Exodus 10:28

10:28 Pharaoh said to him, “Go from me! ¹  Watch out for yourself! Do not appear before me again, ²  for when ³  you see my face you will die!”

Exodus 15:9

15:9 The enemy said, ‘I will chase, ⁴  I will overtake,

I will divide the spoil;

my desire ⁵  will be satisfied on them.

I will draw ⁶  my sword, my hand will destroy them.’ ⁷ 

Exodus 15:2

15:2 The Lord ⁸  is my strength and my song, ⁹ 

and he has become my salvation.

This is my God, and I will praise him, ¹⁰ 

my father’s God, and I will exalt him.

Exodus 19:10-12

19:10 The Lord said to Moses, “Go to the people and sanctify them ¹¹  today and tomorrow, and make them wash ¹²  their clothes 19:11 and be ready for the third day, for on the third day the Lord will come down on Mount Sinai in the sight of all the people. 19:12 You must set boundaries ¹³  for the people all around, saying, ‘Take heed ¹⁴  to yourselves not to go up on the mountain nor touch its edge. Whoever touches the mountain will surely be put to death!

Exodus 19:22

19:22 Let the priests also, who approach the Lord, sanctify themselves, lest the Lord break through ¹⁵  against them.”

Exodus 19:1

Israel at Sinai

19:1 ¹⁶ In the third month after the Israelites went out ¹⁷  from the land of Egypt, on the very day, ¹⁸  they came to the Desert of Sinai.

Exodus 19:1

Israel at Sinai

19:1 ¹⁹ In the third month after the Israelites went out ²⁰  from the land of Egypt, on the very day, ²¹  they came to the Desert of Sinai.

Daniel 3:15

3:15 Now if you are ready, when you hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music, you must bow down and pay homage to the statue that I had made. If you don’t pay homage to it, you will immediately be thrown into the midst of the furnace of blazing fire. Now, who is that god who can rescue you from my power?” ²² 

[10:28]  ¹ tn The expression is לֵךְ מֵעָלָי (lekh me’alay, “go from on me”) with the adversative use of the preposition, meaning from being a trouble or a burden to me (S. R. Driver, Exodus, 84; R. J. Williams, Hebrew Syntax, 51, §288).

[10:28]  ² tn Heb “add to see my face.” The construction uses a verbal hendiadys: “do not add to see” (אַל־תֹּסֶף רְאוֹת, ’al-toseph rÿ’ot), meaning “do not see again.” The phrase “see my face” means “come before me” or “appear before me.”

[10:28]  ³ tn The construction is בְּיוֹם רְאֹתְךָ (bÿyom rÿ’otÿkha), an adverbial clause of time made up of the prepositional phrase, the infinitive construct, and the suffixed subjective genitive. “In the day of your seeing” is “when you see.”

[15:9]  ⁴ sn W. C. Kaiser observes the staccato phrases that almost imitate the heavy, breathless heaving of the Egyptians as, with what reserve of strength they have left, they vow, “I will…, I will…, I will…” (“Exodus,” EBC 2:395).

[15:9]  ⁵ tn The form is נַפְשִׁי (nafshi, “my soul”). But this word refers to the whole person, the body and the soul, or better, a bundle of appetites in a body. It therefore can figuratively refer to the desires or appetites (Deut 12:15; 14:26; 23:24). Here, with the verb “to be full” means “to be satisfied”; the whole expression might indicate “I will be sated with them” or “I will gorge myself.” The greedy appetite was to destroy.

[15:9]  ⁶ tn The verb רִיק (riq) means “to be empty” in the Qal, and in the Hiphil “to empty.” Here the idea is to unsheathe a sword.

[15:9]  ⁷ tn The verb is יָרַשׁ (yarash), which in the Hiphil means “to dispossess” or “root out.” The meaning “destroy” is a general interpretation.

[15:2]  ⁸ tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.”

[15:2]  ⁹ tn The word וְזִמְרָת (vÿzimrat) is problematic. It probably had a suffix yod (י) that was accidentally dropped because of the yod (י) on the divine name following. Most scholars posit another meaning for the word. A meaning of “power” fits the line fairly well, forming a hendiadys with strength – “strength and power” becoming “strong power.” Similar lines are in Isa 12:2 and Ps 118:14. Others suggest “protection” or “glory.” However, there is nothing substantially wrong with “my song” in the line – only that it would be a nicer match if it had something to do with strength.

[15:2]  ¹⁰ tn The word נָוָה (navah) occurs only here. It may mean “beautify, adorn” with praises (see BDB 627 s.v.). See also M. Dahood, “Exodus 15:2: ‘anwehu and Ugaritic snwt,” Bib 59 (1979): 260-61; and M. Klein, “The Targumic Tosefta to Exodus 15:2,” JJS 26 (1975): 61-67; and S. B. Parker, “Exodus 15:2 Again,” VT 21 (1971): 373-79.

[19:10]  ¹¹ tn This verb is a Piel perfect with vav (ו) consecutive; it continues the force of the imperative preceding it. This sanctification would be accomplished by abstaining from things that would make them defiled or unclean, and then by ritual washings and ablutions.

[19:10]  ¹² tn The form is a perfect 3cpl with a vav (ו) consecutive. It is instructional as well, but now in the third person it is like a jussive, “let them wash, make them wash.”

[19:12]  ¹³ tn The verb is a Hiphil perfect (“make borders”) with vav (ו) consecutive, following the sequence of instructions.

[19:12]  ¹⁴ tn The Niphal imperative (“guard yourselves, take heed to yourselves”) is followed by two infinitives construct that provide the description of what is to be avoided – going up or touching the mountain.

[19:22]  ¹⁵ tn The verb יִפְרֹץ (yifrots) is the imperfect tense from פָּרַץ (parats, “to make a breach, to break through”). The image of Yahweh breaking forth on them means “work destruction” (see 2 Sam 6:8; S. R. Driver, Exodus, 174).

[19:1]  ¹⁶ sn This chapter is essentially about mediation. The people are getting ready to meet with God, receive the Law from him, and enter into a covenant with him. All of this required mediation and preparation. Through it all, Israel will become God’s unique possession, a kingdom of priests on earth – if they comply with his Law. The chapter can be divided as follows: vv. 1-8 tell how God, Israel’s great deliverer promised to make them a kingdom of priests; this is followed by God’s declaration that Moses would be the mediator (v. 9); vv. 10-22 record instructions for Israel to prepare themselves to worship Yahweh and an account of the manifestation of Yahweh with all the phenomena; and the chapter closes with the mediation of Moses on behalf of the people (vv. 23-25). Having been redeemed from Egypt, the people will now be granted a covenant with God. See also R. E. Bee, “A Statistical Study of the Sinai Pericope,” Journal of the Royal Statistical Society 135 (1972): 406-21.

[19:1]  ¹⁷ tn The construction uses the infinitive construct followed by the subjective genitive to form a temporal clause.

[19:1]  ¹⁸ tn Heb “on this day.”

[19:1]  ¹⁹ sn This chapter is essentially about mediation. The people are getting ready to meet with God, receive the Law from him, and enter into a covenant with him. All of this required mediation and preparation. Through it all, Israel will become God’s unique possession, a kingdom of priests on earth – if they comply with his Law. The chapter can be divided as follows: vv. 1-8 tell how God, Israel’s great deliverer promised to make them a kingdom of priests; this is followed by God’s declaration that Moses would be the mediator (v. 9); vv. 10-22 record instructions for Israel to prepare themselves to worship Yahweh and an account of the manifestation of Yahweh with all the phenomena; and the chapter closes with the mediation of Moses on behalf of the people (vv. 23-25). Having been redeemed from Egypt, the people will now be granted a covenant with God. See also R. E. Bee, “A Statistical Study of the Sinai Pericope,” Journal of the Royal Statistical Society 135 (1972): 406-21.

[19:1]  ²⁰ tn The construction uses the infinitive construct followed by the subjective genitive to form a temporal clause.

[19:1]  ²¹ tn Heb “on this day.”

[3:15]  ²² tn Aram “hand.” So also in v. 17.