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 9:1

The Fifth Blow: Disease

9:1 ⁶ 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 ⁷  Pharaoh’s heart, and he did not listen to them, just as the Lord had predicted to Moses.

Exodus 14:31

14:31 When Israel saw ⁸  the great power ⁹  that the Lord had exercised ¹⁰  over the Egyptians, they ¹¹  feared the Lord, and they believed in ¹²  the Lord and in his servant Moses. ¹³ 

Exodus 15:25

15:25 He cried out to the Lord, and the Lord showed him ¹⁴  a tree. ¹⁵  When Moses ¹⁶  threw it into the water, the water became safe to drink. There the Lord ¹⁷  made for them ¹⁸  a binding ordinance, ¹⁹  and there he tested ²⁰  them.

Exodus 16:7

16:7 and in the morning you will see ²¹  the glory of the Lord, because he has heard ²²  your murmurings against the Lord. As for us, what are we, ²³  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!” ²⁴  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 ²⁵  the people, lest they force their way through to the Lord to look, and many of them perish. ²⁶ 

Exodus 20:7

20:7 “You shall not take ²⁷  the name of the Lord your God in vain, ²⁸  for the Lord will not hold guiltless ²⁹  anyone who takes his name in vain.

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.

[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.

[9:1]  ⁹ 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]  ¹³ tn This phrase translates the Hebrew word חָזַק (khazaq); see S. R. Driver, Exodus, 53.

[14:31]  ¹⁷ tn The preterite with the vav (ו) consecutive introduces a clause that is subordinate to the main points that the verse is making.

[14:31]  ¹⁸ tn Heb “the great hand,” with “hand” being a metonymy for work or power. The word play using “hand” contrasts the Lord’s hand/power at work on behalf of the Israelites with the hand/power of Egypt that would have killed them.

[14:31]  ¹⁹ tn Heb “did, made.”

[14:31]  ²⁰ tn Heb “and the people feared.”

[14:31]  ²¹ tn The verb is the Hiphil preterite of אָמַן (’aman).

[14:31]  ²² sn Here the title of “servant” is given to Moses. This is the highest title a mortal can have in the OT – the “servant of Yahweh.” It signifies more than a believer; it describes the individual as acting on behalf of God. For example, when Moses stretched out his hand, God used it as his own (Isa 63:12). Moses was God’s personal representative. The chapter records both a message of salvation and of judgment. Like the earlier account of deliverance at the Passover, this chapter can be a lesson on deliverance from present troubles – if God could do this for Israel, there is no trouble too great for him to overcome. The passage can also be understood as a picture (at least) of the deliverance at the final judgment on the world. But the Israelites used this account for a paradigm of the power of God: namely, God is able to deliver his people from danger because he is the sovereign Lord of creation. His people must learn to trust him, even in desperate situations; they must fear him and not the situation. God can bring any threat to an end by bringing his power to bear in judgment on the wicked.

[15:25]  ²¹ 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]  ²² tn Or “a [piece of] wood” (cf. NAB, NIV, NRSV, TEV, CEV); NLT “a branch.”

[15:25]  ²³ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[15:25]  ²⁴ tn Heb “there he”; the referent (the Lord) is supplied for clarity.

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

[15:25]  ²⁶ tn This translation interprets the two nouns as a hendiadys: “a statute and an ordinance” becomes “a binding ordinance.”

[15:25]  ²⁷ 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]  ²⁵ tn Heb “morning, and you will see.”

[16:7]  ²⁶ 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]  ²⁷ 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]  ²⁹ 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]  ³³ 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]  ³⁴ tn Heb “and fall”; NAB “be struck down.”

[20:7]  ³⁷ tn Or “use” (NCV, TEV); NIV, CEV, NLT “misuse”; NRSV “make wrongful use of.”

[20:7]  ³⁸ 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]  ³⁹ tn Or “leave unpunished.”