Keluaran 2:18

2:18 So when they came home ¹  to their father Reuel, ²  he asked, “Why have you come home so early ³  today?”

Keluaran 9:12

9:12 But the Lord hardened ⁴  Pharaoh’s heart, and he did not listen to them, just as the Lord had predicted to Moses.

Keluaran 19:7

19:7 So Moses came and summoned the elders of Israel. He set before them all these words that the Lord had commanded him,

Keluaran 21:20

21:20 “If a man strikes his male servant or his female servant with a staff so that he or she ⁵  dies as a result of the blow, ⁶  he will surely be punished. ⁷ 

Keluaran 22:17

22:17 If her father refuses to give her to him, he must pay money for the bride price of virgins.

Keluaran 24:5

24:5 He sent young Israelite men, ⁸  and they offered burnt offerings and sacrificed young bulls for peace offerings ⁹  to the Lord.

Keluaran 32:5

32:5 When ¹⁰  Aaron saw this, ¹¹  he built an altar before it, ¹²  and Aaron made a proclamation ¹³  and said, “Tomorrow will be a feast ¹⁴  to the Lord.”

[2:18]  ¹ tn The verb means “to go, to come, to enter.” In this context it means that they returned to their father, or came home.

[2:18]  ² sn The name “Reuel” is given here. In other places (e.g., chap. 18) he is called Jethro (cf. CEV, which uses “Jethro” here). Some suggest that this is simply a confusion of traditions. But it is not uncommon for ancients, like Sabean kings and priests, to have more than one name. Several of the kings of Israel, including Solomon, did. “Reuel” means “friend of God.”

[2:18]  ³ tn The sentence uses a verbal hendiadys construction: מִהַרְתֶּן בֹּא (miharten bo’, “you have made quick [to] come”). The finite verb functions as if it were an adverb modifying the infinitive, which becomes the main verb of the clause.

[2:18]  sn Two observations should be made at this point. First, it seems that the oppression at the well was a regular part of their routine because their father was surprised at their early return, and their answer alluded to the shepherds rather automatically. Secondly, the story is another meeting-at-the-well account. Continuity with the patriarchs is thereby kept in the mind of the reader (cf. Gen 24; 29:1-12).

[9:12]  ⁴ tn This phrase translates the Hebrew word חָזַק (khazaq); see S. R. Driver, Exodus, 53.

[21:20]  ⁵ tn Heb “so that he”; the words “or she” have been supplied in the translation for stylistic reasons.

[21:20]  ⁶ tn Heb “under his hand.”

[21:20]  ⁷ tn Heb “will be avenged” (how is not specified).

[24:5]  ⁸ tn The construct has “young men of the Israelites,” and so “Israelite” is a genitive that describes them.

[24:5]  ⁹ tn The verbs and their respective accusatives are cognates. First, they offered up burnt offerings (see Lev 1), which is וַיַּעֲלוּ עֹלֹת (vayya’alu ’olot); then they sacrificed young bulls as peace sacrifices (Lev 3), which is in Hebrew וַיִּזְבְּחוּ זְבָחִים (vayyizbÿkhu zÿvakhim). In the first case the cognate accusative is the direct object; in the second it is an adverbial accusative of product. See on this covenant ritual H. M. Kamsler, “The Blood Covenant in the Bible,” Dor le Dor 6 (1977): 94-98; E. W. Nicholson, “The Covenant Ritual in Exodus 24:3-8,” VT 32 (1982): 74-86.

[32:5]  ¹⁰ tn The preterite with the vav (ו) consecutive is subordinated as a temporal clause to the next preterite.

[32:5]  ¹¹ tn The word “this” has been supplied.

[32:5]  ¹² tn “Before it” means before the deity in the form of the calf. Aaron tried to redirect their worship to Yahweh, but the people had already broken down the barrier and were beyond control (U. Cassuto, Exodus, 413).

[32:5]  ¹³ tn Heb “called.”

[32:5]  ¹⁴ sn The word is חַג (khag), the pilgrim’s festival. This was the word used by Moses for their pilgrimage into the wilderness. Aaron seems here to be trying to do what Moses had intended they do, make a feast to Yahweh at Sinai, but his efforts will not compete with the idol. As B. Jacob says, Aaron saw all this happening and tried to rescue the true belief (Exodus, 941).