Exodus 6:13

6:13 The Lord spoke ¹  to Moses and Aaron and gave them a charge ²  for the Israelites and Pharaoh king of Egypt to bring the Israelites out of the land of Egypt.

Exodus 7:4

7:4 Pharaoh will not listen to you. ³  I will reach into ⁴  Egypt and bring out my regiments, ⁵  my people the Israelites, from the land of Egypt with great acts of judgment.

Exodus 9:22

9:22 Then the Lord said to Moses, “Extend your hand toward the sky ⁶  that there may be ⁷  hail in all the land of Egypt, on people and on animals, ⁸  and on everything that grows ⁹  in the field in the land of Egypt.”

Exodus 10:12

10:12 The Lord said to Moses, “Extend your hand over the land of Egypt for ¹⁰  the locusts, that they may come up over the land of Egypt and eat everything that grows ¹¹  in the ground, everything that the hail has left.”

Exodus 10:14

10:14 The locusts went up over all the land of Egypt and settled down in all the territory ¹²  of Egypt. It was very severe; ¹³  there had been no locusts like them before, nor will there be such ever again. ¹⁴ 

Exodus 12:39

12:39 They baked cakes of bread without yeast using the dough they had brought from Egypt, for it was made without yeast – because they were thrust out ¹⁵  of Egypt and were not able to delay, they ¹⁶  could not prepare ¹⁷  food for themselves either.

[6:13]  ¹ tn Heb “And Yahweh spoke.”

[6:13]  ² tn The term וַיְצַוֵּם (vayÿtsavvem) is a Piel preterite with a pronominal suffix on it. The verb צָוָה (tsavah) means “to command” but can also have a much wider range of meanings. In this short summary statement, the idea of giving Moses and Aaron a commission to Israel and to Pharaoh indicates that come what may they have their duty to perform.

[7:4]  ³ tn Heb “and Pharaoh will not listen.”

[7:4]  ⁴ tn Heb “put my hand into.” The expression is a strong anthropomorphism to depict God’s severest judgment on Egypt. The point is that neither the speeches of Moses and Aaron nor the signs that God would do will be effective. Consequently, God would deliver the blow that would destroy.

[7:4]  ⁵ tn See the note on this term in 6:26.

[9:22]  ⁵ 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]  ⁶ tn The jussive with the conjunction (וִיהִי, vihi) coming after the imperative provides the purpose or result.

[9:22]  ⁷ tn Heb “on man and on beast.”

[9:22]  ⁸ 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.

[10:12]  ⁷ tn The preposition בְּ (bet) is unexpected here. BDB 91 s.v. (the note at the end of the entry) says that in this case it can only be read as “with the locusts,” meaning that the locusts were thought to be implicit in Moses’ lifting up of his hand. However, BDB prefers to change the preposition to לְ (lamed).

[10:12]  ⁸ tn The noun עֵשֶּׂב (’esev) normally would indicate cultivated grains, but in this context seems to indicate plants in general.

[10:14]  ⁹ tn Heb “border.”

[10:14]  ¹⁰ tn This is an interpretive translation. The clause simply has כָּבֵד מְאֹד (kaved mÿ’od), the stative verb with the adverb – “it was very heavy.” The description prepares for the following statement about the uniqueness of this locust infestation.

[10:14]  ¹¹ tn Heb “after them.”

[12:39]  ¹¹ sn For the use of this word in developing the motif, see Exod 2:17, 22; 6:1; and 11:1.

[12:39]  ¹² tn Heb “and also.”

[12:39]  ¹³ tn The verb is עָשׂוּ (’asu, “they made”); here, with a potential nuance, it is rendered “they could [not] prepare.”