Keluaran 4:18

The Return of Moses

4:18 ¹ So Moses went back ²  to his father-in-law Jethro and said to him, “Let me go, so that I may return ³  to my relatives ⁴  in Egypt and see ⁵  if they are still alive.” Jethro said to Moses, “Go in peace.”

Keluaran 6:8

6:8 I will bring you to the land I swore to give ⁶  to Abraham, to Isaac, and to Jacob – and I will give it to you ⁷  as a possession. I am the Lord!’”

Keluaran 8:9

8:9 Moses said to Pharaoh, “You may have the honor over me ⁸  – when shall I pray for you, your servants, and your people, for the frogs to be removed ⁹  from you and your houses, so that ¹⁰  they will be left ¹¹  only in the Nile?”

Keluaran 10:3

10:3 So Moses and Aaron came to Pharaoh and told him, “Thus says the Lord, the God of the Hebrews: ‘How long do you refuse ¹²  to humble yourself before me? ¹³  Release my people so that they may serve me!

Keluaran 10:6-7

10:6 They will fill your houses, the houses of your servants, and all the houses of Egypt, such as ¹⁴  neither ¹⁵  your fathers nor your grandfathers have seen since they have been ¹⁶  in the land until this day!’” Then Moses ¹⁷  turned and went out from Pharaoh.

10:7 Pharaoh’s servants said to him, “How long ¹⁸  will this man be a menace ¹⁹  to us? Release the people so that they may serve the Lord their God. Do you not know ²⁰  that Egypt is destroyed?”

Keluaran 12:22

12:22 Take a branch of hyssop, ²¹  dip it in the blood that is in the basin, ²²  and apply to the top of the doorframe and the two side posts some of the blood that is in the basin. Not one of you is to go out ²³  the door of his house until morning.

Keluaran 13:3

13:3 Moses said to the people, “Remember ²⁴  this day on which you came out from Egypt, from the place where you were enslaved, ²⁵  for the Lord brought you out of there ²⁶  with a mighty hand – and no bread made with yeast may be eaten. ²⁷ 

Keluaran 14:5

14:5 When it was reported ²⁸  to the king of Egypt that the people had fled, ²⁹  the heart of Pharaoh and his servants was turned against the people, and the king and his servants said, ³⁰  “What in the world have we done? ³¹  For we have released the people of Israel ³²  from serving us!”

Keluaran 19:24

19:24 The Lord said to him, “Go, get down, and come up, and Aaron with you, but do not let the priests and the people force their way through to come up to the Lord, lest he break through against them.”

Keluaran 20:5

20:5 You shall not bow down to them or serve them, ³³  for I, the Lord, your God, am a jealous ³⁴  God, responding to ³⁵  the transgression of fathers by dealing with children to the third and fourth generations ³⁶  of those who reject me, ³⁷ 

Keluaran 21:19

21:19 and then ³⁸  if he gets up and walks about ³⁹  outside on his staff, then the one who struck him is innocent, except he must pay ⁴⁰  for the injured person’s ⁴¹  loss of time ⁴²  and see to it that he is fully healed.

Keluaran 22:6

22:6 “If a fire breaks out and spreads ⁴³  to thorn bushes, ⁴⁴  so that stacked grain or standing grain or the whole field is consumed, the one who started ⁴⁵  the fire must surely make restitution.

Keluaran 27:21

27:21 In the tent of meeting ⁴⁶  outside the curtain that is before the testimony, Aaron and his sons are to arrange it from evening ⁴⁷  to morning before the Lord. This is to be a lasting ordinance among the Israelites for generations to come. ⁴⁸ 

Keluaran 28:43

28:43 These must be on Aaron and his sons when they enter ⁴⁹  to the tent of meeting, or when they approach ⁵⁰  the altar to minister in the Holy Place, so that they bear no iniquity and die. ⁵¹  It is to be a perpetual ordinance for him and for his descendants ⁵²  after him. ⁵³ 

Keluaran 29:28

29:28 It is to belong to Aaron and to his sons from the Israelites, by a perpetual ordinance, for it is a contribution. It is to be a contribution from the Israelites from their peace offerings, their contribution to the Lord.

Keluaran 33:5

33:5 For ⁵⁴  the Lord had said to Moses, “Tell the Israelites, ‘You are a stiff-necked people. If I went up among you for a moment, ⁵⁵  I might destroy you. Now take off your ornaments, ⁵⁶  that I may know ⁵⁷  what I should do to you.’” ⁵⁸ 

Keluaran 34:9

34:9 and said, “If now I have found favor in your sight, O Lord, let my Lord ⁵⁹  go among us, for we ⁶⁰  are a stiff-necked people; pardon our iniquity and our sin, and take us for your inheritance.”

[4:18]  ¹ sn This last section of the chapter reports Moses’ compliance with the commission. It has four parts: the decision to return (18-20), the instruction (21-23), the confrontation with Yahweh (24-26), and the presentation with Aaron (27-31).

[4:18]  ² tn The two verbs form a verbal hendiadys, the second verb becoming adverbial in the translation: “and he went and he returned” becomes “and he went back.”

[4:18]  ³ tn There is a sequence here with the two cohortative forms: אֵלְכָה נָּא וְאָשׁוּבָה (’elÿkhah nna’ vÿ’ashuva) – “let me go in order that I may return.”

[4:18]  ⁴ tn Heb “brothers.”

[4:18]  ⁵ tn This verb is parallel to the preceding cohortative and so also expresses purpose: “let me go that I may return…and that I may see.”

[6:8]  ⁶ tn Heb “which I raised my hand to give it.” The relative clause specifies which land is their goal. The bold anthropomorphism mentions part of an oath-taking ceremony to refer to the whole event and reminds the reader that God swore that he would give the land to them. The reference to taking an oath would have made the promise of God sure in the mind of the Israelite.

[6:8]  ⁷ sn Here is the twofold aspect again clearly depicted: God swore the promise to the patriarchs, but he is about to give what he promised to this generation. This generation will know more about him as a result.

[8:9]  ⁸ tn The expression הִתְפָּאֵר עָלַי (hitpa’er ’alay) is problematic. The verb would be simply translated “honor yourself” or “deck yourself with honor.” It can be used in the bad sense of self-exaltation. But here it seems to mean “have the honor or advantage over me” in choosing when to remove the frogs. The LXX has “appoint for me.” Moses is doing more than extending a courtesy to Pharaoh; he is giving him the upper hand in choosing the time. But it is also a test, for if Pharaoh picked the time it would appear less likely that Moses was manipulating things. As U. Cassuto puts it, Moses is saying “my trust in God is so strong you may have the honor of choosing the time” (Exodus, 103).

[8:9]  ⁹ tn Or “destroyed”; Heb “to cut off the frogs.”

[8:9]  ¹⁰ tn The phrase “so that” is implied.

[8:9]  ¹¹ tn Or “survive, remain.”

[10:3]  ¹² tn The verb is מֵאַנְתָּ (me’anta), a Piel perfect. After “how long,” the form may be classified as present perfect (“how long have you refused), for it describes actions begun previously but with the effects continuing. (See GKC 311 §106.g-h). The use of a verb describing a state or condition may also call for a present translation (“how long do you refuse”) that includes past, present, and potentially future, in keeping with the question “how long.”

[10:3]  ¹³ tn The clause is built on the use of the infinitive construct to express the direct object of the verb – it answers the question of what Pharaoh was refusing to do. The Niphal infinitive construct (note the elision of the ה [hey] prefix after the preposition [see GKC 139 §51.l]) is from the verb עָנָה (’anah). The verb in this stem would mean “humble oneself.” The question is somewhat rhetorical, since God was not yet through humbling Pharaoh, who would not humble himself. The issue between Yahweh and Pharaoh is deeper than simply whether or not Pharaoh will let the Israelites leave Egypt.

[10:6]  ¹⁴ tn The relative pronoun אֲשֶׁר (’asher) is occasionally used as a comparative conjunction (see GKC 499 §161.b).

[10:6]  ¹⁵ tn Heb “which your fathers have not seen, nor your fathers’ fathers.”

[10:6]  ¹⁶ tn The Hebrew construction מִיּוֹם הֱיוֹתָם (miyyom heyotam, “from the day of their being”). The statement essentially says that no one, even the elderly, could remember seeing a plague of locusts like this. In addition, see B. Childs, “A Study of the Formula, ‘Until This Day,’” JBL 82 (1963).

[10:6]  ¹⁷ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[10:7]  ¹⁸ sn The question of Pharaoh’s servants echoes the question of Moses – “How long?” Now the servants of Pharaoh are demanding what Moses demanded – “Release the people.” They know that the land is destroyed, and they speak of it as Moses’ doing. That way they avoid acknowledging Yahweh or blaming Pharaoh.

[10:7]  ¹⁹ tn Heb “snare” (מוֹקֵשׁ, moqesh), a word used for a trap for catching birds. Here it is a figure for the cause of Egypt’s destruction.

[10:7]  ²⁰ tn With the adverb טֶרֶם (terem), the imperfect tense receives a present sense: “Do you not know?” (See GKC 481 §152.r).

[12:22]  ²¹ sn The hyssop is a small bush that grows throughout the Sinai, probably the aromatic herb Origanum Maru L., or Origanum Aegyptiacum. The plant also grew out of the walls in Jerusalem (1 Kgs 4:33). See L. Baldensperger and G. M. Crowfoot, “Hyssop,” PEQ 63 (1931): 89-98. A piece of hyssop was also useful to the priests because it worked well for sprinkling.

[12:22]  ²² tn The Greek and the Vulgate translate סַף (saf, “basin”) as “threshold.” W. C. Kaiser reports how early traditions grew up about the killing of the lamb on the threshold (“Exodus,” EBC 2:376).

[12:22]  ²³ tn Heb “and you, you shall not go out, a man from the door of his house.” This construction puts stress on prohibiting absolutely everyone from going out.

[13:3]  ²⁴ tn The form is the infinitive absolute of זָכַר (zakhar, “remember”). The use of this form in place of the imperative (also found in the Decalogue with the Sabbath instruction) stresses the basic meaning of the root word, everything involved with remembering (emphatic imperative, according to GKC 346 §113.bb). The verb usually implies that there will be proper action based on what was remembered.

[13:3]  sn There is a pattern in the arrangement of vv. 3-10 and 11-16. Both sections contain commands based on the mighty deliverance as reminders of the deliverance. “With a mighty hand” occurs in vv. 3, 9, 14, 16. An explanation to the son is found in vv. 8 and 14. The emphases “sign on your hand” and “between your eyes” are part of the conclusions to both halves (vv. 9, 16).

[13:3]  ²⁵ tn Heb “from a house of slaves.” “House” is obviously not meant to be literal; it indicates a location characterized by slavery, a land of slaves, as if they were in a slave house. Egypt is also called an “iron-smelting furnace” (Deut 4:20).

[13:3]  ²⁶ tn Heb “from this” [place].

[13:3]  ²⁷ tn The verb is a Niphal imperfect; it could be rendered “must not be eaten” in the nuance of the instruction or injunction category, but permission fits this sermonic presentation very well – nothing with yeast may be eaten.

[14:5]  ²⁸ tn Heb “and it was told.” The present translation uses “reported,” since this involves information given to a superior.

[14:5]  ²⁹ tn The verb must be given a past perfect translation because the fleeing occurred before the telling.

[14:5]  ³⁰ tn Heb “and they said.” The referent (the king and his servants) is supplied for clarity.

[14:5]  ³¹ tn The question literally is “What is this we have done?” The demonstrative pronoun is used as an enclitic particle for emphasis (R. J. Williams, Hebrew Syntax, 24, §118).

[14:5]  ³² tn Heb “released Israel.” By metonymy the name of the nation is used collectively for the people who constitute it (the Israelites).

[20:5]  ³³ tn The combination of these two verbs customarily refers to the worship of pagan deities (e.g., Deut 17:3: 30:17; Jer 8:2; see J. J. Stamm and M. E. Andrew, The Ten Commandments in Recent Research [SBT], 86). The first verb is לאֹ־תִשְׁתַּחֲוֶה (lo’ tishtakhaveh), now to be classified as a hishtaphel imperfect from חָוָה (khavah; BDB 1005 s.v. שׁחה), “to cause oneself to be low to the ground.” It is used of the true worship of God as well. The second verb is וְלֹא תָעָבְדֵם (vÿlo’ to’ovdem). The two could be taken as a hendiadys: “you will not prostrate yourself to serve them.” In an interesting side comment U. Cassuto (Exodus, 242) offers an explanation of the spelling of the second verb: he suggests that it was spelled with the qamets khatuf vowel to show contempt for pagan worship, as if their conduct does not even warrant a correct spelling of the word “serve.” Gesenius says that the forms like this are anomalous, but he wonders if they were pointed as if the verb was a Hophal with the meaning “you shall not allow yourself to be brought to worship them” (GKC 161 §60.b). But this is unlikely.

[20:5]  ³⁴ sn The word “jealous” is the same word often translated “zeal” or “zealous.” The word describes a passionate intensity to protect or defend something that is jeopardized. The word can also have the sense of “envy,” but in that case the object is out of bounds. God’s zeal or jealousy is to protect his people or his institutions or his honor. Yahweh’s honor is bound up with the life of his people.

[20:5]  ³⁵ tn Verses 5 and 6 are very concise, and the word פָּקַד (paqad) is difficult to translate. Often rendered “visiting,” it might here be rendered “dealing with” in a negative sense or “punishing,” but it describes positive attention in 13:19. When used of God, it essentially means that God intervenes in the lives of people for blessing or for cursing. Some would simply translate the participle here as “punishing” the children for the sins of the fathers (cf. Lev 18:25; Isa 26:21; Jer 29:32; 36:31; Hos 1:4; Amos 3:2). That is workable, but may not say enough. The verse may indicate that those who hate Yahweh and do not keep his commandments will repeat the sins their fathers committed and suffer for them. Deut 24:16 says that individuals will die for their own sins and not their father’s sins (see also Deut 7:10 and Ezek 18). It may have more to do with patterns of sin being repeated from generation to generation; if the sin and the guilt were not fully developed in the one generation, then left unchecked they would develop and continue in the next. But it may also indicate that the effects of the sins of the fathers will be experienced in the following generations, especially in the case of Israel as a national entity (U. Cassuto, Exodus, 243). God is showing here that his ethical character is displayed in how he deals with sin and righteousness, all of which he describes as giving strong motivation for loyalty to him and for avoiding idolatry. There is a justice at work in the dealings of God that is not present in the pagan world.

[20:5]  ³⁶ tn The Hebrew word for “generations” is not found in v. 5 or 6. The numbers are short for a longer expression, which is understood as part of the description of the children already mentioned (see Deut 7:9, where “generation” [דּוֹר, dor] is present and more necessary, since “children” have not been mentioned).

[20:5]  ³⁷ tn This is an important qualification to the principle. The word rendered “reject” is often translated “hate” and carries with it the idea of defiantly rejecting and opposing God and his word. Such people are doomed to carry on the sins of their ancestors and bear guilt with them.

[21:19]  ³⁸ tn “and then” has been supplied.

[21:19]  ³⁹ tn The verb is a Hitpael perfect with vav (ו) consecutive; it follows the sequence of the imperfect before it – “if he gets up and walks about.” This is proof of recovery.

[21:19]  ⁴⁰ tn The imperfect tense carries a nuance of obligatory imperfect because this is binding on the one who hit him.

[21:19]  ⁴¹ tn Heb “his”; the referent (the injured person) has been specified in the translation for clarity.

[21:19]  ⁴² tn The word appears to be the infinitive from the verb “to sit” with a meaning of “his sitting down”; some suggest it is from the verb “to rest” with a meaning “cease.” In either case the point in the context must mean compensation is due for the time he was down.

[22:6]  ⁴³ tn Heb “if a fire goes out and finds”; NLT “if a fire gets out of control.”

[22:6]  ⁴⁴ sn Thorn bushes were used for hedges between fields, but thorn bushes also burned easily, making the fire spread rapidly.

[22:6]  ⁴⁵ tn This is a Hiphil participle of the verb “to burn, kindle” used substantivally. This is the one who caused the fire, whether by accident or not.

[27:21]  ⁴⁶ tn The LXX has mistakenly rendered this name “the tent of the testimony.”

[27:21]  ⁴⁷ sn The lamps were to be removed in the morning so that the wicks could be trimmed and the oil replenished (30:7) and then lit every evening to burn through the night.

[27:21]  ⁴⁸ sn This is the first of several sections of priestly duties. The point is a simple one here: those who lead the worship use the offerings of the people to ensure that access to God is illumined regularly. The NT will make much of the symbolism of light.

[28:43]  ⁴⁹ tn The construction for this temporal clause is the infinitive construct with the temporal preposition bet (ב) and the suffixed subjective genitive.

[28:43]  ⁵⁰ tn This construction is also the temporal clause with the infinitive construct and the temporal preposition bet (ב) and the suffixed subjective genitive.

[28:43]  ⁵¹ tn The text has וְלאֹ־יִשְׂאוּ עָוֹן וָמֵתוּ (vÿlo’-yis’u ’avon vametu). The imperfect tense here introduces a final clause, yielding a purpose or result translation (“in order that” or “so that”). The last verb is the perfect tense with the vav consecutive, and so it too is equal to a final imperfect – but it would show the result of bearing the iniquity. The idea is that if they approached the holy things with a lack of modesty, perhaps like the pagans who have nakedness and sexuality as part of the religious ritual, they would pollute the holy things, and it would be reckoned to them for iniquity and they would die.

[28:43]  ⁵² tn Heb “seed.”

[28:43]  ⁵³ sn So the priests were to make intercession for the people, give decisions from God’s revealed will, enter his presence in purity, and represent holiness to Yahweh. The clothing of the priests provided for these functions, but in a way that brought honor and dignity. A priest was, therefore, to serve in purity, holiness, and fear (Malachi). There is much that can be derived from this chapter to form principles of spiritual leadership, but the overall point can be worded this way: Those whom God selects to minister to the congregation through intercessory prayer, divine counsel, and sacrificial worship, must always represent the holiness of Yahweh in their activities and demeanor.

[33:5]  ⁵⁴ tn The verse simply begins “And Yahweh said.” But it is clearly meant to be explanatory for the preceding action of the people.

[33:5]  ⁵⁵ tn The construction is formed with a simple imperfect in the first half and a perfect tense with vav (ו) in the second half. Heb “[in] one moment I will go up in your midst and I will destroy you.” The verse is certainly not intended to say that God was about to destroy them. That, plus the fact that he has announced he will not go in their midst, leads most commentators to take this as a conditional clause: “If I were to do such and such, then….”

[33:5]  ⁵⁶ tn The Hebrew text also has “from on you.”

[33:5]  ⁵⁷ tn The form is the cohortative with a vav (ו) following the imperative; it therefore expresses the purpose or result: “strip off…that I may know.” The call to remove the ornaments must have been perceived as a call to show true repentance for what had happened. If they repented, then God would know how to deal with them.

[33:5]  ⁵⁸ tn This last clause begins with the interrogative “what,” but it is used here as an indirect interrogative. It introduces a noun clause, the object of the verb “know.”

[34:9]  ⁵⁹ tn The Hebrew term translated “Lord” two times here is אֲדֹנָי (’adonay).

[34:9]  ⁶⁰ tn Heb “it is.” Hebrew uses the third person masculine singular pronoun here in agreement with the noun “people.”