Exodus 5:6

5:6 That same day Pharaoh commanded ¹  the slave masters and foremen ²  who were ³  over the people: ⁴ 

Exodus 10:22

10:22 So Moses extended his hand toward heaven, and there was absolute darkness ⁵  throughout the land of Egypt for three days. ⁶ 

Exodus 12:51

12:51 And on this very day the Lord brought the Israelites out of the land of Egypt by their regiments.

Exodus 14:30

14:30 So the Lord saved ⁷  Israel on that day from the power ⁸  of the Egyptians, and Israel saw the Egyptians dead ⁹  on the shore of the sea.

Exodus 16:27

16:27 On the seventh day some of the people went out to gather it, but they found nothing.

Exodus 19:15

19:15 He said to the people, “Be ready for the third day. Do not go near your wives.” ¹⁰ 

Exodus 21:21

21:21 However, if the injured servant ¹¹  survives one or two days, the owner ¹²  will not be punished, for he has suffered the loss. ¹³ 

Exodus 24:18

24:18 Moses went into the cloud when he went up ¹⁴  the mountain, and Moses was on the mountain forty days and forty nights. ¹⁵ 

Exodus 29:35

29:35 “Thus you are to do for Aaron and for his sons, according to all that I have commanded you; you are to consecrate them ¹⁶  for ¹⁷  seven days.

Exodus 32:28

32:28 The Levites did what Moses ordered, ¹⁸  and that day about three thousand men of the people died. ¹⁹ 

Exodus 40:2

40:2 “On the first day of the first month you are to set up ²⁰  the tabernacle, the tent of meeting.

Exodus 40:17

40:17 So the tabernacle was set up on the first day of the first month, in the second year.

[5:6]  ¹ tn Heb “and Pharaoh commanded on that day.”

[5:6]  ² 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]  ³ tn The phrase “who were” is supplied for clarity.

[5:6]  ⁴ 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.

[10:22]  ⁵ tn The construction is a variation of the superlative genitive: a substantive in the construct state is connected to a noun with the same meaning (see GKC 431 §133.i).

[10:22]  ⁶ sn S. R. Driver says, “The darkness was no doubt occasioned really by a sand-storm, produced by the hot electrical wind…which blows in intermittently…” (Exodus, 82, 83). This is another application of the antisupernatural approach to these texts. The text, however, is probably describing something that was not a seasonal wind, or Pharaoh would not have been intimidated. If it coincided with that season, then what is described here is so different and so powerful that the Egyptians would have known the difference easily. Pharaoh here would have had to have been impressed that this was something very abnormal, and that his god was powerless. Besides, there was light in all the dwellings of the Israelites.

[14:30]  ⁹ tn The Hebrew term וַיּוֹשַׁע (vayyosha’) is the key summation of the chapter, and this part of the book: “So Yahweh saved Israel.” This is the culmination of all the powerful works of God through these chapters.

[14:30]  ¹⁰ tn Heb “the hand,” with “hand” being a metonymy for power.

[14:30]  ¹¹ tn The participle “dead” is singular, agreeing in form with “Egypt.”

[19:15]  ¹³ tn Heb “do not go near a woman”; NIV “Abstain from sexual relations.”

[21:21]  ¹⁷ tn Heb “if he”; the referent (the servant struck and injured in the previous verse) has been specified in the translation for clarity.

[21:21]  ¹⁸ tn Heb “he”; the referent (the owner of the injured servant) has been supplied in the translation for clarity.

[21:21]  ¹⁹ tn This last clause is a free paraphrase of the Hebrew, “for he is his money” (so KJV, ASV); NASB “his property.” It seems that if the slave survives a couple of days, it is probable that the master was punishing him and not intending to kill him. If he then dies, there is no penalty other than that the owner loses the slave who is his property – he suffers the loss.

[24:18]  ²¹ 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]  ²² 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.

[29:35]  ²⁵ tn Heb “you will fill their hand.”

[29:35]  ²⁶ tn The “seven days” is the adverbial accusative explaining that the ritual of the filling should continue daily for a week. Leviticus makes it clear that they are not to leave the sanctuary.

[32:28]  ²⁹ tn Heb “did according to the word of Moses.”

[32:28]  ³⁰ tn Heb “fell.”

[40:2]  ³³ tn Heb “you will raise,” an imperfect of instruction.