Exodus 33:20

33:20 But he added, “You cannot see my face, for no one can ¹  see me and live.” ² 

Exodus 8:18

8:18 When ³  the magicians attempted ⁴  to bring forth gnats by their secret arts, they could not. So there were gnats on people and on animals.

Exodus 9:9-10

9:9 It will become fine dust over the whole land of Egypt and will cause boils to break out and fester ⁵  on both people and animals in all the land of Egypt.” 9:10 So they took soot from a furnace and stood before Pharaoh, Moses threw it into the air, and it caused festering boils to break out on both people and animals.

Exodus 13:2

13:2 “Set apart ⁶  to me every firstborn male – the first offspring of every womb ⁷  among the Israelites, whether human or animal; it is mine.” ⁸ 

Exodus 13:13

13:13 Every firstling ⁹  of a donkey you must redeem ¹⁰  with a lamb, and if you do not redeem it, then you must break its neck. ¹¹  Every firstborn of ¹²  your sons you must redeem.

Exodus 30:32

30:32 It must not be applied ¹³  to people’s bodies, and you must not make any like it with the same recipe. It is holy, and it must be holy to you.

Exodus 4:11

4:11 The Lord said to him, “Who gave ¹⁴  a mouth to man, or who makes a person mute or deaf or seeing or blind? Is it not I, the Lord? ¹⁵ 

Exodus 8:17

8:17 They did so; Aaron extended his hand with his staff, he struck the dust of the ground, and it became gnats on people ¹⁶  and on animals. All the dust of the ground became gnats throughout all the land of Egypt.

Exodus 9:19

9:19 So now, send instructions ¹⁷  to gather ¹⁸  your livestock and all your possessions in the fields to a safe place. Every person ¹⁹  or animal caught ²⁰  in the field and not brought into the house – the hail will come down on them, and they will die!”’”

Exodus 9:22

9:22 Then the Lord said to Moses, “Extend your hand toward the sky ²¹  that there may be ²²  hail in all the land of Egypt, on people and on animals, ²³  and on everything that grows ²⁴  in the field in the land of Egypt.”

Exodus 9:25

9:25 The hail struck everything in the open fields, both ²⁵  people and animals, throughout all the land of Egypt. The hail struck everything that grows ²⁶  in the field, and it broke all the trees of the field to pieces.

Exodus 12:12

12:12 I will pass through ²⁷  the land of Egypt in the same ²⁸  night, and I will attack ²⁹  all the firstborn in the land of Egypt, both of humans and of animals, ³⁰  and on all the gods of Egypt I will execute judgment. ³¹  I am the Lord.

Exodus 13:15

13:15 When Pharaoh stubbornly refused ³²  to release us, the Lord killed all the firstborn in the land of Egypt, from the firstborn of people to the firstborn of animals. ³³  That is why I am sacrificing ³⁴  to the Lord the first male offspring of every womb, but all my firstborn sons I redeem.’

[33:20]  ¹ tn In view of the use of the verb “can, be able to” in the first clause, this imperfect tense is given a potential nuance.

[33:20]  ² tn Gesenius notes that sometimes a negative statement takes the place of a conditional clause; here it is equal to “if a man sees me he does not live” (GKC 498 §159.gg). The other passages that teach this are Gen 32:30; Deut 4:33, 5:24, 26; Judg 6:22, 13:22, and Isa 6:5.

[8:18]  ³ tn The preterite with vav (ו) consecutive is here subordinated to the main clause as a temporal clause.

[8:18]  ⁴ tn Heb “and the magicians did so.”

[9:9]  ⁵ tn The word שְׁחִין (shÿkhin) means “boils.” It may be connected to an Arabic cognate that means “to be hot.” The illness is associated with Job (Job 2:7-8) and Hezekiah (Isa 38:21); it has also been connected with other skin diseases described especially in the Law. The word connected with it is אֲבַעְבֻּעֹת (’ava’bu’ot); this means “blisters, pustules” and is sometimes translated as “festering.” The etymology is debated, whether from a word meaning “to swell up” or “to overflow” (W. C. Kaiser, Jr., “Exodus,” EBC 2:359).

[13:2]  ⁷ tn The verb “sanctify” is the Piel imperative of קָדַשׁ (qadash). In the Qal stem it means “be holy, be set apart, be distinct,” and in this stem “sanctify, set apart.”

[13:2]  ⁸ tn The word פֶּטֶּר (petter) means “that which opens”; this construction literally says, “that which opens every womb,” which means “the first offspring of every womb.” Verses 12 and 15 further indicate male offspring.

[13:2]  ⁹ tn Heb “to me it.” The preposition here expresses possession; the construction is simply “it [is, belongs] to me.”

[13:13]  ⁹ tn Heb “and every opener [of a womb].”

[13:13]  ¹⁰ tn The verb תִּפְדֶּה (tifdeh), the instructional imperfect, refers to the idea of redemption by paying a cost. This word is used regularly of redeeming a person, or an animal, from death or servitude (S. R. Driver, Exodus, 109).

[13:13]  ¹¹ tn The conditional clause uses an imperfect tense; this is followed by a perfect tense with the vav consecutive providing the obligation or instruction. The owner might not redeem the donkey, but if he did not, he could not keep it, he had to kill it by breaking its neck (so either a lamb for it, or the donkey itself). The donkey could not be killed by shedding blood because that would make it a sacrifice, and that was not possible with this kind of animal. See G. Brin, “The Firstling of Unclean Animals,” JQR 68 (1977): 1-15.

[13:13]  ¹² tn Heb “and every firstborn of man among your sons.” The addition of “man” is clearly meant to distinguish firstborn humans from animals.

[30:32]  ¹¹ tn Without an expressed subject, the verb may be treated as a passive. Any common use, as in personal hygiene, would be a complete desecration.

[4:11]  ¹³ tn The verb שִׂים (sim) means “to place, put, set”; the sentence here more precisely says, “Who put a mouth into a man?”

[4:11]  ¹⁴ sn The final question obviously demands a positive answer. But the clause is worded in such a way as to return to the theme of “I AM.” Isaiah 45:5-7 developed this same idea of God’s control over life. Moses protests that he is not an eloquent speaker, and the Lord replies with reminders about himself and promises, “I will be with your mouth,” an assertion that repeats the verb he used four times in 3:12 and 14 and in promises to Isaac and Jacob (Gen 26:3; 31:3).

[8:17]  ¹⁵ tn Heb “man,” but in the generic sense of “humans” or “people” (also in v. 18).

[9:19]  ¹⁷ tn The object “instructions” is implied in the context.

[9:19]  ¹⁸ tn הָעֵז (ha’ez) is the Hiphil imperative from עוּז (’uz, “to bring into safety” or “to secure”). Although there is no vav (ו) linking the two imperatives, the second could be subordinated by virtue of the meanings. “Send to bring to safety.”

[9:19]  ¹⁹ tn Heb “man, human.”

[9:19]  ²⁰ tn Heb “[who] may be found.” The verb can be the imperfect of possibility.

[9:22]  ¹⁹ tn Or “the heavens” (also in the following verse). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[9:22]  ²⁰ tn The jussive with the conjunction (וִיהִי, vihi) coming after the imperative provides the purpose or result.

[9:22]  ²¹ tn Heb “on man and on beast.”

[9:22]  ²² tn The noun refers primarily to cultivated grains. But here it seems to be the general heading for anything that grows from the ground, all vegetation and plant life, as opposed to what grows on trees.

[9:25]  ²¹ tn The exact expression is “from man even to beast.” R. J. Williams lists this as an example of the inclusive use of the preposition מִן (min) to be rendered “both…and” (Hebrew Syntax, 57, §327).

[9:25]  ²² tn Heb “all the cultivated grain of.”

[12:12]  ²³ tn The verb וְעָבַרְתִּי (vÿ’avarti) is a Qal perfect with vav (ו) consecutive, announcing the future action of God in bringing judgment on the land. The word means “pass over, across, through.” This verb provides a contextual motive for the name “Passover.”

[12:12]  ²⁴ tn Heb “this night.”

[12:12]  ²⁵ tn The verb נָכָה (nakhah) means “to strike, smite, attack”; it does not always mean “to kill,” but that is obviously its outcome in this context. This is also its use in 2:12, describing how Moses killed the Egyptian and buried him in the sand.

[12:12]  ²⁶ tn Heb “from man and to beast.”

[12:12]  ²⁷ tn The phrase אֶעֱשֶׂה שְׁפָטִים (’e’eseh shÿfatim) is “I will do judgments.” The statement clearly includes what had begun in Exod 6:1. But the statement that God would judge the gods of Egypt is appropriately introduced here (see also Num 33:4) because with the judgment on Pharaoh and the deliverance from bondage, Yahweh would truly show himself to be the one true God. Thus, “I am Yahweh” is fitting here (see B. Jacob, Exodus, 312).

[13:15]  ²⁵ tn Heb “dealt hardly in letting us go” or “made it hard to let us go” (see S. R. Driver, Exodus, 110). The verb is the simple Hiphil perfect הִקְשָׁה (hiqshah, “he made hard”); the infinitive construct לְשַׁלְּחֵנוּ (lÿshallÿkhenu, “to release us”) could be taken epexegetically, meaning “he made releasing us hard.” But the infinitive more likely gives the purpose or the result after the verb “hardened himself.” The verb is figurative for “be stubborn” or “stubbornly refuse.”

[13:15]  ²⁶ tn The text uses “man” and “beast.”

[13:15]  ²⁷ tn The form is the active participle.