Exodus 2:4

2:4 His sister stationed herself ¹  at a distance to find out ²  what would ³  happen to him.

Exodus 21:9

21:9 If he designated her for his son, then he will deal with her according to the customary rights ⁴  of daughters.

Exodus 30:38

30:38 Whoever makes anything like it, to use as perfume, ⁵  will be cut off from his people.”

Exodus 9:5

9:5 The Lord set ⁶  an appointed time, saying, “Tomorrow the Lord will do this ⁷  in the land.”

Exodus 21:11

21:11 If he does not provide her with these three things, then she will go out free, without paying money. ⁸ 

Exodus 21:31

21:31 If the ox ⁹  gores a son or a daughter, the owner ¹⁰  will be dealt with according to this rule. ¹¹ 

Exodus 25:39

25:39 About seventy-five pounds ¹²  of pure gold is to be used for it ¹³  and for all these utensils.

Exodus 12:16

12:16 On the first day there will be a holy convocation, ¹⁴  and on the seventh day there will be a holy convocation for you. You must do no work of any kind ¹⁵  on them, only what every person will eat – that alone may be prepared for you.

Exodus 26:31

26:31 “You are to make a special curtain ¹⁶  of blue, purple, and scarlet yarn and fine twisted linen; it is to be made ¹⁷  with cherubim, the work of an artistic designer.

Exodus 31:15

31:15 Six days ¹⁸  work may be done, ¹⁹  but on the seventh day is a Sabbath of complete rest, ²⁰  holy to the Lord; anyone who does work on the Sabbath day must surely be put to death.

Exodus 14:13

14:13 Moses said to the people, “Do not fear! ²¹  Stand firm ²²  and see ²³  the salvation ²⁴  of the Lord that he will provide ²⁵  for you today; for the Egyptians that you see today you will never, ever see again. ²⁶ 

[2:4]  ¹ tn Or “stood.” The verb is the Hitpael preterite of יָצַב (yatsav), although the form is anomalous and perhaps should be spelled as in the Samaritan Pentateuch (see GKC 193 §71). The form yields the meaning of “take a stand, position or station oneself.” His sister found a good vantage point to wait and see what might become of the infant.

[2:4]  ² tn Heb “to know”; many English versions have “to see.”

[2:4]  ³ tn The verb is a Niphal imperfect; it should be classified here as a historic future, future from the perspective of a point in a past time narrative.

[21:9]  ⁴ tn Or “after the manner of” (KJV, ASV); NRSV “shall deal with her as with a daughter.”

[30:38]  ⁷ tn Or to smell it, to use for the maker’s own pleasure.

[9:5]  ¹⁰ tn Heb “and Yahweh set.”

[9:5]  ¹¹ tn Heb “this thing.”

[21:11]  ¹³ sn The lessons of slavery and service are designed to bring justice to existing customs in antiquity. The message is: Those in slavery for one reason or another should have the hope of freedom and the choice of service (vv. 2-6). For the rulings on the daughter, the message could be: Women, who were often at the mercy of their husbands or masters, must not be trapped in an unfortunate situation, but be treated well by their masters or husbands (vv. 7-11). God is preventing people who have power over others from abusing it.

[21:31]  ¹⁶ tn Heb “it”; the referent (the ox) has been specified in the translation for clarity.

[21:31]  ¹⁷ tn Heb “he”; the referent (the owner) has been specified in the translation for clarity.

[21:31]  ¹⁸ tn Heb “according to this judgment it shall be done to him.”

[25:39]  ¹⁹ tn Heb “a talent.”

[25:39]  ²⁰ tn The text has “he will make it” or “one will make it.” With no expressed subject it is given a passive translation.

[12:16]  ²² sn This refers to an assembly of the people at the sanctuary for religious purposes. The word “convocation” implies that the people were called together, and Num 10:2 indicates they were called together by trumpets.

[12:16]  ²³ tn Heb “all/every work will not be done.” The word refers primarily to the work of one’s occupation. B. Jacob (Exodus, 322) explains that since this comes prior to the fuller description of laws for Sabbaths and festivals, the passage simply restricts all work except for the preparation of food. Once the laws are added, this qualification is no longer needed. Gesenius translates this as “no manner of work shall be done” (GKC 478-79 §152.b).

[26:31]  ²⁵ tn Although translated “curtain” (traditionally “veil,” so ASV, NAB, NASB) this is a different word from the one used earlier of the tent curtains, so “special curtain” is used. The word פָרֹכֶת (farokhet) seems to be connected with a verb that means “to shut off” and was used with a shrine. This curtain would form a barrier in the approach to God (see S. R. Driver, Exodus, 289).

[26:31]  ²⁶ tn The verb is the third masculine singular form, but no subject is expressed. It could be translated “one will make” or as a passive. The verb means “to make,” but probably has the sense of embroidering both here and in v. 1.

[31:15]  ²⁸ tn This is an adverbial accusative of time, indicating that work may be done for six days out of the week.

[31:15]  ²⁹ 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]  ³⁰ 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.

[14:13]  ³¹ tn The use of אַל (’al) with the jussive has the force of “stop fearing.” It is a more immediate negative command than לֹא (lo’) with the imperfect (as in the Decalogue).

[14:13]  ³² tn The force of this verb in the Hitpael is “to station oneself” or “stand firm” without fleeing.

[14:13]  ³³ tn The form is an imperative with a vav (ו). It could also be rendered “stand firm and you will see” meaning the result, or “stand firm that you may see” meaning the purpose.

[14:13]  ³⁴ tn Or “victory” (NAB) or “deliverance” (NIV, NRSV).

[14:13]  ³⁵ tn Heb “do,” i.e., perform or accomplish.

[14:13]  ³⁶ tn The construction uses a verbal hendiadys consisting of a Hiphil imperfect (“you will not add”) and a Qal infinitive construct with a suffix (“to see them”) – “you will no longer see them.” Then the clause adds “again, for ever.”