Keluaran 4:28

4:28 Moses told Aaron all the words of the Lord who had ¹  sent him and all the signs that he had commanded him.

Keluaran 6:13

6:13 The Lord spoke ²  to Moses and Aaron and gave them a charge ³  for the Israelites and Pharaoh king of Egypt to bring the Israelites out of the land of Egypt.

Keluaran 9:1

The Fifth Blow: Disease

9:1 ⁴ Then the Lord said to Moses, “Go to Pharaoh and tell him, ‘Thus says the Lord, the God of the Hebrews, “Release my people that they may serve me!

Keluaran 10:1

The Eighth Blow: Locusts

10:1 ⁵ The Lord said ⁶  to Moses, “Go to Pharaoh, for I have hardened his heart and the heart of his servants, in order to display ⁷  these signs of mine before him, ⁸ 

Keluaran 19:21

19:21 The Lord said to Moses, “Go down and solemnly warn ⁹  the people, lest they force their way through to the Lord to look, and many of them perish. ¹⁰ 

Keluaran 22:3

22:3 If the sun has risen on him, then there is blood guilt for him. A thief ¹¹  must surely make full restitution; if he has nothing, then he will be sold for his theft.

Keluaran 32:15

32:15 Moses turned and went down from the mountain with ¹²  the two tablets of the testimony in his hands. The tablets were written on both sides – they were written on the front and on the back.

Keluaran 32:30

32:30 The next day Moses said to the people, ¹³  “You have committed a very serious sin, ¹⁴  but now I will go up to the Lord – perhaps I can make atonement ¹⁵  on behalf of your sin.”

[4:28]  ¹ tn This verb and the last one in the verse are rendered with the past perfect nuance because they refer to what the Lord had done prior to Moses’ telling Aaron.

[6:13]  ² tn Heb “And Yahweh spoke.”

[6:13]  ³ tn The term וַיְצַוֵּם (vayÿtsavvem) is a Piel preterite with a pronominal suffix on it. The verb צָוָה (tsavah) means “to command” but can also have a much wider range of meanings. In this short summary statement, the idea of giving Moses and Aaron a commission to Israel and to Pharaoh indicates that come what may they have their duty to perform.

[9:1]  ⁴ sn This plague demonstrates that Yahweh has power over the livestock of Egypt. He is able to strike the animals with disease and death, thus delivering a blow to the economic as well as the religious life of the land. By the former plagues many of the Egyptian religious ceremonies would have been interrupted and objects of veneration defiled or destroyed. Now some of the important deities will be attacked. In Goshen, where the cattle are merely cattle, no disease hits, but in the rest of Egypt it is a different matter. Osiris, the savior, cannot even save the brute in which his own soul is supposed to reside. Apis and Mnevis, the ram of Ammon, the sheep of Sais, and the goat of Mendes, perish together. Hence, Moses reminds Israel afterward, “On their gods also Yahweh executed judgments” (Num 33:4). When Jethro heard of all these events, he said, “Now I know that Yahweh is greater than all the gods” (Exod 18:11).

[10:1]  ⁵ sn The Egyptians dreaded locusts like every other ancient civilization. They had particular gods to whom they looked for help in such catastrophes. The locust-scaring deities of Greece and Asia were probably looked to in Egypt as well (especially in view of the origins in Egypt of so many of those religious ideas). The announcement of the plague falls into the now-familiar pattern. God tells Moses to go and speak to Pharaoh but reminds Moses that he has hardened his heart. Yahweh explains that he has done this so that he might show his power, so that in turn they might declare his name from generation to generation. This point is stressed so often that it must not be minimized. God was laying the foundation of the faith for Israel – the sovereignty of Yahweh.

[10:1]  ⁶ tn Heb “and Yahweh said.”

[10:1]  ⁷ tn The verb is שִׁתִי (shiti, “I have put”); it is used here as a synonym for the verb שִׂים (sim). Yahweh placed the signs in his midst, where they will be obvious.

[10:1]  ⁸ tn Heb “in his midst.”

[19:21]  ⁹ tn The imperative הָעֵד (ha’ed) means “charge” them – put them under oath, or solemnly warn them. God wished to ensure that the people would not force their way past the barriers that had been set out.

[19:21]  ¹⁰ tn Heb “and fall”; NAB “be struck down.”

[22:3]  ¹¹ tn The words “a thief” have been added for clarification. S. R. Driver (Exodus, 224) thinks that these lines are out of order, since some of them deal with killing the thief and then others with the thief making restitution, but rearranging the clauses is not a necessary way to bring clarity to the paragraph. The idea here would be that any thief caught alive would pay restitution.

[32:15]  ¹² tn The disjunctive vav (ו) serves here as a circumstantial clause indicator.

[32:30]  ¹³ tn Heb “and it was on the morrow and Moses said to the people.”

[32:30]  ¹⁴ tn The text uses a cognate accusative: “you have sinned a great sin.”

[32:30]  ¹⁵ tn The form אֲכַפְּרָה (’akhappÿrah) is a Piel cohortative/imperfect. Here with only a possibility of being successful, a potential imperfect nuance works best.