Keluaran 4:8

4:8 “If ¹  they do not believe you or pay attention to ²  the former sign, then they may ³  believe the latter sign. ⁴ 

Keluaran 10:10

10:10 He said to them, “The Lord will need to be with you ⁵  if I release you and your dependents! ⁶  Watch out! ⁷  Trouble is right in front of you! ⁸ 

Keluaran 14:27

14:27 So Moses extended his hand toward the sea, and the sea returned to its normal state ⁹  when the sun began to rise. ¹⁰  Now the Egyptians were fleeing ¹¹  before it, but the Lord overthrew ¹²  the Egyptians in the middle of the sea.

Keluaran 30:13

30:13 Everyone who crosses over to those who are numbered ¹³  is to pay this: a half shekel ¹⁴  according to the shekel of the sanctuary ¹⁵  (a shekel weighs twenty gerahs). The half shekel is to be an offering ¹⁶  to the Lord.

Keluaran 33:4

33:4 When the people heard this troubling word ¹⁷  they mourned; ¹⁸  no one put on his ornaments.

Keluaran 34:16

34:16 and you then take ¹⁹  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.

[4:8]  ¹ tn Heb “and it will be if.”

[4:8]  ² tn Heb “listen to the voice of,” meaning listen so as to respond appropriately.

[4:8]  ³ tn The nuance of this perfect tense with a vav (ו) consecutive will be equal to the imperfect of possibility – “they may believe.”

[4:8]  ⁴ tn Heb “believe the voice of the latter sign,” so as to understand and accept the meaning of the event.

[10:10]  ⁵ sn Pharaoh is by no means offering a blessing on them in the name of Yahweh. The meaning of his “wish” is connected to the next clause – as he is releasing them, may God help them. S. R. Driver says that in Pharaoh’s scornful challenge Yahweh is as likely to protect them as Pharaoh is likely to let them go – not at all (Exodus, 80). He is planning to keep the women and children as hostages to force the men to return. U. Cassuto (Exodus, 125) paraphrases it this way: “May the help of your God be as far from you as I am from giving you permission to go forth with your little ones.” The real irony, Cassuto observes, is that in the final analysis he will let them go, and Yahweh will be with them.

[10:10]  ⁶ tn The context of Moses’ list of young and old, sons and daughters, and the contrast with the word for strong “men” in v. 11 indicates that טַפְּכֶם (tappÿkhem), often translated “little ones” or “children,” refers to dependent people, noncombatants in general.

[10:10]  ⁷ tn Heb “see.”

[10:10]  ⁸ tn Heb “before your face.”

[10:10]  sn The “trouble” or “evil” that is before them could refer to the evil that they are devising – the attempt to escape from Egypt. But that does not make much sense in the sentence – why would he tell them to take heed or look out about that? U. Cassuto (Exodus, 126) makes a better suggestion. He argues that Pharaoh is saying, “Don’t push me too far.” The evil, then, would be what Pharaoh was going to do if these men kept making demands on him. This fits the fact that he had them driven out of his court immediately. There could also be here an allusion to Pharaoh’s god Re’, the sun-deity and head of the pantheon; he would be saying that the power of his god would confront them.

[14:27]  ⁹ tn The Hebrew term לְאֵיתָנוֹ (lÿ’etano) means “to its place,” or better, “to its perennial state.” The point is that the sea here had a normal level, and now when the Egyptians were in the sea on the dry ground the water would return to that level.

[14:27]  ¹⁰ tn Heb “at the turning of the morning”; NASB, NIV, TEV, CEV “at daybreak.”

[14:27]  ¹¹ tn The clause begins with the disjunctive vav (ו) on the noun, signaling either a circumstantial clause or a new beginning. It could be rendered, “Although the Egyptians…Yahweh…” or “as the Egyptians….”

[14:27]  ¹² tn The verb means “shake out” or “shaking off.” It has the significance of “throw downward.” See Neh 5:13 or Job 38:13.

[30:13]  ¹³ sn Each man was to pass in front of the counting officer and join those already counted on the other side.

[30:13]  ¹⁴ sn The half shekel weight of silver would be about one-fifth of an ounce (6 grams).

[30:13]  ¹⁵ sn It appears that some standard is in view for the amount of a shekel weight. The sanctuary shekel is sometimes considered to be twice the value of the ordinary shekel. The “gerah,” also of uncertain meaning, was mentioned as a reference point for the ancient reader to understand the value of the required payment. It may also be that the expression meant “a sacred shekel” and looked at the purpose more – a shekel for sanctuary dues. This would mean that the standard of the shekel weight was set because it was the traditional amount of sacred dues (S. R. Driver, Exodus, 333). “Though there is no certainty, the shekel is said to weigh about 11,5 grams…Whether an official standard is meant [by ‘sanctuary shekel’] or whether the sanctuary shekel had a different weight than the ‘ordinary’ shekel is not known” (C. Houtman, Exodus, 3:181).

[30:13]  ¹⁶ tn Or “contribution” (תְּרוּמָה, tÿrumah).

[33:4]  ¹⁷ tn Or “bad news” (NAB, NCV).

[33:4]  ¹⁸ 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]  ¹⁹ 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.