Keluaran 4:20

4:20 Then Moses took ¹  his wife and sons ²  and put them on a donkey and headed back ³  to the land of Egypt, and Moses took the staff of God in his hand.

Keluaran 12:3

12:3 Tell the whole community of Israel, ‘In the tenth day of this month they each ⁴  must take a lamb ⁵  for themselves according to their families ⁶  – a lamb for each household. ⁷ 

Keluaran 12:30

12:30 Pharaoh got up ⁸  in the night, ⁹  along with all his servants and all Egypt, and there was a great cry in Egypt, for there was no house ¹⁰  in which there was not someone dead.

Keluaran 21:3

21:3 If he came ¹¹  in by himself ¹²  he will go out by himself; if he had ¹³  a wife when he came in, then his wife will go out with him.

Keluaran 22:30

22:30 You must also do this for your oxen and for your sheep; seven days they may remain with their mothers, but give them to me on the eighth day.

Keluaran 24:14

24:14 He told the elders, “Wait for us in this place until we return to you. Here are ¹⁴  Aaron and Hur with you. Whoever has any matters of dispute ¹⁵  can approach ¹⁶  them.”

Keluaran 29:40

29:40 With the first lamb offer a tenth of an ephah ¹⁷  of fine flour mixed with a fourth of a hin ¹⁸  of oil from pressed olives, and a fourth of a hin of wine as a drink offering.

Keluaran 33:3

33:3 Go up ¹⁹  to a land flowing with milk and honey. But ²⁰  I will not go up among you, for you are a stiff-necked people, and I might destroy you ²¹  on the way.”

[4:20]  ¹ tn Heb “And Moses took.”

[4:20]  ² sn Only Gershom has been mentioned so far. The other son’s name will be explained in chapter 18. The explanation of Gershom’s name was important to Moses’ sojourn in Midian. The explanation of the name Eliezer fits better in the later chapter (18:2-4).

[4:20]  ³ tn The verb would literally be rendered “and returned”; however, the narrative will record other happenings before he arrived in Egypt, so an ingressive nuance fits here – he began to return, or started back.

[12:3]  ⁴ tn Heb “and they will take for them a man a lamb.” This is clearly a distributive, or individualizing, use of “man.”

[12:3]  ⁵ tn The שֶּׂה (seh) is a single head from the flock, or smaller cattle, which would include both sheep and goats.

[12:3]  ⁶ 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]  ⁷ tn Heb “house” (also at the beginning of the following verse).

[12:30]  ⁸ tn Heb “arose,” the verb קוּם (qum) in this context certainly must describe a less ceremonial act. The entire country woke up in terror because of the deaths.

[12:30]  ⁹ tn The noun is an adverbial accusative of time – “in the night” or “at night.”

[12:30]  ¹⁰ sn Or so it seemed. One need not push this description to complete literalness. The reference would be limited to houses that actually had firstborn people or animals. In a society in which households might include more than one generation of humans and animals, however, the presence of a firstborn human or animal would be the rule rather than the exception.

[21:3]  ¹¹ tn The tense is imperfect, but in the conditional clause it clearly refers to action that is anterior to the action in the next clause. Heb “if he comes in single, he goes out single,” that is, “if he came in single, he will go out single.”

[21:3]  ¹² tn Heb “with his back” meaning “alone.”

[21:3]  ¹³ tn The phrase says, “if he was the possessor of a wife”; the noun בַּעַל (ba’al) can mean “possessor” or “husband.” If there was a wife, she shared his fortunes or his servitude; if he entered with her, she would accompany him when he left.

[24:14]  ¹⁴ tn The word הִנֵּה (hinneh) calls attention to the presence of Aaron and Hur to answer the difficult cases that might come up.

[24:14]  ¹⁵ tn Or “issues to resolve.” The term is simply דְּבָרִים (dÿvarim, “words, things, matters”).

[24:14]  ¹⁶ tn The imperfect tense here has the nuance of potential imperfect. In the absence of Moses and Joshua, Aaron and Hur will be available.

[24:14]  sn Attention to the preparation for Moses’ departure contributes to the weight of the guilt of the faithless Israelites (chap. 32) and of Aaron, to whom Moses had delegated an important duty.

[29:40]  ¹⁷ tn The phrase “of an ephah” has been supplied for clarity (cf. Num 28:5). The ephah was a commonly used dry measure whose capacity is now uncertain: “Quotations given for the ephah vary from ca. 45 to 20 liters” (C. Houtman, Exodus, 2:340-41).

[29:40]  ¹⁸ tn “Hin” is a transliterated Hebrew word that seems to have an Egyptian derivation. The amount of liquid measured by a hin is uncertain: “Its presumed capacity varies from about 3,5 liters to 7,5 liters” (C. Houtman, Exodus, 3:550).

[33:3]  ¹⁹ tn This verse seems to be a continuation of the command to “go up” since it begins with “to a land….” The intervening clauses are therefore parenthetical or relative. But the translation is made simpler by supplying the verb.

[33:3]  ²⁰ tn This is a strong adversative here, “but.”

[33:3]  ²¹ tn The clause is “lest I consume you.” It would go with the decision not to accompany them: “I will not go up with you…lest I consume (destroy) you in the way.” The verse is saying that because of the people’s bent to rebellion, Yahweh would not remain in their midst as he had formerly said he would do. Their lives would be at risk if he did.