Keluaran 32:14

32:14 Then the Lord relented over the evil that he had said he would do to his people.

Keluaran 15:16

15:16 Fear and dread ¹  will fall ²  on them;

by the greatness ³  of your arm they will be as still as stone ⁴ 

until ⁵  your people pass by, O Lord,

until the people whom you have bought ⁶  pass by.

Keluaran 9:19

9:19 So now, send instructions ⁷  to gather ⁸  your livestock and all your possessions in the fields to a safe place. Every person ⁹  or animal caught ¹⁰  in the field and not brought into the house – the hail will come down on them, and they will die!”’”

Keluaran 15:26

15:26 He said, “If you will diligently obey ¹¹  the Lord your God, and do what is right ¹²  in his sight, and pay attention ¹³  to his commandments, and keep all his statutes, then all ¹⁴  the diseases ¹⁵  that I brought on the Egyptians I will not bring on you, for I, the Lord, am your healer.” ¹⁶ 

Keluaran 32:12

32:12 Why ¹⁷  should the Egyptians say, ¹⁸  ‘For evil ¹⁹  he led them out to kill them in the mountains and to destroy ²⁰  them from the face of the earth’? Turn from your burning anger, and relent ²¹  of this evil against your people.

Keluaran 15:14

15:14 The nations will hear ²²  and tremble;

anguish ²³  will seize ²⁴  the inhabitants of Philistia.

Keluaran 12:13

12:13 The blood will be a sign for you on the houses where you are, so that when I see ²⁵  the blood I will pass over you, ²⁶  and this plague ²⁷  will not fall on you to destroy you ²⁸  when I attack ²⁹  the land of Egypt. ³⁰ 

Keluaran 30:12

30:12 “When you take a census ³¹  of the Israelites according to their number, ³²  then each man is to pay a ransom ³³  for his life to the Lord when you number them, ³⁴  so that there will be no plague among them when you number them.

Keluaran 9:32

9:32 But the wheat and the spelt ³⁵  were not struck, for they are later crops.) ³⁶ 

Keluaran 9:25

9:25 The hail struck everything in the open fields, both ³⁷  people and animals, throughout all the land of Egypt. The hail struck everything that grows ³⁸  in the field, and it broke all the trees of the field to pieces.

Keluaran 9:31

9:31 (Now the ³⁹  flax and the barley were struck ⁴⁰  by the hail, ⁴¹  for the barley had ripened ⁴²  and the flax ⁴³  was in bud.

Keluaran 9:22

9:22 Then the Lord said to Moses, “Extend your hand toward the sky ⁴⁴  that there may be ⁴⁵  hail in all the land of Egypt, on people and on animals, ⁴⁶  and on everything that grows ⁴⁷  in the field in the land of Egypt.”

Keluaran 30:11

The Ransom Money

30:11 ⁴⁸ The Lord spoke to Moses: ⁴⁹ 

Keluaran 9:21

9:21 but those ⁵⁰  who did not take ⁵¹  the word of the Lord seriously left their servants and their cattle ⁵²  in the field.

Keluaran 9:26

9:26 Only in the land of Goshen, where the Israelites lived, was there no hail.

Keluaran 7:4

7:4 Pharaoh will not listen to you. ⁵³  I will reach into ⁵⁴  Egypt and bring out my regiments, ⁵⁵  my people the Israelites, from the land of Egypt with great acts of judgment.

Keluaran 23:27

23:27 “I will send my terror ⁵⁶  before you, and I will destroy ⁵⁷  all the people whom you encounter; I will make all your enemies turn their backs ⁵⁸  to you.

Keluaran 20:5

20:5 You shall not bow down to them or serve them, ⁵⁹  for I, the Lord, your God, am a jealous ⁶⁰  God, responding to ⁶¹  the transgression of fathers by dealing with children to the third and fourth generations ⁶²  of those who reject me, ⁶³ 

[15:16]  ¹ tn The two words can form a nominal hendiadys, “a dreadful fear,” though most English versions retain the two separate terms.

[15:16]  ² tn The form is an imperfect.

[15:16]  ³ tn The adjective is in construct form and governs the noun “arm” (“arm” being the anthropomorphic expression for what God did). See GKC 428 §132.c.

[15:16]  ⁴ sn For a study of the words for fear, see N. Waldman, “A Comparative Note on Exodus 15:14-16,” JQR 66 (1976): 189-92.

[15:16]  ⁵ tn Clauses beginning with עַד (’ad) express a limit that is not absolute, but only relative, beyond which the action continues (GKC 446-47 §138.g).

[15:16]  ⁶ tn The verb קָנָה (qanah) here is the verb “acquire, purchase,” and probably not the homonym “to create, make” (see Gen 4:1; Deut 32:6; and Prov 8:22).

[9:19]  ⁷ tn The object “instructions” is implied in the context.

[9:19]  ⁸ tn הָעֵז (ha’ez) is the Hiphil imperative from עוּז (’uz, “to bring into safety” or “to secure”). Although there is no vav (ו) linking the two imperatives, the second could be subordinated by virtue of the meanings. “Send to bring to safety.”

[9:19]  ⁹ tn Heb “man, human.”

[9:19]  ¹⁰ tn Heb “[who] may be found.” The verb can be the imperfect of possibility.

[15:26]  ¹¹ tn The construction uses the infinitive absolute and the imperfect tense of שָׁמַע (shama’). The meaning of the verb is idiomatic here because it is followed by “to the voice of Yahweh your God.” When this is present, the verb is translated “obey.” The construction is in a causal clause. It reads, “If you will diligently obey.” Gesenius points out that the infinitive absolute in a conditional clause also emphasizes the importance of the condition on which the consequence depends (GKC 342-43 §113.o).

[15:26]  ¹² tn The word order is reversed in the text: “and the right in his eyes you do,” or, “[if] you do what is right in his eyes.” The conditional idea in the first clause is continued in this clause.

[15:26]  ¹³ tn Heb “give ear.” This verb and the next are both perfect tenses with the vav (ו) consecutive; they continue the sequence of the original conditional clause.

[15:26]  ¹⁴ tn The substantive כָּל־ (kol, “all of”) in a negative clause can be translated “none of.”

[15:26]  ¹⁵ sn The reference is no doubt to the plagues that Yahweh has just put on them. These will not come on God’s true people. But the interesting thing about a conditional clause like this is that the opposite is also true – “if you do not obey, then I will bring these diseases.”

[15:26]  ¹⁶ tn The form is רֹפְאֶךָ (rofÿ’ekha), a participle with a pronominal suffix. The word is the predicate after the pronoun “I”: “I [am] your healer.” The suffix is an objective genitive – the Lord heals them.

[15:26]  sn The name I Yahweh am your healer comes as a bit of a surprise. One might expect, “I am Yahweh who heals your water,” but it was the people he came to heal because their faith was weak. God lets Israel know here that he can control the elements of nature to bring about a spiritual response in Israel (see Deut 8).

[32:12]  ¹⁷ tn The question is rhetorical; it really forms an affirmation that is used here as a reason for the request (see GKC 474 §150.e).

[32:12]  ¹⁸ tn Heb “speak, saying.” This is redundant in English and has been simplified in the translation.

[32:12]  ¹⁹ tn The word “evil” means any kind of life-threatening or fatal calamity. “Evil” is that which hinders life, interrupts life, causes pain to life, or destroys it. The Egyptians would conclude that such a God would have no good intent in taking his people to the desert if now he destroyed them.

[32:12]  ²⁰ tn The form is a Piel infinitive construct from כָּלָה (kalah, “to complete, finish”) but in this stem, “bring to an end, destroy.” As a purpose infinitive this expresses what the Egyptians would have thought of God’s motive.

[32:12]  ²¹ tn The verb “repent, relent” when used of God is certainly an anthropomorphism. It expresses the deep pain that one would have over a situation. Earlier God repented that he had made humans (Gen 6:6). Here Moses is asking God to repent/relent over the judgment he was about to bring, meaning that he should be moved by such compassion that there would be no judgment like that. J. P. Hyatt observes that the Bible uses so many anthropomorphisms because the Israelites conceived of God as a dynamic and living person in a vital relationship with people, responding to their needs and attitudes and actions (Exodus [NCBC], 307). See H. V. D. Parunak, “A Semantic Survey of NHM,” Bib 56 (1975): 512-32.

[15:14]  ²² tn This verb is a prophetic perfect, assuming that the text means what it said and this song was sung at the Sea. So all these countries were yet to hear of the victory.

[15:14]  ²³ tn The word properly refers to “pangs” of childbirth. When the nations hear, they will be terrified.

[15:14]  ²⁴ tn The verb is again a prophetic perfect.

[12:13]  ²⁵ tn Both of the verbs for seeing and passing over are perfect tenses with vav (ו) consecutives: וּפָסַחְתִּי…וְרָאִיתִי (vÿra’iti...ufasakhti); the first of these parallel verb forms is subordinated to the second as a temporal clause. See Gesenius’s description of perfect consecutives in the protasis and apodosis (GKC 494 §159.g).

[12:13]  ²⁶ tn The meaning of the verb is supplied in part from the near context of seeing the sign and omitting to destroy, as well as the verb at the start of verse 12 “pass through, by, over.” Isa 31:5 says, “Just as birds hover over a nest, so the Lord who commands armies will protect Jerusalem. He will protect and deliver it; as he passes over he will rescue it.” The word does not occur enough times to enable one to delineate a clear meaning. It is probably not the same word as “to limp” found in 1 Kgs 18:21, 26, unless there is a highly developed category of meaning there.

[12:13]  ²⁷ tn The word “plague” (נֶגֶף, negef) is literally “a blow” or “a striking.” It usually describes a calamity or affliction given to those who have aroused God’s anger, as in Exod 30:12; Num 8:19; 16:46, 47; Josh 22:17 (S. R. Driver, Exodus, 92-93).

[12:13]  ²⁸ tn Heb “for destruction.” The form מַשְׁחִית (mashkhit) is the Hiphil participle of שָׁחַת (shakhat). The word itself is a harsh term; it was used to describe Yahweh’s destruction of Sodom and Gomorrah (Gen 13:10).

[12:13]  ²⁹ tn בְּהַכֹּתִי (bÿhakkoti) is the Hiphil infinitive construct from נָכָה (nakhah), with a preposition prefixed and a pronominal suffix added to serve as the subjective genitive – the subject of this temporal clause. It is also used in 12:12.

[12:13]  ³⁰ sn For additional discussions, see W. H. Elder, “The Passover,” RevExp 74 (1977): 511-22; E. Nutz, “The Passover,” BV 12 (1978): 23-28; H. M. Kamsler, “The Blood Covenant in the Bible,” Dor le Dor 6 (1977): 94-98; A. Rodriguez, Substitution in the Hebrew Cultus; B. Ramm, “The Theology of the Book of Exodus: A Reflection on Exodus 12:12,” SwJT 20 (1977): 59-68; and M. Gilula, “The Smiting of the First-Born: An Egyptian Myth?” TA 4 (1977): 94-85.

[30:12]  ³¹ tn The expression is “when you take [lift up] the sum [head] of the Israelites.”

[30:12]  ³² tn The form is לִפְקֻדֵיהֶם (lifqudehem, “according to those that are numbered of/by them”) from the verb פָּקַד (paqad, “to visit”). But the idea of this word seems more to be that of changing or determining the destiny, and so “appoint” and “number” become clear categories of meaning for the word. Here it simply refers to the census, but when this word is used for a census it often involves mustering an army for a military purpose. Here there is no indication of a war, but it may be laying down the principle that when they should do this, here is the price. B. Jacob (Exodus, 835) uses Num 31 as a good illustration, showing that the warrior was essentially a murderer, if he killed anyone in battle. For this reason his blood was forfeit; if he survived he must pay a כֹּפֶר (kofer) because every human life possesses value and must be atoned for. The payment during the census represented a “presumptive ransom” so that they could not be faulted for what they might do in war.

[30:12]  ³³ tn The “ransom” is כֹּפֶר (kofer), a word related to words translated “atone” and “atonement.” Here the noun refers to what is paid for the life. The idea is that of delivering or redeeming by a substitute – here the substitute is the money. If they paid the amount, their lives would be safe (W. C. Kaiser, Jr., “Exodus,” EBC 2:473).

[30:12]  ³⁴ tn The temporal clause uses a preposition, an infinitive construct, and then an accusative. The subject is supplied: “in numbering them” means “when [you] number them.” The verb could also be rendered “when you muster them.”

[9:32]  ³⁵ tn The word כֻּסֶּמֶת (kussemet) is translated “spelt”; the word occurs only here and in Isa 28:25 and Ezek 4:9. Spelt is a grain closely allied to wheat. Other suggestions have been brought forward from the study of Egyptian crops (see a brief summary in W. C. Kaiser, Jr., “Exodus,” EBC 2:363-64).

[9:32]  ³⁶ tn Heb “for they are late.”

[9:25]  ³⁷ tn The exact expression is “from man even to beast.” R. J. Williams lists this as an example of the inclusive use of the preposition מִן (min) to be rendered “both…and” (Hebrew Syntax, 57, §327).

[9:25]  ³⁸ tn Heb “all the cultivated grain of.”

[9:31]  ³⁹ tn A disjunctive vav introduces the two verses that provide parenthetical information to the reader. Gesenius notes that the boldness of such clauses is often indicated by the repetition of nouns at the beginning (see GKC 452 §141.d). Some have concluded that because they have been put here rather than back after v. 25 or 26, they form part of Moses’ speech to Pharaoh, explaining that the crops that were necessary for humans were spared, but those for other things were destroyed. This would also mean that Moses was saying there is more that God can destroy (see B. Jacob, Exodus, 279).

[9:31]  ⁴⁰ tn The unusual forms נֻכָּתָה (nukkatah) in v. 31 and נֻכּוּ (nukku) in v. 32 are probably to be taken as old Qal passives. There are no attested Piel uses of the root.

[9:31]  ⁴¹ tn The words “by the hail” are not in the Hebrew text, but are supplied from context.

[9:31]  ⁴² tn Heb “was in the ear” (so KJV, NAB, NASB, NRSV); NIV “had headed.”

[9:31]  ⁴³ sn Flax was used for making linen, and the area around Tanis was ideal for producing flax. Barley was used for bread for the poor people, as well as beer and animal feed.

[9:22]  ⁴⁴ tn Or “the heavens” (also in the following verse). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[9:22]  ⁴⁵ tn The jussive with the conjunction (וִיהִי, vihi) coming after the imperative provides the purpose or result.

[9:22]  ⁴⁶ tn Heb “on man and on beast.”

[9:22]  ⁴⁷ tn The noun refers primarily to cultivated grains. But here it seems to be the general heading for anything that grows from the ground, all vegetation and plant life, as opposed to what grows on trees.

[30:11]  ⁴⁸ sn This brief section has been interpreted a number of ways by biblical scholars (for a good survey and discussion, see B. Jacob, Exodus, 829-35). In this context the danger of erecting and caring for a sanctuary may have been in view. A census would be taken to count the losses and to cover the danger of coming into such proximity with the holy place; payment was made to ransom the lives of the people numbered so that they would not die. The money collected would then be used for the care of the sanctuary. The principle was fairly straightforward: Those numbered among the redeemed of the Lord were to support the work of the Lord to maintain their fellowship with the covenant. The passage is fairly easy to outline: I. Every covenant member must give a ransom for his life to avoid death (11-12); II. The ransom is the same for all, whether rich or poor (13-15); and III. The ransom money supports the sanctuary as a memorial for the ransomed (16).

[30:11]  ⁴⁹ tn Heb “and Yahweh spoke to Moses, saying.” This full means for introducing a quotation from the Lord is used again in 30:17, 22; 31:1; and 40:1. It appears first in 6:10. Cynthia L. Miller discusses its use in detail (The Representation of Speech in Biblical Hebrew Narrative, 373-86).

[9:21]  ⁵⁰ tn The Hebrew text again has the singular.

[9:21]  ⁵¹ tn Heb “put to his heart.”

[9:21]  ⁵² tn Heb “his servants and his cattle.”

[7:4]  ⁵³ tn Heb “and Pharaoh will not listen.”

[7:4]  ⁵⁴ tn Heb “put my hand into.” The expression is a strong anthropomorphism to depict God’s severest judgment on Egypt. The point is that neither the speeches of Moses and Aaron nor the signs that God would do will be effective. Consequently, God would deliver the blow that would destroy.

[7:4]  ⁵⁵ tn See the note on this term in 6:26.

[23:27]  ⁵⁶ tn The word for “terror” is אֵימָתִי (’emati); the word has the thought of “panic” or “dread.” God would make the nations panic as they heard of the exploits and knew the Israelites were drawing near. U. Cassuto thinks the reference to “hornets” in v. 28 may be a reference to this fear, an unreasoning dread, rather than to another insect invasion (Exodus, 308). Others suggest it is symbolic of an invading army or a country like Egypt or literal insects (see E. Neufeld, “Insects as Warfare Agents in the Ancient Near East,” Or 49 [1980]: 30-57).

[23:27]  ⁵⁷ tn Heb “kill.”

[23:27]  ⁵⁸ tn The text has “and I will give all your enemies to you [as] a back.” The verb of making takes two accusatives, the second being the adverbial accusative of product (see GKC 371-72 §117.ii, n. 1).

[20:5]  ⁵⁹ tn The combination of these two verbs customarily refers to the worship of pagan deities (e.g., Deut 17:3: 30:17; Jer 8:2; see J. J. Stamm and M. E. Andrew, The Ten Commandments in Recent Research [SBT], 86). The first verb is לאֹ־תִשְׁתַּחֲוֶה (lo’ tishtakhaveh), now to be classified as a hishtaphel imperfect from חָוָה (khavah; BDB 1005 s.v. שׁחה), “to cause oneself to be low to the ground.” It is used of the true worship of God as well. The second verb is וְלֹא תָעָבְדֵם (vÿlo’ to’ovdem). The two could be taken as a hendiadys: “you will not prostrate yourself to serve them.” In an interesting side comment U. Cassuto (Exodus, 242) offers an explanation of the spelling of the second verb: he suggests that it was spelled with the qamets khatuf vowel to show contempt for pagan worship, as if their conduct does not even warrant a correct spelling of the word “serve.” Gesenius says that the forms like this are anomalous, but he wonders if they were pointed as if the verb was a Hophal with the meaning “you shall not allow yourself to be brought to worship them” (GKC 161 §60.b). But this is unlikely.

[20:5]  ⁶⁰ sn The word “jealous” is the same word often translated “zeal” or “zealous.” The word describes a passionate intensity to protect or defend something that is jeopardized. The word can also have the sense of “envy,” but in that case the object is out of bounds. God’s zeal or jealousy is to protect his people or his institutions or his honor. Yahweh’s honor is bound up with the life of his people.

[20:5]  ⁶¹ tn Verses 5 and 6 are very concise, and the word פָּקַד (paqad) is difficult to translate. Often rendered “visiting,” it might here be rendered “dealing with” in a negative sense or “punishing,” but it describes positive attention in 13:19. When used of God, it essentially means that God intervenes in the lives of people for blessing or for cursing. Some would simply translate the participle here as “punishing” the children for the sins of the fathers (cf. Lev 18:25; Isa 26:21; Jer 29:32; 36:31; Hos 1:4; Amos 3:2). That is workable, but may not say enough. The verse may indicate that those who hate Yahweh and do not keep his commandments will repeat the sins their fathers committed and suffer for them. Deut 24:16 says that individuals will die for their own sins and not their father’s sins (see also Deut 7:10 and Ezek 18). It may have more to do with patterns of sin being repeated from generation to generation; if the sin and the guilt were not fully developed in the one generation, then left unchecked they would develop and continue in the next. But it may also indicate that the effects of the sins of the fathers will be experienced in the following generations, especially in the case of Israel as a national entity (U. Cassuto, Exodus, 243). God is showing here that his ethical character is displayed in how he deals with sin and righteousness, all of which he describes as giving strong motivation for loyalty to him and for avoiding idolatry. There is a justice at work in the dealings of God that is not present in the pagan world.

[20:5]  ⁶² tn The Hebrew word for “generations” is not found in v. 5 or 6. The numbers are short for a longer expression, which is understood as part of the description of the children already mentioned (see Deut 7:9, where “generation” [דּוֹר, dor] is present and more necessary, since “children” have not been mentioned).

[20:5]  ⁶³ tn This is an important qualification to the principle. The word rendered “reject” is often translated “hate” and carries with it the idea of defiantly rejecting and opposing God and his word. Such people are doomed to carry on the sins of their ancestors and bear guilt with them.