Keluaran 1:14

1:14 They made their lives bitter ¹  by ²  hard service with mortar and bricks and by all kinds of service ³  in the fields. Every kind of service the Israelites were required to give was rigorous. ⁴ 

Keluaran 4:7

4:7 He said, “Put your hand back into your robe.” So he put his hand back into his robe, and when he brought it out from his robe – there it was, ⁵  restored ⁶  like the rest of his skin! ⁷ 

Keluaran 5:23

5:23 From the time I went to speak to Pharaoh in your name, he has caused trouble ⁸  for this people, and you have certainly not rescued ⁹  them!” ¹⁰ 

Keluaran 7:22

7:22 But the magicians of Egypt did the same ¹¹  by their secret arts, and so ¹²  Pharaoh’s heart remained hard, ¹³  and he refused to listen to Moses and Aaron ¹⁴  – just as the Lord had predicted.

Keluaran 8:17

8:17 They did so; Aaron extended his hand with his staff, he struck the dust of the ground, and it became gnats on people ¹⁵  and on animals. All the dust of the ground became gnats throughout all the land of Egypt.

Keluaran 8:27-28

8:27 We must go ¹⁶  on a three-day journey ¹⁷  into the desert and sacrifice ¹⁸  to the Lord our God, just as he is telling us.” ¹⁹ 

8:28 Pharaoh said, “I will release you ²⁰  so that you may sacrifice ²¹  to the Lord your God in the desert. Only you must not go very far. ²²  Do ²³  pray for me.”

Keluaran 9:6

9:6 And the Lord did this ²⁴  on the next day; ²⁵  all ²⁶  the livestock of the Egyptians ²⁷  died, but of the Israelites’ livestock not one died.

Keluaran 9:13

The Seventh Blow: Hail

9:13 ²⁸ The Lord said ²⁹  to Moses, “Get up early in the morning, stand ³⁰  before Pharaoh, and tell him, ‘Thus says the Lord, the God of the Hebrews: “Release my people so that they may serve me!

Keluaran 9:27

9:27 So Pharaoh sent and summoned Moses and Aaron and said to them, “I have sinned this time! ³¹  The Lord is righteous, and I and my people are guilty. ³² 

Keluaran 10:24

10:24 Then Pharaoh summoned Moses and said, “Go, serve the Lord – only your flocks and herds will be detained. Even your families ³³  may go with you.”

Keluaran 17:6

17:6 I will be standing ³⁴  before you there on ³⁵  the rock in Horeb, and you will strike ³⁶  the rock, and water will come out of it so that the people may drink.” ³⁷  And Moses did so in plain view ³⁸  of the elders of Israel.

Keluaran 23:12

23:12 For six days you are to do your work, but on the seventh day you must cease, in order that your ox and your donkey may rest and that your female servant’s son and any hired help ³⁹  may refresh themselves. ⁴⁰ 

Keluaran 28:38

28:38 It will be on Aaron’s forehead, and Aaron will bear the iniquity of the holy things, ⁴¹  which the Israelites are to sanctify by all their holy gifts; ⁴²  it will always be on his forehead, for their acceptance ⁴³  before the Lord.

Keluaran 29:30

29:30 The priest who succeeds him ⁴⁴  from his sons, when he first comes ⁴⁵  to the tent of meeting to minister in the Holy Place, is to wear them for seven days. ⁴⁶ 

Keluaran 30:20

30:20 When they enter ⁴⁷  the tent of meeting, they must wash with ⁴⁸  water so that they do not die. ⁴⁹  Also, when they approach ⁵⁰  the altar to minister by burning incense ⁵¹  as an offering made by fire ⁵²  to the Lord,

Keluaran 34:12

34:12 Be careful not to make ⁵³  a covenant with the inhabitants of the land where you are going, lest it become a snare ⁵⁴  among you.

Keluaran 36:2

36:2 Moses summoned ⁵⁵  Bezalel and Oholiab and every skilled person in whom ⁵⁶  the Lord had put skill – everyone whose heart stirred him ⁵⁷  to volunteer ⁵⁸  to do the work,

[1:14]  ¹ sn The verb מָרַר (marar) anticipates the introduction of the theme of bitterness in the instructions for the Passover.

[1:14]  ² tn The preposition bet (ב) in this verse has the instrumental use: “by means of” (see GKC 380 §119.o).

[1:14]  ³ tn Heb “and in all service.”

[1:14]  ⁴ tn The line could be more literally translated, “All their service in which they served them [was] with rigor.” This takes the referent of בָּהֶם (bahem) to be the Egyptians. The pronoun may also resume the reference to the kinds of service and so not be needed in English: “All their service in which they served [was] with rigor.”

[4:7]  ⁵ tn The particle הִנֵּה (hinneh) points out the startling or amazing sight as if the reader were catching first glimpse of it with Moses.

[4:7]  ⁶ tn Heb “it returned.”

[4:7]  ⁷ tn Heb “like his flesh.”

[5:23]  ⁸ sn Now the verb (הֵרַע, hera’) has a different subject – Pharaoh. The ultimate cause of the trouble was God, but the immediate cause was Pharaoh and the way he increased the work. Meanwhile, the Israelite foremen have pinned most of the blame on Moses and Aaron. Moses knows all about the sovereignty of God, and as he speaks in God’s name, he sees the effect it has on pagans like Pharaoh. So the rhetorical questions are designed to prod God to act differently.

[5:23]  ⁹ tn The Hebrew construction is emphatic: וְהַצֵּל לֹא־הִצַּלְתָּ (vÿhatsel lo’-hitsalta). The verb נָצַל (natsal) means “to deliver, rescue” in the sense of plucking out, even plundering. The infinitive absolute strengthens both the idea of the verb and the negative. God had not delivered this people at all.

[5:23]  ¹⁰ tn Heb “your people.” The pronoun (“them”) has been used in the translation for stylistic reasons here, to avoid redundancy.

[7:22]  ¹¹ tn Heb “thus, so.”

[7:22]  ¹² tn The vav consecutive on the preterite introduces the outcome or result of the matter – Pharaoh was hardened.

[7:22]  ¹³ tn Heb “and the heart of Pharaoh became hard.” This phrase translates the Hebrew word חָזַק (khazaq; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition.

[7:22]  ¹⁴ tn Heb “to them”; the referents (Moses and Aaron) have been specified in the translation for clarity.

[8:17]  ¹⁵ tn Heb “man,” but in the generic sense of “humans” or “people” (also in v. 18).

[8:27]  ¹⁶ tn The verb נֵלֵךְ (nelekh) is a Qal imperfect of the verb הָלַךְ (halakh). Here it should be given the modal nuance of obligation: “we must go.”

[8:27]  ¹⁷ tn This clause is placed first in the sentence to stress the distance required. דֶּרֶךְ (derekh) is an adverbial accusative specifying how far they must go. It is in construct, so “three days” modifies it. It is a “journey of three days,” or, “a three day journey.”

[8:27]  ¹⁸ tn The form is the perfect tense with a vav (ו) consecutive; it follows in the sequence: we must go…and then [must] sacrifice.”

[8:27]  ¹⁹ tn The form is the imperfect tense. It could be future: “as he will tell us,” but it also could be the progressive imperfect if this is now what God is telling them to do: “as he is telling us.”

[8:28]  ²⁰ sn By changing from “the people” to “you” (plural) the speech of Pharaoh was becoming more personal.

[8:28]  ²¹ tn This form, a perfect tense with vav (ו) consecutive, is equivalent to the imperfect tense that precedes it. However, it must be subordinate to the preceding verb to express the purpose. He is not saying “I will release…and you will sacrifice,” but rather “I will release…that you may sacrifice” or even “to sacrifice.”

[8:28]  ²² tn The construction is very emphatic. First, it uses a verbal hendiadys with a Hiphil imperfect and the Qal infinitive construct: לֹא־תַרְחִיקוּ לָלֶכֶת (lo’ tarkhiqu lalekhet, “you will not make far to go”), meaning “you will not go far.” But this prohibition is then emphasized with the additional infinitive absolute הַרְחֵק (harkheq) – “you will in no wise go too far.” The point is very strong to safeguard the concession.

[8:28]  ²³ tn “Do” has been supplied here to convey that this somewhat unexpected command is tacked onto Pharaoh’s instructions as his ultimate concern, which Moses seems to understand as such, since he speaks about it immediately (v. 29).

[9:6]  ²⁴ tn Heb “this thing.”

[9:6]  ²⁵ tn Heb “on the morrow.”

[9:6]  ²⁶ 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]  ²⁷ tn Heb “of Egypt.” The place is put by metonymy for the inhabitants.

[9:13]  ²⁸ 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]  ²⁹ tn Heb “and Yahweh said.”

[9:13]  ³⁰ tn Or “take your stand.”

[9:27]  ³¹ sn Pharaoh now is struck by the judgment and acknowledges that he is at fault. But the context shows that this penitence was short-lived. What exactly he meant by this confession is uncertain. On the surface his words seem to represent a recognition that he was in the wrong and Yahweh right.

[9:27]  ³² tn The word רָשָׁע (rasha’) can mean “ungodly, wicked, guilty, criminal.” Pharaoh here is saying that Yahweh is right, and the Egyptians are not – so they are at fault, guilty. S. R. Driver says the words are used in their forensic sense (in the right or wrong standing legally) and not in the ethical sense of morally right and wrong (Exodus, 75).

[10:24]  ³³ tn Or “dependents.” The term is often translated “your little ones,” but as mentioned before (10:10), this expression in these passages takes in women and children and other dependents. Pharaoh will now let all the people go, but he intends to detain the cattle to secure their return.

[17:6]  ³⁴ 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]  ³⁵ tn Or “by” (NIV, NLT).

[17:6]  ³⁶ 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]  ³⁷ 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]  ³⁸ tn Heb “in the eyes of.”

[23:12]  ³⁹ tn Heb “alien,” or “resident foreigner.” Such an individual would have traveled out of need and depended on the goodwill of the people around him. The rendering “hired help” assumes that the foreigner is mentioned in this context because he is working for an Israelite and will benefit from the Sabbath rest, along with his employer.

[23:12]  ⁴⁰ tn The verb is וְיִּנָּפֵשׁ (vÿyyinnafesh); it is related to the word usually translated “soul” or “life.”

[28:38]  ⁴¹ tn The construction “the iniquity of the holy things” is difficult. “Holy things” is explained in the passage by all the gifts the people bring and consecrate to Yahweh. But there will inevitably be iniquity involved. U. Cassuto explains that Aaron “will atone for all the transgressions committed in connection with the order of the service, the purity of the consecrated things, or the use of the holy gifts, for the declaration engraved on the plate will prove that everything was intended to be holy to the Lord, and if aught was done irregularly, the intention at least was good” (Exodus, 385).

[28:38]  ⁴² tn The clause reads: “according to/by all the gifts of their holiness.” The genitive is an attributive genitive, the suffix on it referring to the whole bound construction – “their holy gifts.” The idea of the line is that the people will consecrate as holy things gifts they bring to the sanctuary.

[28:38]  ⁴³ tn This clause is the infinitive construct with the lamed preposition, followed by the prepositional phrase: “for acceptance for them.” This infinitive provides the purpose or result of the act of wearing the dedicatory frontlet – that they will be acceptable.

[29:30]  ⁴⁴ tn Heb “after him”; NCV, NLT “after Aaron.”

[29:30]  ⁴⁵ 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]  ⁴⁶ 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.

[30:20]  ⁴⁷ tn The form is an infinitive construct with the temporal preposition bet (ב), and a suffixed subjective genitive: “in their going in,” or, whenever they enter.

[30:20]  ⁴⁸ tn “Water” is an adverbial accusative of means, and so is translated “with water.” Gesenius classifies this with verbs of “covering with something.” But he prefers to emend the text with a preposition (see GKC 369 §117.y, n. 1).

[30:20]  ⁴⁹ tn The verb is a Qal imperfect with a nuance of final imperfect. The purpose/result clause here is indicated only with the conjunction: “and they do not die.” But clearly from the context this is the intended result of their washing – it is in order that they not die.

[30:20]  ⁵⁰ tn Here, too, the infinitive is used in a temporal clause construction. The verb נָגַשׁ (nagash) is the common verb used for drawing near to the altar to make offerings – the official duties of the priest.

[30:20]  ⁵¹ tn The text uses two infinitives construct: “to minister to burn incense”; the first is the general term and expresses the purpose of the drawing near, and the second infinitive is epexegetical, explaining the first infinitive.

[30:20]  ⁵² tn The translation “as an offering made by fire” is a standard rendering of the one word in the text that appears to refer to “fire.” Milgrom and others contend that it simply means a “gift” (Leviticus 1-16, 161).

[34:12]  ⁵³ tn The exact expression is “take heed to yourself lest you make.” It is the second use of this verb in the duties, now in the Niphal stem. To take heed to yourself means to watch yourself, be sure not to do something. Here, if they failed to do this, they would end up making entangling treaties.

[34:12]  ⁵⁴ sn A snare would be a trap, an allurement to ruin. See Exod 23:33.

[36:2]  ⁵⁵ tn The verb קָרָא (qara’) plus the preposition “to” – “to call to” someone means “to summon” that person.

[36:2]  ⁵⁶ tn Here there is a slight change: “in whose heart Yahweh had put skill.”

[36:2]  ⁵⁷ tn Or “whose heart was willing.”

[36:2]  ⁵⁸ sn The verb means more than “approach” or “draw near”; קָרַב (qarav) is the word used for drawing near the altar as in bringing an offering. Here they offer themselves, their talents and their time.