Exodus 2:20

2:20 He said ¹  to his daughters, “So where is he? ²  Why in the world ³  did you leave the man? Call him, so that he may eat ⁴  a meal ⁵  with us.”

Exodus 4:5

4:5 “that they may believe that the Lord, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has appeared to you.”

Exodus 9:6

9:6 And the Lord did this ⁶  on the next day; ⁷  all ⁸  the livestock of the Egyptians ⁹  died, but of the Israelites’ livestock not one died.

Exodus 9:16

9:16 But ¹⁰  for this purpose I have caused you to stand: ¹¹  to show you ¹²  my strength, and so that my name may be declared ¹³  in all the earth.

Exodus 14:22

14:22 So the Israelites went through the middle of the sea on dry ground, the water forming a wall ¹⁴  for them on their right and on their left.

Exodus 14:28

14:28 The water returned and covered the chariots and the horsemen and all the army of Pharaoh that was coming after the Israelites into the sea ¹⁵  – not so much as one of them survived! ¹⁶ 

Exodus 14:31

14:31 When Israel saw ¹⁷  the great power ¹⁸  that the Lord had exercised ¹⁹  over the Egyptians, they ²⁰  feared the Lord, and they believed in ²¹  the Lord and in his servant Moses. ²² 

Exodus 29:1

The Consecration of Aaron and His Sons

29:1 ²³ “Now this is what ²⁴  you are to do for them to consecrate them so that they may minister as my priests. Take a young ²⁵  bull and two rams without blemish; ²⁶ 

Exodus 29:44

29:44 “So I will set apart as holy ²⁷  the tent of meeting and the altar, and I will set apart as holy Aaron and his sons, that they may minister as priests to me.

Exodus 38:15

38:15 and for the second side of the gate of the courtyard, just like the other, ²⁸  the hangings were twenty-two and a half feet long, with their three posts and their three bases.

[2:20]  ¹ tn Heb “And he said.”

[2:20]  ² tn The conjunction vav (ו) joins Reuel’s question to what the daughters said as logically following with the idea, “If he has done all that you say, why is he not here for me to meet?” (see GKC 485 §154.b).

[2:20]  ³ tn This uses the demonstrative pronoun as an enclitic, for emphasis (R. J. Williams, Hebrew Syntax, 24, §118). The question reads more literally, “Why [is] this [that] you left him?”

[2:20]  ⁴ tn The imperfect tense coming after the imperative indicates purpose.

[2:20]  ⁵ tn Heb “bread,” i.e., “food.”

[9:6]  ⁶ tn Heb “this thing.”

[9:6]  ⁷ tn Heb “on the morrow.”

[9:6]  ⁸ tn The word “all” clearly does not mean “all” in the exclusive sense, because subsequent plagues involve cattle. The word must denote such a large number that whatever was left was insignificant for the economy. It could also be taken to mean “all [kinds of] livestock died.”

[9:6]  ⁹ tn Heb “of Egypt.” The place is put by metonymy for the inhabitants.

[9:16]  ¹¹ tn The first word is a very strong adversative, which, in general, can be translated “but, howbeit”; BDB 19 s.v. אוּלָם suggests for this passage “but in very deed.”

[9:16]  ¹² tn The form הֶעֱמַדְתִּיךָ (he’emadtikha) is the Hiphil perfect of עָמַד (’amad). It would normally mean “I caused you to stand.” But that seems to have one or two different connotations. S. R. Driver (Exodus, 73) says that it means “maintain you alive.” The causative of this verb means “continue,” according to him. The LXX has the same basic sense – “you were preserved.” But Paul bypasses the Greek and writes “he raised you up” to show God’s absolute sovereignty over Pharaoh. Both renderings show God’s sovereign control over Pharaoh.

[9:16]  ¹³ tn The Hiphil infinitive construct הַרְאֹתְךָ (har’otÿkha) is the purpose of God’s making Pharaoh come to power in the first place. To make Pharaoh see is to cause him to understand, to experience God’s power.

[9:16]  ¹⁴ tn Heb “in order to declare my name.” Since there is no expressed subject, this may be given a passive translation.

[14:22]  ¹⁶ tn The clause literally reads, “and the waters [were] for them a wall.” The word order in Hebrew is disjunctive, with the vav (ו) on the noun introducing a circumstantial clause.

[14:28]  ²¹ tn Heb “that was coming after them into the sea.” The referent of “them” (the Israelites) has been specified in the translation for clarity.

[14:28]  ²² tn Heb “not was left among them as much as one.”

[14:31]  ²⁶ tn The preterite with the vav (ו) consecutive introduces a clause that is subordinate to the main points that the verse is making.

[14:31]  ²⁷ tn Heb “the great hand,” with “hand” being a metonymy for work or power. The word play using “hand” contrasts the Lord’s hand/power at work on behalf of the Israelites with the hand/power of Egypt that would have killed them.

[14:31]  ²⁸ tn Heb “did, made.”

[14:31]  ²⁹ tn Heb “and the people feared.”

[14:31]  ³⁰ tn The verb is the Hiphil preterite of אָמַן (’aman).

[14:31]  ³¹ sn Here the title of “servant” is given to Moses. This is the highest title a mortal can have in the OT – the “servant of Yahweh.” It signifies more than a believer; it describes the individual as acting on behalf of God. For example, when Moses stretched out his hand, God used it as his own (Isa 63:12). Moses was God’s personal representative. The chapter records both a message of salvation and of judgment. Like the earlier account of deliverance at the Passover, this chapter can be a lesson on deliverance from present troubles – if God could do this for Israel, there is no trouble too great for him to overcome. The passage can also be understood as a picture (at least) of the deliverance at the final judgment on the world. But the Israelites used this account for a paradigm of the power of God: namely, God is able to deliver his people from danger because he is the sovereign Lord of creation. His people must learn to trust him, even in desperate situations; they must fear him and not the situation. God can bring any threat to an end by bringing his power to bear in judgment on the wicked.

[29:1]  ³¹ sn Chap. 29 is a rather long, involved discussion of the consecration of Aaron the priest. It is similar to the ordination service in Lev 8. In fact, the execution of what is instructed here is narrated there. But these instructions must have been formulated after or in conjunction with Lev 1-7, for they presuppose a knowledge of the sacrifices. The bulk of the chapter is the consecration of the priests: 1-35. It has the preparation (1-3), washing (4), investiture and anointing (5-9), sin offering (10-14), burnt offering (15-18), installation peace offering (19-26, 31-34), other offerings’ rulings (27-30), and the duration of the ritual (35). Then there is the consecration of the altar (36-37), and the oblations (38-46). There are many possibilities for the study and exposition of this material. The whole chapter is the consecration of tabernacle, altar, people, and most of all the priests. God was beginning the holy operations with sacral ritual. So the overall message would be: Everyone who ministers, everyone who worships, and everything they use in the presence of Yahweh, must be set apart to God by the cleansing, enabling, and sanctifying work of God.

[29:1]  ³² tn Heb “the thing.”

[29:1]  ³³ tn Literally: “take one bull, a ‘son’ of the herd.”

[29:1]  ³⁴ tn The word תָּמִים (tamim) means “perfect.” The animals could not have diseases or be crippled or blind (see Mal 1). The requirement was designed to ensure that the people would give the best they had to Yahweh. The typology pointed to the sinless Messiah who would fulfill all these sacrifices in his one sacrifice on the cross.

[29:44]  ³⁶ tn This verse affirms the same point as the last, but now with an active verb: “I will set apart as holy” (or “I will sanctify”). This verse, then, probably introduces the conclusion of the chapter: “So I will….”

[38:15]  ⁴¹ tn Heb “from this and from this” (cf, 17:12; 25:19; 26:13; 32:15; Josh 8:22, 33; 1 Kgs 10:19-20; Ezek 45:7).