Keluaran 1:10

1:10 Come, let’s deal wisely ¹  with them. Otherwise ²  they will continue to multiply, ³  and if ⁴  a war breaks out, they will ally themselves with ⁵  our enemies and fight against us and leave ⁶  the country.”

Keluaran 4:25

4:25 But Zipporah took a flint knife, cut off the foreskin of her son and touched it to Moses’ feet, ⁷  and said, “Surely you are a bridegroom of blood ⁸  to me.”

Keluaran 5:23

5:23 From the time I went to speak to Pharaoh in your name, he has caused trouble ⁹  for this people, and you have certainly not rescued ¹⁰  them!” ¹¹ 

Keluaran 6:20

6:20 Amram married ¹²  his father’s sister Jochebed, and she bore him Aaron and Moses. (The length of Amram’s life was 137 years.)

Keluaran 6:25

6:25 Now Eleazar son of Aaron married one of the daughters of Putiel and she bore him Phinehas.

These are the heads of the fathers’ households ¹³  of Levi according to their clans.

Keluaran 7:22

7:22 But the magicians of Egypt did the same ¹⁴  by their secret arts, and so ¹⁵  Pharaoh’s heart remained hard, ¹⁶  and he refused to listen to Moses and Aaron ¹⁷  – just as the Lord had predicted.

Keluaran 11:3

11:3 (Now the Lord granted the people favor with ¹⁸  the Egyptians. Moreover, the man Moses was very great in the land of Egypt, respected by Pharaoh’s servants and by the Egyptian people.) ¹⁹ 

Keluaran 12:42

12:42 It was a night of vigil for the Lord to bring them out from the land of Egypt, ²⁰  and so ²¹  on this night all Israel is to keep the vigil ²²  to the Lord for generations to come.

Keluaran 13:11-12

13:11 When the Lord brings you ²³  into the land of the Canaanites, ²⁴  as he swore to you and to your fathers, and gives it ²⁵  to you, 13:12 then you must give over ²⁶  to the Lord the first offspring of every womb. ²⁷  Every firstling ²⁸  of a beast that you have ²⁹  – the males will be the Lord’s. ³⁰ 

Keluaran 14:20

14:20 It came between the Egyptian camp and the Israelite camp; it was a dark cloud ³¹  and it lit up the night so that one camp did not come near the other ³²  the whole night. ³³ 

Keluaran 15:16

15:16 Fear and dread ³⁴  will fall ³⁵  on them;

by the greatness ³⁶  of your arm they will be as still as stone ³⁷ 

until ³⁸  your people pass by, O Lord,

until the people whom you have bought ³⁹  pass by.

Keluaran 16:5

16:5 On the sixth day ⁴⁰  they will prepare what they bring in, and it will be twice as much as they gather every other day.” ⁴¹ 

Keluaran 16:15

16:15 When ⁴²  the Israelites saw it, they said to one another, ⁴³  “What is it?” because they did not know what it was. ⁴⁴  Moses said to them, “It is the bread ⁴⁵  that the Lord has given you for food. ⁴⁶ 

Keluaran 16:35

16:35 Now the Israelites ate manna forty years, until they came to a land that was inhabited; they ate manna until they came to the border of the land of Canaan.

Keluaran 20:22

The Altar

20:22 ⁴⁷ The Lord said ⁴⁸  to Moses: “Thus you will tell the Israelites: ‘You yourselves have seen that I have spoken with you from heaven.

Keluaran 22:14

22:14 “If a man borrows an animal ⁴⁹  from his neighbor, and it is hurt or dies when its owner was not with it, the man who borrowed it ⁵⁰  will surely pay.

Keluaran 22:25

22:25 “If you lend money to any of ⁵¹  my people who are needy among you, do not be like a moneylender ⁵²  to him; do not charge ⁵³  him interest. ⁵⁴ 

Keluaran 26:10

26:10 You are to make fifty loops along the edge of the end curtain in one set and fifty loops along the edge of the curtain that joins the second set.

Keluaran 26:24

26:24 At the two corners ⁵⁵  they must be doubled at the lower end and finished together at the top in one ring. So it will be for both.

Keluaran 28:8

28:8 The artistically woven waistband ⁵⁶  of the ephod that is on it is to be like it, of one piece with the ephod, ⁵⁷  of gold, blue, purple, scarlet, and fine twisted linen.

Keluaran 29:40

29:40 With the first lamb offer a tenth of an ephah ⁵⁸  of fine flour mixed with a fourth of a hin ⁵⁹  of oil from pressed olives, and a fourth of a hin of wine as a drink offering.

Keluaran 30:4

30:4 You are to make two gold rings for it under its border, on its two flanks; you are to make them on its two sides. ⁶⁰  The rings ⁶¹  will be places ⁶²  for poles to carry it with.

Keluaran 31:13

31:13 “Tell the Israelites, ‘Surely you must keep my Sabbaths, ⁶³  for it is a sign between me and you throughout your generations, that you may know that I am the Lord who sanctifies you. ⁶⁴ 

Keluaran 32:10

32:10 So now, leave me alone ⁶⁵  so that my anger can burn against them and I can destroy them, and I will make from you a great nation.”

Keluaran 32:29

32:29 Moses said, “You have been consecrated ⁶⁶  today for the Lord, for each of you was against his son or against his brother, so he has given a blessing to you today.” ⁶⁷ 

Keluaran 36:6

36:6 Moses instructed them to take ⁶⁸  his message ⁶⁹  throughout the camp, saying, “Let no man or woman do any more work for the offering for the sanctuary.” So the people were restrained from bringing any more. ⁷⁰ 

Keluaran 36:29

36:29 At the two corners ⁷¹  they were doubled at the lower end and ⁷²  finished together at the top in one ring. So he did for both.

Keluaran 39:5

39:5 The artistically woven waistband of the ephod that was on it was like it, of one piece with it, ⁷³  of gold, blue, purple, and scarlet yarn and fine twisted linen, just as the Lord had commanded Moses.

[1:10]  ¹ tn The verb is the Hitpael cohortative of חָכַם (khakam, “to be wise”). This verb has the idea of acting shrewdly, dealing wisely. The basic idea in the word group is that of skill. So a skillful decision is required to prevent the Israelites from multiplying any more.

[1:10]  sn Pharaoh’s speech invites evaluation. How wise did his plans prove to be?

[1:10]  ² tn The word פֶּן (pen) expresses fear or precaution and can also be translated “lest” or “else” (R. J. Williams, Hebrew Syntax, 75-76, §461).

[1:10]  ³ tn The verb can be translated simply “will multiply,” but since Pharaoh has already indicated that he is aware they were doing that, the nuance here must mean to multiply all the more, or to continue to multiply. Cf. NIV “will become even more numerous.”

[1:10]  ⁴ tn The words וְהָיָה כִּי (vÿhayah ki) introduce a conditional clause – “if” (see GKC 335 §112.y).

[1:10]  ⁵ tn Heb “and [lest] he [Israel] also be joined to.”

[1:10]  ⁶ tn Heb “and go up from.” All the verbs coming after the particle פֶּן (pen, “otherwise, lest” in v. 10) have the same force and are therefore parallel. These are the fears of the Egyptians. This explains why a shrewd policy of population control was required. They wanted to keep Israel enslaved; they did not want them to become too numerous and escape.

[4:25]  ⁷ tn Heb “to his feet.” The referent (Moses) has been specified in the translation for clarity. The LXX has “and she fell at his feet” and then “the blood of the circumcision of my son stood.” But it is clear that she caused the foreskin to touch Moses’ feet, as if the one were a substitution for the other, taking the place of the other (see U. Cassuto, Exodus, 60).

[4:25]  ⁸ sn U. Cassuto explains that she was saying, “I have delivered you from death, and your return to life makes you my bridegroom a second time, this time my blood bridegroom, a bridegroom acquired through blood” (Exodus, 60-61).

[5:23]  ⁹ sn Now the verb (הֵרַע, hera’) has a different subject – Pharaoh. The ultimate cause of the trouble was God, but the immediate cause was Pharaoh and the way he increased the work. Meanwhile, the Israelite foremen have pinned most of the blame on Moses and Aaron. Moses knows all about the sovereignty of God, and as he speaks in God’s name, he sees the effect it has on pagans like Pharaoh. So the rhetorical questions are designed to prod God to act differently.

[5:23]  ¹⁰ tn The Hebrew construction is emphatic: וְהַצֵּל לֹא־הִצַּלְתָּ (vÿhatsel lo’-hitsalta). The verb נָצַל (natsal) means “to deliver, rescue” in the sense of plucking out, even plundering. The infinitive absolute strengthens both the idea of the verb and the negative. God had not delivered this people at all.

[5:23]  ¹¹ tn Heb “your people.” The pronoun (“them”) has been used in the translation for stylistic reasons here, to avoid redundancy.

[6:20]  ¹² tn Heb “took for a wife” (also in vv. 23, 25).

[6:25]  ¹³ tn Heb “heads of the fathers” is taken as an abbreviation for the description of “households” in v. 14.

[7:22]  ¹⁴ tn Heb “thus, so.”

[7:22]  ¹⁵ tn The vav consecutive on the preterite introduces the outcome or result of the matter – Pharaoh was hardened.

[7:22]  ¹⁶ 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]  ¹⁷ tn Heb “to them”; the referents (Moses and Aaron) have been specified in the translation for clarity.

[11:3]  ¹⁸ tn Heb “in the eyes of.”

[11:3]  ¹⁹ tn Heb “in the eyes of the servants of Pharaoh and in the eyes of the people.” In the translation the word “Egyptian” has been supplied to clarify that the Egyptians and not the Israelites are meant here.

[11:3]  sn The presence of this clause about Moses, which is parenthetical in nature, further indicates why the Egyptians gave rather willingly to the Israelites. They were impressed by Moses’ miracles and his power with Pharaoh. Moses was great in stature – powerful and influential.

[12:42]  ²⁰ tn There is some ambiguity in לֵיל שִׁמֻּרִים הוּא לַיהוָה (lel shimmurim hu’ la’adonay [layhveh]). It is likely that this first clause means that Yahweh was on watch for Israel to bring them out, as the next clause says. He was protecting his people (S. R. Driver, Exodus, 102). Then, the night of vigil will be transferred to Israel, who now must keep it “to” him.

[12:42]  ²¹ tn “and so” has been supplied.

[12:42]  ²² tn Heb “this night is for Yahweh a vigil for all Israelites for their generations.”

[13:11]  ²³ tn Heb “and it will be when Yahweh brings (will bring) you.”

[13:11]  ²⁴ sn The name “the Canaanite” (and so collective for “Canaanites”) is occasionally used to summarize all the list of Canaanitish tribes that lived in the land.

[13:11]  ²⁵ tn The verb וּנְתָנָהּ (unÿtanah) is the Qal perfect with the vav (ו) consecutive; this is in sequence to the preceding verb, and forms part of the protasis, the temporal clause. The main clause is the instruction in the next verse.

[13:12]  ²⁶ tn The unusual choice of words in this passage reflects the connection with the deliverance of the firstborn in the exodus when the Lord passed over the Israelites (12:12, 23). Here the Law said, “you will cause to pass over (וְהַעֲבַרְתָּ, vÿha’avarta) to Yahweh.” The Hiphil perfect with the vav (ו) provides the main clause after the temporal clauses. Yahweh here claimed the firstborn as his own. The remarkable thing about this is that Yahweh did not keep the firstborn that was dedicated to him, but allowed the child to be redeemed by his father. It was an acknowledgment that the life of the child belonged to God as the one redeemed from death, and that the child represented the family. Thus, the observance referred to the dedication of all the redeemed to God.

[13:12]  sn It was once assumed by some scholars that child sacrifice lay behind this text in the earlier days, but that the priests and prophets removed those themes. Apart from the fact that there is absolutely no evidence for anything like that, the Law forbade child sacrifice, and always used child sacrifice as the sample of what not to do in conformity with the pagans (e.g., Deut 12:31). Besides, how absurd would it be for Yahweh to redeem the firstborn from death and then ask Israel to kill them. See further B. Jacob, Exodus, 371.

[13:12]  ²⁷ tn Heb “every opener of a womb,” that is, the firstborn from every womb.

[13:12]  ²⁸ tn The descriptive noun שֶׁגֶר (sheger) is related to the verb “drop, cast”; it refers to a newly born animal that is dropped or cast from the womb. The expression then reads, “and all that first open [the womb], the casting of a beast.”

[13:12]  ²⁹ tn Heb “that is to you.” The preposition expresses possession.

[13:12]  ³⁰ tn The Hebrew text simply has “the males to Yahweh.” It indicates that the Lord must have them, or they belong to the Lord.

[14:20]  ³¹ tn The two nouns “cloud” and “darkness” form a nominal hendiadys: “and it was the cloud and the darkness” means “and it was the dark cloud.” Perhaps this is what the Egyptians saw, preventing them from observing Moses and the Israelites.

[14:20]  ³² tn Heb “this to this”; for the use of the pronouns in this reciprocal sense of “the one to the other,” see GKC 448 §139.e, n. 3.

[14:20]  ³³ tc The LXX reads very differently at the end of this verse: “and there was darkness and blackness and the night passed.” B. S. Childs (Exodus [OTL], 218) summarizes three proposals: (1) One takes the MT as it stands and explains it along the lines of the Targum and Jewish exegesis, that there was one cloud that was dark to one group and light to the other. (2) Another tries to reconstruct a verb from the noun “darkness” or make some use of the Greek verb. (3) A third seeks a different meaning for the verb “lit,” “gave light” by comparative philology, but no consensus has been reached. Given that there is no easy solution apart from reconstructing the text, and given that the MT can be interpreted as it is, the present translation follows the MT.

[15:16]  ³⁴ tn The two words can form a nominal hendiadys, “a dreadful fear,” though most English versions retain the two separate terms.

[15:16]  ³⁵ tn The form is an imperfect.

[15:16]  ³⁶ tn The adjective is in construct form and governs the noun “arm” (“arm” being the anthropomorphic expression for what God did). See GKC 428 §132.c.

[15:16]  ³⁷ sn For a study of the words for fear, see N. Waldman, “A Comparative Note on Exodus 15:14-16,” JQR 66 (1976): 189-92.

[15:16]  ³⁸ tn Clauses beginning with עַד (’ad) express a limit that is not absolute, but only relative, beyond which the action continues (GKC 446-47 §138.g).

[15:16]  ³⁹ tn The verb קָנָה (qanah) here is the verb “acquire, purchase,” and probably not the homonym “to create, make” (see Gen 4:1; Deut 32:6; and Prov 8:22).

[16:5]  ⁴⁰ tn Heb “and it will be on the sixth day.”

[16:5]  ⁴¹ sn There is a question here concerning the legislation – the people were not told why to gather twice as much on the sixth day. In other words, this instruction seems to presume that they knew about the Sabbath law. That law will be included in this chapter in a number of ways, suggesting to some scholars that this chapter is out of chronological order, placed here for a purpose. Some argue that the manna episode comes after the revelation at Sinai. But it is not necessary to take such a view. God had established the Sabbath in the creation, and if Moses has been expounding the Genesis traditions in his teachings then they would have known about that.

[16:15]  ⁴² tn The preterite with vav consecutive is here subordinated to the next verb as a temporal clause. The main point of the verse is what they said.

[16:15]  ⁴³ tn Heb “a man to his brother.”

[16:15]  ⁴⁴ tn The text has: מָן הוּא כִּי לאֹ יָדְעוּ מַה־הוּא (man hu’ ki lo’ yadÿ’u mah hu’). From this statement the name “manna” was given to the substance. מָן for “what” is not found in Hebrew, but appears in Syriac as a contraction of ma den, “what then?” In Aramaic and Arabic man is “what?” The word is used here apparently for the sake of etymology. B. S. Childs (Exodus [OTL], 274) follows the approach that any connections to words that actually meant “what?” are unnecessary, for it is a play on the name (whatever it may have been) and therefore related only by sound to the term being explained. This, however, presumes that a substance was known prior to this account – a point that Deuteronomy does not seem to allow. S. R. Driver says that it is not known how early the contraction came into use, but that this verse seems to reflect it (Exodus, 149). Probably one must simply accept that in the early Israelite period man meant “what?” There seems to be sufficient evidence to support this. See EA 286,5; UT 435; DNWSI 1:157.

[16:15]  ⁴⁵ sn B. Jacob (Exodus, 454-55) suggests that Moses was saying to them, “It is not manna. It is the food Yahweh has given you.” He comes to this conclusion based on the strange popular etymology from the interrogative word, noting that people do not call things “what?”

[16:15]  ⁴⁶ sn For other views see G. Vermès, “‘He Is the Bread’ Targum Neofiti Ex. 16:15,” SJLA 8 (1975): 139-46; and G. J. Cowling, “Targum Neofiti Ex. 16:15,” AJBA (1974-75): 93-105.

[20:22]  ⁴⁷ sn Based on the revelation of the holy sovereign God, this pericope instructs Israel on the form of proper worship of such a God. It focuses on the altar, the centerpiece of worship. The point of the section is this: those who worship this holy God must preserve holiness in the way they worship – they worship where he permits, in the manner he prescribes, and with the blessings he promises. This paragraph is said to open the Book of the Covenant, which specifically rules on matters of life and worship.

[20:22]  ⁴⁸ tn Heb “and Yahweh said.”

[22:14]  ⁴⁹ 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]  ⁵⁰ tn Heb “he”; the referent (the man who borrowed the animal) has been specified in the translation for clarity.

[22:25]  ⁵¹ tn “any of” has been supplied.

[22:25]  ⁵² sn The moneylender will be demanding and exacting. In Ps 109:11 and 2 Kgs 4:1 the word is rendered as “extortioner.”

[22:25]  ⁵³ tn Heb “set.”

[22:25]  ⁵⁴ sn In ancient times money was lent primarily for poverty and not for commercial ventures (H. Gamoran, “The Biblical Law against Loans on Interest,” JNES 30 [1971]: 127-34). The lending to the poor was essentially a charity, and so not to be an opportunity to make money from another person’s misfortune. The word נֶשֶׁךְ (neshekh) may be derived from a verb that means “to bite,” and so the idea of usury or interest was that of putting out one’s money with a bite in it (See S. Stein, “The Laws on Interest in the Old Testament,” JTS 4 [1953]: 161-70; and E. Neufeld, “The Prohibition against Loans at Interest in the Old Testament,” HUCA 26 [1955]: 355-412).

[26:24]  ⁵⁵ tn Heb “they will be for the two corners.” This is the last clause of the verse, moved forward for clarity.

[28:8]  ⁵⁶ tn This is the rendering of the word חֵשֶׁב (kheshev), cognate to the word translated “designer” in v. 6. Since the entire ephod was of the same material, and this was of the same piece, it is unclear why this is singled out as “artistically woven.” Perhaps the word is from another root that just describes the item as a “band.” Whatever the connection, this band was to be of the same material, and the same piece, as the ephod, but perhaps a different pattern (S. R. Driver, Exodus, 301). It is this sash that attaches the ephod to the priest’s body, that is, at the upper border of the ephod and clasped together at the back.

[28:8]  ⁵⁷ tn Heb “from it” but meaning “of one [the same] piece”; the phrase “the ephod” has been supplied.

[29:40]  ⁵⁸ tn The phrase “of an ephah” has been supplied for clarity (cf. Num 28:5). The ephah was a commonly used dry measure whose capacity is now uncertain: “Quotations given for the ephah vary from ca. 45 to 20 liters” (C. Houtman, Exodus, 2:340-41).

[29:40]  ⁵⁹ tn “Hin” is a transliterated Hebrew word that seems to have an Egyptian derivation. The amount of liquid measured by a hin is uncertain: “Its presumed capacity varies from about 3,5 liters to 7,5 liters” (C. Houtman, Exodus, 3:550).

[30:4]  ⁶⁰ sn Since it was a small altar, it needed only two rings, one on either side, in order to be carried. The second clause clarifies that the rings should be on the sides, the right and the left, as you approach the altar.

[30:4]  ⁶¹ tn Heb “And it”; this refers to the rings collectively in their placement on the box, and so the word “rings” has been used to clarify the referent for the modern reader.

[30:4]  ⁶² tn Heb “for houses.”

[31:13]  ⁶³ sn The instruction for the Sabbath at this point seems rather abrupt, but it follows logically the extended plans of building the sanctuary. B. Jacob, following some of the earlier treatments, suggests that these are specific rules given for the duration of the building of the sanctuary (Exodus, 844). The Sabbath day is a day of complete cessation; no labor or work could be done. The point here is that God’s covenant people must faithfully keep the sign of the covenant as a living commemoration of the finished work of Yahweh, and as an active part in their sanctification. See also H. Routtenberg, “The Laws of Sabbath: Biblical Sources,” Dor le Dor 6 (1977): 41-43, 99-101, 153-55, 204-6; G. Robinson, “The Idea of Rest in the OT and the Search for the Basic Character of Sabbath,” ZAW 92 (1980): 32-42; M. Tsevat, “The Basic Meaning of the Biblical Sabbath, ZAW 84 (1972): 447-59; M. T. Willshaw, “A Joyous Sign,” ExpTim 89 (1978): 179-80.

[31:13]  ⁶⁴ tn Or “your sanctifier.”

[32:10]  ⁶⁵ tn The imperative, from the word “to rest” (נוּחַ, nuakh), has the sense of “leave me alone, let me be.” It is a directive for Moses not to intercede for the people. B. S. Childs (Exodus [OTL], 567) reflects the Jewish interpretation that there is a profound paradox in God’s words. He vows the severest punishment but then suddenly conditions it on Moses’ agreement. “Let me alone that I may consume them” is the statement, but the effect is that he has left the door open for intercession. He allows himself to be persuaded – that is what a mediator is for. God could have slammed the door (as when Moses wanted to go into the promised land). Moreover, by alluding to the promise to Abraham God gave Moses the strongest reason to intercede.

[32:29]  ⁶⁶ tn Heb “Your hand was filled.” The phrase “fill your hands” is a familiar expression having to do with commissioning and devotion to a task that is earlier used in 28:41; 29:9, 29, 33, 35. This has usually been explained as a Qal imperative. S. R. Driver explains it “Fill your hand today,” meaning, take a sacrifice to God and be installed in the priesthood (Exodus, 355). But it probably is a Piel perfect, meaning “they have filled your hands today,” or, “your hand was filled today.” This was an expression meant to say that they had been faithful to God even though it turned them against family and friends – but God would give them a blessing.

[32:29]  ⁶⁷ tn The text simply has “and to give on you today a blessing.” Gesenius notes that the infinitive construct seems to be attached with a vav (ו; like the infinitive absolute) as the continuation of a previous finite verb. He reads the verb “fill” as an imperative: “fill your hand today…and that to bring a blessing on you, i.e., that you may be blessed” (see GKC 351 §114.p). If the preceding verb is taken as perfect tense, however, then this would also be perfect – “he has blessed you today.”

[36:6]  ⁶⁸ tn The verse simply reads, “and Moses commanded and they caused [a voice] to cross over in the camp.” The second preterite with the vav may be subordinated to the first clause, giving the intent (purpose or result).

[36:6]  ⁶⁹ tn Heb “voice.”

[36:6]  ⁷⁰ tn The verse ends with the infinitive serving as the object of the preposition: “from bringing.”

[36:29]  ⁷¹ tn This is the last phrase of the verse, moved forward for clarity.

[36:29]  ⁷² tn This difficult verse uses the perfect tense at the beginning, and the second clause parallels it with יִהְיוּ (yihyu), which has to be taken here as a preterite without the consecutive vav (ו). The predicate “finished” or “completed” is the word תָּמִּים (tammim); it normally means “complete, sound, whole,” and related words describe the sacrifices as without blemish.

[39:5]  ⁷³ tn Heb “from it” or the same.