Discovery BoxExodus 2:12 
Context2:12 He looked this way and that 1 and saw that no one was there, 2 and then he attacked 3 the Egyptian and concealed the body 4 in the sand.
Exodus 4:16
Context4:16 He 5 will speak for you to the people, and it will be as if 6 he 7 were your mouth 8 and as if you were his God. 9
Exodus 9:34
Context9:34 When Pharaoh saw 10 that the rain and hail and thunder ceased, he sinned again: 11 both he and his servants hardened 12 their hearts.
Exodus 15:21
Context15:21 Miriam sang in response 13 to them, “Sing to the Lord, for he has triumphed gloriously; the horse and its rider he has thrown into the sea.” 14
Exodus 21:2
Context21:2 15 “If you buy 16 a Hebrew servant, 17 he is to serve you for six years, but in the seventh year he will go out free 18 without paying anything. 19
Exodus 21:10
Context21:10 If he takes another wife, 20 he must not diminish the first one’s food, 21 her clothing, or her marital rights. 22
Exodus 21:13
Context21:13 But if he does not do it with premeditation, 23 but it happens by accident, 24 then I will appoint for you a place where he may flee.
Exodus 21:27
Context21:27 If he knocks out the tooth of his male servant or his female servant, he will let the servant 25 go free as compensation for the tooth.
Exodus 22:13
Context22:13 If it is torn in pieces, then he will bring it for evidence, 26 and he will not have to pay for what was torn.
Exodus 30:7
Context30:7 Aaron is to burn sweet incense 27 on it morning by morning; when he attends 28 to the lamps he is to burn incense. 29
Exodus 31:18
Context31:18 He gave Moses two tablets of testimony when he had finished speaking with him on Mount Sinai, tablets of stone written by the finger of God. 30
Exodus 35:34
Context35:34 And he has put it in his heart 31 to teach, he and Oholiab son of Ahisamach, of the tribe of Dan.
Exodus 36:34-36
Context36:34 He overlaid the frames with gold and made their rings of gold to provide places 32 for the bars, and he overlaid the bars with gold.
36:35 He made the special curtain of blue, purple, and scarlet yarn and fine twisted linen; he made 33 it with cherubim, the work of an artistic designer. 36:36 He made for it four posts of acacia wood and overlaid them with gold, with gold hooks, 34 and he cast for them four silver bases.
Exodus 37:3
Context37:3 He cast four gold rings for it that he put 35 on its four feet, with 36 two rings on one side and two rings on the other side.
Exodus 37:12
Context37:12 He made a surrounding frame for it about three inches wide, and he made a surrounding border of gold for its frame.
Exodus 37:26
Context37:26 He overlaid it with pure gold – its top, 37 its four walls, 38 and its horns – and he made a surrounding border of gold for it. 39
Exodus 38:7
Context38:7 He put the poles into the rings on the sides of the altar, with which to carry it. He made the altar 40 hollow, out of boards.
1 tn The text literally says, “and he turned thus and thus” (וַיִּפֶן כֹּה וָכֹה, vayyifen koh vakhoh). It may indicate that he turned his gaze in all directions to ascertain that no one would observe what he did. Or, as B. Jacob argues, it may mean that he saw that there was no one to do justice and so he did it himself (Exodus, 37-38, citing Isa 59:15-16).
2 tn Heb “he saw that there was no man.”
3 sn The verb וַיַּךְ (vayyakh) is from the root נָכָה (nakhah, “to smite, attack”) which is used in v. 11. This new attack is fatal. The repetition of the verb, especially in Exodus, anticipates the idea of “eye for eye, tooth for tooth.” The problem is, however, that Moses was not authorized to take this matter into his own hands in this way. The question the next day was appropriate: “Who made you a ruler and a judge over us?” The answer? No one – yet.
4 tn Heb “him”; for stylistic reasons the referent has been specified as “the body.”
5 tn The word “he” represents the Hebrew independent pronoun, which makes the subject emphatic.
6 tn The phrase “as if” is supplied for clarity.
7 tn Heb “and it will be [that] he, he will be to you for a mouth,” or more simply, “he will be your mouth.”
8 tn Heb “he will be to you for a mouth.”
9 tn The phrase “as if” is supplied for clarity. The word “you” represents the Hebrew independent pronoun, which makes the subject emphatic.
sn Moses will be like God to Aaron, giving him the words to say, inspiring him as God would inspire a prophet. The whole process had now been removed one step. Instead of God speaking to Moses and Moses telling the people, Aaron would be the speaker for a while. But God was still going to work through Moses.
10 tn The clause beginning with the preterite and vav (ו) consecutive is here subordinated to the next, and main clause – that he hardened his heart again.
11 tn The construction is another verbal hendiadys: וַיֹּסֶף לַחֲטֹּא (vayyosef lakhatto’), literally rendered “and he added to sin.” The infinitive construct becomes the main verb, and the Hiphil preterite becomes adverbial. The text is clearly interpreting as sin the hardening of Pharaoh’s heart and his refusal to release Israel. At the least this means that the plagues are his fault, but the expression probably means more than this – he was disobeying Yahweh God.
12 tn This phrase translates the Hebrew word כָּבֵד (kaved); see S. R. Driver, Exodus, 53.
13 tn The verb עָנָה (’ana) normally means “to answer,” but it can be used more technically to describe antiphonal singing in Hebrew and in Ugaritic.
14 sn This song of the sea is, then, a great song of praise for Yahweh’s deliverance of Israel at the Sea, and his preparation to lead them to the promised land, much to the (anticipated) dread of the nations. The principle here, and elsewhere in Scripture, is that the people of God naturally respond to God in praise for his great acts of deliverance. Few will match the powerful acts that were exhibited in Egypt, but these nonetheless set the tone. The song is certainly typological of the song of the saints in heaven who praise God for delivering them from the bondage of this world by judging the world. The focus of the praise, though, still is on the person (attributes) and works of God.
15 sn See H. L. Elleson, “The Hebrew Slave: A Study in Early Israelite Society,” EvQ 45 (1973): 30-35; N. P. Lemche, “The Manumission of Slaves – The Fallow Year – The Sabbatical Year – The Jobel Year,” VT 26 (1976): 38-59, and “The ‘Hebrew Slave,’ Comments on the Slave Law – Ex. 21:2-11,” VT 25 (1975): 129-44.
16 tn The verbs in both the conditional clause and the following ruling are imperfect tense: “If you buy…then he will serve.” The second imperfect tense (the ruling) could be taken either as a specific future or an obligatory imperfect. Gesenius explains how the verb works in the conditional clauses here (see GKC 497 §159.bb).
17 sn The interpretation of “Hebrew” in this verse is uncertain: (l) a gentilic ending, (2) a fellow Israelite, (3) or a class of mercenaries of the population (see W. C. Kaiser, Jr., “Exodus,” EBC 2:431). It seems likely that the term describes someone born a Hebrew, as opposed to a foreigner (S. R. Driver, Exodus, 210). The literature on this includes: M. P. Gray, “The Habiru-Hebrew Problem,” HUCA 29 (1958): 135-202.
18 sn The word חָפְשִׁי (khofshi) means “free.” It is possible that there is some connection between this word and a technical term used in other cultures for a social class of emancipated slaves who were freemen again (see I. Mendelsohn, “New Light on the Hupsu,” BASOR 139 [1955]: 9-11).
19 tn The adverb חִנָּם (hinnam) means “gratis, free”; it is related to the verb “to be gracious, show favor” and the noun “grace.”
20 tn “wife” has been supplied.
21 tn The translation of “food” does not quite do justice to the Hebrew word. It is “flesh.” The issue here is that the family she was to marry into is wealthy, they ate meat. She was not just to be given the basic food the ordinary people ate, but the fine foods that this family ate.
22 sn See S. Paul, “Exodus 21:10, A Threefold Maintenance Clause,” JNES 28 (1969): 48-53. Paul suggests that the third element listed is not marital rights but ointments since Sumerian and Akkadian texts list food, clothing, and oil as the necessities of life. The translation of “marital rights” is far from certain, since the word occurs only here. The point is that the woman was to be cared for with all that was required for a woman in that situation.
23 tn Heb “if he does not lie in wait” (NASB similar).
24 tn Heb “and God brought into his hand.” The death is unintended, its circumstances outside human control.
25 tn Heb “him”; the referent (the male or female servant) has been specified in the translation for clarity.
26 tn The word עֵד (’ed) actually means “witness,” but the dead animal that is returned is a silent witness, i.e., evidence. The word is an adverbial accusative.
27 tn The text uses a cognate accusative (“incense”) with the verb “to burn” or “to make into incense/sweet smoke.” Then, the noun “sweet spices” is added in apposition to clarify the incense as sweet.
28 tn The Hebrew is בְּהֵיטִיבוֹ (bÿhetivo), a Hiphil infinitive construct serving in a temporal clause. The Hebrew verb means “to make good” and so in this context “to fix” or “to dress.” This refers to cleansing and trimming the lamps.
29 sn The point of the little golden altar of incense is normally for intercessory prayer, and then at the Day of Atonement for blood applied atonement. The instructions for making it show that God wanted his people to make a place for prayer. The instructions for its use show that God expects that the requests of his people will be pleasing to him.
30 sn The expression “the finger of God” has come up before in the book, in the plagues (Exod 8:15) to express that it was a demonstration of the power and authority of God. So here too the commandments given to Moses on stone tablets came from God. It too is a bold anthropomorphism; to attribute such a material action to Yahweh would have been thought provoking to say the least. But by using “God” and by stating it in an obviously figurative way, balance is maintained. Since no one writes with one finger, the expression simply says that the Law came directly from God.
31 sn The expression means that God has given them the ability and the desire to teach others how to do the work. The infinitive construct “to teach” is related to the word Torah, “instruction, guide, law.” They will be able to direct others in the work.
32 tn Literally “houses”; i.e., places to hold the bars.
33 tn The verb is simply “he made” but as in Exod 26:31 it probably means that the cherubim were worked into the curtain with the yarn, and so embroidered on the curtain.
34 tn Heb “and their hooks gold.”
35 tn “that he put” has been supplied.
36 tn This is taken as a circumstantial clause; the clause begins with the conjunction vav.
37 tn Heb “roof.”
38 tn Heb “its walls around.”
39 tn Heb “and he made for it border gold around.”
40 tn Heb “it”; the referent (the altar) has been specified in the translation for clarity.
