Exodus 10:4

10:4 But if you refuse to release my people, I am going to bring ¹  locusts ²  into your territory ³  tomorrow.

Exodus 3:4

3:4 When the Lord ⁴  saw that ⁵  he had turned aside to look, God called to him from within the bush and said, “Moses, Moses!” ⁶  And Moses ⁷  said, “Here I am.”

Exodus 9:18

9:18 I am going to cause very severe hail to rain down ⁸  about this time tomorrow, such hail as has never occurred ⁹  in Egypt from the day it was founded ¹⁰  until now.

Exodus 14:17

14:17 And as for me, I am going to harden ¹¹  the hearts of the Egyptians so that ¹²  they will come after them, that I may be honored ¹³  because ¹⁴  of Pharaoh and his army and his chariots and his horsemen.

Exodus 34:11

34:11 “Obey ¹⁵  what I am commanding you this day. I am going to drive out ¹⁶  before you the Amorite, the Canaanite, the Hittite, the Perizzite, the Hivite, and the Jebusite.

Exodus 8:21

8:21 If you do not release ¹⁷  my people, then I am going to send ¹⁸  swarms of flies ¹⁹  on you and on your servants and on your people and in your houses. The houses of the Egyptians will be full of flies, and even the ground they stand on. ²⁰ 

Exodus 16:4

16:4 Then the Lord said to Moses, “I am going to rain ²¹  bread from heaven for you, and the people will go out ²²  and gather the amount for each day, so that I may test them. ²³  Will they will walk in my law ²⁴  or not?

Exodus 17:6

17:6 I will be standing ²⁵  before you there on ²⁶  the rock in Horeb, and you will strike ²⁷  the rock, and water will come out of it so that the people may drink.” ²⁸  And Moses did so in plain view ²⁹  of the elders of Israel.

[10:4]  ¹ tn הִנְנִי (hinni) before the active participle מֵבִיא (mevi’) is the imminent future construction: “I am about to bring” or “I am going to bring” – precisely, “here I am bringing.”

[10:4]  ² tn One of the words for “locusts” in the Bible is אַרְבֶּה (’arbeh), which comes from רָבָה (ravah, “to be much, many”). It was used for locusts because of their immense numbers.

[10:4]  ³ tn Heb “within your border.”

[3:4]  ⁴ tn The preterite with the vav (ו) is subordinated as a temporal clause to the main point of the verse, that God called to him. The language is anthropomorphic, as if God’s actions were based on his observing what Moses did.

[3:4]  ⁵ tn The particle כִּי (ki, “that”) introduces the noun clause that functions as the direct object of the verb “saw” (R. J. Williams, Hebrew Syntax, 81, §490).

[3:4]  ⁶ sn The repetition of the name in God’s call is emphatic, making the appeal direct and immediate (see also Gen 22:11; 46:2). The use of the personal name shows how specifically God directed the call and that he knew this person. The repetition may have stressed even more that it was indeed he whom the Lord wanted. It would have been an encouragement to Moses that this was in fact the Lord who was meeting him.

[3:4]  ⁷ tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.

[9:18]  ⁷ tn הִנְנִי מַמְטִיר (hinÿni mamtir) is the futur instans construction, giving an imminent future translation: “Here – I am about to cause it to rain.”

[9:18]  ⁸ tn Heb “which not was like it in Egypt.” The pronoun suffix serves as the resumptive pronoun for the relative particle: “which…like it” becomes “the like of which has not been.” The word “hail” is added in the translation to make clear the referent of the relative particle.

[9:18]  ⁹ tn The form הִוָּסְדָה (hivvasdah) is perhaps a rare Niphal perfect and not an infinitive (U. Cassuto, Exodus, 117).

[14:17]  ¹⁰ tn הִנְנִי (hinni) before the participle gives it the force of a futur instans participle, meaning “I am about to harden” or “I am going to harden” their heart.

[14:17]  ¹¹ tn The form again is the imperfect tense with vav (ו) to express the purpose or the result of the hardening. The repetition of the verb translated “come” is interesting: Moses is to divide the sea in order that the people may cross, but God will harden the Egyptians’ hearts in order that they may follow.

[14:17]  ¹² tn For the comments on this verb see the discussion in v. 4. God would get glory by defeating Egypt.

[14:17]  ¹³ tn Or “I will get glory over.”

[34:11]  ¹³ 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]  ¹⁴ tn Again, this is the futur instans use of the participle.

[8:21]  ¹⁶ tn The construction uses the predicator of nonexistence – אֵין (’en, “there is not”) – with a pronominal suffix prior to the Piel participle. The suffix becomes the subject of the clause. Heb “but if there is not you releasing.”

[8:21]  ¹⁷ tn Here again is the futur instans use of the participle, now Qal with the meaning “send”: הִנְנִי מַשְׁלִיחַ (hinni mashliakh, “here I am sending”).

[8:21]  ¹⁸ tn The word עָרֹב (’arov) means “a mix” or “swarm.” It seems that some irritating kind of flying insect is involved. Ps 78:45 says that the Egyptians were eaten or devoured by them. Various suggestions have been made over the years: (1) it could refer to beasts or reptiles; (2) the Greek took it as the dog-fly, a vicious blood-sucking gadfly, more common in the spring than in the fall; (3) the ordinary house fly, which is a symbol of Egypt in Isa 7:18 (Hebrew זְבוּב, zÿvuv); and (4) the beetle, which gnaws and bites plants, animals, and materials. The fly probably fits the details of this passage best; the plague would have greatly intensified a problem with flies that already existed.

[8:21]  ¹⁹ tn Or perhaps “the land where they are” (cf. NRSV “the land where they live”).

[16:4]  ¹⁹ tn The particle הִנְנִי (hinni) before the active participle indicates the imminent future action: “I am about to rain.”

[16:4]  ²⁰ tn This verb and the next are the Qal perfect tenses with vav (ו) consecutives; they follow the sequence of the participle, and so are future in orientation. The force here is instruction – “they will go out” or “they are to go out.”

[16:4]  ²¹ tn The verb in the purpose/result clause is the Piel imperfect of נָסָה (nasah), אֲנַסֶּנוּ (’anassenu) – “in order that I may prove them [him].” The giving of the manna will be a test of their obedience to the detailed instructions of God as well as being a test of their faith in him (if they believe him they will not gather too much). In chap. 17 the people will test God, showing that they do not trust him.

[16:4]  ²² sn The word “law” here properly means “direction” at this point (S. R. Driver, Exodus, 146), but their obedience here would indicate also whether or not they would be willing to obey when the Law was given at Sinai.

[17:6]  ²² tn The construction uses הִנְנִי עֹמֵד (hinni ’omed) to express the futur instans or imminent future of the verb: “I am going to be standing.”

[17:6]  ²³ tn Or “by” (NIV, NLT).

[17:6]  ²⁴ tn The form is a Hiphil perfect with the vav (ו) consecutive; it follows the future nuance of the participle and so is equivalent to an imperfect tense nuance of instruction.

[17:6]  ²⁵ tn These two verbs are also perfect tenses with vav (ו) consecutive: “and [water] will go out…and [the people] will drink.” But the second verb is clearly the intent or the result of the water gushing from the rock, and so it may be subordinated.

[17:6]  ²⁶ tn Heb “in the eyes of.”