Exodus 3:7

3:7 The Lord said, “I have surely seen ¹  the affliction of my people who are in Egypt. I have heard their cry because of their taskmasters, for I know their sorrows. ² 

Exodus 7:9

7:9 “When Pharaoh says to you, ‘Do ³  a miracle,’ and you say to Aaron, ‘Take your staff and throw it down ⁴  before Pharaoh,’ it will become ⁵  a snake.”

Exodus 9:14

9:14 For this time I will send all my plagues ⁶  on your very self ⁷  and on your servants and your people, so that you may know that there is no one like me in all the earth.

Exodus 9:33

9:33 So Moses left Pharaoh, went out of the city, and spread out his hands to the Lord, and the thunder and the hail ceased, and the rain stopped pouring on the earth.

Exodus 29:27

29:27 You are to sanctify the breast of the wave offering and the thigh of the contribution, ⁸  which were waved and lifted up as a contribution from the ram of consecration, from what belongs to Aaron and to his sons.

Exodus 29:33-34

29:33 They are to eat those things by which atonement was made ⁹  to consecrate and to set them apart, but no one else ¹⁰  may eat them, for they are holy. 29:34 If any of the meat from the consecration offerings ¹¹  or any of the bread is left over ¹²  until morning, then you are to burn up ¹³  what is left over. It must not be eaten, ¹⁴  because it is holy.

Exodus 32:29

32:29 Moses said, “You have been consecrated ¹⁵  today for the Lord, for each of you was against his son or against his brother, so he has given a blessing to you today.” ¹⁶ 

Exodus 34:35

34:35 When the Israelites would see ¹⁷  the face of Moses, that ¹⁸  the skin of Moses’ face shone, Moses would put the veil on his face again, until he went in to speak with the Lord. ¹⁹ 

Exodus 39:40

39:40 the hangings of the courtyard, its posts and its bases, and the curtain for the gateway of the courtyard, its ropes and its tent pegs, and all the furnishings ²⁰  for the service of the tabernacle, for the tent of meeting;

¹ 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.

² 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.

³ tn The verb is תְּנוּ (tÿnu), literally “give.” The imperative is followed by an ethical dative that strengthens the subject of the imperative: “you give a miracle.”

⁴ tn Heb “and throw it.” The direct object, “it,” is implied.

⁵ tn The form is the jussive יְהִי ( yÿhi). Gesenius notes that frequently in a conditional clause, a sentence with a protasis and apodosis, the jussive will be used. Here it is in the apodosis (GKC 323 §109.h).

⁵ tn The expression “all my plagues” points to the rest of the plagues and anticipates the proper outcome. Another view is to take the expression to mean the full brunt of the attack on the Egyptian people.

⁶ tn Heb “to your heart.” The expression is unusual, but it may be an allusion to the hard heartedness of Pharaoh – his stubbornness and blindness (B. Jacob, Exodus, 274).

⁷ sn These are the two special priestly offerings: the wave offering (from the verb “to wave”) and the “presentation offering” (older English: heave offering; from a verb “to be high,” in Hiphil meaning “to lift up,” an item separated from the offering, a contribution). The two are then clarified with two corresponding relative clauses containing two Hophals: “which was waved and which was presented.” In making sacrifices, the breast and the thigh belong to the priests.

⁹ tn The clause is a relative clause modifying “those things,” the direct object of the verb “eat.” The relative clause has a resumptive pronoun: “which atonement was made by them” becomes “by which atonement was made.” The verb is a Pual perfect of כִּפֵּר (kipper, “to expiate, atone, pacify”).

¹⁰ tn The Hebrew word is “stranger, alien” (זָר, zar). But in this context it means anyone who is not a priest (see S. R. Driver, Exodus, 324).

¹¹ tn Or “ordination offerings” (Heb “fillings”).

¹² tn The verb in the conditional clause is a Niphal imperfect of יָתַר (yatar); this verb is repeated in the next clause (as a Niphal participle) as the direct object of the verb “you will burn” (a Qal perfect with a vav [ו] consecutive to form the instruction).

¹³ tn Heb “burn with fire.”

¹⁴ tn The verb is a Niphal imperfect negated. It expresses the prohibition against eating this, but in the passive voice: “it will not be eaten,” or stronger, “it must not be eaten.”

¹³ tn Heb “Your hand was filled.” The phrase “fill your hands” is a familiar expression having to do with commissioning and devotion to a task that is earlier used in 28:41; 29:9, 29, 33, 35. This has usually been explained as a Qal imperative. S. R. Driver explains it “Fill your hand today,” meaning, take a sacrifice to God and be installed in the priesthood (Exodus, 355). But it probably is a Piel perfect, meaning “they have filled your hands today,” or, “your hand was filled today.” This was an expression meant to say that they had been faithful to God even though it turned them against family and friends – but God would give them a blessing.

¹⁴ tn The text simply has “and to give on you today a blessing.” Gesenius notes that the infinitive construct seems to be attached with a vav (ו; like the infinitive absolute) as the continuation of a previous finite verb. He reads the verb “fill” as an imperative: “fill your hand today…and that to bring a blessing on you, i.e., that you may be blessed” (see GKC 351 §114.p). If the preceding verb is taken as perfect tense, however, then this would also be perfect – “he has blessed you today.”

¹⁵ tn Now the perfect tense with vav consecutive is subordinated to the next clause, “Moses returned the veil….”

¹⁶ tn Verbs of seeing often take two accusatives. Here, the second is the noun clause explaining what it was about the face that they saw.

¹⁷ tn Heb “with him”; the referent (the Lord) has been specified in the translation for clarity.

¹⁷ tn Heb “utensils, vessels.”