Keluaran 10:28

10:28 Pharaoh said to him, “Go from me! ¹  Watch out for yourself! Do not appear before me again, ²  for when ³  you see my face you will die!”

Keluaran 12:42

12:42 It was a night of vigil for the Lord to bring them out from the land of Egypt, ⁴  and so ⁵  on this night all Israel is to keep the vigil ⁶  to the Lord for generations to come.

Keluaran 14:24

14:24 In the morning watch ⁷  the Lord looked down ⁸  on the Egyptian army ⁹  through the pillar of fire and cloud, and he threw the Egyptian army ¹⁰  into a panic. ¹¹ 

Keluaran 19:12

19:12 You must set boundaries ¹²  for the people all around, saying, ‘Take heed ¹³  to yourselves not to go up on the mountain nor touch its edge. Whoever touches the mountain will surely be put to death!

Keluaran 21:29

21:29 But if the ox had the habit of goring, and its owner was warned, ¹⁴  and he did not take the necessary precautions, ¹⁵  and then it killed a man or a woman, the ox must be stoned and the man must be put to death.

Keluaran 21:36

21:36 Or if it is known that the ox had the habit of goring, and its owner did not take the necessary precautions, he must surely pay ¹⁶  ox for ox, and the dead animal will become his. ¹⁷ 

Keluaran 23:21

23:21 Take heed because of him, and obey his voice; do not rebel against him, for he will not pardon your transgressions, for my name ¹⁸  is in him.

Keluaran 25:40

25:40 Now be sure to make ¹⁹  them according to the pattern you were shown ²⁰  on the mountain. ²¹ 

Keluaran 34:12

34:12 Be careful not to make ²²  a covenant with the inhabitants of the land where you are going, lest it become a snare ²³  among you.

[10:28]  ¹ tn The expression is לֵךְ מֵעָלָי (lekh me’alay, “go from on me”) with the adversative use of the preposition, meaning from being a trouble or a burden to me (S. R. Driver, Exodus, 84; R. J. Williams, Hebrew Syntax, 51, §288).

[10:28]  ² tn Heb “add to see my face.” The construction uses a verbal hendiadys: “do not add to see” (אַל־תֹּסֶף רְאוֹת, ’al-toseph rÿ’ot), meaning “do not see again.” The phrase “see my face” means “come before me” or “appear before me.”

[10:28]  ³ tn The construction is בְּיוֹם רְאֹתְךָ (bÿyom rÿ’otÿkha), an adverbial clause of time made up of the prepositional phrase, the infinitive construct, and the suffixed subjective genitive. “In the day of your seeing” is “when you see.”

[12:42]  ⁴ tn There is some ambiguity in לֵיל שִׁמֻּרִים הוּא לַיהוָה (lel shimmurim hu’ la’adonay [layhveh]). It is likely that this first clause means that Yahweh was on watch for Israel to bring them out, as the next clause says. He was protecting his people (S. R. Driver, Exodus, 102). Then, the night of vigil will be transferred to Israel, who now must keep it “to” him.

[12:42]  ⁵ tn “and so” has been supplied.

[12:42]  ⁶ tn Heb “this night is for Yahweh a vigil for all Israelites for their generations.”

[14:24]  ⁷ tn The night was divided into three watches of about four hours each, making the morning watch about 2:00-6:00 a.m. The text has this as “the watch of the morning,” the genitive qualifying which of the night watches was meant.

[14:24]  ⁸ tn This particular verb, שָׁקַף (shaqaf) is a bold anthropomorphism: Yahweh looked down. But its usage is always with some demonstration of mercy or wrath. S. R. Driver (Exodus, 120) suggests that the look might be with fiery flashes to startle the Egyptians, throwing them into a panic. Ps 77:17-19 pictures torrents of rain with lightning and thunder.

[14:24]  ⁹ tn Heb “camp.” The same Hebrew word is used in Exod 14:20. Unlike the English word “camp,” it can be used of a body of people at rest (encamped) or on the move.

[14:24]  ¹⁰ tn Heb “camp.”

[14:24]  ¹¹ tn The verb הָמַם (hamam) means “throw into confusion.” It is used in the Bible for the panic and disarray of an army before a superior force (Josh 10:10; Judg 4:15).

[19:12]  ¹² tn The verb is a Hiphil perfect (“make borders”) with vav (ו) consecutive, following the sequence of instructions.

[19:12]  ¹³ tn The Niphal imperative (“guard yourselves, take heed to yourselves”) is followed by two infinitives construct that provide the description of what is to be avoided – going up or touching the mountain.

[21:29]  ¹⁴ tn The Hophal perfect has the idea of “attested, testified against.”

[21:29]  ¹⁵ tn Heb “he was not keeping it” or perhaps guarding or watching it (referring to the ox).

[21:36]  ¹⁶ tn The construction now uses the same Piel imperfect (v. 34) but adds the infinitive absolute to it for emphasis.

[21:36]  ¹⁷ sn The point of this section (21:28-36) seems to be that one must ensure the safety of others by controlling one’s property and possessions. This section pertained to neglect with animals, but the message would have applied to similar situations. The people of God were to take heed to ensure the well-being of others, and if there was a problem, it had to be made right.

[23:21]  ¹⁸ sn This means “the manifestation of my being” is in him (S. R. Driver, Exodus, 247). Driver quotes McNeile as saying, “The ‘angel’ is Jehovah Himself ‘in a temporary descent to visibility for a special purpose.’” Others take the “name” to represent Yahweh’s “power” (NCV) or “authority” (NAB, CEV).

[25:40]  ¹⁹ tn The text uses two imperatives: “see and make.” This can be interpreted as a verbal hendiadys, calling for Moses and Israel to see to it that they make these things correctly.

[25:40]  ²⁰ tn The participle is passive, “caused to see,” or, “shown.”

[25:40]  ²¹ sn The message of this section surely concerns access to God. To expound this correctly, though, since it is an instruction section for building the lampstand, the message would be: God requires that his people ensure that light will guide the way of access to God. The breakdown for exposition could be the instructions for preparation for light (one lamp, several branches), then instructions for the purpose and maintenance of the lamps, and then the last verse telling the divine source for the instructions. Naturally, the metaphorical value of light will come up in the study, especially from the NT. So in the NT there is the warning that if churches are unfaithful God will remove their lampstand, their ministry (Rev 2-3).

[34:12]  ²² tn The exact expression is “take heed to yourself lest you make.” It is the second use of this verb in the duties, now in the Niphal stem. To take heed to yourself means to watch yourself, be sure not to do something. Here, if they failed to do this, they would end up making entangling treaties.

[34:12]  ²³ sn A snare would be a trap, an allurement to ruin. See Exod 23:33.