Keluaran 6:6
Konteks6:6 Therefore, tell the Israelites, ‘I am the Lord. I will bring you out 1 from your enslavement to 2 the Egyptians, I will rescue you from the hard labor they impose, 3 and I will redeem you with an outstretched arm and with great judgments.
Keluaran 14:17
Konteks14:17 And as for me, I am going to harden 4 the hearts of the Egyptians so that 5 they will come after them, that I may be honored 6 because 7 of Pharaoh and his army and his chariots and his horsemen.
Keluaran 18:19
Konteks18:19 Now listen to me, 8 I will give you advice, and may God be with you: You be a representative for the people to God, 9 and you bring 10 their disputes 11 to God;
Keluaran 18:21
Konteks18:21 But you choose 12 from the people capable men, 13 God-fearing, 14 men of truth, 15 those who hate bribes, 16 and put them over the people 17 as rulers 18 of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.
Keluaran 31:6
Konteks31:6 Moreover, 19 I have also given him Oholiab son of Ahisamach, of the tribe of Dan, and I have given ability to all the specially skilled, 20 that they may make 21 everything I have commanded you:
Keluaran 33:19
Konteks33:19 And the Lord 22 said, “I will make all my goodness 23 pass before your face, and I will proclaim the Lord by name 24 before you; I will be gracious to whom I will be gracious, I will show mercy to whom I will show mercy.” 25
Keluaran 39:1
Konteks39:1 From the blue, purple, and scarlet yarn they made woven garments for serving in the sanctuary; they made holy garments that were for Aaron, just as the Lord had commanded Moses. 26
[6:6] 1 sn The verb וְהוֹצֵאתִי (vÿhotse’ti) is a perfect tense with the vav (ו) consecutive, and so it receives a future translation – part of God’s promises. The word will be used later to begin the Decalogue and other covenant passages – “I am Yahweh who brought you out….”
[6:6] 2 tn Heb “from under the burdens of” (so KJV, NASB); NIV “from under the yoke of.”
[6:6] 3 tn Heb “from labor of them.” The antecedent of the pronoun is the Egyptians who have imposed slave labor on the Hebrews.
[14:17] 4 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.
[14:17] 5 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.
[14:17] 6 tn For the comments on this verb see the discussion in v. 4. God would get glory by defeating Egypt.
[14:17] 7 tn Or “I will get glory over.”
[18:19] 8 tn Heb “hear my voice.”
[18:19] 9 tn The line reads “Be you to the people before God.” He is to be their representative before God. This is introducing the aspect of the work that only Moses could do, what he has been doing. He is to be before God for the people, to pray for them, to appeal on their behalf. Jethro is essentially saying, I understand that you cannot delegate this to anyone else, so continue doing it (U. Cassuto, Exodus, 219-20).
[18:19] 10 tn The form is the perfect tense with the vav (ו) consecutive; following the imperative it will be instruction as well. Since the imperative preceding this had the idea of “continue to be” as you are, this too has that force.
[18:19] 11 tn Heb “words”; KJV, ASV “the causes”; NRSV “cases”; NLT “questions.”
[18:21] 12 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.
[18:21] 13 tn The expression is אַנְשֵׁי־חַיִל (’anshe khayil, “capable men”). The attributive genitive is the word used in expressions like “mighty man of valor.” The word describes these men as respected, influential, powerful people, those looked up to by the community as leaders, and those who will have the needs of the community in mind.
[18:21] 14 tn The description “fearers of God” uses an objective genitive. It describes them as devout, worshipful, obedient servants of God.
[18:21] 15 tn The expression “men of truth” (אַנְשֵׁי אֱמֶת, ’anshe ’emet) indicates that these men must be seekers of truth, who know that the task of a judge is to give true judgment (U. Cassuto, Exodus, 220). The word “truth” includes the ideas of faithfulness or reliability, as well as factuality itself. It could be understood to mean “truthful men,” men whose word is reliable and true.
[18:21] 16 tn Heb “haters of bribes.” Here is another objective genitive, one that refers to unjust gain. To hate unjust gain is to reject and refuse it. Their decisions will not be swayed by greed.
[18:21] 17 tn Heb “over them”; the referent (the people) has been specified in the translation for clarity.
[18:21] 18 sn It is not clear how this structure would work in a judicial setting. The language of “captains of thousands,” etc., is used more for military ranks. There must have been more detailed instruction involved here, for each Israelite would have come under four leaders with this arrangement, and perhaps difficult cases would be sent to the next level. But since the task of these men would also involve instruction and guidance, the breakdown would be very useful. Deut 1:9, 13 suggest that the choice of these people was not simply Moses’ alone.
[31:6] 19 tn The expression uses the independent personal pronoun (“and I”) with the deictic particle (“behold”) to enforce the subject of the verb – “and I, indeed I have given.”
[31:6] 20 tn Heb “and in the heart of all that are wise-hearted I have put wisdom.”
[31:6] sn The verse means that there were a good number of very skilled and trained artisans that could come to do the work that God wanted done. But God’s Spirit further endowed them with additional wisdom and skill for the work that had to be done.
[31:6] 21 tn The form is a perfect with vav (ו) consecutive. The form at this place shows the purpose or the result of what has gone before, and so it is rendered “that they may make.”
[33:19] 22 tn Heb “and he said”; the referent (the
[33:19] 23 sn The word “goodness” refers to the divine appearance in summary fashion.
[33:19] 24 tn The expression “make proclamation in the name of Yahweh” (here a perfect tense with vav [ו] consecutive for future) means to declare, reveal, or otherwise make proclamation of who Yahweh is. The “name of Yahweh” (rendered “the name of the
[33:19] 25 sn God declares his mercy and grace in similar terms to his earlier self-revelation (“I am that I am”): “I will be gracious to whom I will be gracious.” In other words, the grace and mercy of God are bound up in his own will. Obviously, in this passage the recipients of that favor are the penitent Israelites who were forgiven through Moses’ intercession. The two words are at the heart of God’s dealings with people. The first is חָנַן (khanan, “to be gracious, show favor”). It means to grant favor or grace to someone, grace meaning unmerited favor. All of God’s dealings are gracious, but especially in forgiving sins and granting salvation it is critical. Parallel to this is רָחַם (rakham), a word that means “show compassion, tender mercy.” It is a word that is related to the noun “womb,” the connection being in providing care and protection for that which is helpless and dependent – a motherly quality. In both of these constructions the verbs simply express what God will do, without explaining why. See further, J. R. Lundbom, “God’s Use of the Idem per idem to Terminate Debate,” HTR 71 (1978): 193-201; and J. Piper, “Prolegomena to Understanding Romans 9:14-15: An Interpretation of Exodus 33:19,” JETS 22 (1979): 203-16.
[39:1] 26 sn This chapter also will be almost identical to the instructions given earlier, with a few changes along the way.
