Exodus 1:20

1:20 So God treated the midwives well, ¹  and the people multiplied and became very strong.

Exodus 5:12

5:12 So the people spread out ²  through all the land of Egypt to collect stubble for straw.

Exodus 8:4

8:4 Frogs ³  will come up against you, your people, and all your servants.”’” ⁴ 

Exodus 14:6

14:6 Then he prepared ⁵  his chariots and took his army ⁶  with him.

Exodus 15:14

15:14 The nations will hear ⁷  and tremble;

anguish ⁸  will seize ⁹  the inhabitants of Philistia.

Exodus 15:24

15:24 So the people murmured ¹⁰  against Moses, saying, “What can ¹¹  we drink?”

Exodus 17:13

17:13 So Joshua destroyed ¹²  Amalek and his army ¹³  with the sword. ¹⁴ 

Exodus 22:28

22:28 “You must not blaspheme ¹⁵  God ¹⁶  or curse the ruler of your people.

Exodus 30:38

30:38 Whoever makes anything like it, to use as perfume, ¹⁷  will be cut off from his people.”

Exodus 32:14

32:14 Then the Lord relented over the evil that he had said he would do to his people.

[1:20]  ¹ tn The verb וַיֵּיטֶב (vayyetev) is the Hiphil preterite of יָטַב (yatav). In this stem the word means “to cause good, treat well, treat favorably.” The vav (ו) consecutive shows that this favor from God was a result of their fearing and obeying him.

[5:12]  ² tn The verb וַיָּפֶץ (vayyafets) is from the hollow root פּוּץ (puts) and means “scatter, spread abroad.”

[8:4]  ³ tn Here again is the generic use of the article, designating the class – frogs.

[8:4]  ⁴ sn The word order of the Hebrew text is important because it shows how the plague was pointedly directed at Pharaoh: “and against you, and against your people, and against all your servants frogs will go up.”

[14:6]  ⁴ tn Heb “bound.”

[14:6]  ⁵ tn Heb “his people.”

[15:14]  ⁵ tn This verb is a prophetic perfect, assuming that the text means what it said and this song was sung at the Sea. So all these countries were yet to hear of the victory.

[15:14]  ⁶ tn The word properly refers to “pangs” of childbirth. When the nations hear, they will be terrified.

[15:14]  ⁷ tn The verb is again a prophetic perfect.

[15:24]  ⁶ tn The verb וַיִּלֹנוּ (vayyillonu) from לוּן (lun) is a much stronger word than “to grumble” or “to complain.” It is used almost exclusively in the wilderness wandering stories, to describe the rebellion of the Israelites against God (see also Ps 59:14-15). They were not merely complaining – they were questioning God’s abilities and motives. The action is something like a parliamentary vote of no confidence.

[15:24]  ⁷ tn The imperfect tense here should be given a potential nuance: “What can we drink?” since the previous verse reports that they were not able to drink the water.

[17:13]  ⁷ tn The verb means “disabled, weakened, prostrated.” It is used a couple of times in the Bible to describe how man dies and is powerless (see Job 14:10; Isa 14:12).

[17:13]  ⁸ tn Or “people.”

[17:13]  ⁹ tn Heb “mouth of the sword.” It means as the sword devours – without quarter (S. R. Driver, Exodus, 159).

[22:28]  ⁸ tn The two verbs in this verse are synonyms: קָלַל (qalal) means “to treat lightly, curse,” and אָרַר (’arar) means “to curse.”

[22:28]  ⁹ tn The word אֱלֹהִים (’elohim) is “gods” or “God.” If taken as the simple plural, it could refer to the human judges, as it has in the section of laws; this would match the parallelism in the verse. If it was taken to refer to God, then the idea of cursing God would be more along the line of blasphemy. B. Jacob says that the word refers to functioning judges, and that would indirectly mean God, for they represented the religious authority, and the prince the civil authority (Exodus, 708).

[30:38]  ⁹ tn Or to smell it, to use for the maker’s own pleasure.