Keluaran 3:19

3:19 But I know that the king of Egypt will not let you go, ¹  not even under force. ² 

Keluaran 16:18

16:18 When ³  they measured with an omer, the one who gathered much had nothing left over, and the one who gathered little lacked nothing; each one had gathered what he could eat.

Keluaran 20:23

20:23 You must not make gods of silver alongside me, ⁴  nor make gods of gold for yourselves. ⁵ 

Keluaran 20:26

20:26 And you must not go up by steps to my altar, so that your nakedness is not exposed.’ ⁶ 

Keluaran 22:21

22:21 “You must not wrong ⁷  a foreigner ⁸  nor oppress him, for you were foreigners in the land of Egypt.

Keluaran 23:18

23:18 “You must not offer ⁹  the blood of my sacrifice with bread containing yeast; the fat of my festal sacrifice must not remain until morning. ¹⁰ 

Keluaran 24:2

24:2 Moses alone may come ¹¹  near the Lord, but the others ¹²  must not come near, ¹³  nor may the people go up with him.”

Keluaran 30:9

30:9 You must not offer strange incense on it, nor burnt offering, nor meal offering, and you must not pour out a drink offering on it.

Keluaran 33:20

33:20 But he added, “You cannot see my face, for no one can ¹⁴  see me and live.” ¹⁵ 

Keluaran 34:25

34:25 “You must not offer the blood of my sacrifice with yeast; the sacrifice from the feast of Passover must not remain until the following morning. ¹⁶ 

Keluaran 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. ¹⁷ 

[3:19]  ¹ tn After verbs of perception, as with “I know” here, the object may be a noun clause introduced with the particle כִּי (ki) – “I know that….” Gesenius observes that the object clause may have a kind of accusative and an infinitive construction (especially after נָתַן [natan] with the idea of “allow”): “he will not permit you to go” (see GKC 491 §157.b, n. 2).

[3:19]  ² tn Heb “and not with a mighty hand.” This expression (וְלֹא בְּיָד חֲזָקָה, vÿlo’ vÿyad khazaqa) is unclear, since v. 20 says that God will stretch out his hand and do his wonders. Some have taken v. 19b to refer to God’s mighty hand also, meaning that the king would not let them go unless a mighty hand compels him (NIV). The expression “mighty hand” is used of God’s rescuing Israel elsewhere (Exod 6:1, 13:9, 32:11; but note also Num 20:20). This idea is a rather general interpretation of the words; it owes much to the LXX, which has “except by a mighty hand,” though “and not with” does not have the meaning of “except” or “unless” in other places. In view of these difficulties, others have suggested that v. 19b means “strong [threats]” from the Israelites (as in 4:24ff. and 5:3; see B. Jacob, Exodus, 81). This does not seem as convincing as the first view. Another possibility is that the phrase conveys Pharaoh’s point of view and intention; the Lord knows that Pharaoh plans to resist letting the Israelites go, regardless of the exercise of a strong hand against him (P. Addinall, “Exodus III 19B and the Interpretation of Biblical Narrative,” VT 49 [1999]: 289-300; see also the construction “and not with” in Num 12:8; 1 Sam 20:15 and elsewhere). If that is the case, v. 20 provides an ironic and pointed contradiction to Pharaoh’s plans as the Lord announces the effect that his hand will have. At any rate, Pharaoh will have to be forced to let Israel go.

[16:18]  ³ tn The preterite with the vav (ו) consecutive is subordinated here as a temporal clause.

[20:23]  ⁴ tn The direct object of the verb must be “gods of silver.” The prepositional phrase modifies the whole verse to say that these gods would then be alongside the one true God.

[20:23]  ⁵ tn Heb “neither will you make for you gods of gold.”

[20:23]  sn U. Cassuto explains that by the understanding of parallelism each of the halves apply to the whole verse, so that “with me” and “for you” concern gods of silver or gods of gold (Exodus, 255).

[20:26]  ⁶ tn Heb “uncovered” (so ASV, NAB).

[22:21]  ⁷ tn Or “oppress.”

[22:21]  ⁸ tn Or “alien,” both here and in 23:9. This individual is a resident foreigner; he lives in the land but, aside from provisions such as this, might easily be without legal rights.

[23:18]  ⁹ tn The verb is תִּזְבַּח (tizbbakh), an imperfect tense from the same root as the genitive that qualifies the accusative “blood”: “you will not sacrifice the blood of my sacrifice.” The verb means “to slaughter”; since one cannot slaughter blood, a more general translation is required here. But if the genitive is explained as “my blood-sacrifice” (a genitive of specification; like “the evil of your doings” in Isa 1:16), then a translation of sacrifice would work (U. Cassuto, Exodus, 304).

[23:18]  ¹⁰ sn See N. Snaith, “Exodus 23:18 and 34:25,” JTS 20 (1969): 533-34; see also M. Haran, “The Passover Sacrifice,” Studies in the Religion of Ancient Israel (VTSup), 86-116.

[24:2]  ¹¹ tn The verb is a perfect tense with a vav (ו) consecutive; it and the preceding perfect tense follow the imperative, and so have either a force of instruction, or, as taken here, are the equivalent of an imperfect tense (of permission).

[24:2]  ¹² tn Heb “they.”

[24:2]  ¹³ tn Now the imperfect tense negated is used; here the prohibition would fit (“they will not come near”), or the obligatory (“they must not”) in which the subjects are obliged to act – or not act in this case.

[33:20]  ¹⁴ tn In view of the use of the verb “can, be able to” in the first clause, this imperfect tense is given a potential nuance.

[33:20]  ¹⁵ tn Gesenius notes that sometimes a negative statement takes the place of a conditional clause; here it is equal to “if a man sees me he does not live” (GKC 498 §159.gg). The other passages that teach this are Gen 32:30; Deut 4:33, 5:24, 26; Judg 6:22, 13:22, and Isa 6:5.

[34:25]  ¹⁶ sn See M. Haran, “The Passover Sacrifice,” Studies in the Religion of Ancient Israel (VTSup), 86-116.

[40:37]  ¹⁷ tn The clause uses the Niphal infinitive construct in the temporal clause: “until the day of its being taken up.”