Keluaran 20:8

20:8 “Remember ¹  the Sabbath ²  day to set it apart as holy. ³ 

Keluaran 28:12

28:12 You are to put the two stones on the shoulders of the ephod, stones of memorial for the sons of Israel, and Aaron will bear their names before the Lord on his two shoulders for a memorial. ⁴ 

Keluaran 2:24

2:24 God heard their groaning, ⁵  God remembered ⁶  his covenant with Abraham, with Isaac, and with Jacob,

Keluaran 39:7

39:7 He put ⁷  them on the shoulder pieces of the ephod as stones of memorial for the Israelites, just as the Lord had commanded Moses.

Keluaran 6:5

6:5 I ⁸  have also heard ⁹  the groaning of the Israelites, whom the Egyptians are enslaving, ¹⁰  and I have remembered my covenant. ¹¹ 

Keluaran 12:14

12:14 This day will become ¹²  a memorial ¹³  for you, and you will celebrate it as a festival ¹⁴  to the Lord – you will celebrate it perpetually as a lasting ordinance. ¹⁵ 

Keluaran 30:16

30:16 You are to receive the atonement money ¹⁶  from the Israelites and give it for the service ¹⁷  of the tent of meeting. It will be a memorial ¹⁸  for the Israelites before the Lord, to make atonement ¹⁹  for your lives.”

Keluaran 13:9

13:9 ²⁰  It ²¹  will be a sign ²²  for you on your hand and a memorial ²³  on your forehead, ²⁴  so that the law of the Lord may be ²⁵  in your mouth, ²⁶  for ²⁷  with a mighty hand the Lord brought you out of Egypt.

Keluaran 28:29

28:29 Aaron will bear the names of the sons of Israel in the breastpiece of decision over his heart ²⁸  when he goes into the holy place, for a memorial before the Lord continually.

Keluaran 13:3

13:3 Moses said to the people, “Remember ²⁹  this day on which you came out from Egypt, from the place where you were enslaved, ³⁰  for the Lord brought you out of there ³¹  with a mighty hand – and no bread made with yeast may be eaten. ³² 

Keluaran 33:13

33:13 Now if I have found favor in your sight, show me ³³  your way, that I may know you, ³⁴  that I may continue to find ³⁵  favor in your sight. And see ³⁶  that this nation is your people.”

Keluaran 19:21

19:21 The Lord said to Moses, “Go down and solemnly warn ³⁷  the people, lest they force their way through to the Lord to look, and many of them perish. ³⁸ 

Keluaran 21:29

21:29 But if the ox had the habit of goring, and its owner was warned, ³⁹  and he did not take the necessary precautions, ⁴⁰  and then it killed a man or a woman, the ox must be stoned and the man must be put to death.

Keluaran 32:13

32:13 Remember Abraham, Isaac, and Israel your servants, to whom you swore by yourself and told them, ‘I will multiply your descendants ⁴¹  like the stars of heaven, and all this land that I have spoken about ⁴²  I will give to your descendants, ⁴³  and they will inherit it forever.’”

Keluaran 3:15

3:15 God also said to Moses, “You must say this to the Israelites, ‘The Lord ⁴⁴  – the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob – has sent me to you. This is my name ⁴⁵  forever, and this is my memorial from generation to generation.’ ⁴⁶ 

Keluaran 4:21

4:21 The Lord said ⁴⁷  to Moses, “When you go back to Egypt, ⁴⁸  see that you ⁴⁹  do before Pharaoh all the wonders I have put under your control. ⁵⁰  But I will harden ⁵¹  his heart ⁵²  and ⁵³  he will not let the people go.

Keluaran 19:23

19:23 Moses said to the Lord, “The people are not able to come up to Mount Sinai, because you solemnly warned us, ⁵⁴  ‘Set boundaries for the mountain and set it apart.’” ⁵⁵ 

Keluaran 20:24

20:24 ‘You must make for me an altar made of earth, ⁵⁶  and you will sacrifice on it your burnt offerings and your peace offerings, ⁵⁷  your sheep and your cattle. In every place ⁵⁸  where I cause my name to be honored ⁵⁹  I will come to you and I will bless you.

Keluaran 35:30

35:30 Moses said to the Israelites, “See, the Lord has chosen ⁶⁰  Bezalel son of Uri, the son of Hur, of the tribe of Judah.

Keluaran 17:14

17:14 The Lord said to Moses, “Write this as a memorial in the ⁶¹  book, and rehearse ⁶²  it in Joshua’s hearing; ⁶³  for I will surely wipe out ⁶⁴  the remembrance ⁶⁵  of Amalek from under heaven.

Keluaran 34:10

34:10 He said, “See, I am going to make ⁶⁶  a covenant before all your people. I will do wonders such as have not been done ⁶⁷  in all the earth, nor in any nation. All the people among whom you live will see the work of the Lord, for it is a fearful thing that I am doing with you. ⁶⁸ 

Keluaran 25:40

25:40 Now be sure to make ⁶⁹  them according to the pattern you were shown ⁷⁰  on the mountain. ⁷¹ 

Keluaran 13:16

13:16 It will be for a sign on your hand and for frontlets ⁷²  on your forehead, for with a mighty hand the Lord brought us out of Egypt.” ⁷³ 

Keluaran 31:12

Sabbath Observance

31:12 ⁷⁴ The Lord said to Moses, ⁷⁵ 

Keluaran 22:21

22:21 “You must not wrong ⁷⁶  a foreigner ⁷⁷  nor oppress him, for you were foreigners in the land of Egypt.

Keluaran 23:13

23:13 “Pay attention to do ⁷⁸  everything I have told you, and do not even mention ⁷⁹  the names of other gods – do not let them be heard on your lips. ⁸⁰ 

Keluaran 4:26

4:26 So the Lord ⁸¹  let him alone. (At that time ⁸²  she said, “A bridegroom of blood,” referring to ⁸³  the circumcision.)

Keluaran 12:24

12:24 You must observe this event as an ordinance for you and for your children forever.

Keluaran 12:47

12:47 The whole community of Israel must observe it.

Keluaran 23:14

23:14 “Three times ⁸⁴  in the year you must make a pilgrim feast ⁸⁵  to me.

Keluaran 31:2

31:2 “See, I have chosen ⁸⁶  Bezalel son of Uri, the son of Hur, of the tribe of Judah,

Keluaran 12:42

12:42 It was a night of vigil for the Lord to bring them out from the land of Egypt, ⁸⁷  and so ⁸⁸  on this night all Israel is to keep the vigil ⁸⁹  to the Lord for generations to come.

Keluaran 16:29

16:29 See, because the Lord has given you the Sabbath, that is why ⁹⁰  he is giving you food for two days on the sixth day. Each of you stay where you are; ⁹¹  let no one ⁹²  go out of his place on the seventh day.”

Keluaran 23:21

23:21 Take heed because of him, and obey his voice; do not rebel against him, for he will not pardon your transgressions, for my name ⁹³  is in him.

Keluaran 28:9

28:9 “You are to take two onyx stones and engrave on them the names of the sons of Israel, ⁹⁴ 

Keluaran 31:13

31:13 “Tell the Israelites, ‘Surely you must keep my Sabbaths, ⁹⁵  for it is a sign between me and you throughout your generations, that you may know that I am the Lord who sanctifies you. ⁹⁶ 

Keluaran 5:11

5:11 You ⁹⁷  go get straw for yourselves wherever you can ⁹⁸  find it, because there will be no reduction at all in your workload.’”

Keluaran 9:21

9:21 but those ⁹⁹  who did not take ¹⁰⁰  the word of the Lord seriously left their servants and their cattle ¹⁰¹  in the field.

Keluaran 31:17

31:17 It is a sign between me and the Israelites forever; for in six days ¹⁰²  the Lord made the heavens and the earth, and on the seventh day he rested and was refreshed.’” ¹⁰³ 

Keluaran 7:1

7:1 So the Lord said to Moses, “See, I have made you like God ¹⁰⁴  to Pharaoh, and your brother Aaron will be your prophet. ¹⁰⁵ 

Keluaran 20:23

20:23 You must not make gods of silver alongside me, ¹⁰⁶  nor make gods of gold for yourselves. ¹⁰⁷ 

Keluaran 23:9

23:9 “You must not oppress ¹⁰⁸  a foreigner, since you know the life ¹⁰⁹  of a foreigner, for you were foreigners in the land of Egypt.

Keluaran 24:2

24:2 Moses alone may come ¹¹⁰  near the Lord, but the others ¹¹¹  must not come near, ¹¹²  nor may the people go up with him.”

Keluaran 12:17

12:17 So you will keep the Feast of Unleavened Bread, because on this very ¹¹³  day I brought your regiments ¹¹⁴  out from the land of Egypt, and so you must keep this day perpetually as a lasting ordinance. ¹¹⁵ 

Keluaran 1:16

1:16 ¹¹⁶  “When you assist ¹¹⁷  the Hebrew women in childbirth, observe at the delivery: ¹¹⁸  If it is a son, kill him, ¹¹⁹  but if it is a daughter, she may live.” ¹²⁰ 

Keluaran 8:28

8:28 Pharaoh said, “I will release you ¹²¹  so that you may sacrifice ¹²²  to the Lord your God in the desert. Only you must not go very far. ¹²³  Do ¹²⁴  pray for me.”

Keluaran 10:10

10:10 He said to them, “The Lord will need to be with you ¹²⁵  if I release you and your dependents! ¹²⁶  Watch out! ¹²⁷  Trouble is right in front of you! ¹²⁸ 

Keluaran 10:28

10:28 Pharaoh said to him, “Go from me! ¹²⁹  Watch out for yourself! Do not appear before me again, ¹³⁰  for when ¹³¹  you see my face you will die!”

Keluaran 13:8

13:8 You are to tell your son ¹³²  on that day, ¹³³  ‘It is ¹³⁴  because of what ¹³⁵  the Lord did for me when I came out of Egypt.’

Keluaran 13:11

13:11 When the Lord brings you ¹³⁶  into the land of the Canaanites, ¹³⁷  as he swore to you and to your fathers, and gives it ¹³⁸  to you,

Keluaran 28:21

28:21 The stones are to be for the names of the sons of Israel, twelve, according to the number of ¹³⁹  their names. Each name according to the twelve tribes is to be like ¹⁴⁰  the engravings of a seal.

Keluaran 34:12

34:12 Be careful not to make ¹⁴¹  a covenant with the inhabitants of the land where you are going, lest it become a snare ¹⁴²  among you.

Keluaran 34:22

34:22 “You must observe ¹⁴³  the Feast of Weeks – the firstfruits of the harvest of wheat – and the Feast of Ingathering at the end ¹⁴⁴  of the year.

Keluaran 39:6

39:6 They set the onyx stones in gold filigree settings, engraved as with the engravings of a seal ¹⁴⁵  with the names of the sons of Israel. ¹⁴⁶ 

Keluaran 39:14

39:14 The stones were for the names of the sons of Israel, twelve, corresponding to the number of ¹⁴⁷  their names. Each name corresponding to one of the twelve tribes was like the engravings of a seal.

Keluaran 8:29

8:29 Moses said, “I am going to go out ¹⁴⁸  from you and pray to the Lord, and the swarms of flies will go away from Pharaoh, from his servants, and from his people tomorrow. Only do not let Pharaoh deal falsely again ¹⁴⁹  by not releasing ¹⁵⁰  the people to sacrifice to the Lord.”

Keluaran 13:19

13:19 Moses took the bones of Joseph with him, for Joseph ¹⁵¹  had made the Israelites solemnly swear, ¹⁵²  “God will surely attend ¹⁵³  to you, and you will carry ¹⁵⁴  my bones up from this place with you.”

Keluaran 32:34

32:34 So now go, lead the people to the place I have spoken to you about. See, ¹⁵⁵  my angel will go before you. But on the day that I punish, I will indeed punish them for their sin.” ¹⁵⁶ 

Keluaran 34:18

34:18 “You must keep the Feast of Unleavened Bread. For seven days ¹⁵⁷  you must eat bread made without yeast, as I commanded you; do this ¹⁵⁸  at the appointed time of the month Abib, for in the month Abib you came out of Egypt.

[20:8]  ¹ tn The text uses the infinitive absolute זָכוֹר (zakhor) for the commandment for the Sabbath day, which is the sign of the Sinaitic Covenant. The infinitive absolute functions in place of the emphatic imperative here (see GKC 346 §113.bb); the absolute stresses the basic verbal idea of the root – remembering. The verb includes the mental activity of recalling and pondering as well as the consequent actions for such remembering.

[20:8]  ² tn The word “Sabbath” is clearly connected to the verb שָׁבַת (shavat, “to cease, desist, rest”). There are all kinds of theories as to the origin of the day, most notably in the Babylonian world, but the differences are striking in so far as the pagan world had these days filled with magic. Nevertheless, the pagan world does bear witness to a tradition of a regular day set aside for special sacrifices. See, for example, H. W. Wolff, “The Day of Rest in the Old Testament,” LTQ 7 (1972): 65-76; H. Routtenberg, “The Laws of Sabbath: Biblical Sources,” Dor le Dor 6 (1977): 41-43, 99-101, 153-55, 204-6; G. Robinson, “The Idea of Rest in the OT and the Search for the Basic Character of Sabbath,” ZAW 92 (1980): 32-42; and M. Tsevat, “The Basic Meaning of the Biblical Sabbath,” ZAW 84 (1972): 447-59.

[20:8]  ³ tn The Piel infinitive construct provides the purpose of remembering the Sabbath day – to set it apart, to make it distinct from the other days. Verses 9 and 10 explain in part how this was to be done. To set this day apart as holy taught Israel the difference between the holy and the profane, that there was something higher than daily life. If an Israelite bent down to the ground laboring all week, the Sabbath called his attention to the heavens, to pattern life after the Creator (B. Jacob, Exodus, 569-70).

[28:12]  ⁴ sn This was to be a perpetual reminder that the priest ministers on behalf of the twelve tribes of Israel. Their names would always be borne by the priests.

[2:24]  ⁵ sn The word for this painfully intense “groaning” appears elsewhere to describe a response to having two broken arms (Ezek 30:24).

[2:24]  ⁶ sn The two verbs “heard” and “remembered,” both preterites, say far more than they seem to say. The verb שָׁמַע (shama’, “to hear”) ordinarily includes responding to what is heard. It can even be found in idiomatic constructions meaning “to obey.” To say God heard their complaint means that God responded to it. Likewise, the verb זָכַר (zakhar, “to remember”) means to begin to act on the basis of what is remembered. A prayer to God that says, “Remember me,” is asking for more than mere recollection (see B. S. Childs, Memory and Tradition in Israel [SBT], 1-8). The structure of this section at the end of the chapter is powerful. There are four descriptions of the Israelites, with a fourfold reaction from God. On the Israelites’ side, they groaned (אָנַח [’anakh], נְאָקָה [nÿ’aqah]) and cried out (זָעַק [za’aq], שַׁוְעָה [shav’ah]) to God. On the divine side God heard (שָׁמָע, shama’) their groaning, remembered (זָכַר, zakhar) his covenant, looked (רָאָה, ra’ah) at the Israelites, and took notice (יָדַע, yada’) of them. These verbs emphasize God’s sympathy and compassion for the people. God is near to those in need; in fact, the deliverer had already been chosen. It is important to note at this point the repetition of the word “God.” The text is waiting to introduce the name “Yahweh” in a special way. Meanwhile, the fourfold repetition of “God” in vv. 24-25 is unusual and draws attention to the statements about his attention to Israel’s plight.

[39:7]  ⁷ tn Or “attached.”

[6:5]  ⁸ tn The addition of the independent pronoun אֲנִי (’ani, “I”) emphasizes the fact that it was Yahweh himself who heard the cry.

[6:5]  ⁹ tn Heb “And also I have heard.”

[6:5]  ¹⁰ tn The form is the Hiphil participle מַעֲבִדִים (ma’avidim, “causing to serve”). The participle occurs in a relative clause that modifies “the Israelites.” The clause ends with the accusative “them,” which must be combined with the relative pronoun for a smooth English translation. So “who the Egyptians are enslaving them,” results in the translation “whom the Egyptians are enslaving.”

[6:5]  ¹¹ tn As in Exod 2:24, this remembering has the significance of God’s beginning to act to fulfill the covenant promises.

[12:14]  ¹² tn Heb “and this day will be.”

[12:14]  ¹³ tn The expression “will be for a memorial” means “will become a memorial.”

[12:14]  sn The instruction for the unleavened bread (vv. 14-20) begins with the introduction of the memorial (זִכָּרוֹן [zikkaron] from זָכַר [zakhar]). The reference is to the fifteenth day of the month, the beginning of the Feast of Unleavened Bread. B. Jacob (Exodus, 315) notes that it refers to the death blow on Egypt, but as a remembrance had to be held on the next day, not during the night. He also notes that this was the origin of “the Day of the Lord” (“the Day of Yahweh”), which the prophets predicted as the day of the divine battle. On it the enemy would be wiped out. For further information, see B. S. Childs, Memory and Tradition in Israel (SBT). The point of the word “remember” in Hebrew is not simply a recollection of an event, but a reliving of it, a reactivating of its significance. In covenant rituals “remembrance” or “memorial” is designed to prompt God and worshiper alike to act in accordance with the covenant. Jesus brought the motif forward to the new covenant with “this do in remembrance of me.”

[12:14]  ¹⁴ tn The verb וְחַגֹּתֶם (vÿkhaggotem), a perfect tense with the vav (ו) consecutive to continue the instruction, is followed by the cognate accusative חַג (khag), for emphasis. As the wording implies and the later legislation required, this would involve a pilgrimage to the sanctuary of Yahweh.

[12:14]  ¹⁵ tn Two expressions show that this celebration was to be kept perpetually: the line has “for your generations, [as] a statute forever.” “Generations” means successive generations (S. R. Driver, Exodus, 94). עוֹלָם (’olam) means “ever, forever, perpetual” – no end in sight.

[30:16]  ¹⁶ tn Heb “the silver of the atonements.” The genitive here is the result (as in “sheep of slaughter”) telling what the money will be used for (see R. J. Williams, Hebrew Syntax, 11, §44).

[30:16]  ¹⁷ sn The idea of “service” is maintenance and care of the sanctuary and its service, meaning the morning and evening sacrifices and the other elements to be used.

[30:16]  ¹⁸ sn S. R. Driver says this is “to keep Jehovah in continual remembrance of the ransom which had been paid for their lives” (Exodus, 334).

[30:16]  ¹⁹ tn The infinitive could be taken in a couple of ways here. It could be an epexegetical infinitive: “making atonement.” Or it could be the infinitive expressing result: “so that atonement will be made for your lives.”

[13:9]  ²⁰ sn This passage has, of course, been taken literally by many devout Jews, and portions of the text have been encased in phylacteries and bound on the arm and forehead. B. Jacob (Exodus, 368), weighing the pros and cons of the literal or the figurative meaning, says that those who took it literally should not be looked down on for their symbolic work. In many cases, he continues, it is the spirit that kills and the letter makes alive – because people who argue against a literal usage do so to excuse lack of action. This is a rather interesting twist in the discussion. The point of the teaching was obviously meant to keep the Law of Yahweh in the minds of the people, to remind them of their duties.

[13:9]  ²¹ tn That is, this ceremony.

[13:9]  ²² tn Heb “for a sign.”

[13:9]  ²³ tn Heb “for a memorial.”

[13:9]  ²⁴ tn Heb “between your eyes” (KJV and ASV both similar); the same expression occurs in v. 16.

[13:9]  sn That these festivals and consecrations were to be signs and memorials is akin to the expressions used in the book of Proverbs (Prov 3:3, “bind them around your neck…write them on your heart”). The people were to use the festivals as outward and visible tokens to remind them to obey what the Law required.

[13:9]  ²⁵ tn The purpose of using this ceremony as a sign and a memorial is that the Law might be in their mouth. The imperfect tense, then, receives the classification of final imperfect in the purpose clause.

[13:9]  ²⁶ sn “Mouth” is a metonymy of cause; the point is that they should be ever talking about the Law as their guide as they go about their duties (see Deut 6:7; 11:19; Josh 1:8).

[13:9]  ²⁷ tn This causal clause gives the reason for what has just been instructed. Because Yahweh delivered them from bondage, he has the strongest claims on their life.

[28:29]  ²⁸ sn So Aaron will have the names of the tribes on his shoulders (v. 12) which bear the weight and symbol of office (see Isa 9:6; 22:22), and over his heart (implying that they have a constant place in his thoughts [Deut 6:6]). Thus he was to enter the presence of God as the nation’s representative, ever mindful of the nation’s interests, and ever bringing the remembrance of it before God (S. R. Driver, Exodus, 306).

[13:3]  ²⁹ tn The form is the infinitive absolute of זָכַר (zakhar, “remember”). The use of this form in place of the imperative (also found in the Decalogue with the Sabbath instruction) stresses the basic meaning of the root word, everything involved with remembering (emphatic imperative, according to GKC 346 §113.bb). The verb usually implies that there will be proper action based on what was remembered.

[13:3]  sn There is a pattern in the arrangement of vv. 3-10 and 11-16. Both sections contain commands based on the mighty deliverance as reminders of the deliverance. “With a mighty hand” occurs in vv. 3, 9, 14, 16. An explanation to the son is found in vv. 8 and 14. The emphases “sign on your hand” and “between your eyes” are part of the conclusions to both halves (vv. 9, 16).

[13:3]  ³⁰ tn Heb “from a house of slaves.” “House” is obviously not meant to be literal; it indicates a location characterized by slavery, a land of slaves, as if they were in a slave house. Egypt is also called an “iron-smelting furnace” (Deut 4:20).

[13:3]  ³¹ tn Heb “from this” [place].

[13:3]  ³² tn The verb is a Niphal imperfect; it could be rendered “must not be eaten” in the nuance of the instruction or injunction category, but permission fits this sermonic presentation very well – nothing with yeast may be eaten.

[33:13]  ³³ tn The prayer uses the Hiphil imperative of the verb “to know.” “Cause me to know” is “show me, reveal to me, teach or inform me.” Moses wanted to know more of God’s dealings with people, especially after all that has happened in the preceding chapter.

[33:13]  ³⁴ tn The imperfect tense of the verb “to know” with the vav follows the imperative of this root, and so this indicates the purpose clause (final imperfect): “in order that I may know you.” S. R. Driver summarizes it this way: that I may understand what your nature and character is, and shape my petitions accordingly, so that I may find grace in your sight, and my future prayers may be answered (Exodus, 361).

[33:13]  ³⁵ tn The purpose clause simply uses the imperfect, “that I may find.” But since he already has found favor in God’s eyes, he is clearly praying that it be so in the future as well as now.

[33:13]  ³⁶ tn The verb “see” (an imperative) is a request for God to acknowledge Israel as his people by providing the divine leadership needed. So his main appeal will be for the people and not himself. To underscore this, he repeats “see” the way the section opened.

[19:21]  ³⁷ tn The imperative הָעֵד (ha’ed) means “charge” them – put them under oath, or solemnly warn them. God wished to ensure that the people would not force their way past the barriers that had been set out.

[19:21]  ³⁸ tn Heb “and fall”; NAB “be struck down.”

[21:29]  ³⁹ tn The Hophal perfect has the idea of “attested, testified against.”

[21:29]  ⁴⁰ tn Heb “he was not keeping it” or perhaps guarding or watching it (referring to the ox).

[32:13]  ⁴¹ tn Heb “your seed.”

[32:13]  ⁴² tn “about” has been supplied.

[32:13]  ⁴³ tn Heb “seed.”

[3:15]  ⁴⁴ sn Heb “Yahweh,” traditionally rendered “the Lord.” First the verb “I AM” was used (v. 14) in place of the name to indicate its meaning and to remind Moses of God’s promise to be with him (v. 12). Now in v. 15 the actual name is used for clear identification: “Yahweh…has sent me.” This is the name that the patriarchs invoked and proclaimed in the land of Canaan.

[3:15]  ⁴⁵ sn The words “name” and “memorial” are at the heart of the two parallel clauses that form a poetic pair. The Hebrew word “remembrance” is a poetical synonym for “name” (cf. Job 18:17; Ps 135:13; Prov 10:7; Isa 26:8) and conveys the idea that the nature or character of the person is to be remembered and praised (S. R. Driver, Exodus, 24).

[3:15]  ⁴⁶ tn The repetition of “generation” in this expression serves as a periphrasis for the superlative: “to the remotest generation” (GKC 432 §133.l).

[4:21]  ⁴⁷ tn Heb “And Yahweh said.”

[4:21]  ⁴⁸ tn The construction may involve a verbal hendiadys using the two infinitive forms: “when you go to return” (בְּלֶכְתְּךָ לָשׁוּב, bÿlekhtÿkha lashuv). The clause is temporal, subordinated to the instruction to do the signs. Therefore, its focus cannot be on going to return, i.e., preparing or beginning to return.

[4:21]  ⁴⁹ tn The two verb forms in this section are the imperative (רְאֵה, rÿ’eh) followed by the perfect with the vav (וַעֲשִׂיתָם, va’asitam). The second could be coordinated and function as a second command: “see…and [then] do”; or it could be subordinated logically: “see…so that you do.” Some commentators who take the first option suggest that Moses was supposed to contemplate these wonders before doing them before Pharaoh. That does not seem as likely as the second interpretation reflected in the translation.

[4:21]  ⁵⁰ tn Or “in your power”; Heb “in your hand.”

[4:21]  ⁵¹ tn Heb “strengthen” (in the sense of making stubborn or obstinate). The text has the expression וַאֲנִי אֲחַזֵּק אֶת־לִבּוֹ (va’ani ’akhazzeq ’et-libbo), “I will make strong his will,” or “I will strengthen his resolve,” recognizing the “heart” as the location of decision making (see Prov 16:1, 9).

[4:21]  ⁵² sn Here is the first mention of the hardening of the heart of Pharaoh. God first tells Moses he must do the miracles, but he also announces that he will harden Pharaoh’s heart, as if working against Moses. It will help Moses to know that God is bringing about the resistance in order to bring a greater victory with greater glory. There is a great deal of literature on this, but see among the resources F. W. Danker, “Hardness of Heart: A Study in Biblical Thematic,” CTM 44 (1973): 89-100; R. R. Wilson, “The Hardening of Pharaoh’s Heart,” CBQ 41 (1979): 18-36; and R. B. Chisholm Jr., “Divine Hardening in the Old Testament,” BSac 153 (1996): 410-34.

[4:21]  ⁵³ tn Or “so that.”

[19:23]  ⁵⁴ tn The construction is emphatic: “because you – you solemnly warned us.” Moses’ response to God is to ask how they would break through when God had already charged them not to. God knew them better than Moses did.

[19:23]  ⁵⁵ tn Heb “sanctify it.”

[20:24]  ⁵⁶ sn The instructions here call for the altar to be made of natural things, not things manufactured or shaped by man. The altar was either to be made of clumps of earth or natural, unhewn rocks.

[20:24]  ⁵⁷ sn The “burnt offering” is the offering prescribed in Lev 1. Everything of this animal went up in smoke as a sweet aroma to God. It signified complete surrender by the worshiper who brought the animal, and complete acceptance by God, thereby making atonement. The “peace offering” is legislated in Lev 3 and 7. This was a communal meal offering to celebrate being at peace with God. It was made usually for thanksgiving, for payment of vows, or as a freewill offering.

[20:24]  ⁵⁸ tn Gesenius lists this as one of the few places where the noun in construct seems to be indefinite in spite of the fact that the genitive has the article. He says בְּכָל־הַמָּקוֹם (bÿkhol-hammaqom) means “in all the place, sc. of the sanctuary, and is a dogmatic correction of “in every place” (כָּל־מָקוֹם, kol-maqom). See GKC 412 §127.e.

[20:24]  ⁵⁹ tn The verb is זָכַר (zakhar, “to remember”), but in the Hiphil especially it can mean more than remember or cause to remember (remind) – it has the sense of praise or honor. B. S. Childs says it has a denominative meaning, “to proclaim” (Exodus [OTL], 447). The point of the verse is that God will give Israel reason for praising and honoring him, and in every place that occurs he will make his presence known by blessing them.

[35:30]  ⁶⁰ tn Heb “called by name” (so KJV, ASV, NASB, NRSV). This expression means that the person was specifically chosen for some important task (S. R. Driver, Exodus, 342). See the expression with Cyrus in Isa 45:3-4.

[17:14]  ⁶¹ tn The presence of the article does not mean that he was to write this in a book that was existing now, but in one dedicated to this purpose (book, meaning scroll). See GKC 408 §126.s.

[17:14]  ⁶² tn The Hebrew word is “place,” meaning that the events were to be impressed on Joshua.

[17:14]  ⁶³ tn Heb “in the ears of Joshua.” The account should be read to Joshua.

[17:14]  ⁶⁴ tn The construction uses the infinitive absolute and the imperfect tense to stress the resolution of Yahweh to destroy Amalek. The verb מָחָה (makhah) is often translated “blot out” – but that is not a very satisfactory image, since it would not remove completely what is the object. “Efface, erase, scrape off” (as in a palimpsest, a manuscript that is scraped clean so it can be reused) is a more accurate image.

[17:14]  ⁶⁵ sn This would seem to be defeated by the preceding statement that the events would be written in a book for a memorial. If this war is recorded, then the Amalekites would be remembered. But here God was going to wipe out the memory of them. But the idea of removing the memory of a people is an idiom for destroying them – they will have no posterity and no lasting heritage.

[34:10]  ⁶⁶ tn Here again is a use of the futur instans participle; the deictic particle plus the pronoun precedes the participle, showing what is about to happen.

[34:10]  ⁶⁷ tn The verb here is בָּרָא (bara’, “to create”). The choice of this verb is to stress that these wonders would be supernaturally performed, for the verb is used only with God as the subject.

[34:10]  ⁶⁸ sn The idea is that God will be doing awesome things in dealing with them, i.e., to fulfill his program.

[25:40]  ⁶⁹ tn The text uses two imperatives: “see and make.” This can be interpreted as a verbal hendiadys, calling for Moses and Israel to see to it that they make these things correctly.

[25:40]  ⁷⁰ tn The participle is passive, “caused to see,” or, “shown.”

[25:40]  ⁷¹ sn The message of this section surely concerns access to God. To expound this correctly, though, since it is an instruction section for building the lampstand, the message would be: God requires that his people ensure that light will guide the way of access to God. The breakdown for exposition could be the instructions for preparation for light (one lamp, several branches), then instructions for the purpose and maintenance of the lamps, and then the last verse telling the divine source for the instructions. Naturally, the metaphorical value of light will come up in the study, especially from the NT. So in the NT there is the warning that if churches are unfaithful God will remove their lampstand, their ministry (Rev 2-3).

[13:16]  ⁷² tn The word is טוֹטָפֹת (totafot, “frontlets”). The etymology is uncertain, but the word denotes a sign or an object placed on the forehead (see m. Shabbat 6:1). The Gemara interprets it as a band that goes from ear to ear. In the Targum to 2 Sam 1:10 it is an armlet worn by Saul (see S. R. Driver, Exodus, 110). These bands may have resembled the Egyptian practice of wearing as amulets “forms of words written on folds of papyrus tightly rolled up and sewn in linen” (W. C. Kaiser, Jr., “Exodus,” EBC 2:384).

[13:16]  ⁷³ sn The pattern of the passage now emerges more clearly; it concerns the grateful debt of the redeemed. In the first part eating the unleavened bread recalls the night of deliverance in Egypt, and it calls for purity. In the second part the dedication of the firstborn was an acknowledgment of the deliverance of the firstborn from bondage. They were to remember the deliverance and choose purity; they were to remember the deliverance and choose dedication. The NT will also say, “You are not your own, for you were bought with a price, therefore, glorify God” (1 Cor 6:20). Here too the truths of God’s great redemption must be learned well and retained well from generation to generation.

[31:12]  ⁷⁴ sn There are some questions about the arrangement of the book. The placement of this section here, however, should come as no surprise. After the instructions and preparation for work, a Sabbath day when work could not be done had to be legislated. In all that they were going to do, they must not violate the Sabbath,

[31:12]  ⁷⁵ tn Heb “and Yahweh said (אָמַר, ’amar) to Moses, saying.”

[22:21]  ⁷⁶ tn Or “oppress.”

[22:21]  ⁷⁷ tn Or “alien,” both here and in 23:9. This individual is a resident foreigner; he lives in the land but, aside from provisions such as this, might easily be without legal rights.

[23:13]  ⁷⁸ tn The phrase “to do” is added; in Hebrew word order the line says, “In all that I have said to you you will watch yourselves.” The verb for paying attention is a Niphal imperfect with an imperatival force.

[23:13]  ⁷⁹ tn Or “honor,” Hiphil of זָכַר (zakhar). See also Exod 20:25; Josh 23:7; Isa 26:13.

[23:13]  ⁸⁰ tn Heb “mouth.”

[23:13]  sn See also Ps 16:4, where David affirms his loyalty to God with this expression.

[4:26]  ⁸¹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[4:26]  ⁸² tn Or “Therefore.” The particle אָז (’az) here is not introducing the next item in a series of events. It points back to the past (“at that time,” see Gen 4:26) or to a logical connection (“therefore, consequently”).

[4:26]  ⁸³ tn The Hebrew simply has לַמּוּלֹת (lammulot, “to the circumcision[s]”). The phrase explains that the saying was in reference to the act of circumcision. Some scholars speculate that there was a ritual prior to marriage from which this event and its meaning derived. But it appears rather that if there was some ancient ritual, it would have had to come from this event. The difficulty is that the son is circumcised, not Moses, making the comparative mythological view untenable. Moses had apparently not circumcised Eliezer. Since Moses was taking his family with him, God had to make sure the sign of the covenant was kept. It may be that here Moses sent them all back to Jethro (18:2) because of the difficulties that lay ahead.

[23:14]  ⁸⁴ tn The expression rendered “three times” is really “three feet,” or “three foot-beats.” The expression occurs only a few times in the Law. The expressing is an adverbial accusative.

[23:14]  ⁸⁵ tn This is the word תָּחֹג (takhog) from the root חָגַג (khagag); it describes a feast that was accompanied by a pilgrimage. It was first used by Moses in his appeal that Israel go three days into the desert to hold such a feast.

[31:2]  ⁸⁶ tn Heb “called by name.” This expression means that the person was specifically chosen for some important task (S. R. Driver, Exodus, 342). See the expression with Cyrus in Isa 45:3-4.

[12:42]  ⁸⁷ tn There is some ambiguity in לֵיל שִׁמֻּרִים הוּא לַיהוָה (lel shimmurim hu’ la’adonay [layhveh]). It is likely that this first clause means that Yahweh was on watch for Israel to bring them out, as the next clause says. He was protecting his people (S. R. Driver, Exodus, 102). Then, the night of vigil will be transferred to Israel, who now must keep it “to” him.

[12:42]  ⁸⁸ tn “and so” has been supplied.

[12:42]  ⁸⁹ tn Heb “this night is for Yahweh a vigil for all Israelites for their generations.”

[16:29]  ⁹⁰ sn Noting the rabbinic teaching that the giving of the Sabbath was a sign of God’s love – it was accomplished through the double portion on the sixth day – B. Jacob says, “God made no request unless He provided the means for its execution” (Exodus, 461).

[16:29]  ⁹¹ tn Heb “remain, a man where he is.”

[16:29]  ⁹² tn Or “Let not anyone go” (see GKC 445 §138.d).

[23:21]  ⁹³ sn This means “the manifestation of my being” is in him (S. R. Driver, Exodus, 247). Driver quotes McNeile as saying, “The ‘angel’ is Jehovah Himself ‘in a temporary descent to visibility for a special purpose.’” Others take the “name” to represent Yahweh’s “power” (NCV) or “authority” (NAB, CEV).

[28:9]  ⁹⁴ 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.

[31:13]  ⁹⁵ sn The instruction for the Sabbath at this point seems rather abrupt, but it follows logically the extended plans of building the sanctuary. B. Jacob, following some of the earlier treatments, suggests that these are specific rules given for the duration of the building of the sanctuary (Exodus, 844). The Sabbath day is a day of complete cessation; no labor or work could be done. The point here is that God’s covenant people must faithfully keep the sign of the covenant as a living commemoration of the finished work of Yahweh, and as an active part in their sanctification. See also H. Routtenberg, “The Laws of Sabbath: Biblical Sources,” Dor le Dor 6 (1977): 41-43, 99-101, 153-55, 204-6; G. Robinson, “The Idea of Rest in the OT and the Search for the Basic Character of Sabbath,” ZAW 92 (1980): 32-42; M. Tsevat, “The Basic Meaning of the Biblical Sabbath, ZAW 84 (1972): 447-59; M. T. Willshaw, “A Joyous Sign,” ExpTim 89 (1978): 179-80.

[31:13]  ⁹⁶ tn Or “your sanctifier.”

[5:11]  ⁹⁷ tn The independent personal pronoun emphasizes that the people were to get their own straw, and it heightens the contrast with the king. “You – go get.”

[5:11]  ⁹⁸ tn The tense in this section could be translated as having the nuance of possibility: “wherever you may find it,” or the nuance of potential imperfect: “wherever you are able to find any.”

[9:21]  ⁹⁹ tn The Hebrew text again has the singular.

[9:21]  ¹⁰⁰ tn Heb “put to his heart.”

[9:21]  ¹⁰¹ tn Heb “his servants and his cattle.”

[31:17]  ¹⁰² tn The expression again forms an adverbial accusative of time.

[31:17]  ¹⁰³ sn The word “rest” essentially means “to cease, stop.” So describing God as “resting” on the seventh day does not indicate that he was tired – he simply finished creation and then ceased or stopped. But in this verse is a very bold anthropomorphism in the form of the verb וַיִּנָּפַשׁ (vayyinnafash), a Niphal preterite from the root נָפַשׁ (nafash), the word that is related to “life, soul” or more specifically “breath, throat.” The verb is usually translated here as “he was refreshed,” offering a very human picture. It could also be rendered “he took breath” (S. R. Driver, Exodus, 345). Elsewhere the verb is used of people and animals. The anthropomorphism is clearly intended to teach people to stop and refresh themselves physically, spiritually, and emotionally on this day of rest.

[7:1]  ¹⁰⁴ tn The word “like” is added for clarity, making explicit the implied comparison in the statement “I have made you God to Pharaoh.” The word אֱלֹהִים (’elohim) is used a few times in the Bible for humans (e.g., Pss 45:6; 82:1), and always clearly in the sense of a subordinate to GOD – they are his representatives on earth. The explanation here goes back to 4:16. If Moses is like God in that Aaron is his prophet, then Moses is certainly like God to Pharaoh. Only Moses, then, is able to speak to Pharaoh with such authority, giving him commands.

[7:1]  ¹⁰⁵ tn The word נְבִיאֶךָ (nÿvi’ekha, “your prophet”) recalls 4:16. Moses was to be like God to Aaron, and Aaron was to speak for him. This indicates that the idea of a “prophet” was of one who spoke for God, an idea with which Moses and Aaron and the readers of Exodus are assumed to be familiar.

[20:23]  ¹⁰⁶ tn The direct object of the verb must be “gods of silver.” The prepositional phrase modifies the whole verse to say that these gods would then be alongside the one true God.

[20:23]  ¹⁰⁷ tn Heb “neither will you make for you gods of gold.”

[20:23]  sn U. Cassuto explains that by the understanding of parallelism each of the halves apply to the whole verse, so that “with me” and “for you” concern gods of silver or gods of gold (Exodus, 255).

[23:9]  ¹⁰⁸ tn The verb means “to crush.” S. R. Driver notes that in this context this would probably mean with an unfair judgment in the courts (Exodus, 239).

[23:9]  ¹⁰⁹ tn Heb “soul, life” – “you know what it feels like.”

[24:2]  ¹¹⁰ tn The verb is a perfect tense with a vav (ו) consecutive; it and the preceding perfect tense follow the imperative, and so have either a force of instruction, or, as taken here, are the equivalent of an imperfect tense (of permission).

[24:2]  ¹¹¹ tn Heb “they.”

[24:2]  ¹¹² tn Now the imperfect tense negated is used; here the prohibition would fit (“they will not come near”), or the obligatory (“they must not”) in which the subjects are obliged to act – or not act in this case.

[12:17]  ¹¹³ tn Heb “on the bone of this day.” The expression means “the substance of the day,” the day itself, the very day (S. R. Driver, Exodus, 95).

[12:17]  ¹¹⁴ tn The word is “armies” or “divisions” (see Exod 6:26 and the note there; cf. also 7:4). The narrative will continue to portray Israel as a mighty army, marching forth in its divisions.

[12:17]  ¹¹⁵ tn See Exod 12:14.

[1:16]  ¹¹⁶ tn The verse starts with the verb that began the last verse; to read it again seems redundant. Some versions render it “spoke” in v. 15 and “said” in v. 16. In effect, Pharaoh has been delayed from speaking while the midwives are named.

[1:16]  ¹¹⁷ tn The form is the Piel infinitive construct serving in an adverbial clause of time. This clause lays the foundation for the next verb, the Qal perfect with a vav consecutive: “when you assist…then you will observe.” The latter carries an instructional nuance (= the imperfect of instruction), “you are to observe.”

[1:16]  ¹¹⁸ tn Heb “at the birthstool” (cf. ASV, NASB, NRSV), but since this particular item is not especially well known today, the present translation simply states “at the delivery.” Cf. NIV “delivery stool.”

[1:16]  ¹¹⁹ sn The instructions must have been temporary or selective, otherwise the decree from the king would have ended the slave population of Hebrews. It is also possible that the king did not think through this, but simply took steps to limit the population growth. The narrative is not interested in supplying details, only in portraying the king as a wicked fool bent on destroying Israel.

[1:16]  ¹²⁰ tn The last form וָחָיָה (vakhaya) in the verse is unusual; rather than behaving as a III-Hey form, it is written as a geminate but without the daghesh forte in pause (GKC 218 §76.i). In the conditional clause, following the parallel instruction (“kill him”), this form should be rendered “she may live” or “let her live.”

[8:28]  ¹²¹ sn By changing from “the people” to “you” (plural) the speech of Pharaoh was becoming more personal.

[8:28]  ¹²² 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]  ¹²³ 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]  ¹²⁴ 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).

[10:10]  ¹²⁵ sn Pharaoh is by no means offering a blessing on them in the name of Yahweh. The meaning of his “wish” is connected to the next clause – as he is releasing them, may God help them. S. R. Driver says that in Pharaoh’s scornful challenge Yahweh is as likely to protect them as Pharaoh is likely to let them go – not at all (Exodus, 80). He is planning to keep the women and children as hostages to force the men to return. U. Cassuto (Exodus, 125) paraphrases it this way: “May the help of your God be as far from you as I am from giving you permission to go forth with your little ones.” The real irony, Cassuto observes, is that in the final analysis he will let them go, and Yahweh will be with them.

[10:10]  ¹²⁶ tn The context of Moses’ list of young and old, sons and daughters, and the contrast with the word for strong “men” in v. 11 indicates that טַפְּכֶם (tappÿkhem), often translated “little ones” or “children,” refers to dependent people, noncombatants in general.

[10:10]  ¹²⁷ tn Heb “see.”

[10:10]  ¹²⁸ tn Heb “before your face.”

[10:10]  sn The “trouble” or “evil” that is before them could refer to the evil that they are devising – the attempt to escape from Egypt. But that does not make much sense in the sentence – why would he tell them to take heed or look out about that? U. Cassuto (Exodus, 126) makes a better suggestion. He argues that Pharaoh is saying, “Don’t push me too far.” The evil, then, would be what Pharaoh was going to do if these men kept making demands on him. This fits the fact that he had them driven out of his court immediately. There could also be here an allusion to Pharaoh’s god Re’, the sun-deity and head of the pantheon; he would be saying that the power of his god would confront them.

[10:28]  ¹²⁹ tn The expression is לֵךְ מֵעָלָי (lekh me’alay, “go from on me”) with the adversative use of the preposition, meaning from being a trouble or a burden to me (S. R. Driver, Exodus, 84; R. J. Williams, Hebrew Syntax, 51, §288).

[10:28]  ¹³⁰ tn Heb “add to see my face.” The construction uses a verbal hendiadys: “do not add to see” (אַל־תֹּסֶף רְאוֹת, ’al-toseph rÿ’ot), meaning “do not see again.” The phrase “see my face” means “come before me” or “appear before me.”

[10:28]  ¹³¹ tn The construction is בְּיוֹם רְאֹתְךָ (bÿyom rÿ’otÿkha), an adverbial clause of time made up of the prepositional phrase, the infinitive construct, and the suffixed subjective genitive. “In the day of your seeing” is “when you see.”

[13:8]  ¹³² 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]  ¹³³ tn Heb “day, saying.” “Tell…saying” is redundant, so “saying” has not been included in the translation here.

[13:8]  ¹³⁴ tn “it is” has been supplied.

[13:8]  ¹³⁵ 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).

[13:11]  ¹³⁶ tn Heb “and it will be when Yahweh brings (will bring) you.”

[13:11]  ¹³⁷ sn The name “the Canaanite” (and so collective for “Canaanites”) is occasionally used to summarize all the list of Canaanitish tribes that lived in the land.

[13:11]  ¹³⁸ tn The verb וּנְתָנָהּ (unÿtanah) is the Qal perfect with the vav (ו) consecutive; this is in sequence to the preceding verb, and forms part of the protasis, the temporal clause. The main clause is the instruction in the next verse.

[28:21]  ¹³⁹ tn For clarity the words “the number of” have been supplied.

[28:21]  ¹⁴⁰ tn The phrase translated “the engravings of a seal” is an adverbial accusative of manner here.

[34:12]  ¹⁴¹ 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]  ¹⁴² sn A snare would be a trap, an allurement to ruin. See Exod 23:33.

[34:22]  ¹⁴³ tn The imperfect tense means “you will do”; it is followed by the preposition with a suffix to express the ethical dative to stress the subject.

[34:22]  ¹⁴⁴ tn The expression is “the turn of the year,” which is parallel to “the going out of the year,” and means the end of the agricultural season.

[39:6]  ¹⁴⁵ tn Or “as seals are engraved.”

[39:6]  ¹⁴⁶ 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]  ¹⁴⁷ tn The phrase “the number of” has been supplied.

[8:29]  ¹⁴⁸ tn The deictic particle with the participle usually indicates the futur instans nuance: “I am about to…,” or “I am going to….” The clause could also be subordinated as a temporal clause.

[8:29]  ¹⁴⁹ tn The verb תָּלַל (talal) means “to mock, deceive, trifle with.” The construction in this verse forms a verbal hendiadys. The Hiphil jussive אַל־יֹסֵף (’al-yosef, “let not [Pharaoh] add”) is joined with the Hiphil infinitive הָתֵל (hatel, “to deceive”). It means: “Let not Pharaoh deceive again.” Changing to the third person in this warning to Pharaoh is more decisive, more powerful.

[8:29]  ¹⁵⁰ tn The Piel infinitive construct after lamed (ל) and the negative functions epexegetically, explaining how Pharaoh would deal falsely – “by not releasing.”

[13:19]  ¹⁵¹ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

[13:19]  ¹⁵² tn Heb “solemnly swear, saying” (so NASB). The construction uses the Hiphil infinitive absolute with the Hiphil perfect to stress that Joseph had made them take a solemn oath to carry his bones out of Egypt. “Saying” introduces the content of what Joseph said.

[13:19]  ¹⁵³ sn This verb appears also in 3:16 and 4:31. The repetition here is a reminder that God was doing what he had said he would do and what Joseph had expected.

[13:19]  ¹⁵⁴ tn The form is a Hiphil perfect with the vav (ו) consecutive; it follows in the sequence of the imperfect tense before it, and so is equal to an imperfect of injunction (because of the solemn oath). Israel took Joseph’s bones with them as a sign of piety toward the past and as a symbol of their previous bond with Canaan (B. Jacob, Exodus, 380).

[32:34]  ¹⁵⁵ tn Heb “behold, look.” Moses should take this fact into consideration.

[32:34]  ¹⁵⁶ sn The Law said that God would not clear the guilty. But here the punishment is postponed to some future date when he would revisit this matter. Others have taken the line to mean that whenever a reckoning was considered necessary, then this sin would be included (see B. Jacob, Exodus, 957). The repetition of the verb traditionally rendered “visit” in both clauses puts emphasis on the certainty – so “indeed.”

[34:18]  ¹⁵⁷ tn This is an adverbial accusative of time.

[34:18]  ¹⁵⁸ tn The words “do this” have been supplied.