¹ tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.

² tn The word בִּי (bi) is a particle of entreaty; it seeks permission to speak and is always followed by “Lord” or “my Lord.”

³ tn The text has simply שְׁלַח־נָא בְּיַד־תִּשְׁלָח (shÿlakh-na’ bÿyad tishlakh, “send by the hand you will send”). This is not Moses’ resignation to doing God’s will – it is his final attempt to avoid the call. It carries the force of asking God to send someone else. This is an example of an independent relative clause governed by the genitive: “by the hand of – whomever you will send” (see GKC 488-89 §155.n).

⁴ tn Heb “and Pharaoh commanded on that day.”

⁵ tn The Greek has “scribes” for this word, perhaps thinking of those lesser officials as keeping records of the slaves and the bricks.

⁶ tn The phrase “who were” is supplied for clarity.

⁷ sn In vv. 6-14 the second section of the chapter describes the severe measures by the king to increase the labor by decreasing the material. The emphasis in this section must be on the harsh treatment of the people and Pharaoh’s reason for it – he accuses them of idleness because they want to go and worship. The real reason, of course, is that he wants to discredit Moses (v. 9) and keep the people as slaves.

⁸ tn Heb “if he”; the referent (the servant struck and injured in the previous verse) has been specified in the translation for clarity.

⁹ tn Heb “he”; the referent (the owner of the injured servant) has been supplied in the translation for clarity.

¹⁰ tn This last clause is a free paraphrase of the Hebrew, “for he is his money” (so KJV, ASV); NASB “his property.” It seems that if the slave survives a couple of days, it is probable that the master was punishing him and not intending to kill him. If he then dies, there is no penalty other than that the owner loses the slave who is his property – he suffers the loss.

¹¹ tn Adverbial accusative of time: “three times” becomes “at three times.”

¹² tn Here the divine Name reads in Hebrew הָאָדֹן יְהוָה (ha’adon yÿhvah), which if rendered according to the traditional scheme of “Lord” for “Yahweh” would result in “Lord Lord.” A number of English versions therefore render this phrase “Lord God,” and that convention has been followed here.

¹³ tn “Three times” is an adverbial accusative.

¹⁴ tn Heb “all your males.”

¹⁵ tn Here the divine name reads in Hebrew הָאָדֹן יְהוָה (ha’adon yÿhvah), which if rendered according to the traditional scheme of “Lord” for “Yahweh” would result in “Lord Lord.” A number of English versions therefore render this phrase “Lord God,” and that convention has been followed here.

sn The title “Lord” is included here before the divine name (translated “God” here; see Exod 23:17), perhaps to form a contrast with Baal (which means “lord” as well) and to show the sovereignty of Yahweh. But the distinct designation “the God of Israel” is certainly the point of the renewed covenant relationship.