Exodus 18:23

18:23 If you do this thing, and God so commands you, ¹  then you will be able ²  to endure, ³  and all these people ⁴  will be able to go ⁵  home ⁶  satisfied.” ⁷ 

Exodus 18:2

18:2 Jethro, Moses’ father-in-law, took Moses’ wife Zipporah after he had sent her back,

Exodus 7:2-5

7:2 You are to speak ⁸  everything I command you, ⁹  and your brother Aaron is to tell Pharaoh that he must release ¹⁰  the Israelites from his land. 7:3 But I will harden ¹¹  Pharaoh’s heart, and although I will multiply ¹²  my signs and my wonders in the land of Egypt, 7:4 Pharaoh will not listen to you. ¹³  I will reach into ¹⁴  Egypt and bring out my regiments, ¹⁵  my people the Israelites, from the land of Egypt with great acts of judgment. 7:5 Then ¹⁶  the Egyptians will know that I am the Lord, when I extend my hand ¹⁷  over Egypt and bring the Israelites out from among them.

[18:23]  ¹ tn The form is a Piel perfect with vav (ו) consecutive; it carries the same nuance as the preceding imperfect in the conditional clause.

[18:23]  ² tn The perfect tense with vav (ו) consecutive now appears in the apodosis of the conditional sentence – “if you do this…then you will be able.”

[18:23]  ³ tn Heb “to stand.” B. Jacob (Exodus, 501) suggests that there might be a humorous side to this: “you could even do this standing up.”

[18:23]  ⁴ tn Literally “this people.”

[18:23]  ⁵ tn The verb is the simple imperfect, “will go,” but given the sense of the passage a potential nuance seems in order.

[18:23]  ⁶ tn Heb “his place.”

[18:23]  ⁷ tn Heb “in peace.”

[7:2]  ⁸ tn The imperfect tense here should have the nuance of instruction or injunction: “you are to speak.” The subject is singular (Moses) and made emphatic by the presence of the personal pronoun “you.”

[7:2]  ⁹ tn The phrase translated “everything I command you” is a noun clause serving as the direct object of the verb “speak.” The verb in the clause (אֲצַוֶּךָ, ’atsavvekha) is the Piel imperfect. It could be classified as a future: “everything that I will command you.” A nuance of progressive imperfect also fits well: “everything that I am commanding you.”

[7:2]  ¹⁰ tn The form is וְשִׁלַּח (vÿshillakh), a Piel perfect with vav (ו) consecutive. Following the imperfects of injunction or instruction, this verb continues the sequence. It could be taken as equal to an imperfect expressing future (“and he will release”) or subordinate to express purpose (“to release” = “in order that he may release”).

[7:3]  ¹¹ tn The clause begins with the emphatic use of the pronoun and a disjunctive vav (ו) expressing the contrast “But as for me, I will harden.” They will speak, but God will harden.

[7:3]  ¹² tn The form beginning the second half of the verse is the perfect tense with vav (ו) consecutive, הִרְבֵּיתִי (hirbeti). It could be translated as a simple future in sequence after the imperfect preceding it, but the logical connection is not obvious. Since it carries the force of an imperfect due to the sequence, it may be subordinated as a temporal clause to the next clause that begins in v. 4. That maintains the flow of the argument.

[7:4]  ¹³ tn Heb “and Pharaoh will not listen.”

[7:4]  ¹⁴ tn Heb “put my hand into.” The expression is a strong anthropomorphism to depict God’s severest judgment on Egypt. The point is that neither the speeches of Moses and Aaron nor the signs that God would do will be effective. Consequently, God would deliver the blow that would destroy.

[7:4]  ¹⁵ tn See the note on this term in 6:26.

[7:5]  ¹⁶ tn The emphasis on sequence is clear because the form is the perfect tense with the vav consecutive.

[7:5]  ¹⁷ sn This is another anthropomorphism, parallel to the preceding. If God were to “put” (נָתַן, natan), “extend” (נָטָה, nata), or “reach out” (שָׁלַח, shalakh) his hand against them, they would be destroyed. Contrast Exod 24:11.