Exodus 6:6

6:6 Therefore, tell the Israelites, ‘I am the Lord. I will bring you out ¹  from your enslavement to ²  the Egyptians, I will rescue you from the hard labor they impose, ³  and I will redeem you with an outstretched arm and with great judgments.

Exodus 7:4

7:4 Pharaoh will not listen to you. ⁴  I will reach into ⁵  Egypt and bring out my regiments, ⁶  my people the Israelites, from the land of Egypt with great acts of judgment.

Exodus 11:3

11:3 (Now the Lord granted the people favor with ⁷  the Egyptians. Moreover, the man Moses was very great in the land of Egypt, respected by Pharaoh’s servants and by the Egyptian people.) ⁸ 

Exodus 12:30

12:30 Pharaoh got up ⁹  in the night, ¹⁰  along with all his servants and all Egypt, and there was a great cry in Egypt, for there was no house ¹¹  in which there was not someone dead.

Exodus 18:22

18:22 They will judge ¹²  the people under normal circumstances, ¹³  and every difficult case ¹⁴  they will bring to you, but every small case ¹⁵  they themselves will judge, so that ¹⁶  you may make it easier for yourself, ¹⁷  and they will bear the burden ¹⁸  with you.

Exodus 32:11

32:11 But Moses sought the favor ¹⁹  of the Lord his God and said, “O Lord, why does your anger burn against your people, whom you have brought out from the land of Egypt with great power and with a mighty hand?

[6:6]  ¹ sn The verb וְהוֹצֵאתִי (vÿhotse’ti) is a perfect tense with the vav (ו) consecutive, and so it receives a future translation – part of God’s promises. The word will be used later to begin the Decalogue and other covenant passages – “I am Yahweh who brought you out….”

[6:6]  ² tn Heb “from under the burdens of” (so KJV, NASB); NIV “from under the yoke of.”

[6:6]  ³ tn Heb “from labor of them.” The antecedent of the pronoun is the Egyptians who have imposed slave labor on the Hebrews.

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

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

[11:3]  ⁷ tn Heb “in the eyes of.”

[11:3]  ⁸ tn Heb “in the eyes of the servants of Pharaoh and in the eyes of the people.” In the translation the word “Egyptian” has been supplied to clarify that the Egyptians and not the Israelites are meant here.

[12:30]  ¹⁰ tn Heb “arose,” the verb קוּם (qum) in this context certainly must describe a less ceremonial act. The entire country woke up in terror because of the deaths.

[12:30]  ¹¹ tn The noun is an adverbial accusative of time – “in the night” or “at night.”

[12:30]  ¹² sn Or so it seemed. One need not push this description to complete literalness. The reference would be limited to houses that actually had firstborn people or animals. In a society in which households might include more than one generation of humans and animals, however, the presence of a firstborn human or animal would be the rule rather than the exception.

[18:22]  ¹³ tn The form is the perfect tense with the vav (ו) consecutive, making it equivalent to the imperfect of instruction in the preceding verse.

[18:22]  ¹⁴ tn Heb “in every time,” meaning “in all normal cases” or “under normal circumstances.” The same phrase occurs in v. 26.

[18:22]  ¹⁵ tn Heb “great thing.”

[18:22]  ¹⁶ tn Heb “thing.”

[18:22]  ¹⁷ tn The vav here shows the result or the purpose of the instructions given.

[18:22]  ¹⁸ tn The expression וְהָקֵל מֵעָלֶיךָ (vÿhaqel me’aleykha) means literally “and make it light off yourself.” The word plays against the word for “heavy” used earlier – since it was a heavy or burdensome task, Moses must lighten the load.

[18:22]  ¹⁹ tn Here “the burden” has been supplied.

[32:11]  ¹⁶ tn S. R. Driver (Exodus, 351) draws on Arabic to show that the meaning of this verb (חָלָה, khalah) was properly “make sweet the face” or “stroke the face”; so here “to entreat, seek to conciliate.” In this prayer, Driver adds, Moses urges four motives for mercy: 1) Israel is Yahweh’s people, 2) Israel’s deliverance has demanded great power, 3) the Egyptians would mock if the people now perished, and 4) the oath God made to the fathers.