Keluaran 2:2

2:2 The woman became pregnant ¹  and gave birth to a son. When ²  she saw that ³  he was a healthy ⁴  child, she hid him for three months.

Keluaran 5:6

5:6 That same day Pharaoh commanded ⁵  the slave masters and foremen ⁶  who were ⁷  over the people: ⁸ 

Keluaran 12:2

12:2 “This month is to be your beginning of months; it will be your first month of the year. ⁹ 

Keluaran 13:8

13:8 You are to tell your son ¹⁰  on that day, ¹¹  ‘It is ¹²  because of what ¹³  the Lord did for me when I came out of Egypt.’

Keluaran 21:3

21:3 If he came ¹⁴  in by himself ¹⁵  he will go out by himself; if he had ¹⁶  a wife when he came in, then his wife will go out with him.

Keluaran 21:21

21:21 However, if the injured servant ¹⁷  survives one or two days, the owner ¹⁸  will not be punished, for he has suffered the loss. ¹⁹ 

Keluaran 22:15

22:15 If its owner was with it, he will not have to pay; if it was hired, what was paid for the hire covers it. ²⁰ 

Keluaran 32:16

32:16 Now the tablets were the work of God, and the writing was the writing of God, engraved on the tablets.

Keluaran 32:25

32:25 Moses saw that the people were running wild, ²¹  for Aaron had let them get completely out of control, causing derision from their enemies. ²² 

Keluaran 34:14

34:14 For you must not worship ²³  any other god, ²⁴  for the Lord, whose name ²⁵  is Jealous, is a jealous God.

Keluaran 35:34

35:34 And he has put it in his heart ²⁶  to teach, he and Oholiab son of Ahisamach, of the tribe of Dan.

[2:2]  ¹ tn Or “conceived” (KJV, ASV, NAB, NASB, NRSV).

[2:2]  ² tn A preterite form with the vav consecutive can be subordinated to a following clause. What she saw stands as a reason for what she did: “when she saw…she hid him three months.”

[2:2]  ³ tn After verbs of perceiving or seeing there are frequently two objects, the formal accusative (“she saw him”) and then a noun clause that explains what it was about the child that she perceived (“that he was healthy”). See GKC 365 §117.h.

[2:2]  ⁴ tn Or “fine” (טוֹב, tov). The construction is parallel to phrases in the creation narrative (“and God saw that it was good,” Gen 1:4, 10, 12, 17, 21, 25, 31). B. Jacob says, “She looked upon her child with a joy similar to that of God upon His creation (Gen 1.4ff.)” (Exodus, 25).

[5:6]  ⁵ tn Heb “and Pharaoh commanded on that day.”

[5:6]  ⁶ tn The Greek has “scribes” for this word, perhaps thinking of those lesser officials as keeping records of the slaves and the bricks.

[5:6]  ⁷ tn The phrase “who were” is supplied for clarity.

[5:6]  ⁸ sn In vv. 6-14 the second section of the chapter describes the severe measures by the king to increase the labor by decreasing the material. The emphasis in this section must be on the harsh treatment of the people and Pharaoh’s reason for it – he accuses them of idleness because they want to go and worship. The real reason, of course, is that he wants to discredit Moses (v. 9) and keep the people as slaves.

[12:2]  ⁹ sn B. Jacob (Exodus, 294-95) shows that the intent of the passage was not to make this month in the spring the New Year – that was in the autumn. Rather, when counting months this was supposed to be remembered first, for it was the great festival of freedom from Egypt. He observes how some scholars have unnecessarily tried to date one New Year earlier than the other.

[13:8]  ¹⁰ tn The form is the Hiphil perfect with the vav (ו) consecutive, carrying the sequence forward: “and you will declare to your son.”

[13:8]  sn A very important part of the teaching here is the manner in which the memory of the deliverance will be retained in Israel – they were to teach their children the reasons for the feast, as a binding law forever. This will remind the nation of its duties to Yahweh in gratitude for the great deliverance.

[13:8]  ¹¹ tn Heb “day, saying.” “Tell…saying” is redundant, so “saying” has not been included in the translation here.

[13:8]  ¹² tn “it is” has been supplied.

[13:8]  ¹³ tn The text uses זֶה (zeh), which Gesenius classifies as the use of the pronoun to introduce a relative clause after the preposition (GKC 447 §138.h) – but he thinks the form is corrupt. B. S. Childs, however, sees no reason to posit a corruption in this form (Exodus [OTL], 184).

[21:3]  ¹⁴ tn The tense is imperfect, but in the conditional clause it clearly refers to action that is anterior to the action in the next clause. Heb “if he comes in single, he goes out single,” that is, “if he came in single, he will go out single.”

[21:3]  ¹⁵ tn Heb “with his back” meaning “alone.”

[21:3]  ¹⁶ tn The phrase says, “if he was the possessor of a wife”; the noun בַּעַל (ba’al) can mean “possessor” or “husband.” If there was a wife, she shared his fortunes or his servitude; if he entered with her, she would accompany him when he left.

[21:21]  ¹⁷ tn Heb “if he”; the referent (the servant struck and injured in the previous verse) has been specified in the translation for clarity.

[21:21]  ¹⁸ tn Heb “he”; the referent (the owner of the injured servant) has been supplied in the translation for clarity.

[21:21]  ¹⁹ tn This last clause is a free paraphrase of the Hebrew, “for he is his money” (so KJV, ASV); NASB “his property.” It seems that if the slave survives a couple of days, it is probable that the master was punishing him and not intending to kill him. If he then dies, there is no penalty other than that the owner loses the slave who is his property – he suffers the loss.

[22:15]  ²⁰ tn Literally “it came with/for its hire,” this expression implies that the owner who hired it out and was present was prepared to take the risk, so there would be no compensation.

[32:25]  ²¹ tn The word is difficult to interpret. There does not seem to be enough evidence to justify the KJV’s translation “naked.” It appears to mean something like “let loose” or “lack restraint” (Prov 29:18). The idea seems to be that the people had broken loose, were undisciplined, and were completely given over to their desires.

[32:25]  ²² tn The last two words of the verse read literally “for a whispering among those who rose up against them.” The foes would have mocked and derided them when they heard that they had abandoned the God who had led them out of Egypt (S. R. Driver, Exodus, 354).

[34:14]  ²³ tn Heb “bow down.”

[34:14]  ²⁴ sn In Exod 20:3 it was “gods.”

[34:14]  ²⁵ sn Here, too, the emphasis on God’s being a jealous God is repeated (see Exod 20:5). The use of “name” here is to stress that this is his nature, his character.

[35:34]  ²⁶ sn The expression means that God has given them the ability and the desire to teach others how to do the work. The infinitive construct “to teach” is related to the word Torah, “instruction, guide, law.” They will be able to direct others in the work.