Keluaran 2:19

2:19 They said, “An Egyptian man rescued us ¹  from the shepherds, ²  and he actually ³  drew water for us and watered the flock!”

Keluaran 5:16

5:16 No straw is given to your servants, but we are told, ⁴  ‘Make bricks!’ Your servants are even ⁵  being beaten, but the fault ⁶  is with your people.”

Keluaran 11:3

11:3 (Now the Lord granted the people favor with ⁷  the Egyptians. Moreover, the man Moses was very great in the land of Egypt, respected by Pharaoh’s servants and by the Egyptian people.) ⁸ 

Keluaran 15:11

15:11 Who is like you, ⁹  O Lord, among the gods? ¹⁰ 

Who is like you? – majestic in holiness, fearful in praises, ¹¹  working wonders?

Keluaran 16:22

16:22 And ¹²  on the sixth day they gathered twice as much food, two omers ¹³  per person; ¹⁴  and all the leaders ¹⁵  of the community ¹⁶  came and told ¹⁷  Moses.

Keluaran 17:6

17:6 I will be standing ¹⁸  before you there on ¹⁹  the rock in Horeb, and you will strike ²⁰  the rock, and water will come out of it so that the people may drink.” ²¹  And Moses did so in plain view ²²  of the elders of Israel.

Keluaran 18:12

18:12 Then Jethro, Moses’ father-in-law, brought ²³  a burnt offering and sacrifices for God, ²⁴  and Aaron and all the elders of Israel came to eat food ²⁵  with the father-in-law of Moses before God.

Keluaran 22:25

22:25 “If you lend money to any of ²⁶  my people who are needy among you, do not be like a moneylender ²⁷  to him; do not charge ²⁸  him interest. ²⁹ 

Keluaran 24:1

The Lord Ratifies the Covenant

24:1 ³⁰ But to Moses the Lord ³¹  said, “Come up ³²  to the Lord, you and Aaron, Nadab and Abihu, and seventy of the elders of Israel, and worship from a distance. ³³ 

Keluaran 28:9

28:9 “You are to take two onyx stones and engrave on them the names of the sons of Israel, ³⁴ 

Keluaran 28:21

28:21 The stones are to be for the names of the sons of Israel, twelve, according to the number of ³⁵  their names. Each name according to the twelve tribes is to be like ³⁶  the engravings of a seal.

Keluaran 29:27

29:27 You are to sanctify the breast of the wave offering and the thigh of the contribution, ³⁷  which were waved and lifted up as a contribution from the ram of consecration, from what belongs to Aaron and to his sons.

Keluaran 39:6

39:6 They set the onyx stones in gold filigree settings, engraved as with the engravings of a seal ³⁸  with the names of the sons of Israel. ³⁹ 

Keluaran 39:14

39:14 The stones were for the names of the sons of Israel, twelve, corresponding to the number of ⁴⁰  their names. Each name corresponding to one of the twelve tribes was like the engravings of a seal.

Keluaran 39:41

39:41 the woven garments for serving ⁴¹  in the sanctuary, the holy garments for Aaron the priest, and the garments for his sons to minister as priests.

[2:19]  ¹ sn Continuing the theme of Moses as the deliverer, the text now uses another word for salvation (נָצַל, natsal, “to deliver, rescue”) in the sense of plucking out or away, snatching out of danger.

[2:19]  ² tn Heb “from the hand of the shepherds” (so NASB); NAB “saved us from the interference of the shepherds.” Most recent English versions translate simply “from the shepherds.”

[2:19]  ³ tn The construction is emphatic with the use of the perfect tense and its infinitive absolute: דָלָה דָּלֹה (daloh dalah). B. Jacob says, “They showed their enthusiasm through the use of the infinitive absolute – And think of that, he even drew water for us; a man did this for us girls” (Exodus, 41).

[5:16]  ⁴ tn Heb “[they] are saying to us,” the line can be rendered as a passive since there is no expressed subject for the participle.

[5:16]  ⁵ tn הִנֵּה (hinneh) draws attention to the action reflected in the passive participle מֻכִּים (mukkim): “look, your servants are being beaten.”

[5:16]  ⁶ tn The word rendered “fault” is the basic OT verb for “sin” – וְחָטָאת (vÿkhata’t). The problem is that it is pointed as a perfect tense, feminine singular verb. Some other form of the verb would be expected, or a noun. But the basic word-group means “to err, sin, miss the mark, way, goal.” The word in this context seems to indicate that the people of Pharaoh – the slave masters – have failed to provide the straw. Hence: “fault” or “they failed.” But, as indicated, the line has difficult grammar, for it would literally translate: “and you [fem.] sin your people.” Many commentators (so GKC 206 §74.g) wish to emend the text to read with the Greek and the Syriac, thus: “you sin against your own people” (meaning the Israelites are his loyal subjects).

[11:3]  ⁷ tn Heb “in the eyes of.”

[11:3]  ⁸ tn Heb “in the eyes of the servants of Pharaoh and in the eyes of the people.” In the translation the word “Egyptian” has been supplied to clarify that the Egyptians and not the Israelites are meant here.

[11:3]  sn The presence of this clause about Moses, which is parenthetical in nature, further indicates why the Egyptians gave rather willingly to the Israelites. They were impressed by Moses’ miracles and his power with Pharaoh. Moses was great in stature – powerful and influential.

[15:11]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn S. R. Driver suggests “praiseworthy acts” as the translation (Exodus, 137).

[16:22]  ¹² tn Heb “and it happened/was.”

[16:22]  ¹³ tn This construction is an exception to the normal rule for the numbers 2 through 10 taking the object numbered in the plural. Here it is “two of the omer” or “the double of the omer” (see GKC 433 §134.e).

[16:22]  ¹⁴ tn Heb “for one.”

[16:22]  ¹⁵ tn The word suggests “the ones lifted up” above others, and therefore the rulers or the chiefs of the people.

[16:22]  ¹⁶ tn Or “congregation” (KJV, ASV, NASB, NRSV).

[16:22]  ¹⁷ sn The meaning here is probably that these leaders, the natural heads of the families in the clans, saw that people were gathering twice as much and they reported this to Moses, perhaps afraid it would stink again (U. Cassuto, Exodus, 197).

[17:6]  ¹⁸ 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]  ¹⁹ tn Or “by” (NIV, NLT).

[17:6]  ²⁰ 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]  ²¹ 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]  ²² tn Heb “in the eyes of.”

[18:12]  ²³ tn The verb is “and he took” (cf. KJV, ASV, NASB). It must have the sense of getting the animals for the sacrifice. The Syriac, Targum, and Vulgate have “offered.” But Cody argues because of the precise wording in the text Jethro did not offer the sacrifices but received them (A. Cody, “Exodus 18,12: Jethro Accepts a Covenant with the Israelites,” Bib 49 [1968]: 159-61).

[18:12]  ²⁴ sn Jethro brought offerings as if he were the one who had been delivered. The “burnt offering” is singular, to honor God first. The other sacrifices were intended for the invited guests to eat (a forerunner of the peace offering). See B. Jacob, Exodus, 498.

[18:12]  ²⁵ tn The word לֶחֶם (lekhem) here means the sacrifice and all the foods that were offered with it. The eating before God was part of covenantal ritual, for it signified that they were in communion with the Deity, and with one another.

[22:25]  ²⁶ tn “any of” has been supplied.

[22:25]  ²⁷ sn The moneylender will be demanding and exacting. In Ps 109:11 and 2 Kgs 4:1 the word is rendered as “extortioner.”

[22:25]  ²⁸ tn Heb “set.”

[22:25]  ²⁹ sn In ancient times money was lent primarily for poverty and not for commercial ventures (H. Gamoran, “The Biblical Law against Loans on Interest,” JNES 30 [1971]: 127-34). The lending to the poor was essentially a charity, and so not to be an opportunity to make money from another person’s misfortune. The word נֶשֶׁךְ (neshekh) may be derived from a verb that means “to bite,” and so the idea of usury or interest was that of putting out one’s money with a bite in it (See S. Stein, “The Laws on Interest in the Old Testament,” JTS 4 [1953]: 161-70; and E. Neufeld, “The Prohibition against Loans at Interest in the Old Testament,” HUCA 26 [1955]: 355-412).

[24:1]  ³⁰ sn Exod 24 is the high point of the book in many ways, but most importantly, here Yahweh makes a covenant with the people – the Sinaitic Covenant. The unit not only serves to record the event in Israel’s becoming a nation, but it provides a paradigm of the worship of God’s covenant people – entering into the presence of the glory of Yahweh. See additionally W. A. Maier, “The Analysis of Exodus 24 According to Modern Literary, Form, and Redaction Critical Methodology,” Springfielder 37 (1973): 35-52. The passage may be divided into four parts for exposition: vv. 1-2, the call for worship; vv. 3-8, the consecration of the worshipers; vv. 9-11, the confirmation of the covenant; and vv. 12-18, the communication with Yahweh.

[24:1]  ³¹ tn Heb “And he;” the referent (the Lord) has been specified in the translation for clarity.

[24:1]  ³² sn They were to come up to the Lord after they had made the preparations that are found in vv. 3-8.

[24:1]  ³³ sn These seventy-four people were to go up the mountain to a certain point. Then they were to prostrate themselves and worship Yahweh as Moses went further up into the presence of Yahweh. Moses occupies the lofty position of mediator (as Christ in the NT), for he alone ascends “to Yahweh” while everyone waits for his return. The emphasis of “bowing down” and that from “far off” stresses again the ominous presence that was on the mountain. This was the holy God – only the designated mediator could draw near to him.

[28:9]  ³⁴ tn Although this is normally translated “Israelites,” here a more literal translation is clearer because it refers to the names of the twelve tribes – the actual sons of Israel.

[28:21]  ³⁵ tn For clarity the words “the number of” have been supplied.

[28:21]  ³⁶ tn The phrase translated “the engravings of a seal” is an adverbial accusative of manner here.

[29:27]  ³⁷ sn These are the two special priestly offerings: the wave offering (from the verb “to wave”) and the “presentation offering” (older English: heave offering; from a verb “to be high,” in Hiphil meaning “to lift up,” an item separated from the offering, a contribution). The two are then clarified with two corresponding relative clauses containing two Hophals: “which was waved and which was presented.” In making sacrifices, the breast and the thigh belong to the priests.

[39:6]  ³⁸ tn Or “as seals are engraved.”

[39:6]  ³⁹ sn The twelve names were those of Israel’s sons. The idea was not the remembrance of the twelve sons as such, but the twelve tribes that bore their names.

[39:14]  ⁴⁰ tn The phrase “the number of” has been supplied.

[39:41]  ⁴¹ tn The form is the infinitive construct; it means the clothes to be used “to minister” in the holy place.