Keluaran 8:9

8:9 Moses said to Pharaoh, “You may have the honor over me ¹  – when shall I pray for you, your servants, and your people, for the frogs to be removed ²  from you and your houses, so that ³  they will be left ⁴  only in the Nile?”

Keluaran 13:3

13:3 Moses said to the people, “Remember ⁵  this day on which you came out from Egypt, from the place where you were enslaved, ⁶  for the Lord brought you out of there ⁷  with a mighty hand – and no bread made with yeast may be eaten. ⁸ 

Keluaran 13:19

13:19 Moses took the bones of Joseph with him, for Joseph ⁹  had made the Israelites solemnly swear, ¹⁰  “God will surely attend ¹¹  to you, and you will carry ¹²  my bones up from this place with you.”

Keluaran 21:29

21:29 But if the ox had the habit of goring, and its owner was warned, ¹³  and he did not take the necessary precautions, ¹⁴  and then it killed a man or a woman, the ox must be stoned and the man must be put to death.

Keluaran 21:36

21:36 Or if it is known that the ox had the habit of goring, and its owner did not take the necessary precautions, he must surely pay ¹⁵  ox for ox, and the dead animal will become his. ¹⁶ 

[8:9]  ¹ tn The expression הִתְפָּאֵר עָלַי (hitpa’er ’alay) is problematic. The verb would be simply translated “honor yourself” or “deck yourself with honor.” It can be used in the bad sense of self-exaltation. But here it seems to mean “have the honor or advantage over me” in choosing when to remove the frogs. The LXX has “appoint for me.” Moses is doing more than extending a courtesy to Pharaoh; he is giving him the upper hand in choosing the time. But it is also a test, for if Pharaoh picked the time it would appear less likely that Moses was manipulating things. As U. Cassuto puts it, Moses is saying “my trust in God is so strong you may have the honor of choosing the time” (Exodus, 103).

[8:9]  ² tn Or “destroyed”; Heb “to cut off the frogs.”

[8:9]  ³ tn The phrase “so that” is implied.

[8:9]  ⁴ tn Or “survive, remain.”

[13:3]  ⁵ tn The form is the infinitive absolute of זָכַר (zakhar, “remember”). The use of this form in place of the imperative (also found in the Decalogue with the Sabbath instruction) stresses the basic meaning of the root word, everything involved with remembering (emphatic imperative, according to GKC 346 §113.bb). The verb usually implies that there will be proper action based on what was remembered.

[13:3]  sn There is a pattern in the arrangement of vv. 3-10 and 11-16. Both sections contain commands based on the mighty deliverance as reminders of the deliverance. “With a mighty hand” occurs in vv. 3, 9, 14, 16. An explanation to the son is found in vv. 8 and 14. The emphases “sign on your hand” and “between your eyes” are part of the conclusions to both halves (vv. 9, 16).

[13:3]  ⁶ tn Heb “from a house of slaves.” “House” is obviously not meant to be literal; it indicates a location characterized by slavery, a land of slaves, as if they were in a slave house. Egypt is also called an “iron-smelting furnace” (Deut 4:20).

[13:3]  ⁷ tn Heb “from this” [place].

[13:3]  ⁸ tn The verb is a Niphal imperfect; it could be rendered “must not be eaten” in the nuance of the instruction or injunction category, but permission fits this sermonic presentation very well – nothing with yeast may be eaten.

[13:19]  ⁹ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

[13:19]  ¹⁰ tn Heb “solemnly swear, saying” (so NASB). The construction uses the Hiphil infinitive absolute with the Hiphil perfect to stress that Joseph had made them take a solemn oath to carry his bones out of Egypt. “Saying” introduces the content of what Joseph said.

[13:19]  ¹¹ sn This verb appears also in 3:16 and 4:31. The repetition here is a reminder that God was doing what he had said he would do and what Joseph had expected.

[13:19]  ¹² tn The form is a Hiphil perfect with the vav (ו) consecutive; it follows in the sequence of the imperfect tense before it, and so is equal to an imperfect of injunction (because of the solemn oath). Israel took Joseph’s bones with them as a sign of piety toward the past and as a symbol of their previous bond with Canaan (B. Jacob, Exodus, 380).

[21:29]  ¹³ tn The Hophal perfect has the idea of “attested, testified against.”

[21:29]  ¹⁴ tn Heb “he was not keeping it” or perhaps guarding or watching it (referring to the ox).

[21:36]  ¹⁵ tn The construction now uses the same Piel imperfect (v. 34) but adds the infinitive absolute to it for emphasis.

[21:36]  ¹⁶ sn The point of this section (21:28-36) seems to be that one must ensure the safety of others by controlling one’s property and possessions. This section pertained to neglect with animals, but the message would have applied to similar situations. The people of God were to take heed to ensure the well-being of others, and if there was a problem, it had to be made right.