Keluaran 1:22

1:22 Then Pharaoh commanded all his people, “All sons ¹  that are born you must throw ²  into the river, but all daughters you may let live.” ³ 

Keluaran 9:22

9:22 Then the Lord said to Moses, “Extend your hand toward the sky ⁴  that there may be ⁵  hail in all the land of Egypt, on people and on animals, ⁶  and on everything that grows ⁷  in the field in the land of Egypt.”

Keluaran 10:14

10:14 The locusts went up over all the land of Egypt and settled down in all the territory ⁸  of Egypt. It was very severe; ⁹  there had been no locusts like them before, nor will there be such ever again. ¹⁰ 

Keluaran 13:6

13:6 For seven days ¹¹  you must eat ¹²  bread made without yeast, and on the seventh day there is to be ¹³  a festival to the Lord.

Keluaran 13:14

13:14 ¹⁴ In the future, ¹⁵  when your son asks you ¹⁶  ‘What is this?’ ¹⁷  you are to tell him, ‘With a mighty hand ¹⁸  the Lord brought us out from Egypt, from the land of slavery. ¹⁹ 

Keluaran 16:13

16:13 In the evening the quail ²⁰  came up and covered the camp, and in the morning a layer of dew was all around the camp.

Keluaran 16:22

16:22 And ²¹  on the sixth day they gathered twice as much food, two omers ²²  per person; ²³  and all the leaders ²⁴  of the community ²⁵  came and told ²⁶  Moses.

Keluaran 22:14

22:14 “If a man borrows an animal ²⁷  from his neighbor, and it is hurt or dies when its owner was not with it, the man who borrowed it ²⁸  will surely pay.

Keluaran 22:25

22:25 “If you lend money to any of ²⁹  my people who are needy among you, do not be like a moneylender ³⁰  to him; do not charge ³¹  him interest. ³² 

Keluaran 29:36

29:36 Every day you are to prepare a bull for a purification offering ³³  for atonement. ³⁴  You are to purge ³⁵  the altar by making atonement ³⁶  for it, and you are to anoint it to set it apart as holy.

Keluaran 29:42

29:42 “This will be a regular ³⁷  burnt offering throughout your generations at the entrance of the tent of meeting before the Lord, where I will meet ³⁸  with you to speak to you there.

Keluaran 30:32

30:32 It must not be applied ³⁹  to people’s bodies, and you must not make any like it with the same recipe. It is holy, and it must be holy to you.

Keluaran 31:13

31:13 “Tell the Israelites, ‘Surely you must keep my Sabbaths, ⁴⁰  for it is a sign between me and you throughout your generations, that you may know that I am the Lord who sanctifies you. ⁴¹ 

Keluaran 32:20

32:20 He took the calf they had made and burned it in the fire, ground it ⁴²  to powder, poured it out on the water, and made the Israelites drink it. ⁴³ 

Keluaran 33:22

33:22 When my glory passes by, I will put you in a cleft in the rock and will cover ⁴⁴  you with my hand ⁴⁵  while I pass by. ⁴⁶ 

Keluaran 36:6

36:6 Moses instructed them to take ⁴⁷  his message ⁴⁸  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. ⁴⁹ 

[1:22]  ¹ tn The substantive כֹּל (kol) followed by the article stresses the entirety – “all sons” or “all daughters” – even though the nouns are singular in Hebrew (see GKC 411 §127.b).

[1:22]  ² tn The form includes a pronominal suffix that reiterates the object of the verb: “every son…you will throw it.”

[1:22]  ³ tn The first imperfect has the force of a definite order, but the second, concerning the girls, could also have the nuance of permission, which may fit better. Pharaoh is simply allowing the girls to live.

[1:22]  sn Verse 22 forms a fitting climax to the chapter, in which the king continually seeks to destroy the Israelite strength. Finally, with this decree, he throws off any subtlety and commands the open extermination of Hebrew males. The verse forms a transition to the next chapter, in which Moses is saved by Pharaoh’s own daughter. These chapters show that the king’s efforts to destroy the strength of Israel – so clearly a work of God – met with failure again and again. And that failure involved the efforts of women, whom Pharaoh did not consider a threat.

[9:22]  ⁴ tn Or “the heavens” (also in the following verse). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[9:22]  ⁵ tn The jussive with the conjunction (וִיהִי, vihi) coming after the imperative provides the purpose or result.

[9:22]  ⁶ tn Heb “on man and on beast.”

[9:22]  ⁷ tn The noun refers primarily to cultivated grains. But here it seems to be the general heading for anything that grows from the ground, all vegetation and plant life, as opposed to what grows on trees.

[10:14]  ⁸ tn Heb “border.”

[10:14]  ⁹ tn This is an interpretive translation. The clause simply has כָּבֵד מְאֹד (kaved mÿ’od), the stative verb with the adverb – “it was very heavy.” The description prepares for the following statement about the uniqueness of this locust infestation.

[10:14]  ¹⁰ tn Heb “after them.”

[13:6]  ¹¹ tn Heb “Seven days.”

[13:6]  ¹² tn The imperfect tense functions with the nuance of instruction or injunction. It could also be given an obligatory nuance: “you must eat” or “you are to eat.” Some versions have simply made it an imperative.

[13:6]  ¹³ tn The phrase “there is to be” has been supplied.

[13:14]  ¹⁴ sn As with v. 8, the Law now requires that the children be instructed on the meaning of this observance. It is a memorial of the deliverance from bondage and the killing of the firstborn in Egypt.

[13:14]  ¹⁵ tn Heb “tomorrow.”

[13:14]  ¹⁶ tn Heb “and it will be when your son will ask you.”

[13:14]  ¹⁷ tn The question is cryptic; it simply says, “What is this?” but certainly refers to the custom just mentioned. It asks, “What does this mean?” or “Why do we do this?”

[13:14]  ¹⁸ tn The expression is “with strength of hand,” making “hand” the genitive of specification. In translation “strength” becomes the modifier, because “hand” specifies where the strength was. But of course the whole expression is anthropomorphic for the power of God.

[13:14]  ¹⁹ tn Heb “house of slaves.”

[16:13]  ²⁰ sn These are migratory birds, said to come up in the spring from Arabia flying north and west, and in the fall returning. They fly with the wind, and so generally alight in the evening, covering the ground. If this is part of the explanation, the divine provision would have had to alter their flight paths to bring them to the Israelites, and bring them in vast numbers.

[16:22]  ²¹ tn Heb “and it happened/was.”

[16:22]  ²² tn This construction is an exception to the normal rule for the numbers 2 through 10 taking the object numbered in the plural. Here it is “two of the omer” or “the double of the omer” (see GKC 433 §134.e).

[16:22]  ²³ tn Heb “for one.”

[16:22]  ²⁴ tn The word suggests “the ones lifted up” above others, and therefore the rulers or the chiefs of the people.

[16:22]  ²⁵ tn Or “congregation” (KJV, ASV, NASB, NRSV).

[16:22]  ²⁶ sn The meaning here is probably that these leaders, the natural heads of the families in the clans, saw that people were gathering twice as much and they reported this to Moses, perhaps afraid it would stink again (U. Cassuto, Exodus, 197).

[22:14]  ²⁷ 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]  ²⁸ tn Heb “he”; the referent (the man who borrowed the animal) has been specified in the translation for clarity.

[22:25]  ²⁹ tn “any of” has been supplied.

[22:25]  ³⁰ 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]  ³¹ tn Heb “set.”

[22:25]  ³² 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).

[29:36]  ³³ tn The construction uses a genitive: “a bull of the sin offering,” which means, a bull that is designated for a sin (or better, purification) offering.

[29:36]  ³⁴ sn It is difficult to understand how this verse is to be harmonized with the other passages. The ceremony in the earlier passages deals with atonement made for the priests, for people. But here it is the altar that is being sanctified. The “sin [purification] offering” seems to be for purification of the sanctuary and altar to receive people in their worship.

[29:36]  ³⁵ tn The verb is וְחִטֵּאתָ (vÿhitte’ta), a Piel perfect of the word usually translated “to sin.” Here it may be interpreted as a privative Piel (as in Ps 51:7 [9]), with the sense of “un-sin” or “remove sin.” It could also be interpreted as related to the word for “sin offering,” and so be a denominative verb. It means “to purify, cleanse.” The Hebrews understood that sin and contamination could corrupt and pollute even things, and so they had to be purged.

[29:36]  ³⁶ tn The construction is a Piel infinitive construct in an adverbial clause. The preposition bet (ב) that begins the clause could be taken as a temporal preposition, but in this context it seems to express the means by which the altar was purged of contamination – “in your making atonement” is “by [your] making atonement.”

[29:42]  ³⁷ tn The translation has “regular” instead of “continually,” because they will be preparing this twice a day.

[29:42]  ³⁸ tn The relative clause identifies the place in front of the Tent as the place that Yahweh would meet Moses. The main verb of the clause is אִוָּעֵד (’ivva’ed), a Niphal imperfect of the verb יָעַד (ya’ad), the verb that is cognate to the name “tent of meeting” – hence the name. This clause leads into the next four verses.

[30:32]  ³⁹ tn Without an expressed subject, the verb may be treated as a passive. Any common use, as in personal hygiene, would be a complete desecration.

[31:13]  ⁴⁰ 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]  ⁴¹ tn Or “your sanctifier.”

[32:20]  ⁴² tn Here “it” has been supplied.

[32:20]  ⁴³ tn Here “it” has been supplied.

[32:20]  sn Pouring the ashes into the water running from the mountain in the brook (Deut 9:21) and making them drink it was a type of the bitter water test that tested the wife suspected of unfaithfulness. Here the reaction of the people who drank would indicate guilt or not (U. Cassuto, Exodus, 419).

[33:22]  ⁴⁴ sn Note the use in Exod 40:3, “and you will screen the ark with the curtain.” The glory is covered, veiled from being seen.

[33:22]  ⁴⁵ tn The circumstantial clause is simply, “my hand [being] over you.” This protecting hand of Yahweh represents a fairly common theme in the Bible.

[33:22]  ⁴⁶ tn The construction has a preposition with an infinitive construct and a suffix: “while [or until] I pass by” (Heb “in the passing by of me”).

[36:6]  ⁴⁷ 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]  ⁴⁸ tn Heb “voice.”

[36:6]  ⁴⁹ tn The verse ends with the infinitive serving as the object of the preposition: “from bringing.”