Keluaran 3:20

3:20 So I will extend my hand ¹  and strike Egypt with all my wonders ²  that I will do among them, and after that he will release you. ³ 

Keluaran 9:10

9:10 So they took soot from a furnace and stood before Pharaoh, Moses threw it into the air, and it caused festering boils to break out on both people and animals.

Keluaran 9:14

9:14 For this time I will send all my plagues ⁴  on your very self ⁵  and on your servants and your people, so that you may know that there is no one like me in all the earth.

Keluaran 10:1-2

The Eighth Blow: Locusts

10:1 ⁶ The Lord said ⁷  to Moses, “Go to Pharaoh, for I have hardened his heart and the heart of his servants, in order to display ⁸  these signs of mine before him, ⁹  10:2 and in order that in the hearing of your son and your grandson you may tell ¹⁰  how I made fools ¹¹  of the Egyptians ¹²  and about ¹³  my signs that I displayed ¹⁴  among them, so that you may know ¹⁵  that I am the Lord.”

Keluaran 15:11

15:11 Who is like you, ¹⁶  O Lord, among the gods? ¹⁷ 

Who is like you? – majestic in holiness, fearful in praises, ¹⁸  working wonders?

Keluaran 18:12

18:12 Then Jethro, Moses’ father-in-law, brought ¹⁹  a burnt offering and sacrifices for God, ²⁰  and Aaron and all the elders of Israel came to eat food ²¹  with the father-in-law of Moses before God.

Keluaran 23:33

23:33 They must not live in your land, lest they make you sin against me, for if you serve their gods, it will surely be a snare ²²  to you.”

Keluaran 24:4

24:4 and Moses wrote down all the words of the Lord. Early in the morning he built ²³  an altar at the foot ²⁴  of the mountain and arranged ²⁵  twelve standing stones ²⁶  – according to the twelve tribes of Israel.

Keluaran 24:10

24:10 and they saw ²⁷  the God of Israel. Under his feet ²⁸  there was something like a pavement ²⁹  made of sapphire, clear like the sky itself. ³⁰ 

Keluaran 26:4

26:4 You are to make loops of blue material along the edge of the end curtain in one set, and in the same way you are to make loops ³¹  in the outer edge of the end curtain in the second set.

Keluaran 26:9

26:9 You are to join five curtains by themselves and six curtains by themselves. You are to double over ³²  the sixth curtain at the front of the tent.

Keluaran 28:9

28:9 “You are to take two onyx stones and engrave on them the names of the sons of Israel, ³³ 

Keluaran 28:25

28:25 the other ³⁴  two ends of the two chains you will attach to the two settings and then attach them ³⁵  to the shoulder pieces of the ephod at the front of it.

Keluaran 29:15

29:15 “You are to take one ram, and Aaron and his sons are to lay their hands on the ram’s head,

Keluaran 29:23

29:23 and one round flat cake of bread, one perforated cake of oiled bread, and one wafer from the basket of bread made without yeast that is before the Lord.

Keluaran 33:8

33:8 And when Moses went out ³⁶  to the tent, all the people would get up ³⁷  and stand at the entrance to their tents ³⁸  and watch ³⁹  Moses until he entered the tent. ⁴⁰ 

Keluaran 34:12

34:12 Be careful not to make ⁴¹  a covenant with the inhabitants of the land where you are going, lest it become a snare ⁴²  among you.

Keluaran 36:11

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 38:8

38:8 He made the large basin of bronze and its pedestal of bronze from the mirrors of the women who served ⁴³  at the entrance of the tent of meeting.

Keluaran 40:9

40:9 And take ⁴⁴  the anointing oil, and anoint ⁴⁵  the tabernacle and all that is in it, and sanctify ⁴⁶  it and all its furnishings, and it will be holy.

[3:20]  ¹ sn The outstretched arm is a bold anthropomorphism. It describes the power of God. The Egyptians will later admit that the plagues were by the hand of God (Exod 8:19).

[3:20]  ² tn The word נִפְלְאֹתַי (niflÿ’otay) does not specify what the intervention will be. As the text unfolds it will be clear that the plagues are intended. Signs and portents could refer to things people might do, but “wonders” only God could do. The root refers to that which is extraordinary, surpassing, amazing, difficult to comprehend. See Isa 9:6; Gen 18:14; Ps 139:6.

[3:20]  ³ sn The two uses of the root שָׁלָח (shalakh) in this verse contribute to its force. When the Lord “sends” (Qal) his hand, Pharaoh will “send” (Piel) the Israelites out of Egypt.

[9:14]  ⁴ 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]  ⁵ 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).

[10:1]  ⁶ 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]  ⁷ tn Heb “and Yahweh said.”

[10:1]  ⁸ 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]  ⁹ tn Heb “in his midst.”

[10:2]  ¹⁰ tn The expression is unusual: תְּסַפֵּר בְּאָזְנֵי (tÿsapper bÿ’ozne, “[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]  ¹¹ tn The verb הִתְעַלַּלְתִּי (hit’allalti) 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]  ¹² tn Heb “of Egypt.” The place is put by metonymy for the inhabitants.

[10:2]  ¹³ tn The word “about” is supplied to clarify this as another object of the verb “declare.”

[10:2]  ¹⁴ tn Heb “put” or “placed.”

[10:2]  ¹⁵ tn The form is the perfect tense with vav consecutive, וִידַעְתֶּם (vida’tem, “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.”

[15:11]  ¹⁶ tn The question is of course rhetorical; it is a way of affirming that no one is comparable to God. See C. J. Labuschagne, The Incomparability of Yahweh in the Old Testament, 22, 66-67, and 94-97.

[15:11]  ¹⁷ sn Verses 11-17 will now focus on Yahweh as the incomparable one who was able to save Israel from their foes and afterward lead them to the promised land.

[15:11]  ¹⁸ tn S. R. Driver suggests “praiseworthy acts” as the translation (Exodus, 137).

[18:12]  ¹⁹ tn The verb is “and he took” (cf. KJV, ASV, NASB). It must have the sense of getting the animals for the sacrifice. The Syriac, Targum, and Vulgate have “offered.” But Cody argues because of the precise wording in the text Jethro did not offer the sacrifices but received them (A. Cody, “Exodus 18,12: Jethro Accepts a Covenant with the Israelites,” Bib 49 [1968]: 159-61).

[18:12]  ²⁰ sn Jethro brought offerings as if he were the one who had been delivered. The “burnt offering” is singular, to honor God first. The other sacrifices were intended for the invited guests to eat (a forerunner of the peace offering). See B. Jacob, Exodus, 498.

[18:12]  ²¹ tn The word לֶחֶם (lekhem) here means the sacrifice and all the foods that were offered with it. The eating before God was part of covenantal ritual, for it signified that they were in communion with the Deity, and with one another.

[23:33]  ²² tn The idea of the “snare” is to lure them to judgment; God is apparently warning about contact with the Canaanites, either in worship or in business. They were very syncretistic, and so it would be dangerous to settle among them.

[24:4]  ²³ tn The two preterites quite likely form a verbal hendiadys (the verb “to get up early” is frequently in such constructions). Literally it says, “and he got up early [in the morning] and he built”; this means “early [in the morning] he built.” The first verb becomes the adverb.

[24:4]  ²⁴ tn “under.”

[24:4]  ²⁵ tn The verb “arranged” is not in the Hebrew text but has been supplied to clarify exactly what Moses did with the twelve stones.

[24:4]  ²⁶ tn The thing numbered is found in the singular when the number is plural – “twelve standing-stone.” See GKC 433 §134.f. The “standing-stone” could be a small piece about a foot high, or a huge column higher than men. They served to commemorate treaties (Gen 32), or visions (Gen 28) or boundaries, or graves. Here it will function with the altar as a place of worship.

[24:10]  ²⁷ sn S. R. Driver (Exodus, 254) wishes to safeguard the traditional idea that God could not be seen by reading “they saw the place where the God of Israel stood” so as not to say they saw God. But according to U. Cassuto there is not a great deal of difference between “and they saw the God” and “the Lord God appeared” (Exodus, 314). He thinks that the word “God” is used instead of “Yahweh” to say that a divine phenomenon was seen. It is in the LXX that they add “the place where he stood.” In v. 11b the LXX has “and they appeared in the place of God.” See James Barr, “Theophany and Anthropomorphism in the Old Testament,” VTSup 7 (1959): 31-33. There is no detailed description here of what they saw (cf. Isa 6; Ezek 1). What is described amounts to what a person could see when prostrate.

[24:10]  ²⁸ sn S. R. Driver suggests that they saw the divine Glory, not directly, but as they looked up from below, through what appeared to be a transparent blue sapphire pavement (Exodus, 254).

[24:10]  ²⁹ tn Or “tiles.”

[24:10]  ³⁰ tn Heb “and like the body of heaven for clearness.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven” or “sky” depending on the context; here, where sapphire is mentioned (a blue stone) “sky” seems more appropriate, since the transparent blueness of the sapphire would appear like the blueness of the cloudless sky.

[26:4]  ³¹ tn Here “loops” has been supplied.

[26:9]  ³² sn The text seems to describe this part as being in front of the tabernacle, hanging down to form a valence at the entrance (S. R. Driver, Exodus, 284).

[28:9]  ³³ 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.

[28:25]  ³⁴ tn Here “the other” has been supplied.

[28:25]  ³⁵ tn Here “them” has been supplied.

[33:8]  ³⁶ tn The clause is introduced again with “and it was.” The perfect tense here with the vav (ו) is used to continue the sequence of actions that were done repeatedly in the past (see GKC 331-32 §112.e). The temporal clause is then formed with the infinitive construct of יָצָא (yatsa’), with “Moses” as the subjective genitive: “and it was according to the going out of Moses.”

[33:8]  ³⁷ tn Or “rise up.”

[33:8]  ³⁸ tn The subject of this verb is specified with the individualizing use of “man”: “and all Israel would station themselves, each person (man) at the entrance to his tent.”

[33:8]  ³⁹ tn The perfect tense with the vav (ו) continues the sequence of the customary imperfect. The people “would gaze” (after) Moses until he entered the tent.

[33:8]  ⁴⁰ tn This is a temporal clause using an infinitive construct with a suffixed subject.

[34:12]  ⁴¹ tn The exact expression is “take heed to yourself lest you make.” It is the second use of this verb in the duties, now in the Niphal stem. To take heed to yourself means to watch yourself, be sure not to do something. Here, if they failed to do this, they would end up making entangling treaties.

[34:12]  ⁴² sn A snare would be a trap, an allurement to ruin. See Exod 23:33.

[38:8]  ⁴³ sn The word for “serve” is not the ordinary one. It means “to serve in a host,” especially in a war. It appears that women were organized into bands and served at the tent of meeting. S. R. Driver thinks that this meant “no doubt” washing, cleaning, or repairing (Exodus, 391). But there is no hint of that (see 1 Sam 2:22; and see Ps 68:11 [12 Hebrew text]). They seem to have had more to do than what Driver said.

[40:9]  ⁴⁴ tn Heb “you will take” (perfect with vav, ו).

[40:9]  ⁴⁵ tn Heb “and you will anoint” (perfect with vav, ו).

[40:9]  ⁴⁶ tn Heb “and you will sanctify” (perfect with vav, ו).