Exodus 2:5

2:5 Then the daughter of Pharaoh ¹  came down to wash herself ²  by the Nile, while her attendants were walking alongside the river, ³  and she saw the basket among the reeds. She sent one of her attendants, ⁴  took it, ⁵ 

Exodus 12:30

12:30 Pharaoh got up ⁶  in the night, ⁷  along with all his servants and all Egypt, and there was a great cry in Egypt, for there was no house ⁸  in which there was not someone dead.

Exodus 16:29

16:29 See, because the Lord has given you the Sabbath, that is why ⁹  he is giving you food for two days on the sixth day. Each of you stay where you are; ¹⁰  let no one ¹¹  go out of his place on the seventh day.”

Exodus 22:1

Laws about Property

22:1 ¹² (21:37) ¹³  “If a man steals an ox or a sheep and kills it or sells it, he must pay back ¹⁴  five head of cattle for the ox, and four sheep for the one sheep. ¹⁵ 

Exodus 22:10

22:10 If a man gives his neighbor a donkey or an ox or a sheep or any beast to keep, and it dies or is hurt ¹⁶  or is carried away ¹⁷  without anyone seeing it, ¹⁸ 

Exodus 32:15

32:15 Moses turned and went down from the mountain with ¹⁹  the two tablets of the testimony in his hands. The tablets were written on both sides – they were written on the front and on the back.

Exodus 32:29

32:29 Moses said, “You have been consecrated ²⁰  today for the Lord, for each of you was against his son or against his brother, so he has given a blessing to you today.” ²¹ 

Exodus 34:15

34:15 Be careful ²²  not to make a covenant with the inhabitants of the land, for when ²³  they prostitute themselves ²⁴  to their gods and sacrifice to their gods, and someone invites you, ²⁵  you will eat from his sacrifice;

Exodus 35:21

35:21 Everyone ²⁶  whose heart stirred him to action ²⁷  and everyone whose spirit was willing ²⁸  came and brought the offering for the Lord for the work of the tent of meeting, for all its service, and for the holy garments. ²⁹ 

Exodus 36:11

36:11 He made loops of blue material along the edge of the end curtain in the first set; he did the same along the edge of the end curtain in the second set.

Exodus 39:5

39:5 The artistically woven waistband of the ephod that was on it was like it, of one piece with it, ³⁰  of gold, blue, purple, and scarlet yarn and fine twisted linen, just as the Lord had commanded Moses.

[2:5]  ¹ sn It is impossible, perhaps, to identify with certainty who this person was. For those who have taken a view that Rameses was the pharaoh, there were numerous daughters for Rameses. She is named Tharmuth in Jub. 47:5; Josephus spells it Thermouthis (Ant. 2.9.5 [2.224]), but Eusebius has Merris (Praep. Ev. ix. 27). E. H. Merrill (Kingdom of Priests, 60) makes a reasonable case for her identification as the famous Hatshepsut, daughter of Thutmose I. She would have been there about the time of Moses’ birth, and the general picture of her from history shows her to be the kind of princess with enough courage to countermand a decree of her father.

[2:5]  ² tn Or “bathe.”

[2:5]  ³ sn A disjunctive vav initiates here a circumstantial clause. The picture is one of a royal entourage coming down to the edge of a tributary of the river, and while the princess was bathing, her female attendants were walking along the edge of the water out of the way of the princess. They may not have witnessed the discovery or the discussion.

[2:5]  ⁴ tn The word here is אָמָה (’amah), which means “female slave.” The word translated “attendants” earlier in the verse is נַעֲרֹת (na’arot, “young women”), possibly referring here to an assortment of servants and companions.

[2:5]  ⁵ tn The verb is preterite, third person feminine singular, with a pronominal suffix, from לָקַח (laqakh, “to take”). The form says literally “and she took it,” and retains the princess as the subject of the verb.

[12:30]  ⁶ tn Heb “arose,” the verb קוּם (qum) in this context certainly must describe a less ceremonial act. The entire country woke up in terror because of the deaths.

[12:30]  ⁷ tn The noun is an adverbial accusative of time – “in the night” or “at night.”

[12:30]  ⁸ sn Or so it seemed. One need not push this description to complete literalness. The reference would be limited to houses that actually had firstborn people or animals. In a society in which households might include more than one generation of humans and animals, however, the presence of a firstborn human or animal would be the rule rather than the exception.

[16:29]  ¹¹ sn Noting the rabbinic teaching that the giving of the Sabbath was a sign of God’s love – it was accomplished through the double portion on the sixth day – B. Jacob says, “God made no request unless He provided the means for its execution” (Exodus, 461).

[16:29]  ¹² tn Heb “remain, a man where he is.”

[16:29]  ¹³ tn Or “Let not anyone go” (see GKC 445 §138.d).

[22:1]  ¹⁶ sn The next section of laws concerns property rights. These laws protected property from thieves and oppressors, but also set limits to retribution. The message could be: God’s laws demand that the guilty make restitution for their crimes against property and that the innocent be exonerated.

[22:1]  ¹⁷ sn Beginning with 22:1, the verse numbers through 22:31 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 22:1 ET = 21:37 HT, 22:2 ET = 22:1 HT, etc., through 22:31 ET = 22:30 HT. Thus in the English Bible ch. 22 has 31 verses, while in the Hebrew Bible it has 30 verses, with the one extra verse attached to ch. 21 in the Hebrew Bible.

[22:1]  ¹⁸ tn The imperfect tense here has the nuance of obligatory imperfect – he must pay back.

[22:1]  ¹⁹ tn בָּקַר (baqar) and צֹאן (tso’n) are the categories to which the ox and the sheep belonged, so that the criminal had some latitude in paying back animals.

[22:10]  ²¹ tn The form is a Niphal participle from the verb “to break” – “is broken,” which means harmed, maimed, or hurt in any way.

[22:10]  ²² tn This verb is frequently used with the meaning “to take captive.” The idea here then is that raiders or robbers have carried off the animal.

[22:10]  ²³ tn Heb “there is no one seeing.”

[32:15]  ²⁶ tn The disjunctive vav (ו) serves here as a circumstantial clause indicator.

[32:29]  ³¹ tn Heb “Your hand was filled.” The phrase “fill your hands” is a familiar expression having to do with commissioning and devotion to a task that is earlier used in 28:41; 29:9, 29, 33, 35. This has usually been explained as a Qal imperative. S. R. Driver explains it “Fill your hand today,” meaning, take a sacrifice to God and be installed in the priesthood (Exodus, 355). But it probably is a Piel perfect, meaning “they have filled your hands today,” or, “your hand was filled today.” This was an expression meant to say that they had been faithful to God even though it turned them against family and friends – but God would give them a blessing.

[32:29]  ³² tn The text simply has “and to give on you today a blessing.” Gesenius notes that the infinitive construct seems to be attached with a vav (ו; like the infinitive absolute) as the continuation of a previous finite verb. He reads the verb “fill” as an imperative: “fill your hand today…and that to bring a blessing on you, i.e., that you may be blessed” (see GKC 351 §114.p). If the preceding verb is taken as perfect tense, however, then this would also be perfect – “he has blessed you today.”

[34:15]  ³⁶ tn The sentence begins simply “lest you make a covenant”; it is undoubtedly a continuation of the imperative introduced earlier, and so that is supplied here.

[34:15]  ³⁷ tn The verb is a perfect with a vav consecutive. In the literal form of the sentence, this clause tells what might happen if the people made a covenant with the inhabitants of the land: “Take heed…lest you make a covenant…and then they prostitute themselves…and sacrifice…and invite…and you eat.” The sequence lays out an entire scenario.

[34:15]  ³⁸ tn The verb זָנָה (zanah) means “to play the prostitute; to commit whoredom; to be a harlot” or something similar. It is used here and elsewhere in the Bible for departing from pure religion and engaging in pagan religion. The use of the word in this figurative sense is fitting, because the relationship between God and his people is pictured as a marriage, and to be unfaithful to it was a sin. This is also why God is described as a “jealous” or “impassioned” God. The figure may not be merely a metaphorical use, but perhaps a metonymy, since there actually was sexual immorality at the Canaanite altars and poles.

[34:15]  ³⁹ tn There is no subject for the verb. It could be rendered “and one invites you,” or it could be made a passive.

[35:21]  ⁴¹ tn Heb “man.”

[35:21]  ⁴² tn The verb means “lift up, bear, carry.” Here the subject is “heart” or will, and so the expression describes one moved within to act.

[35:21]  ⁴³ tn Heb “his spirit made him willing.” The verb is used in Scripture for the freewill offering that people brought (Lev 7).

[35:21]  ⁴⁴ tn Literally “the garments of holiness,” the genitive is the attributive genitive, marking out what type of garments these were.

[39:5]  ⁴⁶ tn Heb “from it” or the same.