Keluaran 6:30

6:30 But Moses said before the Lord, “Since I speak with difficulty, ¹  why should Pharaoh listen to me?”

Keluaran 8:22

8:22 But on that day I will mark off ²  the land of Goshen, where my people are staying, ³  so that no swarms of flies will be there, that you may know that I am the Lord in the midst of this land. ⁴ 

Keluaran 10:23

10:23 No one ⁵  could see ⁶  another person, and no one could rise from his place for three days. But the Israelites had light in the places where they lived.

Keluaran 15:11

15:11 Who is like you, ⁷  O Lord, among the gods? ⁸ 

Who is like you? – majestic in holiness, fearful in praises, ⁹  working wonders?

Keluaran 21:13

21:13 But if he does not do it with premeditation, ¹⁰  but it happens by accident, ¹¹  then I will appoint for you a place where he may flee.

Keluaran 30:6

30:6 “You are to put it in front of the curtain that is before the ark of the testimony (before the atonement lid that is over the testimony), where I will meet you.

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 36:6

36:6 Moses instructed them to take ¹²  his message ¹³  throughout the camp, saying, “Let no man or woman do any more work for the offering for the sanctuary.” So the people were restrained from bringing any more. ¹⁴ 

[6:30]  ¹ tn See note on Exod 6:12.

[8:22]  ² tn Or “distinguish.” וְהִפְלֵיתִי (vÿhifleti) is the Hiphil perfect of פָּלָה (palah). The verb in Hiphil means “to set apart, make separate, make distinct.” God was going to keep the flies away from Goshen – he was setting that apart. The Greek text assumed that the word was from פָּלֵא (pale’), and translated it something like “I will marvelously glorify.”

[8:22]  ³ tn The relative clause modifies the land of Goshen as the place “in which my people are dwelling.” But the normal word for “dwelling” is not used here. Instead, עֹמֵד (’omed) is used, which literally means “standing.” The land on which Israel stood was spared the flies and the hail.

[8:22]  ⁴ tn Or “of the earth” (KJV, ASV, NAB).

[10:23]  ⁵ tn Heb “a man…his brother.”

[10:23]  ⁶ tn The perfect tense in this context requires the somewhat rare classification of a potential perfect.

[15:11]  ⁷ tn The question is of course rhetorical; it is a way of affirming that no one is comparable to God. See C. J. Labuschagne, The Incomparability of Yahweh in the Old Testament, 22, 66-67, and 94-97.

[15:11]  ⁸ sn Verses 11-17 will now focus on Yahweh as the incomparable one who was able to save Israel from their foes and afterward lead them to the promised land.

[15:11]  ⁹ tn S. R. Driver suggests “praiseworthy acts” as the translation (Exodus, 137).

[21:13]  ¹⁰ tn Heb “if he does not lie in wait” (NASB similar).

[21:13]  ¹¹ tn Heb “and God brought into his hand.” The death is unintended, its circumstances outside human control.

[36:6]  ¹² tn The verse simply reads, “and Moses commanded and they caused [a voice] to cross over in the camp.” The second preterite with the vav may be subordinated to the first clause, giving the intent (purpose or result).

[36:6]  ¹³ tn Heb “voice.”

[36:6]  ¹⁴ tn The verse ends with the infinitive serving as the object of the preposition: “from bringing.”