Exodus 7:9

7:9 “When Pharaoh says to you, ‘Do ¹  a miracle,’ and you say to Aaron, ‘Take your staff and throw it down ²  before Pharaoh,’ it will become ³  a snake.”

Exodus 10:2

10:2 and in order that in the hearing of your son and your grandson you may tell ⁴  how I made fools ⁵  of the Egyptians ⁶  and about ⁷  my signs that I displayed ⁸  among them, so that you may know ⁹  that I am the Lord.”

Exodus 17:5

17:5 The Lord said to Moses, “Go over before the people; ¹⁰  take with you some of the elders of Israel and take in your hand your staff with which you struck the Nile and go.

Exodus 30:32

30:32 It must not be applied ¹¹  to people’s bodies, and you must not make any like it with the same recipe. It is holy, and it must be holy to you.

Exodus 32:34

32:34 So now go, lead the people to the place I have spoken to you about. See, ¹²  my angel will go before you. But on the day that I punish, I will indeed punish them for their sin.” ¹³ 

Exodus 34:24

34:24 For I will drive out ¹⁴  the nations before you and enlarge your borders; no one will covet ¹⁵  your land when you go up ¹⁶  to appear before the Lord your God three times ¹⁷  in the year.

[7:9]  ¹ tn The verb is תְּנוּ (tÿnu), literally “give.” The imperative is followed by an ethical dative that strengthens the subject of the imperative: “you give a miracle.”

[7:9]  ² tn Heb “and throw it.” The direct object, “it,” is implied.

[7:9]  ³ tn The form is the jussive יְהִי ( yÿhi). Gesenius notes that frequently in a conditional clause, a sentence with a protasis and apodosis, the jussive will be used. Here it is in the apodosis (GKC 323 §109.h).

[10:2]  ⁴ tn The expression is unusual: תְּסַפֵּר בְּאָזְנֵי (tÿsapper bÿ’ozne, “[that] you may declare in the ears of”). The clause explains an additional reason for God’s hardening the heart of Pharaoh, namely, so that the Israelites can tell their children of God’s great wonders. The expression is highly poetic and intense – like Ps 44:1, which says, “we have heard with our ears.” The emphasis would be on the clear teaching, orally, from one generation to another.

[10:2]  ⁵ tn The verb הִתְעַלַּלְתִּי (hit’allalti) is a bold anthropomorphism. The word means to occupy oneself at another’s expense, to toy with someone, which may be paraphrased with “mock.” The whole point is that God is shaming and disgracing Egypt, making them look foolish in their arrogance and stubbornness (W. C. Kaiser, Jr., “Exodus,” EBC 2:366-67). Some prefer to translate it as “I have dealt ruthlessly” with Egypt (see U. Cassuto, Exodus, 123).

[10:2]  ⁶ tn Heb “of Egypt.” The place is put by metonymy for the inhabitants.

[10:2]  ⁷ tn The word “about” is supplied to clarify this as another object of the verb “declare.”

[10:2]  ⁸ tn Heb “put” or “placed.”

[10:2]  ⁹ tn The form is the perfect tense with vav consecutive, וִידַעְתֶּם (vida’tem, “and that you might know”). This provides another purpose for God’s dealings with Egypt in the way that he was doing. The form is equal to the imperfect tense with vav (ו) prefixed; it thus parallels the imperfect that began v. 2 – “that you might tell.”

[17:5]  ⁷ tn “Pass over before” indicates that Moses is the leader who goes first, and the people follow him. In other words, לִפְנֵי (lifney) indicates time and not place here (B. Jacob, Exodus, 477-78).

[30:32]  ¹⁰ tn Without an expressed subject, the verb may be treated as a passive. Any common use, as in personal hygiene, would be a complete desecration.

[32:34]  ¹³ tn Heb “behold, look.” Moses should take this fact into consideration.

[32:34]  ¹⁴ sn The Law said that God would not clear the guilty. But here the punishment is postponed to some future date when he would revisit this matter. Others have taken the line to mean that whenever a reckoning was considered necessary, then this sin would be included (see B. Jacob, Exodus, 957). The repetition of the verb traditionally rendered “visit” in both clauses puts emphasis on the certainty – so “indeed.”

[34:24]  ¹⁶ tn The verb is a Hiphil imperfect of יָרַשׁ (yarash), which means “to possess.” In the causative stem it can mean “dispossess” or “drive out.”

[34:24]  ¹⁷ sn The verb “covet” means more than desire; it means that some action will be taken to try to acquire the land that is being coveted. It is one thing to envy someone for their land; it is another to be consumed by the desire that stops at nothing to get it (it, not something like it).

[34:24]  ¹⁸ tn The construction uses the infinitive construct with a preposition and a suffixed subject to form the temporal clause.

[34:24]  ¹⁹ tn The expression “three times” is an adverbial accusative of time.