Keluaran 7:17

7:17 Thus says the Lord: “By this you will know that I am the Lord: I am going to strike ¹  the water of the Nile with the staff that is in my hand, and it will be turned into blood. ² 

Keluaran 9:19

9:19 So now, send instructions ³  to gather ⁴  your livestock and all your possessions in the fields to a safe place. Every person ⁵  or animal caught ⁶  in the field and not brought into the house – the hail will come down on them, and they will die!”’”

Keluaran 10:2

10:2 and in order that in the hearing of your son and your grandson you may tell ⁷  how I made fools ⁸  of the Egyptians ⁹  and about ¹⁰  my signs that I displayed ¹¹  among them, so that you may know ¹²  that I am the Lord.”

Keluaran 12:22

12:22 Take a branch of hyssop, ¹³  dip it in the blood that is in the basin, ¹⁴  and apply to the top of the doorframe and the two side posts some of the blood that is in the basin. Not one of you is to go out ¹⁵  the door of his house until morning.

Keluaran 14:13

14:13 Moses said to the people, “Do not fear! ¹⁶  Stand firm ¹⁷  and see ¹⁸  the salvation ¹⁹  of the Lord that he will provide ²⁰  for you today; for the Egyptians that you see today you will never, ever see again. ²¹ 

Keluaran 16:32

16:32 Moses said, “This is what ²²  the Lord has commanded: ‘Fill an omer with it to be kept ²³  for generations to come, ²⁴  so that they may see ²⁵  the food I fed you in the desert when I brought you out from the land of Egypt.’”

Keluaran 18:8

18:8 Moses told his father-in-law all that the Lord had done to Pharaoh and to Egypt for Israel’s sake, and all the hardship ²⁶  that had come on them ²⁷  along the way, and how ²⁸  the Lord had delivered them.

Keluaran 18:14

18:14 When Moses’ father-in-law saw all that he was doing for the people, he said, “What is this ²⁹  that you are doing for the people? ³⁰  Why are you sitting by yourself, and all the people stand around you from morning until evening?”

Keluaran 25:22

25:22 I will meet with you there, ³¹  and ³²  from above the atonement lid, from between the two cherubim that are over the ark of the testimony, I will speak with you about all that I will command you for the Israelites.

Keluaran 32:8

32:8 They have quickly turned aside ³³  from the way that I commanded them – they have made for themselves a molten calf and have bowed down to it and sacrificed to it and said, ‘These are your gods, O Israel, which brought you up from the land of Egypt.’”

Keluaran 32:13

32:13 Remember Abraham, Isaac, and Israel your servants, to whom you swore by yourself and told them, ‘I will multiply your descendants ³⁴  like the stars of heaven, and all this land that I have spoken about ³⁵  I will give to your descendants, ³⁶  and they will inherit it forever.’”

Keluaran 32:20

32:20 He took the calf they had made and burned it in the fire, ground it ³⁷  to powder, poured it out on the water, and made the Israelites drink it. ³⁸ 

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 33:1

33:1 The Lord said to Moses, “Go up ³⁹  from here, you and the people whom you brought up out of the land of Egypt, to the land I promised on oath ⁴⁰  to Abraham, to Isaac, and to Jacob, saying, ‘I will give it to your descendants.’ ⁴¹ 

Keluaran 33:19

33:19 And the Lord ⁴²  said, “I will make all my goodness ⁴³  pass before your face, and I will proclaim the Lord by name ⁴⁴  before you; I will be gracious to whom I will be gracious, I will show mercy to whom I will show mercy.” ⁴⁵ 

Keluaran 34:1

The New Tablets of the Covenant

34:1 ⁴⁶ The Lord said to Moses, “Cut out ⁴⁷  two tablets of stone like the first, and I will write ⁴⁸  on the tablets the words that were on the first tablets, which you smashed.

Keluaran 35:21

35:21 Everyone ⁴⁹  whose heart stirred him to action ⁵⁰  and everyone whose spirit was willing ⁵¹  came and brought the offering for the Lord for the work of the tent of meeting, for all its service, and for the holy garments. ⁵² 

Keluaran 35:29

35:29 The Israelites brought a freewill offering to the Lord, every man and woman whose heart was willing to bring materials for all the work that the Lord through ⁵³  Moses had commanded them ⁵⁴  to do.

Keluaran 36:1-2

36:1 So Bezalel and Oholiab and every skilled person ⁵⁵  in whom the Lord has put skill ⁵⁶  and ability ⁵⁷  to know how ⁵⁸  to do all the work for the service ⁵⁹  of the sanctuary are to do the work ⁶⁰  according to all that the Lord has commanded.”

36:2 Moses summoned ⁶¹  Bezalel and Oholiab and every skilled person in whom ⁶²  the Lord had put skill – everyone whose heart stirred him ⁶³  to volunteer ⁶⁴  to do the work,

Keluaran 37:16

37:16 He made the vessels which were on the table out of pure gold, its ⁶⁵  plates, its ladles, its pitchers, and its bowls, to be used in pouring out offerings.

Keluaran 39:1

The Making of the Priestly Garments

39:1 From the blue, purple, and scarlet yarn they made woven garments for serving in the sanctuary; they made holy garments that were for Aaron, just as the Lord had commanded Moses. ⁶⁶ 

Keluaran 39:5

39:5 The artistically woven waistband of the ephod that was on it was like it, of one piece with it, ⁶⁷  of gold, blue, purple, and scarlet yarn and fine twisted linen, just as the Lord had commanded Moses.

[7:17]  ¹ tn The construction using הִנֵּה (hinneh) before the participle (here the Hiphil participle מַכֶּה, makkeh) introduces a futur instans use of the participle, expressing imminent future, that he is about to do something.

[7:17]  ² sn W. C. Kaiser summarizes a view that has been adopted by many scholars, including a good number of conservatives, that the plagues overlap with natural phenomena in Egypt. Accordingly, the “blood” would not be literal blood, but a reddish contamination in the water. If there was an unusually high inundation of the Nile, the water flowed sluggishly through swamps and was joined with the water from the mountains that washed out the reddish soil. If the flood were high, the water would have a deeper red color. In addition to this discoloration, there is said to be a type of algae which produce a stench and a deadly fluctuation of the oxygen level of the river that is fatal to fish (see W. C. Kaiser, Jr., “Exodus,” EBC 2:350; he cites Greta Hort, “The Plagues of Egypt,” ZAW 69 [1957]: 84-103; same title, ZAW 70 [1958]: 48-59). While most scholars would agree that the water did not actually become blood (any more than the moon will be turned to literal blood [Joel 2:31]), many are not satisfied with this kind of explanation. If the event was a fairly common feature of the Nile, it would not have been any kind of sign to Pharaoh – and it should still be observable. The features that would have to be safeguarded are that it was understood to be done by the staff of God, that it was unexpected and not a mere coincidence, and that the magnitude of the contamination, color, stench, and death, was unparalleled. God does use natural features in miracles, but to be miraculous signs they cannot simply coincide with natural phenomena.

[9:19]  ³ tn The object “instructions” is implied in the context.

[9:19]  ⁴ tn הָעֵז (ha’ez) is the Hiphil imperative from עוּז (’uz, “to bring into safety” or “to secure”). Although there is no vav (ו) linking the two imperatives, the second could be subordinated by virtue of the meanings. “Send to bring to safety.”

[9:19]  ⁵ tn Heb “man, human.”

[9:19]  ⁶ tn Heb “[who] may be found.” The verb can be the imperfect of possibility.

[10:2]  ⁷ tn The expression is unusual: תְּסַפֵּר בְּאָזְנֵי (tÿsapper bÿ’ozne, “[that] you may declare in the ears of”). The clause explains an additional reason for God’s hardening the heart of Pharaoh, namely, so that the Israelites can tell their children of God’s great wonders. The expression is highly poetic and intense – like Ps 44:1, which says, “we have heard with our ears.” The emphasis would be on the clear teaching, orally, from one generation to another.

[10:2]  ⁸ tn The verb הִתְעַלַּלְתִּי (hit’allalti) is a bold anthropomorphism. The word means to occupy oneself at another’s expense, to toy with someone, which may be paraphrased with “mock.” The whole point is that God is shaming and disgracing Egypt, making them look foolish in their arrogance and stubbornness (W. C. Kaiser, Jr., “Exodus,” EBC 2:366-67). Some prefer to translate it as “I have dealt ruthlessly” with Egypt (see U. Cassuto, Exodus, 123).

[10:2]  ⁹ tn Heb “of Egypt.” The place is put by metonymy for the inhabitants.

[10:2]  ¹⁰ tn The word “about” is supplied to clarify this as another object of the verb “declare.”

[10:2]  ¹¹ tn Heb “put” or “placed.”

[10:2]  ¹² tn The form is the perfect tense with vav consecutive, וִידַעְתֶּם (vida’tem, “and that you might know”). This provides another purpose for God’s dealings with Egypt in the way that he was doing. The form is equal to the imperfect tense with vav (ו) prefixed; it thus parallels the imperfect that began v. 2 – “that you might tell.”

[12:22]  ¹³ sn The hyssop is a small bush that grows throughout the Sinai, probably the aromatic herb Origanum Maru L., or Origanum Aegyptiacum. The plant also grew out of the walls in Jerusalem (1 Kgs 4:33). See L. Baldensperger and G. M. Crowfoot, “Hyssop,” PEQ 63 (1931): 89-98. A piece of hyssop was also useful to the priests because it worked well for sprinkling.

[12:22]  ¹⁴ tn The Greek and the Vulgate translate סַף (saf, “basin”) as “threshold.” W. C. Kaiser reports how early traditions grew up about the killing of the lamb on the threshold (“Exodus,” EBC 2:376).

[12:22]  ¹⁵ tn Heb “and you, you shall not go out, a man from the door of his house.” This construction puts stress on prohibiting absolutely everyone from going out.

[14:13]  ¹⁶ tn The use of אַל (’al) with the jussive has the force of “stop fearing.” It is a more immediate negative command than לֹא (lo’) with the imperfect (as in the Decalogue).

[14:13]  ¹⁷ tn The force of this verb in the Hitpael is “to station oneself” or “stand firm” without fleeing.

[14:13]  ¹⁸ tn The form is an imperative with a vav (ו). It could also be rendered “stand firm and you will see” meaning the result, or “stand firm that you may see” meaning the purpose.

[14:13]  ¹⁹ tn Or “victory” (NAB) or “deliverance” (NIV, NRSV).

[14:13]  ²⁰ tn Heb “do,” i.e., perform or accomplish.

[14:13]  ²¹ tn The construction uses a verbal hendiadys consisting of a Hiphil imperfect (“you will not add”) and a Qal infinitive construct with a suffix (“to see them”) – “you will no longer see them.” Then the clause adds “again, for ever.”

[14:13]  sn U. Cassuto (Exodus, 164) notes that the antithetical parallelism between seeing salvation and seeing the Egyptians, as well as the threefold repetition of the word “see” cannot be accidental; so too the alliteration of the last three words beginning with ayin (ע).

[16:32]  ²² tn Heb “This is the thing that.”

[16:32]  ²³ tn Heb “for keeping.”

[16:32]  ²⁴ tn Heb “according to your generations” (see Exod 12:14).

[16:32]  ²⁵ tn In this construction after the particle expressing purpose or result, the imperfect tense has the nuance of final imperfect, equal to a subjunctive in the classical languages.

[18:8]  ²⁶ tn A rare word, “weariness” of the hardships.

[18:8]  ²⁷ tn Heb “found them.”

[18:8]  ²⁸ tn Here “how” has been supplied.

[18:14]  ²⁹ tn Heb “what is this thing.”

[18:14]  ³⁰ sn This question, “what are you doing for the people,” is qualified by the next question. Sitting alone all day and the people standing around all day showed that Moses was exhibiting too much care for the people – he could not do this.

[25:22]  ³¹ sn Here then is the main point of the ark of the covenant, and the main point of all worship – meeting with God through atonement. The text makes it clear that here God would meet with Moses (“you” is singular) and then he would speak to the people – he is the mediator of the covenant. S. R. Driver (Exodus, 272) makes the point that the verb here is not the word that means “to meet by chance” (as in Exod 3:18), but “to meet” by appointment for a purpose (וְנוֹעַדְתִּי, vÿno’adti). The parallel in the NT is Jesus Christ and his work. The theology is that the Law condemns people as guilty of sin, but the sacrifice of Christ makes atonement. So he is the “place of propitiation (Rom 3:25) who gains communion with the Father for sinners. A major point that could be made from this section is this: At the center of worship must be the atoning work of Christ – a perpetual reminder of God’s righteous standard (the testimony in the ark) and God’s gracious provision (the atonement lid).

[25:22]  ³² tn The verb is placed here in the text: “and I will speak”; it has been moved in this translation to be closer to the direct object clause.

[32:8]  ³³ tn The verb is a perfect tense, reflecting the present perfect nuance: “they have turned aside” and are still disobedient. But the verb is modified with the adverb “quickly” (actually a Piel infinitive absolute). It has been only a matter of weeks since they heard the voice of God prohibiting this.

[32:13]  ³⁴ tn Heb “your seed.”

[32:13]  ³⁵ tn “about” has been supplied.

[32:13]  ³⁶ tn Heb “seed.”

[32:20]  ³⁷ tn Here “it” has been supplied.

[32:20]  ³⁸ tn Here “it” has been supplied.

[32:20]  sn Pouring the ashes into the water running from the mountain in the brook (Deut 9:21) and making them drink it was a type of the bitter water test that tested the wife suspected of unfaithfulness. Here the reaction of the people who drank would indicate guilt or not (U. Cassuto, Exodus, 419).

[33:1]  ³⁹ tn The two imperatives underscore the immediacy of the demand: “go, go up,” meaning “get going up” or “be on your way.”

[33:1]  ⁴⁰ tn Or “the land which I swore.”

[33:1]  ⁴¹ tn Heb “seed.”

[33:19]  ⁴² tn Heb “and he said”; the referent (the Lord) has been specified in the translation for clarity.

[33:19]  ⁴³ sn The word “goodness” refers to the divine appearance in summary fashion.

[33:19]  ⁴⁴ tn The expression “make proclamation in the name of Yahweh” (here a perfect tense with vav [ו] consecutive for future) means to declare, reveal, or otherwise make proclamation of who Yahweh is. The “name of Yahweh” (rendered “the name of the Lord” throughout) refers to his divine attributes revealed to his people, either in word or deed. What will be focused on first will be his grace and compassion.

[33:19]  ⁴⁵ sn God declares his mercy and grace in similar terms to his earlier self-revelation (“I am that I am”): “I will be gracious to whom I will be gracious.” In other words, the grace and mercy of God are bound up in his own will. Obviously, in this passage the recipients of that favor are the penitent Israelites who were forgiven through Moses’ intercession. The two words are at the heart of God’s dealings with people. The first is חָנַן (khanan, “to be gracious, show favor”). It means to grant favor or grace to someone, grace meaning unmerited favor. All of God’s dealings are gracious, but especially in forgiving sins and granting salvation it is critical. Parallel to this is רָחַם (rakham), a word that means “show compassion, tender mercy.” It is a word that is related to the noun “womb,” the connection being in providing care and protection for that which is helpless and dependent – a motherly quality. In both of these constructions the verbs simply express what God will do, without explaining why. See further, J. R. Lundbom, “God’s Use of the Idem per idem to Terminate Debate,” HTR 71 (1978): 193-201; and J. Piper, “Prolegomena to Understanding Romans 9:14-15: An Interpretation of Exodus 33:19,” JETS 22 (1979): 203-16.

[34:1]  ⁴⁶ sn The restoration of the faltering community continues in this chapter. First, Moses is instructed to make new tablets and take them to the mountain (1-4). Then, through the promised theophany God proclaims his moral character (5-8). Moses responds with the reiteration of the intercession (8), and God responds with the renewal of the covenant (10-28). To put these into expository form, as principles, the chapter would run as follows: I. God provides for spiritual renewal (1-4), II. God reminds people of his moral standard (5-9), III. God renews his covenant promises and stipulations (10-28).

[34:1]  ⁴⁷ tn The imperative is followed by the preposition with a suffix expressing the ethical dative; it strengthens the instruction for Moses. Interestingly, the verb “cut out, chisel, hew,” is the same verb from which the word for a “graven image” is derived – פָּסַל (pasal).

[34:1]  ⁴⁸ tn The perfect tense with vav consecutive makes the value of this verb equal to an imperfect tense, probably a simple future here.

[34:1]  sn Nothing is said of how God was going to write on these stone tablets at this point, but in the end it is Moses who wrote the words. This is not considered a contradiction, since God is often credited with things he has people do in his place. There is great symbolism in this command – if ever a command said far more than it actually said, this is it. The instruction means that the covenant had been renewed, or was going to be renewed, and that the sanctuary with the tablets in the ark at its center would be built (see Deut 10:1). The first time Moses went up he was empty-handed; when he came down he smashed the tablets because of the Israelites’ sin. Now the people would see him go up with empty tablets and be uncertain whether he would come back with the tablets inscribed again (B. Jacob, Exodus, 977-78).

[35:21]  ⁴⁹ tn Heb “man.”

[35:21]  ⁵⁰ tn The verb means “lift up, bear, carry.” Here the subject is “heart” or will, and so the expression describes one moved within to act.

[35:21]  ⁵¹ tn Heb “his spirit made him willing.” The verb is used in Scripture for the freewill offering that people brought (Lev 7).

[35:21]  ⁵² tn Literally “the garments of holiness,” the genitive is the attributive genitive, marking out what type of garments these were.

[35:29]  ⁵³ tn Heb “by the hand of.”

[35:29]  ⁵⁴ tn Here “them” has been supplied.

[36:1]  ⁵⁵ tn Heb “wise of [in] heart.”

[36:1]  ⁵⁶ tn Heb “wisdom.”

[36:1]  ⁵⁷ tn Heb “understanding, discernment.”

[36:1]  ⁵⁸ tn The relative clause includes this infinitive clause that expresses either the purpose or the result of God’s giving wisdom and understanding to these folk.

[36:1]  ⁵⁹ tn This noun is usually given an interpretive translation. B. Jacob renders the bound relationship as “the holy task” or “the sacred task” (Exodus, 1019). The NIV makes it “constructing,” so read “the work of constructing the sanctuary.”

[36:1]  ⁶⁰ tn The first word of the verse is a perfect tense with vav (ו) consecutive; it is singular because it agrees with the first of the compound subject. The sentence is a little cumbersome because of the extended relative clause in the middle.

[36:2]  ⁶¹ tn The verb קָרָא (qara’) plus the preposition “to” – “to call to” someone means “to summon” that person.

[36:2]  ⁶² tn Here there is a slight change: “in whose heart Yahweh had put skill.”

[36:2]  ⁶³ tn Or “whose heart was willing.”

[36:2]  ⁶⁴ sn The verb means more than “approach” or “draw near”; קָרַב (qarav) is the word used for drawing near the altar as in bringing an offering. Here they offer themselves, their talents and their time.

[37:16]  ⁶⁵ tn The suffixes on these could also indicate the indirect object (see Exod 25:29).

[39:1]  ⁶⁶ sn This chapter also will be almost identical to the instructions given earlier, with a few changes along the way.

[39:5]  ⁶⁷ tn Heb “from it” or the same.