Exodus 14:24

14:24 In the morning watch ¹  the Lord looked down ²  on the Egyptian army ³  through the pillar of fire and cloud, and he threw the Egyptian army ⁴  into a panic. ⁵ 

Exodus 16:24

16:24 So they put it aside until the morning, just as Moses had commanded, and it did not stink, nor were there any worms in it.

Exodus 18:13

18:13 On the next day ⁶  Moses sat to judge ⁷  the people, and the people stood around Moses from morning until evening.

Exodus 29:34

29:34 If any of the meat from the consecration offerings ⁸  or any of the bread is left over ⁹  until morning, then you are to burn up ¹⁰  what is left over. It must not be eaten, ¹¹  because it is holy.

Exodus 29:41

29:41 The second lamb you are to offer around sundown; you are to prepare for it the same meal offering as for the morning and the same drink offering, for a soothing aroma, an offering made by fire to the Lord.

Exodus 10:13

10:13 So Moses extended his staff over the land of Egypt, and then the Lord ¹²  brought ¹³  an east wind on the land all that day and all night. ¹⁴  The morning came, ¹⁵  and the east wind had brought up ¹⁶  the locusts!

Exodus 16:23

16:23 He said to them, “This is what the Lord has said: ‘Tomorrow is a time of cessation from work, ¹⁷  a holy Sabbath ¹⁸  to the Lord. Whatever you want to ¹⁹  bake, bake today; ²⁰  whatever you want to boil, boil today; whatever is left put aside for yourselves to be kept until morning.’”

Exodus 19:16

19:16 On ²¹  the third day in the morning there was thunder and lightning and a dense ²²  cloud on the mountain, and the sound of a very loud ²³  horn; ²⁴  all the people who were in the camp trembled.

[14:24]  ¹ tn The night was divided into three watches of about four hours each, making the morning watch about 2:00-6:00 a.m. The text has this as “the watch of the morning,” the genitive qualifying which of the night watches was meant.

[14:24]  ² tn This particular verb, שָׁקַף (shaqaf) is a bold anthropomorphism: Yahweh looked down. But its usage is always with some demonstration of mercy or wrath. S. R. Driver (Exodus, 120) suggests that the look might be with fiery flashes to startle the Egyptians, throwing them into a panic. Ps 77:17-19 pictures torrents of rain with lightning and thunder.

[14:24]  ³ tn Heb “camp.” The same Hebrew word is used in Exod 14:20. Unlike the English word “camp,” it can be used of a body of people at rest (encamped) or on the move.

[14:24]  ⁴ tn Heb “camp.”

[14:24]  ⁵ tn The verb הָמַם (hamam) means “throw into confusion.” It is used in the Bible for the panic and disarray of an army before a superior force (Josh 10:10; Judg 4:15).

[18:13]  ⁶ tn Heb “and it was/happened on the morrow.”

[18:13]  ⁷ sn This is a simple summary of the function of Moses on this particular day. He did not necessarily do this every day, but it was time now to do it. The people would come to solve their difficulties or to hear instruction from Moses on decisions to be made. The tradition of “sitting in Moses’ seat” is drawn from this passage.

[29:34]  ¹¹ tn Or “ordination offerings” (Heb “fillings”).

[29:34]  ¹² tn The verb in the conditional clause is a Niphal imperfect of יָתַר (yatar); this verb is repeated in the next clause (as a Niphal participle) as the direct object of the verb “you will burn” (a Qal perfect with a vav [ו] consecutive to form the instruction).

[29:34]  ¹³ tn Heb “burn with fire.”

[29:34]  ¹⁴ tn The verb is a Niphal imperfect negated. It expresses the prohibition against eating this, but in the passive voice: “it will not be eaten,” or stronger, “it must not be eaten.”

[10:13]  ¹⁶ 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]  ¹⁷ tn The verb נָהַג (nahag) means “drive, conduct.” It is elsewhere used for driving sheep, leading armies, or leading in processions.

[10:13]  ¹⁸ tn Heb “and all the night.”

[10:13]  ¹⁹ 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]  ²⁰ tn The verb here is a past perfect, indicting that the locusts had arrived before the day came.

[16:23]  ²¹ tn The noun שַׁבָּתוֹן (shabbaton) has the abstract ending on it: “resting, ceasing.” The root word means “cease” from something, more than “to rest.” The Law would make it clear that they were to cease from their normal occupations and do no common work.

[16:23]  ²² tn The technical expression is now used: שַׁבַּת־קֹדֶשׁ (shabbat-qodesh, “a holy Sabbath”) meaning a “cessation of/for holiness” for Yahweh. The rest was to be characterized by holiness.

[16:23]  ²³ tn The two verbs in these objective noun clauses are desiderative imperfects – “bake whatever you want to bake.”

[16:23]  ²⁴ tn The word “today” is implied from the context.

[19:16]  ²⁶ tn Heb “and it was on.”

[19:16]  ²⁷ tn Heb “heavy” (כָּבֵד, kaved).

[19:16]  ²⁸ tn Literally “strong” (חָזָק, khazaq).

[19:16]  ²⁹ tn The word here is שֹׁפָר (shofar), the normal word for “horn.” This word is used especially to announce something important in a public event (see 1 Kgs 1:34; 2 Sam 6:15). The previous word used in the context (v. 16) was יֹבֵל (yovel, “ram’s horn”).