Keluaran 4:5

4:5 “that they may believe that the Lord, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has appeared to you.”

Keluaran 5:19

5:19 The Israelite foremen saw ¹  that they ²  were in trouble when they were told, ³  “You must not reduce the daily quota of your bricks.”

Keluaran 9:6

9:6 And the Lord did this ⁴  on the next day; ⁵  all ⁶  the livestock of the Egyptians ⁷  died, but of the Israelites’ livestock not one died.

Keluaran 9:14

9:14 For this time I will send all my plagues ⁸  on your very self ⁹  and on your servants and your people, so that you may know that there is no one like me in all the earth.

Keluaran 10:8

10:8 So Moses and Aaron were brought back to Pharaoh, and he said to them, “Go, serve the Lord your God. Exactly who is going with you?” ¹⁰ 

Keluaran 18:23

18:23 If you do this thing, and God so commands you, ¹¹  then you will be able ¹²  to endure, ¹³  and all these people ¹⁴  will be able to go ¹⁵  home ¹⁶  satisfied.” ¹⁷ 

Keluaran 18:26

18:26 They judged the people under normal circumstances; the difficult cases they would bring ¹⁸  to Moses, but every small case they would judge themselves.

Keluaran 22:10

22:10 If a man gives his neighbor a donkey or an ox or a sheep or any beast to keep, and it dies or is hurt ¹⁹  or is carried away ²⁰  without anyone seeing it, ²¹ 

Keluaran 32:6

32:6 So they got up early on the next day and offered up burnt offerings and brought peace offerings, and the people sat down to eat and drink, ²²  and they rose up to play. ²³ 

Keluaran 33:17

33:17 The Lord said to Moses, “I will do this thing also that you have requested, for you have found favor in my sight, and I know ²⁴  you by name.”

[5:19]  ¹ tn The common Hebrew verb translated “saw,” like the common English verb for seeing, is also used to refer to mental perception and understanding, as in the question “See what I mean?” The foremen understood how difficult things would be under this ruling.

[5:19]  ² tn The text has the sign of the accusative with a suffix and then a prepositional phrase: אֹתָם בְּרָע (’otam bÿra’), meaning something like “[they saw] them in trouble” or “themselves in trouble.” Gesenius shows a few examples where the accusative of the reflexive pronoun is represented by the sign of the accusative with a suffix, and these with marked emphasis (GKC 439 §135.k).

[5:19]  ³ tn The clause “when they were told” translates לֵאמֹר (le’mor), which usually simply means “saying.” The thing that was said was clearly the decree that was given to them.

[9:6]  ⁴ tn Heb “this thing.”

[9:6]  ⁵ tn Heb “on the morrow.”

[9:6]  ⁶ tn The word “all” clearly does not mean “all” in the exclusive sense, because subsequent plagues involve cattle. The word must denote such a large number that whatever was left was insignificant for the economy. It could also be taken to mean “all [kinds of] livestock died.”

[9:6]  ⁷ tn Heb “of Egypt.” The place is put by metonymy for the inhabitants.

[9:14]  ⁸ 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]  ⁹ 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).

[10:8]  ¹⁰ tn The question is literally “who and who are the ones going?” (מִי וָמִי הַהֹלְכִים, mi vami haholÿkhim). Pharaoh’s answer to Moses includes this rude question, which was intended to say that Pharaoh would control who went. The participle in this clause, then, refers to the future journey.

[18:23]  ¹¹ tn The form is a Piel perfect with vav (ו) consecutive; it carries the same nuance as the preceding imperfect in the conditional clause.

[18:23]  ¹² tn The perfect tense with vav (ו) consecutive now appears in the apodosis of the conditional sentence – “if you do this…then you will be able.”

[18:23]  ¹³ tn Heb “to stand.” B. Jacob (Exodus, 501) suggests that there might be a humorous side to this: “you could even do this standing up.”

[18:23]  ¹⁴ tn Literally “this people.”

[18:23]  ¹⁵ tn The verb is the simple imperfect, “will go,” but given the sense of the passage a potential nuance seems in order.

[18:23]  ¹⁶ tn Heb “his place.”

[18:23]  ¹⁷ tn Heb “in peace.”

[18:23]  sn See further T. D. Weinshall, “The Organizational Structure Proposed by Jethro to Moses (Ex. 18:17),” Public Administration in Israel and Abroad 12 (1972): 9-13; and H. Reviv, “The Traditions Concerning the Inception of the Legal System in Israel: Significance and Dating,” ZAW 94 (1982): 566-75.

[18:26]  ¹⁸ tn This verb and the verb in the next clause are imperfect tenses. In the past tense narrative of the verse they must be customary, describing continuous action in past time.

[22:10]  ¹⁹ tn The form is a Niphal participle from the verb “to break” – “is broken,” which means harmed, maimed, or hurt in any way.

[22:10]  ²⁰ tn This verb is frequently used with the meaning “to take captive.” The idea here then is that raiders or robbers have carried off the animal.

[22:10]  ²¹ tn Heb “there is no one seeing.”

[32:6]  ²² tn The second infinitive is an infinitive absolute. The first is an infinitive construct with a lamed (ל) preposition, expressing the purpose of their sitting down. The infinitive absolute that follows cannot take the preposition, but with the conjunction follows the force of the form before it (see GKC 340 §113.e).

[32:6]  ²³ tn The form is לְצַחֵק (lÿtsakheq), a Piel infinitive construct, giving the purpose of their rising up after the festal meal. On the surface it would seem that with the festival there would be singing and dancing, so that the people were celebrating even though they did not know the reason. W. C. Kaiser says the word means “drunken immoral orgies and sexual play” (“Exodus,” EBC 2:478). That is quite an assumption for this word, but is reflected in some recent English versions (e.g., NCV “got up and sinned sexually”; TEV “an orgy of drinking and sex”). The word means “to play, trifle.” It can have other meanings, depending on its contexts. It is used of Lot when he warned his sons-in-law and appeared as one who “mocked” them; it is also used of Ishmael “playing” with Isaac, which Paul interprets as mocking; it is used of Isaac “playing” with his wife in a manner that revealed to Abimelech that they were not brother and sister, and it is used by Potiphar’s wife to say that her husband brought this slave Joseph in to “mock” them. The most that can be gathered from these is that it is playful teasing, serious mocking, or playful caresses. It might fit with wild orgies, but there is no indication of that in this passage, and the word does not mean it. The fact that they were festive and playing before an idol was sufficient.

[33:17]  ²⁴ tn The verb in this place is a preterite with the vav (ו) consecutive, judging from the pointing. It then follows in sequence the verb “you have found favor,” meaning you stand in that favor, and so it means “I have known you” and still do (equal to the present perfect). The emphasis, however, is on the results of the action, and so “I know you.”