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 9:16

9:16 But ⁴  for this purpose I have caused you to stand: ⁵  to show you ⁶  my strength, and so that my name may be declared ⁷  in all the earth.

Keluaran 10:21

The Ninth Blow: Darkness

10:21 ⁸ The Lord said to Moses, “Extend your hand toward heaven ⁹  so that there may be ¹⁰  darkness over the land of Egypt, a darkness so thick it can be felt.” ¹¹ 

Keluaran 12:25

12:25 When you enter the land that the Lord will give to you, just as he said, you must observe ¹²  this ceremony.

Keluaran 14:24

14:24 In the morning watch ¹³  the Lord looked down ¹⁴  on the Egyptian army ¹⁵  through the pillar of fire and cloud, and he threw the Egyptian army ¹⁶  into a panic. ¹⁷ 

Keluaran 14:29

14:29 But the Israelites walked on dry ground in the middle of the sea, the water forming a wall for them on their right and on their left.

Keluaran 16:10

16:10 As Aaron spoke ¹⁸  to the whole community of the Israelites and they looked toward the desert, there the glory of the Lord ¹⁹  appeared ²⁰  in the cloud,

Keluaran 16:24

16:24 So they put it aside until the morning, just as Moses had commanded, and it did not stink, nor were there any worms in it.

Keluaran 16:27

16:27 On the seventh day some of the people went out to gather it, but they found nothing.

Keluaran 17:11

17:11 Whenever Moses would raise his hands, ²¹  then Israel prevailed, but whenever he would rest ²²  his hands, then Amalek prevailed.

Keluaran 22:13

22:13 If it is torn in pieces, then he will bring it for evidence, ²³  and he will not have to pay for what was torn.

Keluaran 28:10

28:10 six ²⁴  of their names on one stone, and the six remaining names on the second stone, according to the order of their birth. ²⁵ 

Keluaran 29:29

29:29 “The holy garments that belong to Aaron are to belong to his sons after him, so that they may be anointed ²⁶  in them and consecrated ²⁷  in them.

Keluaran 29:43

29:43 There I will meet ²⁸  with the Israelites, and it will be set apart as holy by my glory. ²⁹ 

Keluaran 30:31

30:31 And you are to tell the Israelites: ‘This is to be my sacred anointing oil throughout your generations.

Keluaran 31:16

31:16 The Israelites must keep the Sabbath by observing the Sabbath throughout their generations as a perpetual covenant.

Keluaran 32:14

32:14 Then the Lord relented over the evil that he had said he would do to his people.

Keluaran 39:7

39:7 He put ³⁰  them on the shoulder pieces of the ephod as stones of memorial for the Israelites, just as the Lord had commanded Moses.

[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.

[9:16]  ⁴ tn The first word is a very strong adversative, which, in general, can be translated “but, howbeit”; BDB 19 s.v. אוּלָם suggests for this passage “but in very deed.”

[9:16]  ⁵ tn The form הֶעֱמַדְתִּיךָ (he’emadtikha) is the Hiphil perfect of עָמַד (’amad). It would normally mean “I caused you to stand.” But that seems to have one or two different connotations. S. R. Driver (Exodus, 73) says that it means “maintain you alive.” The causative of this verb means “continue,” according to him. The LXX has the same basic sense – “you were preserved.” But Paul bypasses the Greek and writes “he raised you up” to show God’s absolute sovereignty over Pharaoh. Both renderings show God’s sovereign control over Pharaoh.

[9:16]  ⁶ tn The Hiphil infinitive construct הַרְאֹתְךָ (har’otÿkha) is the purpose of God’s making Pharaoh come to power in the first place. To make Pharaoh see is to cause him to understand, to experience God’s power.

[9:16]  ⁷ tn Heb “in order to declare my name.” Since there is no expressed subject, this may be given a passive translation.

[10:21]  ⁸ sn The ninth plague is that darkness fell on all the land – except on Israel. This plague is comparable to the silence in heaven, just prior to the last and terrible plague (Rev 8:1). Here Yahweh is attacking a core Egyptian religious belief as well as portraying what lay before the Egyptians. Throughout the Bible darkness is the symbol of evil, chaos, and judgment. Blindness is one of its manifestations (see Deut 28:27-29). But the plague here is not blindness, or even spiritual blindness, but an awesome darkness from outside (see Joel 2:2; Zeph 1:15). It is particularly significant in that Egypt’s high god was the Sun God. Lord Sun was now being shut down by Lord Yahweh. If Egypt would not let Israel go to worship their God, then Egypt’s god would be darkness. The structure is familiar: the plague, now unannounced (21-23), and then the confrontation with Pharaoh (24-27).

[10:21]  ⁹ tn Or “the sky” (also in the following verse). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[10:21]  ¹⁰ sn The verb form is the jussive with the sequential vav – וִיהִי חֹשֶׁךְ (vihi khoshekh). B. Jacob (Exodus, 286) notes this as the only instance where Scripture says, “Let there be darkness” (although it is subordinated as a purpose clause; cf. Gen 1:3). Isa 45:7 alluded to this by saying, “who created light and darkness.”

[10:21]  ¹¹ tn The Hebrew term מוּשׁ (mush) means “to feel.” The literal rendering would be “so that one may feel darkness.” The image portrays an oppressive darkness; it was sufficiently thick to possess the appearance of substance, although it was just air (B. Jacob, Exodus, 286).

[12:25]  ¹² tn The verb used here and at the beginning of v. 24 is שָׁמַר (shamar); it can be translated “watch, keep, protect,” but in this context the point is to “observe” the religious customs and practices set forth in these instructions.

[14:24]  ¹³ tn The night was divided into three watches of about four hours each, making the morning watch about 2:00-6:00 a.m. The text has this as “the watch of the morning,” the genitive qualifying which of the night watches was meant.

[14:24]  ¹⁴ tn This particular verb, שָׁקַף (shaqaf) is a bold anthropomorphism: Yahweh looked down. But its usage is always with some demonstration of mercy or wrath. S. R. Driver (Exodus, 120) suggests that the look might be with fiery flashes to startle the Egyptians, throwing them into a panic. Ps 77:17-19 pictures torrents of rain with lightning and thunder.

[14:24]  ¹⁵ tn Heb “camp.” The same Hebrew word is used in Exod 14:20. Unlike the English word “camp,” it can be used of a body of people at rest (encamped) or on the move.

[14:24]  ¹⁶ tn Heb “camp.”

[14:24]  ¹⁷ tn The verb הָמַם (hamam) means “throw into confusion.” It is used in the Bible for the panic and disarray of an army before a superior force (Josh 10:10; Judg 4:15).

[16:10]  ¹⁸ tn Heb “and it was as Aaron spoke.” The construction uses the temporal indicator and then the Piel infinitive construct followed by the subjective genitive “Aaron.”

[16:10]  ¹⁹ sn S. R. Driver says, “A brilliant glow of fire…symbolizing Jehovah’s presence, gleamed through the cloud, resting…on the Tent of Meeting. The cloud shrouds the full brilliancy of the glory, which human eye could not behold” (Exodus, 147-48; see also Ezek 1:28; 3:12, 23; 8:4; 9:3, et al.). A Hebrew word often translated “behold” or “lo” introduces the surprising sight.

[16:10]  ²⁰ tn The verb is the Niphal perfect of the verb “to see” – “it was seen.” But the standard way of translating this form is from the perspective of Yahweh as subject – “he appeared.”

[17:11]  ²¹ tn The two verbs in the temporal clauses are by וְהָיָה כַּאֲשֶׁר (vÿhaya ka’asher, “as long as” or, “and it was that whenever”). This indicates that the two imperfect tenses should be given a frequentative translation, probably a customary imperfect.

[17:11]  ²² tn Or “lower.”

[22:13]  ²³ tn The word עֵד (’ed) actually means “witness,” but the dead animal that is returned is a silent witness, i.e., evidence. The word is an adverbial accusative.

[28:10]  ²⁴ tn This is in apposition to the direct object of the verb “engrave.” It further defines how the names were to be engraved – six on one and the other six on the other.

[28:10]  ²⁵ tn Heb “according to their begettings” (the major word in the book of Genesis). What is meant is that the names would be listed in the order of their ages.

[29:29]  ²⁶ tn The construction is an infinitive construct with a lamed (ל) preposition. The form simply means “for anointing,” but it serves to express the purpose or result of their inheriting the sacred garments.

[29:29]  ²⁷ tn This form is a Piel infinitive construct with a lamed (ל) preposition. It literally reads “for filling the hands,” the idiom used throughout this chapter for ordination or installation. Here too it has a parallel use of purpose or result.

[29:43]  ²⁸ tn The verb now is a Niphal perfect from the same root, with a vav (ו) consecutive. It simply continues the preceding verb, announcing now that he would meet the people.

[29:43]  ²⁹ tn Or “will be sanctified by my glory” (KJV and ASV both similar).

[29:43]  sn The tabernacle, as well as the priests and the altar, will be sanctified by the power of Yahweh’s presence. The reference here is to when Yahweh enters the sanctuary in all his glory (see Exod 40:34f.).

[39:7]  ³⁰ tn Or “attached.”