¹ tc Smr and some Greek texts add “before the Lord your God” to bring the language into line with a formula found elsewhere (Deut 10:8; 2 Chr 29:11). This reading is not likely to be original, however.

¹ tn Heb “in” or “on.” Here there is a contrast between the ordinary time of eleven days (v. 2) and the actual time of forty years, so “not until” brings out that vast disparity.

¹ tn The verb means “to finish; to complete” and here “to bring to an end.” It is the imperfect following the imperative, and so introduces a purpose clause (as a final imperfect).

¹ tn The verb is the Hiphil infinitive construct with a ל (lamed) preposition from the root יָצָא (yatsaʾ, “to bring out”). The use of the infinitive here is epexegetical, that is, explaining how they caused the people to murmur.

¹ tn The line literally has, “Why is this [that] you are transgressing….” The demonstrative pronoun is enclitic; it brings the force of “why in the world are you doing this now?”

² tn The perfect tense with vav (ו) consecutive brings the cohortative idea forward: “and let us possess it”; it may also be subordinated to form a purpose or result idea.

¹ tn Heb “and let them take.” The simple vav (ו) on the imperfect/jussive form of the verb לָקַח (laqakh, “to take”) following the imperative (“Command”) indicates a purpose clause (“to bring…”).

⁴ sn The verb means more than “approach” or “draw near”; קָרַב (qarav) is the word used for drawing near the altar as in bringing an offering. Here they offer themselves, their talents and their time.

¹ tn This translation takes “offering” as an adverbial accusative explaining the form or purpose of their bringing things. It could also be treated as the direct object, but that would seem unnecessarily repetitive.

⁴ tn The form is a Piel infinitive construct from כָּלָה (kalah, “to complete, finish”) but in this stem, “bring to an end, destroy.” As a purpose infinitive this expresses what the Egyptians would have thought of God’s motive.

¹ tn The verb קָרַב (qarav) in the Hiphil means to “bring near” to the altar, or, to offer something to God. These gifts will, therefore, be offered to him for the service of this ritual.

¹ tn Here too the verb is Hiphil (now imperfect) meaning “bring near” the altar. The choice of this verb indicates that they were not merely being brought near, but that they were being formally presented to Yahweh as the offerings were.

⁴ tn לְהָמִית (l^ehamit) is the Hiphil infinitive construct showing purpose. The people do not trust the intentions or the plan of their leaders and charge Moses with bringing everyone out to kill them.

² sn The expression bring down my gray hair is figurative, using a part for the whole—they would put Jacob in the grave. But the gray head signifies a long life of worry and trouble. See Gen 42:38.

¹ tn The construction uses a perfect verbal form with the vav consecutive to introduce the conditional clause and then another perfect verbal form with a vav consecutive to complete the sentence: “if you take…then you will bring down.”

³ sn The expression bring down my gray hair is figurative, using a part for the whole—they would put Jacob in the grave. But the gray head signifies a long life of worry and trouble.

² tn The Hebrew verb כָּלָה (kalah) in the Piel stem means “to finish, to destroy, to bring an end to.” The severity of the famine will ruin the land of Egypt.

² tn The Hiphil infinitive construct לְהַחֲיוֹת (l^ehakhayot, here translated as “to keep them alive”) shows the purpose of bringing the animals into the ark—saving life. The Hiphil of this verb means here “to preserve alive.”

¹ tn The Hebrew construction uses the independent personal pronoun, followed by a suffixed form of הִנֵּה (hinneh, “look”) and the participle used with an imminent future nuance: “As for me, look, I am going to bring.”

² tn Grk “those who have fallen asleep through Jesus.” It is possible that “through Jesus” describes “bring,” but this gives the unlikely double reference, “through Jesus God will bring them with Jesus.” Instead it describes their “falling sleep,” since through him their death is only sleep and not the threat it once was. Also Christians are those whose total existence—life and death—is in and through and for Christ (1 Cor 8:6).