Keluaran 16:20

16:20 But they did not listen to Moses; some ¹  kept part of it until morning, and it was full ²  of worms and began to stink, and Moses was angry with them.

Keluaran 33:8

33:8 And when Moses went out ³  to the tent, all the people would get up ⁴  and stand at the entrance to their tents ⁵  and watch ⁶  Moses until he entered the tent. ⁷ 

Keluaran 34:35

34:35 When the Israelites would see ⁸  the face of Moses, that ⁹  the skin of Moses’ face shone, Moses would put the veil on his face again, until he went in to speak with the Lord. ¹⁰ 

Keluaran 18:6

18:6 He said ¹¹  to Moses, “I, your father-in-law Jethro, am coming to you, along with your wife and her two sons with her.”

Keluaran 33:18

33:18 And Moses ¹²  said, “Show me your glory.” ¹³ 

[16:20]  ¹ tn Heb “men”; this usage is designed to mean “some” (see GKC 447 §138.h, n. 1).

[16:20]  ² 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).

[33:8]  ³ 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.”

[33:8]  ⁴ tn Or “rise up.”

[33:8]  ⁵ 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.”

[33:8]  ⁶ 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.

[33:8]  ⁷ tn This is a temporal clause using an infinitive construct with a suffixed subject.

[34:35]  ⁸ tn Now the perfect tense with vav consecutive is subordinated to the next clause, “Moses returned the veil….”

[34:35]  ⁹ 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.

[34:35]  ¹⁰ tn Heb “with him”; the referent (the Lord) has been specified in the translation for clarity.

[18:6]  ¹¹ sn This verse may seem out of place, since the report has already been given that they came to the desert. It begins to provide details of the event that the previous verse summarizes. The announcement in verse 6 may have come in advance by means of a messenger or at the time of arrival, either of which would fit with the attention to formal greetings in verse 7. This would suit a meeting between two important men; the status of Moses has changed. The LXX solves the problem by taking the pronoun “I” as the particle “behold” and reads it this way: “one said to Moses, ‘Behold, your father-in-law has come….’”

[33:18]  ¹² tn Heb “and he said”; the referent (Moses) has been specified in the translation for clarity.

[33:18]  ¹³ sn Moses now wanted to see the glory of Yahweh, more than what he had already seen and experienced. He wanted to see God in all his majesty. The LXX chose to translate this without a word for “glory” or “honor”; instead they used the pronoun seautou, “yourself” – show me the real You. God tells him that he cannot see it fully, but in part. It will be enough for Moses to disclose to him the reality of the divine presence as well as God’s moral nature. It would be impossible for Moses to comprehend all of the nature of God, for there is a boundary between God and man. But God would let him see his goodness, the sum of his nature, pass by in a flash. B. Jacob (Exodus, 972) says that the glory refers to God’s majesty, might, and glory, as manifested in nature, in his providence, his laws, and his judgments. He adds that this glory should and would be made visible to man – that was its purpose in the world.