Exodus 39:25

39:25 They made bells of pure gold and attached the bells between the pomegranates around the hem of the robe between the pomegranates.

Exodus 29:45

29:45 I will reside ¹  among the Israelites, and I will be their God,

Exodus 11:4

11:4 Moses said, “Thus says the Lord: ‘About midnight ²  I will go throughout Egypt, ³ 

Exodus 14:22

14:22 So the Israelites went through the middle of the sea on dry ground, the water forming a wall ⁴  for them on their right and on their left.

Exodus 14:29

14:29 But the Israelites walked on dry ground in the middle of the sea, the water forming a wall for them on their right and on their left.

Exodus 26:28

26:28 The middle bar in the center of the frames will reach from end to end. ⁵ 

Exodus 36:33

36:33 He made the middle bar to reach from end to end in the center of the frames.

Exodus 9:24

9:24 Hail fell ⁶  and fire mingled ⁷  with the hail; the hail was so severe ⁸  that there had not been any like it ⁹  in all the land of Egypt since it had become a nation.

Exodus 14:16

14:16 And as for you, ¹⁰  lift up your staff and extend your hand toward the sea and divide it, so that ¹¹  the Israelites may go through the middle of the sea on dry ground.

Exodus 24:18

24:18 Moses went into the cloud when he went up ¹²  the mountain, and Moses was on the mountain forty days and forty nights. ¹³ 

Exodus 39:3

39:3 They hammered the gold into thin sheets and cut it into narrow strips to weave ¹⁴  them into the blue, purple, and scarlet yarn, and into the fine linen, the work of an artistic designer.

Exodus 2:5

2:5 Then the daughter of Pharaoh ¹⁵  came down to wash herself ¹⁶  by the Nile, while her attendants were walking alongside the river, ¹⁷  and she saw the basket among the reeds. She sent one of her attendants, ¹⁸  took it, ¹⁹ 

Exodus 14:27

14:27 So Moses extended his hand toward the sea, and the sea returned to its normal state ²⁰  when the sun began to rise. ²¹  Now the Egyptians were fleeing ²²  before it, but the Lord overthrew ²³  the Egyptians in the middle of the sea.

Exodus 15:19

15:19 For the horses of Pharaoh came with his chariots and his footmen into the sea,

and the Lord brought back the waters of the sea on them,

but the Israelites walked on dry land in the middle of the sea.”

[29:45]  ¹ tn The verb has the root שָׁכַן (shakan), from which came the word for the dwelling place, or sanctuary, itself (מִשְׁכָּן, mishkan). It is also used for the description of “the Shekinah glory.” God is affirming that he will reside in the midst of his people.

[11:4]  ¹ tn Heb “about the middle of the night.”

[11:4]  ² tn Heb “I will go out in the midst of Egypt.”

[14:22]  ¹ tn The clause literally reads, “and the waters [were] for them a wall.” The word order in Hebrew is disjunctive, with the vav (ו) on the noun introducing a circumstantial clause.

[26:28]  ¹ sn These bars served as reinforcements to hold the upright frames together. The Hebrew term for these bars is also used of crossbars on gates (Judg 16:3; Neh 3:3).

[9:24]  ¹ tn The verb is the common preterite וַיְהִי (vayÿhi), which is normally translated “and there was” if it is translated at all. The verb הָיָה (hayah), however, can mean “be, become, befall, fall, fall out, happen.” Here it could be simply translated “there was hail,” but the active “hail fell” fits the point of the sequence better.

[9:24]  ² tn The form מִתְלַקַּחַת (mitlaqqakhat) is a Hitpael participle; the clause reads, “and fire taking hold of itself in the midst of the hail.” This probably refers to lightning flashing back and forth. See also Ezek 1:4. God created a great storm with flashing fire connected to it.

[9:24]  ³ tn Heb “very heavy” or “very severe.” The subject “the hail” is implied.

[9:24]  ⁴ tn A literal reading of the clause would be “which there was not like it in all the land of Egypt.” The relative pronoun must be joined to the resumptive pronoun: “which like it (like which) there had not been.”

[14:16]  ¹ tn The conjunction plus pronoun (“and you”) is emphatic – “and as for you” – before the imperative “lift up.” In contrast, v. 17 begins with “and as for me, I….”

[14:16]  ² tn The imperfect (or jussive) with the vav (ו) is sequential, coming after the series of imperatives instructing Moses to divide the sea; the form then gives the purpose (or result) of the activity – “that they may go.”

[24:18]  ¹ tn The verb is a preterite with vav (ו) consecutive; here, the second clause, is subordinated to the first preterite, because it seems that the entering into the cloud is the dominant point in this section of the chapter.

[24:18]  ² sn B. Jacob (Exodus, 750) offers this description of some of the mystery involved in Moses’ ascending into the cloud: Moses ascended into the presence of God, but remained on earth. He did not rise to heaven – the ground remained firmly under his feet. But he clearly was brought into God’s presence; he was like a heavenly servant before God’s throne, like the angels, and he consumed neither bread nor water. The purpose of his being there was to become familiar with all God’s demands and purposes. He would receive the tablets of stone and all the instructions for the tabernacle that was to be built (beginning in chap. 25). He would not descend until the sin of the golden calf.

[39:3]  ¹ tn The verb is the infinitive that means “to do, to work.” It could be given a literal rendering: “to work [them into] the blue….” Weaving or embroidering is probably what is intended.

[2:5]  ¹ sn It is impossible, perhaps, to identify with certainty who this person was. For those who have taken a view that Rameses was the pharaoh, there were numerous daughters for Rameses. She is named Tharmuth in Jub. 47:5; Josephus spells it Thermouthis (Ant. 2.9.5 [2.224]), but Eusebius has Merris (Praep. Ev. ix. 27). E. H. Merrill (Kingdom of Priests, 60) makes a reasonable case for her identification as the famous Hatshepsut, daughter of Thutmose I. She would have been there about the time of Moses’ birth, and the general picture of her from history shows her to be the kind of princess with enough courage to countermand a decree of her father.

[2:5]  ² tn Or “bathe.”

[2:5]  ³ sn A disjunctive vav initiates here a circumstantial clause. The picture is one of a royal entourage coming down to the edge of a tributary of the river, and while the princess was bathing, her female attendants were walking along the edge of the water out of the way of the princess. They may not have witnessed the discovery or the discussion.

[2:5]  ⁴ tn The word here is אָמָה (’amah), which means “female slave.” The word translated “attendants” earlier in the verse is נַעֲרֹת (na’arot, “young women”), possibly referring here to an assortment of servants and companions.

[2:5]  ⁵ tn The verb is preterite, third person feminine singular, with a pronominal suffix, from לָקַח (laqakh, “to take”). The form says literally “and she took it,” and retains the princess as the subject of the verb.

[14:27]  ¹ tn The Hebrew term לְאֵיתָנוֹ (lÿ’etano) means “to its place,” or better, “to its perennial state.” The point is that the sea here had a normal level, and now when the Egyptians were in the sea on the dry ground the water would return to that level.

[14:27]  ² tn Heb “at the turning of the morning”; NASB, NIV, TEV, CEV “at daybreak.”

[14:27]  ³ tn The clause begins with the disjunctive vav (ו) on the noun, signaling either a circumstantial clause or a new beginning. It could be rendered, “Although the Egyptians…Yahweh…” or “as the Egyptians….”

[14:27]  ⁴ tn The verb means “shake out” or “shaking off.” It has the significance of “throw downward.” See Neh 5:13 or Job 38:13.