Exodus 12:36

12:36 The Lord ¹  gave the people favor ²  in the sight of the Egyptians, and they gave them whatever they wanted, ³  and so they plundered Egypt. ⁴ 

Exodus 33:13

33:13 Now if I have found favor in your sight, show me ⁵  your way, that I may know you, ⁶  that I may continue to find ⁷  favor in your sight. And see ⁸  that this nation is your people.”

Exodus 3:21

3:21 “I will grant this people favor with ⁹  the Egyptians, so that when ¹⁰  you depart you will not leave empty-handed.

Exodus 33:17

33:17 The Lord said to Moses, “I will do this thing also that you have requested, for you have found favor in my sight, and I know ¹¹  you by name.”

Exodus 11:3

11:3 (Now the Lord granted the people favor with ¹²  the Egyptians. Moreover, the man Moses was very great in the land of Egypt, respected by Pharaoh’s servants and by the Egyptian people.) ¹³ 

Exodus 33:12

33:12 Moses said to the Lord, “See, you have been saying to me, ‘Bring this people up,’ ¹⁴  but you have not let me know whom you will send with me. But you said, ‘I know you by name, ¹⁵  and also you have found favor in my sight.’

Exodus 33:16

33:16 For how will it be known then that I have found favor in your sight, I and your people? Is it not by your going with us, so that we will be distinguished, I and your people, from all the people who are on the face of the earth?” ¹⁶ 

Exodus 34:9

34:9 and said, “If now I have found favor in your sight, O Lord, let my Lord ¹⁷  go among us, for we ¹⁸  are a stiff-necked people; pardon our iniquity and our sin, and take us for your inheritance.”

[12:36]  ¹ tn The holy name (“Yahweh,” represented as “the Lord” in the translation) has the vav disjunctive with it. It may have the force: “Now it was Yahweh who gave the people favor….”

[12:36]  ² sn God was destroying the tyrant and his nobles and the land’s economy because of their stubborn refusal. But God established friendly, peaceful relations between his people and the Egyptians. The phrase is used outside Exod only in Gen 39:21, referring to Joseph.

[12:36]  ³ tn The verb וַיַּשְׁאִלוּם (vayyash’ilum) is a Hiphil form that has the root שָׁאַל (sha’al), used earlier in Qal with the meaning “requested” (12:35). The verb here is frequently translated “and they lent them,” but lending does not fit the point. What they gave the Israelites were farewell gifts sought by demanding or asking for them. This may exemplify a “permissive” use of the Hiphil stem, in which “the Hiphil designates an action that is agreeable to the object and allowed by the subject” (B. T. Arnold and J. H. Choi, A Guide to Biblical Hebrew Syntax, 52).

[12:36]  ⁴ sn See B. Jacob, “The Gifts of the Egyptians; A Critical Commentary,” Journal of Reformed Judaism 27 (1980): 59-69.

[33:13]  ⁵ tn The prayer uses the Hiphil imperative of the verb “to know.” “Cause me to know” is “show me, reveal to me, teach or inform me.” Moses wanted to know more of God’s dealings with people, especially after all that has happened in the preceding chapter.

[33:13]  ⁶ tn The imperfect tense of the verb “to know” with the vav follows the imperative of this root, and so this indicates the purpose clause (final imperfect): “in order that I may know you.” S. R. Driver summarizes it this way: that I may understand what your nature and character is, and shape my petitions accordingly, so that I may find grace in your sight, and my future prayers may be answered (Exodus, 361).

[33:13]  ⁷ tn The purpose clause simply uses the imperfect, “that I may find.” But since he already has found favor in God’s eyes, he is clearly praying that it be so in the future as well as now.

[33:13]  ⁸ tn The verb “see” (an imperative) is a request for God to acknowledge Israel as his people by providing the divine leadership needed. So his main appeal will be for the people and not himself. To underscore this, he repeats “see” the way the section opened.

[3:21]  ⁹ tn Heb “in the eyes of.” This idiom usually means that someone will be treated well by the observer. It is unlikely that it means here that the Egyptians will like the Hebrews. Rather, it means that the Egyptians will give things to the Hebrews free – gratis (see 12:35-36). Not only will God do mighty works to make the king yield, but also he will work in the minds of the Egyptian people so that they will be favorably disposed to give Israel wealth.

[3:21]  ¹⁰ tn The temporal indicator (here future) with the particle ki (וְהָיָה כִּי, vÿhaya ki) introduces a temporal clause.

[33:17]  ¹³ tn The verb in this place is a preterite with the vav (ו) consecutive, judging from the pointing. It then follows in sequence the verb “you have found favor,” meaning you stand in that favor, and so it means “I have known you” and still do (equal to the present perfect). The emphasis, however, is on the results of the action, and so “I know you.”

[11:3]  ¹⁷ tn Heb “in the eyes of.”

[11:3]  ¹⁸ tn Heb “in the eyes of the servants of Pharaoh and in the eyes of the people.” In the translation the word “Egyptian” has been supplied to clarify that the Egyptians and not the Israelites are meant here.

[33:12]  ²¹ tn The Hiphil imperative is from the same verb that has been used before for bringing the people up from Egypt and leading them to Canaan.

[33:12]  ²² tn That is, “chosen you.”

[33:16]  ²⁵ sn See W. Brueggemann, “The Crisis and Promise of Presence in Israel,” HBT 1 (1979): 47-86; and N. M. Waldman, “God’s Ways – A Comparative Note,” JQR 70 (1979): 67-70.

[34:9]  ²⁹ tn The Hebrew term translated “Lord” two times here is אֲדֹנָי (’adonay).

[34:9]  ³⁰ tn Heb “it is.” Hebrew uses the third person masculine singular pronoun here in agreement with the noun “people.”