Keluaran 1:12

1:12 But the more the Egyptians ¹  oppressed them, the more they multiplied and spread. ²  As a result the Egyptians loathed ³  the Israelites,

Keluaran 1:18

1:18 Then the king of Egypt summoned ⁴  the midwives and said to them, “Why have you done this and let the boys live?” ⁵ 

Keluaran 2:21

2:21 Moses agreed ⁶  to stay with the man, and he gave his daughter Zipporah to Moses in marriage. ⁷ 

Keluaran 4:12

4:12 So now go, and I will be with your mouth ⁸  and will teach you ⁹  what you must say.” ¹⁰ 

Keluaran 6:26

6:26 It was the same Aaron and Moses to whom the Lord said, “Bring the Israelites out of the land of Egypt by their regiments.” ¹¹ 

Keluaran 8:7

8:7 The magicians did the same ¹²  with their secret arts and brought up frogs on the land of Egypt too. ¹³ 

Keluaran 8:18

8:18 When ¹⁴  the magicians attempted ¹⁵  to bring forth gnats by their secret arts, they could not. So there were gnats on people and on animals.

Keluaran 12:34

12:34 So the people took their dough before the yeast was added, ¹⁶  with their kneading troughs bound up in their clothing on their shoulders.

Keluaran 14:7

14:7 He took six hundred select ¹⁷  chariots, and all the rest of the chariots of Egypt, ¹⁸  and officers ¹⁹  on all of them.

Keluaran 14:18

14:18 And the Egyptians will know ²⁰  that I am the Lord when I have gained my honor ²¹  because of Pharaoh, his chariots, and his horsemen.”

Keluaran 14:23

14:23 The Egyptians chased them and followed them into the middle of the sea – all the horses of Pharaoh, his chariots, and his horsemen.

Keluaran 15:20

15:20 Miriam the prophetess, the sister of Aaron, took a hand-drum in her hand, and all the women went out after her with hand-drums and with dances. ²² 

Keluaran 16:21

16:21 So they gathered it each morning, ²³  each person according to what he could eat, and when the sun got hot, it would melt. ²⁴ 

Keluaran 16:34

16:34 Just as the Lord commanded Moses, so Aaron placed it before the Testimony ²⁵  for safekeeping. ²⁶ 

Keluaran 17:10

17:10 So Joshua fought against Amalek just as Moses had instructed him; ²⁷ and Moses and Aaron and Hur went up to the top of the hill.

Keluaran 29:32

29:32 Aaron and his sons are to eat the meat of the ram and the bread that was in the basket at the entrance of the tent of meeting.

Keluaran 30:25

30:25 You are to make this ²⁸  into ²⁹  a sacred anointing oil, a perfumed compound, ³⁰  the work of a perfumer. It will be sacred anointing oil.

Keluaran 32:28

32:28 The Levites did what Moses ordered, ³¹  and that day about three thousand men of the people died. ³² 

Keluaran 37:1

The Making of the Ark

37:1 Bezalel made the ark of acacia wood; its length was three feet nine inches, its width two feet three inches, and its height two feet three inches.

Keluaran 38:10

38:10 with ³³  their twenty posts and their twenty bronze bases, with the hooks of the posts and their bands of silver.

Keluaran 39:32

Moses Inspects the Sanctuary

39:32 ³⁴ So all the work of the tabernacle, the tent of meeting, was completed, and the Israelites did according to all that the Lord had commanded Moses – they did it exactly so.

[1:12]  ¹ tn Heb “they”; the referent (the Egyptians) has been specified in the translation for clarity.

[1:12]  ² tn The imperfect tenses in this verse are customary uses, expressing continual action in past time (see GKC 315 §107.e). For other examples of כַּאֲשֶׁר (ka’asher) with כֵּן (ken) expressing a comparison (“just as…so”) see Gen 41:13; Judg 1:7; Isa 31:4.

[1:12]  sn Nothing in the oppression caused this, of course. Rather, the blessing of God (Gen 12:1-3) was on Israel in spite of the efforts of Egypt to hinder it. According to Gen 15 God had foretold that there would be this period of oppression (עָנָה [’anah] in Gen 15:13). In other words, God had decreed and predicted both their becoming a great nation and the oppression to show that he could fulfill his promise to Abraham in spite of the bondage.

[1:12]  ³ tn Heb “they felt a loathing before/because of”; the referent (the Egyptians) has been specified in the translation for clarity.

[1:18]  ⁴ tn The verb קָרָא (qara’) followed by the lamed (ל) preposition has here the nuance of “summon.” The same construction is used later when Pharaoh summons Moses.

[1:18]  ⁵ tn The second verb in Pharaoh’s speech is a preterite with a vav (ו) consecutive. It may indicate a simple sequence: “Why have you done…and (so that you) let live?” It could also indicate that this is a second question, “Why have you done …[why] have you let live?”

[2:21]  ⁶ tn Or “and Moses was willing” to stay with Reuel. The Talmud understood this to mean that he swore, and so when it came time to leave he had to have a word from God and permission from his father-in-law (Exod 4:18-19).

[2:21]  ⁷ tn The words “in marriage” are implied, and have been supplied in the translation for clarity.

[4:12]  ⁸ sn The promise of divine presence always indicates intervention (for blessing or cursing). Here it means that God would be working through the organs of speech to help Moses speak. See Deut 18:18; Jer 1:9.

[4:12]  ⁹ sn The verb is וְהוֹרֵיתִיךָ (vÿhoretikha), the Hiphil perfect with a vav (ו) consecutive. The form carries the instructional meaning because it follows the imperative “go.” In fact, there is a sequence at work here: “go…and/that I may teach you.” It is from יָרָה (yara), the same root behind תּוֹרָה (torah, “law”). This always referred to teaching either wisdom or revelation. Here Yahweh promises to teach Moses what to say.

[4:12]  ¹⁰ tn The form is the imperfect tense. While it could be taken as a future (“what you will say”), an obligatory imperfect captures the significance better (“what you must say” or “what you are to say”). Not even the content of the message will be left up to Moses.

[6:26]  ¹¹ tn Or “by their hosts” or “by their armies.” Often translated “hosts” (ASV, NASB) or “armies” (KJV), צְבָאוֹת (tsÿva’ot) is a military term that portrays the people of God in battle array. In contemporary English, “regiment” is perhaps more easily understood as a force for battle than “company” (cf. NAB, NRSV) or “division” (NIV, NCV, NLT), both of which can have commercial associations. The term also implies an orderly departure.

[8:7]  ¹² tn Heb “thus, so.”

[8:7]  ¹³ sn In these first two plagues the fact that the Egyptians could and did duplicate them is ironic. By duplicating the experience, they added to the misery of Egypt. One wonders why they did not use their skills to rid the land of the pests instead, and the implication of course is that they could not.

[8:18]  ¹⁴ tn The preterite with vav (ו) consecutive is here subordinated to the main clause as a temporal clause.

[8:18]  ¹⁵ tn Heb “and the magicians did so.”

[8:18]  sn The report of what the magicians did (or as it turns out, tried to do) begins with the same words as the report about the actions of Moses and Aaron – “and they did so” (vv. 17 and 18). The magicians copy the actions of Moses and Aaron, leading readers to think momentarily that the magicians are again successful, but at the end of the verse comes the news that “they could not.” Compared with the first two plagues, this third plague has an important new feature, the failure of the magicians and their recognition of the source of the plague.

[12:34]  ¹⁶ tn The imperfect tense after the adverb טֶרֶם (terem) is to be treated as a preterite: “before it was leavened,” or “before the yeast was added.” See GKC 314-15 §107.c.

[14:7]  ¹⁷ tn The passive participle of the verb “to choose” means that these were “choice” or superb chariots.

[14:7]  ¹⁸ tn Heb “every chariot of Egypt.” After the mention of the best chariots, the meaning of this description is “all the other chariots.”

[14:7]  ¹⁹ tn The word שָׁלִשִׁם (shalishim) means “officers” or some special kind of military personnel. At one time it was taken to mean a “three man chariot,” but the pictures of Egyptian chariots only show two in a chariot. It may mean officers near the king, “men of the third rank” (B. Jacob, Exodus, 394). So the chariots and the crew represented the elite. See the old view by A. E. Cowley that linked it to a Hittite word (“A Hittite Word in Hebrew,” JTS 21 [1920]: 326), and the more recent work by P. C. Craigie connecting it to Egyptian “commander” (“An Egyptian Expression in the Song of the Sea: Exodus XV.4,” VT 20 [1970]: 85).

[14:18]  ²⁰ tn The construction is unusual in that it says, “And Egypt will know.” The verb is plural, and so “Egypt” must mean “the Egyptians.” The verb is the perfect tense with the vav consecutive, showing that this recognition or acknowledgment by Egypt will be the result or purpose of the defeat of them by God.

[14:18]  ²¹ tn The form is בְּהִכָּבְדִי (bÿhikkavÿdi), the Niphal infinitive construct with a preposition and a suffix. For the suffix on a Niphal, see GKC 162-63 §61.c. The word forms a temporal clause in the line.

[15:20]  ²² sn See J. N. Easton, “Dancing in the Old Testament,” ExpTim 86 (1975): 136-40.

[16:21]  ²³ tn Heb “morning by morning.” This is an example of the repetition of words to express the distributive sense; here the meaning is “every morning” (see GKC 388 §121.c).

[16:21]  ²⁴ tn The perfect tenses here with vav (ו) consecutives have the frequentative sense; they function in a protasis-apodosis relationship (GKC 494 §159.g).

[16:34]  ²⁵ sn The “Testimony” is a reference to the Ark of the Covenant; so the pot of manna would be placed before Yahweh in the tabernacle. W. C. Kaiser says that this later instruction came from a time after the tabernacle had been built (see Exod 25:10-22; W. C. Kaiser, Jr., “Exodus,” EBC 2:405). This is not a problem since the final part of this chapter had to have been included at the end of the forty years in the desert.

[16:34]  ²⁶ tn “for keeping.”

[17:10]  ²⁷ tn The line in Hebrew reads literally: And Joshua did as Moses had said to him, to fight with Amalek. The infinitive construct is epexegetical, explaining what Joshua did that was in compliance with Moses’ words.

[30:25]  ²⁸ tn Heb “it.”

[30:25]  ²⁹ tn The word “oil” is an adverbial accusative, indicating the product that results from the verb (R. J. Williams, Hebrew Syntax, §52).

[30:25]  ³⁰ tn The somewhat rare words rendered “a perfumed compound” are both associated with a verbal root having to do with mixing spices and other ingredients to make fragrant ointments. They are used with the next phrase, “the work of a perfumer,” to describe the finished oil as a special mixture of aromatic spices and one requiring the knowledge and skills of an experienced maker.

[32:28]  ³¹ tn Heb “did according to the word of Moses.”

[32:28]  ³² tn Heb “fell.”

[38:10]  ³³ tn While this verse could be translated as an independent sentence, it is probably to be subordinated as a circumstantial clause in line with Exod 27:10-12, as well as v. 12 of this passage.

[39:32]  ³⁴ sn The last sections of the book bring several themes together to a full conclusion. Not only is it the completion of the tabernacle, it is the fulfillment of God’s plan revealed at the beginning of the book, i.e., to reside with his people.