Keluaran 4:6

4:6 The Lord also said to him, “Put your hand into your robe.” ¹  So he put his hand into his robe, and when he brought it out – there was his hand, ²  leprous like snow! ³ 

Keluaran 7:9

7:9 “When Pharaoh says to you, ‘Do ⁴  a miracle,’ and you say to Aaron, ‘Take your staff and throw it down ⁵  before Pharaoh,’ it will become ⁶  a snake.”

Keluaran 9:23

9:23 When Moses extended ⁷  his staff toward the sky, the Lord ⁸  sent thunder ⁹  and hail, and fire fell to the earth; ¹⁰  so the Lord caused hail to rain down on the land of Egypt.

Keluaran 14:21

14:21 Moses stretched out his hand toward the sea, and the Lord drove the sea apart ¹¹  by a strong east wind all that night, and he made the sea into dry land, and the water was divided.

Keluaran 21:28

Laws about Animals

21:28 ¹² “If an ox ¹³  gores a man or a woman so that either dies, ¹⁴  then the ox must surely ¹⁵  be stoned and its flesh must not be eaten, but the owner of the ox will be acquitted.

Keluaran 22:16

Moral and Ceremonial Laws

22:16 ¹⁶ “If a man seduces a virgin ¹⁷  who is not engaged ¹⁸  and has sexual relations with her, he must surely endow ¹⁹  her to be his wife.

[4:6]  ¹ tn The word חֵיק (kheq), often rendered “bosom,” refers to the front of the chest and a fold in the garment there where an item could be placed for carrying (see Prov 6:27; 16:33; 21:14). So “into your robe” should be understood loosely here and in v. 7 as referring to the inside of the top front of Moses’ garment. The inside chest pocket of a jacket is a rough modern equivalent.

[4:6]  ² tn The particle הִנֵּה (hinneh) points out the startling or amazing sight as if the reader were catching first glimpse of it with Moses.

[4:6]  ³ sn This sudden skin disease indicated that God was able to bring such diseases on Egypt in the plagues and that only he could remove them. The whitening was the first stage of death for the diseased (Num 12:10; 2 Kgs 5:27). The Hebrew words traditionally rendered “leprous” or “leprosy,” as they are used in Lev 13 and 14, encompass a variety of conditions, not limited to the disease called leprosy and identified as Hansen’s disease in modern times.

[7:9]  ⁴ tn The verb is תְּנוּ (tÿnu), literally “give.” The imperative is followed by an ethical dative that strengthens the subject of the imperative: “you give a miracle.”

[7:9]  ⁵ tn Heb “and throw it.” The direct object, “it,” is implied.

[7:9]  ⁶ tn The form is the jussive יְהִי ( yÿhi). Gesenius notes that frequently in a conditional clause, a sentence with a protasis and apodosis, the jussive will be used. Here it is in the apodosis (GKC 323 §109.h).

[9:23]  ⁷ tn The preterite with the vav (ו) consecutive is here subordinated to the next clause in view of the emphasis put on the subject, Yahweh, by the disjunctive word order of that clause.

[9:23]  ⁸ tn By starting the clause with the subject (an example of disjunctive word order) the text is certainly stressing that Yahweh alone did this.

[9:23]  ⁹ tn The expression נָתַן קֹלֹת (natan qolot) literally means “gave voices” (also “voice”). This is a poetic expression for sending the thunder. Ps 29:3 talks about the “voice of Yahweh” – the God of glory thunders!

[9:23]  ¹⁰ sn This clause has been variously interpreted. Lightning would ordinarily accompany thunder; in this case the mention of fire could indicate that the lightning was beyond normal and that it was striking in such a way as to start fires on the ground. It could also mean that fire went along the ground from the pounding hail.

[14:21]  ¹¹ tn Or “drove the sea back” (NIV, NCV, NRSV, TEV). The verb is simply the Hiphil of הָלַךְ (halakh, “to walk, go”). The context requires that it be interpreted along the lines of “go back, go apart.”

[21:28]  ¹² 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]  ¹³ tn Traditionally “ox,” but “bull” would also be suitable. The term may refer to one of any variety of large cattle.

[21:28]  ¹⁴ tn Heb “and he dies”; KJV “that they die”; NAB, NASB “to death.”

[21:28]  ¹⁵ 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.

[22:16]  ¹⁶ sn The second half of the chapter records various laws of purity and justice. Any of them could be treated in an expository way, but in the present array they offer a survey of God’s righteous standards: Maintain the sanctity of marriage (16-17); maintain the purity of religious institutions (18-20), maintain the rights of human beings (21-28), maintain the rights of Yahweh (29-31).

[22:16]  ¹⁷ tn This is the word בְּתוּלָה (bÿtulah); it describes a young woman who is not married or a young woman engaged to be married; in any case, she is presumed to be a virgin.

[22:16]  ¹⁸ tn Or “pledged” for marriage.

[22:16]  ¹⁹ tn The verb מָהַר (mahar) means “pay the marriage price,” and the related noun is the bride price. B. Jacob says this was a proposal gift and not a purchase price (Exodus, 700). This is the price paid to her parents, which allowed for provision should there be a divorce. The amount was usually agreed on by the two families, but the price was higher for a pure bride from a noble family. Here, the one who seduces her must pay it, regardless of whether he marries her or not.