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 4:8

4:8 “If ³  they do not believe you or pay attention to ⁴  the former sign, then they may ⁵  believe the latter sign. ⁶ 

Keluaran 4:23

4:23 and I said to you, ‘Let my son go that he may serve ⁷  me,’ but since you have refused to let him go, ⁸  I will surely kill ⁹  your son, your firstborn!”’”

Keluaran 7:5

7:5 Then ¹⁰  the Egyptians will know that I am the Lord, when I extend my hand ¹¹  over Egypt and bring the Israelites out from among them.

Keluaran 7:9-10

7:9 “When Pharaoh says to you, ‘Do ¹²  a miracle,’ and you say to Aaron, ‘Take your staff and throw it down ¹³  before Pharaoh,’ it will become ¹⁴  a snake.” 7:10 When ¹⁵  Moses and Aaron went to Pharaoh, they did so, just as the Lord had commanded them – Aaron threw ¹⁶  down his staff before Pharaoh and his servants and it became a snake. ¹⁷ 

Keluaran 9:7

9:7 Pharaoh sent representatives to investigate, ¹⁸  and indeed, not even one of the livestock of Israel had died. But Pharaoh’s heart remained hard, ¹⁹  and he did not release the people.

Keluaran 10:10

10:10 He said to them, “The Lord will need to be with you ²⁰  if I release you and your dependents! ²¹  Watch out! ²²  Trouble is right in front of you! ²³ 

Keluaran 24:8

24:8 So Moses took the blood and splashed it on ²⁴  the people and said, “This is the blood of the covenant ²⁵  that the Lord has made with you in accordance with all these words.”

Keluaran 24:16

24:16 The glory of the Lord resided ²⁶  on Mount Sinai, and the cloud covered it for six days. ²⁷  On the seventh day he called to Moses from within the cloud.

Keluaran 28:42

28:42 Make for them linen undergarments to cover their naked bodies; ²⁸  they must cover ²⁹  from the waist to the thighs.

Keluaran 39:41

39:41 the woven garments for serving ³⁰  in the sanctuary, the holy garments for Aaron the priest, and the garments for his sons to minister as priests.

Keluaran 40:38

40:38 For the cloud of the Lord was on the tabernacle by day, but fire would be ³¹  on it at night, in plain view ³²  of all the house of Israel, throughout all their journeys.

[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).

[4:8]  ³ tn Heb “and it will be if.”

[4:8]  ⁴ tn Heb “listen to the voice of,” meaning listen so as to respond appropriately.

[4:8]  ⁵ tn The nuance of this perfect tense with a vav (ו) consecutive will be equal to the imperfect of possibility – “they may believe.”

[4:8]  ⁶ tn Heb “believe the voice of the latter sign,” so as to understand and accept the meaning of the event.

[4:23]  ⁷ tn The text uses the imperative, “send out” (שַׁלַּח, shallakh) followed by the imperfect or jussive with the vav (ו) to express purpose.

[4:23]  ⁸ tn The Piel infinitive serves as the direct object of the verb, answering the question of what Pharaoh would refuse to do. The command and refusal to obey are the grounds for the announcement of death for Pharaoh’s son.

[4:23]  ⁹ tn The construction is very emphatic. The particle הִנֵּה (hinneh) gives it an immediacy and a vividness, as if God is already beginning to act. The participle with this particle has the nuance of an imminent future act, as if God is saying, “I am about to kill.” These words are not repeated until the last plague.

[7:5]  ¹⁰ tn The emphasis on sequence is clear because the form is the perfect tense with the vav consecutive.

[7:5]  sn The use of the verb “to know” (יָדַע, yada’) underscores what was said with regard to 6:3. By the time the actual exodus took place, the Egyptians would have “known” the name Yahweh, probably hearing it more than they wished. But they will know – experience the truth of it – when Yahweh defeats them.

[7:5]  ¹¹ sn This is another anthropomorphism, parallel to the preceding. If God were to “put” (נָתַן, natan), “extend” (נָטָה, nata), or “reach out” (שָׁלַח, shalakh) his hand against them, they would be destroyed. Contrast Exod 24:11.

[7:9]  ¹² tn The verb is תְּנוּ (tÿnu), literally “give.” The imperative is followed by an ethical dative that strengthens the subject of the imperative: “you give a miracle.”

[7:9]  ¹³ tn Heb “and throw it.” The direct object, “it,” is implied.

[7:9]  ¹⁴ tn The form is the jussive יְהִי ( yÿhi). Gesenius notes that frequently in a conditional clause, a sentence with a protasis and apodosis, the jussive will be used. Here it is in the apodosis (GKC 323 §109.h).

[7:10]  ¹⁵ tn The clause begins with the preterite and the vav (ו) consecutive; it is here subordinated to the next clause as a temporal clause.

[7:10]  ¹⁶ tn Heb “and Aaron threw.”

[7:10]  ¹⁷ tn The noun used here is תַּנִּין (tannin), and not the word for “serpent” or “snake” used in chap. 4. This noun refers to a large reptile, in some texts large river or sea creatures (Gen 1:21; Ps 74:13) or land creatures (Deut 32:33). This wonder paralleled Moses’ miracle in 4:3 when he cast his staff down. But this is Aaron’s staff, and a different miracle. The noun could still be rendered “snake” here since the term could be broad enough to include it.

[9:7]  ¹⁸ tn Heb “Pharaoh sent.” The phrase “representatives to investigate” is implied in the context.

[9:7]  ¹⁹ tn Heb “and the heart of Pharaoh was hardened.” This phrase translates the Hebrew word כָּבֵד (kaved; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition.

[10:10]  ²⁰ sn Pharaoh is by no means offering a blessing on them in the name of Yahweh. The meaning of his “wish” is connected to the next clause – as he is releasing them, may God help them. S. R. Driver says that in Pharaoh’s scornful challenge Yahweh is as likely to protect them as Pharaoh is likely to let them go – not at all (Exodus, 80). He is planning to keep the women and children as hostages to force the men to return. U. Cassuto (Exodus, 125) paraphrases it this way: “May the help of your God be as far from you as I am from giving you permission to go forth with your little ones.” The real irony, Cassuto observes, is that in the final analysis he will let them go, and Yahweh will be with them.

[10:10]  ²¹ tn The context of Moses’ list of young and old, sons and daughters, and the contrast with the word for strong “men” in v. 11 indicates that טַפְּכֶם (tappÿkhem), often translated “little ones” or “children,” refers to dependent people, noncombatants in general.

[10:10]  ²² tn Heb “see.”

[10:10]  ²³ tn Heb “before your face.”

[10:10]  sn The “trouble” or “evil” that is before them could refer to the evil that they are devising – the attempt to escape from Egypt. But that does not make much sense in the sentence – why would he tell them to take heed or look out about that? U. Cassuto (Exodus, 126) makes a better suggestion. He argues that Pharaoh is saying, “Don’t push me too far.” The evil, then, would be what Pharaoh was going to do if these men kept making demands on him. This fits the fact that he had them driven out of his court immediately. There could also be here an allusion to Pharaoh’s god Re’, the sun-deity and head of the pantheon; he would be saying that the power of his god would confront them.

[24:8]  ²⁴ tn Given the size of the congregation, the preposition might be rendered here “toward the people” rather than on them (all).

[24:8]  ²⁵ sn The construct relationship “the blood of the covenant” means “the blood by which the covenant is ratified” (S. R. Driver, Exodus, 254). The parallel with the inauguration of the new covenant in the blood of Christ is striking (see, e.g., Matt 26:28, 1 Cor 11:25). When Jesus was inaugurating the new covenant, he was bringing to an end the old.

[24:16]  ²⁶ sn The verb is וַיִּשְׁכֹּן (vayyishkon, “and dwelt, abode”). From this is derived the epithet “the Shekinah Glory,” the dwelling or abiding glory. The “glory of Yahweh” was a display visible at a distance, clearly in view of the Israelites. To them it was like a consuming fire in the midst of the cloud that covered the mountain. That fire indicated that Yahweh wished to accept their sacrifice, as if it were a pleasant aroma to him, as Leviticus would say. This “appearance” indicated that the phenomena represented a shimmer of the likeness of his glory (B. Jacob, Exodus, 749). The verb, according to U. Cassuto (Exodus, 316), also gives an inkling of the next section of the book, the building of the “tabernacle,” the dwelling place, the מִשְׁכָּן (mishkan). The vision of the glory of Yahweh confirmed the authority of the revelation of the Law given to Israel. This chapter is the climax of God’s bringing people into covenant with himself, the completion of his revelation to them, a completion that is authenticated with the miraculous. It ends with the mediator going up in the clouds to be with God, and the people down below eagerly awaiting his return. The message of the whole chapter could be worded this way: Those whom God sanctifies by the blood of the covenant and instructs by the book of the covenant may enjoy fellowship with him and anticipate a far more glorious fellowship. So too in the NT the commandments and teachings of Jesus are confirmed by his miraculous deeds and by his glorious manifestation on the Mount of the Transfiguration, where a few who represented the disciples would see his glory and be able to teach others. The people of the new covenant have been brought into fellowship with God through the blood of the covenant; they wait eagerly for his return from heaven in the clouds.

[24:16]  ²⁷ tn This is an adverbial accusative of time.

[28:42]  ²⁸ tn Heb “naked flesh” (so NAB, NRSV); KJV “nakedness.”

[28:42]  ²⁹ tn Heb “be.”

[39:41]  ³⁰ tn The form is the infinitive construct; it means the clothes to be used “to minister” in the holy place.

[40:38]  ³¹ tn Here is another imperfect tense of the customary nuance.

[40:38]  ³² tn Heb “to the eyes of all”; KJV, ASV, NASB “in the sight of all”; NRSV “before the eyes of all.”