tn The word order places emphasis on “the Lord” (Heb “Yahweh”).

tn The imperfect tense needs to be interpreted in contrast to all that Yahweh will be doing. It may be given a potential imperfect nuance (as here), or it may be obligatory to follow the command to stand firm: “you must be still.”

tn The text literally says, “speak to the Israelites that they may journey.” The intent of the line, using the imperative with the subordinate jussive or imperfect expressing purpose is that the speaking is the command to move.

tn The conjunction plus pronoun (“and you”) is emphatic—“and as for you”—before the imperative “lift up.” In contrast, v. 17 begins with “and as for me, I.…”

tn The imperfect (or jussive) with the vav (ו) is sequential, coming after the series of imperatives instructing Moses to divide the sea; the form then gives the purpose (or result) of the activity—“that they may go.”

tn הִנְנִי (hinni) before the participle gives it the force of a futur instans participle, meaning “I am about to harden” or “I am going to harden” their heart.

tn The form again is the imperfect tense with vav (ו) to express the purpose or the result of the hardening. The repetition of the verb translated “come” is interesting: Moses is to divide the sea in order that the people may cross, but God will harden the Egyptians’ hearts in order that they may follow.

tn For the comments on this verb see the discussion in v. 4. God would get glory by defeating Egypt.

tn Or “I will get glory over.”

tn The construction is unusual in that it says, “And Egypt will know.” The verb is plural, and so “Egypt” must mean “the Egyptians.” The verb is the perfect tense with the vav consecutive, showing that this recognition or acknowledgment by Egypt will be the result or purpose of the defeat of them by God.

tn The form is בְּהִכָּבְדִי (béhikkavédi), the Niphal infinitive construct with a preposition and a suffix. For the suffix on a Niphal, see GKC 162–63 §61.c. The word forms a temporal clause in the line.