Exodus 4:15

4:15 “So you are to speak to him and put the words in his mouth. And as for me, I will be with your mouth ¹  and with his mouth, ²  and I will teach you both ³  what you must do. ⁴ 

Exodus 15:16

15:16 Fear and dread ⁵  will fall ⁶  on them;

by the greatness ⁷  of your arm they will be as still as stone ⁸ 

until ⁹  your people pass by, O Lord,

until the people whom you have bought ¹⁰  pass by.

Exodus 22:30

22:30 You must also do this for your oxen and for your sheep; seven days they may remain with their mothers, but give them to me on the eighth day.

Exodus 32:9

32:9 Then the Lord said to Moses: “I have seen this people. ¹¹  Look ¹²  what a stiff-necked people they are! ¹³ 

Exodus 33:3

33:3 Go up ¹⁴  to a land flowing with milk and honey. But ¹⁵  I will not go up among you, for you are a stiff-necked people, and I might destroy you ¹⁶  on the way.”

Exodus 33:9

33:9 And ¹⁷  whenever Moses entered the tent, the pillar of cloud would descend and stand at the entrance of the tent, and the Lord ¹⁸  would speak with Moses. ¹⁹ 

[4:15]  ¹ tn Or “I will help you speak.” The independent pronoun puts emphasis (“as for me”) on the subject (“I”).

[4:15]  ² tn Or “and will help him speak.”

[4:15]  ³ tn The word “both” is supplied to convey that this object (“you”) and the subject of the next verb (“you must do”) are plural in the Hebrew text, referring to Moses and Aaron. In 4:16 “you” returns to being singular in reference to Moses.

[4:15]  ⁴ tn The imperfect tense carries the obligatory nuance here as well. The relative pronoun with this verb forms a noun clause functioning as the direct object of “I will teach.”

[15:16]  ⁵ tn The two words can form a nominal hendiadys, “a dreadful fear,” though most English versions retain the two separate terms.

[15:16]  ⁶ tn The form is an imperfect.

[15:16]  ⁷ tn The adjective is in construct form and governs the noun “arm” (“arm” being the anthropomorphic expression for what God did). See GKC 428 §132.c.

[15:16]  ⁸ sn For a study of the words for fear, see N. Waldman, “A Comparative Note on Exodus 15:14-16,” JQR 66 (1976): 189-92.

[15:16]  ⁹ tn Clauses beginning with עַד (’ad) express a limit that is not absolute, but only relative, beyond which the action continues (GKC 446-47 §138.g).

[15:16]  ¹⁰ tn The verb קָנָה (qanah) here is the verb “acquire, purchase,” and probably not the homonym “to create, make” (see Gen 4:1; Deut 32:6; and Prov 8:22).

[32:9]  ⁹ sn This is a bold anthropomorphism; it is as if God has now had a chance to get to know these people and has discovered how rebellious they are. The point of the figure is that there has been discernible evidence of their nature.

[32:9]  ¹⁰ tn Heb “and behold” or “and look.” The expression directs attention in order to persuade the hearer.

[32:9]  ¹¹ sn B. Jacob says the image is that of the people walking before God, and when he called to them the directions, they would not bend their neck to listen; they were resolute in doing what they intended to do (Exodus, 943). The figure describes them as refusing to submit, but resisting in pride.

[33:3]  ¹³ tn This verse seems to be a continuation of the command to “go up” since it begins with “to a land….” The intervening clauses are therefore parenthetical or relative. But the translation is made simpler by supplying the verb.

[33:3]  ¹⁴ tn This is a strong adversative here, “but.”

[33:3]  ¹⁵ tn The clause is “lest I consume you.” It would go with the decision not to accompany them: “I will not go up with you…lest I consume (destroy) you in the way.” The verse is saying that because of the people’s bent to rebellion, Yahweh would not remain in their midst as he had formerly said he would do. Their lives would be at risk if he did.

[33:9]  ¹⁷ tn Heb “and it was when.”

[33:9]  ¹⁸ tn Heb “and he”; the referent (the Lord) has been specified in the translation for clarity.

[33:9]  ¹⁹ tn Both verbs, “stand” and “speak,” are perfect tenses with vav (ו) consecutive.