Keluaran 5:2

5:2 But Pharaoh said, “Who is the Lord ¹  that ²  I should obey him ³  by releasing ⁴  Israel? I do not know the Lord, ⁵  and I will not release Israel!”

Keluaran 7:22

7:22 But the magicians of Egypt did the same ⁶  by their secret arts, and so ⁷  Pharaoh’s heart remained hard, ⁸  and he refused to listen to Moses and Aaron ⁹  – just as the Lord had predicted.

Keluaran 8:7

8:7 The magicians did the same ¹⁰  with their secret arts and brought up frogs on the land of Egypt too. ¹¹ 

Keluaran 13:11

13:11 When the Lord brings you ¹²  into the land of the Canaanites, ¹³  as he swore to you and to your fathers, and gives it ¹⁴  to you,

Keluaran 18:23

18:23 If you do this thing, and God so commands you, ¹⁵  then you will be able ¹⁶  to endure, ¹⁷  and all these people ¹⁸  will be able to go ¹⁹  home ²⁰  satisfied.” ²¹ 

Keluaran 19:4

19:4 ‘You yourselves have seen what I did to Egypt and how I lifted you on eagles’ wings ²²  and brought you to myself. ²³ 

Keluaran 19:6

19:6 and you will be to me ²⁴  a kingdom of priests ²⁵  and a holy nation.’ ²⁶  These are the words that you will speak to the Israelites.”

Keluaran 21:3

21:3 If he came ²⁷  in by himself ²⁸  he will go out by himself; if he had ²⁹  a wife when he came in, then his wife will go out with him.

Keluaran 26:4

26:4 You are to make loops of blue material along the edge of the end curtain in one set, and in the same way you are to make loops ³⁰  in the outer edge of the end curtain in the second set.

Keluaran 29:2

29:2 and ³¹  bread made without yeast, and perforated cakes without yeast mixed with oil, and wafers without yeast spread ³²  with oil – you are to make them using ³³  fine wheat flour.

Keluaran 30:2

30:2 Its length is to be a foot and a half ³⁴  and its width a foot and a half; it will be square. Its height is to be three feet, ³⁵  with its horns of one piece with it. ³⁶ 

Keluaran 34:3

34:3 No one is to come up with you; do not let anyone be seen anywhere on the mountain; not even the flocks or the herds may graze in front of that mountain.”

Keluaran 36:17

36:17 He made fifty loops along the edge of the end curtain in the first set and fifty loops along the edge of the curtain that joined the second set.

Keluaran 38:11

38:11 For the north side the hangings were ³⁷  one hundred fifty feet, with their twenty posts and their twenty bronze bases, with the hooks of the posts and their bands of silver.

Keluaran 38:15

38:15 and for the second side of the gate of the courtyard, just like the other, ³⁸  the hangings were twenty-two and a half feet long, with their three posts and their three bases.

Keluaran 38:17

38:17 The bases for the posts were bronze. The hooks of the posts and their bands were silver, their tops were overlaid with silver, and all the posts of the courtyard had silver bands. ³⁹ 

Keluaran 38:31

38:31 the bases for the courtyard all around, the bases for the gate of the courtyard, all the tent pegs of the tabernacle, and all the tent pegs of the courtyard all around. ⁴⁰ 

Keluaran 39:25

39:25 They made bells of pure gold and attached the bells between the pomegranates around the hem of the robe between the pomegranates.

[5:2]  ¹ tn Heb “Yahweh.” This is a rhetorical question, expressing doubt or indignation or simply a negative thought that Yahweh is nothing (see erotesis in E. W. Bullinger, Figures of Speech, 944-45). Pharaoh is not asking for information (cf. 1 Sam 25:5-10).

[5:2]  ² tn The relative pronoun introduces the consecutive clause that depends on the interrogative clause (see GKC 318-19 §107.u).

[5:2]  ³ tn The imperfect tense here receives the classification of obligatory imperfect. The verb שָׁמַע (shama’) followed by “in the voice of” is idiomatic; rather than referring to simple audition – “that I should hear his voice” – it conveys the thought of listening that issues in action – “that I should obey him.”

[5:2]  sn The construction of these clauses is similar to (ironically) the words of Moses: “Who am I that I should go?” (3:11).

[5:2]  ⁴ tn The Piel infinitive construct here has the epexegetical usage with lamed (ל); it explains the verb “obey.”

[5:2]  ⁵ sn This absolute statement of Pharaoh is part of a motif that will develop throughout the conflict. For Pharaoh, the Lord (Yahweh) did not exist. So he said “I do not know the Lord [i.e., Yahweh].” The point of the plagues and the exodus will be “that he might know.” Pharaoh will come to know this Yahweh, but not in any pleasant way.

[7:22]  ⁶ tn Heb “thus, so.”

[7:22]  ⁷ tn The vav consecutive on the preterite introduces the outcome or result of the matter – Pharaoh was hardened.

[7:22]  ⁸ tn Heb “and the heart of Pharaoh became hard.” This phrase translates the Hebrew word חָזַק (khazaq; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition.

[7:22]  ⁹ tn Heb “to them”; the referents (Moses and Aaron) have been specified in the translation for clarity.

[8:7]  ¹⁰ tn Heb “thus, so.”

[8:7]  ¹¹ sn In these first two plagues the fact that the Egyptians could and did duplicate them is ironic. By duplicating the experience, they added to the misery of Egypt. One wonders why they did not use their skills to rid the land of the pests instead, and the implication of course is that they could not.

[13:11]  ¹² tn Heb “and it will be when Yahweh brings (will bring) you.”

[13:11]  ¹³ sn The name “the Canaanite” (and so collective for “Canaanites”) is occasionally used to summarize all the list of Canaanitish tribes that lived in the land.

[13:11]  ¹⁴ tn The verb וּנְתָנָהּ (unÿtanah) is the Qal perfect with the vav (ו) consecutive; this is in sequence to the preceding verb, and forms part of the protasis, the temporal clause. The main clause is the instruction in the next verse.

[18:23]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Literally “this people.”

[18:23]  ¹⁹ tn The verb is the simple imperfect, “will go,” but given the sense of the passage a potential nuance seems in order.

[18:23]  ²⁰ tn Heb “his place.”

[18:23]  ²¹ 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.

[19:4]  ²² tn The figure compares the way a bird would teach its young to fly and leave the nest with the way Yahweh brought Israel out of Egypt. The bird referred to could be one of several species of eagles, but more likely is the griffin-vulture. The image is that of power and love.

[19:4]  ²³ sn The language here is the language of a bridegroom bringing the bride to the chamber. This may be a deliberate allusion to another metaphor for the covenant relationship.

[19:6]  ²⁴ tn Or “for me” (NIV, NRSV), or, if the lamed (ל) preposition has a possessive use, “my kingdom” (so NCV).

[19:6]  ²⁵ tn The construction “a kingdom of priests” means that the kingdom is made up of priests. W. C. Kaiser (“Exodus,” EBC 2:417) offers four possible renderings of the expression: 1) apposition, viz., “kings, that is, priests; 2) as a construct with a genitive of specification, “royal priesthood”; 3) as a construct with the genitive being the attribute, “priestly kingdom”; and 4) reading with an unexpressed “and” – “kings and priests.” He takes the latter view that they were to be kings and priests. (Other references are R. B. Y. Scott, “A Kingdom of Priests (Exodus xix. 6),” OTS 8 [1950]: 213-19; William L. Moran, “A Kingdom of Priests,” The Bible in Current Catholic Thought, 7-20). However, due to the parallelism of the next description which uses an adjective, this is probably a construct relationship. This kingdom of God will be composed of a priestly people. All the Israelites would be living wholly in God’s service and enjoying the right of access to him. And, as priests, they would have the duty of representing God to the nations, following what they perceived to be the duties of priests – proclaiming God’s word, interceding for people, and making provision for people to find God through atonement (see Deut 33:9,10).

[19:6]  ²⁶ tn They are also to be “a holy nation.” They are to be a nation separate and distinct from the rest of the nations. Here is another aspect of their duty. It was one thing to be God’s special possession, but to be that they had to be priestly and holy. The duties of the covenant will specify what it would mean to be a holy nation. In short, they had to keep themselves free from everything that characterized pagan people (S. R. Driver, Exodus, 171). So it is a bilateral covenant: they received special privileges but they must provide special services by the special discipline. See also H. Kruse, “Exodus 19:5 and the Mission of Israel,” North East Asian Journal of Theology 24/25 (1980): 239-42.

[21:3]  ²⁷ tn The tense is imperfect, but in the conditional clause it clearly refers to action that is anterior to the action in the next clause. Heb “if he comes in single, he goes out single,” that is, “if he came in single, he will go out single.”

[21:3]  ²⁸ tn Heb “with his back” meaning “alone.”

[21:3]  ²⁹ tn The phrase says, “if he was the possessor of a wife”; the noun בַּעַל (ba’al) can mean “possessor” or “husband.” If there was a wife, she shared his fortunes or his servitude; if he entered with her, she would accompany him when he left.

[26:4]  ³⁰ tn Here “loops” has been supplied.

[29:2]  ³¹ sn This will be for the minkhah (מִנְחָה) offering (Lev 2), which was to accompany the animal sacrifices.

[29:2]  ³² tn Or “anointed” (KJV, ASV).

[29:2]  ³³ tn The “fine flour” is here an adverbial accusative, explaining the material from which these items were made. The flour is to be finely sifted, and from the wheat, not the barley, which was often the material used by the poor. Fine flour, no leaven, and perfect animals, without blemishes, were to be gathered for this service.

[30:2]  ³⁴ tn Heb “a cubit.”

[30:2]  ³⁵ tn Heb “two cubits.”

[30:2]  ³⁶ tn Heb “its horns from it.”

[38:11]  ³⁷ tn Here the phrase “the hangings were” has been supplied.

[38:15]  ³⁸ tn Heb “from this and from this” (cf, 17:12; 25:19; 26:13; 32:15; Josh 8:22, 33; 1 Kgs 10:19-20; Ezek 45:7).

[38:17]  ³⁹ tn Heb “they were banded with silver.”

[38:31]  ⁴⁰ sn The bronze altar is the altar for the burnt offering; the large bronze basin is not included here in the list.