Keluaran 9:6

9:6 And the Lord did this ¹  on the next day; ²  all ³  the livestock of the Egyptians ⁴  died, but of the Israelites’ livestock not one died.

Keluaran 9:11

9:11 The magicians could not stand before Moses because of the boils, for boils were on the magicians and on all the Egyptians.

Keluaran 13:8

13:8 You are to tell your son ⁵  on that day, ⁶  ‘It is ⁷  because of what ⁸  the Lord did for me when I came out of Egypt.’

Keluaran 18:1

The Advice of Jethro

18:1 ⁹ Jethro, the priest of Midian, Moses’ father-in-law, heard about all that God had done for Moses and for his people Israel, that ¹⁰  the Lord had brought Israel out of Egypt. ¹¹ 

Keluaran 23:2

23:2 “You must not follow a crowd ¹²  in doing evil things; ¹³  in a lawsuit you must not offer testimony that agrees with a crowd so as to pervert justice, ¹⁴ 

Keluaran 29:30

29:30 The priest who succeeds him ¹⁵  from his sons, when he first comes ¹⁶  to the tent of meeting to minister in the Holy Place, is to wear them for seven days. ¹⁷ 

Keluaran 30:12

30:12 “When you take a census ¹⁸  of the Israelites according to their number, ¹⁹  then each man is to pay a ransom ²⁰  for his life to the Lord when you number them, ²¹  so that there will be no plague among them when you number them.

Keluaran 30:34

30:34 The Lord said to Moses: “Take ²²  spices, gum resin, ²³  onycha, ²⁴  galbanum, ²⁵  and pure frankincense ²⁶  of equal amounts ²⁷ 

[9:6]  ¹ tn Heb “this thing.”

[9:6]  ² tn Heb “on the morrow.”

[9:6]  ³ tn The word “all” clearly does not mean “all” in the exclusive sense, because subsequent plagues involve cattle. The word must denote such a large number that whatever was left was insignificant for the economy. It could also be taken to mean “all [kinds of] livestock died.”

[9:6]  ⁴ tn Heb “of Egypt.” The place is put by metonymy for the inhabitants.

[13:8]  ⁵ tn The form is the Hiphil perfect with the vav (ו) consecutive, carrying the sequence forward: “and you will declare to your son.”

[13:8]  sn A very important part of the teaching here is the manner in which the memory of the deliverance will be retained in Israel – they were to teach their children the reasons for the feast, as a binding law forever. This will remind the nation of its duties to Yahweh in gratitude for the great deliverance.

[13:8]  ⁶ tn Heb “day, saying.” “Tell…saying” is redundant, so “saying” has not been included in the translation here.

[13:8]  ⁷ tn “it is” has been supplied.

[13:8]  ⁸ tn The text uses זֶה (zeh), which Gesenius classifies as the use of the pronoun to introduce a relative clause after the preposition (GKC 447 §138.h) – but he thinks the form is corrupt. B. S. Childs, however, sees no reason to posit a corruption in this form (Exodus [OTL], 184).

[18:1]  ⁹ sn This chapter forms the transition to the Law. There has been the deliverance, the testing passages, the provision in the wilderness, and the warfare. Any God who can do all this for his people deserves their allegiance. In chap. 18 the Lawgiver is giving advice, using laws and rulings, but then he is given advice to organize the elders to assist. Thus, when the Law is fully revealed, a system will be in place to administer it. The point of the passage is that a great leader humbly accepts advice from other godly believers to delegate responsibility. He does not try to do it all himself; God does not want one individual to do it all. The chapter has three parts: vv. 1-12 tell how Jethro heard and came and worshiped and blessed; vv. 13-23 have the advice of Jethro, and then vv. 24-27 tell how Moses implemented the plan and Jethro went home. See further E. J. Runions, “Exodus Motifs in 1 Samuel 7 and 8,” EvQ 52 (1980): 130-31; and also see for another idea T. C. Butler, “An Anti-Moses Tradition,” JSOT 12 (1979): 9-15.

[18:1]  ¹⁰ tn This clause beginning with כִּי (ki) answers the question of what Jethro had heard; it provides a second, explanatory noun clause that is the object of the verb – “he heard (1) all that God had done… (2) that he had brought….” See R. J. Williams, Hebrew Syntax, 81, §490.

[18:1]  ¹¹ sn This is an important report that Jethro has heard, for the claim of God that he brought Israel out of bondage in Egypt will be the foundation of the covenant stipulations (Exod 20).

[23:2]  ¹² tn The word רָבִּים (rabbim), here rendered “crowd,” is also used infrequently to refer to the “mighty,” people of importance in society (Job 35:9; cf. Lev 19:15).

[23:2]  ¹³ tn For any individual to join a group that is bent on acting wickedly would be a violation of the Law and would incur personal responsibility.

[23:2]  ¹⁴ tn Heb “you will not answer in a lawsuit to turn after the crowd to turn.” The form translated “agrees with” (Heb “to turn after”) is a Qal infinitive construct from נָטָה (natah); the same root is used at the end of the verse but as a Hiphil infinitive construct, “to pervert [justice].”

[29:30]  ¹⁵ tn Heb “after him”; NCV, NLT “after Aaron.”

[29:30]  ¹⁶ tn The text just has the relative pronoun and the imperfect tense. It could be translated “who comes/enters.” But the context seems to indicate that this would be when he first comes to the tent to begin his tenure as High Priest, and so a temporal clause makes this clear. “First” has been supplied.

[29:30]  ¹⁷ tn “Seven days” is an adverbial accusative of time. The ritual of ordination is to be repeated for seven days, and so they are to remain there in the court in full dress.

[30:12]  ¹⁸ tn The expression is “when you take [lift up] the sum [head] of the Israelites.”

[30:12]  ¹⁹ tn The form is לִפְקֻדֵיהֶם (lifqudehem, “according to those that are numbered of/by them”) from the verb פָּקַד (paqad, “to visit”). But the idea of this word seems more to be that of changing or determining the destiny, and so “appoint” and “number” become clear categories of meaning for the word. Here it simply refers to the census, but when this word is used for a census it often involves mustering an army for a military purpose. Here there is no indication of a war, but it may be laying down the principle that when they should do this, here is the price. B. Jacob (Exodus, 835) uses Num 31 as a good illustration, showing that the warrior was essentially a murderer, if he killed anyone in battle. For this reason his blood was forfeit; if he survived he must pay a כֹּפֶר (kofer) because every human life possesses value and must be atoned for. The payment during the census represented a “presumptive ransom” so that they could not be faulted for what they might do in war.

[30:12]  ²⁰ tn The “ransom” is כֹּפֶר (kofer), a word related to words translated “atone” and “atonement.” Here the noun refers to what is paid for the life. The idea is that of delivering or redeeming by a substitute – here the substitute is the money. If they paid the amount, their lives would be safe (W. C. Kaiser, Jr., “Exodus,” EBC 2:473).

[30:12]  ²¹ tn The temporal clause uses a preposition, an infinitive construct, and then an accusative. The subject is supplied: “in numbering them” means “when [you] number them.” The verb could also be rendered “when you muster them.”

[30:34]  ²² tn The construction is “take to you,” which could be left in that literal sense, but more likely the suffix is an ethical dative, stressing the subject of the imperative.

[30:34]  ²³ sn This is from a word that means “to drip”; the spice is a balsam that drips from a resinous tree.

[30:34]  ²⁴ sn This may be a plant, or it may be from a species of mollusks; it is mentioned in Ugaritic and Akkadian; it gives a pungent odor when burnt.

[30:34]  ²⁵ sn This is a gum from plants of the genus Ferula; it has an unpleasant odor, but when mixed with others is pleasant.

[30:34]  ²⁶ tn The word “spice is repeated here, suggesting that the first three formed half of the ingredient and this spice the other half – but this is conjecture (U. Cassuto, Exodus, 400).

[30:34]  ²⁷ tn Heb “of each part there will be an equal part.”