Exodus 2:9

2:9 Pharaoh’s daughter said to her, “Take this child ¹  and nurse him for me, and I will pay your ²  wages.” So the woman took the child and nursed him.

Exodus 7:9

7:9 “When Pharaoh says to you, ‘Do ³  a miracle,’ and you say to Aaron, ‘Take your staff and throw it down ⁴  before Pharaoh,’ it will become ⁵  a snake.”

Exodus 15:9

15:9 The enemy said, ‘I will chase, ⁶  I will overtake,

I will divide the spoil;

my desire ⁷  will be satisfied on them.

I will draw ⁸  my sword, my hand will destroy them.’ ⁹ 

Exodus 19:13

19:13 No hand will touch him ¹⁰  – but he will surely be stoned or shot through, whether a beast or a human being; ¹¹  he must not live.’ When the ram’s horn sounds a long blast they may ¹²  go up on the mountain.”

Exodus 20:11

20:11 For in six days the Lord made the heavens and the earth and the sea and all that is in them, and he rested on the seventh day; therefore the Lord blessed the Sabbath day and set it apart as holy.

Exodus 29:21

29:21 You are to take some of the blood that is on the altar and some of the anointing oil and sprinkle it ¹³  on Aaron, on his garments, on his sons, and on his sons’ garments with him, so that he may be holy, ¹⁴  he and his garments along with his sons and his sons’ garments.

Exodus 38:18

38:18 The curtain ¹⁵  for the gate of the courtyard was of blue, purple, and scarlet yarn and fine twisted linen, the work of an embroiderer. It was thirty feet long, and like the hangings in the courtyard, it was seven and a half feet high,

---

¹ tn The verb is the Hiphil imperative of the verb הָלַךְ (halakh), and so is properly rendered “cause to go” or “take away.”

² tn The possessive pronoun on the noun “wage” expresses the indirect object: “I will pay wages to you.”

³ tn The verb is תְּנוּ (tÿnu), literally “give.” The imperative is followed by an ethical dative that strengthens the subject of the imperative: “you give a miracle.”

⁴ tn Heb “and throw it.” The direct object, “it,” is implied.

⁵ tn The form is the jussive יְהִי ( yÿhi). Gesenius notes that frequently in a conditional clause, a sentence with a protasis and apodosis, the jussive will be used. Here it is in the apodosis (GKC 323 §109.h).

⁶ sn W. C. Kaiser observes the staccato phrases that almost imitate the heavy, breathless heaving of the Egyptians as, with what reserve of strength they have left, they vow, “I will…, I will…, I will…” (“Exodus,” EBC 2:395).

⁷ tn The form is נַפְשִׁי (nafshi, “my soul”). But this word refers to the whole person, the body and the soul, or better, a bundle of appetites in a body. It therefore can figuratively refer to the desires or appetites (Deut 12:15; 14:26; 23:24). Here, with the verb “to be full” means “to be satisfied”; the whole expression might indicate “I will be sated with them” or “I will gorge myself.” The greedy appetite was to destroy.

⁸ tn The verb רִיק (riq) means “to be empty” in the Qal, and in the Hiphil “to empty.” Here the idea is to unsheathe a sword.

⁹ tn The verb is יָרַשׁ (yarash), which in the Hiphil means “to dispossess” or “root out.” The meaning “destroy” is a general interpretation.

¹⁰ sn There is some ambiguity here. The clause either means that no man will touch the mountain, so that if there is someone who is to be put to death he must be stoned or shot since they could not go into the mountain region to get him, or, it may mean no one is to touch the culprit who went in to the region of the mountain.

¹¹ tn Heb “a man.”

¹² tn The nuance here is permissive imperfect, “they may go up.” The ram’s horn would sound the blast to announce that the revelation period was over and it was permitted then to ascend the mountain.

¹³ tn Here “it” has been supplied.

¹⁴ tn The verb in this instance is Qal and not Piel, “to be holy” rather than “sanctify.” The result of all this ritual is that Aaron and his sons will be set aside and distinct in their life and their service.

¹⁵ tn This word is different from the word for hangings; it has more of the idea of a screen, shielding or securing the area.