Discovery BoxExodus 7:16 
Context7:16 Tell him, ‘The Lord, the God of the Hebrews, has sent me to you to say, 1 “Release my people, that they may serve me 2 in the desert!” But until now 3 you have not listened. 4
Exodus 9:18
Context9:18 I am going to cause very severe hail to rain down 5 about this time tomorrow, such hail as has never occurred 6 in Egypt from the day it was founded 7 until now.
Exodus 12:18
Context12:18 In the first month, 8 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.
Exodus 16:20
Context16:20 But they did not listen to Moses; some 9 kept part of it until morning, and it was full 10 of worms and began to stink, and Moses was angry with them.
Exodus 24:14
Context24:14 He told the elders, “Wait for us in this place until we return to you. Here are 11 Aaron and Hur with you. Whoever has any matters of dispute 12 can approach 13 them.”
Exodus 29:34
Context29:34 If any of the meat from the consecration offerings 14 or any of the bread is left over 15 until morning, then you are to burn up 16 what is left over. It must not be eaten, 17 because it is holy.
Exodus 33:8
Context33:8 And when Moses went out 18 to the tent, all the people would get up 19 and stand at the entrance to their tents 20 and watch 21 Moses until he entered the tent. 22
Exodus 34:34-35
Context34:34 But when Moses went in 23 before the Lord to speak with him, he would remove the veil until he came out. 24 Then he would come out and tell the Israelites what he had been commanded. 25 34:35 When the Israelites would see 26 the face of Moses, that 27 the skin of Moses’ face shone, Moses would put the veil on his face again, until he went in to speak with the Lord. 28
1 tn The form לֵאמֹר (le’mor) is the Qal infinitive construct with the lamed (ל) preposition. It is used so often epexegetically that it has achieved idiomatic status – “saying” (if translated at all). But here it would make better sense to take it as a purpose infinitive. God sent him to say these words.
2 tn The imperfect tense with the vav (וְיַעַבְדֻנִי, vÿya’avduni) following the imperative is in volitive sequence, showing the purpose – “that they may serve me.” The word “serve” (עָבַד, ’avad) is a general term to include religious observance and obedience.
3 tn The final עַד־כֹּה (’ad-koh, “until now”) narrows the use of the perfect tense to the present perfect: “you have not listened.” That verb, however, involves more than than mere audition. It has the idea of responding to, hearkening, and in some places obeying; here “you have not complied” might catch the point of what Moses is saying, while “listen” helps to maintain the connection with other uses of the verb.
4 tn Or “complied” (שָׁמַעְתָּ, shama’ta).
5 tn הִנְנִי מַמְטִיר (hinÿni mamtir) is the futur instans construction, giving an imminent future translation: “Here – I am about to cause it to rain.”
6 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.
7 tn The form הִוָּסְדָה (hivvasdah) is perhaps a rare Niphal perfect and not an infinitive (U. Cassuto, Exodus, 117).
8 tn “month” has been supplied.
9 tn Heb “men”; this usage is designed to mean “some” (see GKC 447 §138.h, n. 1).
10 tn The verb וַיָּרֻם (vayyarum) is equivalent to a passive – “it was changed” – to which “worms” is added as an accusative of result (GKC 388-89 §121.d, n. 2).
11 tn The word הִנֵּה (hinneh) calls attention to the presence of Aaron and Hur to answer the difficult cases that might come up.
12 tn Or “issues to resolve.” The term is simply דְּבָרִים (dÿvarim, “words, things, matters”).
13 tn The imperfect tense here has the nuance of potential imperfect. In the absence of Moses and Joshua, Aaron and Hur will be available.
sn Attention to the preparation for Moses’ departure contributes to the weight of the guilt of the faithless Israelites (chap. 32) and of Aaron, to whom Moses had delegated an important duty.
14 tn Or “ordination offerings” (Heb “fillings”).
15 tn The verb in the conditional clause is a Niphal imperfect of יָתַר (yatar); this verb is repeated in the next clause (as a Niphal participle) as the direct object of the verb “you will burn” (a Qal perfect with a vav [ו] consecutive to form the instruction).
16 tn Heb “burn with fire.”
17 tn The verb is a Niphal imperfect negated. It expresses the prohibition against eating this, but in the passive voice: “it will not be eaten,” or stronger, “it must not be eaten.”
18 tn The clause is introduced again with “and it was.” The perfect tense here with the vav (ו) is used to continue the sequence of actions that were done repeatedly in the past (see GKC 331-32 §112.e). The temporal clause is then formed with the infinitive construct of יָצָא (yatsa’), with “Moses” as the subjective genitive: “and it was according to the going out of Moses.”
19 tn Or “rise up.”
20 tn The subject of this verb is specified with the individualizing use of “man”: “and all Israel would station themselves, each person (man) at the entrance to his tent.”
21 tn The perfect tense with the vav (ו) continues the sequence of the customary imperfect. The people “would gaze” (after) Moses until he entered the tent.
22 tn This is a temporal clause using an infinitive construct with a suffixed subject.
23 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.”
24 tn The temporal clause begins with the temporal preposition “until,” followed by an infinitive construct with the suffixed subjective genitive.
25 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.
26 tn Now the perfect tense with vav consecutive is subordinated to the next clause, “Moses returned the veil….”
27 tn Verbs of seeing often take two accusatives. Here, the second is the noun clause explaining what it was about the face that they saw.
28 tn Heb “with him”; the referent (the
