Exodus 3:7

3:7 The Lord said, “I have surely seen ¹  the affliction of my people who are in Egypt. I have heard their cry because of their taskmasters, for I know their sorrows. ² 

Exodus 5:16

5:16 No straw is given to your servants, but we are told, ³  ‘Make bricks!’ Your servants are even ⁴  being beaten, but the fault ⁵  is with your people.”

Exodus 14:4

14:4 I will harden ⁶  Pharaoh’s heart, and he will chase after them. I will gain honor ⁷  because of Pharaoh and because of all his army, and the Egyptians will know ⁸  that I am the Lord.” So this is what they did. ⁹ 

Exodus 18:7

18:7 Moses went out to meet his father-in-law and bowed down and kissed him; ¹⁰  they each asked about the other’s welfare, and then they went into the tent.

Exodus 22:27

22:27 for it is his only covering – it is his garment for his body. ¹¹  What else can he sleep in? ¹²  And ¹³  when he cries out to me, I will hear, for I am gracious.

Exodus 32:26

32:26 So Moses stood at the entrance of the camp and said, “Whoever is for the Lord, come ¹⁴  to me.” ¹⁵  All the Levites gathered around him,

Exodus 36:6

36:6 Moses instructed them to take ¹⁶  his message ¹⁷  throughout the camp, saying, “Let no man or woman do any more work for the offering for the sanctuary.” So the people were restrained from bringing any more. ¹⁸ 

[3:7]  ¹ tn The use of the infinitive absolute with the perfect tense intensifies the statement: I have surely seen – there is no doubt that I have seen and will do something about it.

[3:7]  ² sn Two new words are introduced now to the report of suffering: “affliction” and “pain/suffering.” These add to the dimension of the oppression of God’s people.

[5:16]  ³ 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]  ⁴ tn הִנֵּה (hinneh) draws attention to the action reflected in the passive participle מֻכִּים (mukkim): “look, your servants are being beaten.”

[5:16]  ⁵ 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).

[14:4]  ⁵ tn In this place the verb חָזַק (hazaq) is used; it indicates that God would make Pharaoh’s will strong or firm.

[14:4]  ⁶ tn The form is וְאִכָּבְדָה (vÿ’ikkavÿda), the Niphal cohortative; coming after the perfect tenses with vav (ו) consecutives expressing the future, this cohortative indicates the purpose of the hardening and chasing. Yahweh intended to gain glory by this final and great victory over the strength of Pharaoh. There is irony in this expression since a different form of the word was used frequently to describe Pharaoh’s hard heart. So judgment will not only destroy the wicked – it will reveal the glory and majesty of the sovereignty of God.

[14:4]  ⁷ tn This is the perfect tense with the vav (ו) consecutive. But it announces the fulfillment of an long standing purpose – that they might know.

[14:4]  ⁸ tn Heb “and they did so.”

[18:7]  ⁷ sn This is more than polite oriental custom. Jethro was Moses’ benefactor, father-in-law, and a priest. He paid much respect to him. Now he could invite Jethro into his home (see B. Jacob, Exodus, 496).

[22:27]  ⁹ tn Heb “his skin.”

[22:27]  ¹⁰ tn Literally the text reads, “In what can he lie down?” The cloak would be used for a covering at night to use when sleeping. The garment, then, was the property that could not be taken and not given back – it was the last possession. The modern idiom of “the shirt off his back” gets at the point being made here.

[22:27]  ¹¹ tn Heb “and it will be.”

[32:26]  ¹¹ tn “come” is not in the text, but has been supplied.

[32:26]  ¹² tn S. R. Driver suggests that the command was tersely put: “Who is for Yahweh? To me!” (Exodus, 354).

[36:6]  ¹³ tn The verse simply reads, “and Moses commanded and they caused [a voice] to cross over in the camp.” The second preterite with the vav may be subordinated to the first clause, giving the intent (purpose or result).

[36:6]  ¹⁴ tn Heb “voice.”

[36:6]  ¹⁵ tn The verse ends with the infinitive serving as the object of the preposition: “from bringing.”