Exodus 24:17

24:17 Now the appearance of the glory of the Lord was like a devouring fire on the top of the mountain in plain view ¹  of the people.

Exodus 4:30

4:30 Aaron spoke ²  all the words that the Lord had spoken to Moses and did the signs in the sight of the people,

Exodus 9:8

The Sixth Blow: Boils

9:8 ³ Then the Lord said to Moses and Aaron, “Take handfuls of soot ⁴  from a furnace, and have Moses throw it ⁵  into the air while Pharaoh is watching. ⁶ 

Exodus 19:11

19:11 and be ready for the third day, for on the third day the Lord will come down on Mount Sinai in the sight of all the people.

Exodus 40:38

40:38 For the cloud of the Lord was on the tabernacle by day, but fire would be ⁷  on it at night, in plain view ⁸  of all the house of Israel, throughout all their journeys.

Exodus 7:20

7:20 Moses and Aaron did so, ⁹  just as the Lord had commanded. Moses raised ¹⁰  the staff ¹¹  and struck the water that was in the Nile right before the eyes ¹²  of Pharaoh and his servants, ¹³  and all the water that was in the Nile was turned to blood. ¹⁴ 

Exodus 17:6

17:6 I will be standing ¹⁵  before you there on ¹⁶  the rock in Horeb, and you will strike ¹⁷  the rock, and water will come out of it so that the people may drink.” ¹⁸  And Moses did so in plain view ¹⁹  of the elders of Israel.

[24:17]  ¹ tn Heb “to the eyes of” which could mean in their opinion.

[4:30]  ² tn Heb “And Aaron spoke.”

[9:8]  ³ sn This sixth plague, like the third, is unannounced. God instructs his servants to take handfuls of ashes from the Egyptians’ furnaces and sprinkle them heavenward in the sight of Pharaoh. These ashes would become little particles of dust that would cause boils on the Egyptians and their animals. Greta Hort, “The Plagues of Egypt,” ZAW 69 [1957]: 101-3, suggests it is skin anthrax (see W. C. Kaiser, Jr., “Exodus,” EBC 2:359). The lesson of this plague is that Yahweh has absolute control over the physical health of the people. Physical suffering consequent to sin comes to all regardless of their position and status. The Egyptians are helpless in the face of this, as now God begins to touch human life; greater judgments on human wickedness lie ahead.

[9:8]  ⁴ tn This word פִּיחַ (piakh) is a hapax legomenon, meaning “soot”; it seems to be derived from the verb פּוּחַ (puakh, “to breathe, blow”). The “furnace” (כִּבְשָׁן, kivshan) was a special kiln for making pottery or bricks.

[9:8]  ⁵ tn The verb זָרַק (zaraq) means “to throw vigorously, to toss.” If Moses tosses the soot into the air, it will symbolize that the disease is falling from heaven.

[9:8]  ⁶ tn Heb “before the eyes of Pharaoh.”

[40:38]  ⁴ tn Here is another imperfect tense of the customary nuance.

[40:38]  ⁵ tn Heb “to the eyes of all”; KJV, ASV, NASB “in the sight of all”; NRSV “before the eyes of all.”

[7:20]  ⁵ sn Both Moses and Aaron had tasks to perform. Moses, being the “god” to Pharaoh, dealt directly with him and the Nile. He would strike the Nile. But Aaron, “his prophet,” would stretch out the staff over the rest of the waters of Egypt.

[7:20]  ⁶ tn Heb “And he raised”; the referent (Moses) has been specified in the translation for clarity.

[7:20]  ⁷ tn Gesenius calls the preposition on “staff” the בְּ (bet) instrumenti, used to introduce the object (GKC 380-81 §119.q). This construction provides a greater emphasis than an accusative.

[7:20]  ⁸ tn The text could be rendered “in the sight of,” or simply “before,” but the literal idea of “before the eyes of” may stress how obvious the event was and how personally they were witnesses of it.

[7:20]  ⁹ sn U. Cassuto (Exodus, 98) notes that the striking of the water was not a magical act. It signified two things: (1) the beginning of the sign, which was in accordance with God’s will, as Moses had previously announced, and (2) to symbolize actual “striking,” wherewith the Lord strikes Egypt and its gods (see v. 25).

[7:20]  ¹⁰ sn There have been various attempts to explain the details of this plague or blow. One possible suggestion is that the plague turned the Nile into “blood,” but that it gradually turned back to its normal color and substance. However, the effects of the “blood” polluted the water so that dead fish and other contamination left it undrinkable. This would explain how the magicians could also do it – they would not have tried if all water was already turned to blood. It also explains why Pharaoh did not ask for the water to be turned back. This view was put forward by B. Schor; it is summarized by B. Jacob (Exodus, 258), who prefers the view of Rashi that the blow affected only water in use.

[17:6]  ⁶ 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]  ⁷ tn Or “by” (NIV, NLT).

[17:6]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Heb “in the eyes of.”