Keluaran 3:6

3:6 He added, “I am the God of your father, ¹  the God of Abraham, the God of Isaac, and the God of Jacob.” Then Moses hid his face, because he was afraid to look ²  at God.

Keluaran 3:21

3:21 “I will grant this people favor with ³  the Egyptians, so that when ⁴  you depart you will not leave empty-handed.

Keluaran 4:11

4:11 The Lord said to him, “Who gave ⁵  a mouth to man, or who makes a person mute or deaf or seeing or blind? Is it not I, the Lord? ⁶ 

Keluaran 9:18

9:18 I am going to cause very severe hail to rain down ⁷  about this time tomorrow, such hail as has never occurred ⁸  in Egypt from the day it was founded ⁹  until now.

Keluaran 9:28

9:28 Pray to the Lord, for the mighty ¹⁰  thunderings and hail are too much! ¹¹  I will release you and you will stay no longer.” ¹² 

Keluaran 20:22

The Altar

20:22 ¹³ The Lord said ¹⁴  to Moses: “Thus you will tell the Israelites: ‘You yourselves have seen that I have spoken with you from heaven.

Keluaran 23:7

23:7 Keep your distance ¹⁵  from a false charge ¹⁶  – do not kill the innocent and the righteous, ¹⁷  for I will not justify the wicked. ¹⁸ 

Keluaran 30:6

30:6 “You are to put it in front of the curtain that is before the ark of the testimony (before the atonement lid that is over the testimony), where I will meet you.

[3:6]  ¹ sn This self-revelation by Yahweh prepares for the revelation of the holy name. While no verb is used here, the pronoun and the predicate nominative are a construction used throughout scripture to convey the “I am” disclosures – “I [am] the God of….” But the significant point here is the naming of the patriarchs, for this God is the covenant God, who will fulfill his promises.

[3:6]  ² tn The clause uses the Hiphil infinitive construct with a preposition after the perfect tense: יָרֵא מֵהַבִּיט (yare’ mehabbit, “he was afraid from gazing”) meaning “he was afraid to gaze.” The preposition min (מִן) is used before infinitives after verbs like the one to complete the verb (see BDB 583 s.v. 7b).

[3:21]  ³ tn Heb “in the eyes of.” This idiom usually means that someone will be treated well by the observer. It is unlikely that it means here that the Egyptians will like the Hebrews. Rather, it means that the Egyptians will give things to the Hebrews free – gratis (see 12:35-36). Not only will God do mighty works to make the king yield, but also he will work in the minds of the Egyptian people so that they will be favorably disposed to give Israel wealth.

[3:21]  ⁴ tn The temporal indicator (here future) with the particle ki (וְהָיָה כִּי, vÿhaya ki) introduces a temporal clause.

[4:11]  ⁵ tn The verb שִׂים (sim) means “to place, put, set”; the sentence here more precisely says, “Who put a mouth into a man?”

[4:11]  sn The argumentation by Moses is here met by Yahweh’s rhetorical questions. They are intended to be sharp – it is reproof for Moses. The message is twofold. First, Yahweh is fully able to overcome all of Moses’ deficiencies. Second, Moses is exactly the way that God intended him to be. So the rhetorical questions are meant to prod Moses’ faith.

[4:11]  ⁶ sn The final question obviously demands a positive answer. But the clause is worded in such a way as to return to the theme of “I AM.” Isaiah 45:5-7 developed this same idea of God’s control over life. Moses protests that he is not an eloquent speaker, and the Lord replies with reminders about himself and promises, “I will be with your mouth,” an assertion that repeats the verb he used four times in 3:12 and 14 and in promises to Isaac and Jacob (Gen 26:3; 31:3).

[9:18]  ⁷ tn הִנְנִי מַמְטִיר (hinÿni mamtir) is the futur instans construction, giving an imminent future translation: “Here – I am about to cause it to rain.”

[9:18]  ⁸ tn Heb “which not was like it in Egypt.” The pronoun suffix serves as the resumptive pronoun for the relative particle: “which…like it” becomes “the like of which has not been.” The word “hail” is added in the translation to make clear the referent of the relative particle.

[9:18]  ⁹ tn The form הִוָּסְדָה (hivvasdah) is perhaps a rare Niphal perfect and not an infinitive (U. Cassuto, Exodus, 117).

[9:28]  ¹⁰ sn The text has Heb “the voices of God.” The divine epithet can be used to express the superlative (cf. Jonah 3:3).

[9:28]  ¹¹ tn The expression וְרַב מִהְיֹת (vÿrav mihyot, “[the mighty thunder and hail] is much from being”) means essentially “more than enough.” This indicates that the storm was too much, or, as one might say, “It is enough.”

[9:28]  ¹² tn The last clause uses a verbal hendiadys: “you will not add to stand,” meaning “you will no longer stay.”

[20:22]  ¹³ sn Based on the revelation of the holy sovereign God, this pericope instructs Israel on the form of proper worship of such a God. It focuses on the altar, the centerpiece of worship. The point of the section is this: those who worship this holy God must preserve holiness in the way they worship – they worship where he permits, in the manner he prescribes, and with the blessings he promises. This paragraph is said to open the Book of the Covenant, which specifically rules on matters of life and worship.

[20:22]  ¹⁴ tn Heb “and Yahweh said.”

[23:7]  ¹⁵ tn Or “stay away from,” or “have nothing to do with.”

[23:7]  ¹⁶ tn Heb “a false matter,” this expression in this context would have to be a case in law that was false or that could only be won by falsehood.

[23:7]  ¹⁷ tn The two clauses probably should be related: the getting involved in the false charge could lead to the death of an innocent person (so, e.g., Naboth in 1 Kgs 21:10-13).

[23:7]  ¹⁸ sn God will not declare right the one who is in the wrong. Society should also be consistent, but it cannot see the intents and motives, as God can.