Exodus 10:18

10:18 Moses ¹  went out ²  from Pharaoh and prayed to the Lord,

Exodus 8:30

8:30 So Moses went out from Pharaoh and prayed to the Lord,

Exodus 21:14

21:14 But if a man willfully attacks his neighbor to kill him cunningly, ³  you will take him even from my altar that he may die.

Exodus 8:12

8:12 Then Moses and Aaron went out from Pharaoh, and Moses cried ⁴  to the Lord because of ⁵  the frogs that he had brought on ⁶  Pharaoh.

Exodus 9:33

9:33 So Moses left Pharaoh, went out of the city, and spread out his hands to the Lord, and the thunder and the hail ceased, and the rain stopped pouring on the earth.

Exodus 22:14

22:14 “If a man borrows an animal ⁷  from his neighbor, and it is hurt or dies when its owner was not with it, the man who borrowed it ⁸  will surely pay.

Exodus 10:6

10:6 They will fill your houses, the houses of your servants, and all the houses of Egypt, such as ⁹  neither ¹⁰  your fathers nor your grandfathers have seen since they have been ¹¹  in the land until this day!’” Then Moses ¹²  turned and went out from Pharaoh.

Exodus 11:8

11:8 All these your servants will come down to me and bow down ¹³  to me, saying, ‘Go, you and all the people who follow ¹⁴  you,’ and after that I will go out.” Then Moses ¹⁵  went out from Pharaoh in great anger.

[10:18]  ¹ tn Heb “and he”; the referent (Moses) has been specified in the translation for clarity.

[10:18]  ² tn Heb “and he went out.”

[21:14]  ³ tn The word עָרְמָה (’ormah) is problematic. It could mean with prior intent, which would be connected with the word in Prov 8:5, 12 which means “understanding” (or “prudence” – fully aware of the way things are). It could be connected also to an Arabic word for “enemy” which would indicate this was done with malice or evil intentions (U. Cassuto, Exodus, 270). The use here seems parallel to the one in Josh 9:4, an instance involving intentionality and clever deception.

[8:12]  ⁵ tn The verb צָעַק (tsa’aq) is used for prayers in which people cry out of trouble or from danger. U. Cassuto observes that Moses would have been in real danger if God had not answered this prayer (Exodus, 103).

[8:12]  ⁶ tn Heb “over the matter of.”

[8:12]  ⁷ tn The verb is an unusual choice if it were just to mean “brought on.” It is the verb שִׂים (sim, “place, put”). S. R. Driver thinks the thought is “appointed for Pharaoh” as a sign (Exodus, 64). The idea of the sign might be too much, but certainly the frogs were positioned for the instruction of the stubborn king.

[22:14]  ⁷ tn Heb “if a man asks [an animal] from his neighbor” (see also Exod 12:36). The ruling here implies an animal is borrowed, and if harm comes to it when the owner is not with it, the borrower is liable. The word “animal” is supplied in the translation for clarity.

[22:14]  ⁸ tn Heb “he”; the referent (the man who borrowed the animal) has been specified in the translation for clarity.

[10:6]  ⁹ tn The relative pronoun אֲשֶׁר (’asher) is occasionally used as a comparative conjunction (see GKC 499 §161.b).

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

[10:6]  ¹¹ 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]  ¹² tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[11:8]  ¹¹ sn Moses’ anger is expressed forcefully. “He had appeared before Pharaoh a dozen times either as God’s emissary or when summoned by Pharaoh, but he would not come again; now they would have to search him out if they needed help” (B. Jacob, Exodus, 289-90).

[11:8]  ¹² tn Heb “that are at your feet.”

[11:8]  ¹³ tn Heb “and he”; the referent (Moses) has been specified in the translation for clarity.