Exodus 8:10

8:10 He said, “Tomorrow.” And Moses said, ¹  “It will be ²  as you say, ³  so that you may know that there is no one like the Lord our God.

Exodus 8:23

8:23 I will put a division ⁴  between my people and your people. This sign will take place ⁵  tomorrow.”’”

Exodus 9:5

9:5 The Lord set ⁶  an appointed time, saying, “Tomorrow the Lord will do this ⁷  in the land.”

Exodus 10:4

10:4 But if you refuse to release my people, I am going to bring ⁸  locusts ⁹  into your territory ¹⁰  tomorrow.

Exodus 19:10

19:10 The Lord said to Moses, “Go to the people and sanctify them ¹¹  today and tomorrow, and make them wash ¹²  their clothes

Exodus 32:5

32:5 When ¹³  Aaron saw this, ¹⁴  he built an altar before it, ¹⁵  and Aaron made a proclamation ¹⁶  and said, “Tomorrow will be a feast ¹⁷  to the Lord.”

Exodus 9:18

9:18 I am going to cause very severe hail to rain down ¹⁸  about this time tomorrow, such hail as has never occurred ¹⁹  in Egypt from the day it was founded ²⁰  until now.

Exodus 13:14

13:14 ²¹ In the future, ²²  when your son asks you ²³  ‘What is this?’ ²⁴  you are to tell him, ‘With a mighty hand ²⁵  the Lord brought us out from Egypt, from the land of slavery. ²⁶ 

Exodus 8:29

8:29 Moses said, “I am going to go out ²⁷  from you and pray to the Lord, and the swarms of flies will go away from Pharaoh, from his servants, and from his people tomorrow. Only do not let Pharaoh deal falsely again ²⁸  by not releasing ²⁹  the people to sacrifice to the Lord.”

Exodus 16:23

16:23 He said to them, “This is what the Lord has said: ‘Tomorrow is a time of cessation from work, ³⁰  a holy Sabbath ³¹  to the Lord. Whatever you want to ³²  bake, bake today; ³³  whatever you want to boil, boil today; whatever is left put aside for yourselves to be kept until morning.’”

Exodus 17:9

17:9 So Moses said to Joshua, “Choose some of our ³⁴  men and go out, fight against Amalek. Tomorrow I will stand on top of the hill with the staff of God in my hand.”

[8:10]  ¹ tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.

[8:10]  ² tn “It will be” has been supplied.

[8:10]  ³ tn Heb “according to your word” (so NASB).

[8:23]  ⁴ tn The word in the text is פְדֻת (pÿdut, “redemption”). This would give the sense of making a distinction by redeeming Israel. The editors wish to read פְלֻת (pÿlut) instead – “a separation, distinction” to match the verb in the preceding verse. For another view, see G. I. Davies, “The Hebrew Text of Exodus VIII 19 [English 23]: An Emendation,” VT 24 (1974): 489-92.

[8:23]  ⁵ tn Heb “this sign will be tomorrow.”

[9:5]  ⁷ tn Heb “and Yahweh set.”

[9:5]  ⁸ tn Heb “this thing.”

[10:4]  ¹⁰ tn הִנְנִי (hinni) before the active participle מֵבִיא (mevi’) is the imminent future construction: “I am about to bring” or “I am going to bring” – precisely, “here I am bringing.”

[10:4]  ¹¹ tn One of the words for “locusts” in the Bible is אַרְבֶּה (’arbeh), which comes from רָבָה (ravah, “to be much, many”). It was used for locusts because of their immense numbers.

[10:4]  ¹² tn Heb “within your border.”

[19:10]  ¹³ 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]  ¹⁴ 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.”

[32:5]  ¹⁶ tn The preterite with the vav (ו) consecutive is subordinated as a temporal clause to the next preterite.

[32:5]  ¹⁷ tn The word “this” has been supplied.

[32:5]  ¹⁸ tn “Before it” means before the deity in the form of the calf. Aaron tried to redirect their worship to Yahweh, but the people had already broken down the barrier and were beyond control (U. Cassuto, Exodus, 413).

[32:5]  ¹⁹ tn Heb “called.”

[32:5]  ²⁰ sn The word is חַג (khag), the pilgrim’s festival. This was the word used by Moses for their pilgrimage into the wilderness. Aaron seems here to be trying to do what Moses had intended they do, make a feast to Yahweh at Sinai, but his efforts will not compete with the idol. As B. Jacob says, Aaron saw all this happening and tried to rescue the true belief (Exodus, 941).

[9:18]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn The form הִוָּסְדָה (hivvasdah) is perhaps a rare Niphal perfect and not an infinitive (U. Cassuto, Exodus, 117).

[13:14]  ²² sn As with v. 8, the Law now requires that the children be instructed on the meaning of this observance. It is a memorial of the deliverance from bondage and the killing of the firstborn in Egypt.

[13:14]  ²³ tn Heb “tomorrow.”

[13:14]  ²⁴ tn Heb “and it will be when your son will ask you.”

[13:14]  ²⁵ tn The question is cryptic; it simply says, “What is this?” but certainly refers to the custom just mentioned. It asks, “What does this mean?” or “Why do we do this?”

[13:14]  ²⁶ tn The expression is “with strength of hand,” making “hand” the genitive of specification. In translation “strength” becomes the modifier, because “hand” specifies where the strength was. But of course the whole expression is anthropomorphic for the power of God.

[13:14]  ²⁷ tn Heb “house of slaves.”

[8:29]  ²⁵ tn The deictic particle with the participle usually indicates the futur instans nuance: “I am about to…,” or “I am going to….” The clause could also be subordinated as a temporal clause.

[8:29]  ²⁶ tn The verb תָּלַל (talal) means “to mock, deceive, trifle with.” The construction in this verse forms a verbal hendiadys. The Hiphil jussive אַל־יֹסֵף (’al-yosef, “let not [Pharaoh] add”) is joined with the Hiphil infinitive הָתֵל (hatel, “to deceive”). It means: “Let not Pharaoh deceive again.” Changing to the third person in this warning to Pharaoh is more decisive, more powerful.

[8:29]  ²⁷ tn The Piel infinitive construct after lamed (ל) and the negative functions epexegetically, explaining how Pharaoh would deal falsely – “by not releasing.”

[16:23]  ²⁸ tn The noun שַׁבָּתוֹן (shabbaton) has the abstract ending on it: “resting, ceasing.” The root word means “cease” from something, more than “to rest.” The Law would make it clear that they were to cease from their normal occupations and do no common work.

[16:23]  ²⁹ tn The technical expression is now used: שַׁבַּת־קֹדֶשׁ (shabbat-qodesh, “a holy Sabbath”) meaning a “cessation of/for holiness” for Yahweh. The rest was to be characterized by holiness.

[16:23]  ³⁰ tn The two verbs in these objective noun clauses are desiderative imperfects – “bake whatever you want to bake.”

[16:23]  ³¹ tn The word “today” is implied from the context.

[17:9]  ³¹ tn This could be rendered literally “choose men for us.” But the lamed (ל) preposition probably indicates possession, “our men,” and the fact that Joshua was to choose from Israel, as well as the fact that there is no article on “men,” indicates he was to select some to fight.