Keluaran 4:7

4:7 He said, “Put your hand back into your robe.” So he put his hand back into his robe, and when he brought it out from his robe – there it was, ¹  restored ²  like the rest of his skin! ³ 

Keluaran 7:4

7:4 Pharaoh will not listen to you. ⁴  I will reach into ⁵  Egypt and bring out my regiments, ⁶  my people the Israelites, from the land of Egypt with great acts of judgment.

Keluaran 8:5

8:5 The Lord spoke to Moses, “Tell Aaron, ‘Extend your hand with your staff ⁷  over the rivers, over the canals, and over the ponds, and bring the frogs up over the land of Egypt.’”

Keluaran 8:22

8:22 But on that day I will mark off ⁸  the land of Goshen, where my people are staying, ⁹  so that no swarms of flies will be there, that you may know that I am the Lord in the midst of this land. ¹⁰ 

Keluaran 9:10-11

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.

9:11 The magicians could not stand before Moses because of the boils, for boils were on the magicians and on all the Egyptians.

Keluaran 9:18

9:18 I am going to cause very severe hail to rain down ¹¹  about this time tomorrow, such hail as has never occurred ¹²  in Egypt from the day it was founded ¹³  until now.

Keluaran 10:5

10:5 They will cover ¹⁴  the surface ¹⁵  of the earth, so that you ¹⁶  will be unable to see the ground. They will eat the remainder of what escaped ¹⁷  – what is left over ¹⁸  for you – from the hail, and they will eat every tree that grows for you from the field.

Keluaran 11:3

11:3 (Now the Lord granted the people favor with ¹⁹  the Egyptians. Moreover, the man Moses was very great in the land of Egypt, respected by Pharaoh’s servants and by the Egyptian people.) ²⁰ 

Keluaran 12:46

12:46 It must be eaten in one house; you must not bring any of the meat outside the house, and you must not break a bone of it.

Keluaran 16:13

16:13 In the evening the quail ²¹  came up and covered the camp, and in the morning a layer of dew was all around the camp.

Keluaran 17:1

Water at Massa and Meribah

17:1 ²² The whole community ²³  of the Israelites traveled on their journey ²⁴  from the Desert of Sin according to the Lord’s instruction, and they pitched camp in Rephidim. ²⁵  Now ²⁶  there was no water for the people to drink. ²⁷ 

Keluaran 18:23

18:23 If you do this thing, and God so commands you, ²⁸  then you will be able ²⁹  to endure, ³⁰  and all these people ³¹  will be able to go ³²  home ³³  satisfied.” ³⁴ 

Keluaran 24:3

24:3 Moses came ³⁵  and told the people all the Lord’s words ³⁶  and all the decisions. All the people answered together, ³⁷  “We are willing to do ³⁸  all the words that the Lord has said,”

Keluaran 25:31

The Lampstand

25:31 ³⁹ “You are to make a lampstand ⁴⁰  of pure gold. The lampstand is to be made of hammered metal; its base and its shaft, its cups, ⁴¹  its buds, and its blossoms are to be from the same piece. ⁴² 

Keluaran 26:25

26:25 So there are to be eight frames and their silver bases, sixteen bases, two bases under the first frame, and two bases under the next frame.

Keluaran 27:18

27:18 The length of the courtyard is to be one hundred fifty feet ⁴³  and the width seventy-five feet, ⁴⁴  and the height of the fine twisted linen hangings ⁴⁵  is to be ⁴⁶  seven and a half feet, with their bronze bases.

Keluaran 29:37

29:37 For seven days ⁴⁷  you are to make atonement for the altar and set it apart as holy. Then the altar will be most holy. ⁴⁸  Anything that touches the altar will be holy. ⁴⁹ 

Keluaran 32:26

32:26 So Moses stood at the entrance of the camp and said, “Whoever is for the Lord, come ⁵⁰  to me.” ⁵¹  All the Levites gathered around him,

Keluaran 36:3

36:3 and they received from Moses all the offerings the Israelites had brought to do ⁵²  the work for the service of the sanctuary, and they still continued to bring him a freewill offering each morning. ⁵³ 

[4:7]  ¹ tn The particle הִנֵּה (hinneh) points out the startling or amazing sight as if the reader were catching first glimpse of it with Moses.

[4:7]  ² tn Heb “it returned.”

[4:7]  ³ tn Heb “like his flesh.”

[7:4]  ⁴ tn Heb “and Pharaoh will not listen.”

[7:4]  ⁵ tn Heb “put my hand into.” The expression is a strong anthropomorphism to depict God’s severest judgment on Egypt. The point is that neither the speeches of Moses and Aaron nor the signs that God would do will be effective. Consequently, God would deliver the blow that would destroy.

[7:4]  ⁶ tn See the note on this term in 6:26.

[8:5]  ⁷ sn After the instructions for Pharaoh (7:25-8:4), the plague now is brought on by the staff in Aaron’s hand (8:5-7). This will lead to the confrontation (vv. 8-11) and the hardening (vv. 12-15).

[8:22]  ⁸ tn Or “distinguish.” וְהִפְלֵיתִי (vÿhifleti) is the Hiphil perfect of פָּלָה (palah). The verb in Hiphil means “to set apart, make separate, make distinct.” God was going to keep the flies away from Goshen – he was setting that apart. The Greek text assumed that the word was from פָּלֵא (pale’), and translated it something like “I will marvelously glorify.”

[8:22]  ⁹ tn The relative clause modifies the land of Goshen as the place “in which my people are dwelling.” But the normal word for “dwelling” is not used here. Instead, עֹמֵד (’omed) is used, which literally means “standing.” The land on which Israel stood was spared the flies and the hail.

[8:22]  ¹⁰ tn Or “of the earth” (KJV, ASV, NAB).

[9:18]  ¹¹ tn הִנְנִי מַמְטִיר (hinÿni mamtir) is the futur instans construction, giving an imminent future translation: “Here – I am about to cause it to rain.”

[9:18]  ¹² tn Heb “which not was like it in Egypt.” The pronoun suffix serves as the resumptive pronoun for the relative particle: “which…like it” becomes “the like of which has not been.” The word “hail” is added in the translation to make clear the referent of the relative particle.

[9:18]  ¹³ tn The form הִוָּסְדָה (hivvasdah) is perhaps a rare Niphal perfect and not an infinitive (U. Cassuto, Exodus, 117).

[10:5]  ¹⁴ tn The verbs describing the locusts are singular because it is a swarm or plague of locusts. This verb (וְכִסָּה, vÿkhissah, “cover”) is a Piel perfect with a vav consecutive; it carries the same future nuance as the participle before it.

[10:5]  ¹⁵ tn Heb “eye,” an unusual expression (see v. 15; Num 22:5, 11).

[10:5]  ¹⁶ tn The text has לִרְאֹת וְלֹא יוּכַל (vÿlo’ yukhal lir’ot, “and he will not be able to see”). The verb has no expressed subjects. The clause might, therefore, be given a passive translation: “so that [it] cannot be seen.” The whole clause is the result of the previous statement.

[10:5]  ¹⁷ sn As the next phrase explains “what escaped” refers to what the previous plague did not destroy. The locusts will devour everything, because there will not be much left from the other plagues for them to eat.

[10:5]  ¹⁸ tn הַנִּשְׁאֶרֶת (hannish’eret) parallels (by apposition) and adds further emphasis to the preceding two words; it is the Niphal participle, meaning “that which is left over.”

[11:3]  ¹⁹ tn Heb “in the eyes of.”

[11:3]  ²⁰ tn Heb “in the eyes of the servants of Pharaoh and in the eyes of the people.” In the translation the word “Egyptian” has been supplied to clarify that the Egyptians and not the Israelites are meant here.

[11:3]  sn The presence of this clause about Moses, which is parenthetical in nature, further indicates why the Egyptians gave rather willingly to the Israelites. They were impressed by Moses’ miracles and his power with Pharaoh. Moses was great in stature – powerful and influential.

[16:13]  ²¹ sn These are migratory birds, said to come up in the spring from Arabia flying north and west, and in the fall returning. They fly with the wind, and so generally alight in the evening, covering the ground. If this is part of the explanation, the divine provision would have had to alter their flight paths to bring them to the Israelites, and bring them in vast numbers.

[17:1]  ²² sn This is the famous story telling how the people rebelled against Yahweh when they thirsted, saying that Moses had brought them out into the wilderness to kill them by thirst, and how Moses with the staff brought water from the rock. As a result of this the name was called Massa and Meribah because of the testing and the striving. It was a challenge to Moses’ leadership as well as a test of Yahweh’s presence. The narrative in its present form serves an important point in the argument of the book. The story turns on the gracious provision of God who can give his people water when there is none available. The narrative is structured to show how the people strove. Thus, the story intertwines God’s free flowing grace with the sad memory of Israel’s sins. The passage can be divided into three parts: the situation and the complaint (1-3), the cry and the miracle (4-6), and the commemoration by naming (7).

[17:1]  ²³ tn Or “congregation” (KJV, ASV, NASB, NRSV).

[17:1]  ²⁴ tn The text says that they journeyed “according to their journeyings.” Since the verb form (and therefore the derived noun) essentially means to pull up the tent pegs and move along, this verse would be saying that they traveled by stages, or, from place to place.

[17:1]  ²⁵ sn The location is a bit of a problem. Exod 19:1-2 suggests that it is near Sinai, whereas it is normally located near Kadesh in the north. Without any details provided, M. Noth concludes that two versions came together (Exodus [OTL], 138). S. R. Driver says that the writer wrote not knowing that they were 24 miles apart (Exodus, 157). Critics have long been bothered by this passage because of the two names given at the same place. If two sources had been brought together, it is not possible now to identify them. But Noth insisted that if there were two names there were two different locations. The names Massah and Meribah occur alone in Scripture (Deut 9:22, and Num 20:1 for examples), but together in Ps 95 and in Deut 33:8. But none of these passages is a clarification of the difficulty. Most critics would argue that Massah was a secondary element that was introduced into this account, because Exod 17 focuses on Meribah. From that starting point they can diverge greatly on the interpretation, usually having something to do with a water test. But although Num 20 is parallel in several ways, there are major differences: 1) it takes place 40 years later than this, 2) the name Kadesh is joined to the name Meribah there, and 3) Moses is punished there. One must conclude that if an event could occur twice in similar ways (complaint about water would be a good candidate for such), then there is no reason a similar name could not be given.

[17:1]  ²⁶ tn The disjunctive vav introduces a parenthetical clause that is essential for this passage – there was no water.

[17:1]  ²⁷ tn Here the construction uses a genitive after the infinitive construct for the subject: “there was no water for the drinking of the people” (GKC 353-54 §115.c).

[18:23]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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]  ³¹ tn Literally “this people.”

[18:23]  ³² tn The verb is the simple imperfect, “will go,” but given the sense of the passage a potential nuance seems in order.

[18:23]  ³³ tn Heb “his place.”

[18:23]  ³⁴ 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.

[24:3]  ³⁵ sn The general consensus among commentators is that this refers to Moses’ coming from the mountain after he made the ascent in 20:21. Here he came and told them the laws (written in 20:22-23:33), and of the call to come up to Yahweh.

[24:3]  ³⁶ sn The Decalogue may not be included here because the people had heard those commands themselves earlier.

[24:3]  ³⁷ tn The text simply has “one voice” (קוֹל אֶחָד, qol ’ekhad); this is an adverbial accusative of manner, telling how the people answered – “in one voice,” or unanimously (see GKC 375 §118.q).

[24:3]  ³⁸ tn The verb is the imperfect tense (נַעֲשֶׂה, na’aseh), although the form could be classified as a cohortative. If the latter, they would be saying that they are resolved to do what God said. If it is an imperfect, then the desiderative would make the most sense: “we are willing to do.” They are not presumptuously saying they are going to do all these things.

[25:31]  ³⁹ sn Clearly the point here is to provide light in the tent for access to God. He provided for his worshipers a light for the way to God, but he also wanted them to provide oil for the lamp to ensure that the light would not go out. Verses 31-36 describe the piece. It was essentially one central shaft, with three branches on either side turned out and upward. The stem and the branches were ornamented every so often with gold that was formed into the shape of the calyx and corolla of the almond flower. On top of the central shaft and the six branches were the lamps.

[25:31]  ⁴⁰ tn The word is מְנֹרָה (mÿnorah) – here in construct to a following genitive of material. The main piece was one lampstand, but there were seven lamps on the shaft and its branches. See E. Goodenough, “The Menorah among the Jews of the Roman World,” HUCA 23 (1950/51): 449-92.

[25:31]  ⁴¹ sn U. Cassuto (Exodus, 342-44) says that the description “the cups, knobs and flowers” is explained in vv. 32-36 as three decorations in the form of a cup, shaped like an almond blossom, to be made on one branch. Every cup will have two parts, (a) a knob, that is, the receptacle at the base of the blossom, and (b) a flower, which is called the corolla, so that each lamp rests on top of a flower.

[25:31]  ⁴² tn Heb “will be from/of it”; the referent (“the same piece” of wrought metal) has been specified in the translation for clarity.

[27:18]  ⁴³ tn Heb “a hundred cubits.”

[27:18]  ⁴⁴ tn Heb “fifty.” The text has “and the width fifty [cubits] with fifty.” This means that it is fifty cubits wide on the western end and fifty cubits wide on the eastern end.

[27:18]  ⁴⁵ tn Here “hangings” has been supplied.

[27:18]  ⁴⁶ tn Here the phrase “is to be” has been supplied.

[29:37]  ⁴⁷ tn Once again this is an adverbial accusative of time. Each day for seven days the ritual at the altar is to be followed.

[29:37]  ⁴⁸ tn The construction is the superlative genitive: “holy of holies,” or “most holy.”

[29:37]  ⁴⁹ sn This line states an unusual principle, meant to preserve the sanctity of the altar. S. R. Driver explains it this way (Exodus, 325): If anything comes in contact with the altar, it becomes holy and must remain in the sanctuary for Yahweh’s use. If a person touches the altar, he likewise becomes holy and cannot return to the profane regions. He will be given over to God to be dealt with as God pleases. Anyone who was not qualified to touch the altar did not dare approach it, for contact would have meant that he was no longer free to leave but was God’s holy possession – and might pay for it with his life (see Exod 30:29; Lev 6:18b, 27; and Ezek 46:20).

[32:26]  ⁵⁰ tn “come” is not in the text, but has been supplied.

[32:26]  ⁵¹ tn S. R. Driver suggests that the command was tersely put: “Who is for Yahweh? To me!” (Exodus, 354).

[36:3]  ⁵² tn In the Hebrew text the infinitive “to do it” comes after “sanctuary”; it makes a smoother rendering in English to move it forward, rather than reading “brought for the work.”

[36:3]  ⁵³ tn Heb “in the morning, in the morning.”