Exodus 14:6

14:6 Then he prepared ¹  his chariots and took his army ²  with him.

Exodus 17:13

17:13 So Joshua destroyed ³  Amalek and his army ⁴  with the sword. ⁵ 

Exodus 1:9

1:9 He said ⁶  to his people, “Look at ⁷  the Israelite people, more numerous and stronger than we are!

Exodus 21:3

21:3 If he came ⁸  in by himself ⁹  he will go out by himself; if he had ¹⁰  a wife when he came in, then his wife will go out with him.

Exodus 22:15

22:15 If its owner was with it, he will not have to pay; if it was hired, what was paid for the hire covers it. ¹¹ 

Exodus 24:2

24:2 Moses alone may come ¹²  near the Lord, but the others ¹³  must not come near, ¹⁴  nor may the people go up with him.”

Exodus 34:5

34:5 The Lord descended in the cloud and stood with him there and proclaimed the Lord by name. ¹⁵ 

Exodus 1:22

1:22 Then Pharaoh commanded all his people, “All sons ¹⁶  that are born you must throw ¹⁷  into the river, but all daughters you may let live.” ¹⁸ 

Exodus 22:14

22:14 “If a man borrows an animal ¹⁹  from his neighbor, and it is hurt or dies when its owner was not with it, the man who borrowed it ²⁰  will surely pay.

Exodus 23:5

23:5 If you see the donkey of someone who hates you fallen under its load, you must not ignore him, ²¹  but be sure to help ²²  him with it. ²³ 

Exodus 13:19

13:19 Moses took the bones of Joseph with him, for Joseph ²⁴  had made the Israelites solemnly swear, ²⁵  “God will surely attend ²⁶  to you, and you will carry ²⁷  my bones up from this place with you.”

Exodus 18:1

The Advice of Jethro

18:1 ²⁸ Jethro, the priest of Midian, Moses’ father-in-law, heard about all that God had done for Moses and for his people Israel, that ²⁹  the Lord had brought Israel out of Egypt. ³⁰ 

[14:6]  ¹ tn Heb “bound.”

[14:6]  ² tn Heb “his people.”

[17:13]  ³ tn The verb means “disabled, weakened, prostrated.” It is used a couple of times in the Bible to describe how man dies and is powerless (see Job 14:10; Isa 14:12).

[17:13]  ⁴ tn Or “people.”

[17:13]  ⁵ tn Heb “mouth of the sword.” It means as the sword devours – without quarter (S. R. Driver, Exodus, 159).

[1:9]  ⁵ tn Heb “and he said.”

[1:9]  ⁶ tn The particle הִנֵּה (hinneh) introduces the foundational clause for the exhortation to follow by drawing the listeners’ attention to the Israelites. In other words, the exhortation that follows is based on this observation. The connection could be rendered “since, because,” or the like.

[21:3]  ⁷ tn The tense is imperfect, but in the conditional clause it clearly refers to action that is anterior to the action in the next clause. Heb “if he comes in single, he goes out single,” that is, “if he came in single, he will go out single.”

[21:3]  ⁸ tn Heb “with his back” meaning “alone.”

[21:3]  ⁹ tn The phrase says, “if he was the possessor of a wife”; the noun בַּעַל (ba’al) can mean “possessor” or “husband.” If there was a wife, she shared his fortunes or his servitude; if he entered with her, she would accompany him when he left.

[22:15]  ⁹ tn Literally “it came with/for its hire,” this expression implies that the owner who hired it out and was present was prepared to take the risk, so there would be no compensation.

[24:2]  ¹¹ tn The verb is a perfect tense with a vav (ו) consecutive; it and the preceding perfect tense follow the imperative, and so have either a force of instruction, or, as taken here, are the equivalent of an imperfect tense (of permission).

[24:2]  ¹² tn Heb “they.”

[24:2]  ¹³ tn Now the imperfect tense negated is used; here the prohibition would fit (“they will not come near”), or the obligatory (“they must not”) in which the subjects are obliged to act – or not act in this case.

[34:5]  ¹³ tn Some commentaries wish to make Moses the subject of the second and the third verbs, the first because he was told to stand there and this verb suggests he did it, and the last because it sounds like he was worshiping Yahweh (cf. NASB). But it is clear from v. 6 that Yahweh was the subject of the last clause of v. 5 – v. 6 tells how he did it. So if Yahweh is the subject of the first and last clauses of v. 5, it seems simpler that he also be the subject of the second. Moses took his stand there, but God stood by him (B. Jacob, Exodus, 981; U. Cassuto, Exodus, 439). There is no reason to make Moses the subject in any of the verbs of v. 5.

[1:22]  ¹⁵ tn The substantive כֹּל (kol) followed by the article stresses the entirety – “all sons” or “all daughters” – even though the nouns are singular in Hebrew (see GKC 411 §127.b).

[1:22]  ¹⁶ tn The form includes a pronominal suffix that reiterates the object of the verb: “every son…you will throw it.”

[1:22]  ¹⁷ tn The first imperfect has the force of a definite order, but the second, concerning the girls, could also have the nuance of permission, which may fit better. Pharaoh is simply allowing the girls to live.

[22:14]  ¹⁷ tn Heb “if a man asks [an animal] from his neighbor” (see also Exod 12:36). The ruling here implies an animal is borrowed, and if harm comes to it when the owner is not with it, the borrower is liable. The word “animal” is supplied in the translation for clarity.

[22:14]  ¹⁸ tn Heb “he”; the referent (the man who borrowed the animal) has been specified in the translation for clarity.

[23:5]  ¹⁹ tn The line reads “you will cease to forsake him” – refrain from leaving your enemy without help.

[23:5]  ²⁰ tn The law is emphatic here as well, using the infinitive absolute and the imperfect of instruction (or possibly obligation). There is also a wordplay here: two words עָזַב (’azav) are used, one meaning “forsake” and the other possibly meaning “arrange” based on Arabic and Ugaritic evidence (see U. Cassuto, Exodus, 297-98).

[23:5]  ²¹ sn See H. B. Huffmon, “Exodus 23:4-5: A Comparative Study,” A Light Unto My Path, 271-78.

[13:19]  ²¹ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

[13:19]  ²² tn Heb “solemnly swear, saying” (so NASB). The construction uses the Hiphil infinitive absolute with the Hiphil perfect to stress that Joseph had made them take a solemn oath to carry his bones out of Egypt. “Saying” introduces the content of what Joseph said.

[13:19]  ²³ sn This verb appears also in 3:16 and 4:31. The repetition here is a reminder that God was doing what he had said he would do and what Joseph had expected.

[13:19]  ²⁴ tn The form is a Hiphil perfect with the vav (ו) consecutive; it follows in the sequence of the imperfect tense before it, and so is equal to an imperfect of injunction (because of the solemn oath). Israel took Joseph’s bones with them as a sign of piety toward the past and as a symbol of their previous bond with Canaan (B. Jacob, Exodus, 380).

[18:1]  ²³ sn This chapter forms the transition to the Law. There has been the deliverance, the testing passages, the provision in the wilderness, and the warfare. Any God who can do all this for his people deserves their allegiance. In chap. 18 the Lawgiver is giving advice, using laws and rulings, but then he is given advice to organize the elders to assist. Thus, when the Law is fully revealed, a system will be in place to administer it. The point of the passage is that a great leader humbly accepts advice from other godly believers to delegate responsibility. He does not try to do it all himself; God does not want one individual to do it all. The chapter has three parts: vv. 1-12 tell how Jethro heard and came and worshiped and blessed; vv. 13-23 have the advice of Jethro, and then vv. 24-27 tell how Moses implemented the plan and Jethro went home. See further E. J. Runions, “Exodus Motifs in 1 Samuel 7 and 8,” EvQ 52 (1980): 130-31; and also see for another idea T. C. Butler, “An Anti-Moses Tradition,” JSOT 12 (1979): 9-15.

[18:1]  ²⁴ tn This clause beginning with כִּי (ki) answers the question of what Jethro had heard; it provides a second, explanatory noun clause that is the object of the verb – “he heard (1) all that God had done… (2) that he had brought….” See R. J. Williams, Hebrew Syntax, 81, §490.

[18:1]  ²⁵ sn This is an important report that Jethro has heard, for the claim of God that he brought Israel out of bondage in Egypt will be the foundation of the covenant stipulations (Exod 20).