Keluaran 30:32

30:32 It must not be applied ¹  to people’s bodies, and you must not make any like it with the same recipe. It is holy, and it must be holy to you.

Keluaran 21:36

21:36 Or if it is known that the ox had the habit of goring, and its owner did not take the necessary precautions, he must surely pay ²  ox for ox, and the dead animal will become his. ³ 

Keluaran 5:13

5:13 The slave masters were pressuring ⁴  them, saying, “Complete ⁵  your work for each day, just like when there was straw!”

Keluaran 16:36

16:36 (Now an omer is one tenth of an ephah.) ⁶ 

Keluaran 5:19

5:19 The Israelite foremen saw ⁷  that they ⁸  were in trouble when they were told, ⁹  “You must not reduce the daily quota of your bricks.”

Keluaran 3:3

3:3 So Moses thought, ¹⁰  “I will turn aside to see ¹¹  this amazing ¹²  sight. Why does the bush not burn up?” ¹³ 

Keluaran 5:18

5:18 So now, get back to work! ¹⁴  You will not be given straw, but you must still produce ¹⁵  your quota ¹⁶  of bricks!”

Keluaran 18:13

18:13 On the next day ¹⁷  Moses sat to judge ¹⁸  the people, and the people stood around Moses from morning until evening.

Keluaran 21:10

21:10 If he takes another wife, ¹⁹  he must not diminish the first one’s food, ²⁰  her clothing, or her marital rights. ²¹ 

Keluaran 3:1

3:1 Now Moses ²²  was shepherding the flock of his father-in-law Jethro, the priest of Midian, and he led the flock to the far side of the desert ²³  and came to the mountain of God, to Horeb. ²⁴ 

Keluaran 5:10

5:10 So the slave masters of the people and their foremen went to the Israelites and said, ²⁵  “Thus says Pharaoh: ‘I am not giving ²⁶  you straw.

Keluaran 5:16

5:16 No straw is given to your servants, but we are told, ²⁷  ‘Make bricks!’ Your servants are even ²⁸  being beaten, but the fault ²⁹  is with your people.”

Keluaran 7:15

7:15 Go to Pharaoh in the morning when ³⁰  he goes out to the water. Position yourself ³¹  to meet him by the edge of the Nile, ³²  and take ³³  in your hand the staff ³⁴  that was turned into a snake.

Keluaran 10:14

10:14 The locusts went up over all the land of Egypt and settled down in all the territory ³⁵  of Egypt. It was very severe; ³⁶  there had been no locusts like them before, nor will there be such ever again. ³⁷ 

Keluaran 10:23

10:23 No one ³⁸  could see ³⁹  another person, and no one could rise from his place for three days. But the Israelites had light in the places where they lived.

Keluaran 13:16

13:16 It will be for a sign on your hand and for frontlets ⁴⁰  on your forehead, for with a mighty hand the Lord brought us out of Egypt.” ⁴¹ 

Keluaran 14:31

14:31 When Israel saw ⁴²  the great power ⁴³  that the Lord had exercised ⁴⁴  over the Egyptians, they ⁴⁵  feared the Lord, and they believed in ⁴⁶  the Lord and in his servant Moses. ⁴⁷ 

Keluaran 16:5

16:5 On the sixth day ⁴⁸  they will prepare what they bring in, and it will be twice as much as they gather every other day.” ⁴⁹ 

Keluaran 16:22

16:22 And ⁵⁰  on the sixth day they gathered twice as much food, two omers ⁵¹  per person; ⁵²  and all the leaders ⁵³  of the community ⁵⁴  came and told ⁵⁵  Moses.

Keluaran 29:33

29:33 They are to eat those things by which atonement was made ⁵⁶  to consecrate and to set them apart, but no one else ⁵⁷  may eat them, for they are holy.

Keluaran 8:20

The Fourth Blow: Flies

8:20 ⁵⁸ The Lord ⁵⁹  said to Moses, “Get up early in the morning and position yourself before Pharaoh as he goes out to the water, and tell him, ‘Thus says the Lord, “Release my people that they may serve me!

Keluaran 13:15

13:15 When Pharaoh stubbornly refused ⁶⁰  to release us, the Lord killed all the firstborn in the land of Egypt, from the firstborn of people to the firstborn of animals. ⁶¹  That is why I am sacrificing ⁶²  to the Lord the first male offspring of every womb, but all my firstborn sons I redeem.’

Keluaran 21:29

21:29 But if the ox had the habit of goring, and its owner was warned, ⁶³  and he did not take the necessary precautions, ⁶⁴  and then it killed a man or a woman, the ox must be stoned and the man must be put to death.

Keluaran 31:6

31:6 Moreover, ⁶⁵  I have also given him Oholiab son of Ahisamach, of the tribe of Dan, and I have given ability to all the specially skilled, ⁶⁶  that they may make ⁶⁷  everything I have commanded you:

Keluaran 35:35

35:35 He has filled them with skill ⁶⁸  to do all kinds of work ⁶⁹  as craftsmen, as designers, as embroiderers in blue, purple, and scarlet yarn and in fine linen, and as weavers. They are ⁷⁰  craftsmen in all the work ⁷¹  and artistic designers. ⁷² 

[30:32]  ¹ tn Without an expressed subject, the verb may be treated as a passive. Any common use, as in personal hygiene, would be a complete desecration.

[21:36]  ² tn The construction now uses the same Piel imperfect (v. 34) but adds the infinitive absolute to it for emphasis.

[21:36]  ³ sn The point of this section (21:28-36) seems to be that one must ensure the safety of others by controlling one’s property and possessions. This section pertained to neglect with animals, but the message would have applied to similar situations. The people of God were to take heed to ensure the well-being of others, and if there was a problem, it had to be made right.

[5:13]  ⁴ tn Or “pressed.”

[5:13]  ⁵ tn כַּלּוּ (kallu) is the Piel imperative; the verb means “to finish, complete” in the sense of filling up the quota.

[16:36]  ⁶ tn The words “omer” and “ephah” are transliterated Hebrew words. The omer is mentioned only in this passage. (It is different from a “homer” [cf. Ezek 45:11-14].) An ephah was a dry measure whose capacity is uncertain: “Quotations given for the ephah vary from ca. 45 to 20 liters” (C. Houtman, Exodus, 2:340-41).

[16:36]  sn The point of this chapter, with all its instructions and reports included, is God’s miraculous provision of food for his people. This is a display of sovereign power that differs from the display of military power. Once again the story calls for faith, but here it is faith in Yahweh to provide for his people. The provision is also a test to see if they will obey the instructions of God. Deut 8 explains this. The point, then, is that God provides for the needs of his people that they may demonstrate their dependence on him by obeying him. The exposition of this passage must also correlate to John 6. God’s providing manna from heaven to meet the needs of his people takes on new significance in the application that Jesus makes of the subject to himself. There the requirement is the same – will they believe and obey? But at the end of the event John explains that they murmured about Jesus.

[5:19]  ⁷ tn The common Hebrew verb translated “saw,” like the common English verb for seeing, is also used to refer to mental perception and understanding, as in the question “See what I mean?” The foremen understood how difficult things would be under this ruling.

[5:19]  ⁸ tn The text has the sign of the accusative with a suffix and then a prepositional phrase: אֹתָם בְּרָע (’otam bÿra’), meaning something like “[they saw] them in trouble” or “themselves in trouble.” Gesenius shows a few examples where the accusative of the reflexive pronoun is represented by the sign of the accusative with a suffix, and these with marked emphasis (GKC 439 §135.k).

[5:19]  ⁹ tn The clause “when they were told” translates לֵאמֹר (le’mor), which usually simply means “saying.” The thing that was said was clearly the decree that was given to them.

[3:3]  ¹⁰ tn Heb “And Moses said.” The implication is that Moses said this to himself.

[3:3]  ¹¹ tn The construction uses the cohortative אָסֻרָה־נָּא (’asura-nna’) followed by an imperfect with vav (וְאֶרְאֶה, vÿ’er’eh) to express the purpose or result (logical sequence): “I will turn aside in order that I may see.”

[3:3]  ¹² tn Heb “great.” The word means something extraordinary here. In using this term Moses revealed his reaction to the strange sight and his anticipation that something special was about to happen. So he turned away from the flock to investigate.

[3:3]  ¹³ tn The verb is an imperfect. Here it has the progressive nuance – the bush is not burning up.

[5:18]  ¹⁴ tn The text has two imperatives: “go, work.” They may be used together to convey one complex idea (so a use of hendiadys): “go back to work.”

[5:18]  ¹⁵ tn The imperfect תִּתֵּנּוּ (tittennu) is here taken as an obligatory imperfect: “you must give” or “you must produce.”

[5:18]  ¹⁶ sn B. Jacob is amazed at the wealth of this tyrant’s vocabulary in describing the work of others. Here, תֹכֶן (tokhen) is another word for “quota” of bricks, the fifth word used to describe their duty (Exodus, 137).

[18:13]  ¹⁷ tn Heb “and it was/happened on the morrow.”

[18:13]  ¹⁸ sn This is a simple summary of the function of Moses on this particular day. He did not necessarily do this every day, but it was time now to do it. The people would come to solve their difficulties or to hear instruction from Moses on decisions to be made. The tradition of “sitting in Moses’ seat” is drawn from this passage.

[21:10]  ¹⁹ tn “wife” has been supplied.

[21:10]  ²⁰ tn The translation of “food” does not quite do justice to the Hebrew word. It is “flesh.” The issue here is that the family she was to marry into is wealthy, they ate meat. She was not just to be given the basic food the ordinary people ate, but the fine foods that this family ate.

[21:10]  ²¹ sn See S. Paul, “Exodus 21:10, A Threefold Maintenance Clause,” JNES 28 (1969): 48-53. Paul suggests that the third element listed is not marital rights but ointments since Sumerian and Akkadian texts list food, clothing, and oil as the necessities of life. The translation of “marital rights” is far from certain, since the word occurs only here. The point is that the woman was to be cared for with all that was required for a woman in that situation.

[3:1]  ²² sn The vav (ו) disjunctive with the name “Moses” introduces a new and important starting point. The Lord’s dealing with Moses will fill the next two chapters.

[3:1]  ²³ tn Or “west of the desert,” taking אַחַר (’akhar, “behind”) as the opposite of עַל־פְּנֵי (’al-pÿne, “on the face of, east of”; cf. Gen 16:12; 25:18).

[3:1]  ²⁴ sn “Horeb” is another name for Mount Sinai. There is a good deal of foreshadowing in this verse, for later Moses would shepherd the people of Israel and lead them to Mount Sinai to receive the Law. See D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42.

[5:10]  ²⁵ tn Heb “went out and spoke to the people saying.” Here “the people” has been specified as “the Israelites” for clarity.

[5:10]  ²⁶ tn The construction uses the negative particle combined with a subject suffix before the participle: אֵינֶנִּי נֹתֵן (’enenni noten, “there is not I – giving”).

[5:16]  ²⁷ tn Heb “[they] are saying to us,” the line can be rendered as a passive since there is no expressed subject for the participle.

[5:16]  ²⁸ tn הִנֵּה (hinneh) draws attention to the action reflected in the passive participle מֻכִּים (mukkim): “look, your servants are being beaten.”

[5:16]  ²⁹ tn The word rendered “fault” is the basic OT verb for “sin” – וְחָטָאת (vÿkhata’t). The problem is that it is pointed as a perfect tense, feminine singular verb. Some other form of the verb would be expected, or a noun. But the basic word-group means “to err, sin, miss the mark, way, goal.” The word in this context seems to indicate that the people of Pharaoh – the slave masters – have failed to provide the straw. Hence: “fault” or “they failed.” But, as indicated, the line has difficult grammar, for it would literally translate: “and you [fem.] sin your people.” Many commentators (so GKC 206 §74.g) wish to emend the text to read with the Greek and the Syriac, thus: “you sin against your own people” (meaning the Israelites are his loyal subjects).

[7:15]  ³⁰ tn The clause begins with הִנֵּה (hinneh); here it provides the circumstances for the instruction for Moses – he is going out to the water so go meet him. A temporal clause translation captures the connection between the clauses.

[7:15]  ³¹ tn The instruction to Moses continues with this perfect tense with vav (ו) consecutive following the imperative. The verb means “to take a stand, station oneself.” It seems that Pharaoh’s going out to the water was a regular feature of his day and that Moses could be there waiting to meet him.

[7:15]  ³² sn The Nile, the source of fertility for the country, was deified by the Egyptians. There were religious festivals held to the god of the Nile, especially when the Nile was flooding. The Talmud suggests that Pharaoh in this passage went out to the Nile to make observations as a magician about its level. Others suggest he went out simply to bathe or to check the water level – but that would not change the view of the Nile that was prevalent in the land.

[7:15]  ³³ tn The verb תִּקַּח (tiqqakh), the Qal imperfect of לָקַח (laqakh), functions here as the imperfect of instruction, or injunction perhaps, given the word order of the clause.

[7:15]  ³⁴ tn The final clause begins with the noun and vav disjunctive, which singles this instruction out for special attention – “now the staff…you are to take.”

[10:14]  ³⁵ tn Heb “border.”

[10:14]  ³⁶ tn This is an interpretive translation. The clause simply has כָּבֵד מְאֹד (kaved mÿ’od), the stative verb with the adverb – “it was very heavy.” The description prepares for the following statement about the uniqueness of this locust infestation.

[10:14]  ³⁷ tn Heb “after them.”

[10:23]  ³⁸ tn Heb “a man…his brother.”

[10:23]  ³⁹ tn The perfect tense in this context requires the somewhat rare classification of a potential perfect.

[13:16]  ⁴⁰ tn The word is טוֹטָפֹת (totafot, “frontlets”). The etymology is uncertain, but the word denotes a sign or an object placed on the forehead (see m. Shabbat 6:1). The Gemara interprets it as a band that goes from ear to ear. In the Targum to 2 Sam 1:10 it is an armlet worn by Saul (see S. R. Driver, Exodus, 110). These bands may have resembled the Egyptian practice of wearing as amulets “forms of words written on folds of papyrus tightly rolled up and sewn in linen” (W. C. Kaiser, Jr., “Exodus,” EBC 2:384).

[13:16]  ⁴¹ sn The pattern of the passage now emerges more clearly; it concerns the grateful debt of the redeemed. In the first part eating the unleavened bread recalls the night of deliverance in Egypt, and it calls for purity. In the second part the dedication of the firstborn was an acknowledgment of the deliverance of the firstborn from bondage. They were to remember the deliverance and choose purity; they were to remember the deliverance and choose dedication. The NT will also say, “You are not your own, for you were bought with a price, therefore, glorify God” (1 Cor 6:20). Here too the truths of God’s great redemption must be learned well and retained well from generation to generation.

[14:31]  ⁴² 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]  ⁴³ 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]  ⁴⁴ tn Heb “did, made.”

[14:31]  ⁴⁵ tn Heb “and the people feared.”

[14:31]  ⁴⁶ 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]  ⁴⁷ 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.

[16:5]  ⁴⁸ tn Heb “and it will be on the sixth day.”

[16:5]  ⁴⁹ sn There is a question here concerning the legislation – the people were not told why to gather twice as much on the sixth day. In other words, this instruction seems to presume that they knew about the Sabbath law. That law will be included in this chapter in a number of ways, suggesting to some scholars that this chapter is out of chronological order, placed here for a purpose. Some argue that the manna episode comes after the revelation at Sinai. But it is not necessary to take such a view. God had established the Sabbath in the creation, and if Moses has been expounding the Genesis traditions in his teachings then they would have known about that.

[16:22]  ⁵⁰ tn Heb “and it happened/was.”

[16:22]  ⁵¹ tn This construction is an exception to the normal rule for the numbers 2 through 10 taking the object numbered in the plural. Here it is “two of the omer” or “the double of the omer” (see GKC 433 §134.e).

[16:22]  ⁵² tn Heb “for one.”

[16:22]  ⁵³ tn The word suggests “the ones lifted up” above others, and therefore the rulers or the chiefs of the people.

[16:22]  ⁵⁴ tn Or “congregation” (KJV, ASV, NASB, NRSV).

[16:22]  ⁵⁵ sn The meaning here is probably that these leaders, the natural heads of the families in the clans, saw that people were gathering twice as much and they reported this to Moses, perhaps afraid it would stink again (U. Cassuto, Exodus, 197).

[29:33]  ⁵⁶ tn The clause is a relative clause modifying “those things,” the direct object of the verb “eat.” The relative clause has a resumptive pronoun: “which atonement was made by them” becomes “by which atonement was made.” The verb is a Pual perfect of כִּפֵּר (kipper, “to expiate, atone, pacify”).

[29:33]  ⁵⁷ tn The Hebrew word is “stranger, alien” (זָר, zar). But in this context it means anyone who is not a priest (see S. R. Driver, Exodus, 324).

[8:20]  ⁵⁸ sn The announcement of the fourth plague parallels that of the first plague. Now there will be flies, likely dogflies. Egypt has always suffered from flies, more so in the summer than in the winter. But the flies the plague describes involve something greater than any normal season for flies. The main point that can be stressed in this plague comes by tracing the development of the plagues in their sequence. Now, with the flies, it becomes clear that God can inflict suffering on some people and preserve others – a preview of the coming judgment that will punish Egypt but set Israel free. God is fully able to keep the dog-fly in the land of the Egyptians and save his people from these judgments.

[8:20]  ⁵⁹ tn Heb “And Yahweh said.”

[13:15]  ⁶⁰ tn Heb “dealt hardly in letting us go” or “made it hard to let us go” (see S. R. Driver, Exodus, 110). The verb is the simple Hiphil perfect הִקְשָׁה (hiqshah, “he made hard”); the infinitive construct לְשַׁלְּחֵנוּ (lÿshallÿkhenu, “to release us”) could be taken epexegetically, meaning “he made releasing us hard.” But the infinitive more likely gives the purpose or the result after the verb “hardened himself.” The verb is figurative for “be stubborn” or “stubbornly refuse.”

[13:15]  ⁶¹ tn The text uses “man” and “beast.”

[13:15]  ⁶² tn The form is the active participle.

[21:29]  ⁶³ tn The Hophal perfect has the idea of “attested, testified against.”

[21:29]  ⁶⁴ tn Heb “he was not keeping it” or perhaps guarding or watching it (referring to the ox).

[31:6]  ⁶⁵ tn The expression uses the independent personal pronoun (“and I”) with the deictic particle (“behold”) to enforce the subject of the verb – “and I, indeed I have given.”

[31:6]  ⁶⁶ tn Heb “and in the heart of all that are wise-hearted I have put wisdom.”

[31:6]  sn The verse means that there were a good number of very skilled and trained artisans that could come to do the work that God wanted done. But God’s Spirit further endowed them with additional wisdom and skill for the work that had to be done.

[31:6]  ⁶⁷ tn The form is a perfect with vav (ו) consecutive. The form at this place shows the purpose or the result of what has gone before, and so it is rendered “that they may make.”

[35:35]  ⁶⁸ tn The expression “wisdom of heart,” or “wisdom in heart,” means artistic skill. The decisions and plans they make are skilled. The expression forms a second accusative after the verb of filling.

[35:35]  ⁶⁹ tn The expression “all the work” means “all kinds of work.”

[35:35]  ⁷⁰ tn Here “They are” has been supplied.

[35:35]  ⁷¹ tn Heb “doers of all work.”

[35:35]  ⁷² tn Heb “designers of designs.”