Discovery BoxExodus 3:10 
Context3:10 So now go, and I will send you 1 to Pharaoh to bring my people, the Israelites, out of Egypt.”
Exodus 6:5
Context6:5 I 2 have also heard 3 the groaning of the Israelites, whom the Egyptians are enslaving, 4 and I have remembered my covenant. 5
Exodus 8:23
Context8:23 I will put a division 6 between my people and your people. This sign will take place 7 tomorrow.”’”
Exodus 10:4
Context10:4 But if you refuse to release my people, I am going to bring 8 locusts 9 into your territory 10 tomorrow.
Exodus 20:6
Context20:6 and showing covenant faithfulness 11 to a thousand generations 12 of those who love me and keep my commandments.
Exodus 20:26
Context20:26 And you must not go up by steps to my altar, so that your nakedness is not exposed.’ 13
Exodus 29:43
Context29:43 There I will meet 14 with the Israelites, and it will be set apart as holy by my glory. 15
Exodus 30:30-31
Context30:30 “You are to anoint Aaron and his sons and 16 sanctify them, so that they may minister as my priests. 30:31 And you are to tell the Israelites: ‘This is to be my sacred anointing oil throughout your generations.
Exodus 32:22
Context32:22 Aaron said, “Do not let your anger burn hot, my lord; 17 you know these people, that they tend to evil. 18
Exodus 32:33
Context32:33 The Lord said to Moses, “Whoever has sinned against me – that person I will wipe out of my book.
1 tn The verse has a sequence of volitives. The first form is the imperative לְכָה (lÿkha, “go”). Then comes the cohortative/imperfect form with the vav (ו), “and I will send you” or more likely “that I may send you” (וְאֶשְׁלָחֲךָ, vÿ’eshlakhakha), which is followed by the imperative with the vav, “and bring out” or “that you may bring out” (וְהוֹצֵא, vÿhotse’). The series of actions begins with Moses going. When he goes, it will be the
sn These instructions for Moses are based on the preceding revelation made to him. The deliverance of Israel was to be God’s work – hence, “I will send you.” When God commissioned people, often using the verb “to send,” it indicated that they went with his backing, his power, and his authority. Moses could not have brought Israel out without this. To name this incident a commissioning, then, means that the authority came from God to do the work (compare John 3:2).
2 tn The addition of the independent pronoun אֲנִי (’ani, “I”) emphasizes the fact that it was Yahweh himself who heard the cry.
3 tn Heb “And also I have heard.”
4 tn The form is the Hiphil participle מַעֲבִדִים (ma’avidim, “causing to serve”). The participle occurs in a relative clause that modifies “the Israelites.” The clause ends with the accusative “them,” which must be combined with the relative pronoun for a smooth English translation. So “who the Egyptians are enslaving them,” results in the translation “whom the Egyptians are enslaving.”
5 tn As in Exod 2:24, this remembering has the significance of God’s beginning to act to fulfill the covenant promises.
6 tn The word in the text is פְדֻת (pÿdut, “redemption”). This would give the sense of making a distinction by redeeming Israel. The editors wish to read פְלֻת (pÿlut) instead – “a separation, distinction” to match the verb in the preceding verse. For another view, see G. I. Davies, “The Hebrew Text of Exodus VIII 19 [English 23]: An Emendation,” VT 24 (1974): 489-92.
7 tn Heb “this sign will be tomorrow.”
8 tn הִנְנִי (hinni) before the active participle מֵבִיא (mevi’) is the imminent future construction: “I am about to bring” or “I am going to bring” – precisely, “here I am bringing.”
9 tn One of the words for “locusts” in the Bible is אַרְבֶּה (’arbeh), which comes from רָבָה (ravah, “to be much, many”). It was used for locusts because of their immense numbers.
10 tn Heb “within your border.”
11 tn Literally “doing loyal love” (עֹשֶׂה חֶסֶד, ’oseh khesed). The noun refers to God’s covenant loyalty, his faithful love to those who belong to him. These are members of the covenant, recipients of grace, the people of God, whom God will preserve and protect from evil and its effects.
12 tn Heb “to thousands” or “to thousandth.” After “tenth,” Hebrew uses cardinal numbers for ordinals also. This statement is the antithesis of the preceding line. The “thousands” or “thousandth [generation]” are those who love Yahweh and keep his commands. These are descendants from the righteous, and even associates with them, who benefit from the mercy that God extends to his people. S. R. Driver (Exodus, 195) says that this passage teaches that God’s mercy transcends his wrath; in his providence the beneficial consequences of a life of goodness extend indefinitely further than the retribution that is the penalty for persisting in sin. To say that God’s loyal love extends to thousands of generations or the thousandth generation is parallel to saying that it endures forever (Ps. 118). See also Exod 34:7; Deut 5:10; 7:9; Ps 18:51; Jer 32:18.
13 tn Heb “uncovered” (so ASV, NAB).
14 tn The verb now is a Niphal perfect from the same root, with a vav (ו) consecutive. It simply continues the preceding verb, announcing now that he would meet the people.
15 tn Or “will be sanctified by my glory” (KJV and ASV both similar).
sn The tabernacle, as well as the priests and the altar, will be sanctified by the power of Yahweh’s presence. The reference here is to when Yahweh enters the sanctuary in all his glory (see Exod 40:34f.).
16 tn The perfect tense with vav (ו) consecutive follows the imperfect of instruction; it may be equal to the instruction, but more likely shows the purpose or result of the act.
17 sn “My lord” refers to Moses.
18 tn Heb “that on evil it is.”
