Keluaran 3:20

3:20 So I will extend my hand ¹  and strike Egypt with all my wonders ²  that I will do among them, and after that he will release you. ³ 

Keluaran 8:19

8:19 The magicians said ⁴  to Pharaoh, “It is the finger ⁵  of God!” But Pharaoh’s heart remained hard, ⁶  and he did not listen to them, just as the Lord had predicted.

Keluaran 14:31

14:31 When Israel saw ⁷  the great power ⁸  that the Lord had exercised ⁹  over the Egyptians, they ¹⁰  feared the Lord, and they believed in ¹¹  the Lord and in his servant Moses. ¹² 

Keluaran 15:11

15:11 Who is like you, ¹³  O Lord, among the gods? ¹⁴ 

Who is like you? – majestic in holiness, fearful in praises, ¹⁵  working wonders?

Keluaran 21:13

21:13 But if he does not do it with premeditation, ¹⁶  but it happens by accident, ¹⁷  then I will appoint for you a place where he may flee.

Keluaran 28:8

28:8 The artistically woven waistband ¹⁸  of the ephod that is on it is to be like it, of one piece with the ephod, ¹⁹  of gold, blue, purple, scarlet, and fine twisted linen.

Keluaran 28:27-28

28:27 You are to make two more ²⁰  gold rings and attach them to the bottom of the two shoulder pieces on the front of the ephod, close to the juncture above the waistband of the ephod. 28:28 They are to tie the breastpiece by its rings to the rings of the ephod by blue cord, so that it may be above the waistband of the ephod, and so that the breastpiece will not be loose from the ephod.

Keluaran 29:5

29:5 and take the garments and clothe Aaron with the tunic, ²¹  the robe of the ephod, the ephod, and the breastpiece; you are to fasten the ephod on him by using the skillfully woven waistband. ²² 

Keluaran 35:21

35:21 Everyone ²³  whose heart stirred him to action ²⁴  and everyone whose spirit was willing ²⁵  came and brought the offering for the Lord for the work of the tent of meeting, for all its service, and for the holy garments. ²⁶ 

Keluaran 39:3

39:3 They hammered the gold into thin sheets and cut it into narrow strips to weave ²⁷  them into the blue, purple, and scarlet yarn, and into the fine linen, the work of an artistic designer.

Keluaran 39:5

39:5 The artistically woven waistband of the ephod that was on it was like it, of one piece with it, ²⁸  of gold, blue, purple, and scarlet yarn and fine twisted linen, just as the Lord had commanded Moses.

Keluaran 39:20

39:20 They made two more ²⁹  gold rings and attached them to the bottom of the two shoulder pieces on the front of the ephod, close to the juncture above the waistband of the ephod.

[3:20]  ¹ sn The outstretched arm is a bold anthropomorphism. It describes the power of God. The Egyptians will later admit that the plagues were by the hand of God (Exod 8:19).

[3:20]  ² tn The word נִפְלְאֹתַי (niflÿ’otay) does not specify what the intervention will be. As the text unfolds it will be clear that the plagues are intended. Signs and portents could refer to things people might do, but “wonders” only God could do. The root refers to that which is extraordinary, surpassing, amazing, difficult to comprehend. See Isa 9:6; Gen 18:14; Ps 139:6.

[3:20]  ³ sn The two uses of the root שָׁלָח (shalakh) in this verse contribute to its force. When the Lord “sends” (Qal) his hand, Pharaoh will “send” (Piel) the Israelites out of Egypt.

[8:19]  ⁴ tn Heb “and the magicians said.”

[8:19]  ⁵ tn The word “finger” is a bold anthropomorphism (a figure of speech in which God is described using human characteristics).

[8:19]  sn The point of the magicians’ words is clear enough. They knew they were beaten and by whom. The reason for their choice of the word “finger” has occasioned many theories, none of which is entirely satisfying. At the least their statement highlights that the plague was accomplished by God with majestic ease and effortlessness. Perhaps the reason that they could not do this was that it involved producing life – from the dust of the ground, as in Genesis 2:7. The creative power of God confounded the magic of the Egyptians and brought on them a loathsome plague.

[8:19]  ⁶ tn Heb “and the heart of Pharaoh became hard.” This phrase translates the Hebrew word חָזַק (khazaq; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition.

[14:31]  ⁷ tn The preterite with the vav (ו) consecutive introduces a clause that is subordinate to the main points that the verse is making.

[14:31]  ⁸ tn Heb “the great hand,” with “hand” being a metonymy for work or power. The word play using “hand” contrasts the Lord’s hand/power at work on behalf of the Israelites with the hand/power of Egypt that would have killed them.

[14:31]  ⁹ tn Heb “did, made.”

[14:31]  ¹⁰ tn Heb “and the people feared.”

[14:31]  ¹¹ tn The verb is the Hiphil preterite of אָמַן (’aman).

[14:31]  sn S. R. Driver says that the belief intended here is not simply a crediting of a testimony concerning a person or a thing, but a laying firm hold morally on a person or a thing (Exodus, 122). Others take the Hiphil sense to be declarative, and that would indicate a considering of the object of faith trustworthy or dependable, and therefore to be acted on. In this passage it does not mean that here they came to faith, but that they became convinced that he would save them in the future.

[14:31]  ¹² sn Here the title of “servant” is given to Moses. This is the highest title a mortal can have in the OT – the “servant of Yahweh.” It signifies more than a believer; it describes the individual as acting on behalf of God. For example, when Moses stretched out his hand, God used it as his own (Isa 63:12). Moses was God’s personal representative. The chapter records both a message of salvation and of judgment. Like the earlier account of deliverance at the Passover, this chapter can be a lesson on deliverance from present troubles – if God could do this for Israel, there is no trouble too great for him to overcome. The passage can also be understood as a picture (at least) of the deliverance at the final judgment on the world. But the Israelites used this account for a paradigm of the power of God: namely, God is able to deliver his people from danger because he is the sovereign Lord of creation. His people must learn to trust him, even in desperate situations; they must fear him and not the situation. God can bring any threat to an end by bringing his power to bear in judgment on the wicked.

[15:11]  ¹³ tn The question is of course rhetorical; it is a way of affirming that no one is comparable to God. See C. J. Labuschagne, The Incomparability of Yahweh in the Old Testament, 22, 66-67, and 94-97.

[15:11]  ¹⁴ sn Verses 11-17 will now focus on Yahweh as the incomparable one who was able to save Israel from their foes and afterward lead them to the promised land.

[15:11]  ¹⁵ tn S. R. Driver suggests “praiseworthy acts” as the translation (Exodus, 137).

[21:13]  ¹⁶ tn Heb “if he does not lie in wait” (NASB similar).

[21:13]  ¹⁷ tn Heb “and God brought into his hand.” The death is unintended, its circumstances outside human control.

[28:8]  ¹⁸ tn This is the rendering of the word חֵשֶׁב (kheshev), cognate to the word translated “designer” in v. 6. Since the entire ephod was of the same material, and this was of the same piece, it is unclear why this is singled out as “artistically woven.” Perhaps the word is from another root that just describes the item as a “band.” Whatever the connection, this band was to be of the same material, and the same piece, as the ephod, but perhaps a different pattern (S. R. Driver, Exodus, 301). It is this sash that attaches the ephod to the priest’s body, that is, at the upper border of the ephod and clasped together at the back.

[28:8]  ¹⁹ tn Heb “from it” but meaning “of one [the same] piece”; the phrase “the ephod” has been supplied.

[28:27]  ²⁰ tn Here “more” has been supplied.

[29:5]  ²¹ tn The Hiphil of לָבַשׁ (lavash, “to clothe”) will take double accusatives; so the sign of the accusative is with Aaron, and then with the articles of clothing. The translation will have to treat Aaron as the direct object and the articles as indirect objects, because Aaron receives the prominence in the verse – you will clothe Aaron.

[29:5]  ²² tn The verb used in this last clause is a denominative verb from the word for ephod. And so “ephod the ephod on him” means “fasten as an ephod the ephod on him” (S. R. Driver, Exodus, 316).

[35:21]  ²³ tn Heb “man.”

[35:21]  ²⁴ tn The verb means “lift up, bear, carry.” Here the subject is “heart” or will, and so the expression describes one moved within to act.

[35:21]  ²⁵ tn Heb “his spirit made him willing.” The verb is used in Scripture for the freewill offering that people brought (Lev 7).

[35:21]  ²⁶ tn Literally “the garments of holiness,” the genitive is the attributive genitive, marking out what type of garments these were.

[39:3]  ²⁷ tn The verb is the infinitive that means “to do, to work.” It could be given a literal rendering: “to work [them into] the blue….” Weaving or embroidering is probably what is intended.

[39:5]  ²⁸ tn Heb “from it” or the same.

[39:20]  ²⁹ tn Here “more” has been supplied.