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 12:25

12:25 When you enter the land that the Lord will give to you, just as he said, you must observe ⁴  this ceremony.

Exodus 19:5

19:5 And now, if you will diligently listen to me ⁵  and keep ⁶  my covenant, then you will be my ⁷  special possession ⁸  out of all the nations, for all the earth is mine,

Exodus 19:12

19:12 You must set boundaries ⁹  for the people all around, saying, ‘Take heed ¹⁰  to yourselves not to go up on the mountain nor touch its edge. Whoever touches the mountain will surely be put to death!

Exodus 22:7

22:7 “If a man gives his neighbor money or articles ¹¹  for safekeeping, ¹²  and it is stolen from the man’s house, if the thief is caught, ¹³  he must repay double.

Exodus 23:13

23:13 “Pay attention to do ¹⁴  everything I have told you, and do not even mention ¹⁵  the names of other gods – do not let them be heard on your lips. ¹⁶ 

Exodus 23:21

23:21 Take heed because of him, and obey his voice; do not rebel against him, for he will not pardon your transgressions, for my name ¹⁷  is in him.

Exodus 34:11-12

34:11 “Obey ¹⁸  what I am commanding you this day. I am going to drive out ¹⁹  before you the Amorite, the Canaanite, the Hittite, the Perizzite, the Hivite, and the Jebusite. 34:12 Be careful not to make ²⁰  a covenant with the inhabitants of the land where you are going, lest it become a snare ²¹  among you.

Exodus 34:18

34:18 “You must keep the Feast of Unleavened Bread. For seven days ²²  you must eat bread made without yeast, as I commanded you; do this ²³  at the appointed time of the month Abib, for in the month Abib you came out of Egypt.

[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.”

[12:25]  ⁴ tn The verb used here and at the beginning of v. 24 is שָׁמַר (shamar); it can be translated “watch, keep, protect,” but in this context the point is to “observe” the religious customs and practices set forth in these instructions.

[19:5]  ⁷ tn Heb “listen to my voice.” The construction uses the imperfect tense in the conditional clause, preceded by the infinitive absolute from the same verb. The idiom “listen to the voice of” implies obedience, not just mental awareness of sound.

[19:5]  ⁸ tn The verb is a perfect tense with vav (ו) consecutive; it continues the idea in the protasis of the sentence: “and [if you will] keep.”

[19:5]  ⁹ tn The lamed preposition expresses possession here: “to me” means “my.”

[19:5]  ¹⁰ tn The noun is סְגֻלָּה (sÿgullah), which means a special possession. Israel was to be God’s special possession, but the prophets will later narrow it to the faithful remnant. All the nations belong to God, but Israel was to stand in a place of special privilege and enormous responsibility. See Deut 7:6; 14:2; 26:18; Ps 135:4; and Mal 3:17. See M. Greenburg, “Hebrew sÿgulla: Akkadian sikiltu,” JAOS 71 (1951): 172ff.

[19:12]  ¹⁰ tn The verb is a Hiphil perfect (“make borders”) with vav (ו) consecutive, following the sequence of instructions.

[19:12]  ¹¹ 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.

[22:7]  ¹³ tn The word usually means “vessels” but can have the sense of household goods and articles. It could be anything from jewels and ornaments to weapons or pottery.

[22:7]  ¹⁴ tn Heb “to keep.” Here “safekeeping,” that is, to keep something secure on behalf of a third party, is intended.

[22:7]  ¹⁵ tn Heb “found.”

[23:13]  ¹⁶ tn The phrase “to do” is added; in Hebrew word order the line says, “In all that I have said to you you will watch yourselves.” The verb for paying attention is a Niphal imperfect with an imperatival force.

[23:13]  ¹⁷ tn Or “honor,” Hiphil of זָכַר (zakhar). See also Exod 20:25; Josh 23:7; Isa 26:13.

[23:13]  ¹⁸ tn Heb “mouth.”

[23:21]  ¹⁹ sn This means “the manifestation of my being” is in him (S. R. Driver, Exodus, 247). Driver quotes McNeile as saying, “The ‘angel’ is Jehovah Himself ‘in a temporary descent to visibility for a special purpose.’” Others take the “name” to represent Yahweh’s “power” (NCV) or “authority” (NAB, CEV).

[34:11]  ²² tn The covenant duties begin with this command to “keep well” what is being commanded. The Hebrew expression is “keep for you”; the preposition and the suffix form the ethical dative, adding strength to the imperative.

[34:11]  ²³ tn Again, this is the futur instans use of the participle.

[34:12]  ²⁵ tn The exact expression is “take heed to yourself lest you make.” It is the second use of this verb in the duties, now in the Niphal stem. To take heed to yourself means to watch yourself, be sure not to do something. Here, if they failed to do this, they would end up making entangling treaties.

[34:12]  ²⁶ sn A snare would be a trap, an allurement to ruin. See Exod 23:33.

[34:18]  ²⁸ tn This is an adverbial accusative of time.

[34:18]  ²⁹ tn The words “do this” have been supplied.