Exodus 3:19

3:19 But I know that the king of Egypt will not let you go, ¹  not even under force. ² 

Exodus 7:13

7:13 Yet Pharaoh’s heart became hard, ³  and he did not listen to them, just as the Lord had predicted.

Exodus 7:23

7:23 And Pharaoh turned and went into his house. He did not pay any attention to this. ⁴ 

Exodus 10:20

10:20 But the Lord hardened Pharaoh’s heart, and he did not release the Israelites.

Exodus 12:10

12:10 You must leave nothing until morning, but you must burn with fire whatever remains of it until morning.

Exodus 16:18

16:18 When ⁵  they measured with an omer, the one who gathered much had nothing left over, and the one who gathered little lacked nothing; each one had gathered what he could eat.

Exodus 16:27

16:27 On the seventh day some of the people went out to gather it, but they found nothing.

Exodus 20:26

20:26 And you must not go up by steps to my altar, so that your nakedness is not exposed.’ ⁶ 

Exodus 22:21

22:21 “You must not wrong ⁷  a foreigner ⁸  nor oppress him, for you were foreigners in the land of Egypt.

Exodus 23:18

23:18 “You must not offer ⁹  the blood of my sacrifice with bread containing yeast; the fat of my festal sacrifice must not remain until morning. ¹⁰ 

Exodus 30:21

30:21 they must wash ¹¹  their hands and their feet so that they do not die. And this ¹²  will be a perpetual ordinance for them and for their descendants ¹³  throughout their generations.” ¹⁴ 

Exodus 33:4

33:4 When the people heard this troubling word ¹⁵  they mourned; ¹⁶  no one put on his ornaments.

Exodus 34:25

34:25 “You must not offer the blood of my sacrifice with yeast; the sacrifice from the feast of Passover must not remain until the following morning. ¹⁷ 

Exodus 40:37

40:37 but if the cloud was not lifted up, then they would not journey further until the day it was lifted up. ¹⁸ 

[3:19]  ¹ tn After verbs of perception, as with “I know” here, the object may be a noun clause introduced with the particle כִּי (ki) – “I know that….” Gesenius observes that the object clause may have a kind of accusative and an infinitive construction (especially after נָתַן [natan] with the idea of “allow”): “he will not permit you to go” (see GKC 491 §157.b, n. 2).

[3:19]  ² tn Heb “and not with a mighty hand.” This expression (וְלֹא בְּיָד חֲזָקָה, vÿlo’ vÿyad khazaqa) is unclear, since v. 20 says that God will stretch out his hand and do his wonders. Some have taken v. 19b to refer to God’s mighty hand also, meaning that the king would not let them go unless a mighty hand compels him (NIV). The expression “mighty hand” is used of God’s rescuing Israel elsewhere (Exod 6:1, 13:9, 32:11; but note also Num 20:20). This idea is a rather general interpretation of the words; it owes much to the LXX, which has “except by a mighty hand,” though “and not with” does not have the meaning of “except” or “unless” in other places. In view of these difficulties, others have suggested that v. 19b means “strong [threats]” from the Israelites (as in 4:24ff. and 5:3; see B. Jacob, Exodus, 81). This does not seem as convincing as the first view. Another possibility is that the phrase conveys Pharaoh’s point of view and intention; the Lord knows that Pharaoh plans to resist letting the Israelites go, regardless of the exercise of a strong hand against him (P. Addinall, “Exodus III 19B and the Interpretation of Biblical Narrative,” VT 49 [1999]: 289-300; see also the construction “and not with” in Num 12:8; 1 Sam 20:15 and elsewhere). If that is the case, v. 20 provides an ironic and pointed contradiction to Pharaoh’s plans as the Lord announces the effect that his hand will have. At any rate, Pharaoh will have to be forced to let Israel go.

[7:13]  ³ tn This phrase translates the Hebrew word חָזַק (khazaq); see S. R. Driver, Exodus, 53.

[7:23]  ⁵ tn The text has וְלֹא־שָׁת לִבּוֹ גַּם־לָזֹאת (vÿlo’-shat libbo gam-lazo’t), which literally says, “and he did not set his heart also to this.” To “set the heart” to something would mean “to consider it.” This Hebrew idiom means that he did not pay attention to it, or take it to heart (cf. 2 Sam 13:20; Ps 48:13; 62:10; Prov 22:17; 24:32). Since Pharaoh had not been affected by this, he did not consider it or its implications further.

[16:18]  ⁷ tn The preterite with the vav (ו) consecutive is subordinated here as a temporal clause.

[20:26]  ⁹ tn Heb “uncovered” (so ASV, NAB).

[22:21]  ¹¹ tn Or “oppress.”

[22:21]  ¹² tn Or “alien,” both here and in 23:9. This individual is a resident foreigner; he lives in the land but, aside from provisions such as this, might easily be without legal rights.

[23:18]  ¹³ tn The verb is תִּזְבַּח (tizbbakh), an imperfect tense from the same root as the genitive that qualifies the accusative “blood”: “you will not sacrifice the blood of my sacrifice.” The verb means “to slaughter”; since one cannot slaughter blood, a more general translation is required here. But if the genitive is explained as “my blood-sacrifice” (a genitive of specification; like “the evil of your doings” in Isa 1:16), then a translation of sacrifice would work (U. Cassuto, Exodus, 304).

[23:18]  ¹⁴ sn See N. Snaith, “Exodus 23:18 and 34:25,” JTS 20 (1969): 533-34; see also M. Haran, “The Passover Sacrifice,” Studies in the Religion of Ancient Israel (VTSup), 86-116.

[30:21]  ¹⁵ tn Heb “and [then] they will wash.”

[30:21]  ¹⁶ tn The verb is “it will be.”

[30:21]  ¹⁷ tn Heb “for his seed.”

[30:21]  ¹⁸ tn Or “for generations to come”; it literally is “to their generations.”

[33:4]  ¹⁷ tn Or “bad news” (NAB, NCV).

[33:4]  ¹⁸ sn The people would rather have risked divine discipline than to go without Yahweh in their midst. So they mourned, and they took off the ornaments. Such had been used in making the golden calf, and so because of their association with all of that they were to be removed as a sign of remorse.

[34:25]  ¹⁹ sn See M. Haran, “The Passover Sacrifice,” Studies in the Religion of Ancient Israel (VTSup), 86-116.

[40:37]  ²¹ tn The clause uses the Niphal infinitive construct in the temporal clause: “until the day of its being taken up.”