Exodus 1:5

1:5 All the people ¹  who were directly descended ²  from Jacob numbered seventy. ³  But Joseph was already in Egypt, ⁴ 

Exodus 2:21

2:21 Moses agreed ⁵  to stay with the man, and he gave his daughter Zipporah to Moses in marriage. ⁶ 

Exodus 5:9

5:9 Make the work harder ⁷  for the men so they will keep at it ⁸  and pay no attention to lying words!” ⁹ 

Exodus 9:31-32

9:31 (Now the ¹⁰  flax and the barley were struck ¹¹  by the hail, ¹²  for the barley had ripened ¹³  and the flax ¹⁴  was in bud. 9:32 But the wheat and the spelt ¹⁵  were not struck, for they are later crops.) ¹⁶ 

Exodus 15:10

15:10 But ¹⁷  you blew with your breath, and ¹⁸  the sea covered them.

They sank ¹⁹  like lead in the mighty waters.

Exodus 19:10

19:10 The Lord said to Moses, “Go to the people and sanctify them ²⁰  today and tomorrow, and make them wash ²¹  their clothes

Exodus 39:4

39:4 They made shoulder pieces for it, attached to two of its corners, so it could be joined together.

Exodus 40:34

40:34 Then the cloud covered the tent of meeting, and the glory of the Lord filled the tabernacle.

[1:5]  ¹ tn The word נֶפֶשׁ (nefesh) is often translated “soul.” But the word refers to the whole person, the body with the soul, and so “life” or “person” is frequently a better translation.

[1:5]  ² tn The expression in apposition to נֶפֶשׁ (nefesh) literally says “those who went out from the loins of Jacob.” This distinguishes the entire company as his direct descendants.

[1:5]  ³ sn Gen 46 describes in more detail Jacob’s coming to Egypt with his family. The Greek text of Exod 1:5 and of Gen 46:27 and two Qumran manuscripts, have the number as seventy-five, counting the people a little differently. E. H. Merrill in conjunction with F. Delitzsch notes that the list in Gen 46 of those who entered Egypt includes Hezron and Hamul, who did so in potentia, since they were born after the family entered Egypt. Joseph’s sons are also included, though they too were born in Egypt. “The list must not be pressed too literally” (E. H. Merrill, Kingdom of Priests, 49).

[1:5]  ⁴ tn Heb “and Joseph was in Egypt” (so ASV). The disjunctive word order in Hebrew draws attention to the fact that Joseph, in contrast to his brothers, did not come to Egypt at the same time as Jacob.

[2:21]  ⁵ tn Or “and Moses was willing” to stay with Reuel. The Talmud understood this to mean that he swore, and so when it came time to leave he had to have a word from God and permission from his father-in-law (Exod 4:18-19).

[2:21]  ⁶ tn The words “in marriage” are implied, and have been supplied in the translation for clarity.

[5:9]  ⁹ tn Heb “let the work be heavy.”

[5:9]  ¹⁰ tn The text has וְיַעֲשׂוּ־בָהּ (vÿya’asu-vah, “and let them work in it”) or the like. The jussive forms part of the king’s decree that the men not only be required to work harder but be doing it: “Let them be occupied in it.”

[5:9]  ¹¹ sn The words of Moses are here called “lying words” (דִבְרֵי־שָׁקֶר, divre-shaqer). Here is the main reason, then, for Pharaoh’s new policy. He wanted to discredit Moses. So the words that Moses spoke Pharaoh calls false and lying words. The world was saying that God’s words were vain and deceptive because they were calling people to a higher order. In a short time God would reveal that they were true words.

[9:31]  ¹³ tn A disjunctive vav introduces the two verses that provide parenthetical information to the reader. Gesenius notes that the boldness of such clauses is often indicated by the repetition of nouns at the beginning (see GKC 452 §141.d). Some have concluded that because they have been put here rather than back after v. 25 or 26, they form part of Moses’ speech to Pharaoh, explaining that the crops that were necessary for humans were spared, but those for other things were destroyed. This would also mean that Moses was saying there is more that God can destroy (see B. Jacob, Exodus, 279).

[9:31]  ¹⁴ tn The unusual forms נֻכָּתָה (nukkatah) in v. 31 and נֻכּוּ (nukku) in v. 32 are probably to be taken as old Qal passives. There are no attested Piel uses of the root.

[9:31]  ¹⁵ tn The words “by the hail” are not in the Hebrew text, but are supplied from context.

[9:31]  ¹⁶ tn Heb “was in the ear” (so KJV, NAB, NASB, NRSV); NIV “had headed.”

[9:31]  ¹⁷ sn Flax was used for making linen, and the area around Tanis was ideal for producing flax. Barley was used for bread for the poor people, as well as beer and animal feed.

[9:32]  ¹⁷ tn The word כֻּסֶּמֶת (kussemet) is translated “spelt”; the word occurs only here and in Isa 28:25 and Ezek 4:9. Spelt is a grain closely allied to wheat. Other suggestions have been brought forward from the study of Egyptian crops (see a brief summary in W. C. Kaiser, Jr., “Exodus,” EBC 2:363-64).

[9:32]  ¹⁸ tn Heb “for they are late.”

[15:10]  ²¹ tn “But” has been supplied here.

[15:10]  ²² tn Here “and” has been supplied.

[15:10]  ²³ tn The verb may have the idea of sinking with a gurgling sound, like water going into a whirlpool (R. A. Cole, Exodus [TOTC], 124; S. R. Driver, Exodus, 136). See F. M. Cross and D. N. Freedman, “The Song of Miriam,” JNES 14 (1955): 243-47.

[19:10]  ²⁵ tn This verb is a Piel perfect with vav (ו) consecutive; it continues the force of the imperative preceding it. This sanctification would be accomplished by abstaining from things that would make them defiled or unclean, and then by ritual washings and ablutions.

[19:10]  ²⁶ tn The form is a perfect 3cpl with a vav (ו) consecutive. It is instructional as well, but now in the third person it is like a jussive, “let them wash, make them wash.”