Exodus 10:29

10:29 Moses said, “As you wish! ¹  I will not see your face again.” ² 

Exodus 5:7

5:7 “You must no longer ³  give straw to the people for making bricks ⁴  as before. ⁵  Let them go ⁶  and collect straw for themselves.

Exodus 9:28

9:28 Pray to the Lord, for the mighty ⁷  thunderings and hail are too much! ⁸  I will release you and you will stay no longer.” ⁹ 

Exodus 9:34

9:34 When Pharaoh saw ¹⁰  that the rain and hail and thunder ceased, he sinned again: ¹¹  both he and his servants hardened ¹²  their hearts.

Exodus 10:28

10:28 Pharaoh said to him, “Go from me! ¹³  Watch out for yourself! Do not appear before me again, ¹⁴  for when ¹⁵  you see my face you will die!”

Exodus 11:6

11:6 There will be a great cry throughout the whole land of Egypt, such as there has never been, ¹⁶  nor ever will be again. ¹⁷ 

Exodus 1:10

1:10 Come, let’s deal wisely ¹⁸  with them. Otherwise ¹⁹  they will continue to multiply, ²⁰  and if ²¹  a war breaks out, they will ally themselves with ²²  our enemies and fight against us and leave ²³  the country.”

Exodus 8:29

8:29 Moses said, “I am going to go out ²⁴  from you and pray to the Lord, and the swarms of flies will go away from Pharaoh, from his servants, and from his people tomorrow. Only do not let Pharaoh deal falsely again ²⁵  by not releasing ²⁶  the people to sacrifice to the Lord.”

Exodus 14:13

14:13 Moses said to the people, “Do not fear! ²⁷  Stand firm ²⁸  and see ²⁹  the salvation ³⁰  of the Lord that he will provide ³¹  for you today; for the Egyptians that you see today you will never, ever see again. ³² 

[10:29]  ¹ tn Heb “Thus you have spoken.”

[10:29]  ² tn This is a verbal hendiadys construction: “I will not add again [to] see.”

[5:7]  ³ tn The construction is a verbal hendiadys: לֹא תֹאסִפוּן לָתֵת (lo’ to’sifun latet, “you must not add to give”). The imperfect tense acts adverbially, and the infinitive becomes the main verb of the clause: “you must no longer give.”

[5:7]  ⁴ tn The expression “for making bricks” is made of the infinitive construct followed by its cognate accusative: לִלְבֹּן הַלְּבֵנִים (lilbon hallÿvenim).

[5:7]  ⁵ tn Heb “as yesterday and three days ago” or “as yesterday and before that.” This is idiomatic for “as previously” or “as in the past.”

[5:7]  ⁶ tn The jussive יֵלְכוּ (yelÿkhu) and its following sequential verb would have the force of decree and not permission or advice. He is telling them to go and find straw or stubble for the bricks.

[9:28]  ⁵ sn The text has Heb “the voices of God.” The divine epithet can be used to express the superlative (cf. Jonah 3:3).

[9:28]  ⁶ tn The expression וְרַב מִהְיֹת (vÿrav mihyot, “[the mighty thunder and hail] is much from being”) means essentially “more than enough.” This indicates that the storm was too much, or, as one might say, “It is enough.”

[9:28]  ⁷ tn The last clause uses a verbal hendiadys: “you will not add to stand,” meaning “you will no longer stay.”

[9:34]  ⁷ tn The clause beginning with the preterite and vav (ו) consecutive is here subordinated to the next, and main clause – that he hardened his heart again.

[9:34]  ⁸ tn The construction is another verbal hendiadys: וַיֹּסֶף לַחֲטֹּא (vayyosef lakhatto’), literally rendered “and he added to sin.” The infinitive construct becomes the main verb, and the Hiphil preterite becomes adverbial. The text is clearly interpreting as sin the hardening of Pharaoh’s heart and his refusal to release Israel. At the least this means that the plagues are his fault, but the expression probably means more than this – he was disobeying Yahweh God.

[9:34]  ⁹ tn This phrase translates the Hebrew word כָּבֵד (kaved); see S. R. Driver, Exodus, 53.

[10:28]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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.”

[11:6]  ¹¹ tn Heb “which like it there has never been.”

[11:6]  ¹² tn Heb “and like it it will not add.”

[1:10]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn The words וְהָיָה כִּי (vÿhayah ki) introduce a conditional clause – “if” (see GKC 335 §112.y).

[1:10]  ¹⁷ tn Heb “and [lest] he [Israel] also be joined to.”

[1:10]  ¹⁸ 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.

[8:29]  ¹⁵ tn The deictic particle with the participle usually indicates the futur instans nuance: “I am about to…,” or “I am going to….” The clause could also be subordinated as a temporal clause.

[8:29]  ¹⁶ tn The verb תָּלַל (talal) means “to mock, deceive, trifle with.” The construction in this verse forms a verbal hendiadys. The Hiphil jussive אַל־יֹסֵף (’al-yosef, “let not [Pharaoh] add”) is joined with the Hiphil infinitive הָתֵל (hatel, “to deceive”). It means: “Let not Pharaoh deceive again.” Changing to the third person in this warning to Pharaoh is more decisive, more powerful.

[8:29]  ¹⁷ tn The Piel infinitive construct after lamed (ל) and the negative functions epexegetically, explaining how Pharaoh would deal falsely – “by not releasing.”

[14:13]  ¹⁷ tn The use of אַל (’al) with the jussive has the force of “stop fearing.” It is a more immediate negative command than לֹא (lo’) with the imperfect (as in the Decalogue).

[14:13]  ¹⁸ tn The force of this verb in the Hitpael is “to station oneself” or “stand firm” without fleeing.

[14:13]  ¹⁹ tn The form is an imperative with a vav (ו). It could also be rendered “stand firm and you will see” meaning the result, or “stand firm that you may see” meaning the purpose.

[14:13]  ²⁰ tn Or “victory” (NAB) or “deliverance” (NIV, NRSV).

[14:13]  ²¹ tn Heb “do,” i.e., perform or accomplish.

[14:13]  ²² tn The construction uses a verbal hendiadys consisting of a Hiphil imperfect (“you will not add”) and a Qal infinitive construct with a suffix (“to see them”) – “you will no longer see them.” Then the clause adds “again, for ever.”