the Week of Proper 12 / Ordinary 17
Click here to join the effort!
Read the Bible
Complete Jewish Bible
Exodus 10:29
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- InternationalParallel Translations
Moshe said, "You have spoken well. I will see your face again no more."
And Moses said, Thou hast spoken well, I will see thy face again no more.
And Moses said, "That is right. I will not again see your face."
Then Moses told the king, "I'll do what you say. I will not come to see you again."
Moses said, "As you wish! I will not see your face again."
Then Moses said, "You are correct; I will never see your face again!"
Moses said, "You have spoken correctly; I shall never see your face again!"
Then Moses said, Thou hast said wel: from henceforth will I see thy face no more.
And Moses said, "As you have spoken; I shall never see your face again!"
"Have it your way," Moses answered. "You won't see me again."
And Moses said, Thou hast spoken rightly: I will see thy face again no more!
Then Moses told Pharaoh, "You are right about one thing. I will not come to see you again."
Moses said, "As you say! I will not see your face again."
And Moses said, You have spoken well, I will not try to see your face any more.
"You are right," Moses answered. "You will never see me again."
“As you have said,” Moses replied, “I will never see your face again.”
And Moses said, You have spoken rightly. I will not see your face again.
Moses answered: Eue as thou hast sayde, I wil come nomore in thy sight.
And Moses said, Thou hast spoken well; I will see thy face again no more.
And Moses said, You say truly; I will not see your face again.
And Moyses sayde: Let it be as thou hast sayde, I wyll see thy face no more.
And Moses said: 'Thou hast spoken well; I will see thy face again no more.'
And Moses said, Thou hast spoken well, I will see thy face againe no more.
And Moses says, Thou hast said, I will not appear in thy presence again.
And Moses said, Thou hast spoken well; I will see thy face again no more.
"As you say," Moses replied, "I will never see your face again."
Moyses answeride, Be it doon so, as thou hast spokun; I schal no more se thi face.
and Moses saith, `Rightly hast thou spoken, I add not any more to see thy face.'
And Moses said, You have spoken well. I will see your face again no more.
And Moses said, Thou hast spoken well, I will see thy face again no more.
Moses said, "You have spoken well. I will see your face again no more."
So Moses said, "You have spoken well. I will never see your face again."
"Very well," Moses replied. "I will never see your face again."
Moses said, "You are right. I will never see your face again."
Moses said, "Just as you say! I will never see your face again."
And Moses said - Well hast thou spoken, - no more again to see thy face.
Moses answered: So shall it be as thou hast spoken, I will not see thy face any more.
Moses said, "As you say! I will not see your face again."
Moses said, "Have it your way. You won't see my face again."
Moses said, "You are right; I shall never see your face again!"
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
I will see: Exodus 11:4-8, Exodus 12:30, Exodus 12:31, Hebrews 11:27
Reciprocal: Acts 8:1 - except
Cross-References
The name of the first is Pishon; it winds throughout the land of Havilah, where there is gold.
Yishma‘el's sons lived between Havilah and Shur, near Egypt as you go toward Ashur; he settled near all his kinsmen. Haftarah Hayyei-Sarah: M'lakhim Alef (1 Kings) 1:1–31 B'rit Hadashah suggested readings for Parashah Hayyei-Sarah: Mattityahu (Matthew) 8:19–22; 27:3–10; Luke 9:57–62 Here is the history of Yitz'chak, Avraham's son. Avraham fathered Yitz'chak. Yitz'chak was forty years old when he took Rivkah, the daughter of B'tu'el the Arami from Paddan-Aram and sister of Lavan the Arami, to be his wife. Yitz'chak prayed to Adonai on behalf of his wife, because she was childless. Adonai heeded his prayer, and Rivkah became pregnant. The children fought with each other inside her so much that she said, "If it's going to be like this, why go on living?" So she went to inquire of Adonai , who answered her, "There are two nations in your womb. From birth they will be two rival peoples. One of these peoples will be stronger than the other, and the older will serve the younger." When the time for her delivery came, there were twins in her womb. The first to come out was reddish and covered all over with hair, like a coat; so they named him ‘Esav [completely formed, that is, having hair already]. Then his brother emerged, with his hand holding ‘Esav's heel, so he was called Ya‘akov [he catches by the heel, he supplants]. Yitz'chak was sixty years old when she bore them. The boys grew; and ‘Esav became a skillful hunter, an outdoorsman; while Ya‘akov was a quiet man who stayed in the tents. Yitz'chak favored ‘Esav, because he had a taste for game; Rivkah favored Ya‘akov. One day when Ya‘akov had cooked some stew, ‘Esav came in from the open country, exhausted, and said to Ya‘akov, "Please! Let me gulp down some of that red stuff — that red stuff! I'm exhausted!" (This is why he was called Edom [red].) Ya‘akov answered, "First sell me your rights as the firstborn." "Look, I'm about to die!" said ‘Esav. "What use to me are my rights as the firstborn?" Ya‘akov said, "First, swear to me!" So he swore to him, thus selling his birthright to Ya‘akov. Then Ya‘akov gave him bread and lentil stew; he ate and drank, got up and went on his way. Thus ‘Esav showed how little he valued his birthright.
Then Sha'ul attacked ‘Amalek, starting at Havilah and continuing toward Shur, at the border of Egypt.
They went to Ofir and took from there gold, fourteen tons of it, which they brought back to King Shlomo.
There had previously been no king in Edom, but now a deputy was made king.
Yishm'rai, Yizli'ah and Yovav were the sons of Elpa‘al.
Of the cohanim: Y'da‘yah, Y'hoyariv, Yakhin,
and their kinsmen, leaders of their fathers' clans, 1,760 very competent men available for serving in the house of God.
if you lay your treasure down in the dust and the gold of Ofir among the rocks in the vadis,
It can't be purchased with choice gold from Ofir, or with precious onyx or sapphires.
Gill's Notes on the Bible
And Moses said, thou hast spoken well,.... Not that which was good, in a moral sense, for it was very wicked, but what would eventually prove true:
I will see thy face again no more; which may be understood either conditionally, except he was sent for, and he desired to see him, he would not come of himself; or absolutely knowing by a spirit of prophecy that he should be no more sent unto him, and that Pharaoh should in a little time be drowned in the Red sea, when he would be seen no more by him nor any other; for as for what is said in the following chapter, it is thought by many to have been said at this time, as it might even before he went out of the presence of Pharaoh, which in Exodus 11:8 he is said to do in anger: and as for Pharaoh's calling for him at midnight, and bidding him rise and begone, Exodus 12:31 it might be delivered by messengers, and so he be not seen by Moses and Aaron. By this speech of Moses, it appears he was not afraid of Pharaoh and his menaces, but rather taunts at him, and it is to this fearless disposition of Moses at this time that the apostle refers in
Hebrews 11:27.
Clarke's Notes on the Bible
Verse Exodus 10:29. I will see thy face again no more. — It is very likely that this was the last interview that Moses had with Pharaoh, for what is related, Exodus 11:4-8, might have been spoken on this very occasion, as it is very possible that God gave Moses to understand his purpose to slay the first-born, while before Pharaoh at this time; so, in all probability, the interview mentioned here was the last which Moses had with the Egyptian king. It is true that in Exodus 12:31 it is stated that Pharaoh called for Moses and Aaron by night, and ordered them to leave Egypt, and to take all their substance with them, which seems to imply that there was another interview, but the words may imply no more than that Moses and Aaron received such a message from Pharaoh. If, however, this mode of interpreting these passages should not seem satisfactory to any, he may understand the words of Moses thus: I will see thy face - seek thy favour, no more in behalf of my people, which was literally true; for if Moses did appear any more before Pharaoh, it was not as a supplicant, but merely as the ambassador of God, to denounce his judgments by giving him the final determination of Jehovah relative to the destruction of the first-born.
1. To the observations at the conclusion of the preceding chapter, we may add that at first view it seems exceedingly strange that, after all the proofs Pharaoh had of the power of God, he should have acted in the manner related in this and the preceding chapters, alternately sinning and repenting; but it is really a common case, and multitudes who condemn the conduct of this miserable Egyptian king, act in a similar manner. They relent when smarting under God's judgments, but harden their hearts when these judgments are removed. Of this kind I have witnessed numerous cases. To such God says by his prophet, Why should ye be stricken any more? ye will revolt more and more. Reader, are not the vows of God upon thee? Often when afflicted in thyself or family hast thou not said like Pharaoh, (Exodus 10:17,) Now therefore forgive, I pray thee, my sin only THIS ONCE, and take away from me this death ONLY? And yet when thou hadst respite, didst thou not harden thy heart, and with returning health and strength didst thou not return unto iniquity? And art thou not still in the broad road of transgression? Be not deceived; God is not mocked; he warns thee, but he will not be mocked by thee. What thou sowest, that thou must reap. Think then what a most dreadful harvest thou mayest expect from the seeds of vice which thou hast already sown!
2. Even in the face of God's judgments the spirit of avarice will make its requisitions. Only let your flocks and your herds be stayed, says Pharaoh. The love of gain was the ruling principle of this man's soul, and he chooses desperately to contend with the justice of his Maker, rather than give up his bosom sin! Reader, is this not thy own case? And art thou not ready, with Pharaoh, to say to the messenger of God, who rebukes thee for thy worldly mindedness, &c., Get thee gone from me. Take heed to thyself, and see my face no more. Esau and Pharaoh have both got a very bad name, and many persons who are repeating their crimes are the foremost to cover them with obloquy! When shall we learn to look at home? to take warning by the miscarriages of others, and thus shun the pit into which we have seen so many fall? If God were to give the history of every man who hardens himself from his fear, how many Pharaoh-like cases should we have on record! But a day is coming in which the secrets of every heart shall be revealed, and the history of every man's life laid open to an assembled world.
