Keluaran 4:15

4:15 “So you are to speak to him and put the words in his mouth. And as for me, I will be with your mouth ¹  and with his mouth, ²  and I will teach you both ³  what you must do. ⁴ 

Keluaran 4:25

4:25 But Zipporah took a flint knife, cut off the foreskin of her son and touched it to Moses’ feet, ⁵  and said, “Surely you are a bridegroom of blood ⁶  to me.”

Keluaran 4:28

4:28 Moses told Aaron all the words of the Lord who had ⁷  sent him and all the signs that he had commanded him.

Keluaran 5:7-8

5:7 “You must no longer ⁸  give straw to the people for making bricks ⁹  as before. ¹⁰  Let them go ¹¹  and collect straw for themselves. 5:8 But you must require ¹²  of them the same quota of bricks that they were making before. ¹³  Do not reduce it, for they are slackers. ¹⁴  That is why they are crying, ‘Let us go sacrifice to our God.’

Keluaran 5:23

5:23 From the time I went to speak to Pharaoh in your name, he has caused trouble ¹⁵  for this people, and you have certainly not rescued ¹⁶  them!” ¹⁷ 

Keluaran 7:10

7:10 When ¹⁸  Moses and Aaron went to Pharaoh, they did so, just as the Lord had commanded them – Aaron threw ¹⁹  down his staff before Pharaoh and his servants and it became a snake. ²⁰ 

Keluaran 8:16-17

The Third Blow: Gnats

8:16 ²¹ The Lord said to Moses, “Tell Aaron, ‘Extend your staff and strike the dust of the ground, and it will become ²²  gnats ²³  throughout all the land of Egypt.’” 8:17 They did so; Aaron extended his hand with his staff, he struck the dust of the ground, and it became gnats on people ²⁴  and on animals. All the dust of the ground became gnats throughout all the land of Egypt.

Keluaran 9:3

9:3 then the hand of the Lord will surely bring ²⁵  a very terrible plague ²⁶  on your livestock in the field, on the horses, the donkeys, the camels, ²⁷  the herds, and the flocks.

Keluaran 9:18

9:18 I am going to cause very severe hail to rain down ²⁸  about this time tomorrow, such hail as has never occurred ²⁹  in Egypt from the day it was founded ³⁰  until now.

Keluaran 10:14

10:14 The locusts went up over all the land of Egypt and settled down in all the territory ³¹  of Egypt. It was very severe; ³²  there had been no locusts like them before, nor will there be such ever again. ³³ 

Keluaran 10:23

10:23 No one ³⁴  could see ³⁵  another person, and no one could rise from his place for three days. But the Israelites had light in the places where they lived.

Keluaran 12:18

12:18 In the first month, ³⁶  from the fourteenth day of the month, in the evening, you will eat bread made without yeast until the twenty-first day of the month in the evening.

Keluaran 12:30

12:30 Pharaoh got up ³⁷  in the night, ³⁸  along with all his servants and all Egypt, and there was a great cry in Egypt, for there was no house ³⁹  in which there was not someone dead.

Keluaran 15:16

15:16 Fear and dread ⁴⁰  will fall ⁴¹  on them;

by the greatness ⁴²  of your arm they will be as still as stone ⁴³ 

until ⁴⁴  your people pass by, O Lord,

until the people whom you have bought ⁴⁵  pass by.

Keluaran 16:6-7

16:6 Moses and Aaron said to all the Israelites, “In the evening ⁴⁶  you will know that the Lord has brought you out of the land of Egypt, 16:7 and in the morning you will see ⁴⁷  the glory of the Lord, because he has heard ⁴⁸  your murmurings against the Lord. As for us, what are we, ⁴⁹  that you should murmur against us?”

Keluaran 18:11

18:11 Now I know that the Lord is greater than all the gods, for in the thing in which they dealt proudly against them he has destroyed them.” ⁵⁰ 

Keluaran 19:23

19:23 Moses said to the Lord, “The people are not able to come up to Mount Sinai, because you solemnly warned us, ⁵¹  ‘Set boundaries for the mountain and set it apart.’” ⁵² 

Keluaran 21:14

21:14 But if a man willfully attacks his neighbor to kill him cunningly, ⁵³  you will take him even from my altar that he may die.

Keluaran 23:27

23:27 “I will send my terror ⁵⁴  before you, and I will destroy ⁵⁵  all the people whom you encounter; I will make all your enemies turn their backs ⁵⁶  to you.

Keluaran 23:33--24:1

23:33 They must not live in your land, lest they make you sin against me, for if you serve their gods, it will surely be a snare ⁵⁷  to you.”

The Lord Ratifies the Covenant

24:1 ⁵⁸ But to Moses the Lord ⁵⁹  said, “Come up ⁶⁰  to the Lord, you and Aaron, Nadab and Abihu, and seventy of the elders of Israel, and worship from a distance. ⁶¹ 

Keluaran 24:8

24:8 So Moses took the blood and splashed it on ⁶²  the people and said, “This is the blood of the covenant ⁶³  that the Lord has made with you in accordance with all these words.”

Keluaran 29:3

29:3 You are to put them in one basket and present ⁶⁴  them in the basket, along with ⁶⁵  the bull and the two rams.

Keluaran 29:36

29:36 Every day you are to prepare a bull for a purification offering ⁶⁶  for atonement. ⁶⁷  You are to purge ⁶⁸  the altar by making atonement ⁶⁹  for it, and you are to anoint it to set it apart as holy.

Keluaran 30:32

30:32 It must not be applied ⁷⁰  to people’s bodies, and you must not make any like it with the same recipe. It is holy, and it must be holy to you.

Keluaran 32:4

32:4 He accepted the gold ⁷¹  from them, ⁷²  fashioned ⁷³  it with an engraving tool, and made a molten calf. ⁷⁴  Then they said, “These are your gods, ⁷⁵  O Israel, who brought you up out of Egypt.”

Keluaran 32:10

32:10 So now, leave me alone ⁷⁶  so that my anger can burn against them and I can destroy them, and I will make from you a great nation.”

Keluaran 33:22

33:22 When my glory passes by, I will put you in a cleft in the rock and will cover ⁷⁷  you with my hand ⁷⁸  while I pass by. ⁷⁹ 

Keluaran 34:24

34:24 For I will drive out ⁸⁰  the nations before you and enlarge your borders; no one will covet ⁸¹  your land when you go up ⁸²  to appear before the Lord your God three times ⁸³  in the year.

Keluaran 34:34

34:34 But when Moses went in ⁸⁴  before the Lord to speak with him, he would remove the veil until he came out. ⁸⁵  Then he would come out and tell the Israelites what he had been commanded. ⁸⁶ 

[4:15]  ¹ tn Or “I will help you speak.” The independent pronoun puts emphasis (“as for me”) on the subject (“I”).

[4:15]  ² tn Or “and will help him speak.”

[4:15]  ³ tn The word “both” is supplied to convey that this object (“you”) and the subject of the next verb (“you must do”) are plural in the Hebrew text, referring to Moses and Aaron. In 4:16 “you” returns to being singular in reference to Moses.

[4:15]  ⁴ tn The imperfect tense carries the obligatory nuance here as well. The relative pronoun with this verb forms a noun clause functioning as the direct object of “I will teach.”

[4:25]  ⁵ tn Heb “to his feet.” The referent (Moses) has been specified in the translation for clarity. The LXX has “and she fell at his feet” and then “the blood of the circumcision of my son stood.” But it is clear that she caused the foreskin to touch Moses’ feet, as if the one were a substitution for the other, taking the place of the other (see U. Cassuto, Exodus, 60).

[4:25]  ⁶ sn U. Cassuto explains that she was saying, “I have delivered you from death, and your return to life makes you my bridegroom a second time, this time my blood bridegroom, a bridegroom acquired through blood” (Exodus, 60-61).

[4:28]  ⁷ tn This verb and the last one in the verse are rendered with the past perfect nuance because they refer to what the Lord had done prior to Moses’ telling Aaron.

[5:7]  ⁸ tn The construction is a verbal hendiadys: לֹא תֹאסִפוּן לָתֵת (lo’ to’sifun latet, “you must not add to give”). The imperfect tense acts adverbially, and the infinitive becomes the main verb of the clause: “you must no longer give.”

[5:7]  ⁹ tn The expression “for making bricks” is made of the infinitive construct followed by its cognate accusative: לִלְבֹּן הַלְּבֵנִים (lilbon hallÿvenim).

[5:7]  ¹⁰ tn Heb “as yesterday and three days ago” or “as yesterday and before that.” This is idiomatic for “as previously” or “as in the past.”

[5:7]  ¹¹ tn The jussive יֵלְכוּ (yelÿkhu) and its following sequential verb would have the force of decree and not permission or advice. He is telling them to go and find straw or stubble for the bricks.

[5:8]  ¹² tn The verb is the Qal imperfect of שִׂים (sim, “place, put”). The form could be an imperfect of instruction: “You will place upon them the quota.” Or, as here, it may be an obligatory imperfect: “You must place.”

[5:8]  ¹³ tn Heb “yesterday and three days ago” or “yesterday and before that” is idiomatic for “previously” or “in the past.”

[5:8]  ¹⁴ tn Or “loafers.” The form נִרְפִּים (nirpim) is derived from the verb רָפָה (rafah), meaning “to be weak, to let oneself go.” They had been letting the work go, Pharaoh reasoned, and being idle is why they had time to think about going to worship.

[5:23]  ¹⁵ sn Now the verb (הֵרַע, hera’) has a different subject – Pharaoh. The ultimate cause of the trouble was God, but the immediate cause was Pharaoh and the way he increased the work. Meanwhile, the Israelite foremen have pinned most of the blame on Moses and Aaron. Moses knows all about the sovereignty of God, and as he speaks in God’s name, he sees the effect it has on pagans like Pharaoh. So the rhetorical questions are designed to prod God to act differently.

[5:23]  ¹⁶ tn The Hebrew construction is emphatic: וְהַצֵּל לֹא־הִצַּלְתָּ (vÿhatsel lo’-hitsalta). The verb נָצַל (natsal) means “to deliver, rescue” in the sense of plucking out, even plundering. The infinitive absolute strengthens both the idea of the verb and the negative. God had not delivered this people at all.

[5:23]  ¹⁷ tn Heb “your people.” The pronoun (“them”) has been used in the translation for stylistic reasons here, to avoid redundancy.

[7:10]  ¹⁸ tn The clause begins with the preterite and the vav (ו) consecutive; it is here subordinated to the next clause as a temporal clause.

[7:10]  ¹⁹ tn Heb “and Aaron threw.”

[7:10]  ²⁰ tn The noun used here is תַּנִּין (tannin), and not the word for “serpent” or “snake” used in chap. 4. This noun refers to a large reptile, in some texts large river or sea creatures (Gen 1:21; Ps 74:13) or land creatures (Deut 32:33). This wonder paralleled Moses’ miracle in 4:3 when he cast his staff down. But this is Aaron’s staff, and a different miracle. The noun could still be rendered “snake” here since the term could be broad enough to include it.

[8:16]  ²¹ sn The third plague is brief and unannounced. Moses and Aaron were simply to strike the dust so that it would become gnats. Not only was this plague unannounced, but also it was not duplicated by the Egyptians.

[8:16]  ²² tn The verb is the perfect tense with vav (ו) consecutive, meaning “and it will be.” When הָיָה (hayah) is followed by the lamed (ל) proposition, it means “become.”

[8:16]  ²³ tn The noun is כִּנִּים (kinnim). The insect has been variously identified as lice, gnats, ticks, flies, fleas, or mosquitoes. “Lice” follows the reading in the Peshitta and Targum (and so Josephus, Ant. 2.14.3 [2.300]). Greek and Latin had “gnats.” By “gnats” many commentators mean “mosquitoes,” which in and around the water of Egypt were abundant (and the translators of the Greek text were familiar with Egypt). Whatever they were they came from the dust and were troublesome to people and animals.

[8:17]  ²⁴ tn Heb “man,” but in the generic sense of “humans” or “people” (also in v. 18).

[9:3]  ²⁵ tn The form used here is הוֹיָה (hoyah), the Qal active participle, feminine singular, from the verb “to be.” This is the only place in the OT that this form occurs. Ogden shows that this form is appropriate with the particle הִנֵּה (hinneh) to stress impending divine action, and that it conforms to the pattern in these narratives where five times the participle is used in the threat to Pharaoh (7:17; 8:2; 9:3, 14; 10:4). See G. S. Ogden, “Notes on the Use of הויה in Exodus IX. 3,” VT 17 (1967): 483-84.

[9:3]  ²⁶ tn The word דֶּבֶר (dever) is usually translated “pestilence” when it applies to diseases for humans. It is used only here and in Ps 78:50 for animals.

[9:3]  ²⁷ sn The older view that camels were not domesticated at this time (S. R. Driver, Exodus, 70; W. F. Albright, Archaeology and the Religion of Israel, 96; et. al.) has been corrected by more recently uncovered information (see K. A. Kitchen, NBD³ 160-61).

[9:18]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn The form הִוָּסְדָה (hivvasdah) is perhaps a rare Niphal perfect and not an infinitive (U. Cassuto, Exodus, 117).

[10:14]  ³¹ tn Heb “border.”

[10:14]  ³² tn This is an interpretive translation. The clause simply has כָּבֵד מְאֹד (kaved mÿ’od), the stative verb with the adverb – “it was very heavy.” The description prepares for the following statement about the uniqueness of this locust infestation.

[10:14]  ³³ tn Heb “after them.”

[10:23]  ³⁴ tn Heb “a man…his brother.”

[10:23]  ³⁵ tn The perfect tense in this context requires the somewhat rare classification of a potential perfect.

[12:18]  ³⁶ tn “month” has been supplied.

[12:30]  ³⁷ tn Heb “arose,” the verb קוּם (qum) in this context certainly must describe a less ceremonial act. The entire country woke up in terror because of the deaths.

[12:30]  ³⁸ tn The noun is an adverbial accusative of time – “in the night” or “at night.”

[12:30]  ³⁹ sn Or so it seemed. One need not push this description to complete literalness. The reference would be limited to houses that actually had firstborn people or animals. In a society in which households might include more than one generation of humans and animals, however, the presence of a firstborn human or animal would be the rule rather than the exception.

[15:16]  ⁴⁰ tn The two words can form a nominal hendiadys, “a dreadful fear,” though most English versions retain the two separate terms.

[15:16]  ⁴¹ tn The form is an imperfect.

[15:16]  ⁴² tn The adjective is in construct form and governs the noun “arm” (“arm” being the anthropomorphic expression for what God did). See GKC 428 §132.c.

[15:16]  ⁴³ sn For a study of the words for fear, see N. Waldman, “A Comparative Note on Exodus 15:14-16,” JQR 66 (1976): 189-92.

[15:16]  ⁴⁴ tn Clauses beginning with עַד (’ad) express a limit that is not absolute, but only relative, beyond which the action continues (GKC 446-47 §138.g).

[15:16]  ⁴⁵ tn The verb קָנָה (qanah) here is the verb “acquire, purchase,” and probably not the homonym “to create, make” (see Gen 4:1; Deut 32:6; and Prov 8:22).

[16:6]  ⁴⁶ tn The text simply has “evening, and you will know.” Gesenius notes that the perfect tense with the vav consecutive occurs as the apodosis to temporal clauses or their equivalents. Here the first word implies the idea “[when it becomes] evening” or simply “[in the] evening” (GKC 337-38 §112.oo).

[16:6]  sn Moses is very careful to make sure that they know it is Yahweh who has brought them out, and it will be Yahweh who will feed them. They are going to be convinced of this now.

[16:7]  ⁴⁷ tn Heb “morning, and you will see.”

[16:7]  ⁴⁸ tn The form is a Qal infinitive construct with a preposition and a suffix. It forms an adverbial clause, usually of time, but here a causal clause.

[16:7]  ⁴⁹ tn The words “as for us” attempt to convey the force of the Hebrew word order, which puts emphasis on the pronoun: “and we – what?” The implied answer to the question is that Moses and Aaron are nothing, merely the messengers. The next verse repeats the question to further press the seriousness of what the Israelites are doing.

[18:11]  ⁵⁰ tn The end of this sentence seems not to have been finished, or it is very elliptical. In the present translation the phrase “he has destroyed them” is supplied. Others take the last prepositional phrase to be the completion and supply only a verb: “[he was] above them.” U. Cassuto (Exodus, 216) takes the word “gods” to be the subject of the verb “act proudly,” giving the sense of “precisely (כִּי, ki) in respect of these things of which the gods of Egypt boasted – He is greater than they (עֲלֵיהֶם, ‘alehem).” He suggests rendering the clause, “excelling them in the very things to which they laid claim.”

[19:23]  ⁵¹ tn The construction is emphatic: “because you – you solemnly warned us.” Moses’ response to God is to ask how they would break through when God had already charged them not to. God knew them better than Moses did.

[19:23]  ⁵² tn Heb “sanctify it.”

[21:14]  ⁵³ tn The word עָרְמָה (’ormah) is problematic. It could mean with prior intent, which would be connected with the word in Prov 8:5, 12 which means “understanding” (or “prudence” – fully aware of the way things are). It could be connected also to an Arabic word for “enemy” which would indicate this was done with malice or evil intentions (U. Cassuto, Exodus, 270). The use here seems parallel to the one in Josh 9:4, an instance involving intentionality and clever deception.

[23:27]  ⁵⁴ tn The word for “terror” is אֵימָתִי (’emati); the word has the thought of “panic” or “dread.” God would make the nations panic as they heard of the exploits and knew the Israelites were drawing near. U. Cassuto thinks the reference to “hornets” in v. 28 may be a reference to this fear, an unreasoning dread, rather than to another insect invasion (Exodus, 308). Others suggest it is symbolic of an invading army or a country like Egypt or literal insects (see E. Neufeld, “Insects as Warfare Agents in the Ancient Near East,” Or 49 [1980]: 30-57).

[23:27]  ⁵⁵ tn Heb “kill.”

[23:27]  ⁵⁶ tn The text has “and I will give all your enemies to you [as] a back.” The verb of making takes two accusatives, the second being the adverbial accusative of product (see GKC 371-72 §117.ii, n. 1).

[23:33]  ⁵⁷ tn The idea of the “snare” is to lure them to judgment; God is apparently warning about contact with the Canaanites, either in worship or in business. They were very syncretistic, and so it would be dangerous to settle among them.

[24:1]  ⁵⁸ sn Exod 24 is the high point of the book in many ways, but most importantly, here Yahweh makes a covenant with the people – the Sinaitic Covenant. The unit not only serves to record the event in Israel’s becoming a nation, but it provides a paradigm of the worship of God’s covenant people – entering into the presence of the glory of Yahweh. See additionally W. A. Maier, “The Analysis of Exodus 24 According to Modern Literary, Form, and Redaction Critical Methodology,” Springfielder 37 (1973): 35-52. The passage may be divided into four parts for exposition: vv. 1-2, the call for worship; vv. 3-8, the consecration of the worshipers; vv. 9-11, the confirmation of the covenant; and vv. 12-18, the communication with Yahweh.

[24:1]  ⁵⁹ tn Heb “And he;” the referent (the Lord) has been specified in the translation for clarity.

[24:1]  ⁶⁰ sn They were to come up to the Lord after they had made the preparations that are found in vv. 3-8.

[24:1]  ⁶¹ sn These seventy-four people were to go up the mountain to a certain point. Then they were to prostrate themselves and worship Yahweh as Moses went further up into the presence of Yahweh. Moses occupies the lofty position of mediator (as Christ in the NT), for he alone ascends “to Yahweh” while everyone waits for his return. The emphasis of “bowing down” and that from “far off” stresses again the ominous presence that was on the mountain. This was the holy God – only the designated mediator could draw near to him.

[24:8]  ⁶² tn Given the size of the congregation, the preposition might be rendered here “toward the people” rather than on them (all).

[24:8]  ⁶³ sn The construct relationship “the blood of the covenant” means “the blood by which the covenant is ratified” (S. R. Driver, Exodus, 254). The parallel with the inauguration of the new covenant in the blood of Christ is striking (see, e.g., Matt 26:28, 1 Cor 11:25). When Jesus was inaugurating the new covenant, he was bringing to an end the old.

[29:3]  ⁶⁴ tn The verb קָרַב (qarav) in the Hiphil means to “bring near” to the altar, or, to offer something to God. These gifts will, therefore, be offered to him for the service of this ritual.

[29:3]  ⁶⁵ tn Heb “and with.”

[29:36]  ⁶⁶ tn The construction uses a genitive: “a bull of the sin offering,” which means, a bull that is designated for a sin (or better, purification) offering.

[29:36]  ⁶⁷ sn It is difficult to understand how this verse is to be harmonized with the other passages. The ceremony in the earlier passages deals with atonement made for the priests, for people. But here it is the altar that is being sanctified. The “sin [purification] offering” seems to be for purification of the sanctuary and altar to receive people in their worship.

[29:36]  ⁶⁸ tn The verb is וְחִטֵּאתָ (vÿhitte’ta), a Piel perfect of the word usually translated “to sin.” Here it may be interpreted as a privative Piel (as in Ps 51:7 [9]), with the sense of “un-sin” or “remove sin.” It could also be interpreted as related to the word for “sin offering,” and so be a denominative verb. It means “to purify, cleanse.” The Hebrews understood that sin and contamination could corrupt and pollute even things, and so they had to be purged.

[29:36]  ⁶⁹ tn The construction is a Piel infinitive construct in an adverbial clause. The preposition bet (ב) that begins the clause could be taken as a temporal preposition, but in this context it seems to express the means by which the altar was purged of contamination – “in your making atonement” is “by [your] making atonement.”

[30:32]  ⁷⁰ tn Without an expressed subject, the verb may be treated as a passive. Any common use, as in personal hygiene, would be a complete desecration.

[32:4]  ⁷¹ tn Here “the gold” has been supplied.

[32:4]  ⁷² tn Heb “from their hand.”

[32:4]  ⁷³ tn The verb looks similar to יָצַר (yatsar), “to form, fashion” by a plan or a design. That is the verb used in Gen 2:7 for Yahweh God forming the man from the dust of the ground. If it is here, it is the reverse, a human – the dust of the ground – trying to form a god or gods. The active participle of this verb in Hebrew is “the potter.” A related noun is the word יֵצֶּר (yetser), “evil inclination,” the wicked designs or intent of the human heart (Gen 6:5). But see the discussion by B. S. Childs (Exodus [OTL], 555-56) on a different reading, one that links the root to a hollow verb meaning “to cast out of metal” (as in 1 Kgs 7:15).

[32:4]  ⁷⁴ sn The word means a “young bull” and need not be translated as “calf” (although “calf” has become the traditional rendering in English). The word could describe an animal three years old. Aaron probably made an inner structure of wood and then, after melting down the gold, plated it. The verb “molten” does not need to imply that the image was solid gold; the word is used in Isa 30:22 for gold plating. So it was a young bull calf that was overlaid with gold, and the gold was fashioned with the stylus.

[32:4]  ⁷⁵ tn The word could be singular here and earlier; here it would then be “this is your god, O Israel.” However, the use of “these” indicates more than one god was meant by the image. But their statement and their statue, although they do not use the holy name, violate the first two commandments.

[32:10]  ⁷⁶ tn The imperative, from the word “to rest” (נוּחַ, nuakh), has the sense of “leave me alone, let me be.” It is a directive for Moses not to intercede for the people. B. S. Childs (Exodus [OTL], 567) reflects the Jewish interpretation that there is a profound paradox in God’s words. He vows the severest punishment but then suddenly conditions it on Moses’ agreement. “Let me alone that I may consume them” is the statement, but the effect is that he has left the door open for intercession. He allows himself to be persuaded – that is what a mediator is for. God could have slammed the door (as when Moses wanted to go into the promised land). Moreover, by alluding to the promise to Abraham God gave Moses the strongest reason to intercede.

[33:22]  ⁷⁷ sn Note the use in Exod 40:3, “and you will screen the ark with the curtain.” The glory is covered, veiled from being seen.

[33:22]  ⁷⁸ tn The circumstantial clause is simply, “my hand [being] over you.” This protecting hand of Yahweh represents a fairly common theme in the Bible.

[33:22]  ⁷⁹ tn The construction has a preposition with an infinitive construct and a suffix: “while [or until] I pass by” (Heb “in the passing by of me”).

[34:24]  ⁸⁰ tn The verb is a Hiphil imperfect of יָרַשׁ (yarash), which means “to possess.” In the causative stem it can mean “dispossess” or “drive out.”

[34:24]  ⁸¹ sn The verb “covet” means more than desire; it means that some action will be taken to try to acquire the land that is being coveted. It is one thing to envy someone for their land; it is another to be consumed by the desire that stops at nothing to get it (it, not something like it).

[34:24]  ⁸² tn The construction uses the infinitive construct with a preposition and a suffixed subject to form the temporal clause.

[34:24]  ⁸³ tn The expression “three times” is an adverbial accusative of time.

[34:34]  ⁸⁴ tn The construction uses a infinitive construct for the temporal clause; it is prefixed with the temporal preposition: “and in the going in of Moses.”

[34:34]  ⁸⁵ tn The temporal clause begins with the temporal preposition “until,” followed by an infinitive construct with the suffixed subjective genitive.

[34:34]  ⁸⁶ tn The form is the Pual imperfect, but since the context demands a past tense here, in fact a past perfect tense, this is probably an old preterite form without a vav consecutive.