Keluaran 3:7

3:7 The Lord said, “I have surely seen ¹  the affliction of my people who are in Egypt. I have heard their cry because of their taskmasters, for I know their sorrows. ² 

Keluaran 7:5

7:5 Then ³  the Egyptians will know that I am the Lord, when I extend my hand ⁴  over Egypt and bring the Israelites out from among them.

Keluaran 10:14

10:14 The locusts went up over all the land of Egypt and settled down in all the territory ⁵  of Egypt. It was very severe; ⁶  there had been no locusts like them before, nor will there be such ever again. ⁷ 

Keluaran 14:31

14:31 When Israel saw ⁸  the great power ⁹  that the Lord had exercised ¹⁰  over the Egyptians, they ¹¹  feared the Lord, and they believed in ¹²  the Lord and in his servant Moses. ¹³ 

Keluaran 15:16

15:16 Fear and dread ¹⁴  will fall ¹⁵  on them;

by the greatness ¹⁶  of your arm they will be as still as stone ¹⁷ 

until ¹⁸  your people pass by, O Lord,

until the people whom you have bought ¹⁹  pass by.

Keluaran 17:9

17:9 So Moses said to Joshua, “Choose some of our ²⁰  men and go out, fight against Amalek. Tomorrow I will stand on top of the hill with the staff of God in my hand.”

Keluaran 23:29

23:29 I will not drive them out before you in one year, lest the land become desolate and the wild animals ²¹  multiply against you.

Keluaran 26:24

26:24 At the two corners ²²  they must be doubled at the lower end and finished together at the top in one ring. So it will be for both.

Keluaran 32:29-30

32:29 Moses said, “You have been consecrated ²³  today for the Lord, for each of you was against his son or against his brother, so he has given a blessing to you today.” ²⁴ 

32:30 The next day Moses said to the people, ²⁵  “You have committed a very serious sin, ²⁶  but now I will go up to the Lord – perhaps I can make atonement ²⁷  on behalf of your sin.”

Keluaran 34:3-4

34:3 No one is to come up with you; do not let anyone be seen anywhere on the mountain; not even the flocks or the herds may graze in front of that mountain.” 34:4 So Moses ²⁸  cut out two tablets of stone like the first; ²⁹  early in the morning he went up ³⁰  to Mount Sinai, just as the Lord had commanded him, and he took in his hand the two tablets of stone.

Keluaran 36:19

36:19 He made a covering for the tent out of ram skins dyed red and over that a covering of fine leather. ³¹ 

[3:7]  ¹ tn The use of the infinitive absolute with the perfect tense intensifies the statement: I have surely seen – there is no doubt that I have seen and will do something about it.

[3:7]  ² sn Two new words are introduced now to the report of suffering: “affliction” and “pain/suffering.” These add to the dimension of the oppression of God’s people.

[7:5]  ³ tn The emphasis on sequence is clear because the form is the perfect tense with the vav consecutive.

[7:5]  sn The use of the verb “to know” (יָדַע, yada’) underscores what was said with regard to 6:3. By the time the actual exodus took place, the Egyptians would have “known” the name Yahweh, probably hearing it more than they wished. But they will know – experience the truth of it – when Yahweh defeats them.

[7:5]  ⁴ sn This is another anthropomorphism, parallel to the preceding. If God were to “put” (נָתַן, natan), “extend” (נָטָה, nata), or “reach out” (שָׁלַח, shalakh) his hand against them, they would be destroyed. Contrast Exod 24:11.

[10:14]  ⁵ tn Heb “border.”

[10:14]  ⁶ tn This is an interpretive translation. The clause simply has כָּבֵד מְאֹד (kaved mÿ’od), the stative verb with the adverb – “it was very heavy.” The description prepares for the following statement about the uniqueness of this locust infestation.

[10:14]  ⁷ tn Heb “after them.”

[14:31]  ⁸ tn The preterite with the vav (ו) consecutive introduces a clause that is subordinate to the main points that the verse is making.

[14:31]  ⁹ tn Heb “the great hand,” with “hand” being a metonymy for work or power. The word play using “hand” contrasts the Lord’s hand/power at work on behalf of the Israelites with the hand/power of Egypt that would have killed them.

[14:31]  ¹⁰ tn Heb “did, made.”

[14:31]  ¹¹ tn Heb “and the people feared.”

[14:31]  ¹² tn The verb is the Hiphil preterite of אָמַן (’aman).

[14:31]  sn S. R. Driver says that the belief intended here is not simply a crediting of a testimony concerning a person or a thing, but a laying firm hold morally on a person or a thing (Exodus, 122). Others take the Hiphil sense to be declarative, and that would indicate a considering of the object of faith trustworthy or dependable, and therefore to be acted on. In this passage it does not mean that here they came to faith, but that they became convinced that he would save them in the future.

[14:31]  ¹³ sn Here the title of “servant” is given to Moses. This is the highest title a mortal can have in the OT – the “servant of Yahweh.” It signifies more than a believer; it describes the individual as acting on behalf of God. For example, when Moses stretched out his hand, God used it as his own (Isa 63:12). Moses was God’s personal representative. The chapter records both a message of salvation and of judgment. Like the earlier account of deliverance at the Passover, this chapter can be a lesson on deliverance from present troubles – if God could do this for Israel, there is no trouble too great for him to overcome. The passage can also be understood as a picture (at least) of the deliverance at the final judgment on the world. But the Israelites used this account for a paradigm of the power of God: namely, God is able to deliver his people from danger because he is the sovereign Lord of creation. His people must learn to trust him, even in desperate situations; they must fear him and not the situation. God can bring any threat to an end by bringing his power to bear in judgment on the wicked.

[15:16]  ¹⁴ tn The two words can form a nominal hendiadys, “a dreadful fear,” though most English versions retain the two separate terms.

[15:16]  ¹⁵ tn The form is an imperfect.

[15:16]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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).

[17:9]  ²⁰ tn This could be rendered literally “choose men for us.” But the lamed (ל) preposition probably indicates possession, “our men,” and the fact that Joshua was to choose from Israel, as well as the fact that there is no article on “men,” indicates he was to select some to fight.

[23:29]  ²¹ tn Heb “the beast of the field.”

[26:24]  ²² tn Heb “they will be for the two corners.” This is the last clause of the verse, moved forward for clarity.

[32:29]  ²³ tn Heb “Your hand was filled.” The phrase “fill your hands” is a familiar expression having to do with commissioning and devotion to a task that is earlier used in 28:41; 29:9, 29, 33, 35. This has usually been explained as a Qal imperative. S. R. Driver explains it “Fill your hand today,” meaning, take a sacrifice to God and be installed in the priesthood (Exodus, 355). But it probably is a Piel perfect, meaning “they have filled your hands today,” or, “your hand was filled today.” This was an expression meant to say that they had been faithful to God even though it turned them against family and friends – but God would give them a blessing.

[32:29]  ²⁴ tn The text simply has “and to give on you today a blessing.” Gesenius notes that the infinitive construct seems to be attached with a vav (ו; like the infinitive absolute) as the continuation of a previous finite verb. He reads the verb “fill” as an imperative: “fill your hand today…and that to bring a blessing on you, i.e., that you may be blessed” (see GKC 351 §114.p). If the preceding verb is taken as perfect tense, however, then this would also be perfect – “he has blessed you today.”

[32:30]  ²⁵ tn Heb “and it was on the morrow and Moses said to the people.”

[32:30]  ²⁶ tn The text uses a cognate accusative: “you have sinned a great sin.”

[32:30]  ²⁷ tn The form אֲכַפְּרָה (’akhappÿrah) is a Piel cohortative/imperfect. Here with only a possibility of being successful, a potential imperfect nuance works best.

[34:4]  ²⁸ tn Heb “he”; the referent has been specified here and the name “Moses,” which occurs later in this verse, has been replaced with the pronoun (“he”), both for stylistic reasons.

[34:4]  ²⁹ sn Deuteronomy says that Moses was also to make an ark of acacia wood before the tablets, apparently to put the tablets in until the sanctuary was built. But this ark may not have been the ark built later; or, it might be the wood box, but Bezalel still had to do all the golden work with it.

[34:4]  ³⁰ tn The line reads “and Moses got up early in the morning and went up.” These verbs likely form a verbal hendiadys, the first one with its prepositional phrase serving in an adverbial sense.

[36:19]  ³¹ tn See the note on this phrase in Exod 25:5.