Exodus 10:17

10:17 So now, forgive my sin this time only, and pray to the Lord your God that he would only ¹  take this death ²  away from me.”

Exodus 14:10

14:10 When ³  Pharaoh got closer, ⁴  the Israelites looked up, ⁵  and there were the Egyptians marching after them, ⁶  and they were terrified. ⁷  The Israelites cried out to the Lord, ⁸ 

Exodus 19:4

19:4 ‘You yourselves have seen what I did to Egypt and how I lifted you on eagles’ wings ⁹  and brought you to myself. ¹⁰ 

Exodus 23:21

23:21 Take heed because of him, and obey his voice; do not rebel against him, for he will not pardon your transgressions, for my name ¹¹  is in him.

Exodus 28:29

28:29 Aaron will bear the names of the sons of Israel in the breastpiece of decision over his heart ¹²  when he goes into the holy place, for a memorial before the Lord continually.

Exodus 37:27

37:27 He also made ¹³  two gold rings for it under its border, on its two sides, on opposite sides, ¹⁴  as places ¹⁵  for poles to carry it with.

Exodus 38:7

38:7 He put the poles into the rings on the sides of the altar, with which to carry it. He made the altar ¹⁶  hollow, out of boards.

[10:17]  ¹ sn Pharaoh’s double emphasis on “only” uses two different words and was meant to deceive. He was trying to give Moses the impression that he had finally come to his senses, and that he would let the people go. But he had no intention of letting them out.

[10:17]  ² sn “Death” is a metonymy that names the effect for the cause. If the locusts are left in the land it will be death to everything that grows.

[14:10]  ³ tn The disjunctive vav introduces a circumstantial clause here.

[14:10]  ⁴ tn Heb “drew near.”

[14:10]  ⁵ tn Heb “lifted up their eyes,” an expression that indicates an intentional and careful looking – they looked up and fixed their sights on the distance.

[14:10]  ⁶ tn The construction uses הִנֵּה (hinneh) with the participle, traditionally rendered “and behold, the Egyptians were marching after them.” The deictic particle calls attention in a dramatic way to what was being seen. It captures the surprise and the sudden realization of the people.

[14:10]  ⁷ tn The verb “feared” is intensified by the adverb מְאֹד (mÿ’od): “they feared greatly” or “were terrified.” In one look their defiant boldness seems to have evaporated.

[14:10]  ⁸ sn Their cry to the Lord was proper and necessary. But their words to Moses were a rebuke and disloyal, showing a lack of faith and understanding. Their arrogance failed them in the crisis because it was built on the arm of flesh. Moses would have to get used to this murmuring, but here he takes it in stride and gives them the proper instructions. They had cried to the Lord, and now the Lord would deliver.

[19:4]  ⁵ tn The figure compares the way a bird would teach its young to fly and leave the nest with the way Yahweh brought Israel out of Egypt. The bird referred to could be one of several species of eagles, but more likely is the griffin-vulture. The image is that of power and love.

[19:4]  ⁶ sn The language here is the language of a bridegroom bringing the bride to the chamber. This may be a deliberate allusion to another metaphor for the covenant relationship.

[23:21]  ⁷ sn This means “the manifestation of my being” is in him (S. R. Driver, Exodus, 247). Driver quotes McNeile as saying, “The ‘angel’ is Jehovah Himself ‘in a temporary descent to visibility for a special purpose.’” Others take the “name” to represent Yahweh’s “power” (NCV) or “authority” (NAB, CEV).

[28:29]  ⁹ sn So Aaron will have the names of the tribes on his shoulders (v. 12) which bear the weight and symbol of office (see Isa 9:6; 22:22), and over his heart (implying that they have a constant place in his thoughts [Deut 6:6]). Thus he was to enter the presence of God as the nation’s representative, ever mindful of the nation’s interests, and ever bringing the remembrance of it before God (S. R. Driver, Exodus, 306).

[37:27]  ¹¹ tn Heb “and he made.”

[37:27]  ¹² sn Since it was a small altar, it needed only two rings, one on either side, in order to be carried. The second mention of their location clarifies that they should be on the sides, the right and the left, as one approached the altar.

[37:27]  ¹³ tn Heb “for houses.”

[38:7]  ¹³ tn Heb “it”; the referent (the altar) has been specified in the translation for clarity.