Exodus 9:24

9:24 Hail fell ¹  and fire mingled ²  with the hail; the hail was so severe ³  that there had not been any like it ⁴  in all the land of Egypt since it had become a nation.

Exodus 12:9

12:9 Do not eat it raw ⁵  or boiled in water, but roast it over the fire with its head, its legs, and its entrails.

Exodus 13:21

13:21 Now the Lord was going before them by day in a pillar of cloud to lead them in the way, and by night in a pillar of fire to give them light, ⁶  so that they could ⁷  travel day or night. ⁸ 

Exodus 14:24

14:24 In the morning watch ⁹  the Lord looked down ¹⁰  on the Egyptian army ¹¹  through the pillar of fire and cloud, and he threw the Egyptian army ¹²  into a panic. ¹³ 

Exodus 19:18

19:18 Now Mount Sinai was completely covered with smoke because the Lord had descended on it in fire, and its smoke went up like the smoke of a great furnace, ¹⁴  and the whole mountain shook ¹⁵  violently.

Exodus 22:6

22:6 “If a fire breaks out and spreads ¹⁶  to thorn bushes, ¹⁷  so that stacked grain or standing grain or the whole field is consumed, the one who started ¹⁸  the fire must surely make restitution.

Exodus 29:14

29:14 But the meat of the bull, its skin, and its dung you are to burn up ¹⁹  outside the camp. ²⁰  It is the purification offering. ²¹ 

Exodus 29:34

29:34 If any of the meat from the consecration offerings ²²  or any of the bread is left over ²³  until morning, then you are to burn up ²⁴  what is left over. It must not be eaten, ²⁵  because it is holy.

Exodus 40:38

40:38 For the cloud of the Lord was on the tabernacle by day, but fire would be ²⁶  on it at night, in plain view ²⁷  of all the house of Israel, throughout all their journeys.

[9:24]  ¹ tn The verb is the common preterite וַיְהִי (vayÿhi), which is normally translated “and there was” if it is translated at all. The verb הָיָה (hayah), however, can mean “be, become, befall, fall, fall out, happen.” Here it could be simply translated “there was hail,” but the active “hail fell” fits the point of the sequence better.

[9:24]  ² tn The form מִתְלַקַּחַת (mitlaqqakhat) is a Hitpael participle; the clause reads, “and fire taking hold of itself in the midst of the hail.” This probably refers to lightning flashing back and forth. See also Ezek 1:4. God created a great storm with flashing fire connected to it.

[9:24]  ³ tn Heb “very heavy” or “very severe.” The subject “the hail” is implied.

[9:24]  ⁴ tn A literal reading of the clause would be “which there was not like it in all the land of Egypt.” The relative pronoun must be joined to the resumptive pronoun: “which like it (like which) there had not been.”

[12:9]  ⁵ sn This ruling was to prevent their eating it just softened by the fire or partially roasted as differing customs might prescribe or allow.

[13:21]  ⁹ sn God chose to guide the people with a pillar of cloud in the day and one of fire at night, or, as a pillar of cloud and fire, since they represented his presence. God had already appeared to Moses in the fire of the bush, and so here again is revelation with fire. Whatever the exact nature of these things, they formed direct, visible revelations from God, who was guiding the people in a clear and unambiguous way. Both clouds and fire would again and again represent the presence of God in his power and majesty, guiding and protecting his people, by judging their enemies.

[13:21]  ¹⁰ tn The infinitive construct here indicates the result of these manifestations – “so that they went” or “could go.”

[13:21]  ¹¹ tn These are adverbial accusatives of time.

[14:24]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Heb “camp.”

[14:24]  ¹⁷ 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).

[19:18]  ¹⁷ sn The image is that of a large kiln, as in Gen 19:28.

[19:18]  ¹⁸ tn This is the same word translated “trembled” above (v. 16).

[22:6]  ²¹ tn Heb “if a fire goes out and finds”; NLT “if a fire gets out of control.”

[22:6]  ²² sn Thorn bushes were used for hedges between fields, but thorn bushes also burned easily, making the fire spread rapidly.

[22:6]  ²³ tn This is a Hiphil participle of the verb “to burn, kindle” used substantivally. This is the one who caused the fire, whether by accident or not.

[29:14]  ²⁵ tn Heb “burn with fire.”

[29:14]  ²⁶ sn This is to be done because there is no priesthood yet. Once they are installed, then the sin/purification offering is to be eaten by the officiating priests as a sign that the offering was received. But priests could not consume their own sin offering.

[29:14]  ²⁷ sn There were two kinds of “purification offering,” those made with confession for sin and those made without. The title needs to cover both of them, and if it is called in the traditional way “the sin offering,” that will convey that when people offered it for skin diseases, menstruation, or having babies, they had sinned. That was not the case. Moreover, it is usual to translate the names of the sacrifices by what they do more than what they cover – so peace offering, reparation offering, and purification offering.

[29:34]  ²⁹ tn Or “ordination offerings” (Heb “fillings”).

[29:34]  ³⁰ tn The verb in the conditional clause is a Niphal imperfect of יָתַר (yatar); this verb is repeated in the next clause (as a Niphal participle) as the direct object of the verb “you will burn” (a Qal perfect with a vav [ו] consecutive to form the instruction).

[29:34]  ³¹ tn Heb “burn with fire.”

[29:34]  ³² tn The verb is a Niphal imperfect negated. It expresses the prohibition against eating this, but in the passive voice: “it will not be eaten,” or stronger, “it must not be eaten.”

[40:38]  ³³ tn Here is another imperfect tense of the customary nuance.

[40:38]  ³⁴ tn Heb “to the eyes of all”; KJV, ASV, NASB “in the sight of all”; NRSV “before the eyes of all.”