Keluaran 8:31

8:31 and the Lord did as Moses asked ¹  – he removed the swarms of flies from Pharaoh, from his servants, and from his people. Not one remained!

Keluaran 10:10

10:10 He said to them, “The Lord will need to be with you ²  if I release you and your dependents! ³  Watch out! ⁴  Trouble is right in front of you! ⁵ 

Keluaran 29:34

29:34 If any of the meat from the consecration offerings ⁶  or any of the bread is left over ⁷  until morning, then you are to burn up ⁸  what is left over. It must not be eaten, ⁹  because it is holy.

[8:31]  ¹ tn Heb “according to the word of Moses” (so KJV, ASV).

[10:10]  ² sn Pharaoh is by no means offering a blessing on them in the name of Yahweh. The meaning of his “wish” is connected to the next clause – as he is releasing them, may God help them. S. R. Driver says that in Pharaoh’s scornful challenge Yahweh is as likely to protect them as Pharaoh is likely to let them go – not at all (Exodus, 80). He is planning to keep the women and children as hostages to force the men to return. U. Cassuto (Exodus, 125) paraphrases it this way: “May the help of your God be as far from you as I am from giving you permission to go forth with your little ones.” The real irony, Cassuto observes, is that in the final analysis he will let them go, and Yahweh will be with them.

[10:10]  ³ tn The context of Moses’ list of young and old, sons and daughters, and the contrast with the word for strong “men” in v. 11 indicates that טַפְּכֶם (tappÿkhem), often translated “little ones” or “children,” refers to dependent people, noncombatants in general.

[10:10]  ⁴ tn Heb “see.”

[10:10]  ⁵ tn Heb “before your face.”

[10:10]  sn The “trouble” or “evil” that is before them could refer to the evil that they are devising – the attempt to escape from Egypt. But that does not make much sense in the sentence – why would he tell them to take heed or look out about that? U. Cassuto (Exodus, 126) makes a better suggestion. He argues that Pharaoh is saying, “Don’t push me too far.” The evil, then, would be what Pharaoh was going to do if these men kept making demands on him. This fits the fact that he had them driven out of his court immediately. There could also be here an allusion to Pharaoh’s god Re’, the sun-deity and head of the pantheon; he would be saying that the power of his god would confront them.

[29:34]  ⁶ tn Or “ordination offerings” (Heb “fillings”).

[29:34]  ⁷ 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]  ⁸ tn Heb “burn with fire.”

[29:34]  ⁹ 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.”