Exodus 2:6

2:6 opened it, ¹  and saw the child ²  – a boy, ³  crying! ⁴  – and she felt compassion ⁵  for him and said, “This is one of the Hebrews’ children.”

Exodus 2:13

2:13 When he went out ⁶  the next day, ⁷  there were ⁸  two Hebrew men fighting. So he said to the one who was in the wrong, ⁹  “Why are you attacking ¹⁰  your fellow Hebrew?” ¹¹ 

Exodus 3:2

3:2 The angel of the Lord ¹²  appeared ¹³  to him in ¹⁴  a flame of fire from within a bush. ¹⁵  He looked ¹⁶  – and ¹⁷  the bush was ablaze with fire, but it was not being consumed! ¹⁸ 

Exodus 4:6-7

4:6 The Lord also said to him, “Put your hand into your robe.” ¹⁹  So he put his hand into his robe, and when he brought it out – there was his hand, ²⁰  leprous like snow! ²¹  4:7 He said, “Put your hand back into your robe.” So he put his hand back into his robe, and when he brought it out from his robe – there it was, ²²  restored ²³  like the rest of his skin! ²⁴ 

Exodus 5:16

5:16 No straw is given to your servants, but we are told, ²⁵  ‘Make bricks!’ Your servants are even ²⁶  being beaten, but the fault ²⁷  is with your people.”

Exodus 7:16

7:16 Tell him, ‘The Lord, the God of the Hebrews, has sent me to you to say, ²⁸  “Release my people, that they may serve me ²⁹  in the desert!” But until now ³⁰  you have not listened. ³¹ 

Exodus 9:7

9:7 Pharaoh sent representatives to investigate, ³²  and indeed, not even one of the livestock of Israel had died. But Pharaoh’s heart remained hard, ³³  and he did not release the people.

Exodus 14:10

14:10 When ³⁴  Pharaoh got closer, ³⁵  the Israelites looked up, ³⁶  and there were the Egyptians marching after them, ³⁷  and they were terrified. ³⁸  The Israelites cried out to the Lord, ³⁹ 

Exodus 16:10

16:10 As Aaron spoke ⁴⁰  to the whole community of the Israelites and they looked toward the desert, there the glory of the Lord ⁴¹  appeared ⁴²  in the cloud,

Exodus 16:14

16:14 When ⁴³  the layer of dew had evaporated, ⁴⁴  there on the surface of the desert was a thin flaky substance, ⁴⁵  thin like frost on the earth.

Exodus 32:9

32:9 Then the Lord said to Moses: “I have seen this people. ⁴⁶  Look ⁴⁷  what a stiff-necked people they are! ⁴⁸ 

Exodus 34:30

34:30 When Aaron and all the Israelites saw Moses, the skin of his face shone; ⁴⁹  and they were afraid to approach him.

Exodus 39:43

39:43 Moses inspected ⁵⁰  all the work – and ⁵¹  they had done it just as the Lord had commanded – they had done it exactly – and Moses blessed them. ⁵² 

Exodus 24:14

24:14 He told the elders, “Wait for us in this place until we return to you. Here are ⁵³  Aaron and Hur with you. Whoever has any matters of dispute ⁵⁴  can approach ⁵⁵  them.”

[2:6]  ¹ tn Heb “and she opened.”

[2:6]  ² tn The grammatical construction has a pronominal suffix on the verb as the direct object along with the expressed object: “and she saw him, the child.” The second object defines the previous pronominal object to avoid misunderstanding (see GKC 425 §131.m).

[2:6]  ³ tn The text has נַעַר (na’ar, “lad, boy, young man”), which in this context would mean a baby boy.

[2:6]  ⁴ tn This clause is introduced with a disjunctive vav and the deictic particle הִנֵּה (hinneh, “behold” in the KJV). The particle in this kind of clause introduces the unexpected – what Pharaoh’s daughter saw when she opened the basket: “and look, there was a baby boy crying.” The clause provides a parenthetical description of the child as she saw him when she opened the basket and does not advance the narrative. It is an important addition, however, for it puts readers in the position of looking with her into the basket and explains her compassion.

[2:6]  ⁵ tn The verb could be given a more colloquial translation such as “she felt sorry for him.” But the verb is stronger than that; it means “to have compassion, to pity, to spare.” What she felt for the baby was strong enough to prompt her to spare the child from the fate decreed for Hebrew boys. Here is part of the irony of the passage: What was perceived by many to be a womanly weakness – compassion for a baby – is a strong enough emotion to prompt the woman to defy the orders of Pharaoh. The ruler had thought sparing women was safe, but the midwives, the Hebrew mother, the daughter of Pharaoh, and Miriam, all work together to spare one child – Moses (cf. 1 Cor 1:27-29).

[2:13]  ⁶ tn The preterite with the vav consecutive is subordinated to the main idea of the verse.

[2:13]  ⁷ tn Heb “the second day” (so KJV, ASV).

[2:13]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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).

[3:2]  ¹¹ sn The designation “the angel of the Lord” (Heb “the angel of Yahweh”) occurred in Genesis already (16:7-13; 21:17; 22:11-18). There is some ambiguity in the expression, but it seems often to be interchangeable with God’s name itself, indicating that it refers to the Lord.

[3:2]  ¹² tn The verb וַיֵּרָא (vayyera’) is the Niphal preterite of the verb “to see.” For similar examples of רָאָה (ra’ah) in Niphal where the subject “appears,” that is, allows himself to be seen, or presents himself, see Gen 12:7; 35:9; 46:29; Exod 6:3; and 23:17. B. Jacob notes that God appears in this way only to individuals and never to masses of people; it is his glory that appears to the masses (Exodus, 49).

[3:2]  ¹³ tn Gesenius rightly classifies this as a bet (ב) essentiae (GKC 379 §119.i); it would then indicate that Yahweh appeared to Moses “as a flame.”

[3:2]  ¹⁴ sn Fire frequently accompanies the revelation of Yahweh in Exodus as he delivers Israel, guides her, and purifies her. The description here is unique, calling attention to the manifestation as a flame of fire from within the bush. Philo was the first to interpret the bush as Israel, suffering under the persecution of Egypt but never consumed. The Bible leaves the interpretation open. However, in this revelation the fire is coming from within the bush, not from outside, and it represents the Lord who will deliver his people from persecution. See further E. Levine, “The Evolving Symbolism of the Burning Bush,” Dor le Dor 8 (1979): 185-93.

[3:2]  ¹⁵ tn Heb “And he saw.”

[3:2]  ¹⁶ tn The text again uses the deictic particle with vav, וְהִנֵּה (vÿhinneh), traditionally rendered “and behold.” The particle goes with the intense gaze, the outstretched arm, the raised eyebrow – excitement and intense interest: “look, over there.” It draws the reader into the immediate experience of the subject.

[3:2]  ¹⁷ tn The construction uses the suffixed negative אֵינֶנּוּ (’enennu) to convey the subject of the passive verb: “It was not” consumed. This was the amazing thing, for nothing would burn faster in the desert than a thornbush on fire.

[4:6]  ¹⁶ tn The word חֵיק (kheq), often rendered “bosom,” refers to the front of the chest and a fold in the garment there where an item could be placed for carrying (see Prov 6:27; 16:33; 21:14). So “into your robe” should be understood loosely here and in v. 7 as referring to the inside of the top front of Moses’ garment. The inside chest pocket of a jacket is a rough modern equivalent.

[4:6]  ¹⁷ tn The particle הִנֵּה (hinneh) points out the startling or amazing sight as if the reader were catching first glimpse of it with Moses.

[4:6]  ¹⁸ sn This sudden skin disease indicated that God was able to bring such diseases on Egypt in the plagues and that only he could remove them. The whitening was the first stage of death for the diseased (Num 12:10; 2 Kgs 5:27). The Hebrew words traditionally rendered “leprous” or “leprosy,” as they are used in Lev 13 and 14, encompass a variety of conditions, not limited to the disease called leprosy and identified as Hansen’s disease in modern times.

[4:7]  ²¹ tn The particle הִנֵּה (hinneh) points out the startling or amazing sight as if the reader were catching first glimpse of it with Moses.

[4:7]  ²² tn Heb “it returned.”

[4:7]  ²³ tn Heb “like his flesh.”

[5:16]  ²⁶ tn Heb “[they] are saying to us,” the line can be rendered as a passive since there is no expressed subject for the participle.

[5:16]  ²⁷ tn הִנֵּה (hinneh) draws attention to the action reflected in the passive participle מֻכִּים (mukkim): “look, your servants are being beaten.”

[5:16]  ²⁸ tn The word rendered “fault” is the basic OT verb for “sin” – וְחָטָאת (vÿkhata’t). The problem is that it is pointed as a perfect tense, feminine singular verb. Some other form of the verb would be expected, or a noun. But the basic word-group means “to err, sin, miss the mark, way, goal.” The word in this context seems to indicate that the people of Pharaoh – the slave masters – have failed to provide the straw. Hence: “fault” or “they failed.” But, as indicated, the line has difficult grammar, for it would literally translate: “and you [fem.] sin your people.” Many commentators (so GKC 206 §74.g) wish to emend the text to read with the Greek and the Syriac, thus: “you sin against your own people” (meaning the Israelites are his loyal subjects).

[7:16]  ³¹ tn The form לֵאמֹר (le’mor) is the Qal infinitive construct with the lamed (ל) preposition. It is used so often epexegetically that it has achieved idiomatic status – “saying” (if translated at all). But here it would make better sense to take it as a purpose infinitive. God sent him to say these words.

[7:16]  ³² tn The imperfect tense with the vav (וְיַעַבְדֻנִי, vÿya’avduni) following the imperative is in volitive sequence, showing the purpose – “that they may serve me.” The word “serve” (עָבַד, ’avad) is a general term to include religious observance and obedience.

[7:16]  ³³ tn The final עַד־כֹּה (’ad-koh, “until now”) narrows the use of the perfect tense to the present perfect: “you have not listened.” That verb, however, involves more than than mere audition. It has the idea of responding to, hearkening, and in some places obeying; here “you have not complied” might catch the point of what Moses is saying, while “listen” helps to maintain the connection with other uses of the verb.

[7:16]  ³⁴ tn Or “complied” (שָׁמַעְתָּ, shama’ta).

[9:7]  ³⁶ tn Heb “Pharaoh sent.” The phrase “representatives to investigate” is implied in the context.

[9:7]  ³⁷ tn Heb “and the heart of Pharaoh was hardened.” This phrase translates the Hebrew word כָּבֵד (kaved; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition.

[14:10]  ⁴¹ tn The disjunctive vav introduces a circumstantial clause here.

[14:10]  ⁴² tn Heb “drew near.”

[14:10]  ⁴³ tn Heb “lifted up their eyes,” an expression that indicates an intentional and careful looking – they looked up and fixed their sights on the distance.

[14:10]  ⁴⁴ tn The construction uses הִנֵּה (hinneh) with the participle, traditionally rendered “and behold, the Egyptians were marching after them.” The deictic particle calls attention in a dramatic way to what was being seen. It captures the surprise and the sudden realization of the people.

[14:10]  ⁴⁵ tn The verb “feared” is intensified by the adverb מְאֹד (mÿ’od): “they feared greatly” or “were terrified.” In one look their defiant boldness seems to have evaporated.

[14:10]  ⁴⁶ sn Their cry to the Lord was proper and necessary. But their words to Moses were a rebuke and disloyal, showing a lack of faith and understanding. Their arrogance failed them in the crisis because it was built on the arm of flesh. Moses would have to get used to this murmuring, but here he takes it in stride and gives them the proper instructions. They had cried to the Lord, and now the Lord would deliver.

[16:10]  ⁴⁶ tn Heb “and it was as Aaron spoke.” The construction uses the temporal indicator and then the Piel infinitive construct followed by the subjective genitive “Aaron.”

[16:10]  ⁴⁷ sn S. R. Driver says, “A brilliant glow of fire…symbolizing Jehovah’s presence, gleamed through the cloud, resting…on the Tent of Meeting. The cloud shrouds the full brilliancy of the glory, which human eye could not behold” (Exodus, 147-48; see also Ezek 1:28; 3:12, 23; 8:4; 9:3, et al.). A Hebrew word often translated “behold” or “lo” introduces the surprising sight.

[16:10]  ⁴⁸ tn The verb is the Niphal perfect of the verb “to see” – “it was seen.” But the standard way of translating this form is from the perspective of Yahweh as subject – “he appeared.”

[16:14]  ⁵¹ tn Heb “and [the dew…] went up.”

[16:14]  ⁵² tn The preterite with vav (ו) consecutive is here subordinated as a temporal clause to the main clause; since that clause calls special attention to what was there after the dew evaporated.

[16:14]  ⁵³ sn Translations usually refer to the manna as “bread.” In fact it appears to be more like grain, because it could be ground in hand-mills and made into cakes. The word involved says it is thin, flakelike (if an Arabic etymological connection is correct). What is known about it from the Bible in Exodus is that it was a very small flakelike substance, it would melt when the sun got hot, if left over it bred worms and became foul, it could be ground, baked, and boiled, it was abundant enough for the Israelites to gather an omer a day per person, and they gathered it day by day throughout the wilderness sojourn. Num 11 says it was like coriander seed with the appearance of bdellium, it tasted like fresh oil, and it fell with the dew. Deut 8:3 says it was unknown to Israel or her ancestors; Psalm 78:24 parallels it with grain. Some scholars compare ancient references to honeydew that came from the heavens. F. S. Bodenheimer (“The Manna of Sinai,” BA 10 [1947]: 2) says that it was a sudden surprise for the nomadic Israelites because it provided what they desired – sweetness. He says that it was a product that came from two insects, making the manna a honeydew excretion from plant lice and scale insects. The excretion hardens and drops to the ground as a sticky solid. He notes that some cicadas are called man in Arabic. This view accounts for some of the things in these passages: the right place, the right time, the right description, and a similar taste. But there are major difficulties: Exodus requires a far greater amount, it could breed worms, it could melt away, it could be baked into bread, it could decay and stink. The suggestion is in no way convincing. Bodenheimer argues that “worms” could mean “ants” that carried them away, but that is contrived – the text could have said ants. The fact that the Bible calls it “bread” creates no problem. לֶחֶם (lekhem) is used in a wide range of meanings from bread to all kinds of food including goats (Judg 13:15-16) and honey (1 Sam 14:24-28). Scripture does not say that manna was the only thing that they ate for the duration. But they did eat it throughout the forty years. It simply must refer to some supernatural provision for them in their diet. Modern suggestions may invite comparison and analysis, but they do not satisfy or explain the text.

[32:9]  ⁵⁶ sn This is a bold anthropomorphism; it is as if God has now had a chance to get to know these people and has discovered how rebellious they are. The point of the figure is that there has been discernible evidence of their nature.

[32:9]  ⁵⁷ tn Heb “and behold” or “and look.” The expression directs attention in order to persuade the hearer.

[32:9]  ⁵⁸ sn B. Jacob says the image is that of the people walking before God, and when he called to them the directions, they would not bend their neck to listen; they were resolute in doing what they intended to do (Exodus, 943). The figure describes them as refusing to submit, but resisting in pride.

[34:30]  ⁶¹ tn This clause is introduced by the deictic particle הִנֵּה (hinneh); it has the force of pointing to something surprising or sudden.

[39:43]  ⁶⁶ tn Or “examined” (NASB, TEV); NCV “looked closely at.”

[39:43]  ⁶⁷ tn The deictic particle draws attention to what he saw in such a way as to give the reader Moses’ point of view and a sense of his pleasure: “and behold, they…”

[39:43]  ⁶⁸ sn The situation and wording in Exod 39:43 are reminiscent of Gen 1:28 and 31, with the motifs of blessing people and inspecting what has been made.

[24:14]  ⁷¹ tn The word הִנֵּה (hinneh) calls attention to the presence of Aaron and Hur to answer the difficult cases that might come up.

[24:14]  ⁷² tn Or “issues to resolve.” The term is simply דְּבָרִים (dÿvarim, “words, things, matters”).

[24:14]  ⁷³ tn The imperfect tense here has the nuance of potential imperfect. In the absence of Moses and Joshua, Aaron and Hur will be available.