¹ tn The perfect tense with the vav (ו) continues the sequence of instruction for Moses. He alone was to be the mediator, to guide them in the religious and moral instruction.

² tn The word order is reversed in the text: “and the right in his eyes you do,” or, “[if] you do what is right in his eyes.” The conditional idea in the first clause is continued in this clause.

² tn The word is “armies” or “divisions” (see Exod 6:26 and the note there; cf. also 7:4). The narrative will continue to portray Israel as a mighty army, marching forth in its divisions.

² tn Heb “and the heart of Pharaoh was hardened.” This phrase translates the Hebrew word כָּבֵד (kaved; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition.

³ tn Heb “and the heart of Pharaoh became hard.” This phrase translates the Hebrew word חָזַק (khazaq; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition.

⁴ tn The form is the Piel cohortative וַאֲשַׁלְּחָה (vaʾashall^ekhah) with the vav (ו) continuing the sequence from the request and its purpose. The cohortative here stresses the resolve of the king: “and (then) I will release.”

³ tn Heb “and the heart of Pharaoh became hard.” This phrase translates the Hebrew word חָזַק (khazaq; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition.

¹ sn Continuing the theme of Moses as the deliverer, the text now uses another word for salvation (נָצַל, natsal, “to deliver, rescue”) in the sense of plucking out or away, snatching out of danger.

¹ sn It was with two young goats that Jacob deceived his father (Gen 27:9); now with a young goat his sons continue the deception that dominates this family.

² tn The disjunctive clause juxtaposes Rebekah with Jacob and draws attention to the contrast. The verb here is a participle, drawing attention to Rebekah’s continuing, enduring love for her son.

¹ sn Abraham built an altar there. The theme of Abraham’s altar building culminates here. He has been a faithful worshiper. Will he continue to worship when called upon to make such a radical sacrifice?

¹ tn Heb “the waters were going and lessening.” The perfect verb form הָיָה (hayah) is used as an auxiliary verb with the infinitive absolute חָסוֹר (khasor, “lessening”), while the infinitive absolute הָלוֹךְ (halokh) indicates continuous action.

¹ tn The construction combines a Qal preterite from שׁוּב (shuv) with its infinitive absolute to indicate continuous action. The infinitive absolute from הָלָךְ (halakh) is included for emphasis: “the waters returned…going and returning.”

² tn The perfect verb form with vav (ו) consecutive is best understood as specific future, continuing God’s description of what will happen (see vv. 17-18a).

⁶ tn The Poel participle מְתֹפְפֹת (m^etof^efot, “beating continuously”) is from תָּפַף (tafaf, “to beat”; HALOT 1037-38 s.v. תֹּף; BDB 1074 s.v. תָּפַף). Elsewhere it is used of beating timbrels (Ps 68:26; 1 Sam 21:14). The participle describes a circumstance accompanying the main action (“her maidservants moan”) and functions in a continual, repetitive manner (see IBHS 625-26 §37.6; R. J. Williams, Hebrew Syntax, 43, §221).

¹ tn The phrase יוֹסִפוּ לַחֲטֹא (yosifu lakhatoʾ, “they add to sin”) is an idiom meaning either (1) “they sin more and more,” or (2) “they continue to sin” (see BDB 415 s.v. יָסַף 2.a; HALOT 418 s.v. יסף 3.b). The English versions are divided: (1) “they sin more and more” (KJV, RSV, NASB, NIV), and (2) “they go on sinning” (NJPS), “they continue to sin” (NAB), and “they (+ “still” in TEV and NCV) keep on sinning” (NRSV, NLT).

³ sn The wordplay begun in v. 4 is continued here. The word translated “turns aside” in the literal translation and “wayward” in the translation is from the same root as “go the wrong way,” “turn around,” “turn away from me,” “apostasy,” and “turn back to me.” What God hoped for were confessions of repentance and change of behavior; what he got was denial of wrongdoing and continued turning away from him.

² tn Heb “there they are returning to go.” The term שָׁבִים (shavim, Qal active participle masculine plural from שׁוּב, shuv, “to return”) emphasizes the continual, durative action of the waters. The root שׁוּב is repeated in 1:6-7 to emphasize that everything in nature (e.g., wind and water) continually repeats its actions. For all of the repetition of the cycles of nature, nothing changes; all the constant motion produces nothing new.

¹ sn The name basically means that the bread is to be set out in the presence of Yahweh. The custom of presenting bread on a table as a thank offering is common in other cultures as well. The bread here would be placed on the table as a symbol of the divine provision for the twelve tribes—continually, because they were to express their thanksgiving continually. Priests could eat the bread after certain times. Fresh bread would be put there regularly.

¹ tn The Hebrew verb נָסַע (nasaʿ) means “to journey”; more specifically it means to pull up the tent and move to another place. The construction here uses the preterite of this verb with its infinitive absolute to stress the activity of traveling. But it also adds the infinitive absolute of הָלַךְ (halakh) to stress that the traveling was continually going on. Thus “Abram journeyed, going and journeying” becomes “Abram continually journeyed by stages.”