Keluaran 2:20

2:20 He said ¹  to his daughters, “So where is he? ²  Why in the world ³  did you leave the man? Call him, so that he may eat ⁴  a meal ⁵  with us.”

Keluaran 5:17

5:17 But Pharaoh replied, ⁶  “You are slackers! Slackers! ⁷  That is why you are saying, ‘Let us go sacrifice to the Lord.’

Keluaran 6:11

6:11 “Go, tell Pharaoh king of Egypt that he must release ⁸  the Israelites from his land.”

Keluaran 6:27

6:27 They were the men who were speaking to Pharaoh king of Egypt, in order to bring the Israelites out of Egypt. It was the same Moses and Aaron.

Keluaran 9:15

9:15 For by now I could have stretched out ⁹  my hand and struck you and your people with plague, and you would have been destroyed ¹⁰  from the earth.

Keluaran 10:25

10:25 But Moses said, “Will you also ¹¹  provide us ¹²  with sacrifices and burnt offerings that we may present them ¹³  to the Lord our God?

Keluaran 23:20

The Angel of the Presence

23:20 ¹⁴ “I am going to send ¹⁵  an angel ¹⁶  before you to protect you as you journey ¹⁷  and to bring you into the place that I have prepared. ¹⁸ 

Keluaran 25:37

25:37 “You are to make its seven lamps, ¹⁹  and then set ²⁰  its lamps up on it, so that it will give light ²¹  to the area in front of it.

Keluaran 26:11

26:11 You are to make fifty bronze clasps and put the clasps into the loops and join the tent together so that it is a unit. ²² 

Keluaran 35:1

Sabbath Regulations

35:1 Moses assembled the whole community of the Israelites and said to them, “These are the things that the Lord has commanded you to do. ²³ 

Keluaran 40:10

40:10 Then you are to anoint the altar for the burnt offering with ²⁴  all its utensils; you are to sanctify the altar, and it will be the most holy altar.

Keluaran 40:30

40:30 Then he put the large basin between the tent of meeting and the altar and put water in it ²⁵  for washing.

[2:20]  ¹ tn Heb “And he said.”

[2:20]  ² tn The conjunction vav (ו) joins Reuel’s question to what the daughters said as logically following with the idea, “If he has done all that you say, why is he not here for me to meet?” (see GKC 485 §154.b).

[2:20]  ³ tn This uses the demonstrative pronoun as an enclitic, for emphasis (R. J. Williams, Hebrew Syntax, 24, §118). The question reads more literally, “Why [is] this [that] you left him?”

[2:20]  ⁴ tn The imperfect tense coming after the imperative indicates purpose.

[2:20]  ⁵ tn Heb “bread,” i.e., “food.”

[5:17]  ⁶ tn Heb “And he said.”

[5:17]  ⁷ tn Or “loafers.” The form נִרְפִּים (nirpim) is derived from the verb רָפָה (rafah), meaning “to be weak, to let oneself go.”

[6:11]  ⁸ tn The form וִישַׁלַּח (vishallakh) is the Piel imperfect or jussive with a sequential vav; following an imperative it gives the imperative’s purpose and intended result. They are to speak to Pharaoh, and (so that as a result) he will release Israel. After the command to speak, however, the second clause also indirectly states the content of the speech (cf. Exod 11:2; 14:2, 15; 25:2; Lev 16:2; 22:2). As the next verse shows, Moses doubts that what he says will have the intended effect.

[9:15]  ⁹ tn The verb is the Qal perfect שָׁלַחְתִּי (shalakhti), but a past tense, or completed action translation does not fit the context at all. Gesenius lists this reference as an example of the use of the perfect to express actions and facts, whose accomplishment is to be represented not as actual but only as possible. He offers this for Exod 9:15: “I had almost put forth” (GKC 313 §106.p). Also possible is “I should have stretched out my hand.” Others read the potential nuance instead, and render it as “I could have…” as in the present translation.

[9:15]  ¹⁰ tn The verb כָּחַד (kakhad) means “to hide, efface,” and in the Niphal it has the idea of “be effaced, ruined, destroyed.” Here it will carry the nuance of the result of the preceding verbs: “I could have stretched out my hand…and struck you…and (as a result) you would have been destroyed.”

[10:25]  ¹¹ tn B. Jacob (Exodus, 287) shows that the intent of Moses in using גַּם (gam) is to make an emphatic rhetorical question. He cites other samples of the usage in Num 22:33; 1 Sam 17:36; 2 Sam 12:14, and others. The point is that if Pharaoh told them to go and serve Yahweh, they had to have animals to sacrifice. If Pharaoh was holding the animals back, he would have to make some provision.

[10:25]  ¹² tn Heb “give into our hand.”

[10:25]  ¹³ tn The form here is וְעָשִּׂינוּ (vÿ’asinu), the Qal perfect with a vav (ו) consecutive – “and we will do.” But the verb means “do” in the sacrificial sense – prepare them, offer them. The verb form is to be subordinated here to form a purpose or result clause.

[23:20]  ¹⁴ sn This passage has some of the most interesting and perplexing expressions and constructions in the book. It is largely promise, but it is part of the Law and so demands compliance by faith. Its points are: God promises to send his angel to prepare the way before his obedient servants (20-23); God promises blessing for his loyal servants (24-33). So in the section one learns that God promises his protection (victory) and blessing (through his angel) for his obedient and loyal worshipers.

[23:20]  ¹⁵ tn The particle הִנֵּה (hinneh) with the active participle indicates imminent future, something God is about to do.

[23:20]  ¹⁶ sn The word is מַלְאָךְ (mal’akh, “messenger, angel”). This angel is to be treated with the same fear and respect as Yahweh, for Yahweh will be speaking in him. U. Cassuto (Exodus, 305-6) says that the words of the first clause do not imply a being distinct from God, for in the ancient world the line of demarcation between the sender and the sent is liable easily to be blurred. He then shows how the “Angel of Yahweh” in Genesis is Yahweh. He concludes that the words here mean “I will guide you.” Christian commentators tend to identify the Angel of Yahweh as the second person of the Trinity (W. C. Kaiser, Jr., “Exodus,” EBC 2:446). However, in addition to being a preincarnate appearance, the word could refer to Yahweh – some manifestation of Yahweh himself.

[23:20]  ¹⁷ tn Heb “protect you in the way.”

[23:20]  ¹⁸ tn The form is the Hiphil perfect of the verb כּוּן (kun, “to establish, prepare”).

[25:37]  ¹⁹ tn The word for “lamps” is from the same root as the lampstand, of course. The word is נֵרוֹת (nerot). This probably refers to the small saucer-like pottery lamps that are made very simply with the rim pinched over to form a place to lay the wick. The bowl is then filled with olive oil as fuel.

[25:37]  ²⁰ tn The translation “set up on” is from the Hebrew verb “bring up.” The construction is impersonal, “and he will bring up,” meaning “one will bring up.” It may mean that people were to fix the lamps on to the shaft and the branches, rather than cause the light to go up (see S. R. Driver, Exodus, 277).

[25:37]  ²¹ tn This is a Hiphil perfect with vav consecutive, from אוֹר (’or, “light”), and in the causative, “to light, give light.”

[26:11]  ²² tn Heb “one”

[35:1]  ²³ tn Heb “to do them”; this is somewhat redundant in English and has been simplified in the translation.

[40:10]  ²⁴ tn Heb “and.”

[40:30]  ²⁵ tn Heb “there.”