Discovery BoxExodus 2:14 
Context2:14 The man 1 replied, “Who made you a ruler 2 and a judge over us? Are you planning 3 to kill me like you killed that 4 Egyptian?” Then Moses was afraid, thinking, 5 “Surely what I did 6 has become known.”
Exodus 3:7
Context3:7 The Lord said, “I have surely seen 7 the affliction of my people who are in Egypt. I have heard their cry because of their taskmasters, for I know their sorrows. 8
Exodus 3:12
Context3:12 He replied, 9 “Surely I will be with you, 10 and this will be the sign 11 to you that I have sent you: When you bring the people out of Egypt, you and they will serve 12 God on this mountain.”
Exodus 4:23
Context4:23 and I said to you, ‘Let my son go that he may serve 13 me,’ but since you have refused to let him go, 14 I will surely kill 15 your son, your firstborn!”’”
Exodus 4:25
Context4:25 But Zipporah took a flint knife, cut off the foreskin of her son and touched it to Moses’ feet, 16 and said, “Surely you are a bridegroom of blood 17 to me.”
Exodus 9:3
Context9:3 then the hand of the Lord will surely bring 18 a very terrible plague 19 on your livestock in the field, on the horses, the donkeys, the camels, 20 the herds, and the flocks.
Exodus 13:19
Context13:19 Moses took the bones of Joseph with him, for Joseph 21 had made the Israelites solemnly swear, 22 “God will surely attend 23 to you, and you will carry 24 my bones up from this place with you.”
Exodus 17:14
Context17:14 The Lord said to Moses, “Write this as a memorial in the 25 book, and rehearse 26 it in Joshua’s hearing; 27 for I will surely wipe out 28 the remembrance 29 of Amalek from under heaven.
Exodus 18:18
Context18:18 You will surely wear out, 30 both you and these people who are with you, for this is too 31 heavy a burden 32 for you; you are not able to do it by yourself.
Exodus 19:12
Context19:12 You must set boundaries 33 for the people all around, saying, ‘Take heed 34 to yourselves not to go up on the mountain nor touch its edge. Whoever touches the mountain will surely be put to death!
Exodus 21:20
Context21:20 “If a man strikes his male servant or his female servant with a staff so that he or she 35 dies as a result of the blow, 36 he will surely be punished. 37
Exodus 21:28
Context21:28 38 “If an ox 39 gores a man or a woman so that either dies, 40 then the ox must surely 41 be stoned and its flesh must not be eaten, but the owner of the ox will be acquitted.
Exodus 21:36
Context21:36 Or if it is known that the ox had the habit of goring, and its owner did not take the necessary precautions, he must surely pay 42 ox for ox, and the dead animal will become his. 43
Exodus 22:3
Context22:3 If the sun has risen on him, then there is blood guilt for him. A thief 44 must surely make full restitution; if he has nothing, then he will be sold for his theft.
Exodus 22:6
Context22:6 “If a fire breaks out and spreads 45 to thorn bushes, 46 so that stacked grain or standing grain or the whole field is consumed, the one who started 47 the fire must surely make restitution.
Exodus 22:14
Context22:14 “If a man borrows an animal 48 from his neighbor, and it is hurt or dies when its owner was not with it, the man who borrowed it 49 will surely pay.
Exodus 31:13
Context31:13 “Tell the Israelites, ‘Surely you must keep my Sabbaths, 50 for it is a sign between me and you throughout your generations, that you may know that I am the Lord who sanctifies you. 51
Exodus 31:15
Context31:15 Six days 52 work may be done, 53 but on the seventh day is a Sabbath of complete rest, 54 holy to the Lord; anyone who does work on the Sabbath day must surely be put to death.
1 tn Heb “And he”; the referent (the man) has been specified in the translation for clarity.
2 tn Heb “Who placed you for a man, a ruler and a judge over us?” The pleonasm does not need to be translated. For similar constructions see Lev 21:9; Judg 6:8; 2 Sam 1:13; Esth 7:6.
3 tn The line reads “[is it] to kill me you are planning?” The form אֹמֵר (’omer) is the active participle used verbally; it would literally be “[are you] saying,” but in this context it conveys the meaning of “thinking, planning.” The Qal infinitive then serves as the object of this verbal form – are you planning to kill me?
4 tn Heb “the Egyptian.” Here the Hebrew article functions in an anaphoric sense, referring back to the individual Moses killed.
5 tn The verb form is “and he said.” But the intent of the form is that he said this within himself, and so it means “he thought, realized, said to himself.” The form, having the vav consecutive, is subordinated to the main idea of the verse, that he was afraid.
6 tn The term הַדָּבָר (haddavar, “the word [thing, matter, incident]”) functions here like a pronoun to refer in brief to what Moses had done. For clarity this has been specified in the translation with the phrase “what I did.”
7 tn The use of the infinitive absolute with the perfect tense intensifies the statement: I have surely seen – there is no doubt that I have seen and will do something about it.
8 sn Two new words are introduced now to the report of suffering: “affliction” and “pain/suffering.” These add to the dimension of the oppression of God’s people.
9 tn Heb “And he said”; the word “replied” clarifies for English readers that speaker is God.
10 tn The particle כִּי (ki) has the asseverative use here, “surely, indeed,” which is frequently found with oaths (R. J. Williams, Hebrew Syntax, 73, §449). The imperfect tense אֶהְיֶה (’ehyeh) could be rendered as the future tense, “I will be” or the present tense “I am” with you. The future makes the better sense in this case, since the subject matter is the future mission. But since it is a stative verb, the form will also lend itself nicely to explaining the divine name – he is the One who is eternally present – “I am with you always.”
sn Here is the introduction of the main motif of the commission, which will be the explanation of the divine name. It will make little difference who the servant is or what that servant’s abilities might be, if God is present. The mention of God’s presence is not a simple catch-phrase; it represents abundant provisions to the believer (see below on v. 14).
11 sn In view of Moses’ hesitancy, a sign is necessary to support the promise. A sign is often an unusual or miraculous event that introduces, authenticates, or illustrates the message. One expects a direct connection between the sign and the message (for a helpful discussion, see S. Porúbcan, “The Word ’OT in Isaia 7,14,” CBQ 22 [1960]: 144-49). In this passage the sign is a confirming one, i.e., when Israel worships at the mountain that will be the proof that God delivered them from Egypt. Thus, the purpose of the exodus that makes possible the worship will be to prove that it was God who brought it about. In the meantime, Moses will have to trust in Yahweh.
12 tn The verb תַּעַבְדוּן (ta’avdun, “you will serve”) is one of the foremost words for worship in the Torah. Keeping the commandments and serving Yahweh usually sum up the life of faith; the true worshiper seeks to obey him. The highest title anyone can have in the OT is “the servant of Yahweh.” The verb here could be rendered interpretively as “worship,” but it is better to keep it to the basic idea of serving because that emphasizes an important aspect of worship, and it highlights the change from Israel’s serving Egypt, which has been prominent in the earlier chapters. The words “and they” are supplied to clarify for English readers that the subject of the verb is plural (Moses and the people), unlike the other second person forms in vv. 10 and 12, which are singular.
sn This sign is also a promise from God – “you will serve God on this mountain.” It is given to Moses here as a goal, but a goal already achieved because it was a sign from God. Leading Israel out of Egypt would not be completed until they came to this mountain and served God. God does not give Moses details of what will take place on the road to Sinai, but he does give him the goal and glimpses of the defeat of Pharaoh. The rest will require Moses and the people to trust in this God who had a plan and who had the power to carry it out.
13 tn The text uses the imperative, “send out” (שַׁלַּח, shallakh) followed by the imperfect or jussive with the vav (ו) to express purpose.
14 tn The Piel infinitive serves as the direct object of the verb, answering the question of what Pharaoh would refuse to do. The command and refusal to obey are the grounds for the announcement of death for Pharaoh’s son.
15 tn The construction is very emphatic. The particle הִנֵּה (hinneh) gives it an immediacy and a vividness, as if God is already beginning to act. The participle with this particle has the nuance of an imminent future act, as if God is saying, “I am about to kill.” These words are not repeated until the last plague.
16 tn Heb “to his feet.” The referent (Moses) has been specified in the translation for clarity. The LXX has “and she fell at his feet” and then “the blood of the circumcision of my son stood.” But it is clear that she caused the foreskin to touch Moses’ feet, as if the one were a substitution for the other, taking the place of the other (see U. Cassuto, Exodus, 60).
17 sn U. Cassuto explains that she was saying, “I have delivered you from death, and your return to life makes you my bridegroom a second time, this time my blood bridegroom, a bridegroom acquired through blood” (Exodus, 60-61).
18 tn The form used here is הוֹיָה (hoyah), the Qal active participle, feminine singular, from the verb “to be.” This is the only place in the OT that this form occurs. Ogden shows that this form is appropriate with the particle הִנֵּה (hinneh) to stress impending divine action, and that it conforms to the pattern in these narratives where five times the participle is used in the threat to Pharaoh (7:17; 8:2; 9:3, 14; 10:4). See G. S. Ogden, “Notes on the Use of הויה in Exodus IX. 3,” VT 17 (1967): 483-84.
19 tn The word דֶּבֶר (dever) is usually translated “pestilence” when it applies to diseases for humans. It is used only here and in Ps 78:50 for animals.
20 sn The older view that camels were not domesticated at this time (S. R. Driver, Exodus, 70; W. F. Albright, Archaeology and the Religion of Israel, 96; et. al.) has been corrected by more recently uncovered information (see K. A. Kitchen, NBD3 160-61).
21 tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.
22 tn Heb “solemnly swear, saying” (so NASB). The construction uses the Hiphil infinitive absolute with the Hiphil perfect to stress that Joseph had made them take a solemn oath to carry his bones out of Egypt. “Saying” introduces the content of what Joseph said.
23 sn This verb appears also in 3:16 and 4:31. The repetition here is a reminder that God was doing what he had said he would do and what Joseph had expected.
24 tn The form is a Hiphil perfect with the vav (ו) consecutive; it follows in the sequence of the imperfect tense before it, and so is equal to an imperfect of injunction (because of the solemn oath). Israel took Joseph’s bones with them as a sign of piety toward the past and as a symbol of their previous bond with Canaan (B. Jacob, Exodus, 380).
25 tn The presence of the article does not mean that he was to write this in a book that was existing now, but in one dedicated to this purpose (book, meaning scroll). See GKC 408 §126.s.
26 tn The Hebrew word is “place,” meaning that the events were to be impressed on Joshua.
27 tn Heb “in the ears of Joshua.” The account should be read to Joshua.
28 tn The construction uses the infinitive absolute and the imperfect tense to stress the resolution of Yahweh to destroy Amalek. The verb מָחָה (makhah) is often translated “blot out” – but that is not a very satisfactory image, since it would not remove completely what is the object. “Efface, erase, scrape off” (as in a palimpsest, a manuscript that is scraped clean so it can be reused) is a more accurate image.
29 sn This would seem to be defeated by the preceding statement that the events would be written in a book for a memorial. If this war is recorded, then the Amalekites would be remembered. But here God was going to wipe out the memory of them. But the idea of removing the memory of a people is an idiom for destroying them – they will have no posterity and no lasting heritage.
30 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.
31 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).
32 tn Here “a burden” has been supplied.
33 tn The verb is a Hiphil perfect (“make borders”) with vav (ו) consecutive, following the sequence of instructions.
34 tn The Niphal imperative (“guard yourselves, take heed to yourselves”) is followed by two infinitives construct that provide the description of what is to be avoided – going up or touching the mountain.
35 tn Heb “so that he”; the words “or she” have been supplied in the translation for stylistic reasons.
36 tn Heb “under his hand.”
37 tn Heb “will be avenged” (how is not specified).
38 sn The point that this section of the laws makes is that one must ensure the safety of others by controlling the circumstances.
39 tn Traditionally “ox,” but “bull” would also be suitable. The term may refer to one of any variety of large cattle.
40 tn Heb “and he dies”; KJV “that they die”; NAB, NASB “to death.”
41 tn The text uses סָקוֹל יִסָּקֵל (saqol yissaqel), a Qal infinitive absolute with a Niphal imperfect. The infinitive intensifies the imperfect, which here has an obligatory nuance or is a future of instruction.
42 tn The construction now uses the same Piel imperfect (v. 34) but adds the infinitive absolute to it for emphasis.
43 sn The point of this section (21:28-36) seems to be that one must ensure the safety of others by controlling one’s property and possessions. This section pertained to neglect with animals, but the message would have applied to similar situations. The people of God were to take heed to ensure the well-being of others, and if there was a problem, it had to be made right.
44 tn The words “a thief” have been added for clarification. S. R. Driver (Exodus, 224) thinks that these lines are out of order, since some of them deal with killing the thief and then others with the thief making restitution, but rearranging the clauses is not a necessary way to bring clarity to the paragraph. The idea here would be that any thief caught alive would pay restitution.
45 tn Heb “if a fire goes out and finds”; NLT “if a fire gets out of control.”
46 sn Thorn bushes were used for hedges between fields, but thorn bushes also burned easily, making the fire spread rapidly.
47 tn This is a Hiphil participle of the verb “to burn, kindle” used substantivally. This is the one who caused the fire, whether by accident or not.
48 tn Heb “if a man asks [an animal] from his neighbor” (see also Exod 12:36). The ruling here implies an animal is borrowed, and if harm comes to it when the owner is not with it, the borrower is liable. The word “animal” is supplied in the translation for clarity.
49 tn Heb “he”; the referent (the man who borrowed the animal) has been specified in the translation for clarity.
50 sn The instruction for the Sabbath at this point seems rather abrupt, but it follows logically the extended plans of building the sanctuary. B. Jacob, following some of the earlier treatments, suggests that these are specific rules given for the duration of the building of the sanctuary (Exodus, 844). The Sabbath day is a day of complete cessation; no labor or work could be done. The point here is that God’s covenant people must faithfully keep the sign of the covenant as a living commemoration of the finished work of Yahweh, and as an active part in their sanctification. See also H. Routtenberg, “The Laws of Sabbath: Biblical Sources,” Dor le Dor 6 (1977): 41-43, 99-101, 153-55, 204-6; G. Robinson, “The Idea of Rest in the OT and the Search for the Basic Character of Sabbath,” ZAW 92 (1980): 32-42; M. Tsevat, “The Basic Meaning of the Biblical Sabbath, ZAW 84 (1972): 447-59; M. T. Willshaw, “A Joyous Sign,” ExpTim 89 (1978): 179-80.
51 tn Or “your sanctifier.”
52 tn This is an adverbial accusative of time, indicating that work may be done for six days out of the week.
53 tn The form is a Niphal imperfect; it has the nuance of permission in this sentence, for the sentence is simply saying that the six days are work days – that is when work may be done.
54 tn The expression is שַׁבַּת שַׁבָּתוֹן (shabbat shabbaton), “a Sabbath of entire rest,” or better, “a sabbath of complete desisting” (U. Cassuto, Exodus, 404). The second noun, the modifying genitive, is an abstract noun. The repetition provides the superlative idea that complete rest is the order of the day.
