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 12:21

12:21 Then Moses summoned all the elders of Israel, and told them, “Go and select ⁴  for yourselves a lamb or young goat ⁵  for your families, and kill the Passover animals. ⁶ 

Exodus 15:7

15:7 In the abundance of your majesty ⁷  you have overthrown ⁸ 

those who rise up against you. ⁹ 

You sent forth ¹⁰  your wrath; ¹¹ 

it consumed them ¹²  like stubble.

Exodus 19:2

19:2 After they journeyed ¹³  from Rephidim, they came to the Desert of Sinai, and they camped in the desert; Israel camped there in front of the mountain. ¹⁴ 

Exodus 37:8

37:8 one cherub on one end ¹⁵  and one cherub on the other end. ¹⁶  He made the cherubim from the atonement lid on its two ends.

[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.”

[12:21]  ⁴ tn Heb “draw out and take.” The verb has in view the need “to draw out” a lamb or goat selected from among the rest of the flock.

[12:21]  ⁵ tn The Hebrew noun is singular and can refer to either a lamb or a goat. Since English has no common word for both, the phrase “a lamb or young goat” is used in the translation.

[12:21]  ⁶ tn The word “animals” is added to avoid giving the impression in English that the Passover festival itself is the object of “kill.”

[15:7]  ⁷ sn This expression is cognate with words in v. 1. Here that same greatness or majesty is extolled as in abundance.

[15:7]  ⁸ tn Here, and throughout the song, these verbs are the prefixed conjugation that may look like the imperfect but are actually historic preterites. This verb is to “overthrow” or “throw down” – like a wall, leaving it in shattered pieces.

[15:7]  ⁹ tn The form קָמֶיךָ (qamekha) is the active participle with a pronominal suffix. The participle is accusative, the object of the verb, but the suffix is the genitive of nearer definition (see GKC 358 §116.i).

[15:7]  ¹⁰ sn The verb is the Piel of שָׁלַח (shalakh), the same verb used throughout for the demand on Pharaoh to release Israel. Here, in some irony, God released his wrath on them.

[15:7]  ¹¹ sn The word wrath is a metonymy of cause; the effect – the judgment – is what is meant.

[15:7]  ¹² tn The verb is the prefixed conjugation, the preterite, without the consecutive vav (ו).

[19:2]  ¹⁰ tn The form is a preterite with vav (ו) consecutive, “and they journeyed.” It is here subordinated to the next clause as a temporal clause. But since the action of this temporal clause preceded the actions recorded in v. 1, a translation of “after” will keep the sequence in order. Verse 2 adds details to the summary in v. 1.

[19:2]  ¹¹ sn The mountain is Mount Sinai, the mountain of God, the place where God had met and called Moses and had promised that they would be here to worship him. If this mountain is Jebel Musa, the traditional site of Sinai, then the plain in front of it would be Er-Rahah, about a mile and a half long by half a mile wide, fronting the mountain on the NW side (S. R. Driver, Exodus, 169). The plain itself is about 5000 feet above sea level. A mountain on the west side of the Arabian Peninsula has also been suggested as a possible site.

[37:8]  ¹³ tn Heb “from/at [the] end, from this.”

[37:8]  ¹⁴ tn The repetition of the expression indicates it has the distributive sense.