Exodus 8:2

8:2 But if you refuse to release them, then I am going to plague ¹  all your territory with frogs. ² 

Exodus 10:4

10:4 But if you refuse to release my people, I am going to bring ³  locusts ⁴  into your territory ⁵  tomorrow.

Exodus 10:25

10:25 But Moses said, “Will you also ⁶  provide us ⁷  with sacrifices and burnt offerings that we may present them ⁸  to the Lord our God?

Exodus 18:17

18:17 Moses’ father-in-law said to him, “What ⁹  you are doing is not good!

Exodus 25:39

25:39 About seventy-five pounds ¹⁰  of pure gold is to be used for it ¹¹  and for all these utensils.

Exodus 27:5

27:5 You are to put it under the ledge of the altar below, so that the network will come ¹²  halfway up the altar. ¹³ 

Exodus 30:35

30:35 and make it into an incense, ¹⁴  a perfume, ¹⁵  the work of a perfumer. It is to be finely ground, ¹⁶  and pure and sacred.

[8:2]  ¹ tn The construction here uses the deictic particle and the participle to convey the imminent future: “I am going to plague/about to plague.” The verb נָגַף (nagaf) means “to strike, to smite,” and its related noun means “a blow, a plague, pestilence” or the like. For Yahweh to say “I am about to plague you” could just as easily mean “I am about to strike you.” That is why these “plagues” can be described as “blows” received from God.

[8:2]  ² tn Heb “plague all your border with frogs.” The expression “all your border” is figurative for all the territory of Egypt and the people and things that are within the borders (also used in Exod 10:4, 14, 19; 13:7).

[10:4]  ³ tn הִנְנִי (hinni) before the active participle מֵבִיא (mevi’) is the imminent future construction: “I am about to bring” or “I am going to bring” – precisely, “here I am bringing.”

[10:4]  ⁴ tn One of the words for “locusts” in the Bible is אַרְבֶּה (’arbeh), which comes from רָבָה (ravah, “to be much, many”). It was used for locusts because of their immense numbers.

[10:4]  ⁵ tn Heb “within your border.”

[10:25]  ⁵ tn B. Jacob (Exodus, 287) shows that the intent of Moses in using גַּם (gam) is to make an emphatic rhetorical question. He cites other samples of the usage in Num 22:33; 1 Sam 17:36; 2 Sam 12:14, and others. The point is that if Pharaoh told them to go and serve Yahweh, they had to have animals to sacrifice. If Pharaoh was holding the animals back, he would have to make some provision.

[10:25]  ⁶ tn Heb “give into our hand.”

[10:25]  ⁷ tn The form here is וְעָשִּׂינוּ (vÿ’asinu), the Qal perfect with a vav (ו) consecutive – “and we will do.” But the verb means “do” in the sacrificial sense – prepare them, offer them. The verb form is to be subordinated here to form a purpose or result clause.

[18:17]  ⁷ tn Heb “the thing.”

[25:39]  ⁹ tn Heb “a talent.”

[25:39]  ¹⁰ tn The text has “he will make it” or “one will make it.” With no expressed subject it is given a passive translation.

[27:5]  ¹¹ tn The verb is the verb “to be,” here the perfect tense with vav (ו) consecutive. It is “and it will be” or “that it may be,” or here “that it may come” halfway up.

[27:5]  ¹² tn Heb “to the half of the altar.”

[30:35]  ¹³ tn This is an accusative of result or product.

[30:35]  ¹⁴ tn The word is in apposition to “incense,” further defining the kind of incense that is to be made.

[30:35]  ¹⁵ tn The word מְמֻלָּח (mÿmullakh), a passive participle, is usually taken to mean “salted.” Since there is no meaning like that for the Pual form, the word probably should be taken as “mixed,” as in Rashi and Tg. Onq. Seasoning with salt would work if it were food, but since it is not food, if it means “salted” it would be a symbol of what was sound and whole for the covenant. Some have thought that it would have helped the incense burn quickly with more smoke.