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 8:15

8:15 But when Pharaoh saw that there was relief, ³  he hardened ⁴  his heart and did not listen to them, just as the Lord had predicted. ⁵ 

Keluaran 9:12

9:12 But the Lord hardened ⁶  Pharaoh’s heart, and he did not listen to them, just as the Lord had predicted to Moses.

Keluaran 9:16

9:16 But ⁷  for this purpose I have caused you to stand: ⁸  to show you ⁹  my strength, and so that my name may be declared ¹⁰  in all the earth.

Keluaran 12:43

Participation in the Passover

12:43 ¹¹ The Lord said to Moses and Aaron, “This is the ordinance of the Passover. No foreigner may ¹²  share in eating it. ¹³ 

Keluaran 13:22

13:22 He did not remove the pillar of cloud by day nor the pillar of fire by night from before the people. ¹⁴ 

Keluaran 18:16

18:16 When they have a dispute, ¹⁵  it comes to me and I decide ¹⁶  between a man and his neighbor, and I make known the decrees of God and his laws.” ¹⁷ 

Keluaran 18:20

18:20 warn ¹⁸  them of the statutes and the laws, and make known to them the way in which they must walk ¹⁹  and the work they must do. ²⁰ 

Keluaran 21:9-10

21:9 If he designated her for his son, then he will deal with her according to the customary rights ²¹  of daughters. 21:10 If he takes another wife, ²²  he must not diminish the first one’s food, ²³  her clothing, or her marital rights. ²⁴ 

Keluaran 29:38

29:38 “Now this is what you are to prepare ²⁵  on the altar every day continually: two lambs a year old.

Keluaran 30:35

30:35 and make it into an incense, ²⁶  a perfume, ²⁷  the work of a perfumer. It is to be finely ground, ²⁸  and pure and sacred.

Keluaran 40:19

40:19 Then he spread the tent over the tabernacle and put the covering of the tent over it, 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.

[8:15]  ³ tn The word רְוָחָה (rÿvakhah) means “respite, relief.” BDB 926 relates it to the verb רָוַח (ravakh, “to be wide, spacious”). There would be relief when there was freedom to move about.

[8:15]  ⁴ tn וְהַכְבֵּד (vÿhakhbed) is a Hiphil infinitive absolute, functioning as a finite verb. The meaning of the word is “to make heavy,” and so stubborn, sluggish, indifferent. It summarizes his attitude and the outcome, that he refused to keep his promises.

[8:15]  ⁵ sn The end of the plague revealed clearly God’s absolute control over Egypt’s life and deities – all at the power of the man who prayed to God. Yahweh had made life unpleasant for the people by sending the plague, but he was also the one who could remove it. The only recourse anyone has in such trouble is to pray to the sovereign Lord God. Everyone should know that there is no one like Yahweh.

[9:12]  ⁶ tn This phrase translates the Hebrew word חָזַק (khazaq); see S. R. Driver, Exodus, 53.

[9:16]  ⁷ tn The first word is a very strong adversative, which, in general, can be translated “but, howbeit”; BDB 19 s.v. אוּלָם suggests for this passage “but in very deed.”

[9:16]  ⁸ tn The form הֶעֱמַדְתִּיךָ (he’emadtikha) is the Hiphil perfect of עָמַד (’amad). It would normally mean “I caused you to stand.” But that seems to have one or two different connotations. S. R. Driver (Exodus, 73) says that it means “maintain you alive.” The causative of this verb means “continue,” according to him. The LXX has the same basic sense – “you were preserved.” But Paul bypasses the Greek and writes “he raised you up” to show God’s absolute sovereignty over Pharaoh. Both renderings show God’s sovereign control over Pharaoh.

[9:16]  ⁹ tn The Hiphil infinitive construct הַרְאֹתְךָ (har’otÿkha) is the purpose of God’s making Pharaoh come to power in the first place. To make Pharaoh see is to cause him to understand, to experience God’s power.

[9:16]  ¹⁰ tn Heb “in order to declare my name.” Since there is no expressed subject, this may be given a passive translation.

[12:43]  ¹¹ sn The section that concludes the chapter contains regulations pertaining to the Passover. The section begins at v. 43, but vv. 40-42 form a good setting for it. In this unit vv. 43-45 belong together because they stress that a stranger and foreigner cannot eat. Verse 46 stands by itself, ruling that the meal must be eaten at home. Verse 47 instructs that the whole nation was to eat it. Verses 48-49 make provision for foreigners who may wish to participate. And vv. 50-51 record the obedience of Israel.

[12:43]  ¹² tn This taken in the modal nuance of permission, reading that no foreigner is permitted to share in it (apart from being a member of the household as a circumcised slave [v. 44] or obeying v. 48, if a free individual).

[12:43]  ¹³ tn This is the partitive use of the bet (ב) preposition, expressing that the action extends to something and includes the idea of participation in it (GKC 380 §119.m).

[13:22]  ¹⁴ sn See T. W. Mann, “The Pillar of Cloud in the Reed Sea Narrative,” JBL 90 (1971): 15-30.

[18:16]  ¹⁵ tn Or “thing,” “matter,” “issue.”

[18:16]  ¹⁶ tn The verb שָׁפַט (shafat) means “to judge”; more specifically, it means to make a decision as an arbiter or umpire. When people brought issues to him, Moses decided between them. In the section of laws in Exodus after the Ten Commandments come the decisions, the מִשְׁפָּטִים (mishppatim).

[18:16]  ¹⁷ tn The “decrees” or “statutes” were definite rules, stereotyped and permanent; the “laws” were directives or pronouncements given when situations arose. S. R. Driver suggests this is another reason why this event might have taken place after Yahweh had given laws on the mountain (Exodus, 165).

[18:20]  ¹⁸ tn The perfect tense with the vav (ו) continues the sequence of instruction for Moses. He alone was to be the mediator, to guide them in the religious and moral instruction.

[18:20]  ¹⁹ tn The verb and its following prepositional phrase form a relative clause, modifying “the way.” The imperfect tense should be given the nuance of obligatory imperfect – it is the way they must walk.

[18:20]  ²⁰ tn This last part is parallel to the preceding: “work” is also a direct object of the verb “make known,” and the relative clause that qualifies it also uses an obligatory imperfect.

[21:9]  ²¹ tn Or “after the manner of” (KJV, ASV); NRSV “shall deal with her as with a daughter.”

[21:10]  ²² tn “wife” has been supplied.

[21:10]  ²³ tn The translation of “food” does not quite do justice to the Hebrew word. It is “flesh.” The issue here is that the family she was to marry into is wealthy, they ate meat. She was not just to be given the basic food the ordinary people ate, but the fine foods that this family ate.

[21:10]  ²⁴ sn See S. Paul, “Exodus 21:10, A Threefold Maintenance Clause,” JNES 28 (1969): 48-53. Paul suggests that the third element listed is not marital rights but ointments since Sumerian and Akkadian texts list food, clothing, and oil as the necessities of life. The translation of “marital rights” is far from certain, since the word occurs only here. The point is that the woman was to be cared for with all that was required for a woman in that situation.

[29:38]  ²⁵ tn The verb is “you will do,” “you will make.” It clearly refers to offering the animals on the altar, but may emphasize all the preparation that was involved in the process.

[30:35]  ²⁶ tn This is an accusative of result or product.

[30:35]  ²⁷ tn The word is in apposition to “incense,” further defining the kind of incense that is to be made.

[30:35]  ²⁸ tn The word מְמֻלָּח (mÿmullakh), a passive participle, is usually taken to mean “salted.” Since there is no meaning like that for the Pual form, the word probably should be taken as “mixed,” as in Rashi and Tg. Onq. Seasoning with salt would work if it were food, but since it is not food, if it means “salted” it would be a symbol of what was sound and whole for the covenant. Some have thought that it would have helped the incense burn quickly with more smoke.