Keluaran 1:11
Konteks1:11 So they put foremen 1 over the Israelites 2 to oppress 3 them with hard labor. As a result 4 they built Pithom and Rameses 5 as store cities for Pharaoh.
Keluaran 5:19
Konteks5:19 The Israelite foremen saw 6 that they 7 were in trouble when they were told, 8 “You must not reduce the daily quota of your bricks.”
Keluaran 9:13
Konteks9:13 9 The Lord said 10 to Moses, “Get up early in the morning, stand 11 before Pharaoh, and tell him, ‘Thus says the Lord, the God of the Hebrews: “Release my people so that they may serve me!
Keluaran 12:21
Konteks12:21 Then Moses summoned all the elders of Israel, and told them, “Go and select 12 for yourselves a lamb or young goat 13 for your families, and kill the Passover animals. 14
Keluaran 15:7
Konteks15:7 In the abundance of your majesty 15 you have overthrown 16
those who rise up against you. 17
You sent forth 18 your wrath; 19
it consumed them 20 like stubble.
Keluaran 15:16
Konteks15:16 Fear and dread 21 will fall 22 on them;
by the greatness 23 of your arm they will be as still as stone 24
until 25 your people pass by, O Lord,
until the people whom you have bought 26 pass by.
Keluaran 15:27
Konteks15:27 Then they came to Elim, 27 where there were twelve wells of water and seventy palm trees, and they camped there by the water.
Keluaran 17:1
Konteks17:1 28 The whole community 29 of the Israelites traveled on their journey 30 from the Desert of Sin according to the Lord’s instruction, and they pitched camp in Rephidim. 31 Now 32 there was no water for the people to drink. 33
Keluaran 19:4
Konteks19:4 ‘You yourselves have seen what I did to Egypt and how I lifted you on eagles’ wings 34 and brought you to myself. 35
Keluaran 20:4
Konteks20:4 “You shall not make for yourself a carved image 36 or any likeness 37 of anything 38 that is in heaven above or that is on the earth beneath or that is in the water below. 39
Keluaran 21:34
Konteks21:34 the owner of the pit must repay 40 the loss. He must give money 41 to its owner, and the dead animal 42 will become his.
Keluaran 23:5
Konteks23:5 If you see the donkey of someone who hates you fallen under its load, you must not ignore him, 43 but be sure to help 44 him with it. 45
Keluaran 24:10
Konteks24:10 and they saw 46 the God of Israel. Under his feet 47 there was something like a pavement 48 made of sapphire, clear like the sky itself. 49
Keluaran 30:15
Konteks30:15 The rich are not to increase it, 50 and the poor are not to pay less than the half shekel when giving 51 the offering of the Lord, to make atonement 52 for your lives.
Keluaran 30:32
Konteks30:32 It must not be applied 53 to people’s bodies, and you must not make any like it with the same recipe. It is holy, and it must be holy to you.
Keluaran 32:6
Konteks32:6 So they got up early on the next day and offered up burnt offerings and brought peace offerings, and the people sat down to eat and drink, 54 and they rose up to play. 55
Keluaran 32:23
Konteks32:23 They said to me, ‘Make us gods that will go before us, for as for this fellow Moses, the man who brought us up out of the land of Egypt, we do not know what has happened to him.’
Keluaran 38:21
Konteks38:21 This is the inventory 56 of the tabernacle, the tabernacle of the testimony, which was counted 57 by the order 58 of Moses, being the work 59 of the Levites under the direction 60 of Ithamar, son of Aaron the priest.
Keluaran 38:24
Konteks38:24 All the gold that was used for the work, in all the work of the sanctuary 61 (namely, 62 the gold of the wave offering) was twenty-nine talents and 730 shekels, 63 according to the sanctuary shekel.
Keluaran 39:40
Konteks39:40 the hangings of the courtyard, its posts and its bases, and the curtain for the gateway of the courtyard, its ropes and its tent pegs, and all the furnishings 64 for the service of the tabernacle, for the tent of meeting;
[1:11] 1 tn Heb “princes of work.” The word שָׂרֵי (sare, “princes”) has been translated using words such as “ruler,” “prince,” “leader,” “official,” “chief,” “commander,” and “captain” in different contexts. It appears again in 2:14 and 18:21 and 25. Hebrew מַס (mas) refers to a labor gang organized to provide unpaid labor, or corvée (Deut 20:11; Josh 17:13; 1 Kgs 9:15, 21). The entire phrase has been translated “foremen,” which combines the idea of oversight and labor. Cf. KJV, NAB, NASB, NRSV “taskmasters”; NIV “slave masters”; NLT “slave drivers.”
[1:11] 2 tn Heb “over them”; the referent (the Israelites) has been specified in the translation for clarity.
[1:11] 3 sn The verb עַנֹּתוֹ (’annoto) is the Piel infinitive construct from עָנָה (’anah, “to oppress”). The word has a wide range of meanings. Here it would include physical abuse, forced subjugation, and humiliation. This king was trying to crush the spirit of Israel by increasing their slave labor. Other terms in the passage that describe this intent include “bitter” and “crushing.”
[1:11] 4 tn The form is a preterite with the vav (ו) consecutive, וַיִּבֶן (vayyiven). The sequence expressed in this context includes the idea of result.
[1:11] 5 sn Many scholars assume that because this city was named Rameses, the Pharaoh had to be Rameses II, and hence that a late date for the exodus (and a late time for the sojourn in Egypt) is proved. But if the details of the context are taken as seriously as the mention of this name, this cannot be the case. If one grants for the sake of discussion that Rameses II was on the throne and oppressing Israel, it is necessary to note that Moses is not born yet. It would take about twenty or more years to build the city, then eighty more years before Moses appears before Pharaoh (Rameses), and then a couple of years for the plagues – this man would have been Pharaoh for over a hundred years. That is clearly not the case for the historical Rameses II. But even more determining is the fact that whoever the Pharaoh was for whom the Israelites built the treasure cities, he died before Moses began the plagues. The Bible says that when Moses grew up and killed the Egyptian, he fled from Pharaoh (whoever that was) and remained in exile until he heard that that Pharaoh had died. So this verse cannot be used for a date of the exodus in the days of Rameses, unless many other details in the chapters are ignored. If it is argued that Rameses was the Pharaoh of the oppression, then his successor would have been the Pharaoh of the exodus. Rameses reigned from 1304
[5:19] 6 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] 7 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] 8 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.
[9:13] 9 sn With the seventh plague there is more explanation of what God is doing to Pharaoh. This plague begins with an extended lesson (vv. 13-21). Rain was almost unknown in Egypt, and hail and lightning were harmless. The Egyptians were fascinated by all these, though, and looked on them as portentous. Herodotus describes how they studied such things and wrote them down (1.2.c.38). If ordinary rainstorms were ominous, what must fire and hail have been? The Egyptians had denominated fire Hephaistos, considering it to be a mighty deity (cf. Diodorus, 1.1.c.1). Porphry says that at the opening of the temple of Serapis the Egyptians worshiped with water and fire. If these connections were clearly understood, then these elements in the plague were thought to be deities that came down on their own people with death and destruction.
[9:13] 10 tn Heb “and Yahweh said.”
[9:13] 11 tn Or “take your stand.”
[12:21] 12 tn Heb “draw out and take.” The verb has in view the need “to draw out” a lamb or goat selected from among the rest of the flock.
[12:21] 13 tn The Hebrew noun is singular and can refer to either a lamb or a goat. Since English has no common word for both, the phrase “a lamb or young goat” is used in the translation.
[12:21] 14 tn The word “animals” is added to avoid giving the impression in English that the Passover festival itself is the object of “kill.”
[15:7] 15 sn This expression is cognate with words in v. 1. Here that same greatness or majesty is extolled as in abundance.
[15:7] 16 tn Here, and throughout the song, these verbs are the prefixed conjugation that may look like the imperfect but are actually historic preterites. This verb is to “overthrow” or “throw down” – like a wall, leaving it in shattered pieces.
[15:7] 17 tn The form קָמֶיךָ (qamekha) is the active participle with a pronominal suffix. The participle is accusative, the object of the verb, but the suffix is the genitive of nearer definition (see GKC 358 §116.i).
[15:7] 18 sn The verb is the Piel of שָׁלַח (shalakh), the same verb used throughout for the demand on Pharaoh to release Israel. Here, in some irony, God released his wrath on them.
[15:7] 19 sn The word wrath is a metonymy of cause; the effect – the judgment – is what is meant.
[15:7] 20 tn The verb is the prefixed conjugation, the preterite, without the consecutive vav (ו).
[15:16] 21 tn The two words can form a nominal hendiadys, “a dreadful fear,” though most English versions retain the two separate terms.
[15:16] 22 tn The form is an imperfect.
[15:16] 23 tn The adjective is in construct form and governs the noun “arm” (“arm” being the anthropomorphic expression for what God did). See GKC 428 §132.c.
[15:16] 24 sn For a study of the words for fear, see N. Waldman, “A Comparative Note on Exodus 15:14-16,” JQR 66 (1976): 189-92.
[15:16] 25 tn Clauses beginning with עַד (’ad) express a limit that is not absolute, but only relative, beyond which the action continues (GKC 446-47 §138.g).
[15:16] 26 tn The verb קָנָה (qanah) here is the verb “acquire, purchase,” and probably not the homonym “to create, make” (see Gen 4:1; Deut 32:6; and Prov 8:22).
[15:27] 27 sn Judging from the way the story is told they were not far from the oasis. But God had other plans for them, to see if they would trust him wholeheartedly and obey. They did not do very well this first time, and they will have to learn how to obey. The lesson is clear: God uses adversity to test his people’s loyalty. The response to adversity must be prayer to God, for he can turn the bitter into the sweet, the bad into the good, and the prospect of death into life.
[17:1] 28 sn This is the famous story telling how the people rebelled against Yahweh when they thirsted, saying that Moses had brought them out into the wilderness to kill them by thirst, and how Moses with the staff brought water from the rock. As a result of this the name was called Massa and Meribah because of the testing and the striving. It was a challenge to Moses’ leadership as well as a test of Yahweh’s presence. The narrative in its present form serves an important point in the argument of the book. The story turns on the gracious provision of God who can give his people water when there is none available. The narrative is structured to show how the people strove. Thus, the story intertwines God’s free flowing grace with the sad memory of Israel’s sins. The passage can be divided into three parts: the situation and the complaint (1-3), the cry and the miracle (4-6), and the commemoration by naming (7).
[17:1] 29 tn Or “congregation” (KJV, ASV, NASB, NRSV).
[17:1] 30 tn The text says that they journeyed “according to their journeyings.” Since the verb form (and therefore the derived noun) essentially means to pull up the tent pegs and move along, this verse would be saying that they traveled by stages, or, from place to place.
[17:1] 31 sn The location is a bit of a problem. Exod 19:1-2 suggests that it is near Sinai, whereas it is normally located near Kadesh in the north. Without any details provided, M. Noth concludes that two versions came together (Exodus [OTL], 138). S. R. Driver says that the writer wrote not knowing that they were 24 miles apart (Exodus, 157). Critics have long been bothered by this passage because of the two names given at the same place. If two sources had been brought together, it is not possible now to identify them. But Noth insisted that if there were two names there were two different locations. The names Massah and Meribah occur alone in Scripture (Deut 9:22, and Num 20:1 for examples), but together in Ps 95 and in Deut 33:8. But none of these passages is a clarification of the difficulty. Most critics would argue that Massah was a secondary element that was introduced into this account, because Exod 17 focuses on Meribah. From that starting point they can diverge greatly on the interpretation, usually having something to do with a water test. But although Num 20 is parallel in several ways, there are major differences: 1) it takes place 40 years later than this, 2) the name Kadesh is joined to the name Meribah there, and 3) Moses is punished there. One must conclude that if an event could occur twice in similar ways (complaint about water would be a good candidate for such), then there is no reason a similar name could not be given.
[17:1] 32 tn The disjunctive vav introduces a parenthetical clause that is essential for this passage – there was no water.
[17:1] 33 tn Here the construction uses a genitive after the infinitive construct for the subject: “there was no water for the drinking of the people” (GKC 353-54 §115.c).
[19:4] 34 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] 35 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.
[20:4] 36 tn A פֶּסֶל (pesel) is an image that was carved out of wood or stone. The Law was concerned with a statue that would be made for the purpose of worship, an idol to be venerated, and not any ordinary statue.
[20:4] 37 tn The word תְּמוּנָה (tÿmunah) refers to the mental pattern from which the פֶּסֶל (pesel) is constructed; it is a real or imagined resemblance. If this is to stand as a second object to the verb, then the verb itself takes a slightly different nuance here. It would convey “you shall not make an image, neither shall you conceive a form” for worship (B. Jacob, Exodus, 547). Some simply make the second word qualify the first: “you shall not make an idol in the form of…” (NIV).
[20:4] 38 tn Here the phrase “of anything” has been supplied.
[20:4] 39 tn Heb “under the earth” (so KJV, ASV, NASB, NRSV).
[21:34] 40 tn The verb is a Piel imperfect from שָׁלַם (shalam); it has the idea of making payment in full, making recompense, repaying. These imperfects could be given a future tense translation as imperfects of instruction, but in the property cases an obligatory imperfect fits better – this is what he is bound or obliged to do – what he must do.
[21:34] 42 tn Here the term “animal” has been supplied.
[23:5] 43 tn The line reads “you will cease to forsake him” – refrain from leaving your enemy without help.
[23:5] 44 tn The law is emphatic here as well, using the infinitive absolute and the imperfect of instruction (or possibly obligation). There is also a wordplay here: two words עָזַב (’azav) are used, one meaning “forsake” and the other possibly meaning “arrange” based on Arabic and Ugaritic evidence (see U. Cassuto, Exodus, 297-98).
[23:5] 45 sn See H. B. Huffmon, “Exodus 23:4-5: A Comparative Study,” A Light Unto My Path, 271-78.
[24:10] 46 sn S. R. Driver (Exodus, 254) wishes to safeguard the traditional idea that God could not be seen by reading “they saw the place where the God of Israel stood” so as not to say they saw God. But according to U. Cassuto there is not a great deal of difference between “and they saw the God” and “the
[24:10] 47 sn S. R. Driver suggests that they saw the divine Glory, not directly, but as they looked up from below, through what appeared to be a transparent blue sapphire pavement (Exodus, 254).
[24:10] 49 tn Heb “and like the body of heaven for clearness.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven” or “sky” depending on the context; here, where sapphire is mentioned (a blue stone) “sky” seems more appropriate, since the transparent blueness of the sapphire would appear like the blueness of the cloudless sky.
[30:15] 51 tn The form is לָתֵת (latet), the Qal infinitive construct with the lamed preposition. The infinitive here is explaining the preceding verbs. They are not to increase or diminish the amount “in paying the offering.” The construction approximates a temporal clause.
[30:15] 52 tn This infinitive construct (לְכַפֵּר, lÿkhapper) provides the purpose of the giving the offering – to atone.
[30:32] 53 tn Without an expressed subject, the verb may be treated as a passive. Any common use, as in personal hygiene, would be a complete desecration.
[32:6] 54 tn The second infinitive is an infinitive absolute. The first is an infinitive construct with a lamed (ל) preposition, expressing the purpose of their sitting down. The infinitive absolute that follows cannot take the preposition, but with the conjunction follows the force of the form before it (see GKC 340 §113.e).
[32:6] 55 tn The form is לְצַחֵק (lÿtsakheq), a Piel infinitive construct, giving the purpose of their rising up after the festal meal. On the surface it would seem that with the festival there would be singing and dancing, so that the people were celebrating even though they did not know the reason. W. C. Kaiser says the word means “drunken immoral orgies and sexual play” (“Exodus,” EBC 2:478). That is quite an assumption for this word, but is reflected in some recent English versions (e.g., NCV “got up and sinned sexually”; TEV “an orgy of drinking and sex”). The word means “to play, trifle.” It can have other meanings, depending on its contexts. It is used of Lot when he warned his sons-in-law and appeared as one who “mocked” them; it is also used of Ishmael “playing” with Isaac, which Paul interprets as mocking; it is used of Isaac “playing” with his wife in a manner that revealed to Abimelech that they were not brother and sister, and it is used by Potiphar’s wife to say that her husband brought this slave Joseph in to “mock” them. The most that can be gathered from these is that it is playful teasing, serious mocking, or playful caresses. It might fit with wild orgies, but there is no indication of that in this passage, and the word does not mean it. The fact that they were festive and playing before an idol was sufficient.
[38:21] 56 tn The Hebrew word is פְּקוּדֵי (pÿqude), which in a slavishly literal way would be “visitations of” the tabernacle. But the word often has the idea of “numbering” or “appointing” as well. Here it is an accounting or enumeration of the materials that people brought, so the contemporary term “inventory” is a close approximation. By using this Hebrew word there is also the indication that whatever was given, i.e., appointed for the tabernacle, was changed forever in its use. This is consistent with this Hebrew root, which does have a sense of changing the destiny of someone (“God will surely visit you”). The list in this section will also be tied to the numbering of the people.
[38:21] 57 tn The same verb is used here, but now in the Pual perfect tense, third masculine singular. A translation “was numbered” or “was counted” works. The verb is singular because it refers to the tabernacle as a unit. This section will list what made up the tabernacle.
[38:21] 58 tn Heb “at/by the mouth of.”
[38:21] 59 tn The noun is “work” or “service.” S. R. Driver explains that the reckonings were not made for the Levites, but that they were the work of the Levites, done by them under the direction of Ithamar (Exodus, 393).
[38:21] 60 tn Heb “by the hand of.”
[38:24] 61 tn These words form the casus pendens, or independent nominative absolute, followed by the apodosis beginning with the vav (ו; see U. Cassuto, Exodus, 469).
[38:24] 62 tn Heb “and it was.”
[38:24] 63 sn There were 3000 shekels in a talent, and so the total weight here in shekels would be 87,730 shekels of gold. If the sanctuary shekel was 224 grs., then this was about 40,940 oz. troy. This is estimated to be a little over a ton (cf. NCV “over 2,000 pounds”; TEV “a thousand kilogrammes”; CEV “two thousand two hundred nine pounds”; NLT “about 2,200 pounds”), although other widely diverging estimates are also given.
