Exodus 2:7

2:7 Then his sister said to Pharaoh’s daughter, “Shall I go and get ¹  a nursing woman ²  for you from the Hebrews, so that she may nurse ³  the child for you?”

Exodus 4:16

4:16 He ⁴  will speak for you to the people, and it will be as if ⁵  he ⁶  were your mouth ⁷  and as if you were his God. ⁸ 

Exodus 10:28

10:28 Pharaoh said to him, “Go from me! ⁹  Watch out for yourself! Do not appear before me again, ¹⁰  for when ¹¹  you see my face you will die!”

Exodus 13:7

13:7 Bread made without yeast must be eaten ¹²  for seven days; ¹³  no bread made with yeast shall be seen ¹⁴  among you, and you must have no yeast among you within any of your borders.

Exodus 13:11

13:11 When the Lord brings you ¹⁵  into the land of the Canaanites, ¹⁶  as he swore to you and to your fathers, and gives it ¹⁷  to you,

Exodus 32:34

32:34 So now go, lead the people to the place I have spoken to you about. See, ¹⁸  my angel will go before you. But on the day that I punish, I will indeed punish them for their sin.” ¹⁹ 

[2:7]  ¹ sn The text uses קָרָא (qara’), meaning “to call” or “summon.” Pharaoh himself will “summon” Moses many times in the plague narratives. Here the word is used for the daughter summoning the child’s mother to take care of him. The narratives in the first part of the book of Exodus include a good deal of foreshadowing of events that occur in later sections of the book (see M. Fishbane, Biblical Text and Texture).

[2:7]  ² tn The object of the verb “get/summon” is “a woman.” But מֵינֶקֶת (meneqet, “nursing”), the Hiphil participle of the verb יָנַק (yanaq, “to suck”), is in apposition to it, clarifying what kind of woman should be found – a woman, a nursing one. Of course Moses’ mother was ready for the task.

[2:7]  ³ tn The form וְתֵינִק (vÿteniq) is the Hiphil imperfect/jussive, third feminine singular, of the same root as the word for “nursing.” It is here subordinated to the preceding imperfect (“shall I go”) and perfect with vav (ו) consecutive (“and summon”) to express the purpose: “in order that she may.”

[4:16]  ⁴ tn The word “he” represents the Hebrew independent pronoun, which makes the subject emphatic.

[4:16]  ⁵ tn The phrase “as if” is supplied for clarity.

[4:16]  ⁶ tn Heb “and it will be [that] he, he will be to you for a mouth,” or more simply, “he will be your mouth.”

[4:16]  ⁷ tn Heb “he will be to you for a mouth.”

[4:16]  ⁸ tn The phrase “as if” is supplied for clarity. The word “you” represents the Hebrew independent pronoun, which makes the subject emphatic.

[10:28]  ⁷ 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]  ⁸ 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]  ⁹ 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.”

[13:7]  ¹⁰ tn The imperfect has the nuance of instruction or injunction again, but it could also be given an obligatory nuance.

[13:7]  ¹¹ tn The construction is an adverbial accusative of time, answering how long the routine should be followed (see GKC 374 §118.k).

[13:7]  ¹² tn Or “visible to you” (B. Jacob, Exodus, 366).

[13:11]  ¹³ tn Heb “and it will be when Yahweh brings (will bring) you.”

[13:11]  ¹⁴ sn The name “the Canaanite” (and so collective for “Canaanites”) is occasionally used to summarize all the list of Canaanitish tribes that lived in the land.

[13:11]  ¹⁵ tn The verb וּנְתָנָהּ (unÿtanah) is the Qal perfect with the vav (ו) consecutive; this is in sequence to the preceding verb, and forms part of the protasis, the temporal clause. The main clause is the instruction in the next verse.

[32:34]  ¹⁶ tn Heb “behold, look.” Moses should take this fact into consideration.

[32:34]  ¹⁷ sn The Law said that God would not clear the guilty. But here the punishment is postponed to some future date when he would revisit this matter. Others have taken the line to mean that whenever a reckoning was considered necessary, then this sin would be included (see B. Jacob, Exodus, 957). The repetition of the verb traditionally rendered “visit” in both clauses puts emphasis on the certainty – so “indeed.”