Keluaran 7:13

7:13 Yet Pharaoh’s heart became hard, ¹  and he did not listen to them, just as the Lord had predicted.

Keluaran 25:15

25:15 The poles must remain in the rings of the ark; they must not be removed from it.

Keluaran 7:14

The First Blow: Water to Blood

7:14 ² The Lord said to Moses, “Pharaoh’s heart is hard; ³  he refuses to release ⁴  the people.

Keluaran 5:18

5:18 So now, get back to work! ⁵  You will not be given straw, but you must still produce ⁶  your quota ⁷  of bricks!”

Keluaran 33:20

33:20 But he added, “You cannot see my face, for no one can ⁸  see me and live.” ⁹ 

Keluaran 7:22

7:22 But the magicians of Egypt did the same ¹⁰  by their secret arts, and so ¹¹  Pharaoh’s heart remained hard, ¹²  and he refused to listen to Moses and Aaron ¹³  – just as the Lord had predicted.

Keluaran 9:7

9:7 Pharaoh sent representatives to investigate, ¹⁴  and indeed, not even one of the livestock of Israel had died. But Pharaoh’s heart remained hard, ¹⁵  and he did not release the people.

Keluaran 12:14

12:14 This day will become ¹⁶  a memorial ¹⁷  for you, and you will celebrate it as a festival ¹⁸  to the Lord – you will celebrate it perpetually as a lasting ordinance. ¹⁹ 

Keluaran 30:21

30:21 they must wash ²⁰  their hands and their feet so that they do not die. And this ²¹  will be a perpetual ordinance for them and for their descendants ²²  throughout their generations.” ²³ 

Keluaran 39:21

39:21 They tied the breastpiece by its rings to the rings of the ephod by blue cord, so that it was above the waistband of the ephod, so that the breastpiece would not be loose from the ephod, just as the Lord had commanded Moses.

Keluaran 20:20

20:20 Moses said to the people, “Do not fear, for God has come to test you, ²⁴  that the fear of him ²⁵  may be before you so that you do not ²⁶  sin.”

Keluaran 21:4

21:4 If his master gave ²⁷  him a wife, and she bore sons or daughters, the wife and the children will belong to her master, and he will go out by himself.

Keluaran 23:33

23:33 They must not live in your land, lest they make you sin against me, for if you serve their gods, it will surely be a snare ²⁸  to you.”

Keluaran 27:20

Offering the Oil

27:20 “You are to command the Israelites that they bring ²⁹  to you pure oil of pressed olives for the light, so that the lamps ³⁰  will burn ³¹  regularly. ³² 

Keluaran 28:29

28:29 Aaron will bear the names of the sons of Israel in the breastpiece of decision over his heart ³³  when he goes into the holy place, for a memorial before the Lord continually.

Keluaran 16:29

16:29 See, because the Lord has given you the Sabbath, that is why ³⁴  he is giving you food for two days on the sixth day. Each of you stay where you are; ³⁵  let no one ³⁶  go out of his place on the seventh day.”

Keluaran 28:43

28:43 These must be on Aaron and his sons when they enter ³⁷  to the tent of meeting, or when they approach ³⁸  the altar to minister in the Holy Place, so that they bear no iniquity and die. ³⁹  It is to be a perpetual ordinance for him and for his descendants ⁴⁰  after him. ⁴¹ 

Keluaran 27:21

27:21 In the tent of meeting ⁴²  outside the curtain that is before the testimony, Aaron and his sons are to arrange it from evening ⁴³  to morning before the Lord. This is to be a lasting ordinance among the Israelites for generations to come. ⁴⁴ 

Keluaran 29:9

29:9 and wrap the sashes around Aaron and his sons ⁴⁵  and put headbands on them, and so the ministry of priesthood will belong to them by a perpetual ordinance. Thus you are to consecrate ⁴⁶  Aaron and his sons.

Keluaran 5:14

5:14 The Israelite foremen whom Pharaoh’s slave masters had set over them were beaten and were asked, ⁴⁷  “Why did you not complete your requirement for brickmaking as in the past – both yesterday and today?” ⁴⁸ 

Keluaran 8:19

8:19 The magicians said ⁴⁹  to Pharaoh, “It is the finger ⁵⁰  of God!” But Pharaoh’s heart remained hard, ⁵¹  and he did not listen to them, just as the Lord had predicted.

Keluaran 28:38

28:38 It will be on Aaron’s forehead, and Aaron will bear the iniquity of the holy things, ⁵²  which the Israelites are to sanctify by all their holy gifts; ⁵³  it will always be on his forehead, for their acceptance ⁵⁴  before the Lord.

Keluaran 28:30

28:30 “You are to put the Urim and the Thummim ⁵⁵  into the breastpiece of decision; and they are to be over Aaron’s heart when he goes in before the Lord. Aaron is to bear the decisions ⁵⁶  of the Israelites over his heart before the Lord continually.

Keluaran 29:28

29:28 It is to belong to Aaron and to his sons from the Israelites, by a perpetual ordinance, for it is a contribution. It is to be a contribution from the Israelites from their peace offerings, their contribution to the Lord.

Keluaran 34:7

34:7 keeping loyal love for thousands, ⁵⁷  forgiving iniquity and transgression and sin. But he by no means leaves the guilty unpunished, responding to the transgression ⁵⁸  of fathers by dealing with children and children’s children, to the third and fourth generation.”

Keluaran 34:18

34:18 “You must keep the Feast of Unleavened Bread. For seven days ⁵⁹  you must eat bread made without yeast, as I commanded you; do this ⁶⁰  at the appointed time of the month Abib, for in the month Abib you came out of Egypt.

Keluaran 23:15

23:15 You are to observe the Feast of Unleavened Bread; seven days ⁶¹  you must eat bread made without yeast, as I commanded you, at the appointed time of the month of Abib, for at that time ⁶²  you came out of Egypt. No one may appear before ⁶³  me empty-handed.

Keluaran 9:35

9:35 So Pharaoh’s heart remained hard, ⁶⁴  and he did not release the Israelites, as the Lord had predicted through Moses.

Keluaran 12:25

12:25 When you enter the land that the Lord will give to you, just as he said, you must observe ⁶⁵  this ceremony.

Keluaran 5:16

5:16 No straw is given to your servants, but we are told, ⁶⁶  ‘Make bricks!’ Your servants are even ⁶⁷  being beaten, but the fault ⁶⁸  is with your people.”

Keluaran 18:26

18:26 They judged the people under normal circumstances; the difficult cases they would bring ⁶⁹  to Moses, but every small case they would judge themselves.

Keluaran 24:16

24:16 The glory of the Lord resided ⁷⁰  on Mount Sinai, and the cloud covered it for six days. ⁷¹  On the seventh day he called to Moses from within the cloud.

Keluaran 36:3

36:3 and they received from Moses all the offerings the Israelites had brought to do ⁷²  the work for the service of the sanctuary, and they still continued to bring him a freewill offering each morning. ⁷³ 

Keluaran 12:24

12:24 You must observe this event as an ordinance for you and for your children forever.

Keluaran 12:49

12:49 The same law will apply ⁷⁴  to the person who is native-born and to the foreigner who lives among you.”

Keluaran 9:34

9:34 When Pharaoh saw ⁷⁵  that the rain and hail and thunder ceased, he sinned again: ⁷⁶  both he and his servants hardened ⁷⁷  their hearts.

Keluaran 13:10

13:10 So you must keep ⁷⁸  this ordinance at its appointed time from year to year. ⁷⁹ 

Keluaran 28:28

28:28 They are to tie the breastpiece by its rings to the rings of the ephod by blue cord, so that it may be above the waistband of the ephod, and so that the breastpiece will not be loose from the ephod.

Keluaran 8:32

8:32 But Pharaoh hardened ⁸⁰  his heart this time also and did not release the people.

Keluaran 9:5

9:5 The Lord set ⁸¹  an appointed time, saying, “Tomorrow the Lord will do this ⁸²  in the land.”

Keluaran 9:17

9:17 You are still exalting ⁸³  yourself against my people by ⁸⁴  not releasing them.

Keluaran 9:30

9:30 But as for you ⁸⁵  and your servants, I know that you do not yet fear ⁸⁶  the Lord God.”

Keluaran 20:21

20:21 The people kept ⁸⁷  their distance, but Moses drew near the thick darkness ⁸⁸  where God was. ⁸⁹ 

Keluaran 21:30

21:30 If a ransom is set for him, ⁹⁰  then he must pay the redemption for his life according to whatever amount was set for him.

Keluaran 25:30

25:30 You are to set the Bread of the Presence ⁹¹  on the table before me continually.

Keluaran 12:17

12:17 So you will keep the Feast of Unleavened Bread, because on this very ⁹²  day I brought your regiments ⁹³  out from the land of Egypt, and so you must keep this day perpetually as a lasting ordinance. ⁹⁴ 

Keluaran 14:13

14:13 Moses said to the people, “Do not fear! ⁹⁵  Stand firm ⁹⁶  and see ⁹⁷  the salvation ⁹⁸  of the Lord that he will provide ⁹⁹  for you today; for the Egyptians that you see today you will never, ever see again. ¹⁰⁰ 

Keluaran 15:17

15:17 You will bring them in ¹⁰¹  and plant them in the mountain ¹⁰²  of your inheritance,

in the place you made ¹⁰³  for your residence, O Lord,

the sanctuary, O Lord, that your hands have established.

Keluaran 17:12

17:12 When ¹⁰⁴  the hands of Moses became heavy, ¹⁰⁵  they took a stone and put it under him, and Aaron and Hur held up his hands, one on one side and one on the other, ¹⁰⁶  and so his hands were steady ¹⁰⁷  until the sun went down.

Keluaran 5:13

5:13 The slave masters were pressuring ¹⁰⁸  them, saying, “Complete ¹⁰⁹  your work for each day, just like when there was straw!”

Keluaran 8:15

8:15 But when Pharaoh saw that there was relief, ¹¹⁰  he hardened ¹¹¹  his heart and did not listen to them, just as the Lord had predicted. ¹¹² 

Keluaran 9:12

9:12 But the Lord hardened ¹¹³  Pharaoh’s heart, and he did not listen to them, just as the Lord had predicted to Moses.

Keluaran 9:16

9:16 But ¹¹⁴  for this purpose I have caused you to stand: ¹¹⁵  to show you ¹¹⁶  my strength, and so that my name may be declared ¹¹⁷  in all the earth.

Keluaran 12:43

Participation in the Passover

12:43 ¹¹⁸ The Lord said to Moses and Aaron, “This is the ordinance of the Passover. No foreigner may ¹¹⁹  share in eating it. ¹²⁰ 

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. ¹²¹ 

Keluaran 18:16

18:16 When they have a dispute, ¹²²  it comes to me and I decide ¹²³  between a man and his neighbor, and I make known the decrees of God and his laws.” ¹²⁴ 

Keluaran 18:20

18:20 warn ¹²⁵  them of the statutes and the laws, and make known to them the way in which they must walk ¹²⁶  and the work they must do. ¹²⁷ 

Keluaran 21:9-10

21:9 If he designated her for his son, then he will deal with her according to the customary rights ¹²⁸  of daughters. 21:10 If he takes another wife, ¹²⁹  he must not diminish the first one’s food, ¹³⁰  her clothing, or her marital rights. ¹³¹ 

Keluaran 29:38

29:38 “Now this is what you are to prepare ¹³²  on the altar every day continually: two lambs a year old.

Keluaran 30:35

30:35 and make it into an incense, ¹³³  a perfume, ¹³⁴  the work of a perfumer. It is to be finely ground, ¹³⁵  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.

Keluaran 12:48

12:48 “When a foreigner lives ¹³⁶  with you and wants to observe the Passover to the Lord, all his males must be circumcised, ¹³⁷  and then he may approach and observe it, and he will be like one who is born in the land ¹³⁸  – but no uncircumcised person may eat of it.

Keluaran 15:26

15:26 He said, “If you will diligently obey ¹³⁹  the Lord your God, and do what is right ¹⁴⁰  in his sight, and pay attention ¹⁴¹  to his commandments, and keep all his statutes, then all ¹⁴²  the diseases ¹⁴³  that I brought on the Egyptians I will not bring on you, for I, the Lord, am your healer.” ¹⁴⁴ 

Keluaran 33:13

33:13 Now if I have found favor in your sight, show me ¹⁴⁵  your way, that I may know you, ¹⁴⁶  that I may continue to find ¹⁴⁷  favor in your sight. And see ¹⁴⁸  that this nation is your people.”

Keluaran 5:10

5:10 So the slave masters of the people and their foremen went to the Israelites and said, ¹⁴⁹  “Thus says Pharaoh: ‘I am not giving ¹⁵⁰  you straw.

Keluaran 5:19

5:19 The Israelite foremen saw ¹⁵¹  that they ¹⁵²  were in trouble when they were told, ¹⁵³  “You must not reduce the daily quota of your bricks.”

Keluaran 7:4

7:4 Pharaoh will not listen to you. ¹⁵⁴  I will reach into ¹⁵⁵  Egypt and bring out my regiments, ¹⁵⁶  my people the Israelites, from the land of Egypt with great acts of judgment.

Keluaran 9:11

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 10:23

10:23 No one ¹⁵⁷  could see ¹⁵⁸  another person, and no one could rise from his place for three days. But the Israelites had light in the places where they lived.

Keluaran 13:16

13:16 It will be for a sign on your hand and for frontlets ¹⁵⁹  on your forehead, for with a mighty hand the Lord brought us out of Egypt.” ¹⁶⁰ 

Keluaran 16:35

16:35 Now the Israelites ate manna forty years, until they came to a land that was inhabited; they ate manna until they came to the border of the land of Canaan.

Keluaran 17:14

17:14 The Lord said to Moses, “Write this as a memorial in the ¹⁶¹  book, and rehearse ¹⁶²  it in Joshua’s hearing; ¹⁶³  for I will surely wipe out ¹⁶⁴  the remembrance ¹⁶⁵  of Amalek from under heaven.

Keluaran 29:42

29:42 “This will be a regular ¹⁶⁶  burnt offering throughout your generations at the entrance of the tent of meeting before the Lord, where I will meet ¹⁶⁷  with you to speak to you there.

Keluaran 30:8

30:8 When Aaron sets up the lamps around sundown he is to burn incense on it; it is to be a regular incense offering before the Lord throughout your generations.

Keluaran 31:13

31:13 “Tell the Israelites, ‘Surely you must keep my Sabbaths, ¹⁶⁸  for it is a sign between me and you throughout your generations, that you may know that I am the Lord who sanctifies you. ¹⁶⁹ 

Keluaran 39:3

39:3 They hammered the gold into thin sheets and cut it into narrow strips to weave ¹⁷⁰  them into the blue, purple, and scarlet yarn, and into the fine linen, the work of an artistic designer.

Keluaran 8:9

8:9 Moses said to Pharaoh, “You may have the honor over me ¹⁷¹  – when shall I pray for you, your servants, and your people, for the frogs to be removed ¹⁷²  from you and your houses, so that ¹⁷³  they will be left ¹⁷⁴  only in the Nile?”

Keluaran 14:12

14:12 Isn’t this what we told you ¹⁷⁵  in Egypt, ‘Leave us alone so that we can serve the Egyptians, ¹⁷⁶  because it is better for us to serve ¹⁷⁷  the Egyptians than to die in the desert!’” ¹⁷⁸ 

Keluaran 15:25

15:25 He cried out to the Lord, and the Lord showed him ¹⁷⁹  a tree. ¹⁸⁰  When Moses ¹⁸¹  threw it into the water, the water became safe to drink. There the Lord ¹⁸²  made for them ¹⁸³  a binding ordinance, ¹⁸⁴  and there he tested ¹⁸⁵  them.

Keluaran 16:23

16:23 He said to them, “This is what the Lord has said: ‘Tomorrow is a time of cessation from work, ¹⁸⁶  a holy Sabbath ¹⁸⁷  to the Lord. Whatever you want to ¹⁸⁸  bake, bake today; ¹⁸⁹  whatever you want to boil, boil today; whatever is left put aside for yourselves to be kept until morning.’”

Keluaran 18:19

18:19 Now listen to me, ¹⁹⁰  I will give you advice, and may God be with you: You be a representative for the people to God, ¹⁹¹  and you bring ¹⁹²  their disputes ¹⁹³  to God;

Keluaran 21:6

21:6 then his master must bring him to the judges, ¹⁹⁴  and he will bring him to the door or the doorposts, and his master will pierce his ear with an awl, and he shall serve him forever. ¹⁹⁵ 

Keluaran 23:31

23:31 I will set ¹⁹⁶  your boundaries from the Red Sea to the sea of the Philistines, and from the desert to the River, ¹⁹⁷  for I will deliver the inhabitants of the land into your hand, and you will drive them out before you.

Keluaran 31:6

31:6 Moreover, ¹⁹⁸  I have also given him Oholiab son of Ahisamach, of the tribe of Dan, and I have given ability to all the specially skilled, ¹⁹⁹  that they may make ²⁰⁰  everything I have commanded you:

Keluaran 31:17

31:17 It is a sign between me and the Israelites forever; for in six days ²⁰¹  the Lord made the heavens and the earth, and on the seventh day he rested and was refreshed.’” ²⁰² 

Keluaran 33:11

33:11 The Lord would speak to Moses face to face, ²⁰³  the way a person speaks ²⁰⁴  to a friend. Then Moses ²⁰⁵  would return to the camp, but his servant, Joshua son of Nun, a young man, did not leave the tent. ²⁰⁶ 

[7:13]  ¹ 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.

[7:14]  ² sn With the first plague, or blow on Pharaoh, a new section of the book unfolds. Until now the dominant focus has been on preparing the deliverer for the exodus. From here the account will focus on preparing Pharaoh for it. The theological emphasis for exposition of the entire series of plagues may be: The sovereign Lord is fully able to deliver his people from the oppression of the world so that they may worship and serve him alone. The distinct idea of each plague then will contribute to this main idea. It is clear from the outset that God could have delivered his people simply and suddenly. But he chose to draw out the process with the series of plagues. There appear to be several reasons: First, the plagues are designed to judge Egypt. It is justice for slavery. Second, the plagues are designed to inform Israel and Egypt of the ability of Yahweh. Everyone must know that it is Yahweh doing all these things. The Egyptians must know this before they are destroyed. Third, the plagues are designed to deliver Israel. The first plague is the plague of blood: God has absolute power over the sources of life. Here Yahweh strikes the heart of Egyptian life with death and corruption. The lesson is that God can turn the source of life into the prospect of death. Moreover, the Nile was venerated; so by turning it into death Moses was showing the superiority of Yahweh.

[7:14]  ³ tn Or “unresponsive” (so HALOT 456 s.v. I כָּבֵד).

[7:14]  ⁴ tn The Piel infinitive construct לְשַׁלַּח (lÿshallakh) serves as the direct object of מֵאֵן (me’en), telling what Pharaoh refuses (characteristic perfect) to do. The whole clause is an explanation (like a metonymy of effect) of the first clause that states that Pharaoh’s heart is hard.

[5:18]  ⁵ tn The text has two imperatives: “go, work.” They may be used together to convey one complex idea (so a use of hendiadys): “go back to work.”

[5:18]  ⁶ tn The imperfect תִּתֵּנּוּ (tittennu) is here taken as an obligatory imperfect: “you must give” or “you must produce.”

[5:18]  ⁷ sn B. Jacob is amazed at the wealth of this tyrant’s vocabulary in describing the work of others. Here, תֹכֶן (tokhen) is another word for “quota” of bricks, the fifth word used to describe their duty (Exodus, 137).

[33:20]  ⁸ tn In view of the use of the verb “can, be able to” in the first clause, this imperfect tense is given a potential nuance.

[33:20]  ⁹ tn Gesenius notes that sometimes a negative statement takes the place of a conditional clause; here it is equal to “if a man sees me he does not live” (GKC 498 §159.gg). The other passages that teach this are Gen 32:30; Deut 4:33, 5:24, 26; Judg 6:22, 13:22, and Isa 6:5.

[7:22]  ¹⁰ tn Heb “thus, so.”

[7:22]  ¹¹ tn The vav consecutive on the preterite introduces the outcome or result of the matter – Pharaoh was hardened.

[7:22]  ¹² 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]  ¹³ tn Heb “to them”; the referents (Moses and Aaron) have been specified in the translation for clarity.

[9:7]  ¹⁴ tn Heb “Pharaoh sent.” The phrase “representatives to investigate” is implied in the context.

[9:7]  ¹⁵ tn Heb “and the heart of Pharaoh was hardened.” This phrase translates the Hebrew word כָּבֵד (kaved; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition.

[12:14]  ¹⁶ tn Heb “and this day will be.”

[12:14]  ¹⁷ tn The expression “will be for a memorial” means “will become a memorial.”

[12:14]  sn The instruction for the unleavened bread (vv. 14-20) begins with the introduction of the memorial (זִכָּרוֹן [zikkaron] from זָכַר [zakhar]). The reference is to the fifteenth day of the month, the beginning of the Feast of Unleavened Bread. B. Jacob (Exodus, 315) notes that it refers to the death blow on Egypt, but as a remembrance had to be held on the next day, not during the night. He also notes that this was the origin of “the Day of the Lord” (“the Day of Yahweh”), which the prophets predicted as the day of the divine battle. On it the enemy would be wiped out. For further information, see B. S. Childs, Memory and Tradition in Israel (SBT). The point of the word “remember” in Hebrew is not simply a recollection of an event, but a reliving of it, a reactivating of its significance. In covenant rituals “remembrance” or “memorial” is designed to prompt God and worshiper alike to act in accordance with the covenant. Jesus brought the motif forward to the new covenant with “this do in remembrance of me.”

[12:14]  ¹⁸ tn The verb וְחַגֹּתֶם (vÿkhaggotem), a perfect tense with the vav (ו) consecutive to continue the instruction, is followed by the cognate accusative חַג (khag), for emphasis. As the wording implies and the later legislation required, this would involve a pilgrimage to the sanctuary of Yahweh.

[12:14]  ¹⁹ tn Two expressions show that this celebration was to be kept perpetually: the line has “for your generations, [as] a statute forever.” “Generations” means successive generations (S. R. Driver, Exodus, 94). עוֹלָם (’olam) means “ever, forever, perpetual” – no end in sight.

[30:21]  ²⁰ tn Heb “and [then] they will wash.”

[30:21]  ²¹ tn The verb is “it will be.”

[30:21]  ²² tn Heb “for his seed.”

[30:21]  ²³ tn Or “for generations to come”; it literally is “to their generations.”

[30:21]  sn The symbolic meaning of washing has been taught throughout the ages. This was a practical matter of cleaning hands and feet, but it was also symbolic of purification before Yahweh. It was an outward sign of inner spiritual cleansing, or forgiveness. Jesus washed the disciples feet (Jn 13) to show this same teaching; he asked the disciples if they knew what he had done (so it was more than washing feet). In this passage the theological points for the outline would be these: I. God provides the means of cleansing; II. Cleansing is a prerequisite for participating in the worship, and III. (Believers) priests must regularly appropriate God’s provision of cleansing.

[20:20]  ²⁴ tn נַסּוֹת (nassot) is the Piel infinitive construct; it forms the purpose of God’s coming with all the accompanying phenomena. The verb can mean “to try, test, prove.” The sense of “prove” fits this context best because the terrifying phenomena were intended to put the fear of God in their hearts so that they would obey. In other words, God was inspiring them to obey, not simply testing to see if they would.

[20:20]  ²⁵ tn The suffix on the noun is an objective genitive, referring to the fear that the people would have of God (GKC 439 §135.m).

[20:20]  ²⁶ tn The negative form לְבִלְתִּי (lÿvilti) is used here with the imperfect tense (see for other examples GKC 483 §152.x). This gives the imperfect the nuance of a final imperfect: that you might not sin. Others: to keep you from sin.

[21:4]  ²⁷ sn The slave would not have the right or the means to acquire a wife. Thus, the idea of the master’s “giving” him a wife is clear – the master would have to pay the bride price and make the provision. In this case, the wife and the children are actually the possession of the master unless the slave were to pay the bride price – but he is a slave because he got into debt. The law assumes that the master was better able to provide for this woman than the freed slave and that it was most important to keep the children with the mother.

[23:33]  ²⁸ tn The idea of the “snare” is to lure them to judgment; God is apparently warning about contact with the Canaanites, either in worship or in business. They were very syncretistic, and so it would be dangerous to settle among them.

[27:20]  ²⁹ tn The form is the imperfect tense with the vav showing a sequence with the first verb: “you will command…that they take.” The verb “take, receive” is used here as before for receiving an offering and bringing it to the sanctuary.

[27:20]  ³⁰ tn Heb “lamp,” which must be a collective singular here.

[27:20]  ³¹ tn The verb is unusual; it is the Hiphil infinitive construct of עָלָה (’alah), with the sense here of “to set up” to burn, or “to fix on” as in Exod 25:37, or “to kindle” (U. Cassuto, Exodus, 370).

[27:20]  ³² sn The word can mean “continually,” but in this context, as well as in the passages on the sacrifices, “regularly” is better, since each morning things were cleaned and restored.

[28:29]  ³³ sn So Aaron will have the names of the tribes on his shoulders (v. 12) which bear the weight and symbol of office (see Isa 9:6; 22:22), and over his heart (implying that they have a constant place in his thoughts [Deut 6:6]). Thus he was to enter the presence of God as the nation’s representative, ever mindful of the nation’s interests, and ever bringing the remembrance of it before God (S. R. Driver, Exodus, 306).

[16:29]  ³⁴ sn Noting the rabbinic teaching that the giving of the Sabbath was a sign of God’s love – it was accomplished through the double portion on the sixth day – B. Jacob says, “God made no request unless He provided the means for its execution” (Exodus, 461).

[16:29]  ³⁵ tn Heb “remain, a man where he is.”

[16:29]  ³⁶ tn Or “Let not anyone go” (see GKC 445 §138.d).

[28:43]  ³⁷ tn The construction for this temporal clause is the infinitive construct with the temporal preposition bet (ב) and the suffixed subjective genitive.

[28:43]  ³⁸ tn This construction is also the temporal clause with the infinitive construct and the temporal preposition bet (ב) and the suffixed subjective genitive.

[28:43]  ³⁹ tn The text has וְלאֹ־יִשְׂאוּ עָוֹן וָמֵתוּ (vÿlo’-yis’u ’avon vametu). The imperfect tense here introduces a final clause, yielding a purpose or result translation (“in order that” or “so that”). The last verb is the perfect tense with the vav consecutive, and so it too is equal to a final imperfect – but it would show the result of bearing the iniquity. The idea is that if they approached the holy things with a lack of modesty, perhaps like the pagans who have nakedness and sexuality as part of the religious ritual, they would pollute the holy things, and it would be reckoned to them for iniquity and they would die.

[28:43]  ⁴⁰ tn Heb “seed.”

[28:43]  ⁴¹ sn So the priests were to make intercession for the people, give decisions from God’s revealed will, enter his presence in purity, and represent holiness to Yahweh. The clothing of the priests provided for these functions, but in a way that brought honor and dignity. A priest was, therefore, to serve in purity, holiness, and fear (Malachi). There is much that can be derived from this chapter to form principles of spiritual leadership, but the overall point can be worded this way: Those whom God selects to minister to the congregation through intercessory prayer, divine counsel, and sacrificial worship, must always represent the holiness of Yahweh in their activities and demeanor.

[27:21]  ⁴² tn The LXX has mistakenly rendered this name “the tent of the testimony.”

[27:21]  ⁴³ sn The lamps were to be removed in the morning so that the wicks could be trimmed and the oil replenished (30:7) and then lit every evening to burn through the night.

[27:21]  ⁴⁴ sn This is the first of several sections of priestly duties. The point is a simple one here: those who lead the worship use the offerings of the people to ensure that access to God is illumined regularly. The NT will make much of the symbolism of light.

[29:9]  ⁴⁵ tc Hebrew has both the objective pronoun “them” and the names “Aaron and his sons.” Neither the LXX nor Leviticus 8:13 has “Aaron and his sons,” suggesting that this may have been a later gloss in the text.

[29:9]  ⁴⁶ tn Heb “and you will fill the hand” and so “consecrate” or “ordain.” The verb draws together the individual acts of the process.

[5:14]  ⁴⁷ tn The quotation is introduced with the common word לֵאמֹר (le’mor, “saying”) and no mention of who said the question.

[5:14]  ⁴⁸ sn The idioms for time here are found also in 3:10 and 5:7-8. This question no doubt represents many accusations shouted at Israelites during the period when it was becoming obvious that, despite all their efforts, they were unable to meet their quotas as before.

[8:19]  ⁴⁹ tn Heb “and the magicians said.”

[8:19]  ⁵⁰ tn The word “finger” is a bold anthropomorphism (a figure of speech in which God is described using human characteristics).

[8:19]  sn The point of the magicians’ words is clear enough. They knew they were beaten and by whom. The reason for their choice of the word “finger” has occasioned many theories, none of which is entirely satisfying. At the least their statement highlights that the plague was accomplished by God with majestic ease and effortlessness. Perhaps the reason that they could not do this was that it involved producing life – from the dust of the ground, as in Genesis 2:7. The creative power of God confounded the magic of the Egyptians and brought on them a loathsome plague.

[8:19]  ⁵¹ 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.

[28:38]  ⁵² tn The construction “the iniquity of the holy things” is difficult. “Holy things” is explained in the passage by all the gifts the people bring and consecrate to Yahweh. But there will inevitably be iniquity involved. U. Cassuto explains that Aaron “will atone for all the transgressions committed in connection with the order of the service, the purity of the consecrated things, or the use of the holy gifts, for the declaration engraved on the plate will prove that everything was intended to be holy to the Lord, and if aught was done irregularly, the intention at least was good” (Exodus, 385).

[28:38]  ⁵³ tn The clause reads: “according to/by all the gifts of their holiness.” The genitive is an attributive genitive, the suffix on it referring to the whole bound construction – “their holy gifts.” The idea of the line is that the people will consecrate as holy things gifts they bring to the sanctuary.

[28:38]  ⁵⁴ tn This clause is the infinitive construct with the lamed preposition, followed by the prepositional phrase: “for acceptance for them.” This infinitive provides the purpose or result of the act of wearing the dedicatory frontlet – that they will be acceptable.

[28:30]  ⁵⁵ sn The Urim and the Thummim were two objects intended for determining the divine will. There is no clear evidence of their size or shape or the material of which they were made, but they seem to have been familiar items to Moses and the people. The best example of their use comes from 1 Sam 14:36-42. Some have suggested from the etymologies that they were light and dark objects respectively, perhaps stones or sticks or some other object. They seem to have fallen out of use after the Davidic period when the prophetic oracles became popular. It may be that the title “breastpiece of judgment” indicates that these objects were used for making “decisions” (J. P. Hyatt, Exodus [NCBC], 283-84). U. Cassuto has the most thorough treatment of the subject (Exodus, 378-82); he lists several very clear rules for their uses gathered from their instances in the Bible, including that they were a form of sacred lot, that priests or leaders of the people only could use them, and that they were used for discovering the divine will in areas that were beyond human knowledge.

[28:30]  ⁵⁶ tn Or “judgment” (KJV, ASV, NASB, NRSV). The term is מִשְׁפָּט (mishpat), the same word that describes the breastpiece that held the two objects. Here it is translated “decisions” since the Urim and Thummim contained in the breastpiece represented the means by which the Lord made decisions for the Israelites. The high priest bore the responsibility of discerning the divine will on matters of national importance.

[34:7]  ⁵⁷ tn That is, “for thousands of generations.”

[34:7]  ⁵⁸ sn As in the ten commandments (20:5-6), this expression shows that the iniquity and its punishment will continue in the family if left unchecked. This does not go on as long as the outcomes for good (thousands versus third or fourth generations), and it is limited to those who hate God.

[34:18]  ⁵⁹ tn This is an adverbial accusative of time.

[34:18]  ⁶⁰ tn The words “do this” have been supplied.

[23:15]  ⁶¹ tn This is an adverbial accusative of time.

[23:15]  ⁶² tn Heb “in it.”

[23:15]  ⁶³ tn The verb is a Niphal imperfect; the nuance of permission works well here – no one is permitted to appear before God empty (Heb “and they will not appear before me empty”).

[9:35]  ⁶⁴ tn The verb about Pharaoh’s heart in v. 35 is וַיֶּחֱזַק (vayyekhezaq), a Qal preterite: “and it was hardened” or “strengthened to resist.” This forms the summary statement of this stage in the drama. The verb used in v. 34 to report Pharaoh’s response was וַיַּכְבֵּד (vayyakhbed), a Hiphil preterite: “and he hardened [his heart]” or made it stubborn. The use of two descriptions of Pharaoh’s heart in close succession, along with mention of his servants’ heart condition, underscores the growing extent of the problem.

[12:25]  ⁶⁵ tn The verb used here and at the beginning of v. 24 is שָׁמַר (shamar); it can be translated “watch, keep, protect,” but in this context the point is to “observe” the religious customs and practices set forth in these instructions.

[5:16]  ⁶⁶ tn Heb “[they] are saying to us,” the line can be rendered as a passive since there is no expressed subject for the participle.

[5:16]  ⁶⁷ tn הִנֵּה (hinneh) draws attention to the action reflected in the passive participle מֻכִּים (mukkim): “look, your servants are being beaten.”

[5:16]  ⁶⁸ tn The word rendered “fault” is the basic OT verb for “sin” – וְחָטָאת (vÿkhata’t). The problem is that it is pointed as a perfect tense, feminine singular verb. Some other form of the verb would be expected, or a noun. But the basic word-group means “to err, sin, miss the mark, way, goal.” The word in this context seems to indicate that the people of Pharaoh – the slave masters – have failed to provide the straw. Hence: “fault” or “they failed.” But, as indicated, the line has difficult grammar, for it would literally translate: “and you [fem.] sin your people.” Many commentators (so GKC 206 §74.g) wish to emend the text to read with the Greek and the Syriac, thus: “you sin against your own people” (meaning the Israelites are his loyal subjects).

[18:26]  ⁶⁹ tn This verb and the verb in the next clause are imperfect tenses. In the past tense narrative of the verse they must be customary, describing continuous action in past time.

[24:16]  ⁷⁰ sn The verb is וַיִּשְׁכֹּן (vayyishkon, “and dwelt, abode”). From this is derived the epithet “the Shekinah Glory,” the dwelling or abiding glory. The “glory of Yahweh” was a display visible at a distance, clearly in view of the Israelites. To them it was like a consuming fire in the midst of the cloud that covered the mountain. That fire indicated that Yahweh wished to accept their sacrifice, as if it were a pleasant aroma to him, as Leviticus would say. This “appearance” indicated that the phenomena represented a shimmer of the likeness of his glory (B. Jacob, Exodus, 749). The verb, according to U. Cassuto (Exodus, 316), also gives an inkling of the next section of the book, the building of the “tabernacle,” the dwelling place, the מִשְׁכָּן (mishkan). The vision of the glory of Yahweh confirmed the authority of the revelation of the Law given to Israel. This chapter is the climax of God’s bringing people into covenant with himself, the completion of his revelation to them, a completion that is authenticated with the miraculous. It ends with the mediator going up in the clouds to be with God, and the people down below eagerly awaiting his return. The message of the whole chapter could be worded this way: Those whom God sanctifies by the blood of the covenant and instructs by the book of the covenant may enjoy fellowship with him and anticipate a far more glorious fellowship. So too in the NT the commandments and teachings of Jesus are confirmed by his miraculous deeds and by his glorious manifestation on the Mount of the Transfiguration, where a few who represented the disciples would see his glory and be able to teach others. The people of the new covenant have been brought into fellowship with God through the blood of the covenant; they wait eagerly for his return from heaven in the clouds.

[24:16]  ⁷¹ tn This is an adverbial accusative of time.

[36:3]  ⁷² 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]  ⁷³ tn Heb “in the morning, in the morning.”

[12:49]  ⁷⁴ tn Heb “one law will be to.”

[9:34]  ⁷⁵ tn The clause beginning with the preterite and vav (ו) consecutive is here subordinated to the next, and main clause – that he hardened his heart again.

[9:34]  ⁷⁶ tn The construction is another verbal hendiadys: וַיֹּסֶף לַחֲטֹּא (vayyosef lakhatto’), literally rendered “and he added to sin.” The infinitive construct becomes the main verb, and the Hiphil preterite becomes adverbial. The text is clearly interpreting as sin the hardening of Pharaoh’s heart and his refusal to release Israel. At the least this means that the plagues are his fault, but the expression probably means more than this – he was disobeying Yahweh God.

[9:34]  ⁷⁷ tn This phrase translates the Hebrew word כָּבֵד (kaved); see S. R. Driver, Exodus, 53.

[13:10]  ⁷⁸ tn The form is a perfect tense with the vav (ו) consecutive, functioning as the equivalent of an imperfect of instruction or injunction.

[13:10]  ⁷⁹ tn Or “every year,” or “year after year.”

[8:32]  ⁸⁰ tn This phrase translates the Hebrew word כָּבֵד (kaved); see S. R. Driver, Exodus, 53.

[9:5]  ⁸¹ tn Heb “and Yahweh set.”

[9:5]  ⁸² tn Heb “this thing.”

[9:17]  ⁸³ tn מִסְתּוֹלֵל (mistolel) is a Hitpael participle, from a root that means “raise up, obstruct.” So in the Hitpael it means to “raise oneself up,” “elevate oneself,” or “be an obstructionist.” See W. C. Kaiser, Jr., “Exodus,” EBC 2:363; U. Cassuto, Exodus, 116.

[9:17]  ⁸⁴ tn The infinitive construct with lamed here is epexegetical; it explains how Pharaoh has exalted himself – “by not releasing the people.”

[9:30]  ⁸⁵ tn The verse begins with the disjunctive vav to mark a strong contrastive clause to what was said before this.

[9:30]  ⁸⁶ tn The adverb טֶרֶם (terem, “before, not yet”) occurs with the imperfect tense to give the sense of the English present tense to the verb negated by it (GKC 314-15 §107.c). Moses is saying that he knew that Pharaoh did not really stand in awe of God, so as to grant Israel’s release, i.e., fear not in the religious sense but “be afraid of” God – fear “before” him (S. R. Driver, Exodus, 76).

[20:21]  ⁸⁷ tn Heb “and they stood”; the referent (the people) has been specified in the translation for clarity.

[20:21]  ⁸⁸ sn The word עֲרָפֶל (’arafel) is used in poetry in Ps 18:9 and 1 Kgs 8:12; and it is used in Deut 4:11, 5:22 [19].

[20:21]  ⁸⁹ sn It will not be hard to expound the passage on the Ten Commandments once their place in scripture has been determined. They, for the most part, are reiterated in the NT, in one way or another, usually with a much higher standard that requires attention to the spirit of the laws. Thus, these laws reveal God’s standard of righteousness by revealing sin. No wonder the Israelites were afraid when they saw the manifestation of God and heard his laws. When the whole covenant is considered, preamble and all, then it becomes clear that the motivation for obeying the commands is the person and the work of the covenant God – the one who redeemed his people. Obedience then becomes a response of devotion and adoration to the Redeemer who set them free. It becomes loyal service, not enslavement to laws. The point could be worded this way: God requires that his covenant people, whom he has redeemed, and to whom he has revealed himself, give their absolute allegiance and obedience to him. This means they will worship and serve him and safeguard the well-being of each other.

[21:30]  ⁹⁰ sn The family of the victim would set the amount for the ransom of the man guilty of criminal neglect. This practice was common in the ancient world, rare in Israel. If the family allowed the substitute price, then the man would be able to redeem his life.

[25:30]  ⁹¹ sn The name basically means that the bread is to be set out in the presence of Yahweh. The custom of presenting bread on a table as a thank offering is common in other cultures as well. The bread here would be placed on the table as a symbol of the divine provision for the twelve tribes – continually, because they were to express their thanksgiving continually. Priests could eat the bread after certain times. Fresh bread would be put there regularly.

[12:17]  ⁹² tn Heb “on the bone of this day.” The expression means “the substance of the day,” the day itself, the very day (S. R. Driver, Exodus, 95).

[12:17]  ⁹³ tn The word is “armies” or “divisions” (see Exod 6:26 and the note there; cf. also 7:4). The narrative will continue to portray Israel as a mighty army, marching forth in its divisions.

[12:17]  ⁹⁴ tn See Exod 12:14.

[14:13]  ⁹⁵ tn The use of אַל (’al) with the jussive has the force of “stop fearing.” It is a more immediate negative command than לֹא (lo’) with the imperfect (as in the Decalogue).

[14:13]  ⁹⁶ tn The force of this verb in the Hitpael is “to station oneself” or “stand firm” without fleeing.

[14:13]  ⁹⁷ tn The form is an imperative with a vav (ו). It could also be rendered “stand firm and you will see” meaning the result, or “stand firm that you may see” meaning the purpose.

[14:13]  ⁹⁸ tn Or “victory” (NAB) or “deliverance” (NIV, NRSV).

[14:13]  ⁹⁹ tn Heb “do,” i.e., perform or accomplish.

[14:13]  ¹⁰⁰ tn The construction uses a verbal hendiadys consisting of a Hiphil imperfect (“you will not add”) and a Qal infinitive construct with a suffix (“to see them”) – “you will no longer see them.” Then the clause adds “again, for ever.”

[14:13]  sn U. Cassuto (Exodus, 164) notes that the antithetical parallelism between seeing salvation and seeing the Egyptians, as well as the threefold repetition of the word “see” cannot be accidental; so too the alliteration of the last three words beginning with ayin (ע).

[15:17]  ¹⁰¹ tn The verb is imperfect.

[15:17]  ¹⁰² sn The “mountain” and the “place” would be wherever Yahweh met with his people. It here refers to Canaan, the land promised to the patriarchs.

[15:17]  ¹⁰³ tn The verb is perfect tense, referring to Yahweh’s previous choice of the holy place.

[17:12]  ¹⁰⁴ tn Literally “now the hands of Moses,” the disjunctive vav (ו) introduces a circumstantial clause here – of time.

[17:12]  ¹⁰⁵ tn The term used here is the adjective כְּבֵדִים (kÿvedim). It means “heavy,” but in this context the idea is more that of being tired. This is the important word that was used in the plague stories: when the heart of Pharaoh was hard, then the Israelites did not gain their freedom or victory. Likewise here, when the staff was lowered because Moses’ hands were “heavy,” Israel started to lose.

[17:12]  ¹⁰⁶ tn Heb “from this, one, and from this, one.”

[17:12]  ¹⁰⁷ tn The word “steady” is אֱמוּנָה (’emuna) from the root אָמַן (’aman). The word usually means “faithfulness.” Here is a good illustration of the basic idea of the word – firm, steady, reliable, dependable. There may be a double entendre here; on the one hand it simply says that his hands were stayed so that Israel might win, but on the other hand it is portraying Moses as steady, firm, reliable, faithful. The point is that whatever God commissioned as the means or agency of power – to Moses a staff, to the Christians the Spirit – the people of God had to know that the victory came from God alone.

[5:13]  ¹⁰⁸ tn Or “pressed.”

[5:13]  ¹⁰⁹ tn כַּלּוּ (kallu) is the Piel imperative; the verb means “to finish, complete” in the sense of filling up the quota.

[8:15]  ¹¹⁰ 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]  ¹¹¹ 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]  ¹¹² 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]  ¹¹³ tn This phrase translates the Hebrew word חָזַק (khazaq); see S. R. Driver, Exodus, 53.

[9:16]  ¹¹⁴ 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]  ¹¹⁵ 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]  ¹¹⁶ 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]  ¹¹⁷ tn Heb “in order to declare my name.” Since there is no expressed subject, this may be given a passive translation.

[12:43]  ¹¹⁸ 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]  ¹¹⁹ 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]  ¹²⁰ 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]  ¹²¹ sn See T. W. Mann, “The Pillar of Cloud in the Reed Sea Narrative,” JBL 90 (1971): 15-30.

[18:16]  ¹²² tn Or “thing,” “matter,” “issue.”

[18:16]  ¹²³ 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]  ¹²⁴ 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]  ¹²⁵ 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]  ¹²⁶ 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]  ¹²⁷ 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]  ¹²⁸ tn Or “after the manner of” (KJV, ASV); NRSV “shall deal with her as with a daughter.”

[21:10]  ¹²⁹ tn “wife” has been supplied.

[21:10]  ¹³⁰ 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]  ¹³¹ 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]  ¹³² 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]  ¹³³ tn This is an accusative of result or product.

[30:35]  ¹³⁴ tn The word is in apposition to “incense,” further defining the kind of incense that is to be made.

[30:35]  ¹³⁵ 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.

[12:48]  ¹³⁶ tn Both the participle “foreigner” and the verb “lives” are from the verb גּוּר (gur), which means “to sojourn, to dwell as an alien.” This reference is to a foreigner who settles in the land. He is the protected foreigner; when he comes to another area where he does not have his clan to protect him, he must come under the protection of the Law, or the people. If the “resident alien” is circumcised, he may participate in the Passover (S. R. Driver, Exodus, 104).

[12:48]  ¹³⁷ tn The infinitive absolute functions as the finite verb here, and “every male” could be either the object or the subject (see GKC 347 §113.gg and 387 §121.a).

[12:48]  ¹³⁸ tn אֶזְרָח (’ezrakh) refers to the native-born individual, the native Israelite as opposed to the “stranger, alien” (S. R. Driver, Exodus, 104); see also W. F. Albright, Archaeology and the Religion of Israel, 127, 210.

[15:26]  ¹³⁹ tn The construction uses the infinitive absolute and the imperfect tense of שָׁמַע (shama’). The meaning of the verb is idiomatic here because it is followed by “to the voice of Yahweh your God.” When this is present, the verb is translated “obey.” The construction is in a causal clause. It reads, “If you will diligently obey.” Gesenius points out that the infinitive absolute in a conditional clause also emphasizes the importance of the condition on which the consequence depends (GKC 342-43 §113.o).

[15:26]  ¹⁴⁰ tn The word order is reversed in the text: “and the right in his eyes you do,” or, “[if] you do what is right in his eyes.” The conditional idea in the first clause is continued in this clause.

[15:26]  ¹⁴¹ tn Heb “give ear.” This verb and the next are both perfect tenses with the vav (ו) consecutive; they continue the sequence of the original conditional clause.

[15:26]  ¹⁴² tn The substantive כָּל־ (kol, “all of”) in a negative clause can be translated “none of.”

[15:26]  ¹⁴³ sn The reference is no doubt to the plagues that Yahweh has just put on them. These will not come on God’s true people. But the interesting thing about a conditional clause like this is that the opposite is also true – “if you do not obey, then I will bring these diseases.”

[15:26]  ¹⁴⁴ tn The form is רֹפְאֶךָ (rofÿ’ekha), a participle with a pronominal suffix. The word is the predicate after the pronoun “I”: “I [am] your healer.” The suffix is an objective genitive – the Lord heals them.

[15:26]  sn The name I Yahweh am your healer comes as a bit of a surprise. One might expect, “I am Yahweh who heals your water,” but it was the people he came to heal because their faith was weak. God lets Israel know here that he can control the elements of nature to bring about a spiritual response in Israel (see Deut 8).

[33:13]  ¹⁴⁵ tn The prayer uses the Hiphil imperative of the verb “to know.” “Cause me to know” is “show me, reveal to me, teach or inform me.” Moses wanted to know more of God’s dealings with people, especially after all that has happened in the preceding chapter.

[33:13]  ¹⁴⁶ tn The imperfect tense of the verb “to know” with the vav follows the imperative of this root, and so this indicates the purpose clause (final imperfect): “in order that I may know you.” S. R. Driver summarizes it this way: that I may understand what your nature and character is, and shape my petitions accordingly, so that I may find grace in your sight, and my future prayers may be answered (Exodus, 361).

[33:13]  ¹⁴⁷ tn The purpose clause simply uses the imperfect, “that I may find.” But since he already has found favor in God’s eyes, he is clearly praying that it be so in the future as well as now.

[33:13]  ¹⁴⁸ tn The verb “see” (an imperative) is a request for God to acknowledge Israel as his people by providing the divine leadership needed. So his main appeal will be for the people and not himself. To underscore this, he repeats “see” the way the section opened.

[5:10]  ¹⁴⁹ tn Heb “went out and spoke to the people saying.” Here “the people” has been specified as “the Israelites” for clarity.

[5:10]  ¹⁵⁰ tn The construction uses the negative particle combined with a subject suffix before the participle: אֵינֶנִּי נֹתֵן (’enenni noten, “there is not I – giving”).

[5:19]  ¹⁵¹ tn The common Hebrew verb translated “saw,” like the common English verb for seeing, is also used to refer to mental perception and understanding, as in the question “See what I mean?” The foremen understood how difficult things would be under this ruling.

[5:19]  ¹⁵² tn The text has the sign of the accusative with a suffix and then a prepositional phrase: אֹתָם בְּרָע (’otam bÿra’), meaning something like “[they saw] them in trouble” or “themselves in trouble.” Gesenius shows a few examples where the accusative of the reflexive pronoun is represented by the sign of the accusative with a suffix, and these with marked emphasis (GKC 439 §135.k).

[5:19]  ¹⁵³ tn The clause “when they were told” translates לֵאמֹר (le’mor), which usually simply means “saying.” The thing that was said was clearly the decree that was given to them.

[7:4]  ¹⁵⁴ tn Heb “and Pharaoh will not listen.”

[7:4]  ¹⁵⁵ 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]  ¹⁵⁶ tn See the note on this term in 6:26.

[10:23]  ¹⁵⁷ tn Heb “a man…his brother.”

[10:23]  ¹⁵⁸ tn The perfect tense in this context requires the somewhat rare classification of a potential perfect.

[13:16]  ¹⁵⁹ tn The word is טוֹטָפֹת (totafot, “frontlets”). The etymology is uncertain, but the word denotes a sign or an object placed on the forehead (see m. Shabbat 6:1). The Gemara interprets it as a band that goes from ear to ear. In the Targum to 2 Sam 1:10 it is an armlet worn by Saul (see S. R. Driver, Exodus, 110). These bands may have resembled the Egyptian practice of wearing as amulets “forms of words written on folds of papyrus tightly rolled up and sewn in linen” (W. C. Kaiser, Jr., “Exodus,” EBC 2:384).

[13:16]  ¹⁶⁰ sn The pattern of the passage now emerges more clearly; it concerns the grateful debt of the redeemed. In the first part eating the unleavened bread recalls the night of deliverance in Egypt, and it calls for purity. In the second part the dedication of the firstborn was an acknowledgment of the deliverance of the firstborn from bondage. They were to remember the deliverance and choose purity; they were to remember the deliverance and choose dedication. The NT will also say, “You are not your own, for you were bought with a price, therefore, glorify God” (1 Cor 6:20). Here too the truths of God’s great redemption must be learned well and retained well from generation to generation.

[17:14]  ¹⁶¹ tn The presence of the article does not mean that he was to write this in a book that was existing now, but in one dedicated to this purpose (book, meaning scroll). See GKC 408 §126.s.

[17:14]  ¹⁶² tn The Hebrew word is “place,” meaning that the events were to be impressed on Joshua.

[17:14]  ¹⁶³ tn Heb “in the ears of Joshua.” The account should be read to Joshua.

[17:14]  ¹⁶⁴ tn The construction uses the infinitive absolute and the imperfect tense to stress the resolution of Yahweh to destroy Amalek. The verb מָחָה (makhah) is often translated “blot out” – but that is not a very satisfactory image, since it would not remove completely what is the object. “Efface, erase, scrape off” (as in a palimpsest, a manuscript that is scraped clean so it can be reused) is a more accurate image.

[17:14]  ¹⁶⁵ sn This would seem to be defeated by the preceding statement that the events would be written in a book for a memorial. If this war is recorded, then the Amalekites would be remembered. But here God was going to wipe out the memory of them. But the idea of removing the memory of a people is an idiom for destroying them – they will have no posterity and no lasting heritage.

[29:42]  ¹⁶⁶ tn The translation has “regular” instead of “continually,” because they will be preparing this twice a day.

[29:42]  ¹⁶⁷ tn The relative clause identifies the place in front of the Tent as the place that Yahweh would meet Moses. The main verb of the clause is אִוָּעֵד (’ivva’ed), a Niphal imperfect of the verb יָעַד (ya’ad), the verb that is cognate to the name “tent of meeting” – hence the name. This clause leads into the next four verses.

[31:13]  ¹⁶⁸ sn The instruction for the Sabbath at this point seems rather abrupt, but it follows logically the extended plans of building the sanctuary. B. Jacob, following some of the earlier treatments, suggests that these are specific rules given for the duration of the building of the sanctuary (Exodus, 844). The Sabbath day is a day of complete cessation; no labor or work could be done. The point here is that God’s covenant people must faithfully keep the sign of the covenant as a living commemoration of the finished work of Yahweh, and as an active part in their sanctification. See also H. Routtenberg, “The Laws of Sabbath: Biblical Sources,” Dor le Dor 6 (1977): 41-43, 99-101, 153-55, 204-6; G. Robinson, “The Idea of Rest in the OT and the Search for the Basic Character of Sabbath,” ZAW 92 (1980): 32-42; M. Tsevat, “The Basic Meaning of the Biblical Sabbath, ZAW 84 (1972): 447-59; M. T. Willshaw, “A Joyous Sign,” ExpTim 89 (1978): 179-80.

[31:13]  ¹⁶⁹ tn Or “your sanctifier.”

[39:3]  ¹⁷⁰ tn The verb is the infinitive that means “to do, to work.” It could be given a literal rendering: “to work [them into] the blue….” Weaving or embroidering is probably what is intended.

[8:9]  ¹⁷¹ tn The expression הִתְפָּאֵר עָלַי (hitpa’er ’alay) is problematic. The verb would be simply translated “honor yourself” or “deck yourself with honor.” It can be used in the bad sense of self-exaltation. But here it seems to mean “have the honor or advantage over me” in choosing when to remove the frogs. The LXX has “appoint for me.” Moses is doing more than extending a courtesy to Pharaoh; he is giving him the upper hand in choosing the time. But it is also a test, for if Pharaoh picked the time it would appear less likely that Moses was manipulating things. As U. Cassuto puts it, Moses is saying “my trust in God is so strong you may have the honor of choosing the time” (Exodus, 103).

[8:9]  ¹⁷² tn Or “destroyed”; Heb “to cut off the frogs.”

[8:9]  ¹⁷³ tn The phrase “so that” is implied.

[8:9]  ¹⁷⁴ tn Or “survive, remain.”

[14:12]  ¹⁷⁵ tn Heb “Is not this the word that we spoke to you.”

[14:12]  ¹⁷⁶ sn U. Cassuto (Exodus, 164) explains this statement by the people as follows: “The question appears surprising at first, for we have not read previously that such words were spoken to Moses. Nor is the purport of the protest of the Israelite foremen (v 21 [5:21]) identical with that of the words uttered now. However, from a psychological standpoint the matter can be easily explained. In the hour of peril the children of Israel remember that remonstrance, and now it seems to them that it was of a sharper character and flowed from their foresight, and that the present situation justifies it, for death awaits them at this moment in the desert.” This declaration that “we told you so,” born of fright, need not have been strictly accurate or logical.

[14:12]  ¹⁷⁷ tn Heb “better for us to serve.”

[14:12]  ¹⁷⁸ tn Since Hebrew does not use quotation marks to indicate the boundaries of quotations, there is uncertainty about whether the Israelites’ statement in Egypt includes the end of v. 12 or consists solely of “leave us alone so that we can serve the Egyptians.” In either case, the command to Moses to leave them alone rested on the assumption, spoken or unspoken, that serving Egypt would be less risky than what Moses was proposing. Now with the Egyptian army on the horizon, the Israelites are sure that their worst predictions are about to take place.

[15:25]  ¹⁷⁹ tn The verb is וַיּוֹרֵהוּ (vayyorehu, “and he showed him”). It is the Hiphil preterite from יָרָה (yarah), which has a basic meaning of “to point, show, direct.” It then came to mean “to teach”; it is the verb behind the noun “Law” (תּוֹרָה, torah).

[15:25]  sn U. Cassuto notes that here is the clue to the direction of the narrative: Israel needed God’s instruction, the Law, if they were going to enjoy his provisions (Exodus, 184).

[15:25]  ¹⁸⁰ tn Or “a [piece of] wood” (cf. NAB, NIV, NRSV, TEV, CEV); NLT “a branch.”

[15:25]  sn S. R. Driver (Exodus, 143) follows some local legends in identifying this tree as one that is supposed to have – even to this day – the properties necessary for making bitter water sweet. B. Jacob (Exodus, 436) reports that no such tree has ever been found, but then he adds that this does not mean there was not such a bush in the earlier days. He believes that here God used a natural means (“showed, instructed”) to sweeten the water. He quotes Ben Sira as saying God had created these things with healing properties in them.

[15:25]  ¹⁸¹ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[15:25]  ¹⁸² tn Heb “there he”; the referent (the Lord) is supplied for clarity.

[15:25]  ¹⁸³ tn Heb “for him” (referring to Israel as a whole).

[15:25]  ¹⁸⁴ tn This translation interprets the two nouns as a hendiadys: “a statute and an ordinance” becomes “a binding ordinance.”

[15:25]  ¹⁸⁵ tn The verb נִסָּהוּ (nissahu, “and he tested him [them]”) is from the root נָסָה (nasah). The use of this word in the Bible indicates that there is question, doubt, or uncertainty about the object being tested.

[15:25]  sn The whole episode was a test from God. He led them there through Moses and let them go hungry and thirsty. He wanted to see how great their faith was.

[16:23]  ¹⁸⁶ tn The noun שַׁבָּתוֹן (shabbaton) has the abstract ending on it: “resting, ceasing.” The root word means “cease” from something, more than “to rest.” The Law would make it clear that they were to cease from their normal occupations and do no common work.

[16:23]  ¹⁸⁷ tn The technical expression is now used: שַׁבַּת־קֹדֶשׁ (shabbat-qodesh, “a holy Sabbath”) meaning a “cessation of/for holiness” for Yahweh. The rest was to be characterized by holiness.

[16:23]  ¹⁸⁸ tn The two verbs in these objective noun clauses are desiderative imperfects – “bake whatever you want to bake.”

[16:23]  ¹⁸⁹ tn The word “today” is implied from the context.

[18:19]  ¹⁹⁰ tn Heb “hear my voice.”

[18:19]  ¹⁹¹ tn The line reads “Be you to the people before God.” He is to be their representative before God. This is introducing the aspect of the work that only Moses could do, what he has been doing. He is to be before God for the people, to pray for them, to appeal on their behalf. Jethro is essentially saying, I understand that you cannot delegate this to anyone else, so continue doing it (U. Cassuto, Exodus, 219-20).

[18:19]  ¹⁹² tn The form is the perfect tense with the vav (ו) consecutive; following the imperative it will be instruction as well. Since the imperative preceding this had the idea of “continue to be” as you are, this too has that force.

[18:19]  ¹⁹³ tn Heb “words”; KJV, ASV “the causes”; NRSV “cases”; NLT “questions.”

[21:6]  ¹⁹⁴ tn The word is הָאֱלֹהִים (ha’elohim). S. R. Driver (Exodus, 211) says the phrase means “to God,” namely the nearest sanctuary in order that the oath and the ritual might be made solemn, although he does say that it would be done by human judges. That the reference is to Yahweh God is the view also of F. C. Fensham, “New Light on Exodus 21:7 and 22:7 from the Laws of Eshnunna,” JBL 78 (1959): 160-61. Cf. also ASV, NAB, NASB, NCV, NRSV, NLT. Others have made a stronger case that it refers to judges who acted on behalf of God; see C. Gordon, “אלהים in its Reputed Meaning of Rulers, Judges,” JBL 54 (1935): 134-44; and A. E. Draffkorn, “Ilani/Elohim,” JBL 76 (1957): 216-24; cf. KJV, NIV.

[21:6]  ¹⁹⁵ tn Or “till his life’s end” (as in the idiom: “serve him for good”).

[23:31]  ¹⁹⁶ tn The form is a perfect tense with vav consecutive.

[23:31]  ¹⁹⁷ tn In the Hebrew Bible “the River” usually refers to the Euphrates (cf. NASB, NCV, NRSV, TEV, CEV, NLT). There is some thought that it refers to a river Nahr el Kebir between Lebanon and Syria. See further W. C. Kaiser, Jr., “Exodus,” EBC 2:447; and G. W. Buchanan, The Consequences of the Covenant (NovTSup), 91-100.

[31:6]  ¹⁹⁸ tn The expression uses the independent personal pronoun (“and I”) with the deictic particle (“behold”) to enforce the subject of the verb – “and I, indeed I have given.”

[31:6]  ¹⁹⁹ tn Heb “and in the heart of all that are wise-hearted I have put wisdom.”

[31:6]  sn The verse means that there were a good number of very skilled and trained artisans that could come to do the work that God wanted done. But God’s Spirit further endowed them with additional wisdom and skill for the work that had to be done.

[31:6]  ²⁰⁰ tn The form is a perfect with vav (ו) consecutive. The form at this place shows the purpose or the result of what has gone before, and so it is rendered “that they may make.”

[31:17]  ²⁰¹ tn The expression again forms an adverbial accusative of time.

[31:17]  ²⁰² sn The word “rest” essentially means “to cease, stop.” So describing God as “resting” on the seventh day does not indicate that he was tired – he simply finished creation and then ceased or stopped. But in this verse is a very bold anthropomorphism in the form of the verb וַיִּנָּפַשׁ (vayyinnafash), a Niphal preterite from the root נָפַשׁ (nafash), the word that is related to “life, soul” or more specifically “breath, throat.” The verb is usually translated here as “he was refreshed,” offering a very human picture. It could also be rendered “he took breath” (S. R. Driver, Exodus, 345). Elsewhere the verb is used of people and animals. The anthropomorphism is clearly intended to teach people to stop and refresh themselves physically, spiritually, and emotionally on this day of rest.

[33:11]  ²⁰³ tn “Face to face” is circumstantial to the action of the verb, explaining how they spoke (see GKC 489-90 §156.c). The point of this note of friendly relationship with Moses is that Moses was “at home” in this tent speaking with God. Moses would derive courage from this when he interceded for the people (B. Jacob, Exodus, 966).

[33:11]  ²⁰⁴ tn The verb in this clause is a progressive imperfect.

[33:11]  ²⁰⁵ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[33:11]  ²⁰⁶ sn Moses did not live in the tent. But Joshua remained there most of the time to guard the tent, it seems, lest any of the people approach it out of curiosity.