Exodus 23:25

23:25 You must serve ¹  the Lord your God, and he ²  will bless your bread and your water, ³  and I will remove sickness from your midst.

Exodus 29:17

29:17 Then you are to cut the ram into pieces and wash the entrails and its legs and put them on its pieces and on its head

Exodus 3:20

3:20 So I will extend my hand ⁴  and strike Egypt with all my wonders ⁵  that I will do among them, and after that he will release you. ⁶ 

Exodus 12:9

12:9 Do not eat it raw ⁷  or boiled in water, but roast it over the fire with its head, its legs, and its entrails.

Exodus 23:21

23:21 Take heed because of him, and obey his voice; do not rebel against him, for he will not pardon your transgressions, for my name ⁸  is in him.

Exodus 33:3

33:3 Go up ⁹  to a land flowing with milk and honey. But ¹⁰  I will not go up among you, for you are a stiff-necked people, and I might destroy you ¹¹  on the way.”

Exodus 34:12

34:12 Be careful not to make ¹²  a covenant with the inhabitants of the land where you are going, lest it become a snare ¹³  among you.

Exodus 8:22

8:22 But on that day I will mark off ¹⁴  the land of Goshen, where my people are staying, ¹⁵  so that no swarms of flies will be there, that you may know that I am the Lord in the midst of this land. ¹⁶ 

Exodus 10:1

The Eighth Blow: Locusts

10:1 ¹⁷ The Lord said ¹⁸  to Moses, “Go to Pharaoh, for I have hardened his heart and the heart of his servants, in order to display ¹⁹  these signs of mine before him, ²⁰ 

Exodus 17:7

17:7 He called the name of the place Massah and Meribah, because of the contending of the Israelites and because of their testing the Lord, ²¹  saying, “Is the Lord among us or not?”

Exodus 29:13

29:13 You are to take all the fat that covers the entrails, and the lobe ²²  that is above the liver, and the two kidneys and the fat that is on them, and burn them ²³  on the altar.

Exodus 29:22

29:22 “You are to take from the ram the fat, the fat tail, the fat that covers the entrails, the lobe ²⁴  of the liver, the two kidneys and the fat that is on them, and the right thigh – for it is the ram for consecration ²⁵  –

Exodus 31:14

31:14 So you must keep the Sabbath, for it is holy for you. Everyone who defiles it ²⁶  must surely be put to death; indeed, ²⁷  if anyone does ²⁸  any ²⁹  work on it, then that person will be cut off from among his ³⁰  people.

Exodus 33:5

33:5 For ³¹  the Lord had said to Moses, “Tell the Israelites, ‘You are a stiff-necked people. If I went up among you for a moment, ³²  I might destroy you. Now take off your ornaments, ³³  that I may know ³⁴  what I should do to you.’” ³⁵ 

Exodus 34:9-10

34:9 and said, “If now I have found favor in your sight, O Lord, let my Lord ³⁶  go among us, for we ³⁷  are a stiff-necked people; pardon our iniquity and our sin, and take us for your inheritance.”

34:10 He said, “See, I am going to make ³⁸  a covenant before all your people. I will do wonders such as have not been done ³⁹  in all the earth, nor in any nation. All the people among whom you live will see the work of the Lord, for it is a fearful thing that I am doing with you. ⁴⁰ 

[23:25]  ¹ tn The perfect tense, masculine plural, with vav (ו) consecutive is in sequence with the preceding: do not bow down to them, but serve Yahweh. It is then the equivalent of an imperfect of instruction or injunction.

[23:25]  ² tn The LXX reads “and I will bless” to make the verb conform with the speaker, Yahweh.

[23:25]  ³ sn On this unusual clause B. Jacob says that it is the reversal of the curse in Genesis, because the “bread and water” represent the field work and ground suitability for abundant blessing of provisions (Exodus, 734).

[3:20]  ⁴ sn The outstretched arm is a bold anthropomorphism. It describes the power of God. The Egyptians will later admit that the plagues were by the hand of God (Exod 8:19).

[3:20]  ⁵ tn The word נִפְלְאֹתַי (niflÿ’otay) does not specify what the intervention will be. As the text unfolds it will be clear that the plagues are intended. Signs and portents could refer to things people might do, but “wonders” only God could do. The root refers to that which is extraordinary, surpassing, amazing, difficult to comprehend. See Isa 9:6; Gen 18:14; Ps 139:6.

[3:20]  ⁶ sn The two uses of the root שָׁלָח (shalakh) in this verse contribute to its force. When the Lord “sends” (Qal) his hand, Pharaoh will “send” (Piel) the Israelites out of Egypt.

[12:9]  ⁷ sn This ruling was to prevent their eating it just softened by the fire or partially roasted as differing customs might prescribe or allow.

[23:21]  ¹⁰ sn This means “the manifestation of my being” is in him (S. R. Driver, Exodus, 247). Driver quotes McNeile as saying, “The ‘angel’ is Jehovah Himself ‘in a temporary descent to visibility for a special purpose.’” Others take the “name” to represent Yahweh’s “power” (NCV) or “authority” (NAB, CEV).

[33:3]  ¹³ tn This verse seems to be a continuation of the command to “go up” since it begins with “to a land….” The intervening clauses are therefore parenthetical or relative. But the translation is made simpler by supplying the verb.

[33:3]  ¹⁴ tn This is a strong adversative here, “but.”

[33:3]  ¹⁵ tn The clause is “lest I consume you.” It would go with the decision not to accompany them: “I will not go up with you…lest I consume (destroy) you in the way.” The verse is saying that because of the people’s bent to rebellion, Yahweh would not remain in their midst as he had formerly said he would do. Their lives would be at risk if he did.

[34:12]  ¹⁶ tn The exact expression is “take heed to yourself lest you make.” It is the second use of this verb in the duties, now in the Niphal stem. To take heed to yourself means to watch yourself, be sure not to do something. Here, if they failed to do this, they would end up making entangling treaties.

[34:12]  ¹⁷ sn A snare would be a trap, an allurement to ruin. See Exod 23:33.

[8:22]  ¹⁹ tn Or “distinguish.” וְהִפְלֵיתִי (vÿhifleti) is the Hiphil perfect of פָּלָה (palah). The verb in Hiphil means “to set apart, make separate, make distinct.” God was going to keep the flies away from Goshen – he was setting that apart. The Greek text assumed that the word was from פָּלֵא (pale’), and translated it something like “I will marvelously glorify.”

[8:22]  ²⁰ tn The relative clause modifies the land of Goshen as the place “in which my people are dwelling.” But the normal word for “dwelling” is not used here. Instead, עֹמֵד (’omed) is used, which literally means “standing.” The land on which Israel stood was spared the flies and the hail.

[8:22]  ²¹ tn Or “of the earth” (KJV, ASV, NAB).

[10:1]  ²² sn The Egyptians dreaded locusts like every other ancient civilization. They had particular gods to whom they looked for help in such catastrophes. The locust-scaring deities of Greece and Asia were probably looked to in Egypt as well (especially in view of the origins in Egypt of so many of those religious ideas). The announcement of the plague falls into the now-familiar pattern. God tells Moses to go and speak to Pharaoh but reminds Moses that he has hardened his heart. Yahweh explains that he has done this so that he might show his power, so that in turn they might declare his name from generation to generation. This point is stressed so often that it must not be minimized. God was laying the foundation of the faith for Israel – the sovereignty of Yahweh.

[10:1]  ²³ tn Heb “and Yahweh said.”

[10:1]  ²⁴ tn The verb is שִׁתִי (shiti, “I have put”); it is used here as a synonym for the verb שִׂים (sim). Yahweh placed the signs in his midst, where they will be obvious.

[10:1]  ²⁵ tn Heb “in his midst.”

[17:7]  ²⁵ sn The name Massah (מַסָּה, massah) means “Proving”; it is derived from the verb “test, prove, try.” And the name Meribah (מְרִיבָה, mÿrivah) means “Strife”; it is related to the verb “to strive, quarrel, contend.” The choice of these names for the place would serve to remind Israel for all time of this failure with God. God wanted this and all subsequent generations to know how unbelief challenges God. And yet, he gave them water. So in spite of their failure, he remained faithful to his promises. The incident became proverbial, for it is the warning in Ps 95:7-8, which is quoted in Heb 3:15: “Oh, that today you would listen as he speaks! Do not harden your hearts as in the rebellion, in the day of testing in the wilderness. There your fathers tested me and tried me, and they saw my works for forty years.” The lesson is clear enough: to persist in this kind of unbelief could only result in the loss of divine blessing. Or, to put it another way, if they refused to believe in the power of God, they would wander powerless in the wilderness. They had every reason to believe, but they did not. (Note that this does not mean they are unbelievers, only that they would not take God at his word.)

[29:13]  ²⁸ tn S. R. Driver suggests that this is the appendix or an appendix, both here and in v. 22 (Exodus, 320). “The surplus, the appendage of liver, found with cow, sheep, or goat, but not with humans: Lobus caudatus” (HALOT 453 s.v. יֹתֶרֶת).

[29:13]  ²⁹ tn Heb “turn [them] into sweet smoke” since the word is used for burning incense.

[29:22]  ³¹ tn S. R. Driver suggests that this is the appendix or an appendix, both here and in v. 13 (Exodus, 320). “The surplus, the appendage of liver, found with cow, sheep, or goat, but not with humans: Lobus caudatus” (HALOT 453 s.v. יֹתֶרֶת).

[29:22]  ³² tn Heb “filling.”

[31:14]  ³⁴ tn This clause is all from one word, a Piel plural participle with a third, feminine suffix: מְחַלְלֶיהָ (mÿkhalleha, “defilers of it”). This form serves as the subject of the sentence. The word חָלַל (khalal) is the antonym of קָדַשׁ (qadash, “to be holy”). It means “common, profane,” and in the Piel stem “make common, profane” or “defile.” Treating the Sabbath like an ordinary day would profane it, make it common.

[31:14]  ³⁵ tn This is the asseverative use of כִּי (ki) meaning “surely, indeed,” for it restates the point just made (see R. J. Williams, Hebrew Syntax, 73, §449).

[31:14]  ³⁶ tn Heb “the one who does.”

[31:14]  ³⁷ tn “any” has been supplied.

[31:14]  ³⁸ tn Literally “her” (a feminine pronoun agreeing with “soul/life,” which is grammatically feminine).

[33:5]  ³⁷ tn The verse simply begins “And Yahweh said.” But it is clearly meant to be explanatory for the preceding action of the people.

[33:5]  ³⁸ tn The construction is formed with a simple imperfect in the first half and a perfect tense with vav (ו) in the second half. Heb “[in] one moment I will go up in your midst and I will destroy you.” The verse is certainly not intended to say that God was about to destroy them. That, plus the fact that he has announced he will not go in their midst, leads most commentators to take this as a conditional clause: “If I were to do such and such, then….”

[33:5]  ³⁹ tn The Hebrew text also has “from on you.”

[33:5]  ⁴⁰ tn The form is the cohortative with a vav (ו) following the imperative; it therefore expresses the purpose or result: “strip off…that I may know.” The call to remove the ornaments must have been perceived as a call to show true repentance for what had happened. If they repented, then God would know how to deal with them.

[33:5]  ⁴¹ tn This last clause begins with the interrogative “what,” but it is used here as an indirect interrogative. It introduces a noun clause, the object of the verb “know.”

[34:9]  ⁴⁰ tn The Hebrew term translated “Lord” two times here is אֲדֹנָי (’adonay).

[34:9]  ⁴¹ tn Heb “it is.” Hebrew uses the third person masculine singular pronoun here in agreement with the noun “people.”

[34:10]  ⁴³ tn Here again is a use of the futur instans participle; the deictic particle plus the pronoun precedes the participle, showing what is about to happen.

[34:10]  ⁴⁴ tn The verb here is בָּרָא (bara’, “to create”). The choice of this verb is to stress that these wonders would be supernaturally performed, for the verb is used only with God as the subject.

[34:10]  ⁴⁵ sn The idea is that God will be doing awesome things in dealing with them, i.e., to fulfill his program.