Keluaran 1:9

1:9 He said ¹  to his people, “Look at ²  the Israelite people, more numerous and stronger than we are!

Keluaran 1:20

1:20 So God treated the midwives well, ³  and the people multiplied and became very strong.

Keluaran 15:10

15:10 But ⁴  you blew with your breath, and ⁵  the sea covered them.

They sank ⁶  like lead in the mighty waters.

Keluaran 31:10

31:10 the woven garments, the holy garments for Aaron the priest and the garments for his sons, to minister as priests,

Keluaran 34:6

34:6 The Lord passed by before him and proclaimed: ⁷  “The Lord, the Lord, ⁸  the compassionate and gracious ⁹  God, slow to anger, ¹⁰  and abounding in loyal love and faithfulness, ¹¹ 

Keluaran 35:19

35:19 the woven garments for serving in the holy place, the holy garments for Aaron the priest, and the garments for his sons to minister as priests.”

[1:9]  ¹ tn Heb “and he said.”

[1:9]  ² tn The particle הִנֵּה (hinneh) introduces the foundational clause for the exhortation to follow by drawing the listeners’ attention to the Israelites. In other words, the exhortation that follows is based on this observation. The connection could be rendered “since, because,” or the like.

[1:20]  ³ tn The verb וַיֵּיטֶב (vayyetev) is the Hiphil preterite of יָטַב (yatav). In this stem the word means “to cause good, treat well, treat favorably.” The vav (ו) consecutive shows that this favor from God was a result of their fearing and obeying him.

[15:10]  ⁴ tn “But” has been supplied here.

[15:10]  ⁵ tn Here “and” has been supplied.

[15:10]  ⁶ tn The verb may have the idea of sinking with a gurgling sound, like water going into a whirlpool (R. A. Cole, Exodus [TOTC], 124; S. R. Driver, Exodus, 136). See F. M. Cross and D. N. Freedman, “The Song of Miriam,” JNES 14 (1955): 243-47.

[34:6]  ⁷ tn Here is one of the clearest examples of what it means “to call on the name of the Lord,” as that clause has been translated traditionally (וַיִּקְרָא בְשֵׁם יְהוָה, vayyiqra’ vÿshem yÿhvah). It seems more likely that it means “to make proclamation of Yahweh by name.” Yahweh came down and made a proclamation – and the next verses give the content of what he said. This cannot be prayer or praise; it is a proclamation of the nature or attributes of God (which is what his “name” means throughout the Bible). Attempts to make Moses the subject of the verb are awkward, for the verb is repeated in v. 6 with Yahweh clearly doing the proclaiming.

[34:6]  ⁸ sn U. Cassuto (Exodus, 439) suggests that these two names be written as a sentence: “Yahweh, He is Yahweh.” In this manner it reflects “I am that I am.” It is impossible to define his name in any other way than to make this affirmation and then show what it means.

[34:6]  ⁹ tn See Exod 33:19.

[34:6]  ¹⁰ sn This is literally “long of anger.” His anger prolongs itself, allowing for people to repent before punishment is inflicted.

[34:6]  ¹¹ sn These two words (“loyal love” and “truth”) are often found together, occasionally in a hendiadys construction. If that is the interpretation here, then it means “faithful covenant love.” Even if they are left separate, they are dual elements of a single quality. The first word is God’s faithful covenant love; the second word is God’s reliability and faithfulness.