Discovery BoxExodus 7:1 
Context7:1 So the Lord said to Moses, “See, I have made you like God 1 to Pharaoh, and your brother Aaron will be your prophet. 2
Exodus 10:23
Context10:23 No one 3 could see 4 another person, and no one could rise from his place for three days. But the Israelites had light in the places where they lived.
Exodus 10:28
Context10:28 Pharaoh said to him, “Go from me! 5 Watch out for yourself! Do not appear before me again, 6 for when 7 you see my face you will die!”
Exodus 23:5
Context23:5 If you see the donkey of someone who hates you fallen under its load, you must not ignore him, 8 but be sure to help 9 him with it. 10
Exodus 35:30
Context35:30 Moses said to the Israelites, “See, the Lord has chosen 11 Bezalel son of Uri, the son of Hur, of the tribe of Judah.
1 tn The word “like” is added for clarity, making explicit the implied comparison in the statement “I have made you God to Pharaoh.” The word אֱלֹהִים (’elohim) is used a few times in the Bible for humans (e.g., Pss 45:6; 82:1), and always clearly in the sense of a subordinate to GOD – they are his representatives on earth. The explanation here goes back to 4:16. If Moses is like God in that Aaron is his prophet, then Moses is certainly like God to Pharaoh. Only Moses, then, is able to speak to Pharaoh with such authority, giving him commands.
2 tn The word נְבִיאֶךָ (nÿvi’ekha, “your prophet”) recalls 4:16. Moses was to be like God to Aaron, and Aaron was to speak for him. This indicates that the idea of a “prophet” was of one who spoke for God, an idea with which Moses and Aaron and the readers of Exodus are assumed to be familiar.
3 tn Heb “a man…his brother.”
4 tn The perfect tense in this context requires the somewhat rare classification of a potential perfect.
5 tn The expression is לֵךְ מֵעָלָי (lekh me’alay, “go from on me”) with the adversative use of the preposition, meaning from being a trouble or a burden to me (S. R. Driver, Exodus, 84; R. J. Williams, Hebrew Syntax, 51, §288).
6 tn Heb “add to see my face.” The construction uses a verbal hendiadys: “do not add to see” (אַל־תֹּסֶף רְאוֹת, ’al-toseph rÿ’ot), meaning “do not see again.” The phrase “see my face” means “come before me” or “appear before me.”
7 tn The construction is בְּיוֹם רְאֹתְךָ (bÿyom rÿ’otÿkha), an adverbial clause of time made up of the prepositional phrase, the infinitive construct, and the suffixed subjective genitive. “In the day of your seeing” is “when you see.”
8 tn The line reads “you will cease to forsake him” – refrain from leaving your enemy without help.
9 tn The law is emphatic here as well, using the infinitive absolute and the imperfect of instruction (or possibly obligation). There is also a wordplay here: two words עָזַב (’azav) are used, one meaning “forsake” and the other possibly meaning “arrange” based on Arabic and Ugaritic evidence (see U. Cassuto, Exodus, 297-98).
10 sn See H. B. Huffmon, “Exodus 23:4-5: A Comparative Study,” A Light Unto My Path, 271-78.
11 tn Heb “called by name” (so KJV, ASV, NASB, NRSV). This expression means that the person was specifically chosen for some important task (S. R. Driver, Exodus, 342). See the expression with Cyrus in Isa 45:3-4.
