Exodus 6:30

6:30 But Moses said before the Lord, “Since I speak with difficulty, ¹  why should Pharaoh listen to me?”

Exodus 10:16

10:16 ² Then Pharaoh quickly ³  summoned Moses and Aaron and said, “I have sinned ⁴  against the Lord your God and against you!

Exodus 14:18

14:18 And the Egyptians will know ⁵  that I am the Lord when I have gained my honor ⁶  because of Pharaoh, his chariots, and his horsemen.”

Exodus 19:10

19:10 The Lord said to Moses, “Go to the people and sanctify them ⁷  today and tomorrow, and make them wash ⁸  their clothes

Exodus 20:23

20:23 You must not make gods of silver alongside me, ⁹  nor make gods of gold for yourselves. ¹⁰ 

Exodus 30:30

30:30 “You are to anoint Aaron and his sons and ¹¹  sanctify them, so that they may minister as my priests.

Exodus 32:32

32:32 But now, if you will forgive their sin…, ¹²  but if not, wipe me out ¹³  from your book that you have written.” ¹⁴ 

[6:30]  ¹ tn See note on Exod 6:12.

[10:16]  ² sn The third part of the passage now begins, the confrontation that resulted from the onslaught of the plague. Pharaoh goes a step further here – he confesses he has sinned and adds a request for forgiveness. But his acknowledgment does not go far enough, for this is not genuine confession. Since his heart was not yet submissive, his confession was vain.

[10:16]  ³ tn The Piel preterite וַיְמַהֵר (vaymaher) could be translated “and he hastened,” but here it is joined with the following infinitive construct to form the hendiadys. “He hurried to summon” means “He summoned quickly.”

[10:16]  ⁴ sn The severity of the plague prompted Pharaoh to confess his sin against Yahweh and them, now in much stronger terms than before. He also wants forgiveness – but in all probability what he wants is relief from the consequences of his sin. He pretended to convey to Moses that this was it, that he was through sinning, so he asked for forgiveness “only this time.”

[14:18]  ³ tn The construction is unusual in that it says, “And Egypt will know.” The verb is plural, and so “Egypt” must mean “the Egyptians.” The verb is the perfect tense with the vav consecutive, showing that this recognition or acknowledgment by Egypt will be the result or purpose of the defeat of them by God.

[14:18]  ⁴ tn The form is בְּהִכָּבְדִי (bÿhikkavÿdi), the Niphal infinitive construct with a preposition and a suffix. For the suffix on a Niphal, see GKC 162-63 §61.c. The word forms a temporal clause in the line.

[19:10]  ⁴ tn This verb is a Piel perfect with vav (ו) consecutive; it continues the force of the imperative preceding it. This sanctification would be accomplished by abstaining from things that would make them defiled or unclean, and then by ritual washings and ablutions.

[19:10]  ⁵ tn The form is a perfect 3cpl with a vav (ו) consecutive. It is instructional as well, but now in the third person it is like a jussive, “let them wash, make them wash.”

[20:23]  ⁵ tn The direct object of the verb must be “gods of silver.” The prepositional phrase modifies the whole verse to say that these gods would then be alongside the one true God.

[20:23]  ⁶ tn Heb “neither will you make for you gods of gold.”

[30:30]  ⁶ tn The perfect tense with vav (ו) consecutive follows the imperfect of instruction; it may be equal to the instruction, but more likely shows the purpose or result of the act.

[32:32]  ⁷ tn The apodosis is not expressed; it would be understood as “good.” It is not stated because of the intensity of the expression (the figure is aposiopesis, a sudden silence). It is also possible to take this first clause as a desire and not a conditional clause, rendering it “Oh that you would forgive!”

[32:32]  ⁸ tn The word “wipe” is a figure of speech indicating “remove me” (meaning he wants to die). The translation “blot” is traditional, but not very satisfactory, since it does not convey complete removal.

[32:32]  ⁹ sn The book that is referred to here should not be interpreted as the NT “book of life” which is portrayed (figuratively) as a register of all the names of the saints who are redeemed and will inherit eternal life. Here it refers to the names of those who are living and serving in this life, whose names, it was imagined, were on the roster in the heavenly courts as belonging to the chosen. Moses would rather die than live if these people are not forgiven (S. R. Driver, Exodus, 356).