4:1 9 Moses answered again, 10 “And if 11 they do not believe me or pay attention to me, 12 but say, ‘The Lord has not appeared to you’?”
4:24 Now on the way, at a place where they stopped for the night, 13 the Lord met Moses and sought to kill him. 14
12:33 The Egyptians were urging 23 the people on, in order to send them out of the land quickly, 24 for they were saying, “We are all dead!”
16:10 As Aaron spoke 36 to the whole community of the Israelites and they looked toward the desert, there the glory of the Lord 37 appeared 38 in the cloud,
16:24 So they put it aside until the morning, just as Moses had commanded, and it did not stink, nor were there any worms in it.
17:4 Then Moses cried out to the Lord, “What will I do with 47 this people? – a little more 48 and they will stone me!” 49
19:1 51 In the third month after the Israelites went out 52 from the land of Egypt, on the very day, 53 they came to the Desert of Sinai.
27:20 “You are to command the Israelites that they bring 64 to you pure oil of pressed olives for the light, so that the lamps 65 will burn 66 regularly. 67
28:6 “They are to make the ephod of gold, blue, purple, scarlet, and fine twisted linen, the work of an artistic designer.
29:29 “The holy garments that belong to Aaron are to belong to his sons after him, so that they may be anointed 69 in them and consecrated 70 in them.
32:31 So Moses returned to the Lord and said, “Alas, this people has committed a very serious sin, 72 and they have made for themselves gods of gold.
39:6 They set the onyx stones in gold filigree settings, engraved as with the engravings of a seal 77 with the names of the sons of Israel. 78
1 tn Heb “they”; the referent (the Egyptians) has been specified in the translation for clarity.
2 tn The imperfect tenses in this verse are customary uses, expressing continual action in past time (see GKC 315 §107.e). For other examples of כַּאֲשֶׁר (ka’asher) with כֵּן (ken) expressing a comparison (“just as…so”) see Gen 41:13; Judg 1:7; Isa 31:4.
sn Nothing in the oppression caused this, of course. Rather, the blessing of God (Gen 12:1-3) was on Israel in spite of the efforts of Egypt to hinder it. According to Gen 15 God had foretold that there would be this period of oppression (עָנָה [’anah] in Gen 15:13). In other words, God had decreed and predicted both their becoming a great nation and the oppression to show that he could fulfill his promise to Abraham in spite of the bondage.
3 tn Heb “they felt a loathing before/because of”; the referent (the Egyptians) has been specified in the translation for clarity.
4 tn Heb “and they [fem. pl.] feared”; the referent (the midwives) has been specified in the translation for clarity.
5 tn The verb is the Piel preterite of חָיָה (khaya, “to live”). The Piel often indicates a factitive nuance with stative verbs, showing the cause of the action. Here it means “let live, cause to live.” The verb is the exact opposite of Pharaoh’s command for them to kill the boys.
6 sn Continuing the theme of Moses as the deliverer, the text now uses another word for salvation (נָצַל, natsal, “to deliver, rescue”) in the sense of plucking out or away, snatching out of danger.
7 tn Heb “from the hand of the shepherds” (so NASB); NAB “saved us from the interference of the shepherds.” Most recent English versions translate simply “from the shepherds.”
8 tn The construction is emphatic with the use of the perfect tense and its infinitive absolute: דָלָה דָּלֹה (daloh dalah). B. Jacob says, “They showed their enthusiasm through the use of the infinitive absolute – And think of that, he even drew water for us; a man did this for us girls” (Exodus, 41).
9 sn In chap. 3, the first part of this extensive call, Yahweh promises to deliver his people. At the hesitancy of Moses, God guarantees his presence will be with him, and that assures the success of the mission. But with chap. 4, the second half of the call, the tone changes sharply. Now Moses protests his inadequacies in view of the nature of the task. In many ways, these verses address the question, “Who is sufficient for these things?” There are three basic movements in the passage. The first nine verses tell how God gave Moses signs in case Israel did not believe him (4:1-9). The second section records how God dealt with the speech problem of Moses (4:10-12). And finally, the last section records God’s provision of a helper, someone who could talk well (4:13-17). See also J. E. Hamlin, “The Liberator’s Ordeal: A Study of Exodus 4:1-9,” Rhetorical Criticism [PTMS], 33-42.
10 tn Heb “and Moses answered and said.”
11 tn Or “What if.” The use of הֵן (hen) is unusual here, introducing a conditional idea in the question without a following consequence clause (see Exod 8:22 HT [8:26 ET]; Jer 2:10; 2 Chr 7:13). The Greek has “if not” but adds the clause “what shall I say to them?”
12 tn Heb “listen to my voice,” so as to respond positively.
13 tn Or “at a lodging place” or “at an inn.”
14 sn The next section (vv. 24-26) records a rather strange story. God had said that if Pharaoh would not comply he would kill his son – but now God was ready to kill Moses, the representative of Israel, God’s own son. Apparently, one would reconstruct that on the journey Moses fell seriously ill, but his wife, learning the cause of the illness, saved his life by circumcising her son and casting the foreskin at Moses’ feet (indicating that it was symbolically Moses’ foreskin). The point is that this son of Abraham had not complied with the sign of the Abrahamic covenant. No one, according to Exod 12:40-51, would take part in the Passover-exodus who had not complied. So how could the one who was going to lead God’s people not comply? The bold anthropomorphisms and the location at the border invite comparisons with Gen 32, the Angel wrestling with Jacob. In both cases there is a brush with death that could not be forgotten. See also, W. Dumbrell, “Exodus 4:24-25: A Textual Re-examination,” HTR 65 (1972): 285-90; T. C. Butler, “An Anti-Moses Tradition,” JSOT 12 (1979): 9-15; and L. Kaplan, “And the
15 tn The statement refers to the making of the covenant with Abraham (Gen 15 and following) and confirming it with the other patriarchs. The verb הֲקִמֹתִי (haqimoti) means “set up, establish, give effect to, conclude” a covenant agreement. The covenant promised the patriarchs a great nation, a land – Canaan, and divine blessing. They lived with those promises, but now their descendants were in bondage in Egypt. God’s reference to the covenant here is meant to show the new revelation through redemption will start to fulfill the promises and show what the reality of the name Yahweh is to them.
16 tn Heb “the land of their sojournings.” The noun מְגֻרִים (mÿgurim) is a reminder that the patriarchs did not receive the promises. It is also an indication that those living in the age of promise did not experience the full meaning of the name of the covenant God. The “land of their sojournings” is the land of Canaan where the family lived (גּרוּ, garu) as foreigners, without owning property or having the rights of kinship with the surrounding population.
17 sn The text stresses that the water in the Nile, and Nile water that had been diverted or collected for use, was polluted and undrinkable. Water underground also was from the Nile, but it had not been contaminated, certainly not with dead fish, and so would be drinkable.
18 sn Beginning with 8:1, the verse numbers through 8:32 in English Bibles differ from the verse numbers in the Hebrew text (BHS), with 8:1 ET = 7:26 HT, 8:2 ET = 7:27 HT, 8:3 ET = 7:28 HT, 8:4 ET = 7:29 HT, 8:5 ET = 8:1 HT, etc., through 8:32 ET = 8:28 HT. Thus in English Bibles chapter 8 has 32 verses, while in the Hebrew Bible it has 28 verses, with the four extra verses attached to chapter 7.
19 tn The preterite with vav (ו) consecutive is here subordinated to the main clause as a temporal clause.
20 tn Heb “and the magicians did so.”
sn The report of what the magicians did (or as it turns out, tried to do) begins with the same words as the report about the actions of Moses and Aaron – “and they did so” (vv. 17 and 18). The magicians copy the actions of Moses and Aaron, leading readers to think momentarily that the magicians are again successful, but at the end of the verse comes the news that “they could not.” Compared with the first two plagues, this third plague has an important new feature, the failure of the magicians and their recognition of the source of the plague.
21 tn Heb “a man…his brother.”
22 tn The perfect tense in this context requires the somewhat rare classification of a potential perfect.
23 tn The verb used here (חָזַק, khazaq) is the same verb used for Pharaoh’s heart being hardened. It conveys the idea of their being resolved or insistent in this – they were not going to change.
24 tn The phrase uses two construct infinitives in a hendiadys, the first infinitive becoming the modifier.
25 tn The verbs “had done” and then “had asked” were accomplished prior to the present narrative (S. R. Driver, Exodus, 99). The verse begins with disjunctive word order to introduce the reminder of earlier background information.
26 tn Heb “from Egypt.” Here the Hebrew text uses the name of the country to represent the inhabitants (a figure known as metonymy).
27 tn Heb “and Pharaoh will say.”
28 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).
29 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.”
30 tn The disjunctive vav introduces a circumstantial clause here.
31 tn Heb “drew near.”
32 tn Heb “lifted up their eyes,” an expression that indicates an intentional and careful looking – they looked up and fixed their sights on the distance.
33 tn The construction uses הִנֵּה (hinneh) with the participle, traditionally rendered “and behold, the Egyptians were marching after them.” The deictic particle calls attention in a dramatic way to what was being seen. It captures the surprise and the sudden realization of the people.
34 tn The verb “feared” is intensified by the adverb מְאֹד (mÿ’od): “they feared greatly” or “were terrified.” In one look their defiant boldness seems to have evaporated.
35 sn Their cry to the
36 tn Heb “and it was as Aaron spoke.” The construction uses the temporal indicator and then the Piel infinitive construct followed by the subjective genitive “Aaron.”
37 sn S. R. Driver says, “A brilliant glow of fire…symbolizing Jehovah’s presence, gleamed through the cloud, resting…on the Tent of Meeting. The cloud shrouds the full brilliancy of the glory, which human eye could not behold” (Exodus, 147-48; see also Ezek 1:28; 3:12, 23; 8:4; 9:3, et al.). A Hebrew word often translated “behold” or “lo” introduces the surprising sight.
38 tn The verb is the Niphal perfect of the verb “to see” – “it was seen.” But the standard way of translating this form is from the perspective of Yahweh as subject – “he appeared.”
39 tn Heb “morning by morning.” This is an example of the repetition of words to express the distributive sense; here the meaning is “every morning” (see GKC 388 §121.c).
40 tn The perfect tenses here with vav (ו) consecutives have the frequentative sense; they function in a protasis-apodosis relationship (GKC 494 §159.g).
41 tn Heb “and it happened/was.”
42 tn This construction is an exception to the normal rule for the numbers 2 through 10 taking the object numbered in the plural. Here it is “two of the omer” or “the double of the omer” (see GKC 433 §134.e).
43 tn Heb “for one.”
44 tn The word suggests “the ones lifted up” above others, and therefore the rulers or the chiefs of the people.
45 tn Or “congregation” (KJV, ASV, NASB, NRSV).
46 sn The meaning here is probably that these leaders, the natural heads of the families in the clans, saw that people were gathering twice as much and they reported this to Moses, perhaps afraid it would stink again (U. Cassuto, Exodus, 197).
47 tn The preposition lamed (ל) is here specification, meaning “with respect to” (see R. J. Williams, Hebrew Syntax, 49, §273).
48 tn Or “they are almost ready to stone me.”
49 tn The perfect tense with the vav (ו) consecutive almost develops an independent force; this is true in sentences where it follows an expression of time, as here (see GKC 334 §112.x).
50 tn The end of this sentence seems not to have been finished, or it is very elliptical. In the present translation the phrase “he has destroyed them” is supplied. Others take the last prepositional phrase to be the completion and supply only a verb: “[he was] above them.” U. Cassuto (Exodus, 216) takes the word “gods” to be the subject of the verb “act proudly,” giving the sense of “precisely (כִּי, ki) in respect of these things of which the gods of Egypt boasted – He is greater than they (עֲלֵיהֶם, ‘alehem).” He suggests rendering the clause, “excelling them in the very things to which they laid claim.”
51 sn This chapter is essentially about mediation. The people are getting ready to meet with God, receive the Law from him, and enter into a covenant with him. All of this required mediation and preparation. Through it all, Israel will become God’s unique possession, a kingdom of priests on earth – if they comply with his Law. The chapter can be divided as follows: vv. 1-8 tell how God, Israel’s great deliverer promised to make them a kingdom of priests; this is followed by God’s declaration that Moses would be the mediator (v. 9); vv. 10-22 record instructions for Israel to prepare themselves to worship Yahweh and an account of the manifestation of Yahweh with all the phenomena; and the chapter closes with the mediation of Moses on behalf of the people (vv. 23-25). Having been redeemed from Egypt, the people will now be granted a covenant with God. See also R. E. Bee, “A Statistical Study of the Sinai Pericope,” Journal of the Royal Statistical Society 135 (1972): 406-21.
52 tn The construction uses the infinitive construct followed by the subjective genitive to form a temporal clause.
53 tn Heb “on this day.”
54 tn The imperative הָעֵד (ha’ed) means “charge” them – put them under oath, or solemnly warn them. God wished to ensure that the people would not force their way past the barriers that had been set out.
55 tn Heb “and fall”; NAB “be struck down.”
56 tn The verb is a Piel imperative. In this context it has more of the sense of a request than a command. The independent personal pronoun “you” emphasizes the subject and forms the contrast with God’s speaking.
57 sn S. R. Driver (Exodus, 254) wishes to safeguard the traditional idea that God could not be seen by reading “they saw the place where the God of Israel stood” so as not to say they saw God. But according to U. Cassuto there is not a great deal of difference between “and they saw the God” and “the
58 sn S. R. Driver suggests that they saw the divine Glory, not directly, but as they looked up from below, through what appeared to be a transparent blue sapphire pavement (Exodus, 254).
59 tn Or “tiles.”
60 tn Heb “and like the body of heaven for clearness.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven” or “sky” depending on the context; here, where sapphire is mentioned (a blue stone) “sky” seems more appropriate, since the transparent blueness of the sapphire would appear like the blueness of the cloudless sky.
61 tn Heb “they will be for the two corners.” This is the last clause of the verse, moved forward for clarity.
62 tn The verb is used impersonally; it reads “just as he showed you.” This form then can be made a passive in the translation.
63 tn Heb “thus they will make.” Here too it could be given a passive translation since the subject is not expressed. But “they” would normally refer to the people who will be making this and so can be retained in the translation.
sn Nothing is said about the top of the altar. Some commentators suggest, in view of the previous instruction for making an altar out of earth and stone, that when this one was to be used it would be filled up with dirt clods and the animal burnt on the top of that. If the animal was burnt inside it, the wood would quickly burn. A number of recent scholars think this was simply an imagined plan to make a portable altar after the pattern of Solomon’s – but that is an unsatisfactory suggestion. This construction must simply represent a portable frame for the altar in the courtyard, an improvement over the field altar. The purpose and function of the altar are not in question. Here worshipers would make their sacrifices to God in order to find forgiveness and atonement, and in order to celebrate in worship with him. No one could worship God apart from this; no one could approach God apart from this. So too the truths that this altar communicated form the basis and center of all Christian worship. One could word an applicable lesson this way: Believers must ensure that the foundation and center of their worship is the altar, i.e., the sacrificial atonement.
64 tn The form is the imperfect tense with the vav showing a sequence with the first verb: “you will command…that they take.” The verb “take, receive” is used here as before for receiving an offering and bringing it to the sanctuary.
65 tn Heb “lamp,” which must be a collective singular here.
66 tn The verb is unusual; it is the Hiphil infinitive construct of עָלָה (’alah), with the sense here of “to set up” to burn, or “to fix on” as in Exod 25:37, or “to kindle” (U. Cassuto, Exodus, 370).
67 sn The word can mean “continually,” but in this context, as well as in the passages on the sacrifices, “regularly” is better, since each morning things were cleaned and restored.
68 sn U. Cassuto (Exodus, 375-76) points out that these are the same precious stones mentioned in Ezek 28:13 that were to be found in Eden, the garden of God. So the priest, when making atonement, was to wear the precious gems that were there and symbolized the garden of Eden when man was free from sin.
69 tn The construction is an infinitive construct with a lamed (ל) preposition. The form simply means “for anointing,” but it serves to express the purpose or result of their inheriting the sacred garments.
70 tn This form is a Piel infinitive construct with a lamed (ל) preposition. It literally reads “for filling the hands,” the idiom used throughout this chapter for ordination or installation. Here too it has a parallel use of purpose or result.
71 sn See F. C. Fensham, “New Light from Ugaritica V on Ex, 32:17 (br’h),” JNSL 2 (1972): 86-7.
72 tn As before, the cognate accusative is used; it would literally be “this people has sinned a great sin.”
73 tn This clause is introduced by the deictic particle הִנֵּה (hinneh); it has the force of pointing to something surprising or sudden.
74 tn Heb “a man, a man from his work”; or “each one from his work.”
75 tn This is the last phrase of the verse, moved forward for clarity.
76 tn This difficult verse uses the perfect tense at the beginning, and the second clause parallels it with יִהְיוּ (yihyu), which has to be taken here as a preterite without the consecutive vav (ו). The predicate “finished” or “completed” is the word תָּמִּים (tammim); it normally means “complete, sound, whole,” and related words describe the sacrifices as without blemish.
77 tn Or “as seals are engraved.”
78 sn The twelve names were those of Israel’s sons. The idea was not the remembrance of the twelve sons as such, but the twelve tribes that bore their names.
79 tn That is, they set in mountings.
80 tn The clause uses the Niphal infinitive construct in the temporal clause: “until the day of its being taken up.”