Exodus 6:29

6:29 he said to him, ¹  “I am the Lord. Tell ²  Pharaoh king of Egypt all that ³  I am telling ⁴  you.”

Exodus 8:1

8:1 (7:26) ⁵  Then the Lord said to Moses, “Go to Pharaoh and tell him, ‘Thus says the Lord: “Release my people in order that they may serve me!

Exodus 8:8

8:8 Then Pharaoh summoned ⁶  Moses and Aaron and said, “Pray ⁷  to the Lord that he may take the frogs away ⁸  from me and my people, and I will release ⁹  the people that they may sacrifice ¹⁰  to the Lord.”

Exodus 9:1

The Fifth Blow: Disease

9:1 ¹¹ Then the Lord said to Moses, “Go to Pharaoh and tell him, ‘Thus says the Lord, the God of the Hebrews, “Release my people that they may serve me!

Exodus 9:12

9:12 But the Lord hardened ¹²  Pharaoh’s heart, and he did not listen to them, just as the Lord had predicted to Moses.

Exodus 12:42

12:42 It was a night of vigil for the Lord to bring them out from the land of Egypt, ¹³  and so ¹⁴  on this night all Israel is to keep the vigil ¹⁵  to the Lord for generations to come.

Exodus 13:12

13:12 then you must give over ¹⁶  to the Lord the first offspring of every womb. ¹⁷  Every firstling ¹⁸  of a beast that you have ¹⁹  – the males will be the Lord’s. ²⁰ 

Exodus 15:25

15:25 He cried out to the Lord, and the Lord showed him ²¹  a tree. ²²  When Moses ²³  threw it into the water, the water became safe to drink. There the Lord ²⁴  made for them ²⁵  a binding ordinance, ²⁶  and there he tested ²⁷  them.

Exodus 16:7

16:7 and in the morning you will see ²⁸  the glory of the Lord, because he has heard ²⁹  your murmurings against the Lord. As for us, what are we, ³⁰  that you should murmur against us?”

Exodus 19:8

19:8 and all the people answered together, “All that the Lord has commanded we will do!” ³¹  So Moses brought the words of the people back to the Lord.

Exodus 19:20-21

19:20 The Lord came down on Mount Sinai, on the top of the mountain, and the Lord summoned Moses to the top of the mountain, and Moses went up. 19:21 The Lord said to Moses, “Go down and solemnly warn ³²  the people, lest they force their way through to the Lord to look, and many of them perish. ³³ 

Exodus 20:7

20:7 “You shall not take ³⁴  the name of the Lord your God in vain, ³⁵  for the Lord will not hold guiltless ³⁶  anyone who takes his name in vain.

Exodus 29:18

29:18 and burn ³⁷  the whole ram on the altar. It is a burnt offering ³⁸  to the Lord, a soothing aroma; it is an offering made by fire ³⁹  to the Lord. ⁴⁰ 

Exodus 29:25

29:25 Then you are to take them from their hands and burn ⁴¹  them ⁴²  on the altar for a burnt offering, for a soothing aroma before the Lord. It is an offering made by fire to the Lord.

Exodus 29:46

29:46 and they will know that I am the Lord their God, who brought them out from the land of Egypt, so that I may reside among them. I am the Lord their God.

Exodus 35:5

35:5 ‘Take ⁴³  an offering for the Lord. Let everyone who has a willing heart ⁴⁴  bring ⁴⁵  an offering to the Lord: ⁴⁶  gold, silver, bronze,

[6:29]  ¹ tn Heb “and Yahweh spoke to Moses saying.” This has been simplified in the translation as “he said to him” for stylistic reasons.

[6:29]  ² tn The verb is דַּבֵּר (dabber), the Piel imperative. It would normally be translated “speak,” but in English that verb does not sound as natural with a direct object as “tell.”

[6:29]  ³ tn The clause begins with אֵת כָּל־אֲשֶׁר (’et kol-’asher) indicating that this is a noun clause functioning as the direct object of the imperative and providing the content of the commanded speech.

[6:29]  ⁴ tn דֹּבֵר (dover) is the Qal active participle; it functions here as the predicate in the noun clause: “that I [am] telling you.” This one could be rendered, “that I am speaking to you.”

[8:1]  ⁵ sn Beginning with 8:1, the verse numbers through 8:32 in English Bibles differ from the verse numbers in the Hebrew text (BHS), with 8:1 ET = 7:26 HT, 8:2 ET = 7:27 HT, 8:3 ET = 7:28 HT, 8:4 ET = 7:29 HT, 8:5 ET = 8:1 HT, etc., through 8:32 ET = 8:28 HT. Thus in English Bibles chapter 8 has 32 verses, while in the Hebrew Bible it has 28 verses, with the four extra verses attached to chapter 7.

[8:8]  ⁹ tn The verb קָרָא (qara’) followed by the lamed (ל) preposition has the meaning “to summon.”

[8:8]  ¹⁰ tn The verb הַעְתִּירוּ (ha’tiru) is the Hiphil imperative of the verb עָתַר (’atar). It means “to pray, supplicate,” or “make supplication” – always addressed to God. It is often translated “entreat” to reflect that it is a more urgent praying.

[8:8]  ¹¹ tn This form is the jussive with a sequential vav that provides the purpose of the prayer: pray…that he may turn away the frogs.

[8:8]  ¹² tn The form is the Piel cohortative וַאֲשַׁלְּחָה (va’ashallÿkhah) with the vav (ו) continuing the sequence from the request and its purpose. The cohortative here stresses the resolve of the king: “and (then) I will release.”

[8:8]  ¹³ tn Here also the imperfect tense with the vav (ו) shows the purpose of the release: “that they may sacrifice.”

[9:1]  ¹³ sn This plague demonstrates that Yahweh has power over the livestock of Egypt. He is able to strike the animals with disease and death, thus delivering a blow to the economic as well as the religious life of the land. By the former plagues many of the Egyptian religious ceremonies would have been interrupted and objects of veneration defiled or destroyed. Now some of the important deities will be attacked. In Goshen, where the cattle are merely cattle, no disease hits, but in the rest of Egypt it is a different matter. Osiris, the savior, cannot even save the brute in which his own soul is supposed to reside. Apis and Mnevis, the ram of Ammon, the sheep of Sais, and the goat of Mendes, perish together. Hence, Moses reminds Israel afterward, “On their gods also Yahweh executed judgments” (Num 33:4). When Jethro heard of all these events, he said, “Now I know that Yahweh is greater than all the gods” (Exod 18:11).

[9:12]  ¹⁷ tn This phrase translates the Hebrew word חָזַק (khazaq); see S. R. Driver, Exodus, 53.

[12:42]  ²¹ tn There is some ambiguity in לֵיל שִׁמֻּרִים הוּא לַיהוָה (lel shimmurim hu’ la’adonay [layhveh]). It is likely that this first clause means that Yahweh was on watch for Israel to bring them out, as the next clause says. He was protecting his people (S. R. Driver, Exodus, 102). Then, the night of vigil will be transferred to Israel, who now must keep it “to” him.

[12:42]  ²² tn “and so” has been supplied.

[12:42]  ²³ tn Heb “this night is for Yahweh a vigil for all Israelites for their generations.”

[13:12]  ²⁵ tn The unusual choice of words in this passage reflects the connection with the deliverance of the firstborn in the exodus when the Lord passed over the Israelites (12:12, 23). Here the Law said, “you will cause to pass over (וְהַעֲבַרְתָּ, vÿha’avarta) to Yahweh.” The Hiphil perfect with the vav (ו) provides the main clause after the temporal clauses. Yahweh here claimed the firstborn as his own. The remarkable thing about this is that Yahweh did not keep the firstborn that was dedicated to him, but allowed the child to be redeemed by his father. It was an acknowledgment that the life of the child belonged to God as the one redeemed from death, and that the child represented the family. Thus, the observance referred to the dedication of all the redeemed to God.

[13:12]  ²⁶ tn Heb “every opener of a womb,” that is, the firstborn from every womb.

[13:12]  ²⁷ tn The descriptive noun שֶׁגֶר (sheger) is related to the verb “drop, cast”; it refers to a newly born animal that is dropped or cast from the womb. The expression then reads, “and all that first open [the womb], the casting of a beast.”

[13:12]  ²⁸ tn Heb “that is to you.” The preposition expresses possession.

[13:12]  ²⁹ tn The Hebrew text simply has “the males to Yahweh.” It indicates that the Lord must have them, or they belong to the Lord.

[15:25]  ²⁹ tn The verb is וַיּוֹרֵהוּ (vayyorehu, “and he showed him”). It is the Hiphil preterite from יָרָה (yarah), which has a basic meaning of “to point, show, direct.” It then came to mean “to teach”; it is the verb behind the noun “Law” (תּוֹרָה, torah).

[15:25]  ³⁰ tn Or “a [piece of] wood” (cf. NAB, NIV, NRSV, TEV, CEV); NLT “a branch.”

[15:25]  ³¹ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[15:25]  ³² tn Heb “there he”; the referent (the Lord) is supplied for clarity.

[15:25]  ³³ tn Heb “for him” (referring to Israel as a whole).

[15:25]  ³⁴ tn This translation interprets the two nouns as a hendiadys: “a statute and an ordinance” becomes “a binding ordinance.”

[15:25]  ³⁵ tn The verb נִסָּהוּ (nissahu, “and he tested him [them]”) is from the root נָסָה (nasah). The use of this word in the Bible indicates that there is question, doubt, or uncertainty about the object being tested.

[16:7]  ³³ tn Heb “morning, and you will see.”

[16:7]  ³⁴ tn The form is a Qal infinitive construct with a preposition and a suffix. It forms an adverbial clause, usually of time, but here a causal clause.

[16:7]  ³⁵ tn The words “as for us” attempt to convey the force of the Hebrew word order, which puts emphasis on the pronoun: “and we – what?” The implied answer to the question is that Moses and Aaron are nothing, merely the messengers. The next verse repeats the question to further press the seriousness of what the Israelites are doing.

[19:8]  ³⁷ tn The verb is an imperfect. The people are not being presumptuous in stating their compliance – there are several options open for the interpretation of this tense. It may be classified as having a desiderative nuance: “we are willing to do” or, “we will do.”

[19:21]  ⁴¹ tn The imperative הָעֵד (ha’ed) means “charge” them – put them under oath, or solemnly warn them. God wished to ensure that the people would not force their way past the barriers that had been set out.

[19:21]  ⁴² tn Heb “and fall”; NAB “be struck down.”

[20:7]  ⁴⁵ tn Or “use” (NCV, TEV); NIV, CEV, NLT “misuse”; NRSV “make wrongful use of.”

[20:7]  ⁴⁶ tn שָׁוְא (shav’, “vain”) describes “unreality.” The command prohibits use of the name for any idle, frivolous, or insincere purpose (S. R. Driver, Exodus, 196). This would include perjury, pagan incantations, or idle talk. The name is to be treated with reverence and respect because it is the name of the holy God.

[20:7]  ⁴⁷ tn Or “leave unpunished.”

[29:18]  ⁴⁹ tn Heb “turn to sweet smoke.”

[29:18]  ⁵⁰ sn According to Lev 1 the burnt offering (often called whole burnt offering, except that the skins were usually given to the priests for income) was an atoning sacrifice. By consuming the entire animal, God was indicating that he had completely accepted the worshiper, and as it was a sweet smelling fire sacrifice, he was indicating that he was pleased to accept it. By offering the entire animal, the worshiper was indicating on his part a complete surrender to God.

[29:18]  ⁵¹ tn The word אִשֶּׁה (’isheh) has traditionally been translated “an offering made with fire” or the like, because it appears so obviously connected with fire. But further evidence from Ugaritic suggests that it might only mean “a gift” (see Milgrom, Leviticus 1-16, 161).

[29:18]  ⁵² sn These sections show that the priest had to be purified or cleansed from defilement of sin and also be atoned for and accepted by the Lord through the blood of the sacrifice. The principles from these two sacrifices should be basic to anyone seeking to serve God.

[29:25]  ⁵³ tn “turn to sweet smoke.”

[29:25]  ⁵⁴ tn “them” has been supplied.

[35:5]  ⁵⁷ tn Heb “from with you.”

[35:5]  ⁵⁸ tn “Heart” is a genitive of specification, clarifying in what way they might be “willing.” The heart refers to their will, their choices.

[35:5]  ⁵⁹ tn The verb has a suffix that is the direct object, but the suffixed object is qualified by the second accusative: “let him bring it, an offering.”

[35:5]  ⁶⁰ tn The phrase is literally “the offering of Yahweh”; it could be a simple possessive, “Yahweh’s offering,” but a genitive that indicates the indirect object is more appropriate.