Exodus 2:13

2:13 When he went out ¹  the next day, ²  there were ³  two Hebrew men fighting. So he said to the one who was in the wrong, ⁴  “Why are you attacking ⁵  your fellow Hebrew?” ⁶ 

Exodus 10:28

10:28 Pharaoh said to him, “Go from me! ⁷  Watch out for yourself! Do not appear before me again, ⁸  for when ⁹  you see my face you will die!”

Exodus 14:30

14:30 So the Lord saved ¹⁰  Israel on that day from the power ¹¹  of the Egyptians, and Israel saw the Egyptians dead ¹²  on the shore of the sea.

Exodus 16:5

16:5 On the sixth day ¹³  they will prepare what they bring in, and it will be twice as much as they gather every other day.” ¹⁴ 

Exodus 16:22

16:22 And ¹⁵  on the sixth day they gathered twice as much food, two omers ¹⁶  per person; ¹⁷  and all the leaders ¹⁸  of the community ¹⁹  came and told ²⁰  Moses.

Exodus 19:11

19:11 and be ready for the third day, for on the third day the Lord will come down on Mount Sinai in the sight of all the people.

Exodus 22:30

22:30 You must also do this for your oxen and for your sheep; seven days they may remain with their mothers, but give them to me on the eighth day.

Exodus 24:16

24:16 The glory of the Lord resided ²¹  on Mount Sinai, and the cloud covered it for six days. ²²  On the seventh day he called to Moses from within the cloud.

Exodus 31:15

31:15 Six days ²³  work may be done, ²⁴  but on the seventh day is a Sabbath of complete rest, ²⁵  holy to the Lord; anyone who does work on the Sabbath day must surely be put to death.

Exodus 32:28

32:28 The Levites did what Moses ordered, ²⁶  and that day about three thousand men of the people died. ²⁷ 

[2:13]  ¹ tn The preterite with the vav consecutive is subordinated to the main idea of the verse.

[2:13]  ² tn Heb “the second day” (so KJV, ASV).

[2:13]  ³ tn The deictic particle is used here to predicate existence, as in “here were” or “there were.” But this use of הִנֵּה (hinneh) indicates also that what he encountered was surprising or sudden – as in “Oh, look!”

[2:13]  ⁴ tn The word רָשָׁע (rasha’) is a legal term, meaning the guilty. This guilty man rejects Moses’ intervention for much the same reason Pharaoh will later (5:2) – he does not recognize his authority. Later Pharaoh will use this term to declare himself as in the wrong (9:27) and God in the right.

[2:13]  ⁵ tn This is the third use of the verb נָכָה (nakha) in the passage; here it is the Hiphil imperfect. It may be given a progressive imperfect nuance – the attack was going on when Moses tried to intervene.

[2:13]  ⁶ sn Heb “your neighbor.” The word רֵעֶךָ (re’ekha) appears again in 33:11 to describe the ease with which God and Moses conversed. The Law will have much to say about how the Israelites were to treat their “neighbors, fellow citizens” (Exod 20:16-17; 21:14, 18, 35; 22:7-11, 14, 26; cf. Luke 10:25-37).

[10:28]  ⁷ tn The expression is לֵךְ מֵעָלָי (lekh me’alay, “go from on me”) with the adversative use of the preposition, meaning from being a trouble or a burden to me (S. R. Driver, Exodus, 84; R. J. Williams, Hebrew Syntax, 51, §288).

[10:28]  ⁸ tn Heb “add to see my face.” The construction uses a verbal hendiadys: “do not add to see” (אַל־תֹּסֶף רְאוֹת, ’al-toseph rÿ’ot), meaning “do not see again.” The phrase “see my face” means “come before me” or “appear before me.”

[10:28]  ⁹ tn The construction is בְּיוֹם רְאֹתְךָ (bÿyom rÿ’otÿkha), an adverbial clause of time made up of the prepositional phrase, the infinitive construct, and the suffixed subjective genitive. “In the day of your seeing” is “when you see.”

[14:30]  ¹³ tn The Hebrew term וַיּוֹשַׁע (vayyosha’) is the key summation of the chapter, and this part of the book: “So Yahweh saved Israel.” This is the culmination of all the powerful works of God through these chapters.

[14:30]  ¹⁴ tn Heb “the hand,” with “hand” being a metonymy for power.

[14:30]  ¹⁵ tn The participle “dead” is singular, agreeing in form with “Egypt.”

[16:5]  ¹⁹ tn Heb “and it will be on the sixth day.”

[16:5]  ²⁰ sn There is a question here concerning the legislation – the people were not told why to gather twice as much on the sixth day. In other words, this instruction seems to presume that they knew about the Sabbath law. That law will be included in this chapter in a number of ways, suggesting to some scholars that this chapter is out of chronological order, placed here for a purpose. Some argue that the manna episode comes after the revelation at Sinai. But it is not necessary to take such a view. God had established the Sabbath in the creation, and if Moses has been expounding the Genesis traditions in his teachings then they would have known about that.

[16:22]  ²⁵ tn Heb “and it happened/was.”

[16:22]  ²⁶ tn This construction is an exception to the normal rule for the numbers 2 through 10 taking the object numbered in the plural. Here it is “two of the omer” or “the double of the omer” (see GKC 433 §134.e).

[16:22]  ²⁷ tn Heb “for one.”

[16:22]  ²⁸ tn The word suggests “the ones lifted up” above others, and therefore the rulers or the chiefs of the people.

[16:22]  ²⁹ tn Or “congregation” (KJV, ASV, NASB, NRSV).

[16:22]  ³⁰ sn The meaning here is probably that these leaders, the natural heads of the families in the clans, saw that people were gathering twice as much and they reported this to Moses, perhaps afraid it would stink again (U. Cassuto, Exodus, 197).

[24:16]  ³¹ sn The verb is וַיִּשְׁכֹּן (vayyishkon, “and dwelt, abode”). From this is derived the epithet “the Shekinah Glory,” the dwelling or abiding glory. The “glory of Yahweh” was a display visible at a distance, clearly in view of the Israelites. To them it was like a consuming fire in the midst of the cloud that covered the mountain. That fire indicated that Yahweh wished to accept their sacrifice, as if it were a pleasant aroma to him, as Leviticus would say. This “appearance” indicated that the phenomena represented a shimmer of the likeness of his glory (B. Jacob, Exodus, 749). The verb, according to U. Cassuto (Exodus, 316), also gives an inkling of the next section of the book, the building of the “tabernacle,” the dwelling place, the מִשְׁכָּן (mishkan). The vision of the glory of Yahweh confirmed the authority of the revelation of the Law given to Israel. This chapter is the climax of God’s bringing people into covenant with himself, the completion of his revelation to them, a completion that is authenticated with the miraculous. It ends with the mediator going up in the clouds to be with God, and the people down below eagerly awaiting his return. The message of the whole chapter could be worded this way: Those whom God sanctifies by the blood of the covenant and instructs by the book of the covenant may enjoy fellowship with him and anticipate a far more glorious fellowship. So too in the NT the commandments and teachings of Jesus are confirmed by his miraculous deeds and by his glorious manifestation on the Mount of the Transfiguration, where a few who represented the disciples would see his glory and be able to teach others. The people of the new covenant have been brought into fellowship with God through the blood of the covenant; they wait eagerly for his return from heaven in the clouds.

[24:16]  ³² tn This is an adverbial accusative of time.

[31:15]  ³⁷ tn This is an adverbial accusative of time, indicating that work may be done for six days out of the week.

[31:15]  ³⁸ tn The form is a Niphal imperfect; it has the nuance of permission in this sentence, for the sentence is simply saying that the six days are work days – that is when work may be done.

[31:15]  ³⁹ tn The expression is שַׁבַּת שַׁבָּתוֹן (shabbat shabbaton), “a Sabbath of entire rest,” or better, “a sabbath of complete desisting” (U. Cassuto, Exodus, 404). The second noun, the modifying genitive, is an abstract noun. The repetition provides the superlative idea that complete rest is the order of the day.

[32:28]  ⁴³ tn Heb “did according to the word of Moses.”

[32:28]  ⁴⁴ tn Heb “fell.”