Keluaran 9:7

9:7 Pharaoh sent representatives to investigate, ¹  and indeed, not even one of the livestock of Israel had died. But Pharaoh’s heart remained hard, ²  and he did not release the people.

Keluaran 14:19

14:19 The angel of God, who was going before the camp of Israel, moved and went behind them, and the pillar ³  of cloud moved from before them and stood behind them.

Keluaran 18:18

18:18 You will surely wear out, ⁴  both you and these people who are with you, for this is too ⁵  heavy a burden ⁶  for you; you are not able to do it by yourself.

Keluaran 20:17

20:17 “You shall not covet ⁷  your neighbor’s house. You shall not covet your neighbor’s wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that belongs to your neighbor.” ⁸ 

Keluaran 37:27

37:27 He also made ⁹  two gold rings for it under its border, on its two sides, on opposite sides, ¹⁰  as places ¹¹  for poles to carry it with.

Keluaran 38:8

38:8 He made the large basin of bronze and its pedestal of bronze from the mirrors of the women who served ¹²  at the entrance of the tent of meeting.

[9:7]  ¹ tn Heb “Pharaoh sent.” The phrase “representatives to investigate” is implied in the context.

[9:7]  ² tn Heb “and the heart of Pharaoh was hardened.” This phrase translates the Hebrew word כָּבֵד (kaved; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition.

[14:19]  ³ sn B. Jacob (Exodus, 400-401) makes a good case that there may have been only one pillar, one cloud; it would have been a dark cloud behind it, but in front of it, shining the way, a pillar of fire. He compares the manifestation on Sinai, when the mountain was on fire but veiled by a dark cloud (Deut 4:11; 5:22). See also Exod 13:21; Num 14:14; Deut 1:33; Neh 9:12, 19; Josh 24:7; Pss 78:14; 105:39.

[18:18]  ⁴ 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]  ⁵ 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]  ⁶ tn Here “a burden” has been supplied.

[20:17]  ⁷ tn The verb חָמַד (khamad) focuses not on an external act but on an internal mental activity behind the act, the motivation for it. The word can be used in a very good sense (Ps 19:10; 68:16), but it has a bad connotation in contexts where the object desired is off limits. This command is aimed at curtailing the greedy desire for something belonging to a neighbor, a desire that leads to the taking of it or the attempt to take it. It was used in the story of the Garden of Eden for the tree that was desired.

[20:17]  ⁸ sn See further G. Wittenburg, “The Tenth Commandment in the Old Testament,” Journal for Theology in South Africa 21 (1978): 3-17: and E. W. Nicholson, “The Decalogue as the Direct Address of God,” VT 27 (1977): 422-33.

[37:27]  ⁹ tn Heb “and he made.”

[37:27]  ¹⁰ sn Since it was a small altar, it needed only two rings, one on either side, in order to be carried. The second mention of their location clarifies that they should be on the sides, the right and the left, as one approached the altar.

[37:27]  ¹¹ tn Heb “for houses.”

[38:8]  ¹² sn The word for “serve” is not the ordinary one. It means “to serve in a host,” especially in a war. It appears that women were organized into bands and served at the tent of meeting. S. R. Driver thinks that this meant “no doubt” washing, cleaning, or repairing (Exodus, 391). But there is no hint of that (see 1 Sam 2:22; and see Ps 68:11 [12 Hebrew text]). They seem to have had more to do than what Driver said.