Keluaran 9:14

9:14 For this time I will send all my plagues ¹  on your very self ²  and on your servants and your people, so that you may know that there is no one like me in all the earth.

Keluaran 20:20

20:20 Moses said to the people, “Do not fear, for God has come to test you, ³  that the fear of him ⁴  may be before you so that you do not ⁵  sin.”

Keluaran 29:42

29:42 “This will be a regular ⁶  burnt offering throughout your generations at the entrance of the tent of meeting before the Lord, where I will meet ⁷  with you to speak to you there.

Keluaran 30:16

30:16 You are to receive the atonement money ⁸  from the Israelites and give it for the service ⁹  of the tent of meeting. It will be a memorial ¹⁰  for the Israelites before the Lord, to make atonement ¹¹  for your lives.”

[9:14]  ¹ tn The expression “all my plagues” points to the rest of the plagues and anticipates the proper outcome. Another view is to take the expression to mean the full brunt of the attack on the Egyptian people.

[9:14]  ² tn Heb “to your heart.” The expression is unusual, but it may be an allusion to the hard heartedness of Pharaoh – his stubbornness and blindness (B. Jacob, Exodus, 274).

[20:20]  ³ 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]  ⁴ 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]  ⁵ 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.

[29:42]  ⁶ tn The translation has “regular” instead of “continually,” because they will be preparing this twice a day.

[29:42]  ⁷ 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.

[30:16]  ⁸ tn Heb “the silver of the atonements.” The genitive here is the result (as in “sheep of slaughter”) telling what the money will be used for (see R. J. Williams, Hebrew Syntax, 11, §44).

[30:16]  ⁹ sn The idea of “service” is maintenance and care of the sanctuary and its service, meaning the morning and evening sacrifices and the other elements to be used.

[30:16]  ¹⁰ sn S. R. Driver says this is “to keep Jehovah in continual remembrance of the ransom which had been paid for their lives” (Exodus, 334).

[30:16]  ¹¹ tn The infinitive could be taken in a couple of ways here. It could be an epexegetical infinitive: “making atonement.” Or it could be the infinitive expressing result: “so that atonement will be made for your lives.”