Exodus 7:22

7:22 But the magicians of Egypt did the same ¹  by their secret arts, and so ²  Pharaoh’s heart remained hard, ³  and he refused to listen to Moses and Aaron ⁴  – just as the Lord had predicted.

Exodus 8:15

8:15 But when Pharaoh saw that there was relief, ⁵  he hardened ⁶  his heart and did not listen to them, just as the Lord had predicted. ⁷ 

Exodus 8:19

8:19 The magicians said ⁸  to Pharaoh, “It is the finger ⁹  of God!” But Pharaoh’s heart remained hard, ¹⁰  and he did not listen to them, just as the Lord had predicted.

Exodus 8:32

8:32 But Pharaoh hardened ¹¹  his heart this time also and did not release the people.

Exodus 9:7

9:7 Pharaoh sent representatives to investigate, ¹²  and indeed, not even one of the livestock of Israel had died. But Pharaoh’s heart remained hard, ¹³  and he did not release the people.

Exodus 9:12

9:12 But the Lord hardened ¹⁴  Pharaoh’s heart, and he did not listen to them, just as the Lord had predicted to Moses.

Exodus 9:21

9:21 but those ¹⁵  who did not take ¹⁶  the word of the Lord seriously left their servants and their cattle ¹⁷  in the field.

Exodus 9:34-35

9:34 When Pharaoh saw ¹⁸  that the rain and hail and thunder ceased, he sinned again: ¹⁹  both he and his servants hardened ²⁰  their hearts. 9:35 So Pharaoh’s heart remained hard, ²¹  and he did not release the Israelites, as the Lord had predicted through Moses.

Exodus 14:4

14:4 I will harden ²²  Pharaoh’s heart, and he will chase after them. I will gain honor ²³  because of Pharaoh and because of all his army, and the Egyptians will know ²⁴  that I am the Lord.” So this is what they did. ²⁵ 

Exodus 14:8

14:8 But the Lord hardened the heart of Pharaoh king of Egypt, and he chased after the Israelites. Now the Israelites were going out defiantly. ²⁶ 

Exodus 14:17

14:17 And as for me, I am going to harden ²⁷  the hearts of the Egyptians so that ²⁸  they will come after them, that I may be honored ²⁹  because ³⁰  of Pharaoh and his army and his chariots and his horsemen.

Exodus 25:2

25:2 “Tell the Israelites to take ³¹  an offering ³²  for me; from every person motivated by a willing ³³  heart you ³⁴  are to receive my offering.

Exodus 28:3

28:3 You ³⁵  are to speak to all who are specially skilled, ³⁶  whom I have filled with the spirit of wisdom, ³⁷  so that they may make ³⁸  Aaron’s garments to set him apart ³⁹  to minister as my priest.

Exodus 28:29

28:29 Aaron will bear the names of the sons of Israel in the breastpiece of decision over his heart ⁴⁰  when he goes into the holy place, for a memorial before the Lord continually.

Exodus 35:5

35:5 ‘Take ⁴¹  an offering for the Lord. Let everyone who has a willing heart ⁴²  bring ⁴³  an offering to the Lord: ⁴⁴  gold, silver, bronze,

Exodus 35:25

35:25 Every woman who was skilled ⁴⁵  spun with her hands and brought what she had spun, blue, purple, or scarlet yarn, or fine linen,

[7:22]  ¹ tn Heb “thus, so.”

[7:22]  ² tn The vav consecutive on the preterite introduces the outcome or result of the matter – Pharaoh was hardened.

[7:22]  ³ tn Heb “and the heart of Pharaoh became hard.” This phrase translates the Hebrew word חָזַק (khazaq; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition.

[7:22]  ⁴ tn Heb “to them”; the referents (Moses and Aaron) have been specified in the translation for clarity.

[8:15]  ⁵ tn The word רְוָחָה (rÿvakhah) means “respite, relief.” BDB 926 relates it to the verb רָוַח (ravakh, “to be wide, spacious”). There would be relief when there was freedom to move about.

[8:15]  ⁶ tn וְהַכְבֵּד (vÿhakhbed) is a Hiphil infinitive absolute, functioning as a finite verb. The meaning of the word is “to make heavy,” and so stubborn, sluggish, indifferent. It summarizes his attitude and the outcome, that he refused to keep his promises.

[8:15]  ⁷ sn The end of the plague revealed clearly God’s absolute control over Egypt’s life and deities – all at the power of the man who prayed to God. Yahweh had made life unpleasant for the people by sending the plague, but he was also the one who could remove it. The only recourse anyone has in such trouble is to pray to the sovereign Lord God. Everyone should know that there is no one like Yahweh.

[8:19]  ⁹ tn Heb “and the magicians said.”

[8:19]  ¹⁰ tn The word “finger” is a bold anthropomorphism (a figure of speech in which God is described using human characteristics).

[8:19]  ¹¹ tn Heb “and the heart of Pharaoh became hard.” This phrase translates the Hebrew word חָזַק (khazaq; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition.

[8:32]  ¹³ tn This phrase translates the Hebrew word כָּבֵד (kaved); see S. R. Driver, Exodus, 53.

[9:7]  ¹⁷ tn Heb “Pharaoh sent.” The phrase “representatives to investigate” is implied in the context.

[9:7]  ¹⁸ tn Heb “and the heart of Pharaoh was hardened.” This phrase translates the Hebrew word כָּבֵד (kaved; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition.

[9:12]  ²¹ tn This phrase translates the Hebrew word חָזַק (khazaq); see S. R. Driver, Exodus, 53.

[9:21]  ²⁵ tn The Hebrew text again has the singular.

[9:21]  ²⁶ tn Heb “put to his heart.”

[9:21]  ²⁷ tn Heb “his servants and his cattle.”

[9:34]  ²⁹ tn The clause beginning with the preterite and vav (ו) consecutive is here subordinated to the next, and main clause – that he hardened his heart again.

[9:34]  ³⁰ tn The construction is another verbal hendiadys: וַיֹּסֶף לַחֲטֹּא (vayyosef lakhatto’), literally rendered “and he added to sin.” The infinitive construct becomes the main verb, and the Hiphil preterite becomes adverbial. The text is clearly interpreting as sin the hardening of Pharaoh’s heart and his refusal to release Israel. At the least this means that the plagues are his fault, but the expression probably means more than this – he was disobeying Yahweh God.

[9:34]  ³¹ tn This phrase translates the Hebrew word כָּבֵד (kaved); see S. R. Driver, Exodus, 53.

[9:35]  ³³ tn The verb about Pharaoh’s heart in v. 35 is וַיֶּחֱזַק (vayyekhezaq), a Qal preterite: “and it was hardened” or “strengthened to resist.” This forms the summary statement of this stage in the drama. The verb used in v. 34 to report Pharaoh’s response was וַיַּכְבֵּד (vayyakhbed), a Hiphil preterite: “and he hardened [his heart]” or made it stubborn. The use of two descriptions of Pharaoh’s heart in close succession, along with mention of his servants’ heart condition, underscores the growing extent of the problem.

[14:4]  ³⁷ tn In this place the verb חָזַק (hazaq) is used; it indicates that God would make Pharaoh’s will strong or firm.

[14:4]  ³⁸ tn The form is וְאִכָּבְדָה (vÿ’ikkavÿda), the Niphal cohortative; coming after the perfect tenses with vav (ו) consecutives expressing the future, this cohortative indicates the purpose of the hardening and chasing. Yahweh intended to gain glory by this final and great victory over the strength of Pharaoh. There is irony in this expression since a different form of the word was used frequently to describe Pharaoh’s hard heart. So judgment will not only destroy the wicked – it will reveal the glory and majesty of the sovereignty of God.

[14:4]  ³⁹ tn This is the perfect tense with the vav (ו) consecutive. But it announces the fulfillment of an long standing purpose – that they might know.

[14:4]  ⁴⁰ tn Heb “and they did so.”

[14:8]  ⁴¹ tn Heb “with a high hand”; the expression means “defiantly,” “boldly,” or “with confidence.” The phrase is usually used for arrogant sin and pride, the defiant fist, as it were. The image of the high hand can also mean the hand raised to deliver a blow (Job 38:15). So the narrative here builds tension between these two resolute forces.

[14:17]  ⁴⁵ tn הִנְנִי (hinni) before the participle gives it the force of a futur instans participle, meaning “I am about to harden” or “I am going to harden” their heart.

[14:17]  ⁴⁶ tn The form again is the imperfect tense with vav (ו) to express the purpose or the result of the hardening. The repetition of the verb translated “come” is interesting: Moses is to divide the sea in order that the people may cross, but God will harden the Egyptians’ hearts in order that they may follow.

[14:17]  ⁴⁷ tn For the comments on this verb see the discussion in v. 4. God would get glory by defeating Egypt.

[14:17]  ⁴⁸ tn Or “I will get glory over.”

[25:2]  ⁴⁹ tn The verb is וְיִקְחוּ (vÿyiqkhu), the Qal imperfect or jussive with vav; after the imperative “speak” this verb indicates the purpose or result: “speak…that they may take” and continues with the force of a command.

[25:2]  ⁵⁰ tn The “offering” (תְּרוּמָה, tÿrumah) is perhaps better understood as a contribution since it was a freewill offering. There is some question about the etymology of the word. The traditional meaning of “heave-offering” derives from the idea of “elevation,” a root meaning “to be high” lying behind the word. B. Jacob says it is something sorted out of a mass of material and designated for a higher purpose (Exodus, 765). S. R. Driver (Exodus, 263) corrects the idea of “heave-offering” by relating the root to the Hiphil form of that root, herim, “to lift” or “take off.” He suggests the noun means “what is taken off” from a larger mass and so designated for sacred purposes. The LXX has “something taken off.”

[25:2]  ⁵¹ tn The verb יִדְּבֶנּוּ (yiddÿvennu) is related to the word for the “freewill offering” (נְדָבָה, nÿdavah). The verb is used of volunteering for military campaigns (Judg 5:2, 9) and the willing offerings for both the first and second temples (see 1 Chr 29:5, 6, 9, 14, 17).

[25:2]  ⁵² tn The pronoun is plural.

[28:3]  ⁵³ tn Heb “And you, you will speak to.”

[28:3]  ⁵⁴ tn Heb “wise of heart.” The word for “wise” (חַכְמֵי, khakhme, the plural construct form) is from the word group that is usually translated “wisdom, wise, be wise,” but it has as its basic meaning “skill” or “skillful.” This is the way it is used in 31:3, 6 and 35:10 etc. God gave these people “wisdom” so that they would know how to make these things. The “heart” for the Hebrews is the locus of understanding, the mind and the will. To be “wise of heart” or “wise in heart” means that they had the understanding to do skillful work, they were talented artisans and artists.

[28:3]  ⁵⁵ sn There is no necessity to take this as a reference to the Holy Spirit who produces wisdom in these people, although that is not totally impossible. A number of English versions (e.g., NAB, NIV, NCV, NRSV, TEV, CEV, NLT) do not even translate the word “spirit.” It probably refers to their attitude and ability. U. Cassuto has “to all the artisans skilled in the making of stately robes, in the heart [i.e., mind] of each of whom I have implanted sagacity in his craft so that he may do his craft successfully” (Exodus, 371).

[28:3]  ⁵⁶ tn The form is the perfect tense with the vav (ו) consecutive; after the instruction to speak to the wise, this verb, equal to an imperfect, will have the force of purpose.

[28:3]  ⁵⁷ tn Or “to sanctify him” (ASV) or “to consecrate him” (KJV, NASB, NRSV). It is the garments that will set Aaron apart, or sanctify him, not the workers. The expression could be taken to mean “for his consecration” (NIV) since the investiture is part of his being set apart for service.

[28:29]  ⁵⁷ sn So Aaron will have the names of the tribes on his shoulders (v. 12) which bear the weight and symbol of office (see Isa 9:6; 22:22), and over his heart (implying that they have a constant place in his thoughts [Deut 6:6]). Thus he was to enter the presence of God as the nation’s representative, ever mindful of the nation’s interests, and ever bringing the remembrance of it before God (S. R. Driver, Exodus, 306).

[35:5]  ⁶¹ tn Heb “from with you.”

[35:5]  ⁶² 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]  ⁶³ 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]  ⁶⁴ 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.

[35:25]  ⁶⁵ tn Heb “wisdom of heart,” which means that they were skilled and could make all the right choices about the work.