Keluaran 3:21

3:21 “I will grant this people favor with ¹  the Egyptians, so that when ²  you depart you will not leave empty-handed.

Keluaran 4:25

4:25 But Zipporah took a flint knife, cut off the foreskin of her son and touched it to Moses’ feet, ³  and said, “Surely you are a bridegroom of blood ⁴  to me.”

Keluaran 9:25

9:25 The hail struck everything in the open fields, both ⁵  people and animals, throughout all the land of Egypt. The hail struck everything that grows ⁶  in the field, and it broke all the trees of the field to pieces.

Keluaran 12:3

12:3 Tell the whole community of Israel, ‘In the tenth day of this month they each ⁷  must take a lamb ⁸  for themselves according to their families ⁹  – a lamb for each household. ¹⁰ 

Keluaran 12:19

12:19 For seven days ¹¹  yeast must not be found in your houses, for whoever eats what is made with yeast – that person ¹²  will be cut off from the community of Israel, whether a foreigner ¹³  or one born in the land.

Keluaran 14:28

14:28 The water returned and covered the chariots and the horsemen and all the army of Pharaoh that was coming after the Israelites into the sea ¹⁴  – not so much as one of them survived! ¹⁵ 

Keluaran 22:31

22:31 “You will be holy ¹⁶  people to me; you must not eat any meat torn by animals in the field. ¹⁷  You must throw it to the dogs.

Keluaran 23:18

23:18 “You must not offer ¹⁸  the blood of my sacrifice with bread containing yeast; the fat of my festal sacrifice must not remain until morning. ¹⁹ 

Keluaran 23:23

23:23 For my angel will go before you and bring you to the Amorites, the Hittites, the Perizzites, the Canaanites, the Hivites, and the Jebusites, and I will destroy them completely. ²⁰ 

Keluaran 24:16

24:16 The glory of the Lord resided ²¹  on Mount Sinai, and the cloud covered it for six days. ²²  On the seventh day he called to Moses from within the cloud.

Keluaran 32:26

32:26 So Moses stood at the entrance of the camp and said, “Whoever is for the Lord, come ²³  to me.” ²⁴  All the Levites gathered around him,

Keluaran 33:4

33:4 When the people heard this troubling word ²⁵  they mourned; ²⁶  no one put on his ornaments.

Keluaran 34:16

34:16 and you then take ²⁷  his daughters for your sons, and when his daughters prostitute themselves to their gods, they will make your sons prostitute themselves to their gods as well.

Keluaran 34:25

34:25 “You must not offer the blood of my sacrifice with yeast; the sacrifice from the feast of Passover must not remain until the following morning. ²⁸ 

[3:21]  ¹ tn Heb “in the eyes of.” This idiom usually means that someone will be treated well by the observer. It is unlikely that it means here that the Egyptians will like the Hebrews. Rather, it means that the Egyptians will give things to the Hebrews free – gratis (see 12:35-36). Not only will God do mighty works to make the king yield, but also he will work in the minds of the Egyptian people so that they will be favorably disposed to give Israel wealth.

[3:21]  ² tn The temporal indicator (here future) with the particle ki (וְהָיָה כִּי, vÿhaya ki) introduces a temporal clause.

[4:25]  ³ tn Heb “to his feet.” The referent (Moses) has been specified in the translation for clarity. The LXX has “and she fell at his feet” and then “the blood of the circumcision of my son stood.” But it is clear that she caused the foreskin to touch Moses’ feet, as if the one were a substitution for the other, taking the place of the other (see U. Cassuto, Exodus, 60).

[4:25]  ⁴ sn U. Cassuto explains that she was saying, “I have delivered you from death, and your return to life makes you my bridegroom a second time, this time my blood bridegroom, a bridegroom acquired through blood” (Exodus, 60-61).

[9:25]  ⁵ tn The exact expression is “from man even to beast.” R. J. Williams lists this as an example of the inclusive use of the preposition מִן (min) to be rendered “both…and” (Hebrew Syntax, 57, §327).

[9:25]  ⁶ tn Heb “all the cultivated grain of.”

[12:3]  ⁷ tn Heb “and they will take for them a man a lamb.” This is clearly a distributive, or individualizing, use of “man.”

[12:3]  ⁸ tn The שֶּׂה (seh) is a single head from the flock, or smaller cattle, which would include both sheep and goats.

[12:3]  ⁹ tn Heb “according to the house of their fathers.” The expression “house of the father” is a common expression for a family.

[12:3]  sn The Passover was to be a domestic institution. Each lamb was to be shared by family members.

[12:3]  ¹⁰ tn Heb “house” (also at the beginning of the following verse).

[12:19]  ¹¹ tn “Seven days” is an adverbial accusative of time (see R. J. Williams, Hebrew Syntax, 12, §56).

[12:19]  ¹² tn The term is נֶפֶשׁ (nefesh), often translated “soul.” It refers to the whole person, the soul within the body. The noun is feminine, agreeing with the feminine verb “be cut off.”

[12:19]  ¹³ tn Or “alien”; or “stranger.”

[14:28]  ¹⁴ tn Heb “that was coming after them into the sea.” The referent of “them” (the Israelites) has been specified in the translation for clarity.

[14:28]  ¹⁵ tn Heb “not was left among them as much as one.”

[22:31]  ¹⁶ sn The use of this word here has to do with the laws of the sanctuary and not some advanced view of holiness. The ritual holiness at the sanctuary would prohibit eating anything torn to pieces.

[22:31]  ¹⁷ tn Or “by wild animals.”

[23:18]  ¹⁸ tn The verb is תִּזְבַּח (tizbbakh), an imperfect tense from the same root as the genitive that qualifies the accusative “blood”: “you will not sacrifice the blood of my sacrifice.” The verb means “to slaughter”; since one cannot slaughter blood, a more general translation is required here. But if the genitive is explained as “my blood-sacrifice” (a genitive of specification; like “the evil of your doings” in Isa 1:16), then a translation of sacrifice would work (U. Cassuto, Exodus, 304).

[23:18]  ¹⁹ sn See N. Snaith, “Exodus 23:18 and 34:25,” JTS 20 (1969): 533-34; see also M. Haran, “The Passover Sacrifice,” Studies in the Religion of Ancient Israel (VTSup), 86-116.

[23:23]  ²⁰ tn Heb “will cut them off” (so KJV, ASV).

[24:16]  ²¹ sn The verb is וַיִּשְׁכֹּן (vayyishkon, “and dwelt, abode”). From this is derived the epithet “the Shekinah Glory,” the dwelling or abiding glory. The “glory of Yahweh” was a display visible at a distance, clearly in view of the Israelites. To them it was like a consuming fire in the midst of the cloud that covered the mountain. That fire indicated that Yahweh wished to accept their sacrifice, as if it were a pleasant aroma to him, as Leviticus would say. This “appearance” indicated that the phenomena represented a shimmer of the likeness of his glory (B. Jacob, Exodus, 749). The verb, according to U. Cassuto (Exodus, 316), also gives an inkling of the next section of the book, the building of the “tabernacle,” the dwelling place, the מִשְׁכָּן (mishkan). The vision of the glory of Yahweh confirmed the authority of the revelation of the Law given to Israel. This chapter is the climax of God’s bringing people into covenant with himself, the completion of his revelation to them, a completion that is authenticated with the miraculous. It ends with the mediator going up in the clouds to be with God, and the people down below eagerly awaiting his return. The message of the whole chapter could be worded this way: Those whom God sanctifies by the blood of the covenant and instructs by the book of the covenant may enjoy fellowship with him and anticipate a far more glorious fellowship. So too in the NT the commandments and teachings of Jesus are confirmed by his miraculous deeds and by his glorious manifestation on the Mount of the Transfiguration, where a few who represented the disciples would see his glory and be able to teach others. The people of the new covenant have been brought into fellowship with God through the blood of the covenant; they wait eagerly for his return from heaven in the clouds.

[24:16]  ²² tn This is an adverbial accusative of time.

[32:26]  ²³ tn “come” is not in the text, but has been supplied.

[32:26]  ²⁴ tn S. R. Driver suggests that the command was tersely put: “Who is for Yahweh? To me!” (Exodus, 354).

[33:4]  ²⁵ tn Or “bad news” (NAB, NCV).

[33:4]  ²⁶ sn The people would rather have risked divine discipline than to go without Yahweh in their midst. So they mourned, and they took off the ornaments. Such had been used in making the golden calf, and so because of their association with all of that they were to be removed as a sign of remorse.

[34:16]  ²⁷ tn In the construction this verb would follow as a possible outcome of the last event, and so remain in the verbal sequence. If the people participate in the festivals of the land, then they will intermarry, and that could lead to further involvement with idolatry.

[34:25]  ²⁸ sn See M. Haran, “The Passover Sacrifice,” Studies in the Religion of Ancient Israel (VTSup), 86-116.