Keluaran 9:3

9:3 then the hand of the Lord will surely bring ¹  a very terrible plague ²  on your livestock in the field, on the horses, the donkeys, the camels, ³  the herds, and the flocks.

Keluaran 12:3

12:3 Tell the whole community of Israel, ‘In the tenth day of this month they each ⁴  must take a lamb ⁵  for themselves according to their families ⁶  – a lamb for each household. ⁷ 

Keluaran 12:30

12:30 Pharaoh got up ⁸  in the night, ⁹  along with all his servants and all Egypt, and there was a great cry in Egypt, for there was no house ¹⁰  in which there was not someone dead.

Keluaran 13:6

13:6 For seven days ¹¹  you must eat ¹²  bread made without yeast, and on the seventh day there is to be ¹³  a festival to the Lord.

Keluaran 14:27

14:27 So Moses extended his hand toward the sea, and the sea returned to its normal state ¹⁴  when the sun began to rise. ¹⁵  Now the Egyptians were fleeing ¹⁶  before it, but the Lord overthrew ¹⁷  the Egyptians in the middle of the sea.

Keluaran 15:11

15:11 Who is like you, ¹⁸  O Lord, among the gods? ¹⁹ 

Who is like you? – majestic in holiness, fearful in praises, ²⁰  working wonders?

Keluaran 15:13

15:13 By your loyal love you will lead ²¹  the people whom ²²  you have redeemed;

you will guide ²³  them by your strength to your holy dwelling place.

Keluaran 15:21

15:21 Miriam sang in response ²⁴  to them, “Sing to the Lord, for he has triumphed gloriously; the horse and its rider he has thrown into the sea.” ²⁵ 

Keluaran 17:6

17:6 I will be standing ²⁶  before you there on ²⁷  the rock in Horeb, and you will strike ²⁸  the rock, and water will come out of it so that the people may drink.” ²⁹  And Moses did so in plain view ³⁰  of the elders of Israel.

Keluaran 18:26

18:26 They judged the people under normal circumstances; the difficult cases they would bring ³¹  to Moses, but every small case they would judge themselves.

Keluaran 19:4

19:4 ‘You yourselves have seen what I did to Egypt and how I lifted you on eagles’ wings ³²  and brought you to myself. ³³ 

Keluaran 29:5

29:5 and take the garments and clothe Aaron with the tunic, ³⁴  the robe of the ephod, the ephod, and the breastpiece; you are to fasten the ephod on him by using the skillfully woven waistband. ³⁵ 

Keluaran 29:30

29:30 The priest who succeeds him ³⁶  from his sons, when he first comes ³⁷  to the tent of meeting to minister in the Holy Place, is to wear them for seven days. ³⁸ 

Keluaran 30:13

30:13 Everyone who crosses over to those who are numbered ³⁹  is to pay this: a half shekel ⁴⁰  according to the shekel of the sanctuary ⁴¹  (a shekel weighs twenty gerahs). The half shekel is to be an offering ⁴²  to the Lord.

Keluaran 32:29

32:29 Moses said, “You have been consecrated ⁴³  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.” ⁴⁴ 

Keluaran 34:19

34:19 “Every firstborn of the womb ⁴⁵  belongs to me, even every firstborn ⁴⁶  of your cattle that is a male, ⁴⁷  whether ox or sheep.

Keluaran 38:25

38:25 The silver of those who were numbered of the community was one hundred talents and 1,775 shekels, ⁴⁸  according to the sanctuary shekel,

[9:3]  ¹ tn The form used here is הוֹיָה (hoyah), the Qal active participle, feminine singular, from the verb “to be.” This is the only place in the OT that this form occurs. Ogden shows that this form is appropriate with the particle הִנֵּה (hinneh) to stress impending divine action, and that it conforms to the pattern in these narratives where five times the participle is used in the threat to Pharaoh (7:17; 8:2; 9:3, 14; 10:4). See G. S. Ogden, “Notes on the Use of הויה in Exodus IX. 3,” VT 17 (1967): 483-84.

[9:3]  ² tn The word דֶּבֶר (dever) is usually translated “pestilence” when it applies to diseases for humans. It is used only here and in Ps 78:50 for animals.

[9:3]  ³ sn The older view that camels were not domesticated at this time (S. R. Driver, Exodus, 70; W. F. Albright, Archaeology and the Religion of Israel, 96; et. al.) has been corrected by more recently uncovered information (see K. A. Kitchen, NBD³ 160-61).

[12:3]  ⁴ tn Heb “and they will take for them a man a lamb.” This is clearly a distributive, or individualizing, use of “man.”

[12:3]  ⁵ tn The שֶּׂה (seh) is a single head from the flock, or smaller cattle, which would include both sheep and goats.

[12:3]  ⁶ tn Heb “according to the house of their fathers.” The expression “house of the father” is a common expression for a family.

[12:3]  sn The Passover was to be a domestic institution. Each lamb was to be shared by family members.

[12:3]  ⁷ tn Heb “house” (also at the beginning of the following verse).

[12:30]  ⁸ tn Heb “arose,” the verb קוּם (qum) in this context certainly must describe a less ceremonial act. The entire country woke up in terror because of the deaths.

[12:30]  ⁹ tn The noun is an adverbial accusative of time – “in the night” or “at night.”

[12:30]  ¹⁰ sn Or so it seemed. One need not push this description to complete literalness. The reference would be limited to houses that actually had firstborn people or animals. In a society in which households might include more than one generation of humans and animals, however, the presence of a firstborn human or animal would be the rule rather than the exception.

[13:6]  ¹¹ tn Heb “Seven days.”

[13:6]  ¹² tn The imperfect tense functions with the nuance of instruction or injunction. It could also be given an obligatory nuance: “you must eat” or “you are to eat.” Some versions have simply made it an imperative.

[13:6]  ¹³ tn The phrase “there is to be” has been supplied.

[14:27]  ¹⁴ tn The Hebrew term לְאֵיתָנוֹ (lÿ’etano) means “to its place,” or better, “to its perennial state.” The point is that the sea here had a normal level, and now when the Egyptians were in the sea on the dry ground the water would return to that level.

[14:27]  ¹⁵ tn Heb “at the turning of the morning”; NASB, NIV, TEV, CEV “at daybreak.”

[14:27]  ¹⁶ tn The clause begins with the disjunctive vav (ו) on the noun, signaling either a circumstantial clause or a new beginning. It could be rendered, “Although the Egyptians…Yahweh…” or “as the Egyptians….”

[14:27]  ¹⁷ tn The verb means “shake out” or “shaking off.” It has the significance of “throw downward.” See Neh 5:13 or Job 38:13.

[15:11]  ¹⁸ tn The question is of course rhetorical; it is a way of affirming that no one is comparable to God. See C. J. Labuschagne, The Incomparability of Yahweh in the Old Testament, 22, 66-67, and 94-97.

[15:11]  ¹⁹ sn Verses 11-17 will now focus on Yahweh as the incomparable one who was able to save Israel from their foes and afterward lead them to the promised land.

[15:11]  ²⁰ tn S. R. Driver suggests “praiseworthy acts” as the translation (Exodus, 137).

[15:13]  ²¹ tn The verbs in the next two verses are perfect tenses, but can be interpreted as a prophetic perfect, looking to the future.

[15:13]  ²² tn The particle זוּ (zu) is a relative pronoun, subordinating the next verb to the preceding.

[15:13]  ²³ tn This verb seems to mean “to guide to a watering-place” (See Ps 23:2).

[15:21]  ²⁴ tn The verb עָנָה (’ana) normally means “to answer,” but it can be used more technically to describe antiphonal singing in Hebrew and in Ugaritic.

[15:21]  ²⁵ sn This song of the sea is, then, a great song of praise for Yahweh’s deliverance of Israel at the Sea, and his preparation to lead them to the promised land, much to the (anticipated) dread of the nations. The principle here, and elsewhere in Scripture, is that the people of God naturally respond to God in praise for his great acts of deliverance. Few will match the powerful acts that were exhibited in Egypt, but these nonetheless set the tone. The song is certainly typological of the song of the saints in heaven who praise God for delivering them from the bondage of this world by judging the world. The focus of the praise, though, still is on the person (attributes) and works of God.

[17:6]  ²⁶ tn The construction uses הִנְנִי עֹמֵד (hinni ’omed) to express the futur instans or imminent future of the verb: “I am going to be standing.”

[17:6]  sn The reader has many questions when studying this passage – why water from a rock, why Horeb, why strike the rock when later only speak to it, why recall the Nile miracles, etc. B. Jacob (Exodus, 479-80) says that all these are answered when it is recalled that they were putting God to the test. So water from the rock, the most impossible thing, cleared up the question of his power. Doing it at Horeb was significant because there Moses was called and told he would bring them to this place. Since they had doubted God was in their midst, he would not do this miracle in the camp, but would have Moses lead the elders out to Horeb. If people doubt God is in their midst, then he will choose not to be in their midst. And striking the rock recalled striking the Nile; there it brought death to Egypt, but here it brought life to Israel. There could be little further doubting that God was with them and able to provide for them.

[17:6]  ²⁷ tn Or “by” (NIV, NLT).

[17:6]  ²⁸ tn The form is a Hiphil perfect with the vav (ו) consecutive; it follows the future nuance of the participle and so is equivalent to an imperfect tense nuance of instruction.

[17:6]  ²⁹ tn These two verbs are also perfect tenses with vav (ו) consecutive: “and [water] will go out…and [the people] will drink.” But the second verb is clearly the intent or the result of the water gushing from the rock, and so it may be subordinated.

[17:6]  sn The presence of Yahweh at this rock enabled Paul to develop a midrashic lesson, an analogical application: Christ was present with Israel to provide water for them in the wilderness. So this was a Christophany. But Paul takes it a step further to equate the rock with Christ, for just as it was struck to produce water, so Christ would be struck to produce rivers of living water. The provision of bread to eat and water to drink provided for Paul a ready analogy to the provisions of Christ in the gospel (1 Cor 10:4).

[17:6]  ³⁰ tn Heb “in the eyes of.”

[18:26]  ³¹ 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.

[19:4]  ³² 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]  ³³ 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.

[29:5]  ³⁴ tn The Hiphil of לָבַשׁ (lavash, “to clothe”) will take double accusatives; so the sign of the accusative is with Aaron, and then with the articles of clothing. The translation will have to treat Aaron as the direct object and the articles as indirect objects, because Aaron receives the prominence in the verse – you will clothe Aaron.

[29:5]  ³⁵ tn The verb used in this last clause is a denominative verb from the word for ephod. And so “ephod the ephod on him” means “fasten as an ephod the ephod on him” (S. R. Driver, Exodus, 316).

[29:30]  ³⁶ tn Heb “after him”; NCV, NLT “after Aaron.”

[29:30]  ³⁷ tn The text just has the relative pronoun and the imperfect tense. It could be translated “who comes/enters.” But the context seems to indicate that this would be when he first comes to the tent to begin his tenure as High Priest, and so a temporal clause makes this clear. “First” has been supplied.

[29:30]  ³⁸ tn “Seven days” is an adverbial accusative of time. The ritual of ordination is to be repeated for seven days, and so they are to remain there in the court in full dress.

[30:13]  ³⁹ sn Each man was to pass in front of the counting officer and join those already counted on the other side.

[30:13]  ⁴⁰ sn The half shekel weight of silver would be about one-fifth of an ounce (6 grams).

[30:13]  ⁴¹ sn It appears that some standard is in view for the amount of a shekel weight. The sanctuary shekel is sometimes considered to be twice the value of the ordinary shekel. The “gerah,” also of uncertain meaning, was mentioned as a reference point for the ancient reader to understand the value of the required payment. It may also be that the expression meant “a sacred shekel” and looked at the purpose more – a shekel for sanctuary dues. This would mean that the standard of the shekel weight was set because it was the traditional amount of sacred dues (S. R. Driver, Exodus, 333). “Though there is no certainty, the shekel is said to weigh about 11,5 grams…Whether an official standard is meant [by ‘sanctuary shekel’] or whether the sanctuary shekel had a different weight than the ‘ordinary’ shekel is not known” (C. Houtman, Exodus, 3:181).

[30:13]  ⁴² tn Or “contribution” (תְּרוּמָה, tÿrumah).

[32:29]  ⁴³ 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]  ⁴⁴ 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.”

[34:19]  ⁴⁵ tn Heb “everything that opens the womb.”

[34:19]  ⁴⁶ tn Here too: everything that “opens [the womb].”

[34:19]  ⁴⁷ tn The verb basically means “that drops a male.” The verb is feminine, referring to the cattle.

[38:25]  ⁴⁸ sn This would be a total of 301,775 shekels (about 140,828 oz), being a half shekel exacted per person from 605,550 male Israelites 20 years old or more (Num 1:46). The amount is estimated to be around 3.75 tons.