Exodus 14:5

14:5 When it was reported ¹  to the king of Egypt that the people had fled, ²  the heart of Pharaoh and his servants was turned against the people, and the king and his servants said, ³  “What in the world have we done? ⁴  For we have released the people of Israel ⁵  from serving us!”

Exodus 16:29

16:29 See, because the Lord has given you the Sabbath, that is why ⁶  he is giving you food for two days on the sixth day. Each of you stay where you are; ⁷  let no one ⁸  go out of his place on the seventh day.”

Exodus 23:23

23:23 For my angel will go before you and bring you to the Amorites, the Hittites, the Perizzites, the Canaanites, the Hivites, and the Jebusites, and I will destroy them completely. ⁹ 

Exodus 30:20

30:20 When they enter ¹⁰  the tent of meeting, they must wash with ¹¹  water so that they do not die. ¹²  Also, when they approach ¹³  the altar to minister by burning incense ¹⁴  as an offering made by fire ¹⁵  to the Lord,

[14:5]  ¹ tn Heb “and it was told.” The present translation uses “reported,” since this involves information given to a superior.

[14:5]  ² tn The verb must be given a past perfect translation because the fleeing occurred before the telling.

[14:5]  ³ tn Heb “and they said.” The referent (the king and his servants) is supplied for clarity.

[14:5]  ⁴ tn The question literally is “What is this we have done?” The demonstrative pronoun is used as an enclitic particle for emphasis (R. J. Williams, Hebrew Syntax, 24, §118).

[14:5]  ⁵ tn Heb “released Israel.” By metonymy the name of the nation is used collectively for the people who constitute it (the Israelites).

[16:29]  ⁶ sn Noting the rabbinic teaching that the giving of the Sabbath was a sign of God’s love – it was accomplished through the double portion on the sixth day – B. Jacob says, “God made no request unless He provided the means for its execution” (Exodus, 461).

[16:29]  ⁷ tn Heb “remain, a man where he is.”

[16:29]  ⁸ tn Or “Let not anyone go” (see GKC 445 §138.d).

[23:23]  ¹¹ tn Heb “will cut them off” (so KJV, ASV).

[30:20]  ¹⁶ tn The form is an infinitive construct with the temporal preposition bet (ב), and a suffixed subjective genitive: “in their going in,” or, whenever they enter.

[30:20]  ¹⁷ tn “Water” is an adverbial accusative of means, and so is translated “with water.” Gesenius classifies this with verbs of “covering with something.” But he prefers to emend the text with a preposition (see GKC 369 §117.y, n. 1).

[30:20]  ¹⁸ tn The verb is a Qal imperfect with a nuance of final imperfect. The purpose/result clause here is indicated only with the conjunction: “and they do not die.” But clearly from the context this is the intended result of their washing – it is in order that they not die.

[30:20]  ¹⁹ tn Here, too, the infinitive is used in a temporal clause construction. The verb נָגַשׁ (nagash) is the common verb used for drawing near to the altar to make offerings – the official duties of the priest.

[30:20]  ²⁰ tn The text uses two infinitives construct: “to minister to burn incense”; the first is the general term and expresses the purpose of the drawing near, and the second infinitive is epexegetical, explaining the first infinitive.

[30:20]  ²¹ tn The translation “as an offering made by fire” is a standard rendering of the one word in the text that appears to refer to “fire.” Milgrom and others contend that it simply means a “gift” (Leviticus 1-16, 161).