Exodus 9:19

9:19 So now, send instructions ¹  to gather ²  your livestock and all your possessions in the fields to a safe place. Every person ³  or animal caught ⁴  in the field and not brought into the house – the hail will come down on them, and they will die!”’”

Exodus 10:6

10:6 They will fill your houses, the houses of your servants, and all the houses of Egypt, such as ⁵  neither ⁶  your fathers nor your grandfathers have seen since they have been ⁷  in the land until this day!’” Then Moses ⁸  turned and went out from Pharaoh.

Exodus 10:12

10:12 The Lord said to Moses, “Extend your hand over the land of Egypt for ⁹  the locusts, that they may come up over the land of Egypt and eat everything that grows ¹⁰  in the ground, everything that the hail has left.”

Exodus 13:15

13:15 When Pharaoh stubbornly refused ¹¹  to release us, the Lord killed all the firstborn in the land of Egypt, from the firstborn of people to the firstborn of animals. ¹²  That is why I am sacrificing ¹³  to the Lord the first male offspring of every womb, but all my firstborn sons I redeem.’

Exodus 15:26

15:26 He said, “If you will diligently obey ¹⁴  the Lord your God, and do what is right ¹⁵  in his sight, and pay attention ¹⁶  to his commandments, and keep all his statutes, then all ¹⁷  the diseases ¹⁸  that I brought on the Egyptians I will not bring on you, for I, the Lord, am your healer.” ¹⁹ 

Exodus 18:8

18:8 Moses told his father-in-law all that the Lord had done to Pharaoh and to Egypt for Israel’s sake, and all the hardship ²⁰  that had come on them ²¹  along the way, and how ²²  the Lord had delivered them.

Exodus 31:6

31:6 Moreover, ²³  I have also given him Oholiab son of Ahisamach, of the tribe of Dan, and I have given ability to all the specially skilled, ²⁴  that they may make ²⁵  everything I have commanded you:

Exodus 35:22

35:22 They came, men and women alike, ²⁶  all who had willing hearts. They brought brooches, earrings, rings and ornaments, all kinds of gold jewelry, ²⁷  and everyone came who waved ²⁸  a wave offering of gold to the Lord.

Exodus 35:35

35:35 He has filled them with skill ²⁹  to do all kinds of work ³⁰  as craftsmen, as designers, as embroiderers in blue, purple, and scarlet yarn and in fine linen, and as weavers. They are ³¹  craftsmen in all the work ³²  and artistic designers. ³³ 

Exodus 36:2

36:2 Moses summoned ³⁴  Bezalel and Oholiab and every skilled person in whom ³⁵  the Lord had put skill – everyone whose heart stirred him ³⁶  to volunteer ³⁷  to do the work,

Exodus 38:3

38:3 He made all the utensils of the altar – the pots, the shovels, the tossing bowls, the meat hooks, and the fire pans – he made all its utensils of bronze.

[9:19]  ¹ tn The object “instructions” is implied in the context.

[9:19]  ² tn הָעֵז (ha’ez) is the Hiphil imperative from עוּז (’uz, “to bring into safety” or “to secure”). Although there is no vav (ו) linking the two imperatives, the second could be subordinated by virtue of the meanings. “Send to bring to safety.”

[9:19]  ³ tn Heb “man, human.”

[9:19]  ⁴ tn Heb “[who] may be found.” The verb can be the imperfect of possibility.

[10:6]  ⁵ tn The relative pronoun אֲשֶׁר (’asher) is occasionally used as a comparative conjunction (see GKC 499 §161.b).

[10:6]  ⁶ tn Heb “which your fathers have not seen, nor your fathers’ fathers.”

[10:6]  ⁷ tn The Hebrew construction מִיּוֹם הֱיוֹתָם (miyyom heyotam, “from the day of their being”). The statement essentially says that no one, even the elderly, could remember seeing a plague of locusts like this. In addition, see B. Childs, “A Study of the Formula, ‘Until This Day,’” JBL 82 (1963).

[10:6]  ⁸ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[10:12]  ⁹ tn The preposition בְּ (bet) is unexpected here. BDB 91 s.v. (the note at the end of the entry) says that in this case it can only be read as “with the locusts,” meaning that the locusts were thought to be implicit in Moses’ lifting up of his hand. However, BDB prefers to change the preposition to לְ (lamed).

[10:12]  ¹⁰ tn The noun עֵשֶּׂב (’esev) normally would indicate cultivated grains, but in this context seems to indicate plants in general.

[13:15]  ¹³ tn Heb “dealt hardly in letting us go” or “made it hard to let us go” (see S. R. Driver, Exodus, 110). The verb is the simple Hiphil perfect הִקְשָׁה (hiqshah, “he made hard”); the infinitive construct לְשַׁלְּחֵנוּ (lÿshallÿkhenu, “to release us”) could be taken epexegetically, meaning “he made releasing us hard.” But the infinitive more likely gives the purpose or the result after the verb “hardened himself.” The verb is figurative for “be stubborn” or “stubbornly refuse.”

[13:15]  ¹⁴ tn The text uses “man” and “beast.”

[13:15]  ¹⁵ tn The form is the active participle.

[15:26]  ¹⁷ tn The construction uses the infinitive absolute and the imperfect tense of שָׁמַע (shama’). The meaning of the verb is idiomatic here because it is followed by “to the voice of Yahweh your God.” When this is present, the verb is translated “obey.” The construction is in a causal clause. It reads, “If you will diligently obey.” Gesenius points out that the infinitive absolute in a conditional clause also emphasizes the importance of the condition on which the consequence depends (GKC 342-43 §113.o).

[15:26]  ¹⁸ tn The word order is reversed in the text: “and the right in his eyes you do,” or, “[if] you do what is right in his eyes.” The conditional idea in the first clause is continued in this clause.

[15:26]  ¹⁹ tn Heb “give ear.” This verb and the next are both perfect tenses with the vav (ו) consecutive; they continue the sequence of the original conditional clause.

[15:26]  ²⁰ tn The substantive כָּל־ (kol, “all of”) in a negative clause can be translated “none of.”

[15:26]  ²¹ sn The reference is no doubt to the plagues that Yahweh has just put on them. These will not come on God’s true people. But the interesting thing about a conditional clause like this is that the opposite is also true – “if you do not obey, then I will bring these diseases.”

[15:26]  ²² tn The form is רֹפְאֶךָ (rofÿ’ekha), a participle with a pronominal suffix. The word is the predicate after the pronoun “I”: “I [am] your healer.” The suffix is an objective genitive – the Lord heals them.

[18:8]  ²¹ tn A rare word, “weariness” of the hardships.

[18:8]  ²² tn Heb “found them.”

[18:8]  ²³ tn Here “how” has been supplied.

[31:6]  ²⁵ tn The expression uses the independent personal pronoun (“and I”) with the deictic particle (“behold”) to enforce the subject of the verb – “and I, indeed I have given.”

[31:6]  ²⁶ tn Heb “and in the heart of all that are wise-hearted I have put wisdom.”

[31:6]  ²⁷ tn The form is a perfect with vav (ו) consecutive. The form at this place shows the purpose or the result of what has gone before, and so it is rendered “that they may make.”

[35:22]  ²⁹ tn The expression in Hebrew is “men on/after the women,” meaning men with women, to ensure that it was clear that the preceding verse did not mean only men. B. Jacob takes it further, saying that the men came after the women because the latter had taken the initiative (Exodus, 1017).

[35:22]  ³⁰ tn Heb “all gold utensils.”

[35:22]  ³¹ tn The verb could be translated “offered,” but it is cognate with the following noun that is the wave offering. This sentence underscores the freewill nature of the offerings people made. The word “came” is supplied from v. 21 and v. 22.

[35:35]  ³³ tn The expression “wisdom of heart,” or “wisdom in heart,” means artistic skill. The decisions and plans they make are skilled. The expression forms a second accusative after the verb of filling.

[35:35]  ³⁴ tn The expression “all the work” means “all kinds of work.”

[35:35]  ³⁵ tn Here “They are” has been supplied.

[35:35]  ³⁶ tn Heb “doers of all work.”

[35:35]  ³⁷ tn Heb “designers of designs.”

[36:2]  ³⁷ tn The verb קָרָא (qara’) plus the preposition “to” – “to call to” someone means “to summon” that person.

[36:2]  ³⁸ tn Here there is a slight change: “in whose heart Yahweh had put skill.”

[36:2]  ³⁹ tn Or “whose heart was willing.”

[36:2]  ⁴⁰ sn The verb means more than “approach” or “draw near”; קָרַב (qarav) is the word used for drawing near the altar as in bringing an offering. Here they offer themselves, their talents and their time.