Keluaran 5:6

5:6 That same day Pharaoh commanded ¹  the slave masters and foremen ²  who were ³  over the people: ⁴ 

Keluaran 7:7

7:7 Now Moses was eighty years old and Aaron was eighty-three years old when they spoke to Pharaoh.

Keluaran 8:13

8:13 The Lord did as Moses asked ⁵  – the ⁶  frogs died out of the houses, the villages, and the fields.

Keluaran 9:20

9:20 Those ⁷  of Pharaoh’s servants who feared the word of the Lord hurried to bring their ⁸  servants and livestock into the houses,

Keluaran 11:2

11:2 Instruct ⁹  the people that each man and each woman is to request ¹⁰  from his or her neighbor ¹¹  items of silver and gold.” ¹² 

Keluaran 13:4

13:4 On this day, ¹³  in the month of Abib, ¹⁴  you are going out. ¹⁵ 

Keluaran 14:3

14:3 Pharaoh will think ¹⁶  regarding the Israelites, ‘They are wandering around confused ¹⁷  in the land – the desert has closed in on them.’ ¹⁸ 

Keluaran 15:10

15:10 But ¹⁹  you blew with your breath, and ²⁰  the sea covered them.

They sank ²¹  like lead in the mighty waters.

Keluaran 18:4

18:4 and the other Eliezer (for Moses had said, ²²  “The God of my father has been my help ²³  and delivered ²⁴  me from the sword of Pharaoh”).

Keluaran 40:17

40:17 So the tabernacle was set up on the first day of the first month, in the second year.

[5:6]  ¹ tn Heb “and Pharaoh commanded on that day.”

[5:6]  ² 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]  ³ tn The phrase “who were” is supplied for clarity.

[5:6]  ⁴ 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.

[8:13]  ⁵ tn Heb “according to the word of Moses” (so KJV, NASB). Just as Moses had told Pharaoh “according to your word” (v. 10), now the Lord does “according to the word” of Moses.

[8:13]  ⁶ tn Heb “and the frogs died.”

[9:20]  ⁷ tn The text has “the one fearing.” The singular expression here and throughout vv. 20-21 refers to all who fit the description.

[9:20]  ⁸ tn Heb “his” (singular).

[11:2]  ⁹ tn Heb “Speak now in the ears of the people.” The expression is emphatic; it seeks to ensure that the Israelites hear the instruction.

[11:2]  ¹⁰ tn The verb translated “request” is וְיִשְׁאֲלוּ (vÿyish’alu), the Qal jussive: “let them ask.” This is the point introduced in Exod 3:22. The meaning of the verb might be stronger than simply “ask”; it might have something of the idea of “implore” (see also its use in the naming of Samuel, who was “asked” from Yahweh [1 Sam 1:20]).

[11:2]  ¹¹ tn “each man is to request from his neighbor and each woman from her neighbor.”

[11:2]  sn Here neighbor refers to Egyptian neighbors, who are glad to see them go (12:33) and so willingly give their jewelry and vessels.

[11:2]  ¹² sn See D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42.

[13:4]  ¹³ tn The word הַיּוֹם (hayyom) means literally “the day, today, this day.” In this sentence it functions as an adverbial accusative explaining when the event took place.

[13:4]  ¹⁴ sn Abib appears to be an old name for the month, meaning something like “[month of] fresh young ears” (Lev 2:14 [Heb]) (S. R. Driver, Exodus, 106). B. Jacob (Exodus, 364) explains that these names were not precise designations, but general seasons based on the lunar year in the agricultural setting.

[13:4]  ¹⁵ tn The form is the active participle, functioning verbally.

[14:3]  ¹⁶ tn Heb “and Pharaoh will say.”

[14:3]  ¹⁷ sn The word translated “wandering around confused” indicates that Pharaoh thought the Israelites would be so perplexed and confused that they would not know which way to turn in order to escape – and they would never dream of crossing the sea (S. R. Driver, Exodus, 115).

[14:3]  ¹⁸ tn The expression has also been translated “the desert has shut [the way] for them,” and more freely “[the Israelites are] hemmed in by the desert.”

[15:10]  ¹⁹ tn “But” has been supplied here.

[15:10]  ²⁰ tn Here “and” has been supplied.

[15:10]  ²¹ tn The verb may have the idea of sinking with a gurgling sound, like water going into a whirlpool (R. A. Cole, Exodus [TOTC], 124; S. R. Driver, Exodus, 136). See F. M. Cross and D. N. Freedman, “The Song of Miriam,” JNES 14 (1955): 243-47.

[18:4]  ²² tn The referent (Moses) and the verb have been specified in the translation for clarity.

[18:4]  ²³ tn Now is given the etymological explanation of the name of Moses’ other son, Eliezer (אֱלִיעֶזֶר, ’eli’ezer), which means “my God is a help.” The sentiment that explains this name is אֱלֹהֵי אָבִי בְּעֶזְרִי (’elohe ’avi bÿ’ezri, “the God of my father is my help”). The preposition in the sentiment is the bet (ב) essentiae (giving the essence – see GKC 379 §119.i). Not mentioned earlier, the name has become even more appropriate now that God has delivered Moses from Pharaoh again. The word for “help” is a common word in the Bible, first introduced as a description of the woman in the Garden. It means to do for someone what he or she cannot do for himself or herself. Samuel raised the “stone of help” (Ebenezer) when Yahweh helped Israel win the battle (1 Sam 7:12).

[18:4]  ²⁴ sn The verb “delivered” is an important motif in this chapter (see its use in vv. 8, 9, and 10 with reference to Pharaoh).