Exodus 1:10

1:10 Come, let’s deal wisely ¹  with them. Otherwise ²  they will continue to multiply, ³  and if ⁴  a war breaks out, they will ally themselves with ⁵  our enemies and fight against us and leave ⁶  the country.”

Exodus 3:6

3:6 He added, “I am the God of your father, ⁷  the God of Abraham, the God of Isaac, and the God of Jacob.” Then Moses hid his face, because he was afraid to look ⁸  at God.

Exodus 19:16

19:16 On ⁹  the third day in the morning there was thunder and lightning and a dense ¹⁰  cloud on the mountain, and the sound of a very loud ¹¹  horn; ¹²  all the people who were in the camp trembled.

Exodus 33:3

33:3 Go up ¹³  to a land flowing with milk and honey. But ¹⁴  I will not go up among you, for you are a stiff-necked people, and I might destroy you ¹⁵  on the way.”

[1:10]  ¹ tn The verb is the Hitpael cohortative of חָכַם (khakam, “to be wise”). This verb has the idea of acting shrewdly, dealing wisely. The basic idea in the word group is that of skill. So a skillful decision is required to prevent the Israelites from multiplying any more.

[1:10]  ² tn The word פֶּן (pen) expresses fear or precaution and can also be translated “lest” or “else” (R. J. Williams, Hebrew Syntax, 75-76, §461).

[1:10]  ³ tn The verb can be translated simply “will multiply,” but since Pharaoh has already indicated that he is aware they were doing that, the nuance here must mean to multiply all the more, or to continue to multiply. Cf. NIV “will become even more numerous.”

[1:10]  ⁴ tn The words וְהָיָה כִּי (vÿhayah ki) introduce a conditional clause – “if” (see GKC 335 §112.y).

[1:10]  ⁵ tn Heb “and [lest] he [Israel] also be joined to.”

[1:10]  ⁶ tn Heb “and go up from.” All the verbs coming after the particle פֶּן (pen, “otherwise, lest” in v. 10) have the same force and are therefore parallel. These are the fears of the Egyptians. This explains why a shrewd policy of population control was required. They wanted to keep Israel enslaved; they did not want them to become too numerous and escape.

[3:6]  ⁷ sn This self-revelation by Yahweh prepares for the revelation of the holy name. While no verb is used here, the pronoun and the predicate nominative are a construction used throughout scripture to convey the “I am” disclosures – “I [am] the God of….” But the significant point here is the naming of the patriarchs, for this God is the covenant God, who will fulfill his promises.

[3:6]  ⁸ tn The clause uses the Hiphil infinitive construct with a preposition after the perfect tense: יָרֵא מֵהַבִּיט (yare’ mehabbit, “he was afraid from gazing”) meaning “he was afraid to gaze.” The preposition min (מִן) is used before infinitives after verbs like the one to complete the verb (see BDB 583 s.v. 7b).

[19:16]  ¹³ tn Heb “and it was on.”

[19:16]  ¹⁴ tn Heb “heavy” (כָּבֵד, kaved).

[19:16]  ¹⁵ tn Literally “strong” (חָזָק, khazaq).

[19:16]  ¹⁶ tn The word here is שֹׁפָר (shofar), the normal word for “horn.” This word is used especially to announce something important in a public event (see 1 Kgs 1:34; 2 Sam 6:15). The previous word used in the context (v. 16) was יֹבֵל (yovel, “ram’s horn”).

[33:3]  ¹⁹ tn This verse seems to be a continuation of the command to “go up” since it begins with “to a land….” The intervening clauses are therefore parenthetical or relative. But the translation is made simpler by supplying the verb.

[33:3]  ²⁰ tn This is a strong adversative here, “but.”

[33:3]  ²¹ tn The clause is “lest I consume you.” It would go with the decision not to accompany them: “I will not go up with you…lest I consume (destroy) you in the way.” The verse is saying that because of the people’s bent to rebellion, Yahweh would not remain in their midst as he had formerly said he would do. Their lives would be at risk if he did.