² tn The verbs in both the conditional clause and the following ruling are imperfect tense: “If you buy…then he will serve.” The second imperfect tense (the ruling) could be taken either as a specific future or an obligatory imperfect. Gesenius explains how the verb works in the conditional clauses here (see GKC 497 §159.bb).

¹ tn This verb is a Piel perfect with vav (ו) consecutive; it continues the force of the imperative preceding it. This sanctification would be accomplished by abstaining from things that would make them defiled or unclean, and then by ritual washings and ablutions.

¹ tn The construction uses the independent pronoun for emphasis, and then the imperfect tense “see” (חָזָה, khazah)—“and you will see from all….” Both in Hebrew and Ugaritic expressions of “seeing” are used in the sense of choosing (Gen 41:33). See U. Cassuto, Exodus, 220.

⁵ sn The reference is no doubt to the plagues that Yahweh has just put on them. These will not come on God’s true people. But the interesting thing about a conditional clause like this is that the opposite is also true—“if you do not obey, then I will bring these diseases.”

¹ tn The verb is וַיּוֹרֵהוּ (vayyorehu, “and he showed him”). It is the Hiphil preterite from יָרָה (yarah), which has a basic meaning of “to point, show, direct.” It then came to mean “to teach”; it is the verb behind the noun “Law” (תּוֹרָה, torah).

³ tn The descriptive noun שֶׁגֶר (sheger) is related to the verb “drop, cast”; it refers to a newly born animal that is dropped or cast from the womb. The expression then reads, “and all that first open [the womb], the casting of a beast.”

³ tn The verb is וְעָבַדְתָּ (v^eʿavadta), the Qal perfect with a vav (ו) consecutive. It is the equivalent of the imperfect tense of instruction or injunction; it forms the main point after the temporal clause—“when Yahweh brings you out…then you will serve.”

¹ tn The question is literally “who and who are the ones going?” (מִי וָמִי הַהֹלְכִים, mi vami hahol^ekhim). Pharaoh’s answer to Moses includes this rude question, which was intended to say that Pharaoh would control who went. The participle in this clause, then, refers to the future journey.

² tn עוֹד (ʿod), an adverb meaning “yet, still,” can be inflected with suffixes and used as a predicator of existence, with the nuance “to still be, yet be” (T. O. Lambdin, Introduction to Biblical Hebrew, 171-72, §137). Then, it is joined here with the Hiphil participle מַחֲזִיק (makhaziq) to form the sentence “you are still holding them.”

² sn This verse lists places the frogs will go. The first three are for Pharaoh personally—they are going to touch his private life. Then the text mentions the servants and the people. Mention of the ovens and kneading bowls (or troughs) of the people indicates that food would be contaminated and that it would be impossible even to eat a meal in peace.

¹ tn The first clause in this verse begins with a vav disjunctive, introducing a circumstantial clause to the statement that the water stank. The vav (ו) consecutive on the next verb shows that the smell was the result of the dead fish in the contaminated water. The result is then expressed with the vav beginning the clause that states that they could not drink it.

⁴ tn The verb is the Niphal form נוֹדַעְתִּי (nodaʿti). If the text had wanted to say, “I did not make myself known,” then a Hiphil form would have been more likely. It is saying, “but by my name Yahweh I was not known to them.”

¹ sn The last section of this event tells the effect of the oppression on Israel, first on the people (15-19) and then on Moses and Aaron (20-21). The immediate reaction of Israel was to cry to Pharaoh—something they would learn should be directed to God. When Pharaoh rebuffed them harshly, they turned bitterly against their leaders.

⁵ tn The demonstrative pronoun serves for emphasis in the question (see R. J. Williams, Hebrew Syntax, 24, §118). This second question continues Moses’ bold approach to God, more chiding than praying. He is implying that if this was the result of the call, then God had no purpose calling him (compare Jeremiah’s similar complaint in Jer 20).

² tn S. R. Driver considers that this verse is a continuation of vv. 17 and 18 and that Aaron met Moses before Moses started back to Egypt (Exodus, 33). The first verb, then, might have the nuance of a past perfect: Yahweh had said.

¹ tn The form is the preterite with the vav consecutive, “and they heard.” It clearly is a temporal clause subordinate to the following verbs that report how they bowed and worshiped. But it is also in sequence to the preceding: they believed, and then they bowed when they heard.

⁴ sn Now Yahweh, in condescending to Moses, selects something that Moses (and God) did not really need for the work. It is as if he were saying: “If Moses feels speaking ability is so necessary (rather than the divine presence), then that is what he will have.” Of course, this golden-tongued Aaron had some smooth words about how the golden calf was forged!

² sn When he was younger, Moses was confident and impulsive, but now that he is older the greatness of the task makes him unsure. The remainder of this chapter and the next chapter record the four difficulties of Moses and how the Lord answers them (11-12, 13-22; then 4:1-9; and finally 4:10-17).

³ tn The line reads “[is it] to kill me you are planning?” The form אֹמֵר (ʾomer) is the active participle used verbally; it would literally be “[are you] saying,” but in this context it conveys the meaning of “thinking, planning.” The Qal infinitive then serves as the object of this verbal form—are you planning to kill me?

³ tn After verbs of perceiving or seeing there are frequently two objects, the formal accusative (“she saw him”) and then a noun clause that explains what it was about the child that she perceived (“that he was healthy”). See GKC 365 §117.h.