Keluaran 3:13

3:13 Moses said ¹  to God, “If ²  I go to the Israelites and tell them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ ³  – what should I say ⁴  to them?”

Keluaran 4:14

4:14 Then the Lord became angry with ⁵  Moses, and he said, “What about ⁶  your brother Aaron the Levite? ⁷  I know that he can speak very well. ⁸  Moreover, he is coming ⁹  to meet you, and when he sees you he will be glad in his heart. ¹⁰ 

Keluaran 7:16

7:16 Tell him, ‘The Lord, the God of the Hebrews, has sent me to you to say, ¹¹  “Release my people, that they may serve me ¹²  in the desert!” But until now ¹³  you have not listened. ¹⁴ 

Keluaran 8:26

8:26 But Moses said, “That would not be the right thing to do, ¹⁵  for the sacrifices we make ¹⁶  to the Lord our God would be an abomination ¹⁷  to the Egyptians. ¹⁸  If we make sacrifices that are an abomination to the Egyptians right before their eyes, ¹⁹  will they not stone us? ²⁰ 

Keluaran 12:22

12:22 Take a branch of hyssop, ²¹  dip it in the blood that is in the basin, ²²  and apply to the top of the doorframe and the two side posts some of the blood that is in the basin. Not one of you is to go out ²³  the door of his house until morning.

Keluaran 13:19

13:19 Moses took the bones of Joseph with him, for Joseph ²⁴  had made the Israelites solemnly swear, ²⁵  “God will surely attend ²⁶  to you, and you will carry ²⁷  my bones up from this place with you.”

Keluaran 15:26

15:26 He said, “If you will diligently obey ²⁸  the Lord your God, and do what is right ²⁹  in his sight, and pay attention ³⁰  to his commandments, and keep all his statutes, then all ³¹  the diseases ³²  that I brought on the Egyptians I will not bring on you, for I, the Lord, am your healer.” ³³ 

Keluaran 21:8

21:8 If she does not please ³⁴  her master, who has designated her ³⁵  for himself, then he must let her be redeemed. ³⁶  He has no right ³⁷  to sell her to a foreign nation, because he has dealt deceitfully ³⁸  with her.

Keluaran 21:22

21:22 “If men fight and hit a pregnant woman and her child is born prematurely, ³⁹  but there is no serious injury, he will surely be punished in accordance with what the woman’s husband demands of him, and he will pay what the court decides. ⁴⁰ 

Keluaran 21:29

21:29 But if the ox had the habit of goring, and its owner was warned, ⁴¹  and he did not take the necessary precautions, ⁴²  and then it killed a man or a woman, the ox must be stoned and the man must be put to death.

Keluaran 22:5

22:5 “If a man grazes ⁴³  his livestock ⁴⁴  in a field or a vineyard, and he lets the livestock loose and they graze in the field of another man, he must make restitution from the best of his own field and the best of his own vineyard.

Keluaran 27:16

27:16 For the gate of the courtyard there is to be a curtain of thirty feet, of blue, purple, and scarlet yarn and fine twined linen, the work of an embroiderer, with four posts and their four bases.

Keluaran 28:43

28:43 These must be on Aaron and his sons when they enter ⁴⁵  to the tent of meeting, or when they approach ⁴⁶  the altar to minister in the Holy Place, so that they bear no iniquity and die. ⁴⁷  It is to be a perpetual ordinance for him and for his descendants ⁴⁸  after him. ⁴⁹ 

Keluaran 33:5

33:5 For ⁵⁰  the Lord had said to Moses, “Tell the Israelites, ‘You are a stiff-necked people. If I went up among you for a moment, ⁵¹  I might destroy you. Now take off your ornaments, ⁵²  that I may know ⁵³  what I should do to you.’” ⁵⁴ 

[3:13]  ¹ tn Heb “And Moses said.”

[3:13]  ² tn The particle הִנֵּה (hinneh) in this clause introduces the foundation for what comes later – the question. Moses is saying, “Suppose I do all this and they ask this question – what should I say?”

[3:13]  ³ sn There has been considerable debate about the name of Yahweh in the Pentateuch, primarily because of theories that have maintained that the name Yahweh was not known in antiquity (see also 6:3 and notes there). The argument of this whole section nullifies that view. The idea that God’s name was revealed only here raises the question of what he was called earlier. The word “God” is not a name. “El Shaddai” is used only a few times in Genesis. But Israel would not have had a nameless deity – especially since Genesis says that from the very beginning people were making proclamation of the name of Yahweh (Gen 4:26; 12:8). It is possible that they did not always need a name if they were convinced that only he existed and there was no other God. But probably what Moses was anticipating was the Israelites’ wanting to be sure that Moses came with a message from their God, and that some sign could prove it. They would have known his name (Yahweh), and they would have known the ways that he had manifested himself. It would do no good for Moses to come with a new name for God, for that would be like introducing them to a new God. That would in no way authenticate to them Moses’ call, only confuse; after all, they would not be expecting a new name – they had been praying to their covenant God all along. They would want to be sure that their covenant God actually had sent Moses. To satisfy the Israelites Moses would have had to have been familiar with the name Yahweh – as they were – and know that he appeared to individuals. They would also want to know if Yahweh had sent Moses, how this was going to work in their deliverance, because they had been crying to him for deliverance. As it turned out, the Israelites had less problem with this than Moses anticipated – they were delighted when he came. It is likely that much of this concern was Moses’ own need for assurance that this was indeed the God of the fathers and that the promised deliverance was now to take place.

[3:13]  ⁴ tn The imperfect tense here has a deliberative nuance (“should”), for Moses is wondering what would be best to say when the Israelites want proof of the calling.

[4:14]  ⁵ tn Heb “and the anger of Yahweh burned against.”

[4:14]  sn Moses had not dared openly to say “except me” when he asked God to send whomever he wanted to send. But God knew that is what he meant. Moses should not have resisted the call or pleaded such excuses or hesitated with such weak faith. Now God abandoned the gentle answer and in anger brought in a form of retribution. Because Moses did not want to do this, he was punished by not having the honor of doing it alone. His reluctance and the result are like the refusal of Israel to enter the land and the result they experienced (see U. Cassuto, Exodus, 49-50).

[4:14]  ⁶ tn Heb “Is not” or perhaps “Is [there] not.”

[4:14]  ⁷ sn S. R. Driver (Exodus, 29) suggests that the term “Levite” may refer to a profession rather than ancestry here, because both Moses and Aaron were from the tribe of Levi and there would be little point in noting that ancestry for Aaron. In thinking through the difficult problem of the identity of Levites, he cites McNeile as saying “the Levite” referred to one who had had official training as a priest (cf. Judg 17:7, where a member of the tribe of Judah was a Levite). If it was the duty of the priest to give “torah” – to teach – then some training in the power of language would have been in order.

[4:14]  ⁸ tn The construction uses the Piel infinitive absolute and the Piel imperfect to express the idea that he spoke very well: דַבֵּר יְדַבֵּר (dabber yÿdabber).

[4:14]  sn Now Yahweh, in condescending to Moses, selects something that Moses (and God) did not really need for the work. It is as if he were saying: “If Moses feels speaking ability is so necessary (rather than the divine presence), then that is what he will have.” Of course, this golden-tongued Aaron had some smooth words about how the golden calf was forged!

[4:14]  ⁹ tn The particle הִנֵּה (hinneh) with the participle points to the imminent future; it means “he is about to come” or “here he is coming.”

[4:14]  ¹⁰ sn It is unlikely that this simply means that as a brother he will be pleased to see Moses, for the narrative has no time for that kind of comment. It is interested in more significant things. The implication is that Aaron will rejoice because of the revelation of God to Moses and the plan to deliver Israel from bondage (see B. Jacob, Exodus, 93).

[7:16]  ¹¹ tn The form לֵאמֹר (le’mor) is the Qal infinitive construct with the lamed (ל) preposition. It is used so often epexegetically that it has achieved idiomatic status – “saying” (if translated at all). But here it would make better sense to take it as a purpose infinitive. God sent him to say these words.

[7:16]  ¹² tn The imperfect tense with the vav (וְיַעַבְדֻנִי, vÿya’avduni) following the imperative is in volitive sequence, showing the purpose – “that they may serve me.” The word “serve” (עָבַד, ’avad) is a general term to include religious observance and obedience.

[7:16]  ¹³ tn The final עַד־כֹּה (’ad-koh, “until now”) narrows the use of the perfect tense to the present perfect: “you have not listened.” That verb, however, involves more than than mere audition. It has the idea of responding to, hearkening, and in some places obeying; here “you have not complied” might catch the point of what Moses is saying, while “listen” helps to maintain the connection with other uses of the verb.

[7:16]  ¹⁴ tn Or “complied” (שָׁמַעְתָּ, shama’ta).

[8:26]  ¹⁵ tn The clause is a little unusual in its formation. The form נָכוֹן (nakhon) is the Niphal participle from כּוּן (kun), which usually means “firm, fixed, steadfast,” but here it has a rare meaning of “right, fitting, appropriate.” It functions in the sentence as the predicate adjective, because the infinitive לַעֲשּׂוֹת (la’asot) is the subject – “to do so is not right.”

[8:26]  ¹⁶ tn This translation has been smoothed out to capture the sense. The text literally says, “for the abomination of Egypt we will sacrifice to Yahweh our God.” In other words, the animals that Israel would sacrifice were sacred to Egypt, and sacrificing them would have been abhorrent to the Egyptians.

[8:26]  ¹⁷ tn An “abomination” is something that is off-limits, something that is tabu. It could be translated “detestable” or “loathsome.”

[8:26]  ¹⁸ sn U. Cassuto (Exodus, 109) says there are two ways to understand “the abomination of the Egyptians.” One is that the sacrifice of the sacred animals would appear an abominable thing in the eyes of the Egyptians, and the other is that the word “abomination” could be a derogatory term for idols – we sacrifice what is an Egyptian idol. So that is why he says if they did this the Egyptians would stone them.

[8:26]  ¹⁹ tn Heb “if we sacrifice the abomination of the Egyptians [or “of Egypt”] before their eyes.”

[8:26]  ²⁰ tn The interrogative clause has no particle to indicate it is a question, but it is connected with the conjunction to the preceding clause, and the meaning of these clauses indicate it is a question (GKC 473 §150.a).

[12:22]  ²¹ sn The hyssop is a small bush that grows throughout the Sinai, probably the aromatic herb Origanum Maru L., or Origanum Aegyptiacum. The plant also grew out of the walls in Jerusalem (1 Kgs 4:33). See L. Baldensperger and G. M. Crowfoot, “Hyssop,” PEQ 63 (1931): 89-98. A piece of hyssop was also useful to the priests because it worked well for sprinkling.

[12:22]  ²² tn The Greek and the Vulgate translate סַף (saf, “basin”) as “threshold.” W. C. Kaiser reports how early traditions grew up about the killing of the lamb on the threshold (“Exodus,” EBC 2:376).

[12:22]  ²³ tn Heb “and you, you shall not go out, a man from the door of his house.” This construction puts stress on prohibiting absolutely everyone from going out.

[13:19]  ²⁴ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

[13:19]  ²⁵ tn Heb “solemnly swear, saying” (so NASB). The construction uses the Hiphil infinitive absolute with the Hiphil perfect to stress that Joseph had made them take a solemn oath to carry his bones out of Egypt. “Saying” introduces the content of what Joseph said.

[13:19]  ²⁶ sn This verb appears also in 3:16 and 4:31. The repetition here is a reminder that God was doing what he had said he would do and what Joseph had expected.

[13:19]  ²⁷ tn The form is a Hiphil perfect with the vav (ו) consecutive; it follows in the sequence of the imperfect tense before it, and so is equal to an imperfect of injunction (because of the solemn oath). Israel took Joseph’s bones with them as a sign of piety toward the past and as a symbol of their previous bond with Canaan (B. Jacob, Exodus, 380).

[15:26]  ²⁸ tn The construction uses the infinitive absolute and the imperfect tense of שָׁמַע (shama’). The meaning of the verb is idiomatic here because it is followed by “to the voice of Yahweh your God.” When this is present, the verb is translated “obey.” The construction is in a causal clause. It reads, “If you will diligently obey.” Gesenius points out that the infinitive absolute in a conditional clause also emphasizes the importance of the condition on which the consequence depends (GKC 342-43 §113.o).

[15:26]  ²⁹ tn The word order is reversed in the text: “and the right in his eyes you do,” or, “[if] you do what is right in his eyes.” The conditional idea in the first clause is continued in this clause.

[15:26]  ³⁰ tn Heb “give ear.” This verb and the next are both perfect tenses with the vav (ו) consecutive; they continue the sequence of the original conditional clause.

[15:26]  ³¹ tn The substantive כָּל־ (kol, “all of”) in a negative clause can be translated “none of.”

[15:26]  ³² sn The reference is no doubt to the plagues that Yahweh has just put on them. These will not come on God’s true people. But the interesting thing about a conditional clause like this is that the opposite is also true – “if you do not obey, then I will bring these diseases.”

[15:26]  ³³ tn The form is רֹפְאֶךָ (rofÿ’ekha), a participle with a pronominal suffix. The word is the predicate after the pronoun “I”: “I [am] your healer.” The suffix is an objective genitive – the Lord heals them.

[15:26]  sn The name I Yahweh am your healer comes as a bit of a surprise. One might expect, “I am Yahweh who heals your water,” but it was the people he came to heal because their faith was weak. God lets Israel know here that he can control the elements of nature to bring about a spiritual response in Israel (see Deut 8).

[21:8]  ³⁴ tn Heb “and if unpleasant (רָעָה, ra’ah) in the eyes of her master.”

[21:8]  ³⁵ tn The verb יָעַד (ya’ad) does not mean “betroth, espouse” as some of the earlier translations had it, but “to designate.” When he bought the girl, he designated her for himself, giving her and her family certain expectations.

[21:8]  ³⁶ tn The verb is a Hiphil perfect with vav (ו) consecutive from פָדָה (padah, “to redeem”). Here in the apodosis the form is equivalent to an imperfect: “let someone redeem her” – perhaps her father if he can, or another. U. Cassuto says it can also mean she can redeem herself and dissolve the relationship (Exodus, 268).

[21:8]  ³⁷ tn Heb “he has no authority/power,” for the verb means “rule, have dominion.”

[21:8]  ³⁸ sn The deceit is in not making her his wife or concubine as the arrangement had stipulated.

[21:22]  ³⁹ tn This line has occasioned a good deal of discussion. It may indicate that the child was killed, as in a miscarriage; or it may mean that there was a premature birth. The latter view is taken here because of the way the whole section is written: (1) “her children come out” reflects a birth and not the loss of children, (2) there is no serious damage, and (3) payment is to be set for any remuneration. The word אָסוֹן (’ason) is translated “serious damage.” The word was taken in Mekilta to mean “death.” U. Cassuto says the point of the phrase is that neither the woman or the children that are born die (Exodus, 275). But see among the literature on this: M. G. Kline, “Lex Talionis and the Human Fetus,” JETS 20 (1977): 193-201; W. House, “Miscarriage or Premature Birth: Additional Thoughts on Exodus 21:22-25,” WTJ 41 (1978): 108-23; S. E. Loewenstamm, “Exodus XXI 22-25,” VT 27 (1977): 352-60.

[21:22]  ⁴⁰ tn The word בִּפְלִלִים (biflilim) means “with arbitrators.” The point then seems to be that the amount of remuneration for damages that was fixed by the husband had to be approved by the courts. S. R. Driver mentions an alternative to this unusual reading presented by Budde, reading בנפלים as “untimely birth” (Exodus, 219). See also E. A. Speiser, “The Stem PLL in Hebrew,” JBL 82 (1963): 301-6.

[21:29]  ⁴¹ tn The Hophal perfect has the idea of “attested, testified against.”

[21:29]  ⁴² tn Heb “he was not keeping it” or perhaps guarding or watching it (referring to the ox).

[22:5]  ⁴³ tn The verb בָּעַר (ba’ar, “graze”) as a denominative from the word “livestock” is not well attested. So some have suggested that with slight changes this verse could be read: “If a man cause a field or a vineyard to be burnt, and let the burning spread, and it burnt in another man’s field” (see S. R. Driver, Exodus, 225).

[22:5]  ⁴⁴ tn The phrase “his livestock” is supplied from the next clause.

[28:43]  ⁴⁵ tn The construction for this temporal clause is the infinitive construct with the temporal preposition bet (ב) and the suffixed subjective genitive.

[28:43]  ⁴⁶ tn This construction is also the temporal clause with the infinitive construct and the temporal preposition bet (ב) and the suffixed subjective genitive.

[28:43]  ⁴⁷ tn The text has וְלאֹ־יִשְׂאוּ עָוֹן וָמֵתוּ (vÿlo’-yis’u ’avon vametu). The imperfect tense here introduces a final clause, yielding a purpose or result translation (“in order that” or “so that”). The last verb is the perfect tense with the vav consecutive, and so it too is equal to a final imperfect – but it would show the result of bearing the iniquity. The idea is that if they approached the holy things with a lack of modesty, perhaps like the pagans who have nakedness and sexuality as part of the religious ritual, they would pollute the holy things, and it would be reckoned to them for iniquity and they would die.

[28:43]  ⁴⁸ tn Heb “seed.”

[28:43]  ⁴⁹ sn So the priests were to make intercession for the people, give decisions from God’s revealed will, enter his presence in purity, and represent holiness to Yahweh. The clothing of the priests provided for these functions, but in a way that brought honor and dignity. A priest was, therefore, to serve in purity, holiness, and fear (Malachi). There is much that can be derived from this chapter to form principles of spiritual leadership, but the overall point can be worded this way: Those whom God selects to minister to the congregation through intercessory prayer, divine counsel, and sacrificial worship, must always represent the holiness of Yahweh in their activities and demeanor.

[33:5]  ⁵⁰ tn The verse simply begins “And Yahweh said.” But it is clearly meant to be explanatory for the preceding action of the people.

[33:5]  ⁵¹ tn The construction is formed with a simple imperfect in the first half and a perfect tense with vav (ו) in the second half. Heb “[in] one moment I will go up in your midst and I will destroy you.” The verse is certainly not intended to say that God was about to destroy them. That, plus the fact that he has announced he will not go in their midst, leads most commentators to take this as a conditional clause: “If I were to do such and such, then….”

[33:5]  ⁵² tn The Hebrew text also has “from on you.”

[33:5]  ⁵³ tn The form is the cohortative with a vav (ו) following the imperative; it therefore expresses the purpose or result: “strip off…that I may know.” The call to remove the ornaments must have been perceived as a call to show true repentance for what had happened. If they repented, then God would know how to deal with them.

[33:5]  ⁵⁴ tn This last clause begins with the interrogative “what,” but it is used here as an indirect interrogative. It introduces a noun clause, the object of the verb “know.”