Exodus 7:16

7:16 Tell him, ‘The Lord, the God of the Hebrews, has sent me to you to say, ¹  “Release my people, that they may serve me ²  in the desert!” But until now ³  you have not listened. ⁴ 

Exodus 9:7

9:7 Pharaoh sent representatives to investigate, ⁵  and indeed, not even one of the livestock of Israel had died. But Pharaoh’s heart remained hard, ⁶  and he did not release the people.

Exodus 9:18

9:18 I am going to cause very severe hail to rain down ⁷  about this time tomorrow, such hail as has never occurred ⁸  in Egypt from the day it was founded ⁹  until now.

Exodus 12:6

12:6 You must care for it ¹⁰  until the fourteenth day of this month, and then the whole community ¹¹  of Israel will kill it around sundown. ¹² 

Exodus 12:18

12:18 In the first month, ¹³  from the fourteenth day of the month, in the evening, you will eat bread made without yeast until the twenty-first day of the month in the evening.

Exodus 14:28

14:28 The water returned and covered the chariots and the horsemen and all the army of Pharaoh that was coming after the Israelites into the sea ¹⁴  – not so much as one of them survived! ¹⁵ 

Exodus 16:20

16:20 But they did not listen to Moses; some ¹⁶  kept part of it until morning, and it was full ¹⁷  of worms and began to stink, and Moses was angry with them.

Exodus 16:24

16:24 So they put it aside until the morning, just as Moses had commanded, and it did not stink, nor were there any worms in it.

Exodus 18:13

18:13 On the next day ¹⁸  Moses sat to judge ¹⁹  the people, and the people stood around Moses from morning until evening.

Exodus 29:34

29:34 If any of the meat from the consecration offerings ²⁰  or any of the bread is left over ²¹  until morning, then you are to burn up ²²  what is left over. It must not be eaten, ²³  because it is holy.

Exodus 33:8

33:8 And when Moses went out ²⁴  to the tent, all the people would get up ²⁵  and stand at the entrance to their tents ²⁶  and watch ²⁷  Moses until he entered the tent. ²⁸ 

[7:16]  ¹ tn The form לֵאמֹר (le’mor) is the Qal infinitive construct with the lamed (ל) preposition. It is used so often epexegetically that it has achieved idiomatic status – “saying” (if translated at all). But here it would make better sense to take it as a purpose infinitive. God sent him to say these words.

[7:16]  ² tn The imperfect tense with the vav (וְיַעַבְדֻנִי, vÿya’avduni) following the imperative is in volitive sequence, showing the purpose – “that they may serve me.” The word “serve” (עָבַד, ’avad) is a general term to include religious observance and obedience.

[7:16]  ³ tn The final עַד־כֹּה (’ad-koh, “until now”) narrows the use of the perfect tense to the present perfect: “you have not listened.” That verb, however, involves more than than mere audition. It has the idea of responding to, hearkening, and in some places obeying; here “you have not complied” might catch the point of what Moses is saying, while “listen” helps to maintain the connection with other uses of the verb.

[7:16]  ⁴ tn Or “complied” (שָׁמַעְתָּ, shama’ta).

[9:7]  ⁵ tn Heb “Pharaoh sent.” The phrase “representatives to investigate” is implied in the context.

[9:7]  ⁶ tn Heb “and the heart of Pharaoh was hardened.” This phrase translates the Hebrew word כָּבֵד (kaved; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition.

[9:18]  ⁹ tn הִנְנִי מַמְטִיר (hinÿni mamtir) is the futur instans construction, giving an imminent future translation: “Here – I am about to cause it to rain.”

[9:18]  ¹⁰ tn Heb “which not was like it in Egypt.” The pronoun suffix serves as the resumptive pronoun for the relative particle: “which…like it” becomes “the like of which has not been.” The word “hail” is added in the translation to make clear the referent of the relative particle.

[9:18]  ¹¹ tn The form הִוָּסְדָה (hivvasdah) is perhaps a rare Niphal perfect and not an infinitive (U. Cassuto, Exodus, 117).

[12:6]  ¹³ tn The text has וְהָיָה לָכֶם לְמִשְׁמֶרֶת (vÿhaya lakem lÿmishmeret, “and it will be for you for a keeping”). This noun stresses the activity of watching over or caring for something, probably to keep it in its proper condition for its designated use (see 16:23, 32-34).

[12:6]  ¹⁴ tn Heb “all the assembly of the community.” This expression is a pleonasm. The verse means that everyone will kill the lamb, i.e., each family unit among the Israelites will kill its animal.

[12:6]  ¹⁵ tn Heb “between the two evenings” or “between the two settings” (בֵּין הָעַרְבָּיִם, ben ha’arbayim). This expression has had a good deal of discussion. (1) Tg. Onq. says “between the two suns,” which the Talmud explains as the time between the sunset and the time the stars become visible. More technically, the first “evening” would be the time between sunset and the appearance of the crescent moon, and the second “evening” the next hour, or from the appearance of the crescent moon to full darkness (see Deut 16:6 – “at the going down of the sun”). (2) Saadia, Rashi, and Kimchi say the first evening is when the sun begins to decline in the west and cast its shadows, and the second evening is the beginning of night. (3) The view adopted by the Pharisees and the Talmudists (b. Pesahim 61a) is that the first evening is when the heat of the sun begins to decrease, and the second evening begins at sunset, or, roughly from 3-5 p.m. The Mishnah (m. Pesahim 5:1) indicates the lamb was killed about 2:30 p.m. – anything before noon was not valid. S. R. Driver concludes from this survey that the first view is probably the best, although the last view was the traditionally accepted one (Exodus, 89-90). Late afternoon or early evening seems to be intended, the time of twilight perhaps.

[12:18]  ¹⁷ tn “month” has been supplied.

[14:28]  ²¹ tn Heb “that was coming after them into the sea.” The referent of “them” (the Israelites) has been specified in the translation for clarity.

[14:28]  ²² tn Heb “not was left among them as much as one.”

[16:20]  ²⁵ tn Heb “men”; this usage is designed to mean “some” (see GKC 447 §138.h, n. 1).

[16:20]  ²⁶ tn The verb וַיָּרֻם (vayyarum) is equivalent to a passive – “it was changed” – to which “worms” is added as an accusative of result (GKC 388-89 §121.d, n. 2).

[18:13]  ²⁹ tn Heb “and it was/happened on the morrow.”

[18:13]  ³⁰ sn This is a simple summary of the function of Moses on this particular day. He did not necessarily do this every day, but it was time now to do it. The people would come to solve their difficulties or to hear instruction from Moses on decisions to be made. The tradition of “sitting in Moses’ seat” is drawn from this passage.

[29:34]  ³³ tn Or “ordination offerings” (Heb “fillings”).

[29:34]  ³⁴ tn The verb in the conditional clause is a Niphal imperfect of יָתַר (yatar); this verb is repeated in the next clause (as a Niphal participle) as the direct object of the verb “you will burn” (a Qal perfect with a vav [ו] consecutive to form the instruction).

[29:34]  ³⁵ tn Heb “burn with fire.”

[29:34]  ³⁶ tn The verb is a Niphal imperfect negated. It expresses the prohibition against eating this, but in the passive voice: “it will not be eaten,” or stronger, “it must not be eaten.”

[33:8]  ³⁷ tn The clause is introduced again with “and it was.” The perfect tense here with the vav (ו) is used to continue the sequence of actions that were done repeatedly in the past (see GKC 331-32 §112.e). The temporal clause is then formed with the infinitive construct of יָצָא (yatsa’), with “Moses” as the subjective genitive: “and it was according to the going out of Moses.”

[33:8]  ³⁸ tn Or “rise up.”

[33:8]  ³⁹ tn The subject of this verb is specified with the individualizing use of “man”: “and all Israel would station themselves, each person (man) at the entrance to his tent.”

[33:8]  ⁴⁰ tn The perfect tense with the vav (ו) continues the sequence of the customary imperfect. The people “would gaze” (after) Moses until he entered the tent.

[33:8]  ⁴¹ tn This is a temporal clause using an infinitive construct with a suffixed subject.