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 7:5

7:5 Then ⁵  the Egyptians will know that I am the Lord, when I extend my hand ⁶  over Egypt and bring the Israelites out from among them.

Exodus 10:28

10:28 Pharaoh said to him, “Go from me! ⁷  Watch out for yourself! Do not appear before me again, ⁸  for when ⁹  you see my face you will die!”

Exodus 12:33

12:33 The Egyptians were urging ¹⁰  the people on, in order to send them out of the land quickly, ¹¹  for they were saying, “We are all dead!”

Exodus 14:31

14:31 When Israel saw ¹²  the great power ¹³  that the Lord had exercised ¹⁴  over the Egyptians, they ¹⁵  feared the Lord, and they believed in ¹⁶  the Lord and in his servant Moses. ¹⁷ 

Exodus 21:14

21:14 But if a man willfully attacks his neighbor to kill him cunningly, ¹⁸  you will take him even from my altar that he may die.

Exodus 21:26

21:26 “If a man strikes the eye of his male servant or his female servant so that he destroys it, ¹⁹  he will let the servant ²⁰  go free ²¹  as compensation for the eye.

Exodus 25:20

25:20 The cherubim are to be spreading their wings upward, overshadowing ²²  the atonement lid with their wings, and the cherubim are to face each other, ²³  looking ²⁴  toward the atonement lid.

Exodus 25:32

25:32 Six branches are to extend from the sides of the lampstand, ²⁵  three branches of the lampstand from one side of it and three branches of the lampstand from the other side of it. ²⁶ 

Exodus 29:17

29:17 Then you are to cut the ram into pieces and wash the entrails and its legs and put them on its pieces and on its head

Exodus 30:8

30:8 When Aaron sets up the lamps around sundown he is to burn incense on it; it is to be a regular incense offering before the Lord throughout your generations.

Exodus 32:2

32:2 So Aaron said to them, “Break off the gold earrings that are on the ears of your wives, your sons, and your daughters, and bring them to me.” ²⁷ 

Exodus 37:18

37:18 Six branches were extending from its sides, three branches of the lampstand from one side of it, and three branches of the lampstand from the other side of it.

Exodus 39:32

Moses Inspects the Sanctuary

39:32 ²⁸ So all the work of the tabernacle, the tent of meeting, was completed, and the Israelites did according to all that the Lord had commanded Moses – they did it exactly so.

Exodus 40:10

40:10 Then you are to anoint the altar for the burnt offering with ²⁹  all its utensils; you are to sanctify the altar, and it will be the most holy altar.

[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.”

[7:5]  ⁵ tn The emphasis on sequence is clear because the form is the perfect tense with the vav consecutive.

[7:5]  ⁶ sn This is another anthropomorphism, parallel to the preceding. If God were to “put” (נָתַן, natan), “extend” (נָטָה, nata), or “reach out” (שָׁלַח, shalakh) his hand against them, they would be destroyed. Contrast Exod 24:11.

[10:28]  ⁹ tn The expression is לֵךְ מֵעָלָי (lekh me’alay, “go from on me”) with the adversative use of the preposition, meaning from being a trouble or a burden to me (S. R. Driver, Exodus, 84; R. J. Williams, Hebrew Syntax, 51, §288).

[10:28]  ¹⁰ tn Heb “add to see my face.” The construction uses a verbal hendiadys: “do not add to see” (אַל־תֹּסֶף רְאוֹת, ’al-toseph rÿ’ot), meaning “do not see again.” The phrase “see my face” means “come before me” or “appear before me.”

[10:28]  ¹¹ tn The construction is בְּיוֹם רְאֹתְךָ (bÿyom rÿ’otÿkha), 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.”

[12:33]  ¹³ tn The verb used here (חָזַק, khazaq) is the same verb used for Pharaoh’s heart being hardened. It conveys the idea of their being resolved or insistent in this – they were not going to change.

[12:33]  ¹⁴ tn The phrase uses two construct infinitives in a hendiadys, the first infinitive becoming the modifier.

[14:31]  ¹⁷ tn The preterite with the vav (ו) consecutive introduces a clause that is subordinate to the main points that the verse is making.

[14:31]  ¹⁸ tn Heb “the great hand,” with “hand” being a metonymy for work or power. The word play using “hand” contrasts the Lord’s hand/power at work on behalf of the Israelites with the hand/power of Egypt that would have killed them.

[14:31]  ¹⁹ tn Heb “did, made.”

[14:31]  ²⁰ tn Heb “and the people feared.”

[14:31]  ²¹ tn The verb is the Hiphil preterite of אָמַן (’aman).

[14:31]  ²² sn Here the title of “servant” is given to Moses. This is the highest title a mortal can have in the OT – the “servant of Yahweh.” It signifies more than a believer; it describes the individual as acting on behalf of God. For example, when Moses stretched out his hand, God used it as his own (Isa 63:12). Moses was God’s personal representative. The chapter records both a message of salvation and of judgment. Like the earlier account of deliverance at the Passover, this chapter can be a lesson on deliverance from present troubles – if God could do this for Israel, there is no trouble too great for him to overcome. The passage can also be understood as a picture (at least) of the deliverance at the final judgment on the world. But the Israelites used this account for a paradigm of the power of God: namely, God is able to deliver his people from danger because he is the sovereign Lord of creation. His people must learn to trust him, even in desperate situations; they must fear him and not the situation. God can bring any threat to an end by bringing his power to bear in judgment on the wicked.

[21:14]  ²¹ tn The word עָרְמָה (’ormah) is problematic. It could mean with prior intent, which would be connected with the word in Prov 8:5, 12 which means “understanding” (or “prudence” – fully aware of the way things are). It could be connected also to an Arabic word for “enemy” which would indicate this was done with malice or evil intentions (U. Cassuto, Exodus, 270). The use here seems parallel to the one in Josh 9:4, an instance involving intentionality and clever deception.

[21:26]  ²⁵ tn The form וְשִׁחֲתָהּ (vÿshikhatah) is the Piel perfect with the vav (ל) consecutive, rendered “and destroys it.” The verb is a strong one, meaning “to ruin, completely destroy.”

[21:26]  ²⁶ tn Heb “him”; the referent (the male or female servant) has been specified in the translation for clarity.

[21:26]  ²⁷ sn Interestingly, the verb used here for “let him go” is the same verb throughout the first part of the book for “release” of the Israelites from slavery. Here, an Israelite will have to release the injured slave.

[25:20]  ²⁹ tn The verb means “overshadowing, screening” in the sense of guarding (see 1 Kgs 8:7; 1 Chr 28:18; see also the account in Gen 3:24). The cherubim then signify two things here: by their outstretched wings they form the throne of God who sits above the ark (with the Law under his feet), and by their overshadowing and guarding they signify this as the place of atonement where people must find propitiation to commune with God. Until then they are barred from his presence. See U. Cassuto, Exodus, 330-35.

[25:20]  ³⁰ tn Heb “their faces a man to his brother.”

[25:20]  ³¹ tn Heb “the faces of the cherubim will be” (“the cherubim” was moved to the preceding clause for smoother English).

[25:32]  ³³ tn Heb “from the sides of it.”

[25:32]  ³⁴ tn Heb “from the second side.”

[32:2]  ³⁷ sn B. Jacob (Exodus, 937-38) argues that Aaron simply did not have the resolution that Moses did, and wanting to keep peace he gave in to the crowd. He also tries to explain that Aaron was wanting to show their folly through the deed. U. Cassuto also says that Aaron’s request for the gold was a form of procrastination, but that the people quickly did it and so he had no alternative but to go through with it (Exodus, 412). These may be right, since Aaron fully understood what was wrong with this, and what the program was all about. The text gives no strong indication to support these ideas, but there are enough hints from the way Aaron does things to warrant such a conclusion.

[39:32]  ⁴¹ sn The last sections of the book bring several themes together to a full conclusion. Not only is it the completion of the tabernacle, it is the fulfillment of God’s plan revealed at the beginning of the book, i.e., to reside with his people.

[40:10]  ⁴⁵ tn Heb “and.”