Keluaran 6:16

6:16 Now these are the names of the sons of Levi, according to their records: ¹  Gershon, Kohath, and Merari. (The length of Levi’s life was 137 years.)

Keluaran 6:20

6:20 Amram married ²  his father’s sister Jochebed, and she bore him Aaron and Moses. (The length of Amram’s life was 137 years.)

Keluaran 8:27

8:27 We must go ³  on a three-day journey ⁴  into the desert and sacrifice ⁵  to the Lord our God, just as he is telling us.” ⁶ 

Keluaran 9:27

9:27 So Pharaoh sent and summoned Moses and Aaron and said to them, “I have sinned this time! ⁷  The Lord is righteous, and I and my people are guilty. ⁸ 

Keluaran 10:13

10:13 So Moses extended his staff over the land of Egypt, and then the Lord ⁹  brought ¹⁰  an east wind on the land all that day and all night. ¹¹  The morning came, ¹²  and the east wind had brought up ¹³  the locusts!

Keluaran 13:8

13:8 You are to tell your son ¹⁴  on that day, ¹⁵  ‘It is ¹⁶  because of what ¹⁷  the Lord did for me when I came out of Egypt.’

Keluaran 17:14

17:14 The Lord said to Moses, “Write this as a memorial in the ¹⁸  book, and rehearse ¹⁹  it in Joshua’s hearing; ²⁰  for I will surely wipe out ²¹  the remembrance ²²  of Amalek from under heaven.

Keluaran 18:18

18:18 You will surely wear out, ²³  both you and these people who are with you, for this is too ²⁴  heavy a burden ²⁵  for you; you are not able to do it by yourself.

Keluaran 23:18

23:18 “You must not offer ²⁶  the blood of my sacrifice with bread containing yeast; the fat of my festal sacrifice must not remain until morning. ²⁷ 

Keluaran 24:14

24:14 He told the elders, “Wait for us in this place until we return to you. Here are ²⁸  Aaron and Hur with you. Whoever has any matters of dispute ²⁹  can approach ³⁰  them.”

Keluaran 30:20

30:20 When they enter ³¹  the tent of meeting, they must wash with ³²  water so that they do not die. ³³  Also, when they approach ³⁴  the altar to minister by burning incense ³⁵  as an offering made by fire ³⁶  to the Lord,

Keluaran 31:13

31:13 “Tell the Israelites, ‘Surely you must keep my Sabbaths, ³⁷  for it is a sign between me and you throughout your generations, that you may know that I am the Lord who sanctifies you. ³⁸ 

[6:16]  ¹ tn Or “generations.”

[6:20]  ² tn Heb “took for a wife” (also in vv. 23, 25).

[8:27]  ³ tn The verb נֵלֵךְ (nelekh) is a Qal imperfect of the verb הָלַךְ (halakh). Here it should be given the modal nuance of obligation: “we must go.”

[8:27]  ⁴ tn This clause is placed first in the sentence to stress the distance required. דֶּרֶךְ (derekh) is an adverbial accusative specifying how far they must go. It is in construct, so “three days” modifies it. It is a “journey of three days,” or, “a three day journey.”

[8:27]  ⁵ tn The form is the perfect tense with a vav (ו) consecutive; it follows in the sequence: we must go…and then [must] sacrifice.”

[8:27]  ⁶ tn The form is the imperfect tense. It could be future: “as he will tell us,” but it also could be the progressive imperfect if this is now what God is telling them to do: “as he is telling us.”

[9:27]  ⁷ sn Pharaoh now is struck by the judgment and acknowledges that he is at fault. But the context shows that this penitence was short-lived. What exactly he meant by this confession is uncertain. On the surface his words seem to represent a recognition that he was in the wrong and Yahweh right.

[9:27]  ⁸ tn The word רָשָׁע (rasha’) can mean “ungodly, wicked, guilty, criminal.” Pharaoh here is saying that Yahweh is right, and the Egyptians are not – so they are at fault, guilty. S. R. Driver says the words are used in their forensic sense (in the right or wrong standing legally) and not in the ethical sense of morally right and wrong (Exodus, 75).

[10:13]  ⁹ 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]  ¹⁰ tn The verb נָהַג (nahag) means “drive, conduct.” It is elsewhere used for driving sheep, leading armies, or leading in processions.

[10:13]  ¹¹ tn Heb “and all the night.”

[10:13]  ¹² 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]  ¹³ tn The verb here is a past perfect, indicting that the locusts had arrived before the day came.

[13:8]  ¹⁴ tn The form is the Hiphil perfect with the vav (ו) consecutive, carrying the sequence forward: “and you will declare to your son.”

[13:8]  sn A very important part of the teaching here is the manner in which the memory of the deliverance will be retained in Israel – they were to teach their children the reasons for the feast, as a binding law forever. This will remind the nation of its duties to Yahweh in gratitude for the great deliverance.

[13:8]  ¹⁵ tn Heb “day, saying.” “Tell…saying” is redundant, so “saying” has not been included in the translation here.

[13:8]  ¹⁶ tn “it is” has been supplied.

[13:8]  ¹⁷ tn The text uses זֶה (zeh), which Gesenius classifies as the use of the pronoun to introduce a relative clause after the preposition (GKC 447 §138.h) – but he thinks the form is corrupt. B. S. Childs, however, sees no reason to posit a corruption in this form (Exodus [OTL], 184).

[17:14]  ¹⁸ tn The presence of the article does not mean that he was to write this in a book that was existing now, but in one dedicated to this purpose (book, meaning scroll). See GKC 408 §126.s.

[17:14]  ¹⁹ tn The Hebrew word is “place,” meaning that the events were to be impressed on Joshua.

[17:14]  ²⁰ tn Heb “in the ears of Joshua.” The account should be read to Joshua.

[17:14]  ²¹ tn The construction uses the infinitive absolute and the imperfect tense to stress the resolution of Yahweh to destroy Amalek. The verb מָחָה (makhah) is often translated “blot out” – but that is not a very satisfactory image, since it would not remove completely what is the object. “Efface, erase, scrape off” (as in a palimpsest, a manuscript that is scraped clean so it can be reused) is a more accurate image.

[17:14]  ²² sn This would seem to be defeated by the preceding statement that the events would be written in a book for a memorial. If this war is recorded, then the Amalekites would be remembered. But here God was going to wipe out the memory of them. But the idea of removing the memory of a people is an idiom for destroying them – they will have no posterity and no lasting heritage.

[18:18]  ²³ tn The verb means “to fall and fade” as a leaf (Ps 1:3). In Ps 18:45 it is used figuratively of foes fading away, failing in strength and courage (S. R. Driver, Exodus, 166). Here the infinitive absolute construction heightens the meaning.

[18:18]  ²⁴ tn Gesenius lists the specialized use of the comparative min (מ) where with an adjective the thought expressed is that the quality is too difficult for the attainment of a particular aim (GKC 430 §133.c).

[18:18]  ²⁵ tn Here “a burden” has been supplied.

[23:18]  ²⁶ tn The verb is תִּזְבַּח (tizbbakh), an imperfect tense from the same root as the genitive that qualifies the accusative “blood”: “you will not sacrifice the blood of my sacrifice.” The verb means “to slaughter”; since one cannot slaughter blood, a more general translation is required here. But if the genitive is explained as “my blood-sacrifice” (a genitive of specification; like “the evil of your doings” in Isa 1:16), then a translation of sacrifice would work (U. Cassuto, Exodus, 304).

[23:18]  ²⁷ sn See N. Snaith, “Exodus 23:18 and 34:25,” JTS 20 (1969): 533-34; see also M. Haran, “The Passover Sacrifice,” Studies in the Religion of Ancient Israel (VTSup), 86-116.

[24:14]  ²⁸ tn The word הִנֵּה (hinneh) calls attention to the presence of Aaron and Hur to answer the difficult cases that might come up.

[24:14]  ²⁹ tn Or “issues to resolve.” The term is simply דְּבָרִים (dÿvarim, “words, things, matters”).

[24:14]  ³⁰ tn The imperfect tense here has the nuance of potential imperfect. In the absence of Moses and Joshua, Aaron and Hur will be available.

[24:14]  sn Attention to the preparation for Moses’ departure contributes to the weight of the guilt of the faithless Israelites (chap. 32) and of Aaron, to whom Moses had delegated an important duty.

[30:20]  ³¹ tn The form is an infinitive construct with the temporal preposition bet (ב), and a suffixed subjective genitive: “in their going in,” or, whenever they enter.

[30:20]  ³² tn “Water” is an adverbial accusative of means, and so is translated “with water.” Gesenius classifies this with verbs of “covering with something.” But he prefers to emend the text with a preposition (see GKC 369 §117.y, n. 1).

[30:20]  ³³ tn The verb is a Qal imperfect with a nuance of final imperfect. The purpose/result clause here is indicated only with the conjunction: “and they do not die.” But clearly from the context this is the intended result of their washing – it is in order that they not die.

[30:20]  ³⁴ tn Here, too, the infinitive is used in a temporal clause construction. The verb נָגַשׁ (nagash) is the common verb used for drawing near to the altar to make offerings – the official duties of the priest.

[30:20]  ³⁵ tn The text uses two infinitives construct: “to minister to burn incense”; the first is the general term and expresses the purpose of the drawing near, and the second infinitive is epexegetical, explaining the first infinitive.

[30:20]  ³⁶ tn The translation “as an offering made by fire” is a standard rendering of the one word in the text that appears to refer to “fire.” Milgrom and others contend that it simply means a “gift” (Leviticus 1-16, 161).

[31:13]  ³⁷ sn The instruction for the Sabbath at this point seems rather abrupt, but it follows logically the extended plans of building the sanctuary. B. Jacob, following some of the earlier treatments, suggests that these are specific rules given for the duration of the building of the sanctuary (Exodus, 844). The Sabbath day is a day of complete cessation; no labor or work could be done. The point here is that God’s covenant people must faithfully keep the sign of the covenant as a living commemoration of the finished work of Yahweh, and as an active part in their sanctification. See also H. Routtenberg, “The Laws of Sabbath: Biblical Sources,” Dor le Dor 6 (1977): 41-43, 99-101, 153-55, 204-6; G. Robinson, “The Idea of Rest in the OT and the Search for the Basic Character of Sabbath,” ZAW 92 (1980): 32-42; M. Tsevat, “The Basic Meaning of the Biblical Sabbath, ZAW 84 (1972): 447-59; M. T. Willshaw, “A Joyous Sign,” ExpTim 89 (1978): 179-80.

[31:13]  ³⁸ tn Or “your sanctifier.”