Exodus 1:14

1:14 They made their lives bitter ¹  by ²  hard service with mortar and bricks and by all kinds of service ³  in the fields. Every kind of service the Israelites were required to give was rigorous. ⁴ 

Exodus 6:9

6:9 ⁵ Moses told this ⁶  to the Israelites, but they did not listen to him ⁷  because of their discouragement ⁸  and hard labor.

Exodus 18:26

18:26 They judged the people under normal circumstances; the difficult cases they would bring ⁹  to Moses, but every small case they would judge themselves.

Exodus 32:9

32:9 Then the Lord said to Moses: “I have seen this people. ¹⁰  Look ¹¹  what a stiff-necked people they are! ¹² 

Exodus 33:3

33:3 Go up ¹³  to a land flowing with milk and honey. But ¹⁴  I will not go up among you, for you are a stiff-necked people, and I might destroy you ¹⁵  on the way.”

[1:14]  ¹ sn The verb מָרַר (marar) anticipates the introduction of the theme of bitterness in the instructions for the Passover.

[1:14]  ² tn The preposition bet (ב) in this verse has the instrumental use: “by means of” (see GKC 380 §119.o).

[1:14]  ³ tn Heb “and in all service.”

[1:14]  ⁴ tn The line could be more literally translated, “All their service in which they served them [was] with rigor.” This takes the referent of בָּהֶם (bahem) to be the Egyptians. The pronoun may also resume the reference to the kinds of service and so not be needed in English: “All their service in which they served [was] with rigor.”

[6:9]  ⁵ sn The final part of this section focuses on instructions for Moses. The commission from God is the same – he is to speak to Pharaoh and he is to lead Israel out. It should have been clear to him that God would do this, for he had just been reminded how God was going to lead out, deliver, redeem, take the people as his people, and give them land. It was God’s work of love from beginning to end. Moses simply had his task to perform.

[6:9]  ⁶ tn Heb “and Moses spoke thus.”

[6:9]  ⁷ tn Heb “to Moses.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.

[6:9]  ⁸ tn The Hebrew מִקֹּצֶּר רוּחַ (miqqotser ruakh) means “because of the shortness of spirit.” This means that they were discouraged, dispirited, and weary – although some have also suggested it might mean impatient. The Israelites were now just not in the frame of mind to listen to Moses.

[18:26]  ⁹ tn This verb and the verb in the next clause are imperfect tenses. In the past tense narrative of the verse they must be customary, describing continuous action in past time.

[32:9]  ¹³ sn This is a bold anthropomorphism; it is as if God has now had a chance to get to know these people and has discovered how rebellious they are. The point of the figure is that there has been discernible evidence of their nature.

[32:9]  ¹⁴ tn Heb “and behold” or “and look.” The expression directs attention in order to persuade the hearer.

[32:9]  ¹⁵ sn B. Jacob says the image is that of the people walking before God, and when he called to them the directions, they would not bend their neck to listen; they were resolute in doing what they intended to do (Exodus, 943). The figure describes them as refusing to submit, but resisting in pride.

[33:3]  ¹⁷ tn This verse seems to be a continuation of the command to “go up” since it begins with “to a land….” The intervening clauses are therefore parenthetical or relative. But the translation is made simpler by supplying the verb.

[33:3]  ¹⁸ tn This is a strong adversative here, “but.”

[33:3]  ¹⁹ tn The clause is “lest I consume you.” It would go with the decision not to accompany them: “I will not go up with you…lest I consume (destroy) you in the way.” The verse is saying that because of the people’s bent to rebellion, Yahweh would not remain in their midst as he had formerly said he would do. Their lives would be at risk if he did.