Keluaran 3:9

3:9 And now indeed ¹  the cry ²  of the Israelites has come to me, and I have also seen how severely the Egyptians oppress them. ³ 

Keluaran 9:16

9:16 But ⁴  for this purpose I have caused you to stand: ⁵  to show you ⁶  my strength, and so that my name may be declared ⁷  in all the earth.

Keluaran 10:21

The Ninth Blow: Darkness

10:21 ⁸ The Lord said to Moses, “Extend your hand toward heaven ⁹  so that there may be ¹⁰  darkness over the land of Egypt, a darkness so thick it can be felt.” ¹¹ 

Keluaran 14:22

14:22 So the Israelites went through the middle of the sea on dry ground, the water forming a wall ¹²  for them on their right and on their left.

Keluaran 21:10

21:10 If he takes another wife, ¹³  he must not diminish the first one’s food, ¹⁴  her clothing, or her marital rights. ¹⁵ 

Keluaran 24:6

24:6 Moses took half of the blood and put it in bowls, and half of the blood he splashed on the altar. ¹⁶ 

Keluaran 25:37

25:37 “You are to make its seven lamps, ¹⁷  and then set ¹⁸  its lamps up on it, so that it will give light ¹⁹  to the area in front of it.

Keluaran 30:3

30:3 You are to overlay it with pure gold – its top, ²⁰  its four walls, ²¹  and its horns – and make a surrounding border of gold for it. ²² 

Keluaran 30:14

30:14 Everyone who crosses over to those numbered, from twenty years old and up, is to pay an offering to the Lord.

Keluaran 32:7

32:7 The Lord spoke to Moses: “Go quickly, descend, ²³  because your ²⁴  people, whom you brought up from the land of Egypt, have acted corruptly.

Keluaran 32:21

32:21 Moses said to Aaron, “What did this people do to you, that you have brought on them so great a sin?”

Keluaran 38:4

38:4 He made a grating for the altar, a network of bronze under its ledge, halfway up from the bottom.

Keluaran 38:19

38:19 with four posts and their four bronze bases. Their hooks and their bands were silver, and their tops were overlaid with silver.

Keluaran 39:4

39:4 They made shoulder pieces for it, attached to two of its corners, so it could be joined together.

Keluaran 40:10

40:10 Then you are to anoint the altar for the burnt offering with ²⁵  all its utensils; you are to sanctify the altar, and it will be the most holy altar.

Keluaran 40:35

40:35 Moses was not able to enter the tent of meeting because the cloud settled on it and the glory of the Lord filled the tabernacle.

[3:9]  ¹ tn The particle הִנֵּה (hinneh) focuses attention on what is being said as grounds for what follows.

[3:9]  ² tn The word is a technical term for the outcry one might make to a judge. God had seen the oppression and so knew that the complaints were accurate, and so he initiated the proceedings against the oppressors (B. Jacob, Exodus, 59).

[3:9]  ³ tn Heb “seen the oppression with which the Egyptians oppress them.” The word for the oppression is now לַחַץ (lakhats), which has the idea of pressure with the oppression – squeezing, pressuring – which led to its later use in the Semitic languages for torture. The repetition in the Hebrew text of the root in the participle form after this noun serves to stress the idea. This emphasis has been represented in the translation by the expression “seen how severely the Egyptians oppress them.”

[9:16]  ⁴ tn The first word is a very strong adversative, which, in general, can be translated “but, howbeit”; BDB 19 s.v. אוּלָם suggests for this passage “but in very deed.”

[9:16]  ⁵ tn The form הֶעֱמַדְתִּיךָ (he’emadtikha) is the Hiphil perfect of עָמַד (’amad). It would normally mean “I caused you to stand.” But that seems to have one or two different connotations. S. R. Driver (Exodus, 73) says that it means “maintain you alive.” The causative of this verb means “continue,” according to him. The LXX has the same basic sense – “you were preserved.” But Paul bypasses the Greek and writes “he raised you up” to show God’s absolute sovereignty over Pharaoh. Both renderings show God’s sovereign control over Pharaoh.

[9:16]  ⁶ tn The Hiphil infinitive construct הַרְאֹתְךָ (har’otÿkha) is the purpose of God’s making Pharaoh come to power in the first place. To make Pharaoh see is to cause him to understand, to experience God’s power.

[9:16]  ⁷ tn Heb “in order to declare my name.” Since there is no expressed subject, this may be given a passive translation.

[10:21]  ⁸ sn The ninth plague is that darkness fell on all the land – except on Israel. This plague is comparable to the silence in heaven, just prior to the last and terrible plague (Rev 8:1). Here Yahweh is attacking a core Egyptian religious belief as well as portraying what lay before the Egyptians. Throughout the Bible darkness is the symbol of evil, chaos, and judgment. Blindness is one of its manifestations (see Deut 28:27-29). But the plague here is not blindness, or even spiritual blindness, but an awesome darkness from outside (see Joel 2:2; Zeph 1:15). It is particularly significant in that Egypt’s high god was the Sun God. Lord Sun was now being shut down by Lord Yahweh. If Egypt would not let Israel go to worship their God, then Egypt’s god would be darkness. The structure is familiar: the plague, now unannounced (21-23), and then the confrontation with Pharaoh (24-27).

[10:21]  ⁹ tn Or “the sky” (also in the following verse). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[10:21]  ¹⁰ sn The verb form is the jussive with the sequential vav – וִיהִי חֹשֶׁךְ (vihi khoshekh). B. Jacob (Exodus, 286) notes this as the only instance where Scripture says, “Let there be darkness” (although it is subordinated as a purpose clause; cf. Gen 1:3). Isa 45:7 alluded to this by saying, “who created light and darkness.”

[10:21]  ¹¹ tn The Hebrew term מוּשׁ (mush) means “to feel.” The literal rendering would be “so that one may feel darkness.” The image portrays an oppressive darkness; it was sufficiently thick to possess the appearance of substance, although it was just air (B. Jacob, Exodus, 286).

[14:22]  ¹² tn The clause literally reads, “and the waters [were] for them a wall.” The word order in Hebrew is disjunctive, with the vav (ו) on the noun introducing a circumstantial clause.

[14:22]  sn S. R. Driver (Exodus, 119), still trying to explain things with natural explanations, suggests that a northeast wind is to be thought of (an east wind would be directly in their face he says), such as a shallow ford might cooperate with an ebb tide in keeping a passage clear. He then quotes Dillmann about the “wall” of water: “A very summary poetical and hyperbolical (xv. 8) description of the occurrence, which at most can be pictured as the drying up of a shallow ford, on both sides of which the basin of the sea was much deeper, and remained filled with water.” There is no way to “water down” the text to fit natural explanations; the report clearly shows a miraculous work of God making a path through the sea – a path that had to be as wide as half a mile in order for the many people and their animals to cross between about 2:00 a.m. and 6:00 a.m. (W. C. Kaiser, Jr., “Exodus,” EBC 2:389). The text does not say that they actually only started across in the morning watch, however.

[21:10]  ¹³ tn “wife” has been supplied.

[21:10]  ¹⁴ tn The translation of “food” does not quite do justice to the Hebrew word. It is “flesh.” The issue here is that the family she was to marry into is wealthy, they ate meat. She was not just to be given the basic food the ordinary people ate, but the fine foods that this family ate.

[21:10]  ¹⁵ sn See S. Paul, “Exodus 21:10, A Threefold Maintenance Clause,” JNES 28 (1969): 48-53. Paul suggests that the third element listed is not marital rights but ointments since Sumerian and Akkadian texts list food, clothing, and oil as the necessities of life. The translation of “marital rights” is far from certain, since the word occurs only here. The point is that the woman was to be cared for with all that was required for a woman in that situation.

[24:6]  ¹⁶ sn The people and Yahweh through this will be united by blood, for half was spattered on the altar and the other half spattered on/toward the people (v. 8).

[25:37]  ¹⁷ tn The word for “lamps” is from the same root as the lampstand, of course. The word is נֵרוֹת (nerot). This probably refers to the small saucer-like pottery lamps that are made very simply with the rim pinched over to form a place to lay the wick. The bowl is then filled with olive oil as fuel.

[25:37]  ¹⁸ tn The translation “set up on” is from the Hebrew verb “bring up.” The construction is impersonal, “and he will bring up,” meaning “one will bring up.” It may mean that people were to fix the lamps on to the shaft and the branches, rather than cause the light to go up (see S. R. Driver, Exodus, 277).

[25:37]  ¹⁹ tn This is a Hiphil perfect with vav consecutive, from אוֹר (’or, “light”), and in the causative, “to light, give light.”

[30:3]  ²⁰ tn Heb “roof.”

[30:3]  ²¹ tn Heb “its walls around.”

[30:3]  ²² tn Heb “and make for it border gold around.” The verb is a consecutive perfect. See Exod 25:11, where the ark also has such a molding.

[32:7]  ²³ tn The two imperatives could also express one idea: “get down there.” In other words, “Make haste to get down.”

[32:7]  ²⁴ sn By giving the people to Moses in this way, God is saying that they have no longer any right to claim him as their God, since they have shared his honor with another. This is God’s talionic response to their “These are your gods who brought you up.” The use of these pronoun changes also would form an appeal to Moses to respond, since Moses knew that God had brought them up from Egypt.

[40:10]  ²⁵ tn Heb “and.”