Keluaran 8:12

8:12 Then Moses and Aaron went out from Pharaoh, and Moses cried ¹  to the Lord because of ²  the frogs that he had brought on ³  Pharaoh.

Keluaran 9:15

9:15 For by now I could have stretched out ⁴  my hand and struck you and your people with plague, and you would have been destroyed ⁵  from the earth.

Keluaran 12:34

12:34 So the people took their dough before the yeast was added, ⁶  with their kneading troughs bound up in their clothing on their shoulders.

Keluaran 19:11

19:11 and be ready for the third day, for on the third day the Lord will come down on Mount Sinai in the sight of all the people.

Keluaran 28:10

28:10 six ⁷  of their names on one stone, and the six remaining names on the second stone, according to the order of their birth. ⁸ 

Keluaran 30:7

30:7 Aaron is to burn sweet incense ⁹  on it morning by morning; when he attends ¹⁰  to the lamps he is to burn incense. ¹¹ 

Keluaran 32:14

32:14 Then the Lord relented over the evil that he had said he would do to his people.

Keluaran 37:9

37:9 The cherubim were spreading their wings ¹²  upward, overshadowing the atonement lid with their wings. The cherubim ¹³  faced each other, ¹⁴  looking toward the atonement lid. ¹⁵ 

[8:12]  ¹ tn The verb צָעַק (tsa’aq) is used for prayers in which people cry out of trouble or from danger. U. Cassuto observes that Moses would have been in real danger if God had not answered this prayer (Exodus, 103).

[8:12]  ² tn Heb “over the matter of.”

[8:12]  ³ tn The verb is an unusual choice if it were just to mean “brought on.” It is the verb שִׂים (sim, “place, put”). S. R. Driver thinks the thought is “appointed for Pharaoh” as a sign (Exodus, 64). The idea of the sign might be too much, but certainly the frogs were positioned for the instruction of the stubborn king.

[9:15]  ⁴ tn The verb is the Qal perfect שָׁלַחְתִּי (shalakhti), but a past tense, or completed action translation does not fit the context at all. Gesenius lists this reference as an example of the use of the perfect to express actions and facts, whose accomplishment is to be represented not as actual but only as possible. He offers this for Exod 9:15: “I had almost put forth” (GKC 313 §106.p). Also possible is “I should have stretched out my hand.” Others read the potential nuance instead, and render it as “I could have…” as in the present translation.

[9:15]  ⁵ tn The verb כָּחַד (kakhad) means “to hide, efface,” and in the Niphal it has the idea of “be effaced, ruined, destroyed.” Here it will carry the nuance of the result of the preceding verbs: “I could have stretched out my hand…and struck you…and (as a result) you would have been destroyed.”

[12:34]  ⁶ tn The imperfect tense after the adverb טֶרֶם (terem) is to be treated as a preterite: “before it was leavened,” or “before the yeast was added.” See GKC 314-15 §107.c.

[28:10]  ⁷ tn This is in apposition to the direct object of the verb “engrave.” It further defines how the names were to be engraved – six on one and the other six on the other.

[28:10]  ⁸ tn Heb “according to their begettings” (the major word in the book of Genesis). What is meant is that the names would be listed in the order of their ages.

[30:7]  ⁹ tn The text uses a cognate accusative (“incense”) with the verb “to burn” or “to make into incense/sweet smoke.” Then, the noun “sweet spices” is added in apposition to clarify the incense as sweet.

[30:7]  ¹⁰ tn The Hebrew is בְּהֵיטִיבוֹ (bÿhetivo), a Hiphil infinitive construct serving in a temporal clause. The Hebrew verb means “to make good” and so in this context “to fix” or “to dress.” This refers to cleansing and trimming the lamps.

[30:7]  ¹¹ sn The point of the little golden altar of incense is normally for intercessory prayer, and then at the Day of Atonement for blood applied atonement. The instructions for making it show that God wanted his people to make a place for prayer. The instructions for its use show that God expects that the requests of his people will be pleasing to him.

[37:9]  ¹² tn The construction is a participle in construct followed by the genitive “wings” – “spreaders of wings.”

[37:9]  ¹³ tn “The cherubim” has been placed here instead of in the second clause to produce a smoother translation.

[37:9]  ¹⁴ tn Heb “and their faces a man to his brother.”

[37:9]  ¹⁵ tn Heb “to the atonement lid were the faces of the cherubim.”