Exodus 4:7

4:7 He said, “Put your hand back into your robe.” So he put his hand back into his robe, and when he brought it out from his robe – there it was, 1  restored 2  like the rest of his skin! 3 

Exodus 15:3

15:3 The Lord is a warrior, 4 

the Lord is his name. 5 

Exodus 17:13

17:13 So Joshua destroyed 6  Amalek and his army 7  with the sword. 8 

Exodus 20:17

20:17 “You shall not covet 9  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.” 10 

1 tn The particle הִנֵּה (hinneh) points out the startling or amazing sight as if the reader were catching first glimpse of it with Moses.

2 tn Heb “it returned.”

3 tn Heb “like his flesh.”

4 tn Heb “man of war” (so KJV, ASV). “Warrior” is now the preferred translation since “man of war” is more commonly known today as a warship. The expression indicates that Yahweh is one who understands how to fight and defeat the enemy. The word “war” modifies “man” to reveal that Yahweh is a warrior. Other passages use similar descriptions: Isa 42:13 has “man of wars”; Ps 24:8 has “mighty man of battle.” See F. Cross, “The Divine Warrior in Israel’s Early Cult,” Biblical Motifs, 11-30.

5 tn Heb “Yahweh is his name.” As throughout, the name “Yahweh” is rendered as “the Lord” in the translation, as is typically done in English translations.

6 tn The verb means “disabled, weakened, prostrated.” It is used a couple of times in the Bible to describe how man dies and is powerless (see Job 14:10; Isa 14:12).

7 tn Or “people.”

8 tn Heb “mouth of the sword.” It means as the sword devours – without quarter (S. R. Driver, Exodus, 159).

9 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.

10 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.