Keluaran 6:13

6:13 The Lord spoke ¹  to Moses and Aaron and gave them a charge ²  for the Israelites and Pharaoh king of Egypt to bring the Israelites out of the land of Egypt.

Keluaran 7:22

7:22 But the magicians of Egypt did the same ³  by their secret arts, and so ⁴  Pharaoh’s heart remained hard, ⁵  and he refused to listen to Moses and Aaron ⁶  – just as the Lord had predicted.

Keluaran 8:19

8:19 The magicians said ⁷  to Pharaoh, “It is the finger ⁸  of God!” But Pharaoh’s heart remained hard, ⁹  and he did not listen to them, just as the Lord had predicted.

Keluaran 16:16

16:16 “This is what ¹⁰  the Lord has commanded: ¹¹  ‘Each person is to gather ¹²  from it what he can eat, an omer ¹³  per person ¹⁴  according to the number ¹⁵  of your people; ¹⁶  each one will pick it up ¹⁷  for whoever lives ¹⁸  in his tent.’”

Keluaran 24:1

The Lord Ratifies the Covenant

24:1 ¹⁹ But to Moses the Lord ²⁰  said, “Come up ²¹  to the Lord, you and Aaron, Nadab and Abihu, and seventy of the elders of Israel, and worship from a distance. ²² 

Keluaran 33:4

33:4 When the people heard this troubling word ²³  they mourned; ²⁴  no one put on his ornaments.

Keluaran 34:34

34:34 But when Moses went in ²⁵  before the Lord to speak with him, he would remove the veil until he came out. ²⁶  Then he would come out and tell the Israelites what he had been commanded. ²⁷ 

[6:13]  ¹ tn Heb “And Yahweh spoke.”

[6:13]  ² tn The term וַיְצַוֵּם (vayÿtsavvem) is a Piel preterite with a pronominal suffix on it. The verb צָוָה (tsavah) means “to command” but can also have a much wider range of meanings. In this short summary statement, the idea of giving Moses and Aaron a commission to Israel and to Pharaoh indicates that come what may they have their duty to perform.

[7:22]  ³ tn Heb “thus, so.”

[7:22]  ⁴ tn The vav consecutive on the preterite introduces the outcome or result of the matter – Pharaoh was hardened.

[7:22]  ⁵ tn Heb “and the heart of Pharaoh became hard.” This phrase translates the Hebrew word חָזַק (khazaq; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition.

[7:22]  ⁶ tn Heb “to them”; the referents (Moses and Aaron) have been specified in the translation for clarity.

[8:19]  ⁷ tn Heb “and the magicians said.”

[8:19]  ⁸ tn The word “finger” is a bold anthropomorphism (a figure of speech in which God is described using human characteristics).

[8:19]  sn The point of the magicians’ words is clear enough. They knew they were beaten and by whom. The reason for their choice of the word “finger” has occasioned many theories, none of which is entirely satisfying. At the least their statement highlights that the plague was accomplished by God with majestic ease and effortlessness. Perhaps the reason that they could not do this was that it involved producing life – from the dust of the ground, as in Genesis 2:7. The creative power of God confounded the magic of the Egyptians and brought on them a loathsome plague.

[8:19]  ⁹ tn Heb “and the heart of Pharaoh became hard.” This phrase translates the Hebrew word חָזַק (khazaq; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition.

[16:16]  ¹⁰ tn Heb “the thing that.”

[16:16]  ¹¹ tn The perfect tense could be taken as a definite past with Moses now reporting it. In this case a very recent past. But in declaring the word from Yahweh it could be instantaneous, and receive a present tense translation – “here and now he commands you.”

[16:16]  ¹² tn The form is the plural imperative: “Gather [you] each man according to his eating.”

[16:16]  ¹³ sn The omer is an amount mentioned only in this chapter, and its size is unknown, except by comparison with the ephah (v. 36). A number of recent English versions approximate the omer as “two quarts” (cf. NCV, CEV, NLT); TEV “two litres.”

[16:16]  ¹⁴ tn Heb “for a head.”

[16:16]  ¹⁵ tn The word “number” is an accusative that defines more precisely how much was to be gathered (see GKC 374 §118.h).

[16:16]  ¹⁶ tn Traditionally “souls.”

[16:16]  ¹⁷ tn Heb “will take.”

[16:16]  ¹⁸ tn “lives” has been supplied.

[24:1]  ¹⁹ sn Exod 24 is the high point of the book in many ways, but most importantly, here Yahweh makes a covenant with the people – the Sinaitic Covenant. The unit not only serves to record the event in Israel’s becoming a nation, but it provides a paradigm of the worship of God’s covenant people – entering into the presence of the glory of Yahweh. See additionally W. A. Maier, “The Analysis of Exodus 24 According to Modern Literary, Form, and Redaction Critical Methodology,” Springfielder 37 (1973): 35-52. The passage may be divided into four parts for exposition: vv. 1-2, the call for worship; vv. 3-8, the consecration of the worshipers; vv. 9-11, the confirmation of the covenant; and vv. 12-18, the communication with Yahweh.

[24:1]  ²⁰ tn Heb “And he;” the referent (the Lord) has been specified in the translation for clarity.

[24:1]  ²¹ sn They were to come up to the Lord after they had made the preparations that are found in vv. 3-8.

[24:1]  ²² sn These seventy-four people were to go up the mountain to a certain point. Then they were to prostrate themselves and worship Yahweh as Moses went further up into the presence of Yahweh. Moses occupies the lofty position of mediator (as Christ in the NT), for he alone ascends “to Yahweh” while everyone waits for his return. The emphasis of “bowing down” and that from “far off” stresses again the ominous presence that was on the mountain. This was the holy God – only the designated mediator could draw near to him.

[33:4]  ²³ tn Or “bad news” (NAB, NCV).

[33:4]  ²⁴ 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.

[34:34]  ²⁵ tn The construction uses a infinitive construct for the temporal clause; it is prefixed with the temporal preposition: “and in the going in of Moses.”

[34:34]  ²⁶ tn The temporal clause begins with the temporal preposition “until,” followed by an infinitive construct with the suffixed subjective genitive.

[34:34]  ²⁷ tn The form is the Pual imperfect, but since the context demands a past tense here, in fact a past perfect tense, this is probably an old preterite form without a vav consecutive.