Exodus 10:13

10:13 So Moses extended his staff over the land of Egypt, and then the Lord ¹  brought ²  an east wind on the land all that day and all night. ³  The morning came, ⁴  and the east wind had brought up ⁵  the locusts!

Exodus 12:19

12:19 For seven days ⁶  yeast must not be found in your houses, for whoever eats what is made with yeast – that person ⁷  will be cut off from the community of Israel, whether a foreigner ⁸  or one born in the land.

Exodus 29:36

29:36 Every day you are to prepare a bull for a purification offering ⁹  for atonement. ¹⁰  You are to purge ¹¹  the altar by making atonement ¹²  for it, and you are to anoint it to set it apart as holy.

Exodus 32:29

32:29 Moses said, “You have been consecrated ¹³  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.” ¹⁴ 

Exodus 34:18

34:18 “You must keep the Feast of Unleavened Bread. For seven days ¹⁵  you must eat bread made without yeast, as I commanded you; do this ¹⁶  at the appointed time of the month Abib, for in the month Abib you came out of Egypt.

Exodus 34:28

34:28 So he was there with the Lord forty days and forty nights; ¹⁷  he did not eat bread, and he did not drink water. He wrote on the tablets the words of the covenant, the ten commandments. ¹⁸ 

Exodus 40:38

40:38 For the cloud of the Lord was on the tabernacle by day, but fire would be ¹⁹  on it at night, in plain view ²⁰  of all the house of Israel, throughout all their journeys.

[10:13]  ¹ tn The clause begins וַיהוָה (va’adonay [vayhvah], “Now Yahweh….”). In contrast to a normal sequence, this beginning focuses attention on Yahweh as the subject of the verb.

[10:13]  ² tn The verb נָהַג (nahag) means “drive, conduct.” It is elsewhere used for driving sheep, leading armies, or leading in processions.

[10:13]  ³ tn Heb “and all the night.”

[10:13]  ⁴ tn The text does not here use ordinary circumstantial clause constructions; rather, Heb “the morning was, and the east wind carried the locusts.” It clearly means “when it was morning,” but the style chosen gives a more abrupt beginning to the plague, as if the reader is in the experience – and at morning, the locusts are there!

[10:13]  ⁵ tn The verb here is a past perfect, indicting that the locusts had arrived before the day came.

[12:19]  ⁶ tn “Seven days” is an adverbial accusative of time (see R. J. Williams, Hebrew Syntax, 12, §56).

[12:19]  ⁷ tn The term is נֶפֶשׁ (nefesh), often translated “soul.” It refers to the whole person, the soul within the body. The noun is feminine, agreeing with the feminine verb “be cut off.”

[12:19]  ⁸ tn Or “alien”; or “stranger.”

[29:36]  ¹¹ tn The construction uses a genitive: “a bull of the sin offering,” which means, a bull that is designated for a sin (or better, purification) offering.

[29:36]  ¹² sn It is difficult to understand how this verse is to be harmonized with the other passages. The ceremony in the earlier passages deals with atonement made for the priests, for people. But here it is the altar that is being sanctified. The “sin [purification] offering” seems to be for purification of the sanctuary and altar to receive people in their worship.

[29:36]  ¹³ tn The verb is וְחִטֵּאתָ (vÿhitte’ta), a Piel perfect of the word usually translated “to sin.” Here it may be interpreted as a privative Piel (as in Ps 51:7 [9]), with the sense of “un-sin” or “remove sin.” It could also be interpreted as related to the word for “sin offering,” and so be a denominative verb. It means “to purify, cleanse.” The Hebrews understood that sin and contamination could corrupt and pollute even things, and so they had to be purged.

[29:36]  ¹⁴ tn The construction is a Piel infinitive construct in an adverbial clause. The preposition bet (ב) that begins the clause could be taken as a temporal preposition, but in this context it seems to express the means by which the altar was purged of contamination – “in your making atonement” is “by [your] making atonement.”

[32:29]  ¹⁶ 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.

[32:29]  ¹⁷ 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.”

[34:18]  ²¹ tn This is an adverbial accusative of time.

[34:18]  ²² tn The words “do this” have been supplied.

[34:28]  ²⁶ tn These too are adverbial in relation to the main clause, telling how long Moses was with Yahweh on the mountain.

[34:28]  ²⁷ tn Heb “the ten words,” though “commandments” is traditional.

[40:38]  ³¹ tn Here is another imperfect tense of the customary nuance.

[40:38]  ³² tn Heb “to the eyes of all”; KJV, ASV, NASB “in the sight of all”; NRSV “before the eyes of all.”