Exodus 13:8

13:8 You are to tell your son ¹  on that day, ²  ‘It is ³  because of what ⁴  the Lord did for me when I came out of Egypt.’

Exodus 15:2

15:2 The Lord ⁵  is my strength and my song, ⁶ 

and he has become my salvation.

This is my God, and I will praise him, ⁷ 

my father’s God, and I will exalt him.

Exodus 22:29

22:29 “Do not hold back offerings from your granaries or your vats. ⁸  You must give me the firstborn of your sons.

Exodus 30:30-31

30:30 “You are to anoint Aaron and his sons and ⁹  sanctify them, so that they may minister as my priests. 30:31 And you are to tell the Israelites: ‘This is to be my sacred anointing oil throughout your generations.

Exodus 32:10

32:10 So now, leave me alone ¹⁰  so that my anger can burn against them and I can destroy them, and I will make from you a great nation.”

Exodus 32:24

32:24 So I said to them, ‘Whoever has gold, break it off.’ So they gave it ¹¹  to me, and I threw it into the fire, and this calf came out.” ¹² 

Exodus 32:33

32:33 The Lord said to Moses, “Whoever has sinned against me – that person I will wipe out of my book.

Exodus 34:19

34:19 “Every firstborn of the womb ¹³  belongs to me, even every firstborn ¹⁴  of your cattle that is a male, ¹⁵  whether ox or sheep.

Exodus 40:13

40:13 Then you are to clothe Aaron with the holy garments and anoint him and sanctify him so that he may minister as my priest.

[13:8]  ¹ tn The form is the Hiphil perfect with the vav (ו) consecutive, carrying the sequence forward: “and you will declare to your son.”

[13:8]  ² tn Heb “day, saying.” “Tell…saying” is redundant, so “saying” has not been included in the translation here.

[13:8]  ³ tn “it is” has been supplied.

[13:8]  ⁴ tn The text uses זֶה (zeh), which Gesenius classifies as the use of the pronoun to introduce a relative clause after the preposition (GKC 447 §138.h) – but he thinks the form is corrupt. B. S. Childs, however, sees no reason to posit a corruption in this form (Exodus [OTL], 184).

[15:2]  ⁵ tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.”

[15:2]  ⁶ tn The word וְזִמְרָת (vÿzimrat) is problematic. It probably had a suffix yod (י) that was accidentally dropped because of the yod (י) on the divine name following. Most scholars posit another meaning for the word. A meaning of “power” fits the line fairly well, forming a hendiadys with strength – “strength and power” becoming “strong power.” Similar lines are in Isa 12:2 and Ps 118:14. Others suggest “protection” or “glory.” However, there is nothing substantially wrong with “my song” in the line – only that it would be a nicer match if it had something to do with strength.

[15:2]  ⁷ tn The word נָוָה (navah) occurs only here. It may mean “beautify, adorn” with praises (see BDB 627 s.v.). See also M. Dahood, “Exodus 15:2: ‘anwehu and Ugaritic snwt,” Bib 59 (1979): 260-61; and M. Klein, “The Targumic Tosefta to Exodus 15:2,” JJS 26 (1975): 61-67; and S. B. Parker, “Exodus 15:2 Again,” VT 21 (1971): 373-79.

[22:29]  ⁹ tn The expressions are unusual. U. Cassuto renders them: “from the fullness of your harvest and from the outflow of your presses” (Exodus, 294). He adds the Hittite parallel material to show that the people were to bring the offerings on time and not let them overlap, because the firstfruits had to be eaten first by the priest.

[30:30]  ¹³ tn The perfect tense with vav (ו) consecutive follows the imperfect of instruction; it may be equal to the instruction, but more likely shows the purpose or result of the act.

[32:10]  ¹⁷ tn The imperative, from the word “to rest” (נוּחַ, nuakh), has the sense of “leave me alone, let me be.” It is a directive for Moses not to intercede for the people. B. S. Childs (Exodus [OTL], 567) reflects the Jewish interpretation that there is a profound paradox in God’s words. He vows the severest punishment but then suddenly conditions it on Moses’ agreement. “Let me alone that I may consume them” is the statement, but the effect is that he has left the door open for intercession. He allows himself to be persuaded – that is what a mediator is for. God could have slammed the door (as when Moses wanted to go into the promised land). Moreover, by alluding to the promise to Abraham God gave Moses the strongest reason to intercede.

[32:24]  ²¹ tn Here “it” has been supplied.

[32:24]  ²² sn Aaron first tried to blame the people, and then he tried to make it sound like a miracle – was it to sound like one of the plagues where out of the furnace came life? This text does not mention it, but Deut 9:20 tells how angry God was with Aaron. Only intercession saved his life.

[34:19]  ²⁵ tn Heb “everything that opens the womb.”

[34:19]  ²⁶ tn Here too: everything that “opens [the womb].”

[34:19]  ²⁷ tn The verb basically means “that drops a male.” The verb is feminine, referring to the cattle.