Exodus 8:2

8:2 But if you refuse to release them, then I am going to plague ¹  all your territory with frogs. ² 

Exodus 21:11

21:11 If he does not provide her with these three things, then she will go out free, without paying money. ³ 

Exodus 21:27

21:27 If he knocks out the tooth of his male servant or his female servant, he will let the servant ⁴  go free as compensation for the tooth.

Exodus 32:32

32:32 But now, if you will forgive their sin…, ⁵  but if not, wipe me out ⁶  from your book that you have written.” ⁷ 

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. ⁸ 

[8:2]  ¹ tn The construction here uses the deictic particle and the participle to convey the imminent future: “I am going to plague/about to plague.” The verb נָגַף (nagaf) means “to strike, to smite,” and its related noun means “a blow, a plague, pestilence” or the like. For Yahweh to say “I am about to plague you” could just as easily mean “I am about to strike you.” That is why these “plagues” can be described as “blows” received from God.

[8:2]  ² tn Heb “plague all your border with frogs.” The expression “all your border” is figurative for all the territory of Egypt and the people and things that are within the borders (also used in Exod 10:4, 14, 19; 13:7).

[21:11]  ³ sn The lessons of slavery and service are designed to bring justice to existing customs in antiquity. The message is: Those in slavery for one reason or another should have the hope of freedom and the choice of service (vv. 2-6). For the rulings on the daughter, the message could be: Women, who were often at the mercy of their husbands or masters, must not be trapped in an unfortunate situation, but be treated well by their masters or husbands (vv. 7-11). God is preventing people who have power over others from abusing it.

[21:27]  ⁵ tn Heb “him”; the referent (the male or female servant) has been specified in the translation for clarity.

[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).

[40:37]  ⁹ tn The clause uses the Niphal infinitive construct in the temporal clause: “until the day of its being taken up.”