Exodus 15:18

15:18 The Lord will reign forever and ever!

Exodus 21:6

21:6 then his master must bring him to the judges, ¹  and he will bring him to the door or the doorposts, and his master will pierce his ear with an awl, and he shall serve him forever. ² 

Exodus 3:15

3:15 God also said to Moses, “You must say this to the Israelites, ‘The Lord ³  – the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob – has sent me to you. This is my name ⁴  forever, and this is my memorial from generation to generation.’ ⁵ 

Exodus 31:17

31:17 It is a sign between me and the Israelites forever; for in six days ⁶  the Lord made the heavens and the earth, and on the seventh day he rested and was refreshed.’” ⁷ 

Exodus 32:13

32:13 Remember Abraham, Isaac, and Israel your servants, to whom you swore by yourself and told them, ‘I will multiply your descendants ⁸  like the stars of heaven, and all this land that I have spoken about ⁹  I will give to your descendants, ¹⁰  and they will inherit it forever.’”

[21:6]  ¹ tn The word is הָאֱלֹהִים (ha’elohim). S. R. Driver (Exodus, 211) says the phrase means “to God,” namely the nearest sanctuary in order that the oath and the ritual might be made solemn, although he does say that it would be done by human judges. That the reference is to Yahweh God is the view also of F. C. Fensham, “New Light on Exodus 21:7 and 22:7 from the Laws of Eshnunna,” JBL 78 (1959): 160-61. Cf. also ASV, NAB, NASB, NCV, NRSV, NLT. Others have made a stronger case that it refers to judges who acted on behalf of God; see C. Gordon, “אלהים in its Reputed Meaning of Rulers, Judges,” JBL 54 (1935): 134-44; and A. E. Draffkorn, “Ilani/Elohim,” JBL 76 (1957): 216-24; cf. KJV, NIV.

[21:6]  ² tn Or “till his life’s end” (as in the idiom: “serve him for good”).

[3:15]  ¹ sn Heb “Yahweh,” traditionally rendered “the Lord.” First the verb “I AM” was used (v. 14) in place of the name to indicate its meaning and to remind Moses of God’s promise to be with him (v. 12). Now in v. 15 the actual name is used for clear identification: “Yahweh…has sent me.” This is the name that the patriarchs invoked and proclaimed in the land of Canaan.

[3:15]  ² sn The words “name” and “memorial” are at the heart of the two parallel clauses that form a poetic pair. The Hebrew word “remembrance” is a poetical synonym for “name” (cf. Job 18:17; Ps 135:13; Prov 10:7; Isa 26:8) and conveys the idea that the nature or character of the person is to be remembered and praised (S. R. Driver, Exodus, 24).

[3:15]  ³ tn The repetition of “generation” in this expression serves as a periphrasis for the superlative: “to the remotest generation” (GKC 432 §133.l).

[31:17]  ¹ tn The expression again forms an adverbial accusative of time.

[31:17]  ² sn The word “rest” essentially means “to cease, stop.” So describing God as “resting” on the seventh day does not indicate that he was tired – he simply finished creation and then ceased or stopped. But in this verse is a very bold anthropomorphism in the form of the verb וַיִּנָּפַשׁ (vayyinnafash), a Niphal preterite from the root נָפַשׁ (nafash), the word that is related to “life, soul” or more specifically “breath, throat.” The verb is usually translated here as “he was refreshed,” offering a very human picture. It could also be rendered “he took breath” (S. R. Driver, Exodus, 345). Elsewhere the verb is used of people and animals. The anthropomorphism is clearly intended to teach people to stop and refresh themselves physically, spiritually, and emotionally on this day of rest.

[32:13]  ¹ tn Heb “your seed.”

[32:13]  ² tn “about” has been supplied.

[32:13]  ³ tn Heb “seed.”