Exodus 7:12

7:12 Each man ¹  threw down his staff, and the staffs became snakes. But Aaron’s staff swallowed up their staffs.

Exodus 9:30

9:30 But as for you ²  and your servants, I know that you do not yet fear ³  the Lord God.”

Exodus 10:20

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

Exodus 16:26

16:26 Six days you will gather it, but on the seventh day, the Sabbath, there will not be any.”

Exodus 18:26

18:26 They judged the people under normal circumstances; the difficult cases they would bring ⁴  to Moses, but every small case they would judge themselves.

Exodus 33:23

33:23 Then I will take away my hand, and you will see my back, ⁵  but my face must not be seen.” ⁶ 

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. ⁷ 

[7:12]  ¹ tn The verb is plural, but the subject is singular, “a man – his staff.” This noun can be given a distributive sense: “each man threw down his staff.”

[9:30]  ² tn The verse begins with the disjunctive vav to mark a strong contrastive clause to what was said before this.

[9:30]  ³ tn The adverb טֶרֶם (terem, “before, not yet”) occurs with the imperfect tense to give the sense of the English present tense to the verb negated by it (GKC 314-15 §107.c). Moses is saying that he knew that Pharaoh did not really stand in awe of God, so as to grant Israel’s release, i.e., fear not in the religious sense but “be afraid of” God – fear “before” him (S. R. Driver, Exodus, 76).

[18:26]  ³ tn This verb and the verb in the next clause are imperfect tenses. In the past tense narrative of the verse they must be customary, describing continuous action in past time.

[33:23]  ⁴ tn The plural “my backs” is according to Gesenius an extension plural (compare “face,” a dual in Hebrew). The word denotes a locality in general, but that is composed of numerous parts (see GKC 397 §124.b). W. C. Kaiser says that since God is a spirit, the meaning of this word could just as easily be rendered “after effects” of his presence (“Exodus,” EBC 2:484). As S. R. Driver says, though, while this may indicate just the “afterglow” that he leaves behind him, it was enough to suggest what the full brilliancy of his presence must be (Exodus, 363; see also Job 26:14).

[33:23]  ⁵ tn The Niphal imperfect could simply be rendered “will not be seen,” but given the emphasis of the preceding verses, it is more binding than that, and so a negated obligatory imperfect fits better: “it must not be seen.” It would also be possible to render it with a potential imperfect tense: “it cannot be seen.”

[40:37]  ⁵ tn The clause uses the Niphal infinitive construct in the temporal clause: “until the day of its being taken up.”