn Each man was to pass in front of the counting officer and join those already counted on the other side.

[30:13]  138 sn The half shekel weight of silver would be about one-fifth of an ounce (6 grams).

[30:13]  139 sn It appears that some standard is in view for the amount of a shekel weight. The sanctuary shekel is sometimes considered to be twice the value of the ordinary shekel. The “gerah,” also of uncertain meaning, was mentioned as a reference point for the ancient reader to understand the value of the required payment. It may also be that the expression meant “a sacred shekel” and looked at the purpose more – a shekel for sanctuary dues. This would mean that the standard of the shekel weight was set because it was the traditional amount of sacred dues (S. R. Driver, Exodus, 333). “Though there is no certainty, the shekel is said to weigh about 11,5 grams…Whether an official standard is meant [by ‘sanctuary shekel’] or whether the sanctuary shekel had a different weight than the ‘ordinary’ shekel is not known” (C. Houtman, Exodus, 3:181).

[30:13]  140 tn Or “contribution” (תְּרוּמָה, tÿrumah).

[30:34]  141 tn The construction is “take to you,” which could be left in that literal sense, but more likely the suffix is an ethical dative, stressing the subject of the imperative.

[30:34]  142 sn This is from a word that means “to drip”; the spice is a balsam that drips from a resinous tree.

[30:34]  143 sn This may be a plant, or it may be from a species of mollusks; it is mentioned in Ugaritic and Akkadian; it gives a pungent odor when burnt.

[30:34]  144 sn This is a gum from plants of the genus Ferula; it has an unpleasant odor, but when mixed with others is pleasant.

[30:34]  145 tn The word “spice is repeated here, suggesting that the first three formed half of the ingredient and this spice the other half – but this is conjecture (U. Cassuto, Exodus, 400).

[30:34]  146 tn Heb “of each part there will be an equal part.”

[33:4]  147 tn Or “bad news” (NAB, NCV).

[33:4]  148 sn The people would rather have risked divine discipline than to go without Yahweh in their midst. So they mourned, and they took off the ornaments. Such had been used in making the golden calf, and so because of their association with all of that they were to be removed as a sign of remorse.

[34:4]  149 tn Heb “he”; the referent has been specified here and the name “Moses,” which occurs later in this verse, has been replaced with the pronoun (“he”), both for stylistic reasons.

[34:4]  150 sn Deuteronomy says that Moses was also to make an ark of acacia wood before the tablets, apparently to put the tablets in until the sanctuary was built. But this ark may not have been the ark built later; or, it might be the wood box, but Bezalel still had to do all the golden work with it.

[34:4]  151 tn The line reads “and Moses got up early in the morning and went up.” These verbs likely form a verbal hendiadys, the first one with its prepositional phrase serving in an adverbial sense.

[35:21]  152 tn Heb “man.”

[35:21]  153 tn The verb means “lift up, bear, carry.” Here the subject is “heart” or will, and so the expression describes one moved within to act.

[35:21]  154 tn Heb “his spirit made him willing.” The verb is used in Scripture for the freewill offering that people brought (Lev 7).

[35:21]  155 tn Literally “the garments of holiness,” the genitive is the attributive genitive, marking out what type of garments these were.

[36:2]  156 tn The verb קָרָא (qara’) plus the preposition “to” – “to call to” someone means “to summon” that person.

[36:2]  157 tn Here there is a slight change: “in whose heart Yahweh had put skill.”

[36:2]  158 tn Or “whose heart was willing.”

[36:2]  159 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.

[37:27]  160 tn Heb “and he made.”

[37:27]  161 sn Since it was a small altar, it needed only two rings, one on either side, in order to be carried. The second mention of their location clarifies that they should be on the sides, the right and the left, as one approached the altar.

[37:27]  162 tn Heb “for houses.”

[38:7]  163 tn Heb “it”; the referent (the altar) has been specified in the translation for clarity.

[38:24]  164 tn These words form the casus pendens, or independent nominative absolute, followed by the apodosis beginning with the vav (ו; see U. Cassuto, Exodus, 469).

[38:24]  165 tn Heb “and it was.”

[38:24]  166 sn There were 3000 shekels in a talent, and so the total weight here in shekels would be 87,730 shekels of gold. If the sanctuary shekel was 224 grs., then this was about 40,940 oz. troy. This is estimated to be a little over a ton (cf. NCV “over 2,000 pounds”; TEV “a thousand kilogrammes”; CEV “two thousand two hundred nine pounds”; NLT “about 2,200 pounds”), although other widely diverging estimates are also given.

[38:25]  167 sn This would be a total of 301,775 shekels (about 140,828 oz), being a half shekel exacted per person from 605,550 male Israelites 20 years old or more (Num 1:46). The amount is estimated to be around 3.75 tons.

[39:3]  168 tn The verb is the infinitive that means “to do, to work.” It could be given a literal rendering: “to work [them into] the blue….” Weaving or embroidering is probably what is intended.



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