Exodus 18:2
Context18:2 Jethro, Moses’ father-in-law, took Moses’ wife Zipporah after he had sent her back,
Exodus 34:14
Context34:14 For you must not worship 1 any other god, 2 for the Lord, whose name 3 is Jealous, is a jealous God.
Exodus 3:1
Context3:1 Now Moses 4 was shepherding the flock of his father-in-law Jethro, the priest of Midian, and he led the flock to the far side of the desert 5 and came to the mountain of God, to Horeb. 6
Exodus 11:5
Context11:5 and all the firstborn in the land of Egypt will die, from the firstborn son of Pharaoh 7 who sits on his throne, to the firstborn son of the slave girl who is at her hand mill, and all the firstborn of the cattle.
Exodus 22:5
Context22:5 “If a man grazes 8 his livestock 9 in a field or a vineyard, and he lets the livestock loose and they graze in the field of another man, he must make restitution from the best of his own field and the best of his own vineyard.


[34:14] 2 sn In Exod 20:3 it was “gods.”
[34:14] 3 sn Here, too, the emphasis on God’s being a jealous God is repeated (see Exod 20:5). The use of “name” here is to stress that this is his nature, his character.
[3:1] 1 sn The vav (ו) disjunctive with the name “Moses” introduces a new and important starting point. The
[3:1] 2 tn Or “west of the desert,” taking אַחַר (’akhar, “behind”) as the opposite of עַל־פְּנֵי (’al-pÿne, “on the face of, east of”; cf. Gen 16:12; 25:18).
[3:1] 3 sn “Horeb” is another name for Mount Sinai. There is a good deal of foreshadowing in this verse, for later Moses would shepherd the people of Israel and lead them to Mount Sinai to receive the Law. See D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42.
[11:5] 1 sn The firstborn in Egyptian and Israelite cultures was significant, but the firstborn of Pharaoh was most important. Pharaoh was considered a god, the son of Re, the sun god, for the specific purpose of ruling over Re’s chief concern, the land of Egypt. For the purpose of re-creation, the supreme god assumed the form of the living king and gave seed which was to become the next king and the next “son of Re.” Moreover, the Pharaoh was the incarnation of the god Horus, a falcon god whose province was the heavens. Horus represented the living king who succeeded the dead king Osiris. Every living king was Horus, every dead king Osiris (see J. A. Wilson, “Egypt,” Before Philosophy, 83-84). To strike any firstborn was to destroy the heir, who embodied the hopes and aspirations of the Egyptians, but to strike the firstborn son of Pharaoh was to destroy this cardinal doctrine of the divine kingship of Egypt. Such a blow would be enough for Pharaoh, for then he would drive the Israelites out.
[22:5] 1 tn The verb בָּעַר (ba’ar, “graze”) as a denominative from the word “livestock” is not well attested. So some have suggested that with slight changes this verse could be read: “If a man cause a field or a vineyard to be burnt, and let the burning spread, and it burnt in another man’s field” (see S. R. Driver, Exodus, 225).
[22:5] 2 tn The phrase “his livestock” is supplied from the next clause.