Keluaran 8:24

8:24 The Lord did so; a ¹  thick ²  swarm of flies came into ³  Pharaoh’s house and into the houses ⁴  of his servants, and throughout the whole land of Egypt the land was ruined ⁵  because of the swarms of flies.

Keluaran 8:31

8:31 and the Lord did as Moses asked ⁶  – he removed the swarms of flies from Pharaoh, from his servants, and from his people. Not one remained!

Keluaran 9:6

9:6 And the Lord did this ⁷  on the next day; ⁸  all ⁹  the livestock of the Egyptians ¹⁰  died, but of the Israelites’ livestock not one died.

Keluaran 10:17

10:17 So now, forgive my sin this time only, and pray to the Lord your God that he would only ¹¹  take this death ¹²  away from me.”

Keluaran 12:42

12:42 It was a night of vigil for the Lord to bring them out from the land of Egypt, ¹³  and so ¹⁴  on this night all Israel is to keep the vigil ¹⁵  to the Lord for generations to come.

Keluaran 16:7

16:7 and in the morning you will see ¹⁶  the glory of the Lord, because he has heard ¹⁷  your murmurings against the Lord. As for us, what are we, ¹⁸  that you should murmur against us?”

Keluaran 16:29

16:29 See, because the Lord has given you the Sabbath, that is why ¹⁹  he is giving you food for two days on the sixth day. Each of you stay where you are; ²⁰  let no one ²¹  go out of his place on the seventh day.”

Keluaran 18:11

18:11 Now I know that the Lord is greater than all the gods, for in the thing in which they dealt proudly against them he has destroyed them.” ²² 

Keluaran 32:29

32:29 Moses said, “You have been consecrated ²³  today for the Lord, for each of you was against his son or against his brother, so he has given a blessing to you today.” ²⁴ 

[8:24]  ¹ tn Heb “and there came a….”

[8:24]  ² tn Heb “heavy,” or “severe.”

[8:24]  ³ tn Here, and in the next phrase, the word “house” has to be taken as an adverbial accusative of termination.

[8:24]  ⁴ tn The Hebrew text has the singular here.

[8:24]  ⁵ tc Concerning the connection of “the land was ruined” with the preceding, S. R. Driver (Exodus, 68) suggests reading with the LXX, Smr, and Peshitta; this would call for adding a conjunction before the last clause to make it read, “into the house of Pharaoh, and into his servants’ houses, and into all the land of Egypt; and the land was…”

[8:24]  tn The Hebrew word תִּשָּׁחֵת (tishakhet) is a strong word; it is the Niphal imperfect of שָׁחַת (shakhat) and is translated “ruined.” If the classification as imperfect stands, then it would have to be something like a progressive imperfect (the land was being ruined); otherwise, it may simply be a preterite without the vav (ו) consecutive. The verb describes utter devastation. This is the verb that is used in Gen 13:10 to describe how Yahweh destroyed Sodom and Gomorrah. Swarms of flies would disrupt life, contaminate everything, and bring disease.

[8:31]  ⁶ tn Heb “according to the word of Moses” (so KJV, ASV).

[9:6]  ⁷ tn Heb “this thing.”

[9:6]  ⁸ tn Heb “on the morrow.”

[9:6]  ⁹ tn The word “all” clearly does not mean “all” in the exclusive sense, because subsequent plagues involve cattle. The word must denote such a large number that whatever was left was insignificant for the economy. It could also be taken to mean “all [kinds of] livestock died.”

[9:6]  ¹⁰ tn Heb “of Egypt.” The place is put by metonymy for the inhabitants.

[10:17]  ¹¹ sn Pharaoh’s double emphasis on “only” uses two different words and was meant to deceive. He was trying to give Moses the impression that he had finally come to his senses, and that he would let the people go. But he had no intention of letting them out.

[10:17]  ¹² sn “Death” is a metonymy that names the effect for the cause. If the locusts are left in the land it will be death to everything that grows.

[12:42]  ¹³ tn There is some ambiguity in לֵיל שִׁמֻּרִים הוּא לַיהוָה (lel shimmurim hu’ la’adonay [layhveh]). It is likely that this first clause means that Yahweh was on watch for Israel to bring them out, as the next clause says. He was protecting his people (S. R. Driver, Exodus, 102). Then, the night of vigil will be transferred to Israel, who now must keep it “to” him.

[12:42]  ¹⁴ tn “and so” has been supplied.

[12:42]  ¹⁵ tn Heb “this night is for Yahweh a vigil for all Israelites for their generations.”

[16:7]  ¹⁶ tn Heb “morning, and you will see.”

[16:7]  ¹⁷ tn The form is a Qal infinitive construct with a preposition and a suffix. It forms an adverbial clause, usually of time, but here a causal clause.

[16:7]  ¹⁸ tn The words “as for us” attempt to convey the force of the Hebrew word order, which puts emphasis on the pronoun: “and we – what?” The implied answer to the question is that Moses and Aaron are nothing, merely the messengers. The next verse repeats the question to further press the seriousness of what the Israelites are doing.

[16:29]  ¹⁹ 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]  ²⁰ tn Heb “remain, a man where he is.”

[16:29]  ²¹ tn Or “Let not anyone go” (see GKC 445 §138.d).

[18:11]  ²² tn The end of this sentence seems not to have been finished, or it is very elliptical. In the present translation the phrase “he has destroyed them” is supplied. Others take the last prepositional phrase to be the completion and supply only a verb: “[he was] above them.” U. Cassuto (Exodus, 216) takes the word “gods” to be the subject of the verb “act proudly,” giving the sense of “precisely (כִּי, ki) in respect of these things of which the gods of Egypt boasted – He is greater than they (עֲלֵיהֶם, ‘alehem).” He suggests rendering the clause, “excelling them in the very things to which they laid claim.”

[32:29]  ²³ tn Heb “Your hand was filled.” The phrase “fill your hands” is a familiar expression having to do with commissioning and devotion to a task that is earlier used in 28:41; 29:9, 29, 33, 35. This has usually been explained as a Qal imperative. S. R. Driver explains it “Fill your hand today,” meaning, take a sacrifice to God and be installed in the priesthood (Exodus, 355). But it probably is a Piel perfect, meaning “they have filled your hands today,” or, “your hand was filled today.” This was an expression meant to say that they had been faithful to God even though it turned them against family and friends – but God would give them a blessing.

[32:29]  ²⁴ tn The text simply has “and to give on you today a blessing.” Gesenius notes that the infinitive construct seems to be attached with a vav (ו; like the infinitive absolute) as the continuation of a previous finite verb. He reads the verb “fill” as an imperative: “fill your hand today…and that to bring a blessing on you, i.e., that you may be blessed” (see GKC 351 §114.p). If the preceding verb is taken as perfect tense, however, then this would also be perfect – “he has blessed you today.”