² tn The subject of the verb “heavy” is unstated; in the context it probably refers to the people, or the burden of caring for the people. This responsibility was turning out to be a heavier responsibility than Moses anticipated. Alone he was totally inadequate.

⁵ tn The common Hebrew expression uses the verb חָרָה (kharah, “to be hot, to burn, to be kindled”). The subject is אַפּוֹ (ʾappo), “his anger” or more literally, his nose, which in this anthropomorphic expression flares in rage. The emphasis is superlative—“his anger raged.”

² tn In the Hebrew text this sentence has a temporal clause using the preposition with the Hiphil infinitive construct of אָרַךְ (ʾarakh) followed by the subjective genitive, “the cloud.” But this infinitive is followed by the infinitive construct לִשְׁכֹּן (lishkon), the two of them forming a verbal hendiadys: “the cloud made long to stay” becomes “the cloud prolonged its stay.”

³ tn The construction uses the temporal expression with the Hiphil infinitive construct followed by the object, the tabernacle. “On the day of the setting up of the tabernacle” leaves the subject unstated, and so the entire clause may be expressed in the passive voice.

¹ tn The Hebrew text uses the infinitive construct in an adverbial clause of time; literally it says “in the journeying of the camp.” The genitive in such constructions is usually the subject. Here the implication is that people would be preparing to transport the camp and its equipment.

¹ tn The term rendered “without reclaim” means that the land has been bought for the full price and is, therefore, not subject to reclaim under any circumstances. This was not to be done with land in ancient Israel (contrast the final full sale of houses in v. 30; see the evidence cited in B. A. Levine, Leviticus [JPSTC], 174).

³ tn Heb “the holy offerings of the sons of Israel which they contribute to the Lord.” The subject “they” here refers to the Israelites (“the sons of Israel”) which is the most immediate antecedent. To make this clear, the present translation has “the holy offerings which the Israelites contribute to the Lord.”

¹ tn Heb “A man his mother and his father you [plural] shall fear.” The LXX, Syriac, Vulgate, and certain Targum mss reverse the order, “his father and his mother.” The term “fear” is subject to misunderstanding by the modern reader, so “respect” has been used in the translation. Cf. NAB, NRSV “revere”; NASB “reverence.”

¹ tn Some English versions translate “it shall be shown to [or “be seen by”] the priest,” taking the infection to be the subject of the verb (e.g., KJV, NASB, RSV, NRSV). Based on the Hebrew grammar there is no way to be sure which is intended.

⁵ tn Heb “and he shall bear his iniquity.” The rendering “bear the punishment (for the iniquity)” reflects the use of the word “iniquity” to refer to the punishment for iniquity (cf. NRSV, NLT “subject to punishment”). It is sometimes referred to as the consequential use of the term (cf. Lev 5:17; 7:18; 10:17; etc.).

⁶ tn The first word of the verse is a perfect tense with vav (ו) consecutive; it is singular because it agrees with the first of the compound subject. The sentence is a little cumbersome because of the extended relative clause in the middle.

¹ tn The verb is a Hophal perfect with vav consecutive: וְהוּבָא (v^ehuvaʾ, “and it will be brought”). The particle אֶת (ʾet) here introduces the subject of the passive verb (see a similar use in 21:28, “and its flesh will not be eaten”).

² tn Heb “thus they will make.” Here too it could be given a passive translation since the subject is not expressed. But “they” would normally refer to the people who will be making this and so can be retained in the translation.

² tn The verb is the third masculine singular form, but no subject is expressed. It could be translated “one will make” or as a passive. The verb means “to make,” but probably has the sense of embroidering both here and in v. 1.

¹ sn This paragraph is troubling to modern readers, but given the way that marriages were contracted and the way people lived in the ancient world, it was a good provision for people who might want to find a better life for their daughter. On the subject in general for this chapter, see W. M. Swartley, Slavery, Sabbath, War, and Women, 31-64.

¹ tn The verb is the prefixed conjugation, the preterite without the vav consecutive. The subject, the “earth,” must be inclusive of the sea, or it may indicate the grave or Sheol; the sea drowned them. Some scholars wish to see this as a reference to Dathan and Abiram, and therefore evidence of a later addition or compilation. It fits this passage well, however.

³ sn It appears from this clause that Pharaoh has given up attempting to impose restrictions as he had earlier. With the severe judgment on him for his previous refusals he should now know that these people are no longer his subjects, and he is no longer sovereign. As Moses had insisted, all the Israelites would leave, and with all their possessions, to worship Yahweh.

³ tn The construction is בְּיוֹם רְאֹתְךָ (b^eyom r^eʾot^ekha), an adverbial clause of time made up of the prepositional phrase, the infinitive construct, and the suffixed subjective genitive. “In the day of your seeing” is “when you see.”

³ tn The text has וְלֹא יוּכַל לִרְאֹת (v^eloʾ yukhal lirʾot, “and he will not be able to see”). The verb has no expressed subjects. The clause might, therefore, be given a passive translation: “so that [it] cannot be seen.” The whole clause is the result of the previous statement.

¹ tn The clause is a little unusual in its formation. The form נָכוֹן (nakhon) is the Niphal participle from כּוּן (kun), which usually means “firm, fixed, steadfast,” but here it has a rare meaning of “right, fitting, appropriate.” It functions in the sentence as the predicate adjective because the infinitive לַעֲשׂוֹת (laʿasot) is the subject—“to do so is not right.”