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 21:10-11

21:10 If he takes another wife, ⁶  he must not diminish the first one’s food, ⁷  her clothing, or her marital rights. ⁸  21:11 If he does not provide her with these three things, then she will go out free, without paying money. ⁹ 

Exodus 21:21

21:21 However, if the injured servant ¹⁰  survives one or two days, the owner ¹¹  will not be punished, for he has suffered the loss. ¹² 

Exodus 21:27

21:27 If he knocks out the tooth of his male servant or his female servant, he will let the servant ¹³  go free as compensation for the tooth.

Exodus 21:30

21:30 If a ransom is set for him, ¹⁴  then he must pay the redemption for his life according to whatever amount was set for him.

Exodus 22:2

22:2 “If a thief is caught ¹⁵  breaking in ¹⁶  and is struck so that he dies, there will be no blood guilt for him. ¹⁷ 

Exodus 22:13

22:13 If it is torn in pieces, then he will bring it for evidence, ¹⁸  and he will not have to pay for what was torn.

Exodus 22:17

22:17 If her father refuses to give her to him, he must pay money for the bride price of virgins.

Exodus 22:26

22:26 If you do take ¹⁹  the garment of your neighbor in pledge, you must return it to him by the time the sun goes down, ²⁰ 

Exodus 33:15

33:15 And Moses ²¹  said to him, “If your presence does not go ²²  with us, ²³  do not take us up from here. ²⁴ 

Exodus 40:37

40:37 but if the cloud was not lifted up, then they would not journey further until the day it was lifted up. ²⁵ 

[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.”

[21:10]  ⁵ tn “wife” has been supplied.

[21:10]  ⁶ tn The translation of “food” does not quite do justice to the Hebrew word. It is “flesh.” The issue here is that the family she was to marry into is wealthy, they ate meat. She was not just to be given the basic food the ordinary people ate, but the fine foods that this family ate.

[21:10]  ⁷ sn See S. Paul, “Exodus 21:10, A Threefold Maintenance Clause,” JNES 28 (1969): 48-53. Paul suggests that the third element listed is not marital rights but ointments since Sumerian and Akkadian texts list food, clothing, and oil as the necessities of life. The translation of “marital rights” is far from certain, since the word occurs only here. The point is that the woman was to be cared for with all that was required for a woman in that situation.

[21:11]  ⁷ sn The lessons of slavery and service are designed to bring justice to existing customs in antiquity. The message is: Those in slavery for one reason or another should have the hope of freedom and the choice of service (vv. 2-6). For the rulings on the daughter, the message could be: Women, who were often at the mercy of their husbands or masters, must not be trapped in an unfortunate situation, but be treated well by their masters or husbands (vv. 7-11). God is preventing people who have power over others from abusing it.

[21:21]  ⁹ tn Heb “if he”; the referent (the servant struck and injured in the previous verse) has been specified in the translation for clarity.

[21:21]  ¹⁰ tn Heb “he”; the referent (the owner of the injured servant) has been supplied in the translation for clarity.

[21:21]  ¹¹ tn This last clause is a free paraphrase of the Hebrew, “for he is his money” (so KJV, ASV); NASB “his property.” It seems that if the slave survives a couple of days, it is probable that the master was punishing him and not intending to kill him. If he then dies, there is no penalty other than that the owner loses the slave who is his property – he suffers the loss.

[21:27]  ¹¹ tn Heb “him”; the referent (the male or female servant) has been specified in the translation for clarity.

[21:30]  ¹³ sn The family of the victim would set the amount for the ransom of the man guilty of criminal neglect. This practice was common in the ancient world, rare in Israel. If the family allowed the substitute price, then the man would be able to redeem his life.

[22:2]  ¹⁵ tn Heb “found” (so KJV, ASV, NRSV).

[22:2]  ¹⁶ tn The word בַּמַּחְתֶּרֶת (bammakhteret) means “digging through” the walls of a house (usually made of mud bricks). The verb is used only a few times and has the meaning of dig in (as into houses) or row hard (as in Jonah 1:13).

[22:2]  ¹⁷ tn The text has “there is not to him bloods.” When the word “blood” is put in the plural, it refers to bloodshed, or the price of blood that is shed, i.e., blood guiltiness.

[22:13]  ¹⁷ tn The word עֵד (’ed) actually means “witness,” but the dead animal that is returned is a silent witness, i.e., evidence. The word is an adverbial accusative.

[22:26]  ¹⁹ tn The construction again uses the infinitive absolute with the verb in the conditional clause to stress the condition.

[22:26]  ²⁰ tn The clause uses the preposition, the infinitive construct, and the noun that is the subjective genitive – “at the going in of the sun.”

[33:15]  ²¹ tn Heb “and he said”; the referent (Moses) has been specified in the translation for clarity.

[33:15]  ²² tn The construction uses the active participle to stress the continual going of the presence: if there is not your face going.

[33:15]  ²³ tn “with us” has been supplied.

[33:15]  ²⁴ tn Heb “from this.”

[40:37]  ²³ tn The clause uses the Niphal infinitive construct in the temporal clause: “until the day of its being taken up.”