Keluaran 2:20-21

2:20 He said ¹  to his daughters, “So where is he? ²  Why in the world ³  did you leave the man? Call him, so that he may eat ⁴  a meal ⁵  with us.”

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

Keluaran 5:13

5:13 The slave masters were pressuring ⁸  them, saying, “Complete ⁹  your work for each day, just like when there was straw!”

Keluaran 8:18

8:18 When ¹⁰  the magicians attempted ¹¹  to bring forth gnats by their secret arts, they could not. So there were gnats on people and on animals.

Keluaran 9:15

9:15 For by now I could have stretched out ¹²  my hand and struck you and your people with plague, and you would have been destroyed ¹³  from the earth.

Keluaran 21:16

21:16 “Whoever kidnaps someone ¹⁴  and sells him, ¹⁵  or is caught still holding him, ¹⁶  must surely be put to death.

Keluaran 23:1

Justice

23:1 ¹⁷ “You must not give ¹⁸  a false report. ¹⁹  Do not make common cause ²⁰  with the wicked ²¹  to be a malicious ²²  witness.

Keluaran 24:2

24:2 Moses alone may come ²³  near the Lord, but the others ²⁴  must not come near, ²⁵  nor may the people go up with him.”

Keluaran 24:11

24:11 But he did not lay a hand ²⁶  on the leaders of the Israelites, so they saw God, ²⁷  and they ate and they drank. ²⁸ 

Keluaran 26:28

26:28 The middle bar in the center of the frames will reach from end to end. ²⁹ 

Keluaran 29:18

29:18 and burn ³⁰  the whole ram on the altar. It is a burnt offering ³¹  to the Lord, a soothing aroma; it is an offering made by fire ³²  to the Lord. ³³ 

Keluaran 33:15

33:15 And Moses ³⁴  said to him, “If your presence does not go ³⁵  with us, ³⁶  do not take us up from here. ³⁷ 

Keluaran 34:14

34:14 For you must not worship ³⁸  any other god, ³⁹  for the Lord, whose name ⁴⁰  is Jealous, is a jealous God.

Keluaran 36:33

36:33 He made the middle bar to reach from end to end in the center of the frames.

Keluaran 39:2

The Ephod

39:2 He made the ephod of gold, blue, purple, scarlet, and fine twisted linen.

[2:20]  ¹ tn Heb “And he said.”

[2:20]  ² tn The conjunction vav (ו) joins Reuel’s question to what the daughters said as logically following with the idea, “If he has done all that you say, why is he not here for me to meet?” (see GKC 485 §154.b).

[2:20]  ³ tn This uses the demonstrative pronoun as an enclitic, for emphasis (R. J. Williams, Hebrew Syntax, 24, §118). The question reads more literally, “Why [is] this [that] you left him?”

[2:20]  ⁴ tn The imperfect tense coming after the imperative indicates purpose.

[2:20]  ⁵ tn Heb “bread,” i.e., “food.”

[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.

[5:13]  ⁸ tn Or “pressed.”

[5:13]  ⁹ tn כַּלּוּ (kallu) is the Piel imperative; the verb means “to finish, complete” in the sense of filling up the quota.

[8:18]  ¹⁰ tn The preterite with vav (ו) consecutive is here subordinated to the main clause as a temporal clause.

[8:18]  ¹¹ 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.

[9:15]  ¹² tn The verb is the Qal perfect שָׁלַחְתִּי (shalakhti), but a past tense, or completed action translation does not fit the context at all. Gesenius lists this reference as an example of the use of the perfect to express actions and facts, whose accomplishment is to be represented not as actual but only as possible. He offers this for Exod 9:15: “I had almost put forth” (GKC 313 §106.p). Also possible is “I should have stretched out my hand.” Others read the potential nuance instead, and render it as “I could have…” as in the present translation.

[9:15]  ¹³ tn The verb כָּחַד (kakhad) means “to hide, efface,” and in the Niphal it has the idea of “be effaced, ruined, destroyed.” Here it will carry the nuance of the result of the preceding verbs: “I could have stretched out my hand…and struck you…and (as a result) you would have been destroyed.”

[21:16]  ¹⁴ tn Heb “a stealer of a man,” thus “anyone stealing a man.”

[21:16]  ¹⁵ sn The implication is that it would be an Israelite citizen who was kidnapped and sold to a foreign tribe or country (like Joseph). There was always a market for slaves. The crime would be in forcibly taking the individual away from his home and religion and putting him into bondage or death.

[21:16]  ¹⁶ tn Literally “and he is found in his hand” (KJV and ASV both similar), being not yet sold.

[23:1]  ¹⁷ sn People who claim to worship and serve the righteous judge of the universe must preserve equity and justice in their dealings with others. These verses teach that God’s people must be honest witnesses (1-3); God’s people must be righteous even with enemies (4-5); and God’s people must be fair in dispensing justice (6-9).

[23:1]  ¹⁸ tn Heb “take up, lift, carry” (נָשָׂא, nasa’). This verb was also used in the prohibition against taking “the name of Yahweh in vain.” Sometimes the object of this verb is physical, as in Jonah 1:12 and 15. Used in this prohibition involving speech, it covers both originating and repeating a lie.

[23:1]  ¹⁹ tn Or “a groundless report” (see Exod 20:7 for the word שָׁוְא, shav’).

[23:1]  ²⁰ tn Heb “do not put your hand” (cf. KJV, ASV); NASB “join your hand.”

[23:1]  ²¹ tn The word “wicked” (רָשָׁע, rasha’) refers to the guilty criminal, the person who is doing something wrong. In the religious setting it describes the person who is not a member of the covenant and may be involved in all kinds of sin, even though there is the appearance of moral and spiritual stability.

[23:1]  ²² tn The word חָמָס (khamas) often means “violence” in the sense of social injustices done to other people, usually the poor and needy. A “malicious” witness would do great harm to others. See J. W. McKay, “Exodus 23:1-43, 6-8: A Decalogue for Administration of Justice in the City Gate,” VT 21 (1971): 311-25.

[24:2]  ²³ tn The verb is a perfect tense with a vav (ו) consecutive; it and the preceding perfect tense follow the imperative, and so have either a force of instruction, or, as taken here, are the equivalent of an imperfect tense (of permission).

[24:2]  ²⁴ tn Heb “they.”

[24:2]  ²⁵ tn Now the imperfect tense negated is used; here the prohibition would fit (“they will not come near”), or the obligatory (“they must not”) in which the subjects are obliged to act – or not act in this case.

[24:11]  ²⁶ tn Heb “he did not stretch out his hand,” i.e., to destroy them.

[24:11]  ²⁷ tn The verb is חָזָה (khazah); it can mean “to see, perceive” or “see a vision” as the prophets did. The LXX safeguarded this by saying, “appeared in the place of God.” B. Jacob says they beheld – prophetically, religiously (Exodus, 746) – but the meaning of that is unclear. The fact that God did not lay a hand on them – to kill them – shows that they saw something that they never expected to see and live. Some Christian interpreters have taken this to refer to a glorious appearance of the preincarnate Christ, the second person of the Trinity. They saw the brilliance of this manifestation – but not the detail. Later, Moses will still ask to see God’s glory – the real presence behind the phenomena.

[24:11]  ²⁸ sn This is the covenant meal, the peace offering, that they are eating there on the mountain. To eat from the sacrifice meant that they were at peace with God, in covenant with him. Likewise, in the new covenant believers draw near to God on the basis of sacrifice, and eat of the sacrifice because they are at peace with him, and in Christ they see the Godhead revealed.

[26:28]  ²⁹ sn These bars served as reinforcements to hold the upright frames together. The Hebrew term for these bars is also used of crossbars on gates (Judg 16:3; Neh 3:3).

[29:18]  ³⁰ tn Heb “turn to sweet smoke.”

[29:18]  ³¹ sn According to Lev 1 the burnt offering (often called whole burnt offering, except that the skins were usually given to the priests for income) was an atoning sacrifice. By consuming the entire animal, God was indicating that he had completely accepted the worshiper, and as it was a sweet smelling fire sacrifice, he was indicating that he was pleased to accept it. By offering the entire animal, the worshiper was indicating on his part a complete surrender to God.

[29:18]  ³² tn The word אִשֶּׁה (’isheh) has traditionally been translated “an offering made with fire” or the like, because it appears so obviously connected with fire. But further evidence from Ugaritic suggests that it might only mean “a gift” (see Milgrom, Leviticus 1-16, 161).

[29:18]  ³³ sn These sections show that the priest had to be purified or cleansed from defilement of sin and also be atoned for and accepted by the Lord through the blood of the sacrifice. The principles from these two sacrifices should be basic to anyone seeking to serve God.

[33:15]  ³⁴ tn Heb “and he said”; the referent (Moses) has been specified in the translation for clarity.

[33:15]  ³⁵ tn The construction uses the active participle to stress the continual going of the presence: if there is not your face going.

[33:15]  ³⁶ tn “with us” has been supplied.

[33:15]  ³⁷ tn Heb “from this.”

[34:14]  ³⁸ tn Heb “bow down.”

[34:14]  ³⁹ sn In Exod 20:3 it was “gods.”

[34:14]  ⁴⁰ sn Here, too, the emphasis on God’s being a jealous God is repeated (see Exod 20:5). The use of “name” here is to stress that this is his nature, his character.