Keluaran 9:7

9:7 Pharaoh sent representatives to investigate, ¹  and indeed, not even one of the livestock of Israel had died. But Pharaoh’s heart remained hard, ²  and he did not release the people.

Keluaran 9:18

9:18 I am going to cause very severe hail to rain down ³  about this time tomorrow, such hail as has never occurred ⁴  in Egypt from the day it was founded ⁵  until now.

Keluaran 14:19

14:19 The angel of God, who was going before the camp of Israel, moved and went behind them, and the pillar ⁶  of cloud moved from before them and stood behind them.

Keluaran 16:20

16:20 But they did not listen to Moses; some ⁷  kept part of it until morning, and it was full ⁸  of worms and began to stink, and Moses was angry with them.

Keluaran 29:13

29:13 You are to take all the fat that covers the entrails, and the lobe ⁹  that is above the liver, and the two kidneys and the fat that is on them, and burn them ¹⁰  on the altar.

Keluaran 30:6

30:6 “You are to put it in front of the curtain that is before the ark of the testimony (before the atonement lid that is over the testimony), where I will meet you.

Keluaran 30:12

30:12 “When you take a census ¹¹  of the Israelites according to their number, ¹²  then each man is to pay a ransom ¹³  for his life to the Lord when you number them, ¹⁴  so that there will be no plague among them when you number them.

Keluaran 34:25

34:25 “You must not offer the blood of my sacrifice with yeast; the sacrifice from the feast of Passover must not remain until the following morning. ¹⁵ 

Keluaran 35:2

35:2 In six days ¹⁶  work may be done, but on the seventh day there must be a holy day ¹⁷  for you, a Sabbath of complete rest to the Lord. ¹⁸  Anyone who does work on it will be put to death.

Keluaran 35:23-24

35:23 Everyone who had ¹⁹  blue, purple, or ²⁰  scarlet yarn, fine linen, goats’ hair, ram skins dyed red, or fine leather ²¹  brought them. ²²  35:24 Everyone making an offering of silver or bronze brought it as ²³  an offering to the Lord, and everyone who had acacia wood ²⁴  for any work of the service brought it. ²⁵ 

[9:7]  ¹ tn Heb “Pharaoh sent.” The phrase “representatives to investigate” is implied in the context.

[9:7]  ² 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.

[9:18]  ³ tn הִנְנִי מַמְטִיר (hinÿni mamtir) is the futur instans construction, giving an imminent future translation: “Here – I am about to cause it to rain.”

[9:18]  ⁴ tn Heb “which not was like it in Egypt.” The pronoun suffix serves as the resumptive pronoun for the relative particle: “which…like it” becomes “the like of which has not been.” The word “hail” is added in the translation to make clear the referent of the relative particle.

[9:18]  ⁵ tn The form הִוָּסְדָה (hivvasdah) is perhaps a rare Niphal perfect and not an infinitive (U. Cassuto, Exodus, 117).

[14:19]  ⁶ sn B. Jacob (Exodus, 400-401) makes a good case that there may have been only one pillar, one cloud; it would have been a dark cloud behind it, but in front of it, shining the way, a pillar of fire. He compares the manifestation on Sinai, when the mountain was on fire but veiled by a dark cloud (Deut 4:11; 5:22). See also Exod 13:21; Num 14:14; Deut 1:33; Neh 9:12, 19; Josh 24:7; Pss 78:14; 105:39.

[16:20]  ⁷ tn Heb “men”; this usage is designed to mean “some” (see GKC 447 §138.h, n. 1).

[16:20]  ⁸ tn The verb וַיָּרֻם (vayyarum) is equivalent to a passive – “it was changed” – to which “worms” is added as an accusative of result (GKC 388-89 §121.d, n. 2).

[29:13]  ⁹ tn S. R. Driver suggests that this is the appendix or an appendix, both here and in v. 22 (Exodus, 320). “The surplus, the appendage of liver, found with cow, sheep, or goat, but not with humans: Lobus caudatus” (HALOT 453 s.v. יֹתֶרֶת).

[29:13]  ¹⁰ tn Heb “turn [them] into sweet smoke” since the word is used for burning incense.

[29:13]  sn The giving of the visceral organs and the fat has received various explanations. The fat represented the best, and the best was to go to God. If the animal is a substitute, then the visceral organs represent the will of the worshiper in an act of surrender to God.

[30:12]  ¹¹ tn The expression is “when you take [lift up] the sum [head] of the Israelites.”

[30:12]  ¹² 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]  ¹³ 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]  ¹⁴ 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.”

[34:25]  ¹⁵ sn See M. Haran, “The Passover Sacrifice,” Studies in the Religion of Ancient Israel (VTSup), 86-116.

[35:2]  ¹⁶ tn This is an adverbial accusative of time.

[35:2]  ¹⁷ tn The word is קֹדֶשׁ (qodesh, “holiness”). S. R. Driver suggests that the word was transposed, and the line should read: “a sabbath of entire rest, holy to Jehovah” (Exodus, 379). But the word may simply be taken as a substitution for “holy day.”

[35:2]  ¹⁸ sn See on this H. Routtenberg, “The Laws of the Sabbath: Biblical Sources,” Dor le Dor 6 (1977): 41-43, 99-101, 153-55, 204-6; G. Robinson, “The Idea of Rest in the Old Testament and the Search for the Basic Character of Sabbath,” ZAW 92 (1980): 32-43.

[35:23]  ¹⁹ tn The text uses a relative clause with a resumptive pronoun for this: “who was found with him,” meaning “with whom was found.”

[35:23]  ²⁰ tn The conjunction in this verse is translated “or” because the sentence does not intend to say that each person had all these things. They brought what they had.

[35:23]  ²¹ tn See the note on this phrase in Exod 25:5.

[35:23]  ²² tn Here “them” has been supplied.

[35:24]  ²³ tn This translation takes “offering” as an adverbial accusative explaining the form or purpose of their bringing things. It could also be rendered as the direct object, but that would seem to repeat without much difference what had just been said.

[35:24]  ²⁴ sn U. Cassuto notes that the expression “with whom was found” does not rule out the idea that these folks went out and cut down acacia trees (Exodus, 458). It is unlikely that they had much wood in their tents.

[35:24]  ²⁵ tn Here “it” has been supplied.