Exodus 2:8

2:8 Pharaoh’s daughter said to her, “Yes, do so.” ¹  So the young girl ²  went and got ³  the child’s mother. ⁴ 

Exodus 10:4

10:4 But if you refuse to release my people, I am going to bring ⁵  locusts ⁶  into your territory ⁷  tomorrow.

Exodus 21:10

21:10 If he takes another wife, ⁸  he must not diminish the first one’s food, ⁹  her clothing, or her marital rights. ¹⁰ 

Exodus 21:21

21:21 However, if the injured servant ¹¹  survives one or two days, the owner ¹²  will not be punished, for he has suffered the loss. ¹³ 

Exodus 21:30

21:30 If a ransom is set for him, ¹⁴  then he must pay the redemption for his life according to whatever amount was set for him.

Exodus 22:2

22:2 “If a thief is caught ¹⁵  breaking in ¹⁶  and is struck so that he dies, there will be no blood guilt for him. ¹⁷ 

Exodus 22:13

22:13 If it is torn in pieces, then he will bring it for evidence, ¹⁸  and he will not have to pay for what was torn.

Exodus 22:17

22:17 If her father refuses to give her to him, he must pay money for the bride price of virgins.

Exodus 22:26

22:26 If you do take ¹⁹  the garment of your neighbor in pledge, you must return it to him by the time the sun goes down, ²⁰ 

Exodus 32:32

32:32 But now, if you will forgive their sin…, ²¹  but if not, wipe me out ²²  from your book that you have written.” ²³ 

Exodus 33:15

33:15 And Moses ²⁴  said to him, “If your presence does not go ²⁵  with us, ²⁶  do not take us up from here. ²⁷ 

[2:8]  ¹ tn Heb “Go” (so KJV, ASV); NASB “Go ahead”; TEV “Please do.”

[2:8]  ² sn The word used to describe the sister (Miriam probably) is עַלְמָה (’alma), the same word used in Isa 7:14, where it is usually translated either “virgin” or “young woman.” The word basically means a young woman who is ripe for marriage. This would indicate that Miriam is a teenager and so about fifteen years older than Moses.

[2:8]  ³ tn Heb קָרָא (qara’, “called”).

[2:8]  ⁴ sn During this period of Egyptian history the royal palaces were in the northern or Delta area of Egypt, rather than up the Nile as in later periods. The proximity of the royal residences to the Israelites makes this and the plague narratives all the more realistic. Such direct contact would have been unlikely if Moses had had to travel up the Nile to meet with Pharaoh. In the Delta area things were closer. Here all the people would have had access to the tributaries of the Nile near where the royal family came, but the royal family probably had pavilions and hunting lodges in the area. See also N. Osborn, “Where on Earth Are We? Problems of Position and Movement in Space,” BT 31 (1980): 239-42.

[10:4]  ⁵ tn הִנְנִי (hinni) before the active participle מֵבִיא (mevi’) is the imminent future construction: “I am about to bring” or “I am going to bring” – precisely, “here I am bringing.”

[10:4]  ⁶ tn One of the words for “locusts” in the Bible is אַרְבֶּה (’arbeh), which comes from רָבָה (ravah, “to be much, many”). It was used for locusts because of their immense numbers.

[10:4]  ⁷ tn Heb “within your border.”

[21:10]  ⁹ tn “wife” has been supplied.

[21:10]  ¹⁰ tn The translation of “food” does not quite do justice to the Hebrew word. It is “flesh.” The issue here is that the family she was to marry into is wealthy, they ate meat. She was not just to be given the basic food the ordinary people ate, but the fine foods that this family ate.

[21:10]  ¹¹ sn See S. Paul, “Exodus 21:10, A Threefold Maintenance Clause,” JNES 28 (1969): 48-53. Paul suggests that the third element listed is not marital rights but ointments since Sumerian and Akkadian texts list food, clothing, and oil as the necessities of life. The translation of “marital rights” is far from certain, since the word occurs only here. The point is that the woman was to be cared for with all that was required for a woman in that situation.

[21:21]  ¹³ tn Heb “if he”; the referent (the servant struck and injured in the previous verse) has been specified in the translation for clarity.

[21:21]  ¹⁴ tn Heb “he”; the referent (the owner of the injured servant) has been supplied in the translation for clarity.

[21:21]  ¹⁵ tn This last clause is a free paraphrase of the Hebrew, “for he is his money” (so KJV, ASV); NASB “his property.” It seems that if the slave survives a couple of days, it is probable that the master was punishing him and not intending to kill him. If he then dies, there is no penalty other than that the owner loses the slave who is his property – he suffers the loss.

[21:30]  ¹⁷ sn The family of the victim would set the amount for the ransom of the man guilty of criminal neglect. This practice was common in the ancient world, rare in Israel. If the family allowed the substitute price, then the man would be able to redeem his life.

[22:2]  ²¹ tn Heb “found” (so KJV, ASV, NRSV).

[22:2]  ²² tn The word בַּמַּחְתֶּרֶת (bammakhteret) means “digging through” the walls of a house (usually made of mud bricks). The verb is used only a few times and has the meaning of dig in (as into houses) or row hard (as in Jonah 1:13).

[22:2]  ²³ tn The text has “there is not to him bloods.” When the word “blood” is put in the plural, it refers to bloodshed, or the price of blood that is shed, i.e., blood guiltiness.

[22:13]  ²⁵ tn The word עֵד (’ed) actually means “witness,” but the dead animal that is returned is a silent witness, i.e., evidence. The word is an adverbial accusative.

[22:26]  ²⁹ tn The construction again uses the infinitive absolute with the verb in the conditional clause to stress the condition.

[22:26]  ³⁰ tn The clause uses the preposition, the infinitive construct, and the noun that is the subjective genitive – “at the going in of the sun.”

[32:32]  ³³ tn The apodosis is not expressed; it would be understood as “good.” It is not stated because of the intensity of the expression (the figure is aposiopesis, a sudden silence). It is also possible to take this first clause as a desire and not a conditional clause, rendering it “Oh that you would forgive!”

[32:32]  ³⁴ tn The word “wipe” is a figure of speech indicating “remove me” (meaning he wants to die). The translation “blot” is traditional, but not very satisfactory, since it does not convey complete removal.

[32:32]  ³⁵ sn The book that is referred to here should not be interpreted as the NT “book of life” which is portrayed (figuratively) as a register of all the names of the saints who are redeemed and will inherit eternal life. Here it refers to the names of those who are living and serving in this life, whose names, it was imagined, were on the roster in the heavenly courts as belonging to the chosen. Moses would rather die than live if these people are not forgiven (S. R. Driver, Exodus, 356).

[33:15]  ³⁷ tn Heb “and he said”; the referent (Moses) has been specified in the translation for clarity.

[33:15]  ³⁸ tn The construction uses the active participle to stress the continual going of the presence: if there is not your face going.

[33:15]  ³⁹ tn “with us” has been supplied.

[33:15]  ⁴⁰ tn Heb “from this.”