Exodus 8:12

8:12 Then Moses and Aaron went out from Pharaoh, and Moses cried ¹  to the Lord because of ²  the frogs that he had brought on ³  Pharaoh.

Exodus 9:21

9:21 but those ⁴  who did not take ⁵  the word of the Lord seriously left their servants and their cattle ⁶  in the field.

Exodus 15:25

15:25 He cried out to the Lord, and the Lord showed him ⁷  a tree. ⁸  When Moses ⁹  threw it into the water, the water became safe to drink. There the Lord ¹⁰  made for them ¹¹  a binding ordinance, ¹²  and there he tested ¹³  them.

Exodus 4:11

4:11 The Lord said to him, “Who gave ¹⁴  a mouth to man, or who makes a person mute or deaf or seeing or blind? Is it not I, the Lord? ¹⁵ 

Exodus 40:29

40:29 He also put the altar for the burnt offering by the entrance to the tabernacle, the tent of meeting, and offered on it the burnt offering and the meal offering, just as the Lord had commanded Moses.

[8:12]  ¹ tn The verb צָעַק (tsa’aq) is used for prayers in which people cry out of trouble or from danger. U. Cassuto observes that Moses would have been in real danger if God had not answered this prayer (Exodus, 103).

[8:12]  ² tn Heb “over the matter of.”

[8:12]  ³ tn The verb is an unusual choice if it were just to mean “brought on.” It is the verb שִׂים (sim, “place, put”). S. R. Driver thinks the thought is “appointed for Pharaoh” as a sign (Exodus, 64). The idea of the sign might be too much, but certainly the frogs were positioned for the instruction of the stubborn king.

[9:21]  ⁴ tn The Hebrew text again has the singular.

[9:21]  ⁵ tn Heb “put to his heart.”

[9:21]  ⁶ tn Heb “his servants and his cattle.”

[15:25]  ⁷ 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]  ⁸ tn Or “a [piece of] wood” (cf. NAB, NIV, NRSV, TEV, CEV); NLT “a branch.”

[15:25]  ⁹ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[15:25]  ¹⁰ tn Heb “there he”; the referent (the Lord) is supplied for clarity.

[15:25]  ¹¹ tn Heb “for him” (referring to Israel as a whole).

[15:25]  ¹² tn This translation interprets the two nouns as a hendiadys: “a statute and an ordinance” becomes “a binding ordinance.”

[15:25]  ¹³ 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.

[4:11]  ¹⁰ tn The verb שִׂים (sim) means “to place, put, set”; the sentence here more precisely says, “Who put a mouth into a man?”

[4:11]  ¹¹ sn The final question obviously demands a positive answer. But the clause is worded in such a way as to return to the theme of “I AM.” Isaiah 45:5-7 developed this same idea of God’s control over life. Moses protests that he is not an eloquent speaker, and the Lord replies with reminders about himself and promises, “I will be with your mouth,” an assertion that repeats the verb he used four times in 3:12 and 14 and in promises to Isaac and Jacob (Gen 26:3; 31:3).