Keluaran 7:10

7:10 When ¹  Moses and Aaron went to Pharaoh, they did so, just as the Lord had commanded them – Aaron threw ²  down his staff before Pharaoh and his servants and it became a snake. ³ 

Keluaran 8:10

8:10 He said, “Tomorrow.” And Moses said, ⁴  “It will be ⁵  as you say, ⁶  so that you may know that there is no one like the Lord our God.

Keluaran 8:17

8:17 They did so; Aaron extended his hand with his staff, he struck the dust of the ground, and it became gnats on people ⁷  and on animals. All the dust of the ground became gnats throughout all the land of Egypt.

Keluaran 9:7

9:7 Pharaoh sent representatives to investigate, ⁸  and indeed, not even one of the livestock of Israel had died. But Pharaoh’s heart remained hard, ⁹  and he did not release the people.

Keluaran 12:36

12:36 The Lord ¹⁰  gave the people favor ¹¹  in the sight of the Egyptians, and they gave them whatever they wanted, ¹²  and so they plundered Egypt. ¹³ 

Keluaran 16:22

16:22 And ¹⁴  on the sixth day they gathered twice as much food, two omers ¹⁵  per person; ¹⁶  and all the leaders ¹⁷  of the community ¹⁸  came and told ¹⁹  Moses.

Keluaran 20:17

20:17 “You shall not covet ²⁰  your neighbor’s house. You shall not covet your neighbor’s wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that belongs to your neighbor.” ²¹ 

Keluaran 20:19

20:19 They said to Moses, “You speak ²²  to us and we will listen, but do not let God speak with us, lest we die.”

Keluaran 21:2

Hebrew Servants

21:2 ²³ “If you buy ²⁴  a Hebrew servant, ²⁵  he is to serve you for six years, but in the seventh year he will go out free ²⁶  without paying anything. ²⁷ 

Keluaran 22:10

22:10 If a man gives his neighbor a donkey or an ox or a sheep or any beast to keep, and it dies or is hurt ²⁸  or is carried away ²⁹  without anyone seeing it, ³⁰ 

Keluaran 22:14

22:14 “If a man borrows an animal ³¹  from his neighbor, and it is hurt or dies when its owner was not with it, the man who borrowed it ³²  will surely pay.

Keluaran 22:31

22:31 “You will be holy ³³  people to me; you must not eat any meat torn by animals in the field. ³⁴  You must throw it to the dogs.

Keluaran 23:24

23:24 “You must not bow down to their gods; you must not serve them or do according to their practices. Instead you must completely overthrow them and smash their standing stones ³⁵  to pieces. ³⁶ 

Keluaran 33:4

33:4 When the people heard this troubling word ³⁷  they mourned; ³⁸  no one put on his ornaments.

Keluaran 36:4

36:4 So all the skilled people who were doing all the work on the sanctuary came from the work ³⁹  they were doing

Keluaran 38:26

38:26 one beka per person, that is, a half shekel, ⁴⁰  according to the sanctuary shekel, for everyone who crossed over to those numbered, from twenty years old or older, ⁴¹  603,550 in all. ⁴² 

[7:10]  ¹ tn The clause begins with the preterite and the vav (ו) consecutive; it is here subordinated to the next clause as a temporal clause.

[7:10]  ² tn Heb “and Aaron threw.”

[7:10]  ³ tn The noun used here is תַּנִּין (tannin), and not the word for “serpent” or “snake” used in chap. 4. This noun refers to a large reptile, in some texts large river or sea creatures (Gen 1:21; Ps 74:13) or land creatures (Deut 32:33). This wonder paralleled Moses’ miracle in 4:3 when he cast his staff down. But this is Aaron’s staff, and a different miracle. The noun could still be rendered “snake” here since the term could be broad enough to include it.

[8:10]  ⁴ tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.

[8:10]  ⁵ tn “It will be” has been supplied.

[8:10]  ⁶ tn Heb “according to your word” (so NASB).

[8:17]  ⁷ tn Heb “man,” but in the generic sense of “humans” or “people” (also in v. 18).

[9:7]  ⁸ tn Heb “Pharaoh sent.” The phrase “representatives to investigate” is implied in the context.

[9:7]  ⁹ tn Heb “and the heart of Pharaoh was hardened.” This phrase translates the Hebrew word כָּבֵד (kaved; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition.

[12:36]  ¹⁰ tn The holy name (“Yahweh,” represented as “the Lord” in the translation) has the vav disjunctive with it. It may have the force: “Now it was Yahweh who gave the people favor….”

[12:36]  ¹¹ sn God was destroying the tyrant and his nobles and the land’s economy because of their stubborn refusal. But God established friendly, peaceful relations between his people and the Egyptians. The phrase is used outside Exod only in Gen 39:21, referring to Joseph.

[12:36]  ¹² tn The verb וַיַּשְׁאִלוּם (vayyash’ilum) is a Hiphil form that has the root שָׁאַל (sha’al), used earlier in Qal with the meaning “requested” (12:35). The verb here is frequently translated “and they lent them,” but lending does not fit the point. What they gave the Israelites were farewell gifts sought by demanding or asking for them. This may exemplify a “permissive” use of the Hiphil stem, in which “the Hiphil designates an action that is agreeable to the object and allowed by the subject” (B. T. Arnold and J. H. Choi, A Guide to Biblical Hebrew Syntax, 52).

[12:36]  ¹³ sn See B. Jacob, “The Gifts of the Egyptians; A Critical Commentary,” Journal of Reformed Judaism 27 (1980): 59-69.

[16:22]  ¹⁴ tn Heb “and it happened/was.”

[16:22]  ¹⁵ tn This construction is an exception to the normal rule for the numbers 2 through 10 taking the object numbered in the plural. Here it is “two of the omer” or “the double of the omer” (see GKC 433 §134.e).

[16:22]  ¹⁶ tn Heb “for one.”

[16:22]  ¹⁷ tn The word suggests “the ones lifted up” above others, and therefore the rulers or the chiefs of the people.

[16:22]  ¹⁸ tn Or “congregation” (KJV, ASV, NASB, NRSV).

[16:22]  ¹⁹ sn The meaning here is probably that these leaders, the natural heads of the families in the clans, saw that people were gathering twice as much and they reported this to Moses, perhaps afraid it would stink again (U. Cassuto, Exodus, 197).

[20:17]  ²⁰ tn The verb חָמַד (khamad) focuses not on an external act but on an internal mental activity behind the act, the motivation for it. The word can be used in a very good sense (Ps 19:10; 68:16), but it has a bad connotation in contexts where the object desired is off limits. This command is aimed at curtailing the greedy desire for something belonging to a neighbor, a desire that leads to the taking of it or the attempt to take it. It was used in the story of the Garden of Eden for the tree that was desired.

[20:17]  ²¹ sn See further G. Wittenburg, “The Tenth Commandment in the Old Testament,” Journal for Theology in South Africa 21 (1978): 3-17: and E. W. Nicholson, “The Decalogue as the Direct Address of God,” VT 27 (1977): 422-33.

[20:19]  ²² tn The verb is a Piel imperative. In this context it has more of the sense of a request than a command. The independent personal pronoun “you” emphasizes the subject and forms the contrast with God’s speaking.

[21:2]  ²³ sn See H. L. Elleson, “The Hebrew Slave: A Study in Early Israelite Society,” EvQ 45 (1973): 30-35; N. P. Lemche, “The Manumission of Slaves – The Fallow Year – The Sabbatical Year – The Jobel Year,” VT 26 (1976): 38-59, and “The ‘Hebrew Slave,’ Comments on the Slave Law – Ex. 21:2-11,” VT 25 (1975): 129-44.

[21:2]  ²⁴ tn The verbs in both the conditional clause and the following ruling are imperfect tense: “If you buy…then he will serve.” The second imperfect tense (the ruling) could be taken either as a specific future or an obligatory imperfect. Gesenius explains how the verb works in the conditional clauses here (see GKC 497 §159.bb).

[21:2]  ²⁵ sn The interpretation of “Hebrew” in this verse is uncertain: (l) a gentilic ending, (2) a fellow Israelite, (3) or a class of mercenaries of the population (see W. C. Kaiser, Jr., “Exodus,” EBC 2:431). It seems likely that the term describes someone born a Hebrew, as opposed to a foreigner (S. R. Driver, Exodus, 210). The literature on this includes: M. P. Gray, “The Habiru-Hebrew Problem,” HUCA 29 (1958): 135-202.

[21:2]  ²⁶ sn The word חָפְשִׁי (khofshi) means “free.” It is possible that there is some connection between this word and a technical term used in other cultures for a social class of emancipated slaves who were freemen again (see I. Mendelsohn, “New Light on the Hupsu,” BASOR 139 [1955]: 9-11).

[21:2]  ²⁷ tn The adverb חִנָּם (hinnam) means “gratis, free”; it is related to the verb “to be gracious, show favor” and the noun “grace.”

[22:10]  ²⁸ tn The form is a Niphal participle from the verb “to break” – “is broken,” which means harmed, maimed, or hurt in any way.

[22:10]  ²⁹ tn This verb is frequently used with the meaning “to take captive.” The idea here then is that raiders or robbers have carried off the animal.

[22:10]  ³⁰ tn Heb “there is no one seeing.”

[22:14]  ³¹ tn Heb “if a man asks [an animal] from his neighbor” (see also Exod 12:36). The ruling here implies an animal is borrowed, and if harm comes to it when the owner is not with it, the borrower is liable. The word “animal” is supplied in the translation for clarity.

[22:14]  ³² tn Heb “he”; the referent (the man who borrowed the animal) has been specified in the translation for clarity.

[22:31]  ³³ 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]  ³⁴ tn Or “by wild animals.”

[23:24]  ³⁵ tn The Hebrew is מַצֵּבֹתֵיהֶם (matsevotehem, “their standing stones”); these long stones were erected to represent the abode of the numen or deity. They were usually set up near the altar or the high place. To destroy these would be to destroy the centers of Canaanite worship in the land.

[23:24]  ³⁶ tn Both verbs are joined with their infinitive absolutes to provide the strongest sense to these instructions. The images of the false gods in Canaan were to be completely and utterly destroyed. This could not be said any more strongly.

[33:4]  ³⁷ tn Or “bad news” (NAB, NCV).

[33:4]  ³⁸ 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.

[36:4]  ³⁹ tn Heb “a man, a man from his work”; or “each one from his work.”

[38:26]  ⁴⁰ sn The weight would be about half an ounce.

[38:26]  ⁴¹ tn Heb “upward.”

[38:26]  ⁴² tn The phrase “in all” has been supplied.