Keluaran 5:13

5:13 The slave masters were pressuring ¹  them, saying, “Complete ²  your work for each day, just like when there was straw!”

Keluaran 7:6

7:6 And Moses and Aaron did so; they did just as the Lord commanded them.

Keluaran 7:13

7:13 Yet Pharaoh’s heart became hard, ³  and he did not listen to them, just as the Lord had predicted.

Keluaran 8:27

8:27 We must go ⁴  on a three-day journey ⁵  into the desert and sacrifice ⁶  to the Lord our God, just as he is telling us.” ⁷ 

Keluaran 12:28

12:28 and the Israelites went away and did exactly as the Lord had commanded Moses and Aaron. ⁸ 

Keluaran 12:32

12:32 Also, take your flocks and your herds, just as you have requested, and leave. But bless me also.” ⁹ 

Keluaran 16:34

16:34 Just as the Lord commanded Moses, so Aaron placed it before the Testimony ¹⁰  for safekeeping. ¹¹ 

Keluaran 17:11

17:11 Whenever Moses would raise his hands, ¹²  then Israel prevailed, but whenever he would rest ¹³  his hands, then Amalek prevailed.

Keluaran 27:8

27:8 You are to make the altar hollow, out of boards. Just as it was shown you ¹⁴  on the mountain, so they must make it. ¹⁵ 

Keluaran 40:23

40:23 And he set the bread in order on it ¹⁶  before the Lord, just as the Lord had commanded Moses.

Keluaran 40:25

40:25 Then he set up the lamps before the Lord, just as the Lord had commanded Moses.

Keluaran 40:27

40:27 and he burned fragrant incense on it, just as the Lord had commanded Moses.

[5:13]  ¹ tn Or “pressed.”

[5:13]  ² tn כַּלּוּ (kallu) is the Piel imperative; the verb means “to finish, complete” in the sense of filling up the quota.

[7:13]  ³ tn This phrase translates the Hebrew word חָזַק (khazaq); see S. R. Driver, Exodus, 53.

[7:13]  sn For more on this subject, see B. Jacob, Exodus, 241-49. S. R. Driver (Exodus, 53) notes that when this word (חָזַק) is used it indicates a will or attitude that is unyielding and firm, but when כָּבֵד (kaved) is used, it stresses the will as being slow to move, unimpressionable, slow to be affected.

[8:27]  ⁴ tn The verb נֵלֵךְ (nelekh) is a Qal imperfect of the verb הָלַךְ (halakh). Here it should be given the modal nuance of obligation: “we must go.”

[8:27]  ⁵ tn This clause is placed first in the sentence to stress the distance required. דֶּרֶךְ (derekh) is an adverbial accusative specifying how far they must go. It is in construct, so “three days” modifies it. It is a “journey of three days,” or, “a three day journey.”

[8:27]  ⁶ tn The form is the perfect tense with a vav (ו) consecutive; it follows in the sequence: we must go…and then [must] sacrifice.”

[8:27]  ⁷ tn The form is the imperfect tense. It could be future: “as he will tell us,” but it also could be the progressive imperfect if this is now what God is telling them to do: “as he is telling us.”

[12:28]  ⁸ tn Heb “went away and did as the Lord had commanded Moses and Aaron, so they did.” The final phrase “so they did,” which is somewhat redundant in English, has been represented in the translation by the adverb “exactly.”

[12:32]  ⁹ tn The form is the Piel perfect with a vav (ו) consecutive (וּבֵרַכְתֶּם, uverakhtem); coming in the sequence of imperatives this perfect tense would be volitional – probably a request rather than a command.

[12:32]  sn Pharaoh probably meant that they should bless him also when they were sacrificing to Yahweh in their religious festival – after all, he might reason, he did let them go (after divine judgment). To bless him would mean to invoke good gifts from God for him.

[16:34]  ¹⁰ sn The “Testimony” is a reference to the Ark of the Covenant; so the pot of manna would be placed before Yahweh in the tabernacle. W. C. Kaiser says that this later instruction came from a time after the tabernacle had been built (see Exod 25:10-22; W. C. Kaiser, Jr., “Exodus,” EBC 2:405). This is not a problem since the final part of this chapter had to have been included at the end of the forty years in the desert.

[16:34]  ¹¹ tn “for keeping.”

[17:11]  ¹² tn The two verbs in the temporal clauses are by וְהָיָה כַּאֲשֶׁר (vÿhaya ka’asher, “as long as” or, “and it was that whenever”). This indicates that the two imperfect tenses should be given a frequentative translation, probably a customary imperfect.

[17:11]  ¹³ tn Or “lower.”

[27:8]  ¹⁴ tn The verb is used impersonally; it reads “just as he showed you.” This form then can be made a passive in the translation.

[27:8]  ¹⁵ tn Heb “thus they will make.” Here too it could be given a passive translation since the subject is not expressed. But “they” would normally refer to the people who will be making this and so can be retained in the translation.

[27:8]  sn Nothing is said about the top of the altar. Some commentators suggest, in view of the previous instruction for making an altar out of earth and stone, that when this one was to be used it would be filled up with dirt clods and the animal burnt on the top of that. If the animal was burnt inside it, the wood would quickly burn. A number of recent scholars think this was simply an imagined plan to make a portable altar after the pattern of Solomon’s – but that is an unsatisfactory suggestion. This construction must simply represent a portable frame for the altar in the courtyard, an improvement over the field altar. The purpose and function of the altar are not in question. Here worshipers would make their sacrifices to God in order to find forgiveness and atonement, and in order to celebrate in worship with him. No one could worship God apart from this; no one could approach God apart from this. So too the truths that this altar communicated form the basis and center of all Christian worship. One could word an applicable lesson this way: Believers must ensure that the foundation and center of their worship is the altar, i.e., the sacrificial atonement.

[40:23]  ¹⁶ tn Heb uses a cognate accusative construction, “he arranged the arrangement.”