Discovery BoxExodus 4:15 
Context4:15 “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
Exodus 5:14
Context5:14 The Israelite foremen whom Pharaoh’s slave masters had set over them were beaten and were asked, 5 “Why did you not complete your requirement for brickmaking as in the past – both yesterday and today?” 6
Exodus 9:9-10
Context9:9 It will become fine dust over the whole land of Egypt and will cause boils to break out and fester 7 on both people and animals in all the land of Egypt.” 9:10 So they took soot from a furnace and stood before Pharaoh, Moses threw it into the air, and it caused festering boils to break out on both people and animals.
Exodus 9:25
Context9:25 The hail struck everything in the open fields, both 8 people and animals, throughout all the land of Egypt. The hail struck everything that grows 9 in the field, and it broke all the trees of the field to pieces.
Exodus 12:31
Context12:31 Pharaoh 10 summoned Moses and Aaron in the night and said, “Get up, get out 11 from among my people, both you and the Israelites! Go, serve the Lord as you have requested! 12
Exodus 18:18
Context18:18 You will surely wear out, 13 both you and these people who are with you, for this is too 14 heavy a burden 15 for you; you are not able to do it by yourself.
Exodus 32:15
Context32:15 Moses turned and went down from the mountain with 16 the two tablets of the testimony in his hands. The tablets were written on both sides – they were written on the front and on the back.
1 tn Or “I will help you speak.” The independent pronoun puts emphasis (“as for me”) on the subject (“I”).
2 tn Or “and will help him speak.”
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 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.”
5 tn The quotation is introduced with the common word לֵאמֹר (le’mor, “saying”) and no mention of who said the question.
6 sn The idioms for time here are found also in 3:10 and 5:7-8. This question no doubt represents many accusations shouted at Israelites during the period when it was becoming obvious that, despite all their efforts, they were unable to meet their quotas as before.
7 tn The word שְׁחִין (shÿkhin) means “boils.” It may be connected to an Arabic cognate that means “to be hot.” The illness is associated with Job (Job 2:7-8) and Hezekiah (Isa 38:21); it has also been connected with other skin diseases described especially in the Law. The word connected with it is אֲבַעְבֻּעֹת (’ava’bu’ot); this means “blisters, pustules” and is sometimes translated as “festering.” The etymology is debated, whether from a word meaning “to swell up” or “to overflow” (W. C. Kaiser, Jr., “Exodus,” EBC 2:359).
8 tn The exact expression is “from man even to beast.” R. J. Williams lists this as an example of the inclusive use of the preposition מִן (min) to be rendered “both…and” (Hebrew Syntax, 57, §327).
9 tn Heb “all the cultivated grain of.”
10 tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.
11 tn The urgency in Pharaoh’s words is caught by the abrupt use of the imperatives – “get up, go” (קוּמוּ צְּאוּ, qumu tsÿ’u), and “go, serve” (וּלְכוּ עִבְדוּ, ulÿkhu ’ivdu) and “take” and “leave/go” (וָלֵכוּ…קְחוּ, qÿkhu...valekhu).
12 tn Heb “as you have said.” The same phrase also occurs in the following verse.
sn It appears from this clause that Pharaoh has given up attempting to impose restrictions as he had earlier. With the severe judgment on him for his previous refusals he should now know that these people are no longer his subjects, and he is no longer sovereign. As Moses had insisted, all the Israelites would leave, and with all their possessions, to worship Yahweh.
13 tn The verb means “to fall and fade” as a leaf (Ps 1:3). In Ps 18:45 it is used figuratively of foes fading away, failing in strength and courage (S. R. Driver, Exodus, 166). Here the infinitive absolute construction heightens the meaning.
14 tn Gesenius lists the specialized use of the comparative min (מ) where with an adjective the thought expressed is that the quality is too difficult for the attainment of a particular aim (GKC 430 §133.c).
15 tn Here “a burden” has been supplied.
16 tn The disjunctive vav (ו) serves here as a circumstantial clause indicator.
