Exodus 4:17

4:17 You will also take in your hand this staff, with which you will do the signs.” ¹ 

Exodus 5:6

5:6 That same day Pharaoh commanded ²  the slave masters and foremen ³  who were ⁴  over the people: ⁵ 

Exodus 5:20

5:20 When they went out from Pharaoh, they encountered Moses and Aaron standing there to meet them, ⁶ 

Exodus 7:3

7:3 But I will harden ⁷  Pharaoh’s heart, and although I will multiply ⁸  my signs and my wonders in the land of Egypt,

Exodus 23:25

23:25 You must serve ⁹  the Lord your God, and he ¹⁰  will bless your bread and your water, ¹¹  and I will remove sickness from your midst.

Exodus 23:28

23:28 I will send ¹²  hornets before you that will drive out the Hivite, the Canaanite, and the Hittite before you.

Exodus 29:15

29:15 “You are to take one ram, and Aaron and his sons are to lay their hands on the ram’s head,

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 29:31

29:31 “You are to take the ram of the consecration and cook ¹³  its meat in a holy place. ¹⁴ 

Exodus 29:39

29:39 The first lamb you are to prepare in the morning, and the second lamb you are to prepare around sundown. ¹⁵ 

Exodus 35:27

35:27 The leaders brought onyx stones and other gems to be mounted ¹⁶  for the ephod and the breastpiece,

Exodus 36:16

36:16 He joined five curtains by themselves and six curtains by themselves.

Exodus 37:29

37:29 He made the sacred anointing oil and the pure fragrant incense, the work of a perfumer.

Exodus 40:12

40:12 “You are to bring ¹⁷  Aaron and his sons to the entrance of the tent of meeting and wash them with water.

Exodus 40:31

40:31 Moses and Aaron and his sons would wash their hands and their feet from it.

[4:17]  ¹ sn Mention of the staff makes an appropriate ending to the section, for God’s power (represented by the staff) will work through Moses. The applicable point that this whole section is making could be worded this way: The servants of God who sense their inadequacy must demonstrate the power of God as their sufficiency.

[5:6]  ² tn Heb “and Pharaoh commanded on that day.”

[5:6]  ³ tn The Greek has “scribes” for this word, perhaps thinking of those lesser officials as keeping records of the slaves and the bricks.

[5:6]  ⁴ tn The phrase “who were” is supplied for clarity.

[5:6]  ⁵ sn In vv. 6-14 the second section of the chapter describes the severe measures by the king to increase the labor by decreasing the material. The emphasis in this section must be on the harsh treatment of the people and Pharaoh’s reason for it – he accuses them of idleness because they want to go and worship. The real reason, of course, is that he wants to discredit Moses (v. 9) and keep the people as slaves.

[5:20]  ³ sn Moses and Aaron would not have made the appeal to Pharaoh that these Hebrew foremen did, but they were concerned to see what might happen, and so they waited to meet the foremen when they came out.

[7:3]  ⁴ tn The clause begins with the emphatic use of the pronoun and a disjunctive vav (ו) expressing the contrast “But as for me, I will harden.” They will speak, but God will harden.

[7:3]  ⁵ tn The form beginning the second half of the verse is the perfect tense with vav (ו) consecutive, הִרְבֵּיתִי (hirbeti). It could be translated as a simple future in sequence after the imperfect preceding it, but the logical connection is not obvious. Since it carries the force of an imperfect due to the sequence, it may be subordinated as a temporal clause to the next clause that begins in v. 4. That maintains the flow of the argument.

[23:25]  ⁵ 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]  ⁶ tn The LXX reads “and I will bless” to make the verb conform with the speaker, Yahweh.

[23:25]  ⁷ 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).

[23:28]  ⁶ tn Heb “and I will send.”

[29:31]  ⁷ tn Or “boil” (see Lev 8:31).

[29:31]  ⁸ sn The “holy place” must be in the courtyard of the sanctuary. Lev 8:31 says it is to be cooked at the entrance of the tent of meeting. Here it says it will be eaten there as well. This, then, becomes a communion sacrifice, a peace offering which was a shared meal. Eating a communal meal in a holy place was meant to signify that the worshipers and the priests were at peace with God.

[29:39]  ⁸ tn Heb “between the two evenings” or “between the two settings” (בֵּין הָעַרְבָּיִם, ben ha’arbayim). This expression has had a good deal of discussion. (1) Tg. Onq. says “between the two suns,” which the Talmud explains as the time between the sunset and the time the stars become visible. More technically, the first “evening” would be the time between sunset and the appearance of the crescent moon, and the second “evening” the next hour, or from the appearance of the crescent moon to full darkness (see Deut 16:6 – “at the going down of the sun”). (2) Saadia, Rashi, and Kimchi say the first evening is when the sun begins to decline in the west and cast its shadows, and the second evening is the beginning of night. (3) The view adopted by the Pharisees and the Talmudists (b. Pesahim 61a) is that the first evening is when the heat of the sun begins to decrease, and the second evening begins at sunset, or, roughly from 3-5 p.m. The Mishnah (m. Pesahim 5:1) indicates the lamb was killed about 2:30 p.m. – anything before noon was not valid. S. R. Driver concludes from this survey that the first view is probably the best, although the last view was the traditionally accepted one (Exodus, 89-90). Late afternoon or early evening seems to be intended, the time of twilight perhaps.

[35:27]  ⁹ tn Heb “and stones of the filling.”

[40:12]  ¹⁰ tn The verb is “bring near,” or “present,” to Yahweh.