Exodus 12:13

12:13 The blood will be a sign for you on the houses where you are, so that when I see ¹  the blood I will pass over you, ²  and this plague ³  will not fall on you to destroy you ⁴  when I attack ⁵  the land of Egypt. ⁶ 

Exodus 12:31

12:31 Pharaoh ⁷  summoned Moses and Aaron in the night and said, “Get up, get out ⁸  from among my people, both you and the Israelites! Go, serve the Lord as you have requested! ⁹ 

Exodus 16:8

16:8 Moses said, “You will know this ¹⁰  when the Lord gives you ¹¹  meat to eat in the evening and bread in the morning to satisfy you, because the Lord has heard your murmurings that you are murmuring against him. As for us, what are we? ¹²  Your murmurings are not against us, ¹³  but against the Lord.”

Exodus 18:25

18:25 Moses chose capable men from all Israel, and he made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.

Exodus 32:12

32:12 Why ¹⁴  should the Egyptians say, ¹⁵  ‘For evil ¹⁶  he led them out to kill them in the mountains and to destroy ¹⁷  them from the face of the earth’? Turn from your burning anger, and relent ¹⁸  of this evil against your people.

Exodus 32:19

32:19 When he approached the camp and saw the calf and the dancing, Moses became extremely angry. ¹⁹  He threw the tablets from his hands and broke them to pieces at the bottom of the mountain. ²⁰ 

Exodus 33:5

33:5 For ²¹  the Lord had said to Moses, “Tell the Israelites, ‘You are a stiff-necked people. If I went up among you for a moment, ²²  I might destroy you. Now take off your ornaments, ²³  that I may know ²⁴  what I should do to you.’” ²⁵ 

Exodus 35:29

35:29 The Israelites brought a freewill offering to the Lord, every man and woman whose heart was willing to bring materials for all the work that the Lord through ²⁶  Moses had commanded them ²⁷  to do.

Exodus 35:35

35:35 He has filled them with skill ²⁸  to do all kinds of work ²⁹  as craftsmen, as designers, as embroiderers in blue, purple, and scarlet yarn and in fine linen, and as weavers. They are ³⁰  craftsmen in all the work ³¹  and artistic designers. ³² 

Exodus 36:8

The Building of the Tabernacle

36:8 All the skilled among those who were doing the work made the tabernacle with ten curtains of fine twisted linen and blue and purple and scarlet; they were made with cherubim that were the work of an artistic designer.

[12:13]  ¹ tn Both of the verbs for seeing and passing over are perfect tenses with vav (ו) consecutives: וּפָסַחְתִּי…וְרָאִיתִי (vÿra’iti...ufasakhti); the first of these parallel verb forms is subordinated to the second as a temporal clause. See Gesenius’s description of perfect consecutives in the protasis and apodosis (GKC 494 §159.g).

[12:13]  ² tn The meaning of the verb is supplied in part from the near context of seeing the sign and omitting to destroy, as well as the verb at the start of verse 12 “pass through, by, over.” Isa 31:5 says, “Just as birds hover over a nest, so the Lord who commands armies will protect Jerusalem. He will protect and deliver it; as he passes over he will rescue it.” The word does not occur enough times to enable one to delineate a clear meaning. It is probably not the same word as “to limp” found in 1 Kgs 18:21, 26, unless there is a highly developed category of meaning there.

[12:13]  ³ tn The word “plague” (נֶגֶף, negef) is literally “a blow” or “a striking.” It usually describes a calamity or affliction given to those who have aroused God’s anger, as in Exod 30:12; Num 8:19; 16:46, 47; Josh 22:17 (S. R. Driver, Exodus, 92-93).

[12:13]  ⁴ tn Heb “for destruction.” The form מַשְׁחִית (mashkhit) is the Hiphil participle of שָׁחַת (shakhat). The word itself is a harsh term; it was used to describe Yahweh’s destruction of Sodom and Gomorrah (Gen 13:10).

[12:13]  ⁵ tn בְּהַכֹּתִי (bÿhakkoti) is the Hiphil infinitive construct from נָכָה (nakhah), with a preposition prefixed and a pronominal suffix added to serve as the subjective genitive – the subject of this temporal clause. It is also used in 12:12.

[12:13]  ⁶ sn For additional discussions, see W. H. Elder, “The Passover,” RevExp 74 (1977): 511-22; E. Nutz, “The Passover,” BV 12 (1978): 23-28; H. M. Kamsler, “The Blood Covenant in the Bible,” Dor le Dor 6 (1977): 94-98; A. Rodriguez, Substitution in the Hebrew Cultus; B. Ramm, “The Theology of the Book of Exodus: A Reflection on Exodus 12:12,” SwJT 20 (1977): 59-68; and M. Gilula, “The Smiting of the First-Born: An Egyptian Myth?” TA 4 (1977): 94-85.

[12:31]  ⁷ tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.

[12:31]  ⁸ tn The urgency in Pharaoh’s words is caught by the abrupt use of the imperatives – “get up, go” (קוּמוּ צְּאוּ, qumu tsÿ’u), and “go, serve” (וּלְכוּ עִבְדוּ, ulÿkhu ’ivdu) and “take” and “leave/go” (וָלֵכוּ…קְחוּ, qÿkhu...valekhu).

[12:31]  ⁹ tn Heb “as you have said.” The same phrase also occurs in the following verse.

[16:8]  ¹³ tn “You will know this” has been added to make the line smooth. Because of the abruptness of the lines in the verse, and the repetition with v. 7, B. S. Childs (Exodus [OTL], 273) thinks that v. 8 is merely a repetition by scribal error – even though the versions render it as the MT has it. But B. Jacob (Exodus, 447) suggests that the contrast with vv. 6 and 7 is important for another reason – there Moses and Aaron speak, and it is smooth and effective, but here only Moses speaks, and it is labored and clumsy. “We should realize that Moses had properly claimed to be no public speaker.”

[16:8]  ¹⁴ tn Here again is an infinitive construct with the preposition forming a temporal clause.

[16:8]  ¹⁵ tn The words “as for us” attempt to convey the force of the Hebrew word order, which puts emphasis on the pronoun: “and we – what?” The implied answer to the question is that Moses and Aaron are nothing, merely the messengers.

[16:8]  ¹⁶ tn The word order is “not against us [are] your murmurings.”

[32:12]  ¹⁹ tn The question is rhetorical; it really forms an affirmation that is used here as a reason for the request (see GKC 474 §150.e).

[32:12]  ²⁰ tn Heb “speak, saying.” This is redundant in English and has been simplified in the translation.

[32:12]  ²¹ tn The word “evil” means any kind of life-threatening or fatal calamity. “Evil” is that which hinders life, interrupts life, causes pain to life, or destroys it. The Egyptians would conclude that such a God would have no good intent in taking his people to the desert if now he destroyed them.

[32:12]  ²² tn The form is a Piel infinitive construct from כָּלָה (kalah, “to complete, finish”) but in this stem, “bring to an end, destroy.” As a purpose infinitive this expresses what the Egyptians would have thought of God’s motive.

[32:12]  ²³ tn The verb “repent, relent” when used of God is certainly an anthropomorphism. It expresses the deep pain that one would have over a situation. Earlier God repented that he had made humans (Gen 6:6). Here Moses is asking God to repent/relent over the judgment he was about to bring, meaning that he should be moved by such compassion that there would be no judgment like that. J. P. Hyatt observes that the Bible uses so many anthropomorphisms because the Israelites conceived of God as a dynamic and living person in a vital relationship with people, responding to their needs and attitudes and actions (Exodus [NCBC], 307). See H. V. D. Parunak, “A Semantic Survey of NHM,” Bib 56 (1975): 512-32.

[32:19]  ²⁵ tn Heb “and the anger of Moses burned hot.”

[32:19]  ²⁶ sn See N. M. Waldham, “The Breaking of the Tablets,” Judaism 27 (1978): 442-47.

[33:5]  ³¹ tn The verse simply begins “And Yahweh said.” But it is clearly meant to be explanatory for the preceding action of the people.

[33:5]  ³² tn The construction is formed with a simple imperfect in the first half and a perfect tense with vav (ו) in the second half. Heb “[in] one moment I will go up in your midst and I will destroy you.” The verse is certainly not intended to say that God was about to destroy them. That, plus the fact that he has announced he will not go in their midst, leads most commentators to take this as a conditional clause: “If I were to do such and such, then….”

[33:5]  ³³ tn The Hebrew text also has “from on you.”

[33:5]  ³⁴ tn The form is the cohortative with a vav (ו) following the imperative; it therefore expresses the purpose or result: “strip off…that I may know.” The call to remove the ornaments must have been perceived as a call to show true repentance for what had happened. If they repented, then God would know how to deal with them.

[33:5]  ³⁵ tn This last clause begins with the interrogative “what,” but it is used here as an indirect interrogative. It introduces a noun clause, the object of the verb “know.”

[35:29]  ³⁷ tn Heb “by the hand of.”

[35:29]  ³⁸ tn Here “them” has been supplied.

[35:35]  ⁴³ tn The expression “wisdom of heart,” or “wisdom in heart,” means artistic skill. The decisions and plans they make are skilled. The expression forms a second accusative after the verb of filling.

[35:35]  ⁴⁴ tn The expression “all the work” means “all kinds of work.”

[35:35]  ⁴⁵ tn Here “They are” has been supplied.

[35:35]  ⁴⁶ tn Heb “doers of all work.”

[35:35]  ⁴⁷ tn Heb “designers of designs.”