Exodus 7:5

7:5 Then ¹  the Egyptians will know that I am the Lord, when I extend my hand ²  over Egypt and bring the Israelites out from among them.

Exodus 7:21

7:21 When the fish ³  that were in the Nile died, the Nile began ⁴  to stink, so that the Egyptians could not drink water from the Nile. There was blood ⁵  everywhere in the land of Egypt!

Exodus 8:6

8:6 So Aaron extended his hand over the waters of Egypt, and frogs ⁶  came up and covered the land of Egypt.

Exodus 9:9

9:9 It will become fine dust over the whole land of Egypt and will cause boils to break out and fester ⁷  on both people and animals in all the land of Egypt.”

Exodus 14:24

14:24 In the morning watch ⁸  the Lord looked down ⁹  on the Egyptian army ¹⁰  through the pillar of fire and cloud, and he threw the Egyptian army ¹¹  into a panic. ¹² 

Exodus 14:30

14:30 So the Lord saved ¹³  Israel on that day from the power ¹⁴  of the Egyptians, and Israel saw the Egyptians dead ¹⁵  on the shore of the sea.

Exodus 18:10

18:10 Jethro said, “Blessed ¹⁶  be the Lord who has delivered you from the hand of Egypt, and from the hand of Pharaoh, who has delivered the people from the Egyptians’ control! ¹⁷ 

[7:5]  ¹ tn The emphasis on sequence is clear because the form is the perfect tense with the vav consecutive.

[7:5]  ² sn This is another anthropomorphism, parallel to the preceding. If God were to “put” (נָתַן, natan), “extend” (נָטָה, nata), or “reach out” (שָׁלַח, shalakh) his hand against them, they would be destroyed. Contrast Exod 24:11.

[7:21]  ³ tn The first clause in this verse begins with a vav disjunctive, introducing a circumstantial clause to the statement that the water stank. The vav (ו) consecutive on the next verb shows that the smell was the result of the dead fish in the contaminated water. The result is then expressed with the vav beginning the clause that states that they could not drink it.

[7:21]  ⁴ tn The preterite could be given a simple definite past translation, but an ingressive past would be more likely, as the smell would get worse and worse with the dead fish.

[7:21]  ⁵ tn Heb “and there was blood.”

[8:6]  ⁵ tn The noun is singular, a collective. B. Jacob notes that this would be the more natural way to refer to the frogs (Exodus, 260).

[9:9]  ⁷ tn The word שְׁחִין (shÿkhin) means “boils.” It may be connected to an Arabic cognate that means “to be hot.” The illness is associated with Job (Job 2:7-8) and Hezekiah (Isa 38:21); it has also been connected with other skin diseases described especially in the Law. The word connected with it is אֲבַעְבֻּעֹת (’ava’bu’ot); this means “blisters, pustules” and is sometimes translated as “festering.” The etymology is debated, whether from a word meaning “to swell up” or “to overflow” (W. C. Kaiser, Jr., “Exodus,” EBC 2:359).

[14:24]  ⁹ tn The night was divided into three watches of about four hours each, making the morning watch about 2:00-6:00 a.m. The text has this as “the watch of the morning,” the genitive qualifying which of the night watches was meant.

[14:24]  ¹⁰ tn This particular verb, שָׁקַף (shaqaf) is a bold anthropomorphism: Yahweh looked down. But its usage is always with some demonstration of mercy or wrath. S. R. Driver (Exodus, 120) suggests that the look might be with fiery flashes to startle the Egyptians, throwing them into a panic. Ps 77:17-19 pictures torrents of rain with lightning and thunder.

[14:24]  ¹¹ tn Heb “camp.” The same Hebrew word is used in Exod 14:20. Unlike the English word “camp,” it can be used of a body of people at rest (encamped) or on the move.

[14:24]  ¹² tn Heb “camp.”

[14:24]  ¹³ tn The verb הָמַם (hamam) means “throw into confusion.” It is used in the Bible for the panic and disarray of an army before a superior force (Josh 10:10; Judg 4:15).

[14:30]  ¹¹ tn The Hebrew term וַיּוֹשַׁע (vayyosha’) is the key summation of the chapter, and this part of the book: “So Yahweh saved Israel.” This is the culmination of all the powerful works of God through these chapters.

[14:30]  ¹² tn Heb “the hand,” with “hand” being a metonymy for power.

[14:30]  ¹³ tn The participle “dead” is singular, agreeing in form with “Egypt.”

[18:10]  ¹³ tn This is a common form of praise. The verb בָּרוּךְ (barukh) is the Qal passive participle of the verb. Here must be supplied a jussive, making this participle the predicate: “May Yahweh be blessed.” The verb essentially means “to enrich”; in praise it would mean that he would be enriched by the praises of the people.

[18:10]  ¹⁴ tn Heb “from under the hand of the Egyptians.”