Keluaran 2:7

2:7 Then his sister said to Pharaoh’s daughter, “Shall I go and get ¹  a nursing woman ²  for you from the Hebrews, so that she may nurse ³  the child for you?”

Keluaran 7:2

7:2 You are to speak ⁴  everything I command you, ⁵  and your brother Aaron is to tell Pharaoh that he must release ⁶  the Israelites from his land.

Keluaran 10:23

10:23 No one ⁷  could see ⁸  another person, and no one could rise from his place for three days. But the Israelites had light in the places where they lived.

Keluaran 11:10

11:10 So Moses and Aaron did all these wonders before Pharaoh, but the Lord hardened Pharaoh’s heart, and he did not release the Israelites from his land.

Keluaran 13:8

13:8 You are to tell your son ⁹  on that day, ¹⁰  ‘It is ¹¹  because of what ¹²  the Lord did for me when I came out of Egypt.’

Keluaran 16:5

16:5 On the sixth day ¹³  they will prepare what they bring in, and it will be twice as much as they gather every other day.” ¹⁴ 

Keluaran 20:4

20:4 “You shall not make for yourself a carved image ¹⁵  or any likeness ¹⁶  of anything ¹⁷  that is in heaven above or that is on the earth beneath or that is in the water below. ¹⁸ 

Keluaran 20:7

20:7 “You shall not take ¹⁹  the name of the Lord your God in vain, ²⁰  for the Lord will not hold guiltless ²¹  anyone who takes his name in vain.

Keluaran 21:28

Laws about Animals

21:28 ²² “If an ox ²³  gores a man or a woman so that either dies, ²⁴  then the ox must surely ²⁵  be stoned and its flesh must not be eaten, but the owner of the ox will be acquitted.

Keluaran 23:7

23:7 Keep your distance ²⁶  from a false charge ²⁷  – do not kill the innocent and the righteous, ²⁸  for I will not justify the wicked. ²⁹ 

Keluaran 29:12

29:12 and take some of the blood of the bull and put it on the horns of the altar ³⁰  with your finger; all the rest of ³¹  the blood you are to pour out at the base of the altar.

Keluaran 30:15

30:15 The rich are not to increase it, ³²  and the poor are not to pay less than the half shekel when giving ³³  the offering of the Lord, to make atonement ³⁴  for your lives.

[2:7]  ¹ sn The text uses קָרָא (qara’), meaning “to call” or “summon.” Pharaoh himself will “summon” Moses many times in the plague narratives. Here the word is used for the daughter summoning the child’s mother to take care of him. The narratives in the first part of the book of Exodus include a good deal of foreshadowing of events that occur in later sections of the book (see M. Fishbane, Biblical Text and Texture).

[2:7]  ² tn The object of the verb “get/summon” is “a woman.” But מֵינֶקֶת (meneqet, “nursing”), the Hiphil participle of the verb יָנַק (yanaq, “to suck”), is in apposition to it, clarifying what kind of woman should be found – a woman, a nursing one. Of course Moses’ mother was ready for the task.

[2:7]  ³ tn The form וְתֵינִק (vÿteniq) is the Hiphil imperfect/jussive, third feminine singular, of the same root as the word for “nursing.” It is here subordinated to the preceding imperfect (“shall I go”) and perfect with vav (ו) consecutive (“and summon”) to express the purpose: “in order that she may.”

[2:7]  sn No respectable Egyptian woman of this period would have undertaken the task of nursing a foreigner’s baby, and so the suggestion by Miriam was proper and necessary. Since she was standing a small distance away from the events, she was able to come forward when the discovery was made.

[7:2]  ⁴ tn The imperfect tense here should have the nuance of instruction or injunction: “you are to speak.” The subject is singular (Moses) and made emphatic by the presence of the personal pronoun “you.”

[7:2]  ⁵ tn The phrase translated “everything I command you” is a noun clause serving as the direct object of the verb “speak.” The verb in the clause (אֲצַוֶּךָ, ’atsavvekha) is the Piel imperfect. It could be classified as a future: “everything that I will command you.” A nuance of progressive imperfect also fits well: “everything that I am commanding you.”

[7:2]  sn The distinct emphasis is important. Aaron will speak to the people and Pharaoh what Moses tells him, and Moses will speak to Aaron what God commands him. The use of “command” keeps everything in perspective for Moses’ position.

[7:2]  ⁶ tn The form is וְשִׁלַּח (vÿshillakh), a Piel perfect with vav (ו) consecutive. Following the imperfects of injunction or instruction, this verb continues the sequence. It could be taken as equal to an imperfect expressing future (“and he will release”) or subordinate to express purpose (“to release” = “in order that he may release”).

[10:23]  ⁷ tn Heb “a man…his brother.”

[10:23]  ⁸ tn The perfect tense in this context requires the somewhat rare classification of a potential perfect.

[13:8]  ⁹ 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]  ¹⁰ tn Heb “day, saying.” “Tell…saying” is redundant, so “saying” has not been included in the translation here.

[13:8]  ¹¹ tn “it is” has been supplied.

[13:8]  ¹² 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).

[16:5]  ¹³ tn Heb “and it will be on the sixth day.”

[16:5]  ¹⁴ sn There is a question here concerning the legislation – the people were not told why to gather twice as much on the sixth day. In other words, this instruction seems to presume that they knew about the Sabbath law. That law will be included in this chapter in a number of ways, suggesting to some scholars that this chapter is out of chronological order, placed here for a purpose. Some argue that the manna episode comes after the revelation at Sinai. But it is not necessary to take such a view. God had established the Sabbath in the creation, and if Moses has been expounding the Genesis traditions in his teachings then they would have known about that.

[20:4]  ¹⁵ tn A פֶּסֶל (pesel) is an image that was carved out of wood or stone. The Law was concerned with a statue that would be made for the purpose of worship, an idol to be venerated, and not any ordinary statue.

[20:4]  ¹⁶ tn The word תְּמוּנָה (tÿmunah) refers to the mental pattern from which the פֶּסֶל (pesel) is constructed; it is a real or imagined resemblance. If this is to stand as a second object to the verb, then the verb itself takes a slightly different nuance here. It would convey “you shall not make an image, neither shall you conceive a form” for worship (B. Jacob, Exodus, 547). Some simply make the second word qualify the first: “you shall not make an idol in the form of…” (NIV).

[20:4]  ¹⁷ tn Here the phrase “of anything” has been supplied.

[20:4]  ¹⁸ tn Heb “under the earth” (so KJV, ASV, NASB, NRSV).

[20:7]  ¹⁹ tn Or “use” (NCV, TEV); NIV, CEV, NLT “misuse”; NRSV “make wrongful use of.”

[20:7]  ²⁰ tn שָׁוְא (shav’, “vain”) describes “unreality.” The command prohibits use of the name for any idle, frivolous, or insincere purpose (S. R. Driver, Exodus, 196). This would include perjury, pagan incantations, or idle talk. The name is to be treated with reverence and respect because it is the name of the holy God.

[20:7]  ²¹ tn Or “leave unpunished.”

[21:28]  ²² sn The point that this section of the laws makes is that one must ensure the safety of others by controlling the circumstances.

[21:28]  ²³ tn Traditionally “ox,” but “bull” would also be suitable. The term may refer to one of any variety of large cattle.

[21:28]  ²⁴ tn Heb “and he dies”; KJV “that they die”; NAB, NASB “to death.”

[21:28]  ²⁵ tn The text uses סָקוֹל יִסָּקֵל (saqol yissaqel), a Qal infinitive absolute with a Niphal imperfect. The infinitive intensifies the imperfect, which here has an obligatory nuance or is a future of instruction.

[23:7]  ²⁶ tn Or “stay away from,” or “have nothing to do with.”

[23:7]  ²⁷ tn Heb “a false matter,” this expression in this context would have to be a case in law that was false or that could only be won by falsehood.

[23:7]  ²⁸ tn The two clauses probably should be related: the getting involved in the false charge could lead to the death of an innocent person (so, e.g., Naboth in 1 Kgs 21:10-13).

[23:7]  ²⁹ sn God will not declare right the one who is in the wrong. Society should also be consistent, but it cannot see the intents and motives, as God can.

[29:12]  ³⁰ sn This act seems to have signified the efficacious nature of the blood, since the horns represented power. This is part of the ritual of the sin offering for laity, because before the priests become priests they are treated as laity. The offering is better described as a purification offering rather than a sin offering, because it was offered, according to Leviticus, for both sins and impurities. Moreover, it was offered primarily to purify the sanctuary so that the once-defiled or sinful person could enter (see J. Milgrom, Leviticus [AB]).

[29:12]  ³¹ tn The phrase “rest of” has been supplied in the translation for clarification.

[30:15]  ³² tn Or “pay more.”

[30:15]  ³³ tn The form is לָתֵת (latet), the Qal infinitive construct with the lamed preposition. The infinitive here is explaining the preceding verbs. They are not to increase or diminish the amount “in paying the offering.” The construction approximates a temporal clause.

[30:15]  ³⁴ tn This infinitive construct (לְכַפֵּר, lÿkhapper) provides the purpose of the giving the offering – to atone.