Keluaran 3:9

3:9 And now indeed ¹  the cry ²  of the Israelites has come to me, and I have also seen how severely the Egyptians oppress them. ³ 

Keluaran 3:11

3:11 Moses said ⁴  to God, ⁵  “Who am I, that I should go ⁶  to Pharaoh, or that I should bring the Israelites out of Egypt?”

Keluaran 5:6

5:6 That same day Pharaoh commanded ⁷  the slave masters and foremen ⁸  who were ⁹  over the people: ¹⁰ 

Keluaran 31:10

31:10 the woven garments, the holy garments for Aaron the priest and the garments for his sons, to minister as priests,

Keluaran 35:19

35:19 the woven garments for serving in the holy place, the holy garments for Aaron the priest, and the garments for his sons to minister as priests.”

Keluaran 36:5

36:5 and told Moses, “The people are bringing much more than ¹¹  is needed for the completion ¹²  of the work which the Lord commanded us to do!” ¹³ 

[3:9]  ¹ tn The particle הִנֵּה (hinneh) focuses attention on what is being said as grounds for what follows.

[3:9]  ² tn The word is a technical term for the outcry one might make to a judge. God had seen the oppression and so knew that the complaints were accurate, and so he initiated the proceedings against the oppressors (B. Jacob, Exodus, 59).

[3:9]  ³ tn Heb “seen the oppression with which the Egyptians oppress them.” The word for the oppression is now לַחַץ (lakhats), which has the idea of pressure with the oppression – squeezing, pressuring – which led to its later use in the Semitic languages for torture. The repetition in the Hebrew text of the root in the participle form after this noun serves to stress the idea. This emphasis has been represented in the translation by the expression “seen how severely the Egyptians oppress them.”

[3:11]  ⁴ tn Heb “And Moses said.”

[3:11]  ⁵ sn When he was younger, Moses was confident and impulsive, but now that he is older the greatness of the task makes him unsure. The remainder of this chapter and the next chapter record the four difficulties of Moses and how the Lord answers them (11-12, 13-22; then 4:1-9; and finally 4:10-17).

[3:11]  ⁶ tn The imperfect tense אֵלֵךְ (’elekh) carries the modal nuance of obligatory imperfect, i.e., “that I should go.” Moses at this point is overwhelmed with the task of representing God, and with his personal insufficiency, and so in honest humility questions the choice.

[5:6]  ⁷ tn Heb “and Pharaoh commanded on that day.”

[5:6]  ⁸ tn The Greek has “scribes” for this word, perhaps thinking of those lesser officials as keeping records of the slaves and the bricks.

[5:6]  ⁹ tn The phrase “who were” is supplied for clarity.

[5:6]  ¹⁰ sn In vv. 6-14 the second section of the chapter describes the severe measures by the king to increase the labor by decreasing the material. The emphasis in this section must be on the harsh treatment of the people and Pharaoh’s reason for it – he accuses them of idleness because they want to go and worship. The real reason, of course, is that he wants to discredit Moses (v. 9) and keep the people as slaves.

[36:5]  ¹¹ tn The construction uses the verbal hendiadys: מַרְבִּים לְהָבִיא (marbim lÿhavi’) is the Hiphil participle followed (after the subject) by the Hiphil infinitive construct. It would read, “they multiply…to bring,” meaning, “they bring more” than is needed.

[36:5]  ¹² tn Heb “for the service” (so KJV, ASV).

[36:5]  ¹³ tn The last clause is merely the infinitive with an object – “to do it.” It clearly means the skilled workers are to do it.