Keluaran 40:37

40:37 but if the cloud was not lifted up, then they would not journey further until the day it was lifted up. ¹ 

Keluaran 24:9

24:9 Moses and Aaron, Nadab and Abihu, and the seventy elders of Israel went up, ² 

Keluaran 20:26

20:26 And you must not go up by steps to my altar, so that your nakedness is not exposed.’ ³ 

Keluaran 19:20

19:20 The Lord came down on Mount Sinai, on the top of the mountain, and the Lord summoned Moses to the top of the mountain, and Moses went up.

Keluaran 40:36

40:36 But when the cloud was lifted up ⁴  from the tabernacle, the Israelites would set out ⁵  on all their journeys;

Keluaran 24:2

24:2 Moses alone may come ⁶  near the Lord, but the others ⁷  must not come near, ⁸  nor may the people go up with him.”

Keluaran 19:24

19:24 The Lord said to him, “Go, get down, and come up, and Aaron with you, but do not let the priests and the people force their way through to come up to the Lord, lest he break through against them.”

Keluaran 34:2

34:2 Be prepared ⁹  in the morning, and go up in the morning to Mount Sinai, and station yourself ¹⁰  for me there on the top of the mountain.

Keluaran 4:20

4:20 Then Moses took ¹¹  his wife and sons ¹²  and put them on a donkey and headed back ¹³  to the land of Egypt, and Moses took the staff of God in his hand.

Keluaran 17:10

17:10 So Joshua fought against Amalek just as Moses had instructed him; ¹⁴ and Moses and Aaron and Hur went up to the top of the hill.

Keluaran 24:1

The Lord Ratifies the Covenant

24:1 ¹⁵ But to Moses the Lord ¹⁶  said, “Come up ¹⁷  to the Lord, you and Aaron, Nadab and Abihu, and seventy of the elders of Israel, and worship from a distance. ¹⁸ 

Keluaran 32:30

32:30 The next day Moses said to the people, ¹⁹  “You have committed a very serious sin, ²⁰  but now I will go up to the Lord – perhaps I can make atonement ²¹  on behalf of your sin.”

Keluaran 34:3

34:3 No one is to come up with you; do not let anyone be seen anywhere on the mountain; not even the flocks or the herds may graze in front of that mountain.”

Keluaran 24:18

24:18 Moses went into the cloud when he went up ²²  the mountain, and Moses was on the mountain forty days and forty nights. ²³ 

Keluaran 19:23

19:23 Moses said to the Lord, “The people are not able to come up to Mount Sinai, because you solemnly warned us, ²⁴  ‘Set boundaries for the mountain and set it apart.’” ²⁵ 

Keluaran 24:12

24:12 ²⁶ The Lord said to Moses, “Come up to me to the mountain and remain there, and I will give you the stone tablets ²⁷  with ²⁸  the law and the commandments that I have written, so that you may teach them.” ²⁹ 

Keluaran 8:3

8:3 The Nile will swarm ³⁰  with frogs, and they will come up and go into your house, in your bedroom, and on your bed, and into the houses of your servants and your people, and into your ovens and your kneading troughs. ³¹ 

Keluaran 19:13

19:13 No hand will touch him ³²  – but he will surely be stoned or shot through, whether a beast or a human being; ³³  he must not live.’ When the ram’s horn sounds a long blast they may ³⁴  go up on the mountain.”

Keluaran 20:16

20:16 “You shall not give ³⁵  false testimony ³⁶  against your neighbor.

Keluaran 24:13

24:13 So Moses set out ³⁷  with ³⁸  Joshua his attendant, and Moses went up the mountain of God.

Keluaran 8:4

8:4 Frogs ³⁹  will come up against you, your people, and all your servants.”’” ⁴⁰ 

Keluaran 24:15

24:15 Moses went up the mountain, and the cloud covered the mountain.

Keluaran 14:6

14:6 Then he prepared ⁴¹  his chariots and took his army ⁴²  with him.

Keluaran 1:8

1:8 Then a new king, ⁴³  who did not know about ⁴⁴  Joseph, came to power ⁴⁵  over Egypt.

Keluaran 8:6

8:6 So Aaron extended his hand over the waters of Egypt, and frogs ⁴⁶  came up and covered the land of Egypt.

Keluaran 34:4

34:4 So Moses ⁴⁷  cut out two tablets of stone like the first; ⁴⁸  early in the morning he went up ⁴⁹  to Mount Sinai, just as the Lord had commanded him, and he took in his hand the two tablets of stone.

Keluaran 8:7

8:7 The magicians did the same ⁵⁰  with their secret arts and brought up frogs on the land of Egypt too. ⁵¹ 

Keluaran 14:7

14:7 He took six hundred select ⁵²  chariots, and all the rest of the chariots of Egypt, ⁵³  and officers ⁵⁴  on all of them.

Keluaran 19:3

19:3 Moses ⁵⁵  went up to God, and the Lord called to him from the mountain, “Thus you will tell the house of Jacob, and declare to the people ⁵⁶  of Israel:

Keluaran 8:5

8:5 The Lord spoke to Moses, “Tell Aaron, ‘Extend your hand with your staff ⁵⁷  over the rivers, over the canals, and over the ponds, and bring the frogs up over the land of Egypt.’”

Keluaran 10:14

10:14 The locusts went up over all the land of Egypt and settled down in all the territory ⁵⁸  of Egypt. It was very severe; ⁵⁹  there had been no locusts like them before, nor will there be such ever again. ⁶⁰ 

Keluaran 14:25

14:25 He jammed ⁶¹  the wheels of their chariots so that they had difficulty driving, ⁶²  and the Egyptians said, “Let’s flee ⁶³  from Israel, for the Lord fights ⁶⁴  for them against Egypt!”

Keluaran 19:12

19:12 You must set boundaries ⁶⁵  for the people all around, saying, ‘Take heed ⁶⁶  to yourselves not to go up on the mountain nor touch its edge. Whoever touches the mountain will surely be put to death!

Keluaran 19:18

19:18 Now Mount Sinai was completely covered with smoke because the Lord had descended on it in fire, and its smoke went up like the smoke of a great furnace, ⁶⁷  and the whole mountain shook ⁶⁸  violently.

Keluaran 17:15

17:15 Moses built an altar, and he called it “The Lord is my Banner,” ⁶⁹ 

Keluaran 14:18

14:18 And the Egyptians will know ⁷⁰  that I am the Lord when I have gained my honor ⁷¹  because of Pharaoh, his chariots, and his horsemen.”

Keluaran 14:23

14:23 The Egyptians chased them and followed them into the middle of the sea – all the horses of Pharaoh, his chariots, and his horsemen.

Keluaran 15:4

15:4 The chariots of Pharaoh ⁷²  and his army he has thrown into the sea,

and his chosen ⁷³  officers were drowned ⁷⁴  in the Red Sea.

Keluaran 15:8

15:8 By the blast of your nostrils ⁷⁵  the waters were piled up,

the flowing water stood upright like a heap, ⁷⁶ 

and the deep waters were solidified in the heart of the sea.

Keluaran 16:14

16:14 When ⁷⁷  the layer of dew had evaporated, ⁷⁸  there on the surface of the desert was a thin flaky substance, ⁷⁹  thin like frost on the earth.

Keluaran 32:7

32:7 The Lord spoke to Moses: “Go quickly, descend, ⁸⁰  because your ⁸¹  people, whom you brought up from the land of Egypt, have acted corruptly.

Keluaran 33:15

33:15 And Moses ⁸²  said to him, “If your presence does not go ⁸³  with us, ⁸⁴  do not take us up from here. ⁸⁵ 

Keluaran 10:12

10:12 The Lord said to Moses, “Extend your hand over the land of Egypt for ⁸⁶  the locusts, that they may come up over the land of Egypt and eat everything that grows ⁸⁷  in the ground, everything that the hail has left.”

Keluaran 1:16

1:16 ⁸⁸  “When you assist ⁸⁹  the Hebrew women in childbirth, observe at the delivery: ⁹⁰  If it is a son, kill him, ⁹¹  but if it is a daughter, she may live.” ⁹² 

Keluaran 10:13

10:13 So Moses extended his staff over the land of Egypt, and then the Lord ⁹³  brought ⁹⁴  an east wind on the land all that day and all night. ⁹⁵  The morning came, ⁹⁶  and the east wind had brought up ⁹⁷  the locusts!

Keluaran 14:8

14:8 But the Lord hardened the heart of Pharaoh king of Egypt, and he chased after the Israelites. Now the Israelites were going out defiantly. ⁹⁸ 

Keluaran 14:26

14:26 The Lord said to Moses, “Extend your hand toward the sea, so that the waters may flow ⁹⁹  back on the Egyptians, on their chariots, and on their horsemen!”

Keluaran 14:28

14:28 The water returned and covered the chariots and the horsemen and all the army of Pharaoh that was coming after the Israelites into the sea ¹⁰⁰  – not so much as one of them survived! ¹⁰¹ 

Keluaran 19:2

19:2 After they journeyed ¹⁰²  from Rephidim, they came to the Desert of Sinai, and they camped in the desert; Israel camped there in front of the mountain. ¹⁰³ 

Keluaran 19:21

19:21 The Lord said to Moses, “Go down and solemnly warn ¹⁰⁴  the people, lest they force their way through to the Lord to look, and many of them perish. ¹⁰⁵ 

Keluaran 21:14

21:14 But if a man willfully attacks his neighbor to kill him cunningly, ¹⁰⁶  you will take him even from my altar that he may die.

Keluaran 32:23

32:23 They said to me, ‘Make us gods that will go before us, for as for this fellow Moses, the man who brought us up out of the land of Egypt, we do not know what has happened to him.’

Keluaran 34:24

34:24 For I will drive out ¹⁰⁷  the nations before you and enlarge your borders; no one will covet ¹⁰⁸  your land when you go up ¹⁰⁹  to appear before the Lord your God three times ¹¹⁰  in the year.

Keluaran 12:39

12:39 They baked cakes of bread without yeast using the dough they had brought from Egypt, for it was made without yeast – because they were thrust out ¹¹¹  of Egypt and were not able to delay, they ¹¹²  could not prepare ¹¹³  food for themselves either.

Keluaran 14:9

14:9 The Egyptians chased after them, and all the horses and chariots of Pharaoh and his horsemen and his army overtook them camping by the sea, beside Pi-hahiroth, before Baal-Zephon.

Keluaran 14:17

14:17 And as for me, I am going to harden ¹¹⁴  the hearts of the Egyptians so that ¹¹⁵  they will come after them, that I may be honored ¹¹⁶  because ¹¹⁷  of Pharaoh and his army and his chariots and his horsemen.

Keluaran 15:19

15:19 For the horses of Pharaoh came with his chariots and his footmen into the sea,

and the Lord brought back the waters of the sea on them,

but the Israelites walked on dry land in the middle of the sea.”

Keluaran 33:1

33:1 The Lord said to Moses, “Go up ¹¹⁸  from here, you and the people whom you brought up out of the land of Egypt, to the land I promised on oath ¹¹⁹  to Abraham, to Isaac, and to Jacob, saying, ‘I will give it to your descendants.’ ¹²⁰ 

Keluaran 33:12

33:12 Moses said to the Lord, “See, you have been saying to me, ‘Bring this people up,’ ¹²¹  but you have not let me know whom you will send with me. But you said, ‘I know you by name, ¹²²  and also you have found favor in my sight.’

Keluaran 34:28

34:28 So he was there with the Lord forty days and forty nights; ¹²³  he did not eat bread, and he did not drink water. He wrote on the tablets the words of the covenant, the ten commandments. ¹²⁴ 

[40:37]  ¹ tn The clause uses the Niphal infinitive construct in the temporal clause: “until the day of its being taken up.”

[24:9]  ² tn The verse begins with “and Moses went up, and Aaron….” This verse may supply the sequel to vv. 1-2. At any rate, God was now accepting them into his presence.

[24:9]  sn This next section is extremely interesting, but difficult to interpret. For some of the literature, see: E. W. Nicholson, “The Interpretation of Exodus 24:9-11,” VT 24 (1974): 77-97; “The Antiquity of the Tradition in Exodus 24:9-11,” VT 26 (1976): 148-60; and T. C. Vriezen, “The Exegesis of Exodus 24:9-11,” OTS 17 (1967): 24-53.

[20:26]  ³ tn Heb “uncovered” (so ASV, NAB).

[40:36]  ⁴ tn The construction uses the Niphal infinitive construct to form the temporal clause.

[40:36]  ⁵ tn The imperfect tense in this context describes a customary action.

[24:2]  ⁶ tn The verb is a perfect tense with a vav (ו) consecutive; it and the preceding perfect tense follow the imperative, and so have either a force of instruction, or, as taken here, are the equivalent of an imperfect tense (of permission).

[24:2]  ⁷ tn Heb “they.”

[24:2]  ⁸ tn Now the imperfect tense negated is used; here the prohibition would fit (“they will not come near”), or the obligatory (“they must not”) in which the subjects are obliged to act – or not act in this case.

[34:2]  ⁹ tn The form is a Niphal participle that means “be prepared, be ready.” This probably means that Moses was to do in preparation what the congregation had to do back in Exod 19:11-15.

[34:2]  ¹⁰ sn The same word is used in Exod 33:21. It is as if Moses was to be at his post when Yahweh wanted to communicate to him.

[4:20]  ¹¹ tn Heb “And Moses took.”

[4:20]  ¹² sn Only Gershom has been mentioned so far. The other son’s name will be explained in chapter 18. The explanation of Gershom’s name was important to Moses’ sojourn in Midian. The explanation of the name Eliezer fits better in the later chapter (18:2-4).

[4:20]  ¹³ tn The verb would literally be rendered “and returned”; however, the narrative will record other happenings before he arrived in Egypt, so an ingressive nuance fits here – he began to return, or started back.

[17:10]  ¹⁴ tn The line in Hebrew reads literally: And Joshua did as Moses had said to him, to fight with Amalek. The infinitive construct is epexegetical, explaining what Joshua did that was in compliance with Moses’ words.

[24:1]  ¹⁵ sn Exod 24 is the high point of the book in many ways, but most importantly, here Yahweh makes a covenant with the people – the Sinaitic Covenant. The unit not only serves to record the event in Israel’s becoming a nation, but it provides a paradigm of the worship of God’s covenant people – entering into the presence of the glory of Yahweh. See additionally W. A. Maier, “The Analysis of Exodus 24 According to Modern Literary, Form, and Redaction Critical Methodology,” Springfielder 37 (1973): 35-52. The passage may be divided into four parts for exposition: vv. 1-2, the call for worship; vv. 3-8, the consecration of the worshipers; vv. 9-11, the confirmation of the covenant; and vv. 12-18, the communication with Yahweh.

[24:1]  ¹⁶ tn Heb “And he;” the referent (the Lord) has been specified in the translation for clarity.

[24:1]  ¹⁷ sn They were to come up to the Lord after they had made the preparations that are found in vv. 3-8.

[24:1]  ¹⁸ sn These seventy-four people were to go up the mountain to a certain point. Then they were to prostrate themselves and worship Yahweh as Moses went further up into the presence of Yahweh. Moses occupies the lofty position of mediator (as Christ in the NT), for he alone ascends “to Yahweh” while everyone waits for his return. The emphasis of “bowing down” and that from “far off” stresses again the ominous presence that was on the mountain. This was the holy God – only the designated mediator could draw near to him.

[32:30]  ¹⁹ tn Heb “and it was on the morrow and Moses said to the people.”

[32:30]  ²⁰ tn The text uses a cognate accusative: “you have sinned a great sin.”

[32:30]  ²¹ tn The form אֲכַפְּרָה (’akhappÿrah) is a Piel cohortative/imperfect. Here with only a possibility of being successful, a potential imperfect nuance works best.

[24:18]  ²² tn The verb is a preterite with vav (ו) consecutive; here, the second clause, is subordinated to the first preterite, because it seems that the entering into the cloud is the dominant point in this section of the chapter.

[24:18]  ²³ sn B. Jacob (Exodus, 750) offers this description of some of the mystery involved in Moses’ ascending into the cloud: Moses ascended into the presence of God, but remained on earth. He did not rise to heaven – the ground remained firmly under his feet. But he clearly was brought into God’s presence; he was like a heavenly servant before God’s throne, like the angels, and he consumed neither bread nor water. The purpose of his being there was to become familiar with all God’s demands and purposes. He would receive the tablets of stone and all the instructions for the tabernacle that was to be built (beginning in chap. 25). He would not descend until the sin of the golden calf.

[19:23]  ²⁴ tn The construction is emphatic: “because you – you solemnly warned us.” Moses’ response to God is to ask how they would break through when God had already charged them not to. God knew them better than Moses did.

[19:23]  ²⁵ tn Heb “sanctify it.”

[24:12]  ²⁶ sn Now the last part is recorded in which Moses ascends to Yahweh to receive the tablets of stone. As Moses disappears into the clouds, the people are given a vision of the glory of Yahweh.

[24:12]  ²⁷ sn These are the stone tablets on which the Ten Commandments would be written. This is the first time they are mentioned. The commandments were apparently proclaimed by God first and then proclaimed to the people by Moses. Now that they have been formally agreed on and ratified, they will be written by God on stone for a perpetual covenant.

[24:12]  ²⁸ tn Or “namely”; or “that is to say.” The vav (ו) on the noun does not mean that this is in addition to the tablets of stone; the vav is explanatory. Gesenius has “to wit”; see GKC 484-85 §154.a, n. 1(b).

[24:12]  ²⁹ tn The last word of the verse is לְהוֹרֹתָם (lÿhorotam), the Hiphil infinitive construct of יָרָה (yarah). It serves as a purpose clause, “to teach them,” meaning “I am giving you this Law and these commands in order that you may teach them.” This duty to teach the Law will be passed especially to parents (Deut 6:6-9, 20-25) and to the tribe of Levi as a whole (Deut 33:9-10; Mal 2:1-9).

[8:3]  ³⁰ sn The choice of this verb שָׁרַץ (sharats) recalls its use in the creation account (Gen 1:20). The water would be swarming with frogs in abundance. There is a hint here of this being a creative work of God as well.

[8:3]  ³¹ sn This verse lists places the frogs will go. The first three are for Pharaoh personally – they are going to touch his private life. Then the text mentions the servants and the people. Mention of the ovens and kneading bowls (or troughs) of the people indicates that food would be contaminated and that it would be impossible even to eat a meal in peace.

[19:13]  ³² sn There is some ambiguity here. The clause either means that no man will touch the mountain, so that if there is someone who is to be put to death he must be stoned or shot since they could not go into the mountain region to get him, or, it may mean no one is to touch the culprit who went in to the region of the mountain.

[19:13]  ³³ tn Heb “a man.”

[19:13]  ³⁴ tn The nuance here is permissive imperfect, “they may go up.” The ram’s horn would sound the blast to announce that the revelation period was over and it was permitted then to ascend the mountain.

[20:16]  ³⁵ tn Heb “answer” as in a court of law.

[20:16]  ³⁶ tn The expression עֵד שָׁקֶר (’ed shaqer) means “a lying witness” (B. S. Childs, Exodus [OTL], 388). In this verse the noun is an adverbial accusative, “you will not answer as a lying witness.” The prohibition is against perjury. While the precise reference would be to legal proceedings, the law probably had a broader application to lying about other people in general (see Lev 5:1; Hos 4:2).

[24:13]  ³⁷ tn Heb “and he arose” meaning “started to go.”

[24:13]  ³⁸ tn Heb “and.”

[8:4]  ³⁹ tn Here again is the generic use of the article, designating the class – frogs.

[8:4]  ⁴⁰ sn The word order of the Hebrew text is important because it shows how the plague was pointedly directed at Pharaoh: “and against you, and against your people, and against all your servants frogs will go up.”

[14:6]  ⁴¹ tn Heb “bound.”

[14:6]  ⁴² tn Heb “his people.”

[1:8]  ⁴³ sn It would be difficult to identify who this “new king” might be, since the chronology of ancient Israel and Egypt is continually debated. Scholars who take the numbers in the Bible more or less at face value would place the time of Jacob’s going down to Egypt in about 1876 b.c. This would put Joseph’s experience in the period prior to the Hyksos control of Egypt (1720-1570’s), and everything in the narrative about Joseph points to a native Egyptian setting and not a Hyksos one. Joseph’s death, then, would have been around 1806 b.c., just a few years prior to the end of the 12th Dynasty of Egypt. This marked the end of the mighty Middle Kingdom of Egypt. The relationship between the Hyksos (also Semites) and the Israelites may have been amicable, and the Hyksos then might very well be the enemies that the Egyptians feared in Exodus 1:10. It makes good sense to see the new king who did not know Joseph as either the founder (Amosis, 1570-1546) or an early king of the powerful 18th Dynasty (like Thutmose I). Egypt under this new leadership drove out the Hyksos and reestablished Egyptian sovereignty. The new rulers certainly would have been concerned about an increasing Semite population in their territory (see E. H. Merrill, Kingdom of Priests, 49-55).

[1:8]  ⁴⁴ tn The relative clause comes last in the verse in Hebrew. It simply clarifies that the new king had no knowledge about Joseph. It also introduces a major theme in the early portion of Exodus, as a later Pharaoh will claim not to know who Yahweh is. The Lord, however, will work to make sure that Pharaoh and all Egypt will know that he is the true God.

[1:8]  ⁴⁵ tn Heb “arose.”

[8:6]  ⁴⁶ tn The noun is singular, a collective. B. Jacob notes that this would be the more natural way to refer to the frogs (Exodus, 260).

[34:4]  ⁴⁷ tn Heb “he”; the referent has been specified here and the name “Moses,” which occurs later in this verse, has been replaced with the pronoun (“he”), both for stylistic reasons.

[34:4]  ⁴⁸ sn Deuteronomy says that Moses was also to make an ark of acacia wood before the tablets, apparently to put the tablets in until the sanctuary was built. But this ark may not have been the ark built later; or, it might be the wood box, but Bezalel still had to do all the golden work with it.

[34:4]  ⁴⁹ tn The line reads “and Moses got up early in the morning and went up.” These verbs likely form a verbal hendiadys, the first one with its prepositional phrase serving in an adverbial sense.

[8:7]  ⁵⁰ tn Heb “thus, so.”

[8:7]  ⁵¹ sn In these first two plagues the fact that the Egyptians could and did duplicate them is ironic. By duplicating the experience, they added to the misery of Egypt. One wonders why they did not use their skills to rid the land of the pests instead, and the implication of course is that they could not.

[14:7]  ⁵² tn The passive participle of the verb “to choose” means that these were “choice” or superb chariots.

[14:7]  ⁵³ tn Heb “every chariot of Egypt.” After the mention of the best chariots, the meaning of this description is “all the other chariots.”

[14:7]  ⁵⁴ tn The word שָׁלִשִׁם (shalishim) means “officers” or some special kind of military personnel. At one time it was taken to mean a “three man chariot,” but the pictures of Egyptian chariots only show two in a chariot. It may mean officers near the king, “men of the third rank” (B. Jacob, Exodus, 394). So the chariots and the crew represented the elite. See the old view by A. E. Cowley that linked it to a Hittite word (“A Hittite Word in Hebrew,” JTS 21 [1920]: 326), and the more recent work by P. C. Craigie connecting it to Egyptian “commander” (“An Egyptian Expression in the Song of the Sea: Exodus XV.4,” VT 20 [1970]: 85).

[19:3]  ⁵⁵ tn Heb “and Moses went up.”

[19:3]  ⁵⁶ tn This expression is normally translated as “Israelites” in this translation, but because in this place it is parallel to “the house of Jacob” it seemed better to offer a fuller rendering.

[8:5]  ⁵⁷ sn After the instructions for Pharaoh (7:25-8:4), the plague now is brought on by the staff in Aaron’s hand (8:5-7). This will lead to the confrontation (vv. 8-11) and the hardening (vv. 12-15).

[10:14]  ⁵⁸ tn Heb “border.”

[10:14]  ⁵⁹ 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]  ⁶⁰ tn Heb “after them.”

[14:25]  ⁶¹ tn The word in the text is וַיָּסַר (vayyasar), which would be translated “and he turned aside” with the sense perhaps of removing the wheels. The reading in the LXX, Smr, and Syriac suggests a root אָסַר (’asar, “to bind”). The sense here might be “clogged – presumably by their sinking in the wet sand” (S. R. Driver, Exodus, 120).

[14:25]  ⁶² tn The clause is וַיְנַהֲגֵהוּ בִּכְבֵדֻת (vaynahagehu bikhvedut). The verb means “to drive a chariot”; here in the Piel it means “cause to drive.” The suffix is collective, and so the verbal form can be translated “and caused them to drive.” The idea of the next word is “heaviness” or “hardship”; it recalls the previous uses of related words to describe Pharaoh’s heart. Here it indicates that the driving of the crippled chariots was with difficulty.

[14:25]  ⁶³ tn The cohortative has the hortatory use here, “Let’s flee.” Although the form is singular, the sense of it is plural and so hortatory can be used. The form is singular to agree with the singular subject, “Egypt,” which obviously means the Egyptian army. The word for “flee” is used when someone runs from fear of immanent danger and is a different word than the one used in 14:5.

[14:25]  ⁶⁴ tn The form is the Niphal participle; it is used as the predicate here, that is, the verbal use: “the Lord is fighting.” This corresponds to the announcement in v. 14.

[19:12]  ⁶⁵ tn The verb is a Hiphil perfect (“make borders”) with vav (ו) consecutive, following the sequence of instructions.

[19:12]  ⁶⁶ tn The Niphal imperative (“guard yourselves, take heed to yourselves”) is followed by two infinitives construct that provide the description of what is to be avoided – going up or touching the mountain.

[19:18]  ⁶⁷ sn The image is that of a large kiln, as in Gen 19:28.

[19:18]  ⁶⁸ tn This is the same word translated “trembled” above (v. 16).

[17:15]  ⁶⁹ sn Heb “Yahweh-nissi” (so NAB), which means “Yahweh is my banner.” Note that when Israel murmured and failed God, the name commemorated the incident or the outcome of their failure. When they were blessed with success, the naming praised God. Here the holding up of the staff of God was preserved in the name for the altar – God gave them the victory.

[14:18]  ⁷⁰ tn The construction is unusual in that it says, “And Egypt will know.” The verb is plural, and so “Egypt” must mean “the Egyptians.” The verb is the perfect tense with the vav consecutive, showing that this recognition or acknowledgment by Egypt will be the result or purpose of the defeat of them by God.

[14:18]  ⁷¹ tn The form is בְּהִכָּבְדִי (bÿhikkavÿdi), the Niphal infinitive construct with a preposition and a suffix. For the suffix on a Niphal, see GKC 162-63 §61.c. The word forms a temporal clause in the line.

[15:4]  ⁷² tn Gesenius notes that the sign of the accusative, often omitted in poetry, is not found in this entire song (GKC 363 §117.b).

[15:4]  ⁷³ tn The word is a substantive, “choice, selection”; it is here used in the construct state to convey an attribute before a partitive genitive – “the choice of his officers” means his “choice officers” (see GKC 417 §128.r).

[15:4]  ⁷⁴ tn The form is a Qal passive rather than a Pual, for there is not Piel form or meaning.

[15:8]  ⁷⁵ sn The phrase “the blast of your nostrils” is a bold anthropomorphic expression for the wind that came in and dried up the water.

[15:8]  ⁷⁶ tn The word “heap” describes the walls of water. The waters, which are naturally fluid, stood up as though they were a heap, a mound of earth. Likewise, the flowing waters deep in the ocean solidified – as though they were turned to ice (U. Cassuto, Exodus, 175).

[16:14]  ⁷⁷ tn Heb “and [the dew…] went up.”

[16:14]  ⁷⁸ tn The preterite with vav (ו) consecutive is here subordinated as a temporal clause to the main clause; since that clause calls special attention to what was there after the dew evaporated.

[16:14]  ⁷⁹ sn Translations usually refer to the manna as “bread.” In fact it appears to be more like grain, because it could be ground in hand-mills and made into cakes. The word involved says it is thin, flakelike (if an Arabic etymological connection is correct). What is known about it from the Bible in Exodus is that it was a very small flakelike substance, it would melt when the sun got hot, if left over it bred worms and became foul, it could be ground, baked, and boiled, it was abundant enough for the Israelites to gather an omer a day per person, and they gathered it day by day throughout the wilderness sojourn. Num 11 says it was like coriander seed with the appearance of bdellium, it tasted like fresh oil, and it fell with the dew. Deut 8:3 says it was unknown to Israel or her ancestors; Psalm 78:24 parallels it with grain. Some scholars compare ancient references to honeydew that came from the heavens. F. S. Bodenheimer (“The Manna of Sinai,” BA 10 [1947]: 2) says that it was a sudden surprise for the nomadic Israelites because it provided what they desired – sweetness. He says that it was a product that came from two insects, making the manna a honeydew excretion from plant lice and scale insects. The excretion hardens and drops to the ground as a sticky solid. He notes that some cicadas are called man in Arabic. This view accounts for some of the things in these passages: the right place, the right time, the right description, and a similar taste. But there are major difficulties: Exodus requires a far greater amount, it could breed worms, it could melt away, it could be baked into bread, it could decay and stink. The suggestion is in no way convincing. Bodenheimer argues that “worms” could mean “ants” that carried them away, but that is contrived – the text could have said ants. The fact that the Bible calls it “bread” creates no problem. לֶחֶם (lekhem) is used in a wide range of meanings from bread to all kinds of food including goats (Judg 13:15-16) and honey (1 Sam 14:24-28). Scripture does not say that manna was the only thing that they ate for the duration. But they did eat it throughout the forty years. It simply must refer to some supernatural provision for them in their diet. Modern suggestions may invite comparison and analysis, but they do not satisfy or explain the text.

[32:7]  ⁸⁰ tn The two imperatives could also express one idea: “get down there.” In other words, “Make haste to get down.”

[32:7]  ⁸¹ sn By giving the people to Moses in this way, God is saying that they have no longer any right to claim him as their God, since they have shared his honor with another. This is God’s talionic response to their “These are your gods who brought you up.” The use of these pronoun changes also would form an appeal to Moses to respond, since Moses knew that God had brought them up from Egypt.

[33:15]  ⁸² tn Heb “and he said”; the referent (Moses) has been specified in the translation for clarity.

[33:15]  ⁸³ tn The construction uses the active participle to stress the continual going of the presence: if there is not your face going.

[33:15]  ⁸⁴ tn “with us” has been supplied.

[33:15]  ⁸⁵ tn Heb “from this.”

[10:12]  ⁸⁶ tn The preposition בְּ (bet) is unexpected here. BDB 91 s.v. (the note at the end of the entry) says that in this case it can only be read as “with the locusts,” meaning that the locusts were thought to be implicit in Moses’ lifting up of his hand. However, BDB prefers to change the preposition to לְ (lamed).

[10:12]  ⁸⁷ tn The noun עֵשֶּׂב (’esev) normally would indicate cultivated grains, but in this context seems to indicate plants in general.

[1:16]  ⁸⁸ tn The verse starts with the verb that began the last verse; to read it again seems redundant. Some versions render it “spoke” in v. 15 and “said” in v. 16. In effect, Pharaoh has been delayed from speaking while the midwives are named.

[1:16]  ⁸⁹ tn The form is the Piel infinitive construct serving in an adverbial clause of time. This clause lays the foundation for the next verb, the Qal perfect with a vav consecutive: “when you assist…then you will observe.” The latter carries an instructional nuance (= the imperfect of instruction), “you are to observe.”

[1:16]  ⁹⁰ tn Heb “at the birthstool” (cf. ASV, NASB, NRSV), but since this particular item is not especially well known today, the present translation simply states “at the delivery.” Cf. NIV “delivery stool.”

[1:16]  ⁹¹ sn The instructions must have been temporary or selective, otherwise the decree from the king would have ended the slave population of Hebrews. It is also possible that the king did not think through this, but simply took steps to limit the population growth. The narrative is not interested in supplying details, only in portraying the king as a wicked fool bent on destroying Israel.

[1:16]  ⁹² tn The last form וָחָיָה (vakhaya) in the verse is unusual; rather than behaving as a III-Hey form, it is written as a geminate but without the daghesh forte in pause (GKC 218 §76.i). In the conditional clause, following the parallel instruction (“kill him”), this form should be rendered “she may live” or “let her live.”

[10:13]  ⁹³ tn The clause begins וַיהוָה (va’adonay [vayhvah], “Now Yahweh….”). In contrast to a normal sequence, this beginning focuses attention on Yahweh as the subject of the verb.

[10:13]  ⁹⁴ tn The verb נָהַג (nahag) means “drive, conduct.” It is elsewhere used for driving sheep, leading armies, or leading in processions.

[10:13]  ⁹⁵ tn Heb “and all the night.”

[10:13]  ⁹⁶ tn The text does not here use ordinary circumstantial clause constructions; rather, Heb “the morning was, and the east wind carried the locusts.” It clearly means “when it was morning,” but the style chosen gives a more abrupt beginning to the plague, as if the reader is in the experience – and at morning, the locusts are there!

[10:13]  ⁹⁷ tn The verb here is a past perfect, indicting that the locusts had arrived before the day came.

[14:8]  ⁹⁸ tn Heb “with a high hand”; the expression means “defiantly,” “boldly,” or “with confidence.” The phrase is usually used for arrogant sin and pride, the defiant fist, as it were. The image of the high hand can also mean the hand raised to deliver a blow (Job 38:15). So the narrative here builds tension between these two resolute forces.

[14:26]  ⁹⁹ tn The verb, “and they will return,” is here subordinated to the imperative preceding it, showing the purpose of that act.

[14:28]  ¹⁰⁰ tn Heb “that was coming after them into the sea.” The referent of “them” (the Israelites) has been specified in the translation for clarity.

[14:28]  ¹⁰¹ tn Heb “not was left among them as much as one.”

[19:2]  ¹⁰² tn The form is a preterite with vav (ו) consecutive, “and they journeyed.” It is here subordinated to the next clause as a temporal clause. But since the action of this temporal clause preceded the actions recorded in v. 1, a translation of “after” will keep the sequence in order. Verse 2 adds details to the summary in v. 1.

[19:2]  ¹⁰³ sn The mountain is Mount Sinai, the mountain of God, the place where God had met and called Moses and had promised that they would be here to worship him. If this mountain is Jebel Musa, the traditional site of Sinai, then the plain in front of it would be Er-Rahah, about a mile and a half long by half a mile wide, fronting the mountain on the NW side (S. R. Driver, Exodus, 169). The plain itself is about 5000 feet above sea level. A mountain on the west side of the Arabian Peninsula has also been suggested as a possible site.

[19:21]  ¹⁰⁴ 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]  ¹⁰⁵ tn Heb “and fall”; NAB “be struck down.”

[21:14]  ¹⁰⁶ tn The word עָרְמָה (’ormah) is problematic. It could mean with prior intent, which would be connected with the word in Prov 8:5, 12 which means “understanding” (or “prudence” – fully aware of the way things are). It could be connected also to an Arabic word for “enemy” which would indicate this was done with malice or evil intentions (U. Cassuto, Exodus, 270). The use here seems parallel to the one in Josh 9:4, an instance involving intentionality and clever deception.

[34:24]  ¹⁰⁷ tn The verb is a Hiphil imperfect of יָרַשׁ (yarash), which means “to possess.” In the causative stem it can mean “dispossess” or “drive out.”

[34:24]  ¹⁰⁸ sn The verb “covet” means more than desire; it means that some action will be taken to try to acquire the land that is being coveted. It is one thing to envy someone for their land; it is another to be consumed by the desire that stops at nothing to get it (it, not something like it).

[34:24]  ¹⁰⁹ tn The construction uses the infinitive construct with a preposition and a suffixed subject to form the temporal clause.

[34:24]  ¹¹⁰ tn The expression “three times” is an adverbial accusative of time.

[12:39]  ¹¹¹ sn For the use of this word in developing the motif, see Exod 2:17, 22; 6:1; and 11:1.

[12:39]  ¹¹² tn Heb “and also.”

[12:39]  ¹¹³ tn The verb is עָשׂוּ (’asu, “they made”); here, with a potential nuance, it is rendered “they could [not] prepare.”

[14:17]  ¹¹⁴ tn הִנְנִי (hinni) before the participle gives it the force of a futur instans participle, meaning “I am about to harden” or “I am going to harden” their heart.

[14:17]  ¹¹⁵ tn The form again is the imperfect tense with vav (ו) to express the purpose or the result of the hardening. The repetition of the verb translated “come” is interesting: Moses is to divide the sea in order that the people may cross, but God will harden the Egyptians’ hearts in order that they may follow.

[14:17]  ¹¹⁶ tn For the comments on this verb see the discussion in v. 4. God would get glory by defeating Egypt.

[14:17]  ¹¹⁷ tn Or “I will get glory over.”

[33:1]  ¹¹⁸ tn The two imperatives underscore the immediacy of the demand: “go, go up,” meaning “get going up” or “be on your way.”

[33:1]  ¹¹⁹ tn Or “the land which I swore.”

[33:1]  ¹²⁰ tn Heb “seed.”

[33:12]  ¹²¹ tn The Hiphil imperative is from the same verb that has been used before for bringing the people up from Egypt and leading them to Canaan.

[33:12]  ¹²² tn That is, “chosen you.”

[34:28]  ¹²³ tn These too are adverbial in relation to the main clause, telling how long Moses was with Yahweh on the mountain.

[34:28]  ¹²⁴ tn Heb “the ten words,” though “commandments” is traditional.