Exodus 4:28

4:28 Moses told Aaron all the words of the Lord who had ¹  sent him and all the signs that he had commanded him.

Exodus 4:31

4:31 and the people believed. When they heard ²  that the Lord had attended to ³  the Israelites and that he had seen their affliction, they bowed down close to the ground. ⁴ 

Exodus 5:23

5:23 From the time I went to speak to Pharaoh in your name, he has caused trouble ⁵  for this people, and you have certainly not rescued ⁶  them!” ⁷ 

Exodus 13:11

13:11 When the Lord brings you ⁸  into the land of the Canaanites, ⁹  as he swore to you and to your fathers, and gives it ¹⁰  to you,

Exodus 16:9

16:9 Then Moses said to Aaron, “Tell the whole community ¹¹  of the Israelites, ‘Come ¹²  before the Lord, because he has heard your murmurings.’”

Exodus 21:32

21:32 If the ox gores a male servant or a female servant, the owner ¹³  must pay thirty shekels of silver, ¹⁴  and the ox must be stoned. ¹⁵ 

Exodus 22:16

Moral and Ceremonial Laws

22:16 ¹⁶ “If a man seduces a virgin ¹⁷  who is not engaged ¹⁸  and has sexual relations with her, he must surely endow ¹⁹  her to be his wife.

Exodus 22:31

22:31 “You will be holy ²⁰  people to me; you must not eat any meat torn by animals in the field. ²¹  You must throw it to the dogs.

Exodus 38:8

38:8 He made the large basin of bronze and its pedestal of bronze from the mirrors of the women who served ²²  at the entrance of the tent of meeting.

Exodus 39:32

Moses Inspects the Sanctuary

39:32 ²³ So all the work of the tabernacle, the tent of meeting, was completed, and the Israelites did according to all that the Lord had commanded Moses – they did it exactly so.

Exodus 40:21

40:21 And he brought the ark into the tabernacle, hung ²⁴  the protecting curtain, ²⁵  and shielded the ark of the testimony from view, just as the Lord had commanded Moses.

[4:28]  ¹ tn This verb and the last one in the verse are rendered with the past perfect nuance because they refer to what the Lord had done prior to Moses’ telling Aaron.

[4:31]  ² tc The LXX (Greek OT) has “and they rejoiced,” probably reading וַיִּשְׂמְחוּ (vayyismÿkhu) instead of what the MT reading, וַיִּשְׂמְעוּ (vayyismÿ’u, “and they heard”). To rejoice would have seemed a natural response of the people at the news, and the words sound similar in Hebrew.

[4:31]  ³ tn Or “intervened for.” The word פָּקַד (paqad) has traditionally been translated “visited,” which is open to many interpretations. It means that God intervened in the life of the Israelites to bless them with the fulfillment of the promises. It says more than that he took notice of them, took pity on them, or remembered them. He had not yet fulfilled the promises, but he had begun to act by calling Moses and Aaron. The translation “attended to” attempts to capture that much.

[4:31]  ⁴ tn The verb וַיִּשְׁתַּחֲוּוּ (vayyishtakhavu) is usually rendered “worshiped.” More specifically, the verbal root חָוָה (khava) in the hishtaphel stem means “to cause oneself to be low to the ground.” While there is nothing wrong with giving it a general translation of “worship,” it may be better in a passage like this to take it in conjunction with the other verb (“bow”) as a verbal hendiadys, using it as an adverb to that verb. The implication is certainly that they prayed, or praised, and performed some other aspect of worship, but the text may just be describing it from their posture of worship. With this response, all the fears of Moses are swept aside – they believed and they were thankful to God.

[5:23]  ³ sn Now the verb (הֵרַע, hera’) has a different subject – Pharaoh. The ultimate cause of the trouble was God, but the immediate cause was Pharaoh and the way he increased the work. Meanwhile, the Israelite foremen have pinned most of the blame on Moses and Aaron. Moses knows all about the sovereignty of God, and as he speaks in God’s name, he sees the effect it has on pagans like Pharaoh. So the rhetorical questions are designed to prod God to act differently.

[5:23]  ⁴ tn The Hebrew construction is emphatic: וְהַצֵּל לֹא־הִצַּלְתָּ (vÿhatsel lo’-hitsalta). The verb נָצַל (natsal) means “to deliver, rescue” in the sense of plucking out, even plundering. The infinitive absolute strengthens both the idea of the verb and the negative. God had not delivered this people at all.

[5:23]  ⁵ tn Heb “your people.” The pronoun (“them”) has been used in the translation for stylistic reasons here, to avoid redundancy.

[13:11]  ⁴ tn Heb “and it will be when Yahweh brings (will bring) you.”

[13:11]  ⁵ sn The name “the Canaanite” (and so collective for “Canaanites”) is occasionally used to summarize all the list of Canaanitish tribes that lived in the land.

[13:11]  ⁶ tn The verb וּנְתָנָהּ (unÿtanah) is the Qal perfect with the vav (ו) consecutive; this is in sequence to the preceding verb, and forms part of the protasis, the temporal clause. The main clause is the instruction in the next verse.

[16:9]  ⁵ tn Or “congregation” (KJV, ASV, NASB, NRSV); the same word occurs in v. 10.

[16:9]  ⁶ tn The verb means “approach, draw near.” It is used in the Torah of drawing near for religious purposes. It is possible that some sacrifice was involved here, but no mention is made of that.

[21:32]  ⁶ tn Heb “he”; the referent (the owner) has been specified in the translation for clarity.

[21:32]  ⁷ sn A shekel was a unit for measure by means of a scale. Both the weight and the value of a shekel of silver are hard to determine. “Though there is no certainty, the shekel is said to weigh about 11,5 grams” (C. Houtman, Exodus, 3:181). Over four hundred years earlier, Joseph was sold into Egypt for 20 shekels. The free Israelite citizen was worth about 50 shekels (Lev 27:3f.).

[21:32]  ⁸ sn See further B. S. Jackson, “The Goring Ox Again [Ex. 21,28-36],” JJP 18 (1974): 55-94.

[22:16]  ⁷ sn The second half of the chapter records various laws of purity and justice. Any of them could be treated in an expository way, but in the present array they offer a survey of God’s righteous standards: Maintain the sanctity of marriage (16-17); maintain the purity of religious institutions (18-20), maintain the rights of human beings (21-28), maintain the rights of Yahweh (29-31).

[22:16]  ⁸ tn This is the word בְּתוּלָה (bÿtulah); it describes a young woman who is not married or a young woman engaged to be married; in any case, she is presumed to be a virgin.

[22:16]  ⁹ tn Or “pledged” for marriage.

[22:16]  ¹⁰ tn The verb מָהַר (mahar) means “pay the marriage price,” and the related noun is the bride price. B. Jacob says this was a proposal gift and not a purchase price (Exodus, 700). This is the price paid to her parents, which allowed for provision should there be a divorce. The amount was usually agreed on by the two families, but the price was higher for a pure bride from a noble family. Here, the one who seduces her must pay it, regardless of whether he marries her or not.

[22:31]  ⁸ sn The use of this word here has to do with the laws of the sanctuary and not some advanced view of holiness. The ritual holiness at the sanctuary would prohibit eating anything torn to pieces.

[22:31]  ⁹ tn Or “by wild animals.”

[38:8]  ⁹ sn The word for “serve” is not the ordinary one. It means “to serve in a host,” especially in a war. It appears that women were organized into bands and served at the tent of meeting. S. R. Driver thinks that this meant “no doubt” washing, cleaning, or repairing (Exodus, 391). But there is no hint of that (see 1 Sam 2:22; and see Ps 68:11 [12 Hebrew text]). They seem to have had more to do than what Driver said.

[39:32]  ¹⁰ sn The last sections of the book bring several themes together to a full conclusion. Not only is it the completion of the tabernacle, it is the fulfillment of God’s plan revealed at the beginning of the book, i.e., to reside with his people.

[40:21]  ¹¹ tn Heb “set up,” if it includes more than the curtain.

[40:21]  ¹² tn Or “shielding” (NIV); Heb “the veil of the covering” (cf. KJV).