Exodus 17:11

17:11 Whenever Moses would raise his hands, ¹  then Israel prevailed, but whenever he would rest ²  his hands, then Amalek prevailed.

Exodus 4:6

4:6 The Lord also said to him, “Put your hand into your robe.” ³  So he put his hand into his robe, and when he brought it out – there was his hand, ⁴  leprous like snow! ⁵ 

Exodus 24:11

24:11 But he did not lay a hand ⁶  on the leaders of the Israelites, so they saw God, ⁷  and they ate and they drank. ⁸ 

Exodus 4:4

4:4 But the Lord said to Moses, “Put out your hand and grab it by the tail” – so he put out his hand and caught it, and it became a staff in his hand ⁹  –

Exodus 4:7

4:7 He said, “Put your hand back into your robe.” So he put his hand back into his robe, and when he brought it out from his robe – there it was, ¹⁰  restored ¹¹  like the rest of his skin! ¹² 

Exodus 8:6

8:6 So Aaron extended his hand over the waters of Egypt, and frogs ¹³  came up and covered the land of Egypt.

Exodus 10:22

10:22 So Moses extended his hand toward heaven, and there was absolute darkness ¹⁴  throughout the land of Egypt for three days. ¹⁵ 

Exodus 21:20

21:20 “If a man strikes his male servant or his female servant with a staff so that he or she ¹⁶  dies as a result of the blow, ¹⁷  he will surely be punished. ¹⁸ 

Exodus 22:8

22:8 If the thief is not caught, ¹⁹  then the owner of the house will be brought before the judges ²⁰  to see ²¹  whether he has laid ²²  his hand on his neighbor’s goods.

Exodus 22:11

22:11 then there will be an oath to the Lord ²³  between the two of them, that he has not laid his hand on his neighbor’s goods, and its owner will accept this, and he will not have to pay.

Exodus 8:17

8:17 They did so; Aaron extended his hand with his staff, he struck the dust of the ground, and it became gnats on people ²⁴  and on animals. All the dust of the ground became gnats throughout all the land of Egypt.

Exodus 14:21

14:21 Moses stretched out his hand toward the sea, and the Lord drove the sea apart ²⁵  by a strong east wind all that night, and he made the sea into dry land, and the water was divided.

Exodus 14:27

14:27 So Moses extended his hand toward the sea, and the sea returned to its normal state ²⁶  when the sun began to rise. ²⁷  Now the Egyptians were fleeing ²⁸  before it, but the Lord overthrew ²⁹  the Egyptians in the middle of the sea.

[17:11]  ¹ tn The two verbs in the temporal clauses are by וְהָיָה כַּאֲשֶׁר (vÿhaya ka’asher, “as long as” or, “and it was that whenever”). This indicates that the two imperfect tenses should be given a frequentative translation, probably a customary imperfect.

[17:11]  ² tn Or “lower.”

[4:6]  ³ tn The word חֵיק (kheq), often rendered “bosom,” refers to the front of the chest and a fold in the garment there where an item could be placed for carrying (see Prov 6:27; 16:33; 21:14). So “into your robe” should be understood loosely here and in v. 7 as referring to the inside of the top front of Moses’ garment. The inside chest pocket of a jacket is a rough modern equivalent.

[4:6]  ⁴ tn The particle הִנֵּה (hinneh) points out the startling or amazing sight as if the reader were catching first glimpse of it with Moses.

[4:6]  ⁵ sn This sudden skin disease indicated that God was able to bring such diseases on Egypt in the plagues and that only he could remove them. The whitening was the first stage of death for the diseased (Num 12:10; 2 Kgs 5:27). The Hebrew words traditionally rendered “leprous” or “leprosy,” as they are used in Lev 13 and 14, encompass a variety of conditions, not limited to the disease called leprosy and identified as Hansen’s disease in modern times.

[24:11]  ⁵ tn Heb “he did not stretch out his hand,” i.e., to destroy them.

[24:11]  ⁶ tn The verb is חָזָה (khazah); it can mean “to see, perceive” or “see a vision” as the prophets did. The LXX safeguarded this by saying, “appeared in the place of God.” B. Jacob says they beheld – prophetically, religiously (Exodus, 746) – but the meaning of that is unclear. The fact that God did not lay a hand on them – to kill them – shows that they saw something that they never expected to see and live. Some Christian interpreters have taken this to refer to a glorious appearance of the preincarnate Christ, the second person of the Trinity. They saw the brilliance of this manifestation – but not the detail. Later, Moses will still ask to see God’s glory – the real presence behind the phenomena.

[24:11]  ⁷ sn This is the covenant meal, the peace offering, that they are eating there on the mountain. To eat from the sacrifice meant that they were at peace with God, in covenant with him. Likewise, in the new covenant believers draw near to God on the basis of sacrifice, and eat of the sacrifice because they are at peace with him, and in Christ they see the Godhead revealed.

[4:4]  ⁷ sn The signs authenticated Moses’ ministry as the Lord’s emissary. This sign will show that the Lord had control over Egypt and its stability, over life and death. But first Moses has to be convinced that he can turn it into a dead stick again.

[4:7]  ⁹ tn The particle הִנֵּה (hinneh) points out the startling or amazing sight as if the reader were catching first glimpse of it with Moses.

[4:7]  ¹⁰ tn Heb “it returned.”

[4:7]  ¹¹ tn Heb “like his flesh.”

[8:6]  ¹¹ tn The noun is singular, a collective. B. Jacob notes that this would be the more natural way to refer to the frogs (Exodus, 260).

[10:22]  ¹³ tn The construction is a variation of the superlative genitive: a substantive in the construct state is connected to a noun with the same meaning (see GKC 431 §133.i).

[10:22]  ¹⁴ sn S. R. Driver says, “The darkness was no doubt occasioned really by a sand-storm, produced by the hot electrical wind…which blows in intermittently…” (Exodus, 82, 83). This is another application of the antisupernatural approach to these texts. The text, however, is probably describing something that was not a seasonal wind, or Pharaoh would not have been intimidated. If it coincided with that season, then what is described here is so different and so powerful that the Egyptians would have known the difference easily. Pharaoh here would have had to have been impressed that this was something very abnormal, and that his god was powerless. Besides, there was light in all the dwellings of the Israelites.

[21:20]  ¹⁵ tn Heb “so that he”; the words “or she” have been supplied in the translation for stylistic reasons.

[21:20]  ¹⁶ tn Heb “under his hand.”

[21:20]  ¹⁷ tn Heb “will be avenged” (how is not specified).

[22:8]  ¹⁷ tn Heb “found.”

[22:8]  ¹⁸ tn Here again the word used is “the gods,” meaning the judges who made the assessments and decisions. In addition to other works, see J. R. Vannoy, “The Use of the Word ha’elohim in Exodus 21:6 and 22:7,8,” The Law and the Prophets, 225-41.

[22:8]  ¹⁹ tn The phrase “to see” has been supplied.

[22:8]  ²⁰ tn The line says “if he has not stretched out his hand.” This could be the oath formula, but the construction here would be unusual, or it could be taken as “whether” (see W. C. Kaiser, Jr., “Exodus,” EBC 2:438). U. Cassuto (Exodus, 286) does not think the wording can possibly fit an oath; nevertheless, an oath would be involved before God (as he takes it instead of “judges”) – if the man swore, his word would be accepted, but if he would not swear, he would be guilty.

[22:11]  ¹⁹ tn The construct relationship שְׁבֻעַת יְהוָה (shÿvu’at yÿhvah, “the oath of Yahweh”) would require a genitive of indirect object, “an oath [to] Yahweh.” U. Cassuto suggests that it means “an oath by Yahweh” (Exodus, 287). The person to whom the animal was entrusted would take a solemn oath to Yahweh that he did not appropriate the animal for himself, and then his word would be accepted.

[8:17]  ²¹ tn Heb “man,” but in the generic sense of “humans” or “people” (also in v. 18).

[14:21]  ²³ tn Or “drove the sea back” (NIV, NCV, NRSV, TEV). The verb is simply the Hiphil of הָלַךְ (halakh, “to walk, go”). The context requires that it be interpreted along the lines of “go back, go apart.”

[14:27]  ²⁵ tn The Hebrew term לְאֵיתָנוֹ (lÿ’etano) means “to its place,” or better, “to its perennial state.” The point is that the sea here had a normal level, and now when the Egyptians were in the sea on the dry ground the water would return to that level.

[14:27]  ²⁶ tn Heb “at the turning of the morning”; NASB, NIV, TEV, CEV “at daybreak.”

[14:27]  ²⁷ tn The clause begins with the disjunctive vav (ו) on the noun, signaling either a circumstantial clause or a new beginning. It could be rendered, “Although the Egyptians…Yahweh…” or “as the Egyptians….”

[14:27]  ²⁸ tn The verb means “shake out” or “shaking off.” It has the significance of “throw downward.” See Neh 5:13 or Job 38:13.