Keluaran 5:21

5:21 and they said to them, “May the Lord look on you and judge, ¹  because you have made us stink ²  in the opinion of ³  Pharaoh and his servants, ⁴  so that you have given them an excuse to kill us!” ⁵ 

Keluaran 6:6

6:6 Therefore, tell the Israelites, ‘I am the Lord. I will bring you out ⁶  from your enslavement to ⁷  the Egyptians, I will rescue you from the hard labor they impose, ⁸  and I will redeem you with an outstretched arm and with great judgments.

Keluaran 6:8

6:8 I will bring you to the land I swore to give ⁹  to Abraham, to Isaac, and to Jacob – and I will give it to you ¹⁰  as a possession. I am the Lord!’”

Keluaran 8:26

8:26 But Moses said, “That would not be the right thing to do, ¹¹  for the sacrifices we make ¹²  to the Lord our God would be an abomination ¹³  to the Egyptians. ¹⁴  If we make sacrifices that are an abomination to the Egyptians right before their eyes, ¹⁵  will they not stone us? ¹⁶ 

Keluaran 10:7

10:7 Pharaoh’s servants said to him, “How long ¹⁷  will this man be a menace ¹⁸  to us? Release the people so that they may serve the Lord their God. Do you not know ¹⁹  that Egypt is destroyed?”

Keluaran 10:9

10:9 Moses said, “We will go with our young and our old, with our sons and our daughters, and with our sheep and our cattle we will go, because we are to hold ²⁰  a pilgrim feast for the Lord.”

Keluaran 12:48

12:48 “When a foreigner lives ²¹  with you and wants to observe the Passover to the Lord, all his males must be circumcised, ²²  and then he may approach and observe it, and he will be like one who is born in the land ²³  – but no uncircumcised person may eat of it.

Keluaran 13:21

13:21 Now the Lord was going before them by day in a pillar of cloud to lead them in the way, and by night in a pillar of fire to give them light, ²⁴  so that they could ²⁵  travel day or night. ²⁶ 

Keluaran 27:21

27:21 In the tent of meeting ²⁷  outside the curtain that is before the testimony, Aaron and his sons are to arrange it from evening ²⁸  to morning before the Lord. This is to be a lasting ordinance among the Israelites for generations to come. ²⁹ 

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 30:10

30:10 Aaron is to make atonement on its horns once in the year with some of the blood of the sin offering for atonement; ³⁰  once in the year ³¹  he is to make atonement on it throughout your generations. It is most holy to the Lord.” ³² 

Keluaran 33:5

33:5 For ³³  the Lord had said to Moses, “Tell the Israelites, ‘You are a stiff-necked people. If I went up among you for a moment, ³⁴  I might destroy you. Now take off your ornaments, ³⁵  that I may know ³⁶  what I should do to you.’” ³⁷ 

Keluaran 35:10

35:10 Every skilled person ³⁸  among you is to come and make all that the Lord has commanded:

[5:21]  ¹ tn The foremen vented their anger on Moses and Aaron. The two jussives express their desire that the evil these two have caused be dealt with. “May Yahweh look on you and may he judge” could mean only that God should decide if Moses and Aaron are at fault, but given the rest of the comments it is clear the foremen want more. The second jussive could be subordinated to the first – “so that he may judge [you].”

[5:21]  ² tn Heb “you have made our aroma stink.”

[5:21]  ³ tn Heb “in the eyes of.”

[5:21]  ⁴ tn Heb “in the eyes of his servants.” This phrase is not repeated in the translation for stylistic reasons.

[5:21]  ⁵ tn Heb “to put a sword in their hand to kill us.” The infinitive construct with the lamed (לָתֶת, latet) signifies the result (“so that”) of making the people stink. Their reputation is now so bad that Pharaoh might gladly put them to death. The next infinitive could also be understood as expressing result: “put a sword in their hand so that they can kill us.”

[6:6]  ⁶ sn The verb וְהוֹצֵאתִי (vÿhotse’ti) is a perfect tense with the vav (ו) consecutive, and so it receives a future translation – part of God’s promises. The word will be used later to begin the Decalogue and other covenant passages – “I am Yahweh who brought you out….”

[6:6]  ⁷ tn Heb “from under the burdens of” (so KJV, NASB); NIV “from under the yoke of.”

[6:6]  ⁸ tn Heb “from labor of them.” The antecedent of the pronoun is the Egyptians who have imposed slave labor on the Hebrews.

[6:8]  ⁹ tn Heb “which I raised my hand to give it.” The relative clause specifies which land is their goal. The bold anthropomorphism mentions part of an oath-taking ceremony to refer to the whole event and reminds the reader that God swore that he would give the land to them. The reference to taking an oath would have made the promise of God sure in the mind of the Israelite.

[6:8]  ¹⁰ sn Here is the twofold aspect again clearly depicted: God swore the promise to the patriarchs, but he is about to give what he promised to this generation. This generation will know more about him as a result.

[8:26]  ¹¹ tn The clause is a little unusual in its formation. The form נָכוֹן (nakhon) is the Niphal participle from כּוּן (kun), which usually means “firm, fixed, steadfast,” but here it has a rare meaning of “right, fitting, appropriate.” It functions in the sentence as the predicate adjective, because the infinitive לַעֲשּׂוֹת (la’asot) is the subject – “to do so is not right.”

[8:26]  ¹² tn This translation has been smoothed out to capture the sense. The text literally says, “for the abomination of Egypt we will sacrifice to Yahweh our God.” In other words, the animals that Israel would sacrifice were sacred to Egypt, and sacrificing them would have been abhorrent to the Egyptians.

[8:26]  ¹³ tn An “abomination” is something that is off-limits, something that is tabu. It could be translated “detestable” or “loathsome.”

[8:26]  ¹⁴ sn U. Cassuto (Exodus, 109) says there are two ways to understand “the abomination of the Egyptians.” One is that the sacrifice of the sacred animals would appear an abominable thing in the eyes of the Egyptians, and the other is that the word “abomination” could be a derogatory term for idols – we sacrifice what is an Egyptian idol. So that is why he says if they did this the Egyptians would stone them.

[8:26]  ¹⁵ tn Heb “if we sacrifice the abomination of the Egyptians [or “of Egypt”] before their eyes.”

[8:26]  ¹⁶ tn The interrogative clause has no particle to indicate it is a question, but it is connected with the conjunction to the preceding clause, and the meaning of these clauses indicate it is a question (GKC 473 §150.a).

[10:7]  ¹⁷ sn The question of Pharaoh’s servants echoes the question of Moses – “How long?” Now the servants of Pharaoh are demanding what Moses demanded – “Release the people.” They know that the land is destroyed, and they speak of it as Moses’ doing. That way they avoid acknowledging Yahweh or blaming Pharaoh.

[10:7]  ¹⁸ tn Heb “snare” (מוֹקֵשׁ, moqesh), a word used for a trap for catching birds. Here it is a figure for the cause of Egypt’s destruction.

[10:7]  ¹⁹ tn With the adverb טֶרֶם (terem), the imperfect tense receives a present sense: “Do you not know?” (See GKC 481 §152.r).

[10:9]  ²⁰ tn Heb “we have a pilgrim feast (חַג, khag) to Yahweh.”

[12:48]  ²¹ 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]  ²² 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]  ²³ 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.

[13:21]  ²⁴ sn God chose to guide the people with a pillar of cloud in the day and one of fire at night, or, as a pillar of cloud and fire, since they represented his presence. God had already appeared to Moses in the fire of the bush, and so here again is revelation with fire. Whatever the exact nature of these things, they formed direct, visible revelations from God, who was guiding the people in a clear and unambiguous way. Both clouds and fire would again and again represent the presence of God in his power and majesty, guiding and protecting his people, by judging their enemies.

[13:21]  ²⁵ tn The infinitive construct here indicates the result of these manifestations – “so that they went” or “could go.”

[13:21]  ²⁶ tn These are adverbial accusatives of time.

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

[27:21]  ²⁸ 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]  ²⁹ 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.

[30:10]  ³⁰ tn The word “atonements” (plural in Hebrew) is a genitive showing the result or product of the sacrifice made.

[30:10]  ³¹ sn This ruling presupposes that the instruction for the Day of Atonement has been given, or at the very least, is to be given shortly. That is the one day of the year that all sin and all ritual impurity would be removed.

[30:10]  ³² sn The phrase “most holy to the Lord” means that the altar cannot be used for any other purpose than what is stated here.

[33:5]  ³³ tn The verse simply begins “And Yahweh said.” But it is clearly meant to be explanatory for the preceding action of the people.

[33:5]  ³⁴ tn The construction is formed with a simple imperfect in the first half and a perfect tense with vav (ו) in the second half. Heb “[in] one moment I will go up in your midst and I will destroy you.” The verse is certainly not intended to say that God was about to destroy them. That, plus the fact that he has announced he will not go in their midst, leads most commentators to take this as a conditional clause: “If I were to do such and such, then….”

[33:5]  ³⁵ tn The Hebrew text also has “from on you.”

[33:5]  ³⁶ tn The form is the cohortative with a vav (ו) following the imperative; it therefore expresses the purpose or result: “strip off…that I may know.” The call to remove the ornaments must have been perceived as a call to show true repentance for what had happened. If they repented, then God would know how to deal with them.

[33:5]  ³⁷ tn This last clause begins with the interrogative “what,” but it is used here as an indirect interrogative. It introduces a noun clause, the object of the verb “know.”

[35:10]  ³⁸ tn Heb “wise of heart”; here also “heart” would be a genitive of specification, showing that there were those who could make skillful decisions.