Kejadian 41:1-18

Joseph’s Rise to Power

41:1 At the end of two full years ¹  Pharaoh had a dream. ²  As he was standing by the Nile, 41:2 seven fine-looking, fat cows were coming up out of the Nile, ³  and they grazed in the reeds. 41:3 Then seven bad-looking, thin cows were coming up after them from the Nile, ⁴  and they stood beside the other cows at the edge of the river. ⁵  41:4 The bad-looking, thin cows ate the seven fine-looking, fat cows. Then Pharaoh woke up.

41:5 Then he fell asleep again and had a second dream: There were seven heads of grain growing ⁶  on one stalk, healthy ⁷  and good. 41:6 Then ⁸  seven heads of grain, thin and burned by the east wind, were sprouting up after them. 41:7 The thin heads swallowed up the seven healthy and full heads. Then Pharaoh woke up and realized it was a dream. ⁹ 

41:8 In the morning he ¹⁰  was troubled, so he called for ¹¹  all the diviner-priests ¹²  of Egypt and all its wise men. Pharaoh told them his dreams, ¹³  but no one could interpret ¹⁴  them for him. ¹⁵  41:9 Then the chief cupbearer said to Pharaoh, “Today I recall my failures. ¹⁶  41:10 Pharaoh was enraged with his servants, and he put me in prison in the house of the captain of the guards – me and the chief baker. 41:11 We each had a dream one night; each of us had a dream with its own meaning. ¹⁷  41:12 Now a young man, a Hebrew, a servant ¹⁸  of the captain of the guards, ¹⁹  was with us there. We told him our dreams, ²⁰  and he interpreted the meaning of each of our respective dreams for us. ²¹  41:13 It happened just as he had said ²²  to us – Pharaoh ²³  restored me to my office, but he impaled the baker.” ²⁴ 

41:14 Then Pharaoh summoned ²⁵  Joseph. So they brought him quickly out of the dungeon; he shaved himself, changed his clothes, and came before Pharaoh. 41:15 Pharaoh said to Joseph, “I had a dream, ²⁶  and there is no one who can interpret ²⁷  it. But I have heard about you, that ²⁸  you can interpret dreams.” ²⁹  41:16 Joseph replied to Pharaoh, “It is not within my power, ³⁰  but God will speak concerning ³¹  the welfare of Pharaoh.” ³² 

41:17 Then Pharaoh said to Joseph, “In my dream I was standing ³³  by the edge of the Nile. 41:18 Then seven fat and fine-looking cows were coming up out of the Nile, and they grazed in the reeds. ³⁴ 

Keluaran 1:22

1:22 Then Pharaoh commanded all his people, “All sons ³⁵  that are born you must throw ³⁶  into the river, but all daughters you may let live.” ³⁷ 

Keluaran 1:2

1:2 Reuben, Simeon, Levi, and Judah,

Keluaran 3:1--5:23

3:1 Now Moses ³⁸  was shepherding the flock of his father-in-law Jethro, the priest of Midian, and he led the flock to the far side of the desert ³⁹  and came to the mountain of God, to Horeb. ⁴⁰  3:2 The angel of the Lord ⁴¹  appeared ⁴²  to him in ⁴³  a flame of fire from within a bush. ⁴⁴  He looked ⁴⁵  – and ⁴⁶  the bush was ablaze with fire, but it was not being consumed! ⁴⁷  3:3 So Moses thought, ⁴⁸  “I will turn aside to see ⁴⁹  this amazing ⁵⁰  sight. Why does the bush not burn up?” ⁵¹  3:4 When the Lord ⁵²  saw that ⁵³  he had turned aside to look, God called to him from within the bush and said, “Moses, Moses!” ⁵⁴  And Moses ⁵⁵  said, “Here I am.” 3:5 God ⁵⁶  said, “Do not approach any closer! ⁵⁷  Take your sandals off your feet, for the place where you are standing is holy ⁵⁸  ground.” ⁵⁹  3:6 He added, “I am the God of your father, ⁶⁰  the God of Abraham, the God of Isaac, and the God of Jacob.” Then Moses hid his face, because he was afraid to look ⁶¹  at God.

3:7 The Lord said, “I have surely seen ⁶²  the affliction of my people who are in Egypt. I have heard their cry because of their taskmasters, for I know their sorrows. ⁶³  3:8 I have come down ⁶⁴  to deliver them ⁶⁵  from the hand of the Egyptians and to bring them up from that land to a land that is both good and spacious, ⁶⁶  to a land flowing with milk and honey, ⁶⁷  to the region of the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites. ⁶⁸  3:9 And now indeed ⁶⁹  the cry ⁷⁰  of the Israelites has come to me, and I have also seen how severely the Egyptians oppress them. ⁷¹  3:10 So now go, and I will send you ⁷²  to Pharaoh to bring my people, the Israelites, out of Egypt.”

3:11 Moses said ⁷³  to God, ⁷⁴  “Who am I, that I should go ⁷⁵  to Pharaoh, or that I should bring the Israelites out of Egypt?” 3:12 He replied, ⁷⁶  “Surely I will be with you, ⁷⁷  and this will be the sign ⁷⁸  to you that I have sent you: When you bring the people out of Egypt, you and they will serve ⁷⁹  God on this mountain.”

3:13 Moses said ⁸⁰  to God, “If ⁸¹  I go to the Israelites and tell them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ ⁸²  – what should I say ⁸³  to them?”

3:14 God said to Moses, “I am that I am.” ⁸⁴  And he said, “You must say this ⁸⁵  to the Israelites, ‘I am has sent me to you.’” 3:15 God also said to Moses, “You must say this to the Israelites, ‘The Lord ⁸⁶  – the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob – has sent me to you. This is my name ⁸⁷  forever, and this is my memorial from generation to generation.’ ⁸⁸ 

3:16 “Go and bring together ⁸⁹  the elders of Israel and tell them, ‘The Lord, the God of your fathers, ⁹⁰  appeared ⁹¹  to me – the God of Abraham, Isaac, and Jacob – saying, “I have attended carefully ⁹²  to you and to what has been done ⁹³  to you in Egypt, 3:17 and I have promised ⁹⁴  that I will bring you up out of the affliction of Egypt to the land of the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites, ⁹⁵  to a land flowing with milk and honey.”’

3:18 “The elders ⁹⁶  will listen ⁹⁷  to you, and then you and the elders of Israel must go to the king of Egypt and tell him, ‘The Lord, the God of the Hebrews, has met ⁹⁸  with us. So now, let us go ⁹⁹  three days’ journey into the wilderness, so that we may sacrifice ¹⁰⁰  to the Lord our God.’ 3:19 But I know that the king of Egypt will not let you go, ¹⁰¹  not even under force. ¹⁰²  3:20 So I will extend my hand ¹⁰³  and strike Egypt with all my wonders ¹⁰⁴  that I will do among them, and after that he will release you. ¹⁰⁵ 

3:21 “I will grant this people favor with ¹⁰⁶  the Egyptians, so that when ¹⁰⁷  you depart you will not leave empty-handed. 3:22 Every ¹⁰⁸  woman will ask her neighbor and the one who happens to be staying ¹⁰⁹  in her house for items of silver and gold ¹¹⁰  and for clothing. You will put these articles on your sons and daughters – thus you will plunder Egypt!” ¹¹¹ 

The Source of Sufficiency

4:1 ¹¹² Moses answered again, ¹¹³  “And if ¹¹⁴  they do not believe me or pay attention to me, ¹¹⁵  but say, ‘The Lord has not appeared to you’?” 4:2 The Lord said to him, “What is that in your hand?” He said, “A staff.” ¹¹⁶  4:3 The Lord ¹¹⁷  said, “Throw it to the ground.” So he threw it to the ground, and it became a snake, ¹¹⁸  and Moses ran from it. 4:4 But the Lord said to Moses, “Put out your hand and grab it by the tail” – so he put out his hand and caught it, and it became a staff in his hand ¹¹⁹  – 4:5 “that they may believe that the Lord, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has appeared to you.”

4:6 The Lord also said to him, “Put your hand into your robe.” ¹²⁰  So he put his hand into his robe, and when he brought it out – there was his hand, ¹²¹  leprous like snow! ¹²²  4:7 He said, “Put your hand back into your robe.” So he put his hand back into his robe, and when he brought it out from his robe – there it was, ¹²³  restored ¹²⁴  like the rest of his skin! ¹²⁵  4:8 “If ¹²⁶  they do not believe you or pay attention to ¹²⁷  the former sign, then they may ¹²⁸  believe the latter sign. ¹²⁹  4:9 And if ¹³⁰  they do not believe even these two signs or listen to you, ¹³¹  then take ¹³²  some water from the Nile and pour it out on the dry ground. The water you take out of the Nile will become blood on the dry ground.” ¹³³ 

4:10 Then Moses said to the Lord, ¹³⁴  “O ¹³⁵  my Lord, ¹³⁶  I am not an eloquent man, ¹³⁷  neither in the past ¹³⁸  nor since you have spoken to your servant, for I am slow of speech and slow of tongue.” ¹³⁹ 

4:11 The Lord said to him, “Who gave ¹⁴⁰  a mouth to man, or who makes a person mute or deaf or seeing or blind? Is it not I, the Lord? ¹⁴¹  4:12 So now go, and I will be with your mouth ¹⁴²  and will teach you ¹⁴³  what you must say.” ¹⁴⁴ 

4:13 But Moses said, ¹⁴⁵  “O ¹⁴⁶  my Lord, please send anyone else whom you wish to send!” ¹⁴⁷ 

4:14 Then the Lord became angry with ¹⁴⁸  Moses, and he said, “What about ¹⁴⁹  your brother Aaron the Levite? ¹⁵⁰  I know that he can speak very well. ¹⁵¹  Moreover, he is coming ¹⁵²  to meet you, and when he sees you he will be glad in his heart. ¹⁵³ 

4:15 “So you are to speak to him and put the words in his mouth. And as for me, I will be with your mouth ¹⁵⁴  and with his mouth, ¹⁵⁵  and I will teach you both ¹⁵⁶  what you must do. ¹⁵⁷  4:16 He ¹⁵⁸  will speak for you to the people, and it will be as if ¹⁵⁹  he ¹⁶⁰  were your mouth ¹⁶¹  and as if you were his God. ¹⁶²  4:17 You will also take in your hand this staff, with which you will do the signs.” ¹⁶³ 

The Return of Moses

4:18 ¹⁶⁴ So Moses went back ¹⁶⁵  to his father-in-law Jethro and said to him, “Let me go, so that I may return ¹⁶⁶  to my relatives ¹⁶⁷  in Egypt and see ¹⁶⁸  if they are still alive.” Jethro said to Moses, “Go in peace.” 4:19 The Lord said to Moses in Midian, “Go back ¹⁶⁹  to Egypt, because all the men who were seeking your life are dead.” ¹⁷⁰  4:20 Then Moses took ¹⁷¹  his wife and sons ¹⁷²  and put them on a donkey and headed back ¹⁷³  to the land of Egypt, and Moses took the staff of God in his hand. 4:21 The Lord said ¹⁷⁴  to Moses, “When you go back to Egypt, ¹⁷⁵  see that you ¹⁷⁶  do before Pharaoh all the wonders I have put under your control. ¹⁷⁷  But I will harden ¹⁷⁸  his heart ¹⁷⁹  and ¹⁸⁰  he will not let the people go. 4:22 You must say ¹⁸¹  to Pharaoh, ‘Thus says ¹⁸²  the Lord, “Israel is my son, my firstborn, ¹⁸³  4:23 and I said to you, ‘Let my son go that he may serve ¹⁸⁴  me,’ but since you have refused to let him go, ¹⁸⁵  I will surely kill ¹⁸⁶  your son, your firstborn!”’”

4:24 Now on the way, at a place where they stopped for the night, ¹⁸⁷  the Lord met Moses and sought to kill him. ¹⁸⁸  4:25 But Zipporah took a flint knife, cut off the foreskin of her son and touched it to Moses’ feet, ¹⁸⁹  and said, “Surely you are a bridegroom of blood ¹⁹⁰  to me.” 4:26 So the Lord ¹⁹¹  let him alone. (At that time ¹⁹²  she said, “A bridegroom of blood,” referring to ¹⁹³  the circumcision.)

4:27 The Lord said ¹⁹⁴  to Aaron, “Go to the wilderness to meet Moses. So he went and met him at the mountain of God ¹⁹⁵  and greeted him with a kiss. ¹⁹⁶  4:28 Moses told Aaron all the words of the Lord who had ¹⁹⁷  sent him and all the signs that he had commanded him. 4:29 Then Moses and Aaron went and brought together all the Israelite elders. ¹⁹⁸  4:30 Aaron spoke ¹⁹⁹  all the words that the Lord had spoken to Moses and did the signs in the sight of the people, 4:31 and the people believed. When they heard ²⁰⁰  that the Lord had attended to ²⁰¹  the Israelites and that he had seen their affliction, they bowed down close to the ground. ²⁰² 

Opposition to the Plan of God

5:1 ²⁰³ Afterward Moses and Aaron went to Pharaoh and said, “Thus says the Lord, ²⁰⁴  the God of Israel, ‘Release ²⁰⁵  my people so that they may hold a pilgrim feast ²⁰⁶  to me in the desert.’” 5:2 But Pharaoh said, “Who is the Lord ²⁰⁷  that ²⁰⁸  I should obey him ²⁰⁹  by releasing ²¹⁰  Israel? I do not know the Lord, ²¹¹  and I will not release Israel!” 5:3 And they said, “The God of the Hebrews has met with us. Let us go a three-day journey ²¹²  into the desert so that we may sacrifice ²¹³  to the Lord our God, so that he does not strike us with plague or the sword.” ²¹⁴  5:4 The king of Egypt said to them, “Moses and Aaron, why do you cause the people to refrain from their work? ²¹⁵  Return to your labor!” 5:5 Pharaoh was thinking, ²¹⁶  “The people of the land are now many, and you are giving them rest from their labor.”

5:6 That same day Pharaoh commanded ²¹⁷  the slave masters and foremen ²¹⁸  who were ²¹⁹  over the people: ²²⁰  5:7 “You must no longer ²²¹  give straw to the people for making bricks ²²²  as before. ²²³  Let them go ²²⁴  and collect straw for themselves. 5:8 But you must require ²²⁵  of them the same quota of bricks that they were making before. ²²⁶  Do not reduce it, for they are slackers. ²²⁷  That is why they are crying, ‘Let us go sacrifice to our God.’ 5:9 Make the work harder ²²⁸  for the men so they will keep at it ²²⁹  and pay no attention to lying words!” ²³⁰ 

5:10 So the slave masters of the people and their foremen went to the Israelites and said, ²³¹  “Thus says Pharaoh: ‘I am not giving ²³²  you straw. 5:11 You ²³³  go get straw for yourselves wherever you can ²³⁴  find it, because there will be no reduction at all in your workload.’” 5:12 So the people spread out ²³⁵  through all the land of Egypt to collect stubble for straw. 5:13 The slave masters were pressuring ²³⁶  them, saying, “Complete ²³⁷  your work for each day, just like when there was straw!” 5:14 The Israelite foremen whom Pharaoh’s slave masters had set over them were beaten and were asked, ²³⁸  “Why did you not complete your requirement for brickmaking as in the past – both yesterday and today?” ²³⁹ 

5:15 ²⁴⁰ The Israelite foremen went and cried out to Pharaoh, “Why are you treating ²⁴¹  your servants this way? 5:16 No straw is given to your servants, but we are told, ²⁴²  ‘Make bricks!’ Your servants are even ²⁴³  being beaten, but the fault ²⁴⁴  is with your people.”

5:17 But Pharaoh replied, ²⁴⁵  “You are slackers! Slackers! ²⁴⁶  That is why you are saying, ‘Let us go sacrifice to the Lord.’ 5:18 So now, get back to work! ²⁴⁷  You will not be given straw, but you must still produce ²⁴⁸  your quota ²⁴⁹  of bricks!” 5:19 The Israelite foremen saw ²⁵⁰  that they ²⁵¹  were in trouble when they were told, ²⁵²  “You must not reduce the daily quota of your bricks.”

5:20 When they went out from Pharaoh, they encountered Moses and Aaron standing there to meet them, ²⁵³  5:21 and they said to them, “May the Lord look on you and judge, ²⁵⁴  because you have made us stink ²⁵⁵  in the opinion of ²⁵⁶  Pharaoh and his servants, ²⁵⁷  so that you have given them an excuse to kill us!” ²⁵⁸ 

The Assurance of Deliverance

5:22 ²⁵⁹ Moses returned ²⁶⁰  to the Lord, and said, “Lord, ²⁶¹  why have you caused trouble for this people? ²⁶²  Why did you ever ²⁶³  send me? 5:23 From the time I went to speak to Pharaoh in your name, he has caused trouble ²⁶⁴  for this people, and you have certainly not rescued ²⁶⁵  them!” ²⁶⁶ 

Keluaran 4:9

4:9 And if ²⁶⁷  they do not believe even these two signs or listen to you, ²⁶⁸  then take ²⁶⁹  some water from the Nile and pour it out on the dry ground. The water you take out of the Nile will become blood on the dry ground.” ²⁷⁰ 

Keluaran 4:7

4:7 He said, “Put your hand back into your robe.” So he put his hand back into his robe, and when he brought it out from his robe – there it was, ²⁷¹  restored ²⁷²  like the rest of his skin! ²⁷³ 

Keluaran 15:1--25:40

The Song of Triumph

15:1 ²⁷⁴ Then Moses and the Israelites sang ²⁷⁵  this song to the Lord. They said, ²⁷⁶ 

“I will sing ²⁷⁷  to the Lord, for he has triumphed gloriously, ²⁷⁸ 

the horse and its rider ²⁷⁹  he has thrown into the sea.

15:2 The Lord ²⁸⁰  is my strength and my song, ²⁸¹ 

and he has become my salvation.

This is my God, and I will praise him, ²⁸² 

my father’s God, and I will exalt him.

15:3 The Lord is a warrior, ²⁸³ 

the Lord is his name. ²⁸⁴ 

15:4 The chariots of Pharaoh ²⁸⁵  and his army he has thrown into the sea,

and his chosen ²⁸⁶  officers were drowned ²⁸⁷  in the Red Sea.

15:5 The depths have covered them, ²⁸⁸ 

they went down to the bottom ²⁸⁹  like a stone.

15:6 Your right hand, O Lord, was majestic ²⁹⁰  in power,

your right hand, O Lord, shattered the enemy.

15:7 In the abundance of your majesty ²⁹¹  you have overthrown ²⁹² 

those who rise up against you. ²⁹³ 

You sent forth ²⁹⁴  your wrath; ²⁹⁵ 

it consumed them ²⁹⁶  like stubble.

15:8 By the blast of your nostrils ²⁹⁷  the waters were piled up,

the flowing water stood upright like a heap, ²⁹⁸ 

and the deep waters were solidified in the heart of the sea.

15:9 The enemy said, ‘I will chase, ²⁹⁹  I will overtake,

I will divide the spoil;

my desire ³⁰⁰  will be satisfied on them.

I will draw ³⁰¹  my sword, my hand will destroy them.’ ³⁰² 

15:10 But ³⁰³  you blew with your breath, and ³⁰⁴  the sea covered them.

They sank ³⁰⁵  like lead in the mighty waters.

15:11 Who is like you, ³⁰⁶  O Lord, among the gods? ³⁰⁷ 

Who is like you? – majestic in holiness, fearful in praises, ³⁰⁸  working wonders?

15:12 You stretched out your right hand,

the earth swallowed them. ³⁰⁹ 

15:13 By your loyal love you will lead ³¹⁰  the people whom ³¹¹  you have redeemed;

you will guide ³¹²  them by your strength to your holy dwelling place.

15:14 The nations will hear ³¹³  and tremble;

anguish ³¹⁴  will seize ³¹⁵  the inhabitants of Philistia.

15:15 Then the chiefs of Edom will be terrified, ³¹⁶ 

trembling will seize ³¹⁷  the leaders of Moab,

and the inhabitants of Canaan will shake.

15:16 Fear and dread ³¹⁸  will fall ³¹⁹  on them;

by the greatness ³²⁰  of your arm they will be as still as stone ³²¹ 

until ³²²  your people pass by, O Lord,

until the people whom you have bought ³²³  pass by.

15:17 You will bring them in ³²⁴  and plant them in the mountain ³²⁵  of your inheritance,

in the place you made ³²⁶  for your residence, O Lord,

the sanctuary, O Lord, that your hands have established.

15:18 The Lord will reign forever and ever!

15:19 For the horses of Pharaoh came with his chariots and his footmen into the sea,

and the Lord brought back the waters of the sea on them,

but the Israelites walked on dry land in the middle of the sea.”

15:20 Miriam the prophetess, the sister of Aaron, took a hand-drum in her hand, and all the women went out after her with hand-drums and with dances. ³²⁷  15:21 Miriam sang in response ³²⁸  to them, “Sing to the Lord, for he has triumphed gloriously; the horse and its rider he has thrown into the sea.” ³²⁹ 

The Bitter Water

15:22 ³³⁰ Then Moses led Israel to journey ³³¹  away from the Red Sea. They went out to the Desert of Shur, walked for three days ³³²  into the desert, and found no water. 15:23 Then they came to Marah, ³³³  but they were not able to drink ³³⁴  the waters of Marah, because ³³⁵  they were bitter. ³³⁶  (That is ³³⁷  why its name was ³³⁸  Marah.)

15:24 So the people murmured ³³⁹  against Moses, saying, “What can ³⁴⁰  we drink?” 15:25 He cried out to the Lord, and the Lord showed him ³⁴¹  a tree. ³⁴²  When Moses ³⁴³  threw it into the water, the water became safe to drink. There the Lord ³⁴⁴  made for them ³⁴⁵  a binding ordinance, ³⁴⁶  and there he tested ³⁴⁷  them. 15:26 He said, “If you will diligently obey ³⁴⁸  the Lord your God, and do what is right ³⁴⁹  in his sight, and pay attention ³⁵⁰  to his commandments, and keep all his statutes, then all ³⁵¹  the diseases ³⁵²  that I brought on the Egyptians I will not bring on you, for I, the Lord, am your healer.” ³⁵³ 

15:27 Then they came to Elim, ³⁵⁴  where there were twelve wells of water and seventy palm trees, and they camped there by the water.

The Provision of Manna

16:1 ³⁵⁵ When ³⁵⁶  they journeyed from Elim, the entire company ³⁵⁷  of Israelites came to the Desert of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their exodus ³⁵⁸  from the land of Egypt. 16:2 The entire company ³⁵⁹  of Israelites murmured against Moses and Aaron in the desert. 16:3 The Israelites said to them, “If only we had died ³⁶⁰  by the hand of the Lord in the land of Egypt, when we sat by ³⁶¹  the pots of meat, when we ate bread to the full, ³⁶²  for you have brought us out into this desert to kill ³⁶³  this whole assembly with hunger!”

16:4 Then the Lord said to Moses, “I am going to rain ³⁶⁴  bread from heaven for you, and the people will go out ³⁶⁵  and gather the amount for each day, so that I may test them. ³⁶⁶  Will they will walk in my law ³⁶⁷  or not? 16:5 On the sixth day ³⁶⁸  they will prepare what they bring in, and it will be twice as much as they gather every other day.” ³⁶⁹ 

16:6 Moses and Aaron said to all the Israelites, “In the evening ³⁷⁰  you will know that the Lord has brought you out of the land of Egypt, 16:7 and in the morning you will see ³⁷¹  the glory of the Lord, because he has heard ³⁷²  your murmurings against the Lord. As for us, what are we, ³⁷³  that you should murmur against us?”

16:8 Moses said, “You will know this ³⁷⁴  when the Lord gives you ³⁷⁵  meat to eat in the evening and bread in the morning to satisfy you, because the Lord has heard your murmurings that you are murmuring against him. As for us, what are we? ³⁷⁶  Your murmurings are not against us, ³⁷⁷  but against the Lord.”

16:9 Then Moses said to Aaron, “Tell the whole community ³⁷⁸  of the Israelites, ‘Come ³⁷⁹  before the Lord, because he has heard your murmurings.’”

16:10 As Aaron spoke ³⁸⁰  to the whole community of the Israelites and they looked toward the desert, there the glory of the Lord ³⁸¹  appeared ³⁸²  in the cloud, 16:11 and the Lord spoke to Moses: 16:12 “I have heard the murmurings of the Israelites. Tell them, ‘During the evening ³⁸³  you will eat meat, ³⁸⁴  and in the morning you will be satisfied ³⁸⁵  with bread, so that you may know ³⁸⁶  that I am the Lord your God.’” ³⁸⁷ 

16:13 In the evening the quail ³⁸⁸  came up and covered the camp, and in the morning a layer of dew was all around the camp. 16:14 When ³⁸⁹  the layer of dew had evaporated, ³⁹⁰  there on the surface of the desert was a thin flaky substance, ³⁹¹  thin like frost on the earth. 16:15 When ³⁹²  the Israelites saw it, they said to one another, ³⁹³  “What is it?” because they did not know what it was. ³⁹⁴  Moses said to them, “It is the bread ³⁹⁵  that the Lord has given you for food. ³⁹⁶ 

16:16 “This is what ³⁹⁷  the Lord has commanded: ³⁹⁸  ‘Each person is to gather ³⁹⁹  from it what he can eat, an omer ⁴⁰⁰  per person ⁴⁰¹  according to the number ⁴⁰²  of your people; ⁴⁰³  each one will pick it up ⁴⁰⁴  for whoever lives ⁴⁰⁵  in his tent.’” 16:17 The Israelites did so, and they gathered – some more, some less. 16:18 When ⁴⁰⁶  they measured with an omer, the one who gathered much had nothing left over, and the one who gathered little lacked nothing; each one had gathered what he could eat.

16:19 Moses said to them, “No one ⁴⁰⁷  is to keep any of it ⁴⁰⁸  until morning.” 16:20 But they did not listen to Moses; some ⁴⁰⁹  kept part of it until morning, and it was full ⁴¹⁰  of worms and began to stink, and Moses was angry with them. 16:21 So they gathered it each morning, ⁴¹¹  each person according to what he could eat, and when the sun got hot, it would melt. ⁴¹²  16:22 And ⁴¹³  on the sixth day they gathered twice as much food, two omers ⁴¹⁴  per person; ⁴¹⁵  and all the leaders ⁴¹⁶  of the community ⁴¹⁷  came and told ⁴¹⁸  Moses. 16:23 He said to them, “This is what the Lord has said: ‘Tomorrow is a time of cessation from work, ⁴¹⁹  a holy Sabbath ⁴²⁰  to the Lord. Whatever you want to ⁴²¹  bake, bake today; ⁴²²  whatever you want to boil, boil today; whatever is left put aside for yourselves to be kept until morning.’”

16:24 So they put it aside until the morning, just as Moses had commanded, and it did not stink, nor were there any worms in it. 16:25 Moses said, “Eat it today, for today is a Sabbath to the Lord; today you will not find it in the area. ⁴²³  16:26 Six days you will gather it, but on the seventh day, the Sabbath, there will not be any.”

16:27 On the seventh day some of the people went out to gather it, but they found nothing. 16:28 So the Lord said to Moses, “How long do you refuse ⁴²⁴  to obey my commandments and my instructions? 16:29 See, because the Lord has given you the Sabbath, that is why ⁴²⁵  he is giving you food for two days on the sixth day. Each of you stay where you are; ⁴²⁶  let no one ⁴²⁷  go out of his place on the seventh day.” 16:30 So the people rested on the seventh day.

16:31 The house of Israel ⁴²⁸  called its name “manna.” ⁴²⁹  It was like coriander seed and was white, and it tasted ⁴³⁰  like wafers with honey.

16:32 Moses said, “This is what ⁴³¹  the Lord has commanded: ‘Fill an omer with it to be kept ⁴³²  for generations to come, ⁴³³  so that they may see ⁴³⁴  the food I fed you in the desert when I brought you out from the land of Egypt.’” 16:33 Moses said to Aaron, “Take a jar and put in it an omer full of manna, and place it before the Lord to be kept for generations to come.” 16:34 Just as the Lord commanded Moses, so Aaron placed it before the Testimony ⁴³⁵  for safekeeping. ⁴³⁶ 

16:35 Now the Israelites ate manna forty years, until they came to a land that was inhabited; they ate manna until they came to the border of the land of Canaan. 16:36 (Now an omer is one tenth of an ephah.) ⁴³⁷ 

Water at Massa and Meribah

17:1 ⁴³⁸ The whole community ⁴³⁹  of the Israelites traveled on their journey ⁴⁴⁰  from the Desert of Sin according to the Lord’s instruction, and they pitched camp in Rephidim. ⁴⁴¹  Now ⁴⁴²  there was no water for the people to drink. ⁴⁴³  17:2 So the people contended ⁴⁴⁴  with Moses, and they said, “Give us water to drink!” ⁴⁴⁵  Moses said to them, “Why do you contend ⁴⁴⁶  with me? Why do you test ⁴⁴⁷  the Lord?” 17:3 But the people were very thirsty ⁴⁴⁸  there for water, and they murmured against Moses and said, “Why in the world ⁴⁴⁹  did you bring us up out of Egypt – to kill us and our children and our cattle with thirst?” ⁴⁵⁰ 

17:4 Then Moses cried out to the Lord, “What will I do with ⁴⁵¹  this people? – a little more ⁴⁵²  and they will stone me!” ⁴⁵³  17:5 The Lord said to Moses, “Go over before the people; ⁴⁵⁴  take with you some of the elders of Israel and take in your hand your staff with which you struck the Nile and go. 17:6 I will be standing ⁴⁵⁵  before you there on ⁴⁵⁶  the rock in Horeb, and you will strike ⁴⁵⁷  the rock, and water will come out of it so that the people may drink.” ⁴⁵⁸  And Moses did so in plain view ⁴⁵⁹  of the elders of Israel.

17:7 He called the name of the place Massah and Meribah, because of the contending of the Israelites and because of their testing the Lord, ⁴⁶⁰  saying, “Is the Lord among us or not?”

Victory over the Amalekites

17:8 ⁴⁶¹ Amalek came ⁴⁶²  and attacked ⁴⁶³  Israel in Rephidim. 17:9 So Moses said to Joshua, “Choose some of our ⁴⁶⁴  men and go out, fight against Amalek. Tomorrow I will stand on top of the hill with the staff of God in my hand.”

17:10 So Joshua fought against Amalek just as Moses had instructed him; ⁴⁶⁵ and Moses and Aaron and Hur went up to the top of the hill. 17:11 Whenever Moses would raise his hands, ⁴⁶⁶  then Israel prevailed, but whenever he would rest ⁴⁶⁷  his hands, then Amalek prevailed. 17:12 When ⁴⁶⁸  the hands of Moses became heavy, ⁴⁶⁹  they took a stone and put it under him, and Aaron and Hur held up his hands, one on one side and one on the other, ⁴⁷⁰  and so his hands were steady ⁴⁷¹  until the sun went down. 17:13 So Joshua destroyed ⁴⁷²  Amalek and his army ⁴⁷³  with the sword. ⁴⁷⁴ 

17:14 The Lord said to Moses, “Write this as a memorial in the ⁴⁷⁵  book, and rehearse ⁴⁷⁶  it in Joshua’s hearing; ⁴⁷⁷  for I will surely wipe out ⁴⁷⁸  the remembrance ⁴⁷⁹  of Amalek from under heaven. 17:15 Moses built an altar, and he called it “The Lord is my Banner,” ⁴⁸⁰  17:16 for he said, “For a hand was lifted up to the throne of the Lord ⁴⁸¹  – that the Lord will have war with Amalek from generation to generation.” ⁴⁸² 

The Advice of Jethro

18:1 ⁴⁸³ Jethro, the priest of Midian, Moses’ father-in-law, heard about all that God had done for Moses and for his people Israel, that ⁴⁸⁴  the Lord had brought Israel out of Egypt. ⁴⁸⁵ 

18:2 Jethro, Moses’ father-in-law, took Moses’ wife Zipporah after he had sent her back, 18:3 and her two sons, one of whom was named Gershom (for Moses ⁴⁸⁶  had said, “I have been a foreigner in a foreign land”), 18:4 and the other Eliezer (for Moses had said, ⁴⁸⁷  “The God of my father has been my help ⁴⁸⁸  and delivered ⁴⁸⁹  me from the sword of Pharaoh”).

18:5 Jethro, Moses’ father-in-law, together with Moses’ ⁴⁹⁰  sons and his wife, came to Moses in the desert where he was camping by ⁴⁹¹  the mountain of God. ⁴⁹²  18:6 He said ⁴⁹³  to Moses, “I, your father-in-law Jethro, am coming to you, along with your wife and her two sons with her.” 18:7 Moses went out to meet his father-in-law and bowed down and kissed him; ⁴⁹⁴  they each asked about the other’s welfare, and then they went into the tent. 18:8 Moses told his father-in-law all that the Lord had done to Pharaoh and to Egypt for Israel’s sake, and all the hardship ⁴⁹⁵  that had come on them ⁴⁹⁶  along the way, and how ⁴⁹⁷  the Lord had delivered them.

18:9 Jethro rejoiced ⁴⁹⁸  because of all the good that the Lord had done for Israel, whom he had delivered from the hand of Egypt. 18:10 Jethro said, “Blessed ⁴⁹⁹  be the Lord who has delivered you from the hand of Egypt, and from the hand of Pharaoh, who has delivered the people from the Egyptians’ control! ⁵⁰⁰  18:11 Now I know that the Lord is greater than all the gods, for in the thing in which they dealt proudly against them he has destroyed them.” ⁵⁰¹  18:12 Then Jethro, Moses’ father-in-law, brought ⁵⁰²  a burnt offering and sacrifices for God, ⁵⁰³  and Aaron and all the elders of Israel came to eat food ⁵⁰⁴  with the father-in-law of Moses before God.

18:13 On the next day ⁵⁰⁵  Moses sat to judge ⁵⁰⁶  the people, and the people stood around Moses from morning until evening. 18:14 When Moses’ father-in-law saw all that he was doing for the people, he said, “What is this ⁵⁰⁷  that you are doing for the people? ⁵⁰⁸  Why are you sitting by yourself, and all the people stand around you from morning until evening?”

18:15 Moses said to his father-in-law, “Because the people come to me to inquire ⁵⁰⁹  of God. 18:16 When they have a dispute, ⁵¹⁰  it comes to me and I decide ⁵¹¹  between a man and his neighbor, and I make known the decrees of God and his laws.” ⁵¹² 

18:17 Moses’ father-in-law said to him, “What ⁵¹³  you are doing is not good! 18:18 You will surely wear out, ⁵¹⁴  both you and these people who are with you, for this is too ⁵¹⁵  heavy a burden ⁵¹⁶  for you; you are not able to do it by yourself. 18:19 Now listen to me, ⁵¹⁷  I will give you advice, and may God be with you: You be a representative for the people to God, ⁵¹⁸  and you bring ⁵¹⁹  their disputes ⁵²⁰  to God; 18:20 warn ⁵²¹  them of the statutes and the laws, and make known to them the way in which they must walk ⁵²²  and the work they must do. ⁵²³  18:21 But you choose ⁵²⁴  from the people capable men, ⁵²⁵  God-fearing, ⁵²⁶  men of truth, ⁵²⁷  those who hate bribes, ⁵²⁸  and put them over the people ⁵²⁹  as rulers ⁵³⁰  of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. 18:22 They will judge ⁵³¹  the people under normal circumstances, ⁵³²  and every difficult case ⁵³³  they will bring to you, but every small case ⁵³⁴  they themselves will judge, so that ⁵³⁵  you may make it easier for yourself, ⁵³⁶  and they will bear the burden ⁵³⁷  with you. 18:23 If you do this thing, and God so commands you, ⁵³⁸  then you will be able ⁵³⁹  to endure, ⁵⁴⁰  and all these people ⁵⁴¹  will be able to go ⁵⁴²  home ⁵⁴³  satisfied.” ⁵⁴⁴ 

18:24 Moses listened to ⁵⁴⁵  his father-in-law and did everything he had said. 18:25 Moses chose capable men from all Israel, and he made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. 18:26 They judged the people under normal circumstances; the difficult cases they would bring ⁵⁴⁶  to Moses, but every small case they would judge themselves.

18:27 Then Moses sent his father-in-law on his way, ⁵⁴⁷  and so Jethro ⁵⁴⁸  went ⁵⁴⁹  to his own land. ⁵⁵⁰ 

Israel at Sinai

19:1 ⁵⁵¹ In the third month after the Israelites went out ⁵⁵²  from the land of Egypt, on the very day, ⁵⁵³  they came to the Desert of Sinai. 19:2 After they journeyed ⁵⁵⁴  from Rephidim, they came to the Desert of Sinai, and they camped in the desert; Israel camped there in front of the mountain. ⁵⁵⁵ 

19:3 Moses ⁵⁵⁶  went up to God, and the Lord called to him from the mountain, “Thus you will tell the house of Jacob, and declare to the people ⁵⁵⁷  of Israel: 19:4 ‘You yourselves have seen what I did to Egypt and how I lifted you on eagles’ wings ⁵⁵⁸  and brought you to myself. ⁵⁵⁹  19:5 And now, if you will diligently listen to me ⁵⁶⁰  and keep ⁵⁶¹  my covenant, then you will be my ⁵⁶²  special possession ⁵⁶³  out of all the nations, for all the earth is mine, 19:6 and you will be to me ⁵⁶⁴  a kingdom of priests ⁵⁶⁵  and a holy nation.’ ⁵⁶⁶  These are the words that you will speak to the Israelites.”

19:7 So Moses came and summoned the elders of Israel. He set before them all these words that the Lord had commanded him, 19:8 and all the people answered together, “All that the Lord has commanded we will do!” ⁵⁶⁷  So Moses brought the words of the people back to the Lord.

19:9 The Lord said to Moses, “I am going to come ⁵⁶⁸  to you in a dense cloud, ⁵⁶⁹  so that the people may hear when I speak with you and so that they will always believe in you.” ⁵⁷⁰  And Moses told the words of the people to the Lord.

19:10 The Lord said to Moses, “Go to the people and sanctify them ⁵⁷¹  today and tomorrow, and make them wash ⁵⁷²  their clothes 19:11 and be ready for the third day, for on the third day the Lord will come down on Mount Sinai in the sight of all the people. 19:12 You must set boundaries ⁵⁷³  for the people all around, saying, ‘Take heed ⁵⁷⁴  to yourselves not to go up on the mountain nor touch its edge. Whoever touches the mountain will surely be put to death! 19:13 No hand will touch him ⁵⁷⁵  – but he will surely be stoned or shot through, whether a beast or a human being; ⁵⁷⁶  he must not live.’ When the ram’s horn sounds a long blast they may ⁵⁷⁷  go up on the mountain.”

19:14 Then Moses went down from the mountain to the people and sanctified the people, and they washed their clothes. 19:15 He said to the people, “Be ready for the third day. Do not go near your wives.” ⁵⁷⁸ 

19:16 On ⁵⁷⁹  the third day in the morning there was thunder and lightning and a dense ⁵⁸⁰  cloud on the mountain, and the sound of a very loud ⁵⁸¹  horn; ⁵⁸²  all the people who were in the camp trembled. 19:17 Moses brought the people out of the camp to meet God, and they took their place at the foot of the mountain. 19:18 Now Mount Sinai was completely covered with smoke because the Lord had descended on it in fire, and its smoke went up like the smoke of a great furnace, ⁵⁸³  and the whole mountain shook ⁵⁸⁴  violently. 19:19 When the sound of the horn grew louder and louder, ⁵⁸⁵  Moses was speaking ⁵⁸⁶  and God was answering him with a voice. ⁵⁸⁷ 

19:20 The Lord came down on Mount Sinai, on the top of the mountain, and the Lord summoned Moses to the top of the mountain, and Moses went up. 19:21 The Lord said to Moses, “Go down and solemnly warn ⁵⁸⁸  the people, lest they force their way through to the Lord to look, and many of them perish. ⁵⁸⁹  19:22 Let the priests also, who approach the Lord, sanctify themselves, lest the Lord break through ⁵⁹⁰  against them.”

19:23 Moses said to the Lord, “The people are not able to come up to Mount Sinai, because you solemnly warned us, ⁵⁹¹  ‘Set boundaries for the mountain and set it apart.’” ⁵⁹²  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.” 19:25 So Moses went down to the people and spoke to them. ⁵⁹³ 

The Decalogue

20:1 ⁵⁹⁴ God spoke all these words: ⁵⁹⁵ 

20:2 “I, ⁵⁹⁶  the Lord, am your God, ⁵⁹⁷  who brought you ⁵⁹⁸  from the land of Egypt, from the house of slavery. ⁵⁹⁹ 

20:3 “You shall have no ⁶⁰⁰  other gods before me. ⁶⁰¹ 

20:4 “You shall not make for yourself a carved image ⁶⁰²  or any likeness ⁶⁰³  of anything ⁶⁰⁴  that is in heaven above or that is on the earth beneath or that is in the water below. ⁶⁰⁵  20:5 You shall not bow down to them or serve them, ⁶⁰⁶  for I, the Lord, your God, am a jealous ⁶⁰⁷  God, responding to ⁶⁰⁸  the transgression of fathers by dealing with children to the third and fourth generations ⁶⁰⁹  of those who reject me, ⁶¹⁰  20:6 and showing covenant faithfulness ⁶¹¹  to a thousand generations ⁶¹²  of those who love me and keep my commandments.

20:7 “You shall not take ⁶¹³  the name of the Lord your God in vain, ⁶¹⁴  for the Lord will not hold guiltless ⁶¹⁵  anyone who takes his name in vain.

20:8 “Remember ⁶¹⁶  the Sabbath ⁶¹⁷  day to set it apart as holy. ⁶¹⁸  20:9 For six days ⁶¹⁹  you may labor ⁶²⁰  and do all your work, ⁶²¹  20:10 but the seventh day is a Sabbath to the Lord your God; on it ⁶²²  you shall not do any work, you, ⁶²³  or your son, or your daughter, or your male servant, or your female servant, or your cattle, or the resident foreigner who is in your gates. ⁶²⁴  20:11 For in six days the Lord made the heavens and the earth and the sea and all that is in them, and he rested on the seventh day; therefore the Lord blessed the Sabbath day and set it apart as holy.

20:12 “Honor ⁶²⁵  your father and your mother, that you may live a long time ⁶²⁶  in the land ⁶²⁷  the Lord your God is giving to you.

20:13 “You shall not murder. ⁶²⁸ 

20:14 “You shall not commit adultery. ⁶²⁹ 

20:15 “You shall not steal. ⁶³⁰ 

20:16 “You shall not give ⁶³¹  false testimony ⁶³²  against your neighbor.

20:17 “You shall not covet ⁶³³  your neighbor’s house. You shall not covet your neighbor’s wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that belongs to your neighbor.” ⁶³⁴ 

20:18 All the people were seeing ⁶³⁵  the thundering and the lightning, and heard ⁶³⁶  the sound of the horn, and saw ⁶³⁷  the mountain smoking – and when ⁶³⁸  the people saw it they trembled with fear ⁶³⁹  and kept their distance. ⁶⁴⁰  20:19 They said to Moses, “You speak ⁶⁴¹  to us and we will listen, but do not let God speak with us, lest we die.” 20:20 Moses said to the people, “Do not fear, for God has come to test you, ⁶⁴²  that the fear of him ⁶⁴³  may be before you so that you do not ⁶⁴⁴  sin.” 20:21 The people kept ⁶⁴⁵  their distance, but Moses drew near the thick darkness ⁶⁴⁶  where God was. ⁶⁴⁷ 

The Altar

20:22 ⁶⁴⁸ The Lord said ⁶⁴⁹  to Moses: “Thus you will tell the Israelites: ‘You yourselves have seen that I have spoken with you from heaven. 20:23 You must not make gods of silver alongside me, ⁶⁵⁰  nor make gods of gold for yourselves. ⁶⁵¹ 

20:24 ‘You must make for me an altar made of earth, ⁶⁵²  and you will sacrifice on it your burnt offerings and your peace offerings, ⁶⁵³  your sheep and your cattle. In every place ⁶⁵⁴  where I cause my name to be honored ⁶⁵⁵  I will come to you and I will bless you. 20:25 If you make me an altar of stone, you must not build it ⁶⁵⁶  of stones shaped with tools, ⁶⁵⁷  for if you use your tool on it you have defiled it. ⁶⁵⁸  20:26 And you must not go up by steps to my altar, so that your nakedness is not exposed.’ ⁶⁵⁹ 

The Decisions

21:1 ⁶⁶⁰ “These are the decisions that you will set before them:

Hebrew Servants

21:2 ⁶⁶¹ “If you buy ⁶⁶²  a Hebrew servant, ⁶⁶³  he is to serve you for six years, but in the seventh year he will go out free ⁶⁶⁴  without paying anything. ⁶⁶⁵  21:3 If he came ⁶⁶⁶  in by himself ⁶⁶⁷  he will go out by himself; if he had ⁶⁶⁸  a wife when he came in, then his wife will go out with him. 21:4 If his master gave ⁶⁶⁹  him a wife, and she bore sons or daughters, the wife and the children will belong to her master, and he will go out by himself. 21:5 But if the servant should declare, ⁶⁷⁰  ‘I love my master, my wife, and my children; I will not go out ⁶⁷¹  free,’ 21:6 then his master must bring him to the judges, ⁶⁷²  and he will bring him to the door or the doorposts, and his master will pierce his ear with an awl, and he shall serve him forever. ⁶⁷³ 

21:7 “If a man sells his daughter ⁶⁷⁴  as a female servant, ⁶⁷⁵  she will not go out as the male servants do. 21:8 If she does not please ⁶⁷⁶  her master, who has designated her ⁶⁷⁷  for himself, then he must let her be redeemed. ⁶⁷⁸  He has no right ⁶⁷⁹  to sell her to a foreign nation, because he has dealt deceitfully ⁶⁸⁰  with her. 21:9 If he designated her for his son, then he will deal with her according to the customary rights ⁶⁸¹  of daughters. 21:10 If he takes another wife, ⁶⁸²  he must not diminish the first one’s food, ⁶⁸³  her clothing, or her marital rights. ⁶⁸⁴  21:11 If he does not provide her with these three things, then she will go out free, without paying money. ⁶⁸⁵ 

Personal Injuries

21:12 ⁶⁸⁶ “Whoever strikes someone ⁶⁸⁷  so that he dies ⁶⁸⁸  must surely be put to death. ⁶⁸⁹  21:13 But if he does not do it with premeditation, ⁶⁹⁰  but it happens by accident, ⁶⁹¹  then I will appoint for you a place where he may flee. 21:14 But if a man willfully attacks his neighbor to kill him cunningly, ⁶⁹²  you will take him even from my altar that he may die.

21:15 “Whoever strikes ⁶⁹³  his father or his mother must surely be put to death.

21:16 “Whoever kidnaps someone ⁶⁹⁴  and sells him, ⁶⁹⁵  or is caught still holding him, ⁶⁹⁶  must surely be put to death.

21:17 “Whoever treats his father or his mother disgracefully ⁶⁹⁷  must surely be put to death.

21:18 “If men fight, and one strikes his neighbor with a stone or with his fist and he does not die, but must remain in bed, ⁶⁹⁸  21:19 and then ⁶⁹⁹  if he gets up and walks about ⁷⁰⁰  outside on his staff, then the one who struck him is innocent, except he must pay ⁷⁰¹  for the injured person’s ⁷⁰²  loss of time ⁷⁰³  and see to it that he is fully healed.

21:20 “If a man strikes his male servant or his female servant with a staff so that he or she ⁷⁰⁴  dies as a result of the blow, ⁷⁰⁵  he will surely be punished. ⁷⁰⁶  21:21 However, if the injured servant ⁷⁰⁷  survives one or two days, the owner ⁷⁰⁸  will not be punished, for he has suffered the loss. ⁷⁰⁹ 

21:22 “If men fight and hit a pregnant woman and her child is born prematurely, ⁷¹⁰  but there is no serious injury, he will surely be punished in accordance with what the woman’s husband demands of him, and he will pay what the court decides. ⁷¹¹  21:23 But if there is serious injury, then you will give a life for a life, 21:24 eye for eye, tooth for tooth, hand for hand, foot for foot, 21:25 burn for burn, wound for wound, bruise for bruise. ⁷¹² 

21:26 “If a man strikes the eye of his male servant or his female servant so that he destroys it, ⁷¹³  he will let the servant ⁷¹⁴  go free ⁷¹⁵  as compensation for the eye. 21:27 If he knocks out the tooth of his male servant or his female servant, he will let the servant ⁷¹⁶  go free as compensation for the tooth.

Laws about Animals

21:28 ⁷¹⁷ “If an ox ⁷¹⁸  gores a man or a woman so that either dies, ⁷¹⁹  then the ox must surely ⁷²⁰  be stoned and its flesh must not be eaten, but the owner of the ox will be acquitted. 21:29 But if the ox had the habit of goring, and its owner was warned, ⁷²¹  and he did not take the necessary precautions, ⁷²²  and then it killed a man or a woman, the ox must be stoned and the man must be put to death. 21:30 If a ransom is set for him, ⁷²³  then he must pay the redemption for his life according to whatever amount was set for him. 21:31 If the ox ⁷²⁴  gores a son or a daughter, the owner ⁷²⁵  will be dealt with according to this rule. ⁷²⁶  21:32 If the ox gores a male servant or a female servant, the owner ⁷²⁷  must pay thirty shekels of silver, ⁷²⁸  and the ox must be stoned. ⁷²⁹ 

21:33 “If a man opens a pit or if a man digs a pit and does not cover it, and an ox or a donkey falls into it, 21:34 the owner of the pit must repay ⁷³⁰  the loss. He must give money ⁷³¹  to its owner, and the dead animal ⁷³²  will become his. 21:35 If the ox of one man injures the ox of his neighbor so that it dies, then they will sell the live ox and divide its proceeds, ⁷³³  and they will also divide the dead ox. ⁷³⁴  21:36 Or if it is known that the ox had the habit of goring, and its owner did not take the necessary precautions, he must surely pay ⁷³⁵  ox for ox, and the dead animal will become his. ⁷³⁶ 

Laws about Property

22:1 ⁷³⁷ (21:37) ⁷³⁸  “If a man steals an ox or a sheep and kills it or sells it, he must pay back ⁷³⁹  five head of cattle for the ox, and four sheep for the one sheep. ⁷⁴⁰ 

22:2 “If a thief is caught ⁷⁴¹  breaking in ⁷⁴²  and is struck so that he dies, there will be no blood guilt for him. ⁷⁴³  22:3 If the sun has risen on him, then there is blood guilt for him. A thief ⁷⁴⁴  must surely make full restitution; if he has nothing, then he will be sold for his theft. 22:4 If the stolen item should in fact be found ⁷⁴⁵  alive in his possession, ⁷⁴⁶  whether it be an ox or a donkey or a sheep, he must pay back double. ⁷⁴⁷ 

22:5 “If a man grazes ⁷⁴⁸  his livestock ⁷⁴⁹  in a field or a vineyard, and he lets the livestock loose and they graze in the field of another man, he must make restitution from the best of his own field and the best of his own vineyard.

22:6 “If a fire breaks out and spreads ⁷⁵⁰  to thorn bushes, ⁷⁵¹  so that stacked grain or standing grain or the whole field is consumed, the one who started ⁷⁵²  the fire must surely make restitution.

22:7 “If a man gives his neighbor money or articles ⁷⁵³  for safekeeping, ⁷⁵⁴  and it is stolen from the man’s house, if the thief is caught, ⁷⁵⁵  he must repay double. 22:8 If the thief is not caught, ⁷⁵⁶  then the owner of the house will be brought before the judges ⁷⁵⁷  to see ⁷⁵⁸  whether he has laid ⁷⁵⁹  his hand on his neighbor’s goods. 22:9 In all cases of illegal possessions, ⁷⁶⁰  whether for an ox, a donkey, a sheep, a garment, or any kind of lost item, about which someone says ‘This belongs to me,’ ⁷⁶¹  the matter of the two of them will come before the judges, ⁷⁶²  and the one whom ⁷⁶³  the judges declare guilty ⁷⁶⁴  must repay double to his neighbor. 22:10 If a man gives his neighbor a donkey or an ox or a sheep or any beast to keep, and it dies or is hurt ⁷⁶⁵  or is carried away ⁷⁶⁶  without anyone seeing it, ⁷⁶⁷  22:11 then there will be an oath to the Lord ⁷⁶⁸  between the two of them, that he has not laid his hand on his neighbor’s goods, and its owner will accept this, and he will not have to pay. 22:12 But if it was stolen ⁷⁶⁹  from him, ⁷⁷⁰  he will pay its owner. 22:13 If it is torn in pieces, then he will bring it for evidence, ⁷⁷¹  and he will not have to pay for what was torn.

22:14 “If a man borrows an animal ⁷⁷²  from his neighbor, and it is hurt or dies when its owner was not with it, the man who borrowed it ⁷⁷³  will surely pay. 22:15 If its owner was with it, he will not have to pay; if it was hired, what was paid for the hire covers it. ⁷⁷⁴ 

Moral and Ceremonial Laws

22:16 ⁷⁷⁵ “If a man seduces a virgin ⁷⁷⁶  who is not engaged ⁷⁷⁷  and has sexual relations with her, he must surely endow ⁷⁷⁸  her to be his wife. 22:17 If her father refuses to give her to him, he must pay money for the bride price of virgins.

22:18 “You must not allow a sorceress to live. ⁷⁷⁹ 

22:19 “Whoever has sexual relations ⁷⁸⁰  with a beast must surely be put to death.

22:20 “Whoever sacrifices to a god other than the Lord ⁷⁸¹  alone must be utterly destroyed. ⁷⁸² 

22:21 “You must not wrong ⁷⁸³  a foreigner ⁷⁸⁴  nor oppress him, for you were foreigners in the land of Egypt.

22:22 “You must not afflict ⁷⁸⁵  any widow or orphan. 22:23 If you afflict them ⁷⁸⁶  in any way ⁷⁸⁷  and they cry to me, I will surely hear ⁷⁸⁸  their cry, 22:24 and my anger will burn and I will kill you with the sword, and your wives will be widows and your children will be fatherless. ⁷⁸⁹ 

22:25 “If you lend money to any of ⁷⁹⁰  my people who are needy among you, do not be like a moneylender ⁷⁹¹  to him; do not charge ⁷⁹²  him interest. ⁷⁹³  22:26 If you do take ⁷⁹⁴  the garment of your neighbor in pledge, you must return it to him by the time the sun goes down, ⁷⁹⁵  22:27 for it is his only covering – it is his garment for his body. ⁷⁹⁶  What else can he sleep in? ⁷⁹⁷  And ⁷⁹⁸  when he cries out to me, I will hear, for I am gracious.

22:28 “You must not blaspheme ⁷⁹⁹  God ⁸⁰⁰  or curse the ruler of your people.

22:29 “Do not hold back offerings from your granaries or your vats. ⁸⁰¹  You must give me the firstborn of your sons. 22:30 You must also do this for your oxen and for your sheep; seven days they may remain with their mothers, but give them to me on the eighth day.

22:31 “You will be holy ⁸⁰²  people to me; you must not eat any meat torn by animals in the field. ⁸⁰³  You must throw it to the dogs.

Justice

23:1 ⁸⁰⁴ “You must not give ⁸⁰⁵  a false report. ⁸⁰⁶  Do not make common cause ⁸⁰⁷  with the wicked ⁸⁰⁸  to be a malicious ⁸⁰⁹  witness.

23:2 “You must not follow a crowd ⁸¹⁰  in doing evil things; ⁸¹¹  in a lawsuit you must not offer testimony that agrees with a crowd so as to pervert justice, ⁸¹²  23:3 and you must not show partiality ⁸¹³  to a poor man in his lawsuit.

23:4 “If you encounter ⁸¹⁴  your enemy’s ox or donkey wandering off, you must by all means return ⁸¹⁵  it to him. 23:5 If you see the donkey of someone who hates you fallen under its load, you must not ignore him, ⁸¹⁶  but be sure to help ⁸¹⁷  him with it. ⁸¹⁸ 

23:6 “You must not turn away justice for your poor people in their lawsuits. 23:7 Keep your distance ⁸¹⁹  from a false charge ⁸²⁰  – do not kill the innocent and the righteous, ⁸²¹  for I will not justify the wicked. ⁸²² 

23:8 “You must not accept a bribe, for a bribe blinds those who see ⁸²³  and subverts the words of the righteous.

23:9 “You must not oppress ⁸²⁴  a foreigner, since you know the life ⁸²⁵  of a foreigner, for you were foreigners in the land of Egypt.

Sabbaths and Feasts

23:10 ⁸²⁶ “For six years ⁸²⁷  you are to sow your land and gather in its produce. 23:11 But in the seventh year ⁸²⁸  you must let it lie fallow and leave it alone so that the poor of your people may eat, and what they leave any animal in the field ⁸²⁹  may eat; you must do likewise with your vineyard and your olive grove. 23:12 For six days you are to do your work, but on the seventh day you must cease, in order that your ox and your donkey may rest and that your female servant’s son and any hired help ⁸³⁰  may refresh themselves. ⁸³¹ 

23:13 “Pay attention to do ⁸³²  everything I have told you, and do not even mention ⁸³³  the names of other gods – do not let them be heard on your lips. ⁸³⁴ 

23:14 “Three times ⁸³⁵  in the year you must make a pilgrim feast ⁸³⁶  to me. 23:15 You are to observe the Feast of Unleavened Bread; seven days ⁸³⁷  you must eat bread made without yeast, as I commanded you, at the appointed time of the month of Abib, for at that time ⁸³⁸  you came out of Egypt. No one may appear before ⁸³⁹  me empty-handed.

23:16 “You are also to observe ⁸⁴⁰  the Feast of Harvest, the firstfruits of your labors that you have sown in the field, and the Feast of Ingathering at the end of the year ⁸⁴¹  when you have gathered in ⁸⁴²  your harvest ⁸⁴³  out of the field. 23:17 At ⁸⁴⁴  three times in the year all your males will appear before the Lord God. ⁸⁴⁵ 

23:18 “You must not offer ⁸⁴⁶  the blood of my sacrifice with bread containing yeast; the fat of my festal sacrifice must not remain until morning. ⁸⁴⁷  23:19 The first of the firstfruits of your soil you must bring to the house of the Lord your God.

“You must not cook a young goat in its mother’s milk. ⁸⁴⁸ 

The Angel of the Presence

23:20 ⁸⁴⁹ “I am going to send ⁸⁵⁰  an angel ⁸⁵¹  before you to protect you as you journey ⁸⁵²  and to bring you into the place that I have prepared. ⁸⁵³  23:21 Take heed because of him, and obey his voice; do not rebel against him, for he will not pardon your transgressions, for my name ⁸⁵⁴  is in him. 23:22 But if you diligently obey him ⁸⁵⁵  and do all that I command, then I will be an enemy to your enemies, and I will be an adversary to your adversaries. 23:23 For my angel will go before you and bring you to the Amorites, the Hittites, the Perizzites, the Canaanites, the Hivites, and the Jebusites, and I will destroy them completely. ⁸⁵⁶ 

23:24 “You must not bow down to their gods; you must not serve them or do according to their practices. Instead you must completely overthrow them and smash their standing stones ⁸⁵⁷  to pieces. ⁸⁵⁸  23:25 You must serve ⁸⁵⁹  the Lord your God, and he ⁸⁶⁰  will bless your bread and your water, ⁸⁶¹  and I will remove sickness from your midst. 23:26 No woman will miscarry her young ⁸⁶²  or be barren in your land. I will fulfill ⁸⁶³  the number of your days.

23:27 “I will send my terror ⁸⁶⁴  before you, and I will destroy ⁸⁶⁵  all the people whom you encounter; I will make all your enemies turn their backs ⁸⁶⁶  to you. 23:28 I will send ⁸⁶⁷  hornets before you that will drive out the Hivite, the Canaanite, and the Hittite before you. 23:29 I will not drive them out before you in one year, lest the land become desolate and the wild animals ⁸⁶⁸  multiply against you. 23:30 Little by little ⁸⁶⁹  I will drive them out before you, until you become fruitful and inherit the land. 23:31 I will set ⁸⁷⁰  your boundaries from the Red Sea to the sea of the Philistines, and from the desert to the River, ⁸⁷¹  for I will deliver the inhabitants of the land into your hand, and you will drive them out before you.

23:32 “You must make no covenant with them or with their gods. 23:33 They must not live in your land, lest they make you sin against me, for if you serve their gods, it will surely be a snare ⁸⁷²  to you.”

The Lord Ratifies the Covenant

24:1 ⁸⁷³ But to Moses the Lord ⁸⁷⁴  said, “Come up ⁸⁷⁵  to the Lord, you and Aaron, Nadab and Abihu, and seventy of the elders of Israel, and worship from a distance. ⁸⁷⁶  24:2 Moses alone may come ⁸⁷⁷  near the Lord, but the others ⁸⁷⁸  must not come near, ⁸⁷⁹  nor may the people go up with him.”

24:3 Moses came ⁸⁸⁰  and told the people all the Lord’s words ⁸⁸¹  and all the decisions. All the people answered together, ⁸⁸²  “We are willing to do ⁸⁸³  all the words that the Lord has said,” 24:4 and Moses wrote down all the words of the Lord. Early in the morning he built ⁸⁸⁴  an altar at the foot ⁸⁸⁵  of the mountain and arranged ⁸⁸⁶  twelve standing stones ⁸⁸⁷  – according to the twelve tribes of Israel. 24:5 He sent young Israelite men, ⁸⁸⁸  and they offered burnt offerings and sacrificed young bulls for peace offerings ⁸⁸⁹  to the Lord. 24:6 Moses took half of the blood and put it in bowls, and half of the blood he splashed on the altar. ⁸⁹⁰  24:7 He took the Book of the Covenant ⁸⁹¹  and read it aloud ⁸⁹²  to the people, and they said, “We are willing to do and obey ⁸⁹³  all that the Lord has spoken.” 24:8 So Moses took the blood and splashed it on ⁸⁹⁴  the people and said, “This is the blood of the covenant ⁸⁹⁵  that the Lord has made with you in accordance with all these words.”

24:9 Moses and Aaron, Nadab and Abihu, and the seventy elders of Israel went up, ⁸⁹⁶  24:10 and they saw ⁸⁹⁷  the God of Israel. Under his feet ⁸⁹⁸  there was something like a pavement ⁸⁹⁹  made of sapphire, clear like the sky itself. ⁹⁰⁰  24:11 But he did not lay a hand ⁹⁰¹  on the leaders of the Israelites, so they saw God, ⁹⁰²  and they ate and they drank. ⁹⁰³ 

24:12 ⁹⁰⁴ The Lord said to Moses, “Come up to me to the mountain and remain there, and I will give you the stone tablets ⁹⁰⁵  with ⁹⁰⁶  the law and the commandments that I have written, so that you may teach them.” ⁹⁰⁷  24:13 So Moses set out ⁹⁰⁸  with ⁹⁰⁹  Joshua his attendant, and Moses went up the mountain of God. 24:14 He told the elders, “Wait for us in this place until we return to you. Here are ⁹¹⁰  Aaron and Hur with you. Whoever has any matters of dispute ⁹¹¹  can approach ⁹¹²  them.”

24:15 Moses went up the mountain, and the cloud covered the mountain. 24:16 The glory of the Lord resided ⁹¹³  on Mount Sinai, and the cloud covered it for six days. ⁹¹⁴  On the seventh day he called to Moses from within the cloud. 24:17 Now the appearance of the glory of the Lord was like a devouring fire on the top of the mountain in plain view ⁹¹⁵  of the people. 24:18 Moses went into the cloud when he went up ⁹¹⁶  the mountain, and Moses was on the mountain forty days and forty nights. ⁹¹⁷ 

The Materials for the Sanctuary

25:1 ⁹¹⁸ The Lord spoke to Moses: 25:2 “Tell the Israelites to take ⁹¹⁹  an offering ⁹²⁰  for me; from every person motivated by a willing ⁹²¹  heart you ⁹²²  are to receive my offering. 25:3 This is the offering you ⁹²³  are to accept from them: gold, silver, bronze, 25:4 blue, ⁹²⁴  purple, ⁹²⁵  scarlet, ⁹²⁶  fine linen, ⁹²⁷  goat’s hair, ⁹²⁸  25:5 ram skins dyed red, ⁹²⁹  fine leather, ⁹³⁰  acacia ⁹³¹  wood, 25:6 oil for the light, spices for the anointing oil and for fragrant incense, 25:7 onyx stones, and other gems to be set in the ephod and in the breastpiece. 25:8 Let them make ⁹³²  for me a sanctuary, ⁹³³  so that I may live among them. 25:9 According to all that I am showing you ⁹³⁴  – the pattern of the tabernacle ⁹³⁵  and the pattern of all its furnishings – you ⁹³⁶  must make it exactly so. ⁹³⁷ 

The Ark of the Covenant

25:10 ⁹³⁸ “They are to make an ark ⁹³⁹  of acacia wood – its length is to be three feet nine inches, its width two feet three inches, and its height two feet three inches. ⁹⁴⁰  25:11 You are to overlay ⁹⁴¹  it with pure gold – both inside and outside you must overlay it, ⁹⁴²  and you are to make a surrounding border ⁹⁴³  of gold over it. 25:12 You are to cast four gold rings for it and put them on its four feet, with two rings on one side and two rings on the other side. 25:13 You are to make poles of acacia wood, overlay them with gold, 25:14 and put the poles into the rings at the sides of the ark in order to carry the ark with them. 25:15 The poles must remain in the rings of the ark; they must not be removed from it. 25:16 You are to put into the ark the testimony ⁹⁴⁴  that I will give to you.

25:17 “You are to make an atonement lid ⁹⁴⁵  of pure gold; ⁹⁴⁶  its length is to be three feet nine inches, and its width is to be two feet three inches. 25:18 You are to make two cherubim ⁹⁴⁷  of gold; you are to make them of hammered metal on the two ends of the atonement lid. 25:19 Make ⁹⁴⁸  one cherub on one end ⁹⁴⁹  and one cherub on the other end; from the atonement lid ⁹⁵⁰  you are to make the cherubim on the two ends. 25:20 The cherubim are to be spreading their wings upward, overshadowing ⁹⁵¹  the atonement lid with their wings, and the cherubim are to face each other, ⁹⁵²  looking ⁹⁵³  toward the atonement lid. 25:21 You are to put the atonement lid on top of the ark, and in the ark you are to put the testimony I am giving you. 25:22 I will meet with you there, ⁹⁵⁴  and ⁹⁵⁵  from above the atonement lid, from between the two cherubim that are over the ark of the testimony, I will speak with you about all that I will command you for the Israelites.

The Table for the Bread of the Presence

25:23 ⁹⁵⁶ “You are to make a table of acacia wood; its length is to be three feet, its width one foot six inches, and its height two feet three inches. 25:24 You are to overlay it with ⁹⁵⁷  pure gold, and you are to make a surrounding border of gold for it. 25:25 You are to make a surrounding frame ⁹⁵⁸  for it about three inches broad, and you are to make a surrounding border of gold for its frame. 25:26 You are to make four rings of gold for it and attach ⁹⁵⁹  the rings at the four corners where its four legs are. ⁹⁶⁰  25:27 The rings are to be close to the frame to provide places ⁹⁶¹  for the poles to carry the table. 25:28 You are to make the poles of acacia wood and overlay them with gold, so that the table may be carried with them. ⁹⁶²  25:29 You are to make its plates, ⁹⁶³  its ladles, ⁹⁶⁴  its pitchers, and its bowls, to be used in pouring out offerings; ⁹⁶⁵  you are to make them of pure gold. 25:30 You are to set the Bread of the Presence ⁹⁶⁶  on the table before me continually.

The Lampstand

25:31 ⁹⁶⁷ “You are to make a lampstand ⁹⁶⁸  of pure gold. The lampstand is to be made of hammered metal; its base and its shaft, its cups, ⁹⁶⁹  its buds, and its blossoms are to be from the same piece. ⁹⁷⁰  25:32 Six branches are to extend from the sides of the lampstand, ⁹⁷¹  three branches of the lampstand from one side of it and three branches of the lampstand from the other side of it. ⁹⁷²  25:33 Three cups shaped like almond flowers with buds and blossoms are to be on one branch, and three cups shaped like almond flowers with buds and blossoms are to be on the next ⁹⁷³  branch, and the same ⁹⁷⁴  for the six branches extending from the lampstand. 25:34 On the lampstand there are to be four cups shaped like almond flowers with buds and blossoms, 25:35 with a bud under the first ⁹⁷⁵  two branches from it, and a bud under the next ⁹⁷⁶  two branches from it, and a bud under the third ⁹⁷⁷  two branches from it, according to the six branches that extend from the lampstand. 25:36 Their buds and their branches will be one piece, ⁹⁷⁸  all of it one hammered piece of pure gold.

25:37 “You are to make its seven lamps, ⁹⁷⁹  and then set ⁹⁸⁰  its lamps up on it, so that it will give light ⁹⁸¹  to the area in front of it. 25:38 Its trimmers and its trays ⁹⁸²  are to be ⁹⁸³  of pure gold. 25:39 About seventy-five pounds ⁹⁸⁴  of pure gold is to be used for it ⁹⁸⁵  and for all these utensils. 25:40 Now be sure to make ⁹⁸⁶  them according to the pattern you were shown ⁹⁸⁷  on the mountain. ⁹⁸⁸ 

Keluaran 8:3-11

8:3 The Nile will swarm ⁹⁸⁹  with frogs, and they will come up and go into your house, in your bedroom, and on your bed, and into the houses of your servants and your people, and into your ovens and your kneading troughs. ⁹⁹⁰  8:4 Frogs ⁹⁹¹  will come up against you, your people, and all your servants.”’” ⁹⁹² 

8:5 The Lord spoke to Moses, “Tell Aaron, ‘Extend your hand with your staff ⁹⁹³  over the rivers, over the canals, and over the ponds, and bring the frogs up over the land of Egypt.’” 8:6 So Aaron extended his hand over the waters of Egypt, and frogs ⁹⁹⁴  came up and covered the land of Egypt.

8:7 The magicians did the same ⁹⁹⁵  with their secret arts and brought up frogs on the land of Egypt too. ⁹⁹⁶ 

8:8 Then Pharaoh summoned ⁹⁹⁷  Moses and Aaron and said, “Pray ⁹⁹⁸  to the Lord that he may take the frogs away ⁹⁹⁹  from me and my people, and I will release ¹⁰⁰⁰  the people that they may sacrifice ¹⁰⁰¹  to the Lord.” 8:9 Moses said to Pharaoh, “You may have the honor over me ¹⁰⁰²  – when shall I pray for you, your servants, and your people, for the frogs to be removed ¹⁰⁰³  from you and your houses, so that ¹⁰⁰⁴  they will be left ¹⁰⁰⁵  only in the Nile?” 8:10 He said, “Tomorrow.” And Moses said, ¹⁰⁰⁶  “It will be ¹⁰⁰⁷  as you say, ¹⁰⁰⁸  so that you may know that there is no one like the Lord our God. 8:11 The frogs will depart from you, your houses, your servants, and your people; they will be left only in the Nile.”

Keluaran 8:17

8:17 They did so; Aaron extended his hand with his staff, he struck the dust of the ground, and it became gnats on people ¹⁰⁰⁹  and on animals. All the dust of the ground became gnats throughout all the land of Egypt.

Keluaran 5:1-23

Opposition to the Plan of God

5:1 ¹⁰¹⁰ Afterward Moses and Aaron went to Pharaoh and said, “Thus says the Lord, ¹⁰¹¹  the God of Israel, ‘Release ¹⁰¹²  my people so that they may hold a pilgrim feast ¹⁰¹³  to me in the desert.’” 5:2 But Pharaoh said, “Who is the Lord ¹⁰¹⁴  that ¹⁰¹⁵  I should obey him ¹⁰¹⁶  by releasing ¹⁰¹⁷  Israel? I do not know the Lord, ¹⁰¹⁸  and I will not release Israel!” 5:3 And they said, “The God of the Hebrews has met with us. Let us go a three-day journey ¹⁰¹⁹  into the desert so that we may sacrifice ¹⁰²⁰  to the Lord our God, so that he does not strike us with plague or the sword.” ¹⁰²¹  5:4 The king of Egypt said to them, “Moses and Aaron, why do you cause the people to refrain from their work? ¹⁰²²  Return to your labor!” 5:5 Pharaoh was thinking, ¹⁰²³  “The people of the land are now many, and you are giving them rest from their labor.”

5:6 That same day Pharaoh commanded ¹⁰²⁴  the slave masters and foremen ¹⁰²⁵  who were ¹⁰²⁶  over the people: ¹⁰²⁷  5:7 “You must no longer ¹⁰²⁸  give straw to the people for making bricks ¹⁰²⁹  as before. ¹⁰³⁰  Let them go ¹⁰³¹  and collect straw for themselves. 5:8 But you must require ¹⁰³²  of them the same quota of bricks that they were making before. ¹⁰³³  Do not reduce it, for they are slackers. ¹⁰³⁴  That is why they are crying, ‘Let us go sacrifice to our God.’ 5:9 Make the work harder ¹⁰³⁵  for the men so they will keep at it ¹⁰³⁶  and pay no attention to lying words!” ¹⁰³⁷ 

5:10 So the slave masters of the people and their foremen went to the Israelites and said, ¹⁰³⁸  “Thus says Pharaoh: ‘I am not giving ¹⁰³⁹  you straw. 5:11 You ¹⁰⁴⁰  go get straw for yourselves wherever you can ¹⁰⁴¹  find it, because there will be no reduction at all in your workload.’” 5:12 So the people spread out ¹⁰⁴²  through all the land of Egypt to collect stubble for straw. 5:13 The slave masters were pressuring ¹⁰⁴³  them, saying, “Complete ¹⁰⁴⁴  your work for each day, just like when there was straw!” 5:14 The Israelite foremen whom Pharaoh’s slave masters had set over them were beaten and were asked, ¹⁰⁴⁵  “Why did you not complete your requirement for brickmaking as in the past – both yesterday and today?” ¹⁰⁴⁶ 

5:15 ¹⁰⁴⁷ The Israelite foremen went and cried out to Pharaoh, “Why are you treating ¹⁰⁴⁸  your servants this way? 5:16 No straw is given to your servants, but we are told, ¹⁰⁴⁹  ‘Make bricks!’ Your servants are even ¹⁰⁵⁰  being beaten, but the fault ¹⁰⁵¹  is with your people.”

5:17 But Pharaoh replied, ¹⁰⁵²  “You are slackers! Slackers! ¹⁰⁵³  That is why you are saying, ‘Let us go sacrifice to the Lord.’ 5:18 So now, get back to work! ¹⁰⁵⁴  You will not be given straw, but you must still produce ¹⁰⁵⁵  your quota ¹⁰⁵⁶  of bricks!” 5:19 The Israelite foremen saw ¹⁰⁵⁷  that they ¹⁰⁵⁸  were in trouble when they were told, ¹⁰⁵⁹  “You must not reduce the daily quota of your bricks.”

5:20 When they went out from Pharaoh, they encountered Moses and Aaron standing there to meet them, ¹⁰⁶⁰  5:21 and they said to them, “May the Lord look on you and judge, ¹⁰⁶¹  because you have made us stink ¹⁰⁶²  in the opinion of ¹⁰⁶³  Pharaoh and his servants, ¹⁰⁶⁴  so that you have given them an excuse to kill us!” ¹⁰⁶⁵ 

The Assurance of Deliverance

5:22 ¹⁰⁶⁶ Moses returned ¹⁰⁶⁷  to the Lord, and said, “Lord, ¹⁰⁶⁸  why have you caused trouble for this people? ¹⁰⁶⁹  Why did you ever ¹⁰⁷⁰  send me? 5:23 From the time I went to speak to Pharaoh in your name, he has caused trouble ¹⁰⁷¹  for this people, and you have certainly not rescued ¹⁰⁷²  them!” ¹⁰⁷³ 

Yehezkiel 29:3-9

29:3 Tell them, ‘This is what the sovereign Lord says:

“‘Look, I am against ¹⁰⁷⁴  you, Pharaoh king of Egypt,

the great monster ¹⁰⁷⁵  lying in the midst of its waterways,

who has said, “My Nile is my own, I made it for myself.” ¹⁰⁷⁶ 

29:4 I will put hooks in your jaws

and stick the fish of your waterways to your scales.

I will haul you up from the midst of your waterways,

and all the fish of your waterways will stick to your scales.

29:5 I will leave you in the wilderness,

you and all the fish of your waterways;

you will fall in the open field and will not be gathered up or collected. ¹⁰⁷⁷ 

I have given you as food to the beasts of the earth and the birds of the skies.

29:6 Then all those living in Egypt will know that I am the Lord

because they were a reed staff ¹⁰⁷⁸  for the house of Israel;

29:7 when they grasped you with their hand, ¹⁰⁷⁹  you broke and tore ¹⁰⁸⁰  their shoulders,

and when they leaned on you, you splintered and caused their legs to be unsteady. ¹⁰⁸¹ 

29:8 “‘Therefore, this is what the sovereign Lord says: Look, I am about to bring a sword against you, and I will kill ¹⁰⁸²  every person and every animal. 29:9 The land of Egypt will become a desolate ruin. Then they will know that I am the Lord.

Because he said, “The Nile is mine and I made it,”

Daniel 12:5-7

12:5 I, Daniel, watched as two others stood there, one on each side of the river. ¹⁰⁸³  12:6 One said to the man clothed in linen who was above the waters of the river, “When will the end of these wondrous events occur?” 12:7 Then I heard the man clothed in linen who was over the waters of the river as he raised both his right and left hands to the sky ¹⁰⁸⁴  and made an oath by the one who lives forever: “It is for a time, times, and half a time. Then, when the power of the one who shatters ¹⁰⁸⁵  the holy people has been exhausted, all these things will be finished.”

Yesaya 19:7-8

19:7 along with the plants by the mouth of the river. ¹⁰⁸⁶ 

All the cultivated land near the river

will turn to dust and be blown away. ¹⁰⁸⁷ 

19:8 The fishermen will mourn and lament,

all those who cast a fishhook into the river,

and those who spread out a net on the water’s surface will grieve. ¹⁰⁸⁸ 

Yeremia 46:7-8

46:7 “Who is this that rises like the Nile,

like its streams ¹⁰⁸⁹  turbulent at flood stage?

46:8 Egypt rises like the Nile,

like its streams turbulent at flood stage.

Egypt says, ‘I will arise and cover the earth.

I will destroy cities and the people who inhabit them.’

[41:1]  ¹ tn Heb “two years, days.”

[41:1]  ² tn Heb “was dreaming.”

[41:2]  ³ tn Heb “And look, he was standing by the Nile, and look, from the Nile were coming up seven cows, attractive of appearance and fat of flesh.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to see the dream through Pharaoh’s eyes.

[41:3]  ⁴ tn Heb “And look, seven other cows were coming up after them from the Nile, bad of appearance and thin of flesh.”

[41:3]  ⁵ tn Heb “the Nile.” This has been replaced by “the river” in the translation for stylistic reasons.

[41:5]  ⁶ tn Heb “coming up.”

[41:5]  ⁷ tn Heb “fat.”

[41:6]  ⁸ tn Heb “And look.”

[41:7]  ⁹ tn Heb “And look, a dream.”

[41:7]  sn Pharaoh’s two dreams, as explained in the following verses, pertained to the economy of Egypt. Because of the Nile River, the land of Egypt weathered all kinds of famines – there was usually grain in Egypt, and if there was grain and water the livestock would flourish. These two dreams, however, indicated that poverty would overtake plenty and that the blessing of the herd and the field would cease.

[41:8]  ¹⁰ tn Heb “his spirit.”

[41:8]  ¹¹ tn Heb “he sent and called,” which indicates an official summons.

[41:8]  ¹² tn The Hebrew term חַרְטֹם (khartom) is an Egyptian loanword (hyr-tp) that describes a class of priests who were skilled in such interpretations.

[41:8]  ¹³ tn The Hebrew text has the singular (though the Samaritan Pentateuch reads the plural). If retained, the singular must be collective for the set of dreams. Note the plural pronoun “them,” referring to the dreams, in the next clause. However, note that in v. 15 Pharaoh uses the singular to refer to the two dreams. In vv. 17-24 Pharaoh seems to treat the dreams as two parts of one dream (see especially v. 22).

[41:8]  ¹⁴ tn “there was no interpreter.”

[41:8]  ¹⁵ tn Heb “for Pharaoh.” The pronoun “him” has been used in the translation for stylistic reasons.

[41:9]  ¹⁶ tn Heb “sins, offenses.” He probably refers here to the offenses that landed him in prison (see 40:1).

[41:11]  ¹⁷ tn Heb “and we dreamed a dream in one night, I and he, each according to the interpretation of his dream we dreamed.”

[41:12]  ¹⁸ tn Or “slave.”

[41:12]  ¹⁹ tn Heb “a servant to the captain of the guards.” On this construction see GKC 419-20 §129.c.

[41:12]  ²⁰ tn The words “our dreams” are supplied in the translation for stylistic reasons.

[41:12]  ²¹ tn Heb “and he interpreted for us our dreams, each according to his dream he interpreted.”

[41:13]  ²² tn Heb “interpreted.”

[41:13]  ²³ tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.

[41:13]  ²⁴ tn Heb “him”; the referent (the baker) has been specified in the translation for clarity.

[41:14]  ²⁵ tn Heb “and Pharaoh sent and called,” indicating a summons to the royal court.

[41:15]  ²⁶ tn Heb “dreamed a dream.”

[41:15]  ²⁷ tn Heb “there is no one interpreting.”

[41:15]  ²⁸ tn Heb “saying.”

[41:15]  ²⁹ tn Heb “you hear a dream to interpret it,” which may mean, “you only have to hear a dream to be able to interpret it.”

[41:16]  ³⁰ tn Heb “not within me.”

[41:16]  ³¹ tn Heb “God will answer.”

[41:16]  ³² tn The expression שְׁלוֹם פַּרְעֹה (shÿlom par’oh) is here rendered “the welfare of Pharaoh” because the dream will be about life in his land. Some interpret it to mean an answer of “peace” – one that will calm his heart, or give him the answer that he desires (cf. NIV, NRSV, NLT).

[41:17]  ³³ tn Heb “In my dream look, I was standing.” The use of the particle הִנֵּה (hinneh, “look”) here (and also in vv. 18, 19, 22, 23) invites the hearer (within the context of the narrative, Joseph; but in the broader sense the reader or hearer of the Book of Genesis) to observe the scene through Pharaoh’s eyes.

[41:18]  ³⁴ tn Heb “and look, from the Nile seven cows were coming up, fat of flesh and attractive of appearance, and they grazed in the reeds.”

[1:22]  ³⁵ tn The substantive כֹּל (kol) followed by the article stresses the entirety – “all sons” or “all daughters” – even though the nouns are singular in Hebrew (see GKC 411 §127.b).

[1:22]  ³⁶ tn The form includes a pronominal suffix that reiterates the object of the verb: “every son…you will throw it.”

[1:22]  ³⁷ tn The first imperfect has the force of a definite order, but the second, concerning the girls, could also have the nuance of permission, which may fit better. Pharaoh is simply allowing the girls to live.

[1:22]  sn Verse 22 forms a fitting climax to the chapter, in which the king continually seeks to destroy the Israelite strength. Finally, with this decree, he throws off any subtlety and commands the open extermination of Hebrew males. The verse forms a transition to the next chapter, in which Moses is saved by Pharaoh’s own daughter. These chapters show that the king’s efforts to destroy the strength of Israel – so clearly a work of God – met with failure again and again. And that failure involved the efforts of women, whom Pharaoh did not consider a threat.

[3:1]  ³⁸ sn The vav (ו) disjunctive with the name “Moses” introduces a new and important starting point. The Lord’s dealing with Moses will fill the next two chapters.

[3:1]  ³⁹ tn Or “west of the desert,” taking אַחַר (’akhar, “behind”) as the opposite of עַל־פְּנֵי (’al-pÿne, “on the face of, east of”; cf. Gen 16:12; 25:18).

[3:1]  ⁴⁰ sn “Horeb” is another name for Mount Sinai. There is a good deal of foreshadowing in this verse, for later Moses would shepherd the people of Israel and lead them to Mount Sinai to receive the Law. See D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42.

[3:2]  ⁴¹ sn The designation “the angel of the Lord” (Heb “the angel of Yahweh”) occurred in Genesis already (16:7-13; 21:17; 22:11-18). There is some ambiguity in the expression, but it seems often to be interchangeable with God’s name itself, indicating that it refers to the Lord.

[3:2]  ⁴² tn The verb וַיֵּרָא (vayyera’) is the Niphal preterite of the verb “to see.” For similar examples of רָאָה (ra’ah) in Niphal where the subject “appears,” that is, allows himself to be seen, or presents himself, see Gen 12:7; 35:9; 46:29; Exod 6:3; and 23:17. B. Jacob notes that God appears in this way only to individuals and never to masses of people; it is his glory that appears to the masses (Exodus, 49).

[3:2]  ⁴³ tn Gesenius rightly classifies this as a bet (ב) essentiae (GKC 379 §119.i); it would then indicate that Yahweh appeared to Moses “as a flame.”

[3:2]  ⁴⁴ sn Fire frequently accompanies the revelation of Yahweh in Exodus as he delivers Israel, guides her, and purifies her. The description here is unique, calling attention to the manifestation as a flame of fire from within the bush. Philo was the first to interpret the bush as Israel, suffering under the persecution of Egypt but never consumed. The Bible leaves the interpretation open. However, in this revelation the fire is coming from within the bush, not from outside, and it represents the Lord who will deliver his people from persecution. See further E. Levine, “The Evolving Symbolism of the Burning Bush,” Dor le Dor 8 (1979): 185-93.

[3:2]  ⁴⁵ tn Heb “And he saw.”

[3:2]  ⁴⁶ tn The text again uses the deictic particle with vav, וְהִנֵּה (vÿhinneh), traditionally rendered “and behold.” The particle goes with the intense gaze, the outstretched arm, the raised eyebrow – excitement and intense interest: “look, over there.” It draws the reader into the immediate experience of the subject.

[3:2]  ⁴⁷ tn The construction uses the suffixed negative אֵינֶנּוּ (’enennu) to convey the subject of the passive verb: “It was not” consumed. This was the amazing thing, for nothing would burn faster in the desert than a thornbush on fire.

[3:3]  ⁴⁸ tn Heb “And Moses said.” The implication is that Moses said this to himself.

[3:3]  ⁴⁹ tn The construction uses the cohortative אָסֻרָה־נָּא (’asura-nna’) followed by an imperfect with vav (וְאֶרְאֶה, vÿ’er’eh) to express the purpose or result (logical sequence): “I will turn aside in order that I may see.”

[3:3]  ⁵⁰ tn Heb “great.” The word means something extraordinary here. In using this term Moses revealed his reaction to the strange sight and his anticipation that something special was about to happen. So he turned away from the flock to investigate.

[3:3]  ⁵¹ tn The verb is an imperfect. Here it has the progressive nuance – the bush is not burning up.

[3:4]  ⁵² tn The preterite with the vav (ו) is subordinated as a temporal clause to the main point of the verse, that God called to him. The language is anthropomorphic, as if God’s actions were based on his observing what Moses did.

[3:4]  ⁵³ tn The particle כִּי (ki, “that”) introduces the noun clause that functions as the direct object of the verb “saw” (R. J. Williams, Hebrew Syntax, 81, §490).

[3:4]  ⁵⁴ sn The repetition of the name in God’s call is emphatic, making the appeal direct and immediate (see also Gen 22:11; 46:2). The use of the personal name shows how specifically God directed the call and that he knew this person. The repetition may have stressed even more that it was indeed he whom the Lord wanted. It would have been an encouragement to Moses that this was in fact the Lord who was meeting him.

[3:4]  ⁵⁵ tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.

[3:5]  ⁵⁶ tn Heb “And he”; the referent (God) has been specified in the translation for clarity.

[3:5]  ⁵⁷ sn Even though the Lord was drawing near to Moses, Moses could not casually approach him. There still was a barrier between God and human, and God had to remind Moses of this with instructions. The removal of sandals was, and still is in the East, a sign of humility and reverence in the presence of the Holy One. It was a way of excluding the dust and dirt of the world. But it also took away personal comfort and convenience and brought the person more closely in contact with the earth.

[3:5]  ⁵⁸ sn The word קֹדֶשׁ (qodesh, “holy”) indicates “set apart, distinct, unique.” What made a mountain or other place holy was the fact that God chose that place to reveal himself or to reside among his people. Because God was in this place, the ground was different – it was holy.

[3:5]  ⁵⁹ tn The causal clause includes within it a typical relative clause, which is made up of the relative pronoun, then the independent personal pronoun with the participle, and then the preposition with the resumptive pronoun. It would literally be “which you are standing on it,” but the relative pronoun and the resumptive pronoun are combined and rendered, “on which you are standing.”

[3:6]  ⁶⁰ sn This self-revelation by Yahweh prepares for the revelation of the holy name. While no verb is used here, the pronoun and the predicate nominative are a construction used throughout scripture to convey the “I am” disclosures – “I [am] the God of….” But the significant point here is the naming of the patriarchs, for this God is the covenant God, who will fulfill his promises.

[3:6]  ⁶¹ tn The clause uses the Hiphil infinitive construct with a preposition after the perfect tense: יָרֵא מֵהַבִּיט (yare’ mehabbit, “he was afraid from gazing”) meaning “he was afraid to gaze.” The preposition min (מִן) is used before infinitives after verbs like the one to complete the verb (see BDB 583 s.v. 7b).

[3:7]  ⁶² tn The use of the infinitive absolute with the perfect tense intensifies the statement: I have surely seen – there is no doubt that I have seen and will do something about it.

[3:7]  ⁶³ sn Two new words are introduced now to the report of suffering: “affliction” and “pain/suffering.” These add to the dimension of the oppression of God’s people.

[3:8]  ⁶⁴ sn God’s coming down is a frequent anthropomorphism in Genesis and Exodus. It expresses his direct involvement, often in the exercise of judgment.

[3:8]  ⁶⁵ tn The Hiphil infinitive with the suffix is לְהַצִּילוֹ (lÿhatsilo, “to deliver them”). It expresses the purpose of God’s coming down. The verb itself is used for delivering or rescuing in the general sense, and snatching out of danger for the specific.

[3:8]  ⁶⁶ tn Heb “to a land good and large”; NRSV “to a good and broad land.” In the translation the words “that is both” are supplied because in contemporary English “good and” combined with any additional descriptive term can be understood as elative (“good and large” = “very large”; “good and spacious” = “very spacious”; “good and ready” = “very ready”). The point made in the Hebrew text is that the land to which they are going is both good (in terms of quality) and large (in terms of size).

[3:8]  ⁶⁷ tn This vibrant description of the promised land is a familiar one. Gesenius classifies “milk and honey” as epexegetical genitives because they provide more precise description following a verbal adjective in the construct state (GKC 418-19 §128.x). The land is modified by “flowing,” and “flowing” is explained by the genitives “milk and honey.” These two products will be in abundance in the land, and they therefore exemplify what a desirable land it is. The language is hyperbolic, as if the land were streaming with these products.

[3:8]  ⁶⁸ tn Each people group is joined to the preceding by the vav conjunction, “and.” Each also has the definite article, as in other similar lists (3:17; 13:5; 34:11). To repeat the conjunction and article in the translation seems to put more weight on the list in English than is necessary to its function in identifying what land God was giving the Israelites.

[3:9]  ⁶⁹ tn The particle הִנֵּה (hinneh) focuses attention on what is being said as grounds for what follows.

[3:9]  ⁷⁰ tn The word is a technical term for the outcry one might make to a judge. God had seen the oppression and so knew that the complaints were accurate, and so he initiated the proceedings against the oppressors (B. Jacob, Exodus, 59).

[3:9]  ⁷¹ tn Heb “seen the oppression with which the Egyptians oppress them.” The word for the oppression is now לַחַץ (lakhats), which has the idea of pressure with the oppression – squeezing, pressuring – which led to its later use in the Semitic languages for torture. The repetition in the Hebrew text of the root in the participle form after this noun serves to stress the idea. This emphasis has been represented in the translation by the expression “seen how severely the Egyptians oppress them.”

[3:10]  ⁷² tn The verse has a sequence of volitives. The first form is the imperative לְכָה (lÿkha, “go”). Then comes the cohortative/imperfect form with the vav (ו), “and I will send you” or more likely “that I may send you” (וְאֶשְׁלָחֲךָ, vÿ’eshlakhakha), which is followed by the imperative with the vav, “and bring out” or “that you may bring out” (וְהוֹצֵא, vÿhotse’). The series of actions begins with Moses going. When he goes, it will be the Lord who sends him, and if the Lord sends him, it will be with the purpose of leading Israel out of Egypt.

[3:10]  sn These instructions for Moses are based on the preceding revelation made to him. The deliverance of Israel was to be God’s work – hence, “I will send you.” When God commissioned people, often using the verb “to send,” it indicated that they went with his backing, his power, and his authority. Moses could not have brought Israel out without this. To name this incident a commissioning, then, means that the authority came from God to do the work (compare John 3:2).

[3:11]  ⁷³ tn Heb “And Moses said.”

[3:11]  ⁷⁴ sn When he was younger, Moses was confident and impulsive, but now that he is older the greatness of the task makes him unsure. The remainder of this chapter and the next chapter record the four difficulties of Moses and how the Lord answers them (11-12, 13-22; then 4:1-9; and finally 4:10-17).

[3:11]  ⁷⁵ tn The imperfect tense אֵלֵךְ (’elekh) carries the modal nuance of obligatory imperfect, i.e., “that I should go.” Moses at this point is overwhelmed with the task of representing God, and with his personal insufficiency, and so in honest humility questions the choice.

[3:12]  ⁷⁶ tn Heb “And he said”; the word “replied” clarifies for English readers that speaker is God.

[3:12]  ⁷⁷ tn The particle כִּי (ki) has the asseverative use here, “surely, indeed,” which is frequently found with oaths (R. J. Williams, Hebrew Syntax, 73, §449). The imperfect tense אֶהְיֶה (’ehyeh) could be rendered as the future tense, “I will be” or the present tense “I am” with you. The future makes the better sense in this case, since the subject matter is the future mission. But since it is a stative verb, the form will also lend itself nicely to explaining the divine name – he is the One who is eternally present – “I am with you always.”

[3:12]  sn Here is the introduction of the main motif of the commission, which will be the explanation of the divine name. It will make little difference who the servant is or what that servant’s abilities might be, if God is present. The mention of God’s presence is not a simple catch-phrase; it represents abundant provisions to the believer (see below on v. 14).

[3:12]  ⁷⁸ sn In view of Moses’ hesitancy, a sign is necessary to support the promise. A sign is often an unusual or miraculous event that introduces, authenticates, or illustrates the message. One expects a direct connection between the sign and the message (for a helpful discussion, see S. Porúbcan, “The Word ’OT in Isaia 7,14,” CBQ 22 [1960]: 144-49). In this passage the sign is a confirming one, i.e., when Israel worships at the mountain that will be the proof that God delivered them from Egypt. Thus, the purpose of the exodus that makes possible the worship will be to prove that it was God who brought it about. In the meantime, Moses will have to trust in Yahweh.

[3:12]  ⁷⁹ tn The verb תַּעַבְדוּן (ta’avdun, “you will serve”) is one of the foremost words for worship in the Torah. Keeping the commandments and serving Yahweh usually sum up the life of faith; the true worshiper seeks to obey him. The highest title anyone can have in the OT is “the servant of Yahweh.” The verb here could be rendered interpretively as “worship,” but it is better to keep it to the basic idea of serving because that emphasizes an important aspect of worship, and it highlights the change from Israel’s serving Egypt, which has been prominent in the earlier chapters. The words “and they” are supplied to clarify for English readers that the subject of the verb is plural (Moses and the people), unlike the other second person forms in vv. 10 and 12, which are singular.

[3:12]  sn This sign is also a promise from God – “you will serve God on this mountain.” It is given to Moses here as a goal, but a goal already achieved because it was a sign from God. Leading Israel out of Egypt would not be completed until they came to this mountain and served God. God does not give Moses details of what will take place on the road to Sinai, but he does give him the goal and glimpses of the defeat of Pharaoh. The rest will require Moses and the people to trust in this God who had a plan and who had the power to carry it out.

[3:13]  ⁸⁰ tn Heb “And Moses said.”

[3:13]  ⁸¹ tn The particle הִנֵּה (hinneh) in this clause introduces the foundation for what comes later – the question. Moses is saying, “Suppose I do all this and they ask this question – what should I say?”

[3:13]  ⁸² sn There has been considerable debate about the name of Yahweh in the Pentateuch, primarily because of theories that have maintained that the name Yahweh was not known in antiquity (see also 6:3 and notes there). The argument of this whole section nullifies that view. The idea that God’s name was revealed only here raises the question of what he was called earlier. The word “God” is not a name. “El Shaddai” is used only a few times in Genesis. But Israel would not have had a nameless deity – especially since Genesis says that from the very beginning people were making proclamation of the name of Yahweh (Gen 4:26; 12:8). It is possible that they did not always need a name if they were convinced that only he existed and there was no other God. But probably what Moses was anticipating was the Israelites’ wanting to be sure that Moses came with a message from their God, and that some sign could prove it. They would have known his name (Yahweh), and they would have known the ways that he had manifested himself. It would do no good for Moses to come with a new name for God, for that would be like introducing them to a new God. That would in no way authenticate to them Moses’ call, only confuse; after all, they would not be expecting a new name – they had been praying to their covenant God all along. They would want to be sure that their covenant God actually had sent Moses. To satisfy the Israelites Moses would have had to have been familiar with the name Yahweh – as they were – and know that he appeared to individuals. They would also want to know if Yahweh had sent Moses, how this was going to work in their deliverance, because they had been crying to him for deliverance. As it turned out, the Israelites had less problem with this than Moses anticipated – they were delighted when he came. It is likely that much of this concern was Moses’ own need for assurance that this was indeed the God of the fathers and that the promised deliverance was now to take place.

[3:13]  ⁸³ tn The imperfect tense here has a deliberative nuance (“should”), for Moses is wondering what would be best to say when the Israelites want proof of the calling.

[3:14]  ⁸⁴ tn The verb form used here is אֶהְיֶה (’ehyeh), the Qal imperfect, first person common singular, of the verb הָיָה (haya, “to be”). It forms an excellent paronomasia with the name. So when God used the verb to express his name, he used this form saying, “I am.” When his people refer to him as Yahweh, which is the third person masculine singular form of the same verb, they say “he is.” Some commentators argue for a future tense translation, “I will be who I will be,” because the verb has an active quality about it, and the Israelites lived in the light of the promises for the future. They argue that “I am” would be of little help to the Israelites in bondage. But a translation of “I will be” does not effectively do much more except restrict it to the future. The idea of the verb would certainly indicate that God is not bound by time, and while he is present (“I am”) he will always be present, even in the future, and so “I am” would embrace that as well (see also Ruth 2:13; Ps 50:21; Hos 1:9). The Greek translation of the OT used a participle to capture the idea, and several times in the Gospels Jesus used the powerful “I am” with this significance (e.g., John 8:58). The point is that Yahweh is sovereignly independent of all creation and that his presence guarantees the fulfillment of the covenant (cf. Isa 41:4; 42:6, 8; 43:10-11; 44:6; 45:5-7). Others argue for a causative Hiphil translation of “I will cause to be,” but nowhere in the Bible does this verb appear in Hiphil or Piel. A good summary of the views can be found in G. H. Parke-Taylor, Yahweh, the Divine Name in the Bible. See among the many articles: B. Beitzel, “Exodus 3:14 and the Divine Name: A Case of Biblical Paronomasia,” TJ 1 (1980): 5-20; C. D. Isbell, “The Divine Name ehyeh as a Symbol of Presence in Israelite Tradition,” HAR 2 (1978): 101-18; J. G. Janzen, “What’s in a Name? Yahweh in Exodus 3 and the Wider Biblical Context,” Int 33 (1979): 227-39; J. R. Lundbom, “God’s Use of the Idem per Idem to Terminate Debate,” HTR 71 (1978): 193-201; A. R. Millard, “Yw and Yhw Names,” VT 30 (1980): 208-12; and R. Youngblood, “A New Occurrence of the Divine Name ‘I AM,’” JETS 15 (1972): 144-52.

[3:14]  ⁸⁵ tn Or “Thus you shall say” (also in the following verse). The word “must” in the translation conveys the instructional and imperatival force of the statement.

[3:15]  ⁸⁶ sn Heb “Yahweh,” traditionally rendered “the Lord.” First the verb “I AM” was used (v. 14) in place of the name to indicate its meaning and to remind Moses of God’s promise to be with him (v. 12). Now in v. 15 the actual name is used for clear identification: “Yahweh…has sent me.” This is the name that the patriarchs invoked and proclaimed in the land of Canaan.

[3:15]  ⁸⁷ sn The words “name” and “memorial” are at the heart of the two parallel clauses that form a poetic pair. The Hebrew word “remembrance” is a poetical synonym for “name” (cf. Job 18:17; Ps 135:13; Prov 10:7; Isa 26:8) and conveys the idea that the nature or character of the person is to be remembered and praised (S. R. Driver, Exodus, 24).

[3:15]  ⁸⁸ tn The repetition of “generation” in this expression serves as a periphrasis for the superlative: “to the remotest generation” (GKC 432 §133.l).

[3:16]  ⁸⁹ tn The form is the perfect tense with the sequential vav (ו) linking the nuance to the imperative that precedes it. Since the imperative calls for immediate action, this form either carries the same emphasis, or instructs action that immediately follows it. This applies likewise to “say,” which follows.

[3:16]  ⁹⁰ sn “The God of your fathers” is in simple apposition to the name “the Lord” (Heb “Yahweh”) as a recognizable identification. If the holy name were a new one to the Israelites, an explanation would have been needed. Meanwhile, the title “God of my/your/our father(s)” was widely used in the ancient Near East and also in Genesis (26:24; 28:13; 31:5, 29; 46:1, 3; N. M. Sarna, Exodus [JPSTC], 268).

[3:16]  ⁹¹ tn The form is the Niphal perfect of the verb “to see.” See the note on “appeared” in 3:2.

[3:16]  ⁹² tn The verb פָּקַד (paqad) has traditionally been rendered “to visit.” This only partially communicates the point of the word. When God “visited” someone, it meant that he intervened in their lives to change their circumstances or their destiny. When he visited the Amalekites, he destroyed them (1 Sam 15:2). When he visited Sarah, he provided the long awaited child (Gen 21:1). It refers to God’s active involvement in human affairs for blessing or for cursing. Here it would mean that God had begun to act to deliver the Israelites from bondage and give them the blessings of the covenant. The form is joined here with the infinitive absolute to underscore the certainty – “I have indeed visited you.” Some translate it “remember”; others say “watch over.” These do not capture the idea of intervention to bless, and often with the idea of vengeance or judgment on the oppressors. If God were to visit what the Egyptians did, he would stop the oppression and also bring retribution for it. The nuance of the perfect tense could be a perfect of resolve (“I have decided to visit”), or an instantaneous perfect ( “I hereby visit”), or a prophetic perfect (“I have visited” = “I will visit”). The infinitive absolute reinforces the statement (so “carefully”), the rendering “attended to” attempts to convey the ideas of personal presence, mental awareness, and action, as when a nurse or physician “attends” a patient.

[3:16]  sn The same word was used in the same kind of construction at the end of Genesis (50:24) when Joseph promised, “God will surely visit you” (but there the imperfect tense with the infinitive absolute). Here is another link to the patriarchal narratives. This work of Moses would be interpreted as a fulfillment of Joseph’s prophecy.

[3:16]  ⁹³ tn The second object for the verb is the passive participle הֶעָשׂוּי (he’asuy). To say that God has visited the oppression (or “attended to” it) affirms that God has decided to judge the oppressing people as he blesses Israel.

[3:17]  ⁹⁴ tn Heb “And I said.”

[3:17]  ⁹⁵ tn See the note on this list in 3:8.

[3:18]  ⁹⁶ tn Heb “And they will listen”; the referent (the elders) has been specified in the translation for clarity.

[3:18]  ⁹⁷ tn This is the combination of the verb שָׁמַע (shama’) followed by לְקֹלֶךָ (lÿqolekha), an idiomatic formation that means “listen to your voice,” which in turn implies a favorable response.

[3:18]  ⁹⁸ tn The verb נִקְרָה (niqra) has the idea of encountering in a sudden or unexpected way (S. R. Driver, Exodus, 25).

[3:18]  ⁹⁹ tn The form used here is the cohortative of הָלַךְ (halakh). It could be a resolve, but more likely before Pharaoh it is a request.

[3:18]  sn Was this a deceptive request if they were not planning on coming back? Since no one knows what the intent was, that question is not likely to be resolved. The request may have been intended to test the waters, so to speak – How did Pharaoh feel about the Israelites? Would he let them go and worship their God as they saw fit? In any case, it gave him the opportunity to grant to the Israelites a permission that other groups are known to have received (N. M. Sarna, Exodus [JPSTC], 19).

[3:18]  ¹⁰⁰ tn Here a cohortative with a vav (ו) follows a cohortative; the second one expresses purpose or result: “let us go…in order that we may.”

[3:19]  ¹⁰¹ tn After verbs of perception, as with “I know” here, the object may be a noun clause introduced with the particle כִּי (ki) – “I know that….” Gesenius observes that the object clause may have a kind of accusative and an infinitive construction (especially after נָתַן [natan] with the idea of “allow”): “he will not permit you to go” (see GKC 491 §157.b, n. 2).

[3:19]  ¹⁰² tn Heb “and not with a mighty hand.” This expression (וְלֹא בְּיָד חֲזָקָה, vÿlo’ vÿyad khazaqa) is unclear, since v. 20 says that God will stretch out his hand and do his wonders. Some have taken v. 19b to refer to God’s mighty hand also, meaning that the king would not let them go unless a mighty hand compels him (NIV). The expression “mighty hand” is used of God’s rescuing Israel elsewhere (Exod 6:1, 13:9, 32:11; but note also Num 20:20). This idea is a rather general interpretation of the words; it owes much to the LXX, which has “except by a mighty hand,” though “and not with” does not have the meaning of “except” or “unless” in other places. In view of these difficulties, others have suggested that v. 19b means “strong [threats]” from the Israelites (as in 4:24ff. and 5:3; see B. Jacob, Exodus, 81). This does not seem as convincing as the first view. Another possibility is that the phrase conveys Pharaoh’s point of view and intention; the Lord knows that Pharaoh plans to resist letting the Israelites go, regardless of the exercise of a strong hand against him (P. Addinall, “Exodus III 19B and the Interpretation of Biblical Narrative,” VT 49 [1999]: 289-300; see also the construction “and not with” in Num 12:8; 1 Sam 20:15 and elsewhere). If that is the case, v. 20 provides an ironic and pointed contradiction to Pharaoh’s plans as the Lord announces the effect that his hand will have. At any rate, Pharaoh will have to be forced to let Israel go.

[3:20]  ¹⁰³ sn The outstretched arm is a bold anthropomorphism. It describes the power of God. The Egyptians will later admit that the plagues were by the hand of God (Exod 8:19).

[3:20]  ¹⁰⁴ tn The word נִפְלְאֹתַי (niflÿ’otay) does not specify what the intervention will be. As the text unfolds it will be clear that the plagues are intended. Signs and portents could refer to things people might do, but “wonders” only God could do. The root refers to that which is extraordinary, surpassing, amazing, difficult to comprehend. See Isa 9:6; Gen 18:14; Ps 139:6.

[3:20]  ¹⁰⁵ sn The two uses of the root שָׁלָח (shalakh) in this verse contribute to its force. When the Lord “sends” (Qal) his hand, Pharaoh will “send” (Piel) the Israelites out of Egypt.

[3:21]  ¹⁰⁶ tn Heb “in the eyes of.” This idiom usually means that someone will be treated well by the observer. It is unlikely that it means here that the Egyptians will like the Hebrews. Rather, it means that the Egyptians will give things to the Hebrews free – gratis (see 12:35-36). Not only will God do mighty works to make the king yield, but also he will work in the minds of the Egyptian people so that they will be favorably disposed to give Israel wealth.

[3:21]  ¹⁰⁷ tn The temporal indicator (here future) with the particle ki (וְהָיָה כִּי, vÿhaya ki) introduces a temporal clause.

[3:22]  ¹⁰⁸ tn Heb “a woman,” one representing all.

[3:22]  ¹⁰⁹ tn Heb “from the sojourner.” Both the “neighbor” and the “sojourner” (“one who happens to be staying in her house”) are feminine. The difference between them seems to be primarily that the second is temporary, “a lodger” perhaps or “visitor,” while the first has permanent residence.

[3:22]  ¹¹⁰ tn Heb “vessels of silver and vessels of gold.” These phrases both use genitives of material, telling what the vessels are made of.

[3:22]  ¹¹¹ sn It is clear that God intended the Israelites to plunder the Egyptians, as they might a defeated enemy in war. They will not go out “empty.” They will “plunder” Egypt. This verb (וְנִצַּלְתֶּם [vÿnitsaltem] from נָצַל [natsal]) usually means “rescue, deliver,” as if plucking out of danger. But in this stem it carries the idea of plunder. So when the text says that they will ask (וְשָׁאֲלָה, vÿsha’alah) their neighbors for things, it implies that they will be making many demands, and the Egyptians will respond like a defeated nation before victors. The spoils that Israel takes are to be regarded as back wages or compensation for the oppression (see also Deut 15:13). See further B. Jacob, “The Gifts of the Egyptians, a Critical Commentary,” Journal of Reformed Judaism 27 (1980): 59-69; and T. C. Vriezen, “A Reinterpretation of Exodus 3:21-22 and Related Texts,” Ex Oriente Lux 23 (1975): 389-401.

[4:1]  ¹¹² sn In chap. 3, the first part of this extensive call, Yahweh promises to deliver his people. At the hesitancy of Moses, God guarantees his presence will be with him, and that assures the success of the mission. But with chap. 4, the second half of the call, the tone changes sharply. Now Moses protests his inadequacies in view of the nature of the task. In many ways, these verses address the question, “Who is sufficient for these things?” There are three basic movements in the passage. The first nine verses tell how God gave Moses signs in case Israel did not believe him (4:1-9). The second section records how God dealt with the speech problem of Moses (4:10-12). And finally, the last section records God’s provision of a helper, someone who could talk well (4:13-17). See also J. E. Hamlin, “The Liberator’s Ordeal: A Study of Exodus 4:1-9,” Rhetorical Criticism [PTMS], 33-42.

[4:1]  ¹¹³ tn Heb “and Moses answered and said.”

[4:1]  ¹¹⁴ tn Or “What if.” The use of הֵן (hen) is unusual here, introducing a conditional idea in the question without a following consequence clause (see Exod 8:22 HT [8:26 ET]; Jer 2:10; 2 Chr 7:13). The Greek has “if not” but adds the clause “what shall I say to them?”

[4:1]  ¹¹⁵ tn Heb “listen to my voice,” so as to respond positively.

[4:2]  ¹¹⁶ tn Or “rod” (KJV, ASV); NCV, CEV “walking stick”; NLT “shepherd’s staff.”

[4:2]  sn The staff appears here to be the shepherd’s staff that he was holding. It now will become the instrument with which Moses will do the mighty works, for it is the medium of the display of the divine power (S. R. Driver, Exodus, 27; also, L. Shalit, “How Moses Turned a Staff into a Snake and Back Again,” BAR 9 [1983]: 72-73).

[4:3]  ¹¹⁷ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[4:3]  ¹¹⁸ sn The details of the verse are designed to show that there was a staff that became a snake. The question is used to affirm that there truly was a staff, and then the report of Moses running from it shows it was a genuine snake. Using the serpent as a sign would have had an impact on the religious ideas of Egypt, for the sacred cobra was one of their symbols.

[4:4]  ¹¹⁹ sn The signs authenticated Moses’ ministry as the Lord’s emissary. This sign will show that the Lord had control over Egypt and its stability, over life and death. But first Moses has to be convinced that he can turn it into a dead stick again.

[4:6]  ¹²⁰ tn The word חֵיק (kheq), often rendered “bosom,” refers to the front of the chest and a fold in the garment there where an item could be placed for carrying (see Prov 6:27; 16:33; 21:14). So “into your robe” should be understood loosely here and in v. 7 as referring to the inside of the top front of Moses’ garment. The inside chest pocket of a jacket is a rough modern equivalent.

[4:6]  ¹²¹ tn The particle הִנֵּה (hinneh) points out the startling or amazing sight as if the reader were catching first glimpse of it with Moses.

[4:6]  ¹²² sn This sudden skin disease indicated that God was able to bring such diseases on Egypt in the plagues and that only he could remove them. The whitening was the first stage of death for the diseased (Num 12:10; 2 Kgs 5:27). The Hebrew words traditionally rendered “leprous” or “leprosy,” as they are used in Lev 13 and 14, encompass a variety of conditions, not limited to the disease called leprosy and identified as Hansen’s disease in modern times.

[4:7]  ¹²³ tn The particle הִנֵּה (hinneh) points out the startling or amazing sight as if the reader were catching first glimpse of it with Moses.

[4:7]  ¹²⁴ tn Heb “it returned.”

[4:7]  ¹²⁵ tn Heb “like his flesh.”

[4:8]  ¹²⁶ tn Heb “and it will be if.”

[4:8]  ¹²⁷ tn Heb “listen to the voice of,” meaning listen so as to respond appropriately.

[4:8]  ¹²⁸ tn The nuance of this perfect tense with a vav (ו) consecutive will be equal to the imperfect of possibility – “they may believe.”

[4:8]  ¹²⁹ tn Heb “believe the voice of the latter sign,” so as to understand and accept the meaning of the event.

[4:9]  ¹³⁰ tn Heb “and it will be if.”

[4:9]  ¹³¹ tn Heb “listen to your voice.”

[4:9]  ¹³² tn The verb form is the perfect tense with the vav (ו) consecutive; it functions then as the equivalent of the imperfect tense – here as an imperfect of instruction.

[4:9]  ¹³³ sn This is a powerful sign, for the Nile was always known as the source of life in Egypt, but now it will become the evidence of death. So the three signs were alike, each consisting of life and death. They would clearly anticipate the struggle with Egypt through the plagues. The point is clear that in the face of the possibility that people might not believe, the servants of God must offer clear proof of the power of God as they deliver the message of God. The rest is up to God.

[4:10]  ¹³⁴ sn Now Moses took up another line of argumentation, the issue of his inability to speak fluently (vv. 10-17). The point here is that God’s servants must yield themselves as instruments to God, the Creator. It makes no difference what character traits they have or what weaknesses they think they have (Moses manages to speak very well) if God is present. If the sovereign God has chosen them, then they have everything that God intended them to have.

[4:10]  ¹³⁵ tn The word בִּי (bi) is a particle of entreaty; it seeks permission to speak and is always followed by “my lord” or “my Lord.” Often rendered “please,” it is “employed in petitions, complaints and excuses” (W. H. C. Propp, Exodus 1–18 [AB], 213).

[4:10]  ¹³⁶ tn The designation in Moses’ address is אֲדֹנָי (’adonay), a term of respect and deference such as “lord, master, sir” but pointed as it would be when it represents the tetragrammaton. B. Jacob says since this is the first time Moses spoke directly to Yahweh, he did so hesitatingly (Exodus, 87).

[4:10]  ¹³⁷ tn When a noun clause is negated with לֹא (lo’), rather than אֵין (’en), there is a special emphasis, since the force of the negative falls on a specific word (GKC 479 §152.d). The expression “eloquent man” is אִישׁ דְּבָרִים (’ish dÿvarim, “a man of words”). The genitive may indicate a man characterized by words or a man who is able to command or control words. Moses apparently is resigned to the fact that he can do the signs, but he knows the signs have to be explained.

[4:10]  ¹³⁸ tn Heb “also from yesterday also from three days ago” or “neither since yesterday nor since before that” is idiomatic for “previously” or “in the past.”

[4:10]  ¹³⁹ tn The two expressions are כְבַד־פֶּה (khÿvad peh, “heavy of mouth”), and then כְבַד לָשׁוֹן (khÿvad lashon, “heavy of tongue”). Both use genitives of specification, the mouth and the tongue being what are heavy – slow. “Mouth” and “tongue” are metonymies of cause. Moses is saying that he has a problem speaking well. Perhaps he had been too long at the other side of the desert, or perhaps he was being a little dishonest. At any rate, he has still not captured the meaning of God’s presence. See among other works, J. H. Tigay, “‘Heavy of Mouth’ and ‘Heavy of Tongue’: On Moses’ Speech Difficulty,” BASOR 231 (1978): 57-67.

[4:11]  ¹⁴⁰ tn The verb שִׂים (sim) means “to place, put, set”; the sentence here more precisely says, “Who put a mouth into a man?”

[4:11]  sn The argumentation by Moses is here met by Yahweh’s rhetorical questions. They are intended to be sharp – it is reproof for Moses. The message is twofold. First, Yahweh is fully able to overcome all of Moses’ deficiencies. Second, Moses is exactly the way that God intended him to be. So the rhetorical questions are meant to prod Moses’ faith.

[4:11]  ¹⁴¹ sn The final question obviously demands a positive answer. But the clause is worded in such a way as to return to the theme of “I AM.” Isaiah 45:5-7 developed this same idea of God’s control over life. Moses protests that he is not an eloquent speaker, and the Lord replies with reminders about himself and promises, “I will be with your mouth,” an assertion that repeats the verb he used four times in 3:12 and 14 and in promises to Isaac and Jacob (Gen 26:3; 31:3).

[4:12]  ¹⁴² sn The promise of divine presence always indicates intervention (for blessing or cursing). Here it means that God would be working through the organs of speech to help Moses speak. See Deut 18:18; Jer 1:9.

[4:12]  ¹⁴³ sn The verb is וְהוֹרֵיתִיךָ (vÿhoretikha), the Hiphil perfect with a vav (ו) consecutive. The form carries the instructional meaning because it follows the imperative “go.” In fact, there is a sequence at work here: “go…and/that I may teach you.” It is from יָרָה (yara), the same root behind תּוֹרָה (torah, “law”). This always referred to teaching either wisdom or revelation. Here Yahweh promises to teach Moses what to say.

[4:12]  ¹⁴⁴ tn The form is the imperfect tense. While it could be taken as a future (“what you will say”), an obligatory imperfect captures the significance better (“what you must say” or “what you are to say”). Not even the content of the message will be left up to Moses.

[4:13]  ¹⁴⁵ tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.

[4:13]  ¹⁴⁶ tn The word בִּי (bi) is a particle of entreaty; it seeks permission to speak and is always followed by “Lord” or “my Lord.”

[4:13]  ¹⁴⁷ tn The text has simply שְׁלַח־נָא בְּיַד־תִּשְׁלָח (shÿlakh-na’ bÿyad tishlakh, “send by the hand you will send”). This is not Moses’ resignation to doing God’s will – it is his final attempt to avoid the call. It carries the force of asking God to send someone else. This is an example of an independent relative clause governed by the genitive: “by the hand of – whomever you will send” (see GKC 488-89 §155.n).

[4:14]  ¹⁴⁸ tn Heb “and the anger of Yahweh burned against.”

[4:14]  sn Moses had not dared openly to say “except me” when he asked God to send whomever he wanted to send. But God knew that is what he meant. Moses should not have resisted the call or pleaded such excuses or hesitated with such weak faith. Now God abandoned the gentle answer and in anger brought in a form of retribution. Because Moses did not want to do this, he was punished by not having the honor of doing it alone. His reluctance and the result are like the refusal of Israel to enter the land and the result they experienced (see U. Cassuto, Exodus, 49-50).

[4:14]  ¹⁴⁹ tn Heb “Is not” or perhaps “Is [there] not.”

[4:14]  ¹⁵⁰ sn S. R. Driver (Exodus, 29) suggests that the term “Levite” may refer to a profession rather than ancestry here, because both Moses and Aaron were from the tribe of Levi and there would be little point in noting that ancestry for Aaron. In thinking through the difficult problem of the identity of Levites, he cites McNeile as saying “the Levite” referred to one who had had official training as a priest (cf. Judg 17:7, where a member of the tribe of Judah was a Levite). If it was the duty of the priest to give “torah” – to teach – then some training in the power of language would have been in order.

[4:14]  ¹⁵¹ tn The construction uses the Piel infinitive absolute and the Piel imperfect to express the idea that he spoke very well: דַבֵּר יְדַבֵּר (dabber yÿdabber).

[4:14]  sn Now Yahweh, in condescending to Moses, selects something that Moses (and God) did not really need for the work. It is as if he were saying: “If Moses feels speaking ability is so necessary (rather than the divine presence), then that is what he will have.” Of course, this golden-tongued Aaron had some smooth words about how the golden calf was forged!

[4:14]  ¹⁵² tn The particle הִנֵּה (hinneh) with the participle points to the imminent future; it means “he is about to come” or “here he is coming.”

[4:14]  ¹⁵³ sn It is unlikely that this simply means that as a brother he will be pleased to see Moses, for the narrative has no time for that kind of comment. It is interested in more significant things. The implication is that Aaron will rejoice because of the revelation of God to Moses and the plan to deliver Israel from bondage (see B. Jacob, Exodus, 93).

[4:15]  ¹⁵⁴ tn Or “I will help you speak.” The independent pronoun puts emphasis (“as for me”) on the subject (“I”).

[4:15]  ¹⁵⁵ tn Or “and will help him speak.”

[4:15]  ¹⁵⁶ tn The word “both” is supplied to convey that this object (“you”) and the subject of the next verb (“you must do”) are plural in the Hebrew text, referring to Moses and Aaron. In 4:16 “you” returns to being singular in reference to Moses.

[4:15]  ¹⁵⁷ tn The imperfect tense carries the obligatory nuance here as well. The relative pronoun with this verb forms a noun clause functioning as the direct object of “I will teach.”

[4:16]  ¹⁵⁸ tn The word “he” represents the Hebrew independent pronoun, which makes the subject emphatic.

[4:16]  ¹⁵⁹ tn The phrase “as if” is supplied for clarity.

[4:16]  ¹⁶⁰ tn Heb “and it will be [that] he, he will be to you for a mouth,” or more simply, “he will be your mouth.”

[4:16]  ¹⁶¹ tn Heb “he will be to you for a mouth.”

[4:16]  ¹⁶² tn The phrase “as if” is supplied for clarity. The word “you” represents the Hebrew independent pronoun, which makes the subject emphatic.

[4:16]  sn Moses will be like God to Aaron, giving him the words to say, inspiring him as God would inspire a prophet. The whole process had now been removed one step. Instead of God speaking to Moses and Moses telling the people, Aaron would be the speaker for a while. But God was still going to work through Moses.

[4:17]  ¹⁶³ sn Mention of the staff makes an appropriate ending to the section, for God’s power (represented by the staff) will work through Moses. The applicable point that this whole section is making could be worded this way: The servants of God who sense their inadequacy must demonstrate the power of God as their sufficiency.

[4:18]  ¹⁶⁴ 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]  ¹⁶⁵ 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]  ¹⁶⁶ 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]  ¹⁶⁷ tn Heb “brothers.”

[4:18]  ¹⁶⁸ 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.”

[4:19]  ¹⁶⁹ tn The text has two imperatives, “Go, return”; if these are interpreted as a hendiadys (as in the translation), then the second is adverbial.

[4:19]  ¹⁷⁰ sn The text clearly stated that Pharaoh sought to kill Moses; so this seems to be a reference to Pharaoh’s death shortly before Moses’ return. Moses was forty years in Midian. In the 18th dynasty, only Pharaoh Thutmose III had a reign of the right length (1504-1450 b.c.) to fit this period of Moses’ life. This would place Moses’ returning to Egypt near 1450 b.c., in the beginning of the reign of Amenhotep II, whom most conservatives identify as the pharaoh of the exodus. Rameses II, of course, had a very long reign (1304-1236). But if he were the one from whom Moses fled, then he could not be the pharaoh of the exodus, but his son would be – and that puts the date of the exodus after 1236, a date too late for anyone. See E. H. Merrill, Kingdom of Priests, 62.

[4:20]  ¹⁷¹ tn Heb “And Moses took.”

[4:20]  ¹⁷² sn Only Gershom has been mentioned so far. The other son’s name will be explained in chapter 18. The explanation of Gershom’s name was important to Moses’ sojourn in Midian. The explanation of the name Eliezer fits better in the later chapter (18:2-4).

[4:20]  ¹⁷³ tn The verb would literally be rendered “and returned”; however, the narrative will record other happenings before he arrived in Egypt, so an ingressive nuance fits here – he began to return, or started back.

[4:21]  ¹⁷⁴ tn Heb “And Yahweh said.”

[4:21]  ¹⁷⁵ tn The construction may involve a verbal hendiadys using the two infinitive forms: “when you go to return” (בְּלֶכְתְּךָ לָשׁוּב, bÿlekhtÿkha lashuv). The clause is temporal, subordinated to the instruction to do the signs. Therefore, its focus cannot be on going to return, i.e., preparing or beginning to return.

[4:21]  ¹⁷⁶ tn The two verb forms in this section are the imperative (רְאֵה, rÿ’eh) followed by the perfect with the vav (וַעֲשִׂיתָם, va’asitam). The second could be coordinated and function as a second command: “see…and [then] do”; or it could be subordinated logically: “see…so that you do.” Some commentators who take the first option suggest that Moses was supposed to contemplate these wonders before doing them before Pharaoh. That does not seem as likely as the second interpretation reflected in the translation.

[4:21]  ¹⁷⁷ tn Or “in your power”; Heb “in your hand.”

[4:21]  ¹⁷⁸ tn Heb “strengthen” (in the sense of making stubborn or obstinate). The text has the expression וַאֲנִי אֲחַזֵּק אֶת־לִבּוֹ (va’ani ’akhazzeq ’et-libbo), “I will make strong his will,” or “I will strengthen his resolve,” recognizing the “heart” as the location of decision making (see Prov 16:1, 9).

[4:21]  ¹⁷⁹ sn Here is the first mention of the hardening of the heart of Pharaoh. God first tells Moses he must do the miracles, but he also announces that he will harden Pharaoh’s heart, as if working against Moses. It will help Moses to know that God is bringing about the resistance in order to bring a greater victory with greater glory. There is a great deal of literature on this, but see among the resources F. W. Danker, “Hardness of Heart: A Study in Biblical Thematic,” CTM 44 (1973): 89-100; R. R. Wilson, “The Hardening of Pharaoh’s Heart,” CBQ 41 (1979): 18-36; and R. B. Chisholm Jr., “Divine Hardening in the Old Testament,” BSac 153 (1996): 410-34.

[4:21]  ¹⁸⁰ tn Or “so that.”

[4:22]  ¹⁸¹ tn The sequence of the instruction from God uses the perfect tense with vav (ו), following the preceding imperfects.

[4:22]  ¹⁸² tn The instantaneous use of the perfect tense fits well with the prophetic announcement of what Yahweh said or says. It shows that the words given to the prophet are still binding.

[4:22]  ¹⁸³ sn The metaphor uses the word “son” in its connotation of a political dependent, as it was used in ancient documents to describe what was intended to be a loyal relationship with well-known privileges and responsibilities, like that between a good father and son. The word can mean a literal son, a descendant, a chosen king (and so, the Messiah), a disciple (in Proverbs), and here, a nation subject to God. If the people of Israel were God’s “son,” then they should serve him and not Pharaoh. Malachi reminds people that the Law said “a son honors his father,” and so God asked, “If I am a father, where is my honor?” (Mal 1:6).

[4:23]  ¹⁸⁴ tn The text uses the imperative, “send out” (שַׁלַּח, shallakh) followed by the imperfect or jussive with the vav (ו) to express purpose.

[4:23]  ¹⁸⁵ tn The Piel infinitive serves as the direct object of the verb, answering the question of what Pharaoh would refuse to do. The command and refusal to obey are the grounds for the announcement of death for Pharaoh’s son.

[4:23]  ¹⁸⁶ tn The construction is very emphatic. The particle הִנֵּה (hinneh) gives it an immediacy and a vividness, as if God is already beginning to act. The participle with this particle has the nuance of an imminent future act, as if God is saying, “I am about to kill.” These words are not repeated until the last plague.

[4:24]  ¹⁸⁷ tn Or “at a lodging place” or “at an inn.”

[4:24]  ¹⁸⁸ sn The next section (vv. 24-26) records a rather strange story. God had said that if Pharaoh would not comply he would kill his son – but now God was ready to kill Moses, the representative of Israel, God’s own son. Apparently, one would reconstruct that on the journey Moses fell seriously ill, but his wife, learning the cause of the illness, saved his life by circumcising her son and casting the foreskin at Moses’ feet (indicating that it was symbolically Moses’ foreskin). The point is that this son of Abraham had not complied with the sign of the Abrahamic covenant. No one, according to Exod 12:40-51, would take part in the Passover-exodus who had not complied. So how could the one who was going to lead God’s people not comply? The bold anthropomorphisms and the location at the border invite comparisons with Gen 32, the Angel wrestling with Jacob. In both cases there is a brush with death that could not be forgotten. See also, W. Dumbrell, “Exodus 4:24-25: A Textual Re-examination,” HTR 65 (1972): 285-90; T. C. Butler, “An Anti-Moses Tradition,” JSOT 12 (1979): 9-15; and L. Kaplan, “And the Lord Sought to Kill Him,” HAR 5 (1981): 65-74.

[4:25]  ¹⁸⁹ tn Heb “to his feet.” The referent (Moses) has been specified in the translation for clarity. The LXX has “and she fell at his feet” and then “the blood of the circumcision of my son stood.” But it is clear that she caused the foreskin to touch Moses’ feet, as if the one were a substitution for the other, taking the place of the other (see U. Cassuto, Exodus, 60).

[4:25]  ¹⁹⁰ sn U. Cassuto explains that she was saying, “I have delivered you from death, and your return to life makes you my bridegroom a second time, this time my blood bridegroom, a bridegroom acquired through blood” (Exodus, 60-61).

[4:26]  ¹⁹¹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[4:26]  ¹⁹² tn Or “Therefore.” The particle אָז (’az) here is not introducing the next item in a series of events. It points back to the past (“at that time,” see Gen 4:26) or to a logical connection (“therefore, consequently”).

[4:26]  ¹⁹³ tn The Hebrew simply has לַמּוּלֹת (lammulot, “to the circumcision[s]”). The phrase explains that the saying was in reference to the act of circumcision. Some scholars speculate that there was a ritual prior to marriage from which this event and its meaning derived. But it appears rather that if there was some ancient ritual, it would have had to come from this event. The difficulty is that the son is circumcised, not Moses, making the comparative mythological view untenable. Moses had apparently not circumcised Eliezer. Since Moses was taking his family with him, God had to make sure the sign of the covenant was kept. It may be that here Moses sent them all back to Jethro (18:2) because of the difficulties that lay ahead.

[4:27]  ¹⁹⁴ tn Heb “And Yahweh said.”

[4:27]  ¹⁹⁵ tn S. R. Driver considers that this verse is a continuation of vv. 17 and 18 and that Aaron met Moses before Moses started back to Egypt (Exodus, 33). The first verb, then, might have the nuance of a past perfect: Yahweh had said.

[4:27]  ¹⁹⁶ tn Heb “and kissed him.”

[4:28]  ¹⁹⁷ tn This verb and the last one in the verse are rendered with the past perfect nuance because they refer to what the Lord had done prior to Moses’ telling Aaron.

[4:29]  ¹⁹⁸ sn These are the leaders of the tribes who represented all the people. Later, after the exodus, Moses will select the most capable of them and others to be rulers in a judicial sense (Exod 18:21).

[4:30]  ¹⁹⁹ tn Heb “And Aaron spoke.”

[4:31]  ²⁰⁰ tc The LXX (Greek OT) has “and they rejoiced,” probably reading וַיִּשְׂמְחוּ (vayyismÿkhu) instead of what the MT reading, וַיִּשְׂמְעוּ (vayyismÿ’u, “and they heard”). To rejoice would have seemed a natural response of the people at the news, and the words sound similar in Hebrew.

[4:31]  tn The form is the preterite with the vav consecutive, “and they heard.” It clearly is a temporal clause subordinate to the following verbs that report how they bowed and worshiped. But it is also in sequence to the preceding: they believed, and then they bowed when they heard.

[4:31]  ²⁰¹ tn Or “intervened for.” The word פָּקַד (paqad) has traditionally been translated “visited,” which is open to many interpretations. It means that God intervened in the life of the Israelites to bless them with the fulfillment of the promises. It says more than that he took notice of them, took pity on them, or remembered them. He had not yet fulfilled the promises, but he had begun to act by calling Moses and Aaron. The translation “attended to” attempts to capture that much.

[4:31]  ²⁰² tn The verb וַיִּשְׁתַּחֲוּוּ (vayyishtakhavu) is usually rendered “worshiped.” More specifically, the verbal root חָוָה (khava) in the hishtaphel stem means “to cause oneself to be low to the ground.” While there is nothing wrong with giving it a general translation of “worship,” it may be better in a passage like this to take it in conjunction with the other verb (“bow”) as a verbal hendiadys, using it as an adverb to that verb. The implication is certainly that they prayed, or praised, and performed some other aspect of worship, but the text may just be describing it from their posture of worship. With this response, all the fears of Moses are swept aside – they believed and they were thankful to God.

[5:1]  ²⁰³ sn The enthusiasm of the worshipers in the preceding chapter turns sour in this one when Pharaoh refuses to cooperate. The point is clear that when the people of God attempt to devote their full service and allegiance to God, they encounter opposition from the world. Rather than finding instant blessing and peace, they find conflict. This is the theme that will continue through the plague narratives. But what makes chapter 5 especially interesting is how the people reacted to this opposition. The chapter has three sections: first, the confrontation between Moses and Pharaoh (vv. 1-5); then the report of the stern opposition of the king (vv. 6-14); and finally, the sad account of the effect of this opposition on the people (vv. 15-21).

[5:1]  ²⁰⁴ tn Heb “Yahweh.”

[5:1]  ²⁰⁵ tn The form שַׁלַּח (shallakh), the Piel imperative, has been traditionally translated “let [my people] go.” The Qal would be “send”; so the Piel “send away, release, dismiss, discharge.” B. Jacob observes, “If a person was dismissed through the use of this verb, then he ceased to be within the power or sphere of influence of the individual who had dismissed him. He was completely free and subsequently acted entirely on his own responsibility” (Exodus, 115).

[5:1]  ²⁰⁶ tn The verb חָגַג (khagag) means to hold a feast or to go on a pilgrim feast. The Arabic cognate of the noun form is haj, best known for the pilgrim flight of Mohammed, the hajira. The form in the text (וְיָחֹגּוּ, vÿyakhoggu) is subordinated to the imperative and thus shows the purpose of the imperative.

[5:2]  ²⁰⁷ tn Heb “Yahweh.” This is a rhetorical question, expressing doubt or indignation or simply a negative thought that Yahweh is nothing (see erotesis in E. W. Bullinger, Figures of Speech, 944-45). Pharaoh is not asking for information (cf. 1 Sam 25:5-10).

[5:2]  ²⁰⁸ tn The relative pronoun introduces the consecutive clause that depends on the interrogative clause (see GKC 318-19 §107.u).

[5:2]  ²⁰⁹ tn The imperfect tense here receives the classification of obligatory imperfect. The verb שָׁמַע (shama’) followed by “in the voice of” is idiomatic; rather than referring to simple audition – “that I should hear his voice” – it conveys the thought of listening that issues in action – “that I should obey him.”

[5:2]  sn The construction of these clauses is similar to (ironically) the words of Moses: “Who am I that I should go?” (3:11).

[5:2]  ²¹⁰ tn The Piel infinitive construct here has the epexegetical usage with lamed (ל); it explains the verb “obey.”

[5:2]  ²¹¹ sn This absolute statement of Pharaoh is part of a motif that will develop throughout the conflict. For Pharaoh, the Lord (Yahweh) did not exist. So he said “I do not know the Lord [i.e., Yahweh].” The point of the plagues and the exodus will be “that he might know.” Pharaoh will come to know this Yahweh, but not in any pleasant way.

[5:3]  ²¹² tn The word “journey” is an adverbial accusative telling the distance that Moses wanted the people to go. It is qualified by “three days.” It is not saying that they will be gone three days, but that they will go a distance that will take three days to cover (see Gen 31:22-23; Num 10:33; 33:8).

[5:3]  ²¹³ tn The purpose clause here is formed with a second cohortative joined with a vav (ו): “let us go…and let us sacrifice.” The purpose of the going was to sacrifice.

[5:3]  sn Where did Moses get the idea that they should have a pilgrim feast and make sacrifices? God had only said they would serve Him in that mountain. In the OT the pilgrim feasts to the sanctuary three times a year incorporated the ideas of serving the Lord and keeping the commands. So the words here use the more general idea of appearing before their God. They would go to the desert because there was no homeland yet. Moses later spoke of the journey as necessary to avoid offending Egyptian sensibilities (8:25-26).

[5:3]  ²¹⁴ sn The last clause of this verse is rather unexpected here: “lest he meet [afflict] us with pestilence or sword.” To fail to comply with the summons of one’s God was to invite such calamities. The Law would later incorporate many such things as the curses for disobedience. Moses is indicating to Pharaoh that there is more reason to fear Yahweh than Pharaoh.

[5:4]  ²¹⁵ sn The clause is a rhetorical question. Pharaoh is not asking them why they do this, but rather is accusing them of doing it. He suspects their request is an attempt to get people time away from their labor. In Pharaoh’s opinion, Moses and Aaron were “removing the restraint” (פָּרַע, para’) of the people in an effort to give them rest. Ironically, under the Law the people would be expected to cease their labor when they went to appear before God. He would give them the rest that Pharaoh refused to give. It should be noted also that it was not Israel who doubted that Yahweh had sent Moses, as Moses had feared – but rather Pharaoh.

[5:5]  ²¹⁶ tn Heb “And Pharaoh said.” This is not the kind of thing that Pharaoh is likely to have said to Moses, and so it probably is what he thought or reasoned within himself. Other passages (like Exod 2:14; 3:3) show that the verb “said” can do this. (See U. Cassuto, Exodus, 67.)

[5:6]  ²¹⁷ tn Heb “and Pharaoh commanded on that day.”

[5:6]  ²¹⁸ tn The Greek has “scribes” for this word, perhaps thinking of those lesser officials as keeping records of the slaves and the bricks.

[5:6]  ²¹⁹ tn The phrase “who were” is supplied for clarity.

[5:6]  ²²⁰ sn In vv. 6-14 the second section of the chapter describes the severe measures by the king to increase the labor by decreasing the material. The emphasis in this section must be on the harsh treatment of the people and Pharaoh’s reason for it – he accuses them of idleness because they want to go and worship. The real reason, of course, is that he wants to discredit Moses (v. 9) and keep the people as slaves.

[5:7]  ²²¹ tn The construction is a verbal hendiadys: לֹא תֹאסִפוּן לָתֵת (lo’ to’sifun latet, “you must not add to give”). The imperfect tense acts adverbially, and the infinitive becomes the main verb of the clause: “you must no longer give.”

[5:7]  ²²² tn The expression “for making bricks” is made of the infinitive construct followed by its cognate accusative: לִלְבֹּן הַלְּבֵנִים (lilbon hallÿvenim).

[5:7]  ²²³ tn Heb “as yesterday and three days ago” or “as yesterday and before that.” This is idiomatic for “as previously” or “as in the past.”

[5:7]  ²²⁴ tn The jussive יֵלְכוּ (yelÿkhu) and its following sequential verb would have the force of decree and not permission or advice. He is telling them to go and find straw or stubble for the bricks.

[5:8]  ²²⁵ tn The verb is the Qal imperfect of שִׂים (sim, “place, put”). The form could be an imperfect of instruction: “You will place upon them the quota.” Or, as here, it may be an obligatory imperfect: “You must place.”

[5:8]  ²²⁶ tn Heb “yesterday and three days ago” or “yesterday and before that” is idiomatic for “previously” or “in the past.”

[5:8]  ²²⁷ tn Or “loafers.” The form נִרְפִּים (nirpim) is derived from the verb רָפָה (rafah), meaning “to be weak, to let oneself go.” They had been letting the work go, Pharaoh reasoned, and being idle is why they had time to think about going to worship.

[5:9]  ²²⁸ tn Heb “let the work be heavy.”

[5:9]  ²²⁹ tn The text has וְיַעֲשׂוּ־בָהּ (vÿya’asu-vah, “and let them work in it”) or the like. The jussive forms part of the king’s decree that the men not only be required to work harder but be doing it: “Let them be occupied in it.”

[5:9]  sn For a discussion of this whole section, see K. A. Kitchen, “From the Brickfields of Egypt,” TynBul 27 (1976): 137-47.

[5:9]  ²³⁰ sn The words of Moses are here called “lying words” (דִבְרֵי־שָׁקֶר, divre-shaqer). Here is the main reason, then, for Pharaoh’s new policy. He wanted to discredit Moses. So the words that Moses spoke Pharaoh calls false and lying words. The world was saying that God’s words were vain and deceptive because they were calling people to a higher order. In a short time God would reveal that they were true words.

[5:10]  ²³¹ tn Heb “went out and spoke to the people saying.” Here “the people” has been specified as “the Israelites” for clarity.

[5:10]  ²³² tn The construction uses the negative particle combined with a subject suffix before the participle: אֵינֶנִּי נֹתֵן (’enenni noten, “there is not I – giving”).

[5:11]  ²³³ tn The independent personal pronoun emphasizes that the people were to get their own straw, and it heightens the contrast with the king. “You – go get.”

[5:11]  ²³⁴ tn The tense in this section could be translated as having the nuance of possibility: “wherever you may find it,” or the nuance of potential imperfect: “wherever you are able to find any.”

[5:12]  ²³⁵ tn The verb וַיָּפֶץ (vayyafets) is from the hollow root פּוּץ (puts) and means “scatter, spread abroad.”

[5:13]  ²³⁶ tn Or “pressed.”

[5:13]  ²³⁷ tn כַּלּוּ (kallu) is the Piel imperative; the verb means “to finish, complete” in the sense of filling up the quota.

[5:14]  ²³⁸ tn The quotation is introduced with the common word לֵאמֹר (le’mor, “saying”) and no mention of who said the question.

[5:14]  ²³⁹ sn The idioms for time here are found also in 3:10 and 5:7-8. This question no doubt represents many accusations shouted at Israelites during the period when it was becoming obvious that, despite all their efforts, they were unable to meet their quotas as before.

[5:15]  ²⁴⁰ sn The last section of this event tells the effect of the oppression on Israel, first on the people (15-19) and then on Moses and Aaron (20-21). The immediate reaction of Israel was to cry to Pharaoh – something they would learn should be directed to God. When Pharaoh rebuffed them harshly, they turned bitterly against their leaders.

[5:15]  ²⁴¹ tn The imperfect tense should be classified here with the progressive imperfect nuance, because the harsh treatment was a present reality.

[5:16]  ²⁴² tn Heb “[they] are saying to us,” the line can be rendered as a passive since there is no expressed subject for the participle.

[5:16]  ²⁴³ tn הִנֵּה (hinneh) draws attention to the action reflected in the passive participle מֻכִּים (mukkim): “look, your servants are being beaten.”

[5:16]  ²⁴⁴ tn The word rendered “fault” is the basic OT verb for “sin” – וְחָטָאת (vÿkhata’t). The problem is that it is pointed as a perfect tense, feminine singular verb. Some other form of the verb would be expected, or a noun. But the basic word-group means “to err, sin, miss the mark, way, goal.” The word in this context seems to indicate that the people of Pharaoh – the slave masters – have failed to provide the straw. Hence: “fault” or “they failed.” But, as indicated, the line has difficult grammar, for it would literally translate: “and you [fem.] sin your people.” Many commentators (so GKC 206 §74.g) wish to emend the text to read with the Greek and the Syriac, thus: “you sin against your own people” (meaning the Israelites are his loyal subjects).

[5:17]  ²⁴⁵ tn Heb “And he said.”

[5:17]  ²⁴⁶ tn Or “loafers.” The form נִרְפִּים (nirpim) is derived from the verb רָפָה (rafah), meaning “to be weak, to let oneself go.”

[5:18]  ²⁴⁷ tn The text has two imperatives: “go, work.” They may be used together to convey one complex idea (so a use of hendiadys): “go back to work.”

[5:18]  ²⁴⁸ tn The imperfect תִּתֵּנּוּ (tittennu) is here taken as an obligatory imperfect: “you must give” or “you must produce.”

[5:18]  ²⁴⁹ sn B. Jacob is amazed at the wealth of this tyrant’s vocabulary in describing the work of others. Here, תֹכֶן (tokhen) is another word for “quota” of bricks, the fifth word used to describe their duty (Exodus, 137).

[5:19]  ²⁵⁰ tn The common Hebrew verb translated “saw,” like the common English verb for seeing, is also used to refer to mental perception and understanding, as in the question “See what I mean?” The foremen understood how difficult things would be under this ruling.

[5:19]  ²⁵¹ tn The text has the sign of the accusative with a suffix and then a prepositional phrase: אֹתָם בְּרָע (’otam bÿra’), meaning something like “[they saw] them in trouble” or “themselves in trouble.” Gesenius shows a few examples where the accusative of the reflexive pronoun is represented by the sign of the accusative with a suffix, and these with marked emphasis (GKC 439 §135.k).

[5:19]  ²⁵² tn The clause “when they were told” translates לֵאמֹר (le’mor), which usually simply means “saying.” The thing that was said was clearly the decree that was given to them.

[5:20]  ²⁵³ sn Moses and Aaron would not have made the appeal to Pharaoh that these Hebrew foremen did, but they were concerned to see what might happen, and so they waited to meet the foremen when they came out.

[5:21]  ²⁵⁴ tn The foremen vented their anger on Moses and Aaron. The two jussives express their desire that the evil these two have caused be dealt with. “May Yahweh look on you and may he judge” could mean only that God should decide if Moses and Aaron are at fault, but given the rest of the comments it is clear the foremen want more. The second jussive could be subordinated to the first – “so that he may judge [you].”

[5:21]  ²⁵⁵ tn Heb “you have made our aroma stink.”

[5:21]  ²⁵⁶ tn Heb “in the eyes of.”

[5:21]  ²⁵⁷ tn Heb “in the eyes of his servants.” This phrase is not repeated in the translation for stylistic reasons.

[5:21]  ²⁵⁸ tn Heb “to put a sword in their hand to kill us.” The infinitive construct with the lamed (לָתֶת, latet) signifies the result (“so that”) of making the people stink. Their reputation is now so bad that Pharaoh might gladly put them to death. The next infinitive could also be understood as expressing result: “put a sword in their hand so that they can kill us.”

[5:22]  ²⁵⁹ sn In view of the apparent failure of the mission, Moses seeks Yahweh for assurance. The answer from Yahweh not only assures him that all is well, but that there will be a great deliverance. The passage can be divided into three parts: the complaint of Moses (5:22-23), the promise of Yahweh (6:1-9), and the instructions for Moses (6:10-13). Moses complains because God has not delivered his people as he had said he would, and God answers that he will because he is the sovereign covenant God who keeps his word. Therefore, Moses must keep his commission to speak God’s word. See further, E. A. Martens, “Tackling Old Testament Theology,” JETS 20 (1977): 123-32. The message is very similar to that found in the NT, “Where is the promise of his coming?” (2 Pet 3:4). The complaint of Moses (5:22-23) can be worded with Peter’s “Where is the promise of his coming?” theme; the assurance from Yahweh (6:1-9) can be worded with Peter’s “The Lord is not slack in keeping his promises” (2 Pet 3:9); and the third part, the instructions for Moses (6:10-13) can be worded with Peter’s “Prepare for the day of God and speed its coming” (2 Pet 3:12). The people who speak for God must do so in the sure confidence of the coming deliverance – Moses with the deliverance from the bondage of Egypt, and Christians with the deliverance from this sinful world.

[5:22]  ²⁶⁰ tn Heb “and Moses returned.”

[5:22]  ²⁶¹ tn The designation in Moses’ address is “Lord” (אֲדֹנָי, ’adonay) – the term for “lord” or “master” but pointed as it would be when it represents the tetragrammaton.

[5:22]  ²⁶² tn The verb is הֲרֵעֹתָה (hare’otah), the Hiphil perfect of רָעַע (ra’a’). The word itself means “to do evil,” and in this stem “to cause evil” – but evil in the sense of pain, calamity, trouble, or affliction, and not always in the sense of sin. Certainly not here. That God had allowed Pharaoh to oppose them had brought greater pain to the Israelites.

[5:22]  sn Moses’ question is rhetorical; the point is more of a complaint or accusation to God, although there is in it the desire to know why. B. Jacob (Exodus, 139) comments that such frank words were a sign of the man’s closeness to God. God never has objected to such bold complaints by the devout. He then notes how God was angered by his defenders in the book of Job rather than by Job’s heated accusations.

[5:22]  ²⁶³ tn The demonstrative pronoun serves for emphasis in the question (see R. J. Williams, Hebrew Syntax, 24, §118). This second question continues Moses’ bold approach to God, more chiding than praying. He is implying that if this was the result of the call, then God had no purpose calling him (compare Jeremiah’s similar complaint in Jer 20).

[5:23]  ²⁶⁴ sn Now the verb (הֵרַע, hera’) has a different subject – Pharaoh. The ultimate cause of the trouble was God, but the immediate cause was Pharaoh and the way he increased the work. Meanwhile, the Israelite foremen have pinned most of the blame on Moses and Aaron. Moses knows all about the sovereignty of God, and as he speaks in God’s name, he sees the effect it has on pagans like Pharaoh. So the rhetorical questions are designed to prod God to act differently.

[5:23]  ²⁶⁵ tn The Hebrew construction is emphatic: וְהַצֵּל לֹא־הִצַּלְתָּ (vÿhatsel lo’-hitsalta). The verb נָצַל (natsal) means “to deliver, rescue” in the sense of plucking out, even plundering. The infinitive absolute strengthens both the idea of the verb and the negative. God had not delivered this people at all.

[5:23]  ²⁶⁶ tn Heb “your people.” The pronoun (“them”) has been used in the translation for stylistic reasons here, to avoid redundancy.

[4:9]  ²⁶⁷ tn Heb “and it will be if.”

[4:9]  ²⁶⁸ tn Heb “listen to your voice.”

[4:9]  ²⁶⁹ tn The verb form is the perfect tense with the vav (ו) consecutive; it functions then as the equivalent of the imperfect tense – here as an imperfect of instruction.

[4:9]  ²⁷⁰ sn This is a powerful sign, for the Nile was always known as the source of life in Egypt, but now it will become the evidence of death. So the three signs were alike, each consisting of life and death. They would clearly anticipate the struggle with Egypt through the plagues. The point is clear that in the face of the possibility that people might not believe, the servants of God must offer clear proof of the power of God as they deliver the message of God. The rest is up to God.

[4:7]  ²⁷¹ tn The particle הִנֵּה (hinneh) points out the startling or amazing sight as if the reader were catching first glimpse of it with Moses.

[4:7]  ²⁷² tn Heb “it returned.”

[4:7]  ²⁷³ tn Heb “like his flesh.”

[15:1]  ²⁷⁴ sn This chapter is a song of praise sung by Moses and the people right after the deliverance from the Sea. The song itself is vv. 1b-18; it falls into three sections – praise to God (1b-3), the cause for the praise (4-13), and the conclusion (14-18). The point of the first section is that God’s saving acts inspire praise from his people; the second is that God’s powerful acts deliver his people from the forces of evil; and the third section is that God’s demonstrations of his sovereignty inspire confidence in him by his people. So the Victory Song is very much like the other declarative praise psalms – the resolve to praise, the power of God, the victory over the enemies, the incomparability of God in his redemption, and the fear of the people. See also C. Cohen, “Studies in Early Israelite Poetry I: An Unrecognized Case of Three Line Staircase Parallelism in the Song of the Sea,” JANESCU 7 (1975): 13-17; D. N. Freedman, “Strophe and Meter in Exodus 15,” A Light unto My Path, 163-203; E. Levine, “Neofiti I: A Study of Exodus 15,” Bib 54 (1973): 301-30; T. C. Butler, “‘The Song of the Sea’: Exodus 15:1-18: A Study in the Exegesis of Hebrew Poetry,” DissAb 32 (1971): 2782-A.

[15:1]  ²⁷⁵ tn The verb is יָשִׁיר (yashir), a normal imperfect tense form. But after the adverb “then” this form is to be treated as a preterite (see GKC 314-15 §107.c).

[15:1]  ²⁷⁶ tn Heb “and they said, saying.” This has been simplified in the translation for stylistic reasons.

[15:1]  ²⁷⁷ tn The form is the singular cohortative, expressing the resolution of Moses to sing the song of praise (“I will” being stronger than “I shall”).

[15:1]  ²⁷⁸ tn This causal clause gives the reason for and summary of the praise. The Hebrew expression has כִּי־גָּאֹה גָּאָה (ki ga’oh ga’ah). The basic idea of the verb is “rise up loftily” or “proudly.” But derivatives of the root carry the nuance of majesty or pride (S. R. Driver, Exodus, 132). So the idea of the perfect tense with its infinitive absolute may mean “he is highly exalted” or “he has done majestically” or “he is gloriously glorious.”

[15:1]  ²⁷⁹ sn The common understanding is that Egypt did not have people riding horses at this time, and so the phrase the horse and its rider is either viewed as an anachronism or is interpreted to mean charioteers. The word “to ride” can mean on a horse or in a chariot. Some have suggested changing “rider” to “chariot” (re-vocalization) to read “the horse and its chariot.”

[15:2]  ²⁸⁰ tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.”

[15:2]  ²⁸¹ tn The word וְזִמְרָת (vÿzimrat) is problematic. It probably had a suffix yod (י) that was accidentally dropped because of the yod (י) on the divine name following. Most scholars posit another meaning for the word. A meaning of “power” fits the line fairly well, forming a hendiadys with strength – “strength and power” becoming “strong power.” Similar lines are in Isa 12:2 and Ps 118:14. Others suggest “protection” or “glory.” However, there is nothing substantially wrong with “my song” in the line – only that it would be a nicer match if it had something to do with strength.

[15:2]  ²⁸² tn The word נָוָה (navah) occurs only here. It may mean “beautify, adorn” with praises (see BDB 627 s.v.). See also M. Dahood, “Exodus 15:2: ‘anwehu and Ugaritic snwt,” Bib 59 (1979): 260-61; and M. Klein, “The Targumic Tosefta to Exodus 15:2,” JJS 26 (1975): 61-67; and S. B. Parker, “Exodus 15:2 Again,” VT 21 (1971): 373-79.

[15:3]  ²⁸³ tn Heb “man of war” (so KJV, ASV). “Warrior” is now the preferred translation since “man of war” is more commonly known today as a warship. The expression indicates that Yahweh is one who understands how to fight and defeat the enemy. The word “war” modifies “man” to reveal that Yahweh is a warrior. Other passages use similar descriptions: Isa 42:13 has “man of wars”; Ps 24:8 has “mighty man of battle.” See F. Cross, “The Divine Warrior in Israel’s Early Cult,” Biblical Motifs, 11-30.

[15:3]  ²⁸⁴ tn Heb “Yahweh is his name.” As throughout, the name “Yahweh” is rendered as “the Lord” in the translation, as is typically done in English translations.

[15:4]  ²⁸⁵ tn Gesenius notes that the sign of the accusative, often omitted in poetry, is not found in this entire song (GKC 363 §117.b).

[15:4]  ²⁸⁶ tn The word is a substantive, “choice, selection”; it is here used in the construct state to convey an attribute before a partitive genitive – “the choice of his officers” means his “choice officers” (see GKC 417 §128.r).

[15:4]  ²⁸⁷ tn The form is a Qal passive rather than a Pual, for there is not Piel form or meaning.

[15:5]  ²⁸⁸ tn The verb form is יְכַסְיֻמוּ (yÿkhasyumu) is the Piel preterite. Normally a vav (ו) consecutive is used with the preterite, but in some ancient poems the form without the vav appears, as is the case frequently in this poem. That such an archaic form is used should come as no surprise, because the word also uses the yod (י) of the root (GKC 214 §75.dd), and the archaic suffix form (GKC 258 §91.l). These all indicate the antiquity of the poem.

[15:5]  ²⁸⁹ tn The parasynonyms here are תְּהֹמֹת (tÿhomot, “deep, ocean depths, deep waters”) and מְצוֹלֹת (mÿtsolot, “the depths”); S. R. Driver says properly the “gurgling places” (Exodus, 134).

[15:6]  ²⁹⁰ tn The form נֶאְדָּרִי (ne’dari) may be an archaic infinitive with the old ending i, used in place of the verb and meaning “awesome.” Gesenius says that the vowel ending may be an old case ending, especially when a preposition is inserted between the word and its genitive (GKC 253 §90.l), but he suggests a reconstruction of the form.

[15:7]  ²⁹¹ sn This expression is cognate with words in v. 1. Here that same greatness or majesty is extolled as in abundance.

[15:7]  ²⁹² tn Here, and throughout the song, these verbs are the prefixed conjugation that may look like the imperfect but are actually historic preterites. This verb is to “overthrow” or “throw down” – like a wall, leaving it in shattered pieces.

[15:7]  ²⁹³ tn The form קָמֶיךָ (qamekha) is the active participle with a pronominal suffix. The participle is accusative, the object of the verb, but the suffix is the genitive of nearer definition (see GKC 358 §116.i).

[15:7]  ²⁹⁴ sn The verb is the Piel of שָׁלַח (shalakh), the same verb used throughout for the demand on Pharaoh to release Israel. Here, in some irony, God released his wrath on them.

[15:7]  ²⁹⁵ sn The word wrath is a metonymy of cause; the effect – the judgment – is what is meant.

[15:7]  ²⁹⁶ tn The verb is the prefixed conjugation, the preterite, without the consecutive vav (ו).

[15:8]  ²⁹⁷ sn The phrase “the blast of your nostrils” is a bold anthropomorphic expression for the wind that came in and dried up the water.

[15:8]  ²⁹⁸ tn The word “heap” describes the walls of water. The waters, which are naturally fluid, stood up as though they were a heap, a mound of earth. Likewise, the flowing waters deep in the ocean solidified – as though they were turned to ice (U. Cassuto, Exodus, 175).

[15:9]  ²⁹⁹ sn W. C. Kaiser observes the staccato phrases that almost imitate the heavy, breathless heaving of the Egyptians as, with what reserve of strength they have left, they vow, “I will…, I will…, I will…” (“Exodus,” EBC 2:395).

[15:9]  ³⁰⁰ tn The form is נַפְשִׁי (nafshi, “my soul”). But this word refers to the whole person, the body and the soul, or better, a bundle of appetites in a body. It therefore can figuratively refer to the desires or appetites (Deut 12:15; 14:26; 23:24). Here, with the verb “to be full” means “to be satisfied”; the whole expression might indicate “I will be sated with them” or “I will gorge myself.” The greedy appetite was to destroy.

[15:9]  ³⁰¹ tn The verb רִיק (riq) means “to be empty” in the Qal, and in the Hiphil “to empty.” Here the idea is to unsheathe a sword.

[15:9]  ³⁰² tn The verb is יָרַשׁ (yarash), which in the Hiphil means “to dispossess” or “root out.” The meaning “destroy” is a general interpretation.

[15:10]  ³⁰³ tn “But” has been supplied here.

[15:10]  ³⁰⁴ tn Here “and” has been supplied.

[15:10]  ³⁰⁵ tn The verb may have the idea of sinking with a gurgling sound, like water going into a whirlpool (R. A. Cole, Exodus [TOTC], 124; S. R. Driver, Exodus, 136). See F. M. Cross and D. N. Freedman, “The Song of Miriam,” JNES 14 (1955): 243-47.

[15:11]  ³⁰⁶ tn The question is of course rhetorical; it is a way of affirming that no one is comparable to God. See C. J. Labuschagne, The Incomparability of Yahweh in the Old Testament, 22, 66-67, and 94-97.

[15:11]  ³⁰⁷ sn Verses 11-17 will now focus on Yahweh as the incomparable one who was able to save Israel from their foes and afterward lead them to the promised land.

[15:11]  ³⁰⁸ tn S. R. Driver suggests “praiseworthy acts” as the translation (Exodus, 137).

[15:12]  ³⁰⁹ tn The verb is the prefixed conjugation, the preterite without the vav consecutive. The subject, the “earth,” must be inclusive of the sea, or it may indicate the grave or Sheol; the sea drowned them. Some scholars wish to see this as a reference to Dathan and Abiram, and therefore evidence of a later addition or compilation. It fits this passage well, however.

[15:13]  ³¹⁰ tn The verbs in the next two verses are perfect tenses, but can be interpreted as a prophetic perfect, looking to the future.

[15:13]  ³¹¹ tn The particle זוּ (zu) is a relative pronoun, subordinating the next verb to the preceding.

[15:13]  ³¹² tn This verb seems to mean “to guide to a watering-place” (See Ps 23:2).

[15:14]  ³¹³ tn This verb is a prophetic perfect, assuming that the text means what it said and this song was sung at the Sea. So all these countries were yet to hear of the victory.

[15:14]  ³¹⁴ tn The word properly refers to “pangs” of childbirth. When the nations hear, they will be terrified.

[15:14]  ³¹⁵ tn The verb is again a prophetic perfect.

[15:15]  ³¹⁶ tn This is a prophetic perfect.

[15:15]  ³¹⁷ tn This verb is imperfect tense.

[15:16]  ³¹⁸ tn The two words can form a nominal hendiadys, “a dreadful fear,” though most English versions retain the two separate terms.

[15:16]  ³¹⁹ tn The form is an imperfect.

[15:16]  ³²⁰ tn The adjective is in construct form and governs the noun “arm” (“arm” being the anthropomorphic expression for what God did). See GKC 428 §132.c.

[15:16]  ³²¹ sn For a study of the words for fear, see N. Waldman, “A Comparative Note on Exodus 15:14-16,” JQR 66 (1976): 189-92.

[15:16]  ³²² tn Clauses beginning with עַד (’ad) express a limit that is not absolute, but only relative, beyond which the action continues (GKC 446-47 §138.g).

[15:16]  ³²³ tn The verb קָנָה (qanah) here is the verb “acquire, purchase,” and probably not the homonym “to create, make” (see Gen 4:1; Deut 32:6; and Prov 8:22).

[15:17]  ³²⁴ tn The verb is imperfect.

[15:17]  ³²⁵ sn The “mountain” and the “place” would be wherever Yahweh met with his people. It here refers to Canaan, the land promised to the patriarchs.

[15:17]  ³²⁶ tn The verb is perfect tense, referring to Yahweh’s previous choice of the holy place.

[15:20]  ³²⁷ sn See J. N. Easton, “Dancing in the Old Testament,” ExpTim 86 (1975): 136-40.

[15:21]  ³²⁸ tn The verb עָנָה (’ana) normally means “to answer,” but it can be used more technically to describe antiphonal singing in Hebrew and in Ugaritic.

[15:21]  ³²⁹ sn This song of the sea is, then, a great song of praise for Yahweh’s deliverance of Israel at the Sea, and his preparation to lead them to the promised land, much to the (anticipated) dread of the nations. The principle here, and elsewhere in Scripture, is that the people of God naturally respond to God in praise for his great acts of deliverance. Few will match the powerful acts that were exhibited in Egypt, but these nonetheless set the tone. The song is certainly typological of the song of the saints in heaven who praise God for delivering them from the bondage of this world by judging the world. The focus of the praise, though, still is on the person (attributes) and works of God.

[15:22]  ³³⁰ sn The first event of the Israelites’ desert experience is a failure, for they murmur against Yahweh and are given a stern warning – and the provision of sweet water. The event teaches that God is able to turn bitter water into sweet water for his people, and he promises to do such things if they obey. He can provide for them in the desert – he did not bring them into the desert to let them die. But there is a deeper level to this story – the healing of the water is incidental to the healing of the people, their lack of trust. The passage is arranged in a neat chiasm, starting with a journey (A), ending with the culmination of the journey (A'); developing to bitter water (B), resolving to sweet water (B'); complaints by the people (C), leading to to the instructions for the people (C'); and the central turning point is the wonder miracle (D).

[15:22]  ³³¹ tn The verb form is unusual; the normal expression is with the Qal, which expresses that they journeyed. But here the Hiphil is used to underscore that Moses caused them to journey – and he is following God. So the point is that God was leading Israel to the bitter water.

[15:22]  ³³² sn The mention that they travelled for three days into the desert is deliberately intended to recall Moses’ demand that they go three days into the wilderness to worship. Here, three days in, they find bitter water and complain – not worship.

[15:23]  ³³³ sn The Hebrew word “Marah” means “bitter.” This motif will be repeated four times in this passage to mark the central problem. Earlier in the book the word had been used for the “bitter herbs” in the Passover, recalling the bitter labor in bondage. So there may be a double reference here – to the bitter waters and to Egypt itself – God can deliver from either.

[15:23]  ³³⁴ tn The infinitive construct here provides the direct object for the verb “to be able,” answering the question of what they were not able to do.

[15:23]  ³³⁵ tn The causal clause here provides the reason for their being unable to drink the water, as well as a clear motivation for the name.

[15:23]  ³³⁶ sn Many scholars have attempted to explain these things with natural phenomena. Here Marah is identified with Ain Hawarah. It is said that the waters of this well are notoriously salty and brackish; Robinson said it was six to eight feet in diameter and the water about two feet deep; the water is unpleasant, salty, and somewhat bitter. As a result the Arabs say it is the worst tasting water in the area (W. C. Kaiser, Jr., “Exodus,” EBC 2:398). But that would not be a sufficient amount of water for the number of Israelites in the first place, and in the second, they could not drink it at all. But third, how did Moses change it?

[15:23]  ³³⁷ tn The עַל־כֵּן (’al-ken) formula in the Pentateuch serves to explain to the reader the reason for the way things were. It does not necessarily mean here that Israel named the place – but they certainly could have.

[15:23]  ³³⁸ tn Heb “one called its name,” the expression can be translated as a passive verb if the subject is not expressed.

[15:24]  ³³⁹ tn The verb וַיִּלֹנוּ (vayyillonu) from לוּן (lun) is a much stronger word than “to grumble” or “to complain.” It is used almost exclusively in the wilderness wandering stories, to describe the rebellion of the Israelites against God (see also Ps 59:14-15). They were not merely complaining – they were questioning God’s abilities and motives. The action is something like a parliamentary vote of no confidence.

[15:24]  ³⁴⁰ tn The imperfect tense here should be given a potential nuance: “What can we drink?” since the previous verse reports that they were not able to drink the water.

[15:24]  sn It is likely that Moses used words very much like this when he prayed. The difference seems to lie in the prepositions – he cried “to” Yahweh, but the people murmured “against” Moses.

[15:25]  ³⁴¹ tn The verb is וַיּוֹרֵהוּ (vayyorehu, “and he showed him”). It is the Hiphil preterite from יָרָה (yarah), which has a basic meaning of “to point, show, direct.” It then came to mean “to teach”; it is the verb behind the noun “Law” (תּוֹרָה, torah).

[15:25]  sn U. Cassuto notes that here is the clue to the direction of the narrative: Israel needed God’s instruction, the Law, if they were going to enjoy his provisions (Exodus, 184).

[15:25]  ³⁴² tn Or “a [piece of] wood” (cf. NAB, NIV, NRSV, TEV, CEV); NLT “a branch.”

[15:25]  sn S. R. Driver (Exodus, 143) follows some local legends in identifying this tree as one that is supposed to have – even to this day – the properties necessary for making bitter water sweet. B. Jacob (Exodus, 436) reports that no such tree has ever been found, but then he adds that this does not mean there was not such a bush in the earlier days. He believes that here God used a natural means (“showed, instructed”) to sweeten the water. He quotes Ben Sira as saying God had created these things with healing properties in them.

[15:25]  ³⁴³ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[15:25]  ³⁴⁴ tn Heb “there he”; the referent (the Lord) is supplied for clarity.

[15:25]  ³⁴⁵ tn Heb “for him” (referring to Israel as a whole).

[15:25]  ³⁴⁶ tn This translation interprets the two nouns as a hendiadys: “a statute and an ordinance” becomes “a binding ordinance.”

[15:25]  ³⁴⁷ tn The verb נִסָּהוּ (nissahu, “and he tested him [them]”) is from the root נָסָה (nasah). The use of this word in the Bible indicates that there is question, doubt, or uncertainty about the object being tested.

[15:25]  sn The whole episode was a test from God. He led them there through Moses and let them go hungry and thirsty. He wanted to see how great their faith was.

[15:26]  ³⁴⁸ tn The construction uses the infinitive absolute and the imperfect tense of שָׁמַע (shama’). The meaning of the verb is idiomatic here because it is followed by “to the voice of Yahweh your God.” When this is present, the verb is translated “obey.” The construction is in a causal clause. It reads, “If you will diligently obey.” Gesenius points out that the infinitive absolute in a conditional clause also emphasizes the importance of the condition on which the consequence depends (GKC 342-43 §113.o).

[15:26]  ³⁴⁹ tn The word order is reversed in the text: “and the right in his eyes you do,” or, “[if] you do what is right in his eyes.” The conditional idea in the first clause is continued in this clause.

[15:26]  ³⁵⁰ tn Heb “give ear.” This verb and the next are both perfect tenses with the vav (ו) consecutive; they continue the sequence of the original conditional clause.

[15:26]  ³⁵¹ tn The substantive כָּל־ (kol, “all of”) in a negative clause can be translated “none of.”

[15:26]  ³⁵² sn The reference is no doubt to the plagues that Yahweh has just put on them. These will not come on God’s true people. But the interesting thing about a conditional clause like this is that the opposite is also true – “if you do not obey, then I will bring these diseases.”

[15:26]  ³⁵³ tn The form is רֹפְאֶךָ (rofÿ’ekha), a participle with a pronominal suffix. The word is the predicate after the pronoun “I”: “I [am] your healer.” The suffix is an objective genitive – the Lord heals them.

[15:26]  sn The name I Yahweh am your healer comes as a bit of a surprise. One might expect, “I am Yahweh who heals your water,” but it was the people he came to heal because their faith was weak. God lets Israel know here that he can control the elements of nature to bring about a spiritual response in Israel (see Deut 8).

[15:27]  ³⁵⁴ sn Judging from the way the story is told they were not far from the oasis. But God had other plans for them, to see if they would trust him wholeheartedly and obey. They did not do very well this first time, and they will have to learn how to obey. The lesson is clear: God uses adversity to test his people’s loyalty. The response to adversity must be prayer to God, for he can turn the bitter into the sweet, the bad into the good, and the prospect of death into life.

[16:1]  ³⁵⁵ sn Exod 16 plays an important part in the development of the book’s theme. It is part of the wider section that is the prologue leading up to the covenant at Sinai, a part of which was the obligation of obedience and loyalty (P. W. Ferris, Jr., “The Manna Narrative of Exodus 16:1-10,” JETS 18 [1975]: 191-99). The record of the wanderings in the wilderness is selective and not exhaustive. It may have been arranged somewhat topically for instructional reasons. U. Cassuto describes this section of the book as a didactic anthology arranged according to association of both context and language (Exodus, 187). Its themes are: lack of vital necessities, murmuring, proving, and providing. All the wilderness stories reiterate the same motifs. So, later, when Israel arrived in Canaan, they would look back and be reminded that it was Yahweh who brought them all the way, in spite of their rebellions. Because he is their Savior and their Provider, he will demand loyalty from them. In the Manna Narrative there is murmuring over the lack of bread (1-3), the disputation with Moses (4-8), the appearance of the glory and the promise of bread (9-12), the provision (13-22), the instructions for the Sabbath (23-30), and the memorial manna (31-36).

[16:1]  ³⁵⁶ tn The sentence begins with a preterite and vav (ו) consecutive, which can be subordinated to the next clause with the preterite and vav consecutive. Here it has been treated as a temporal clause.

[16:1]  ³⁵⁷ tn The word is often rendered “congregation” (so KJV, ASV, NASB, NRSV), but the modern perception of a congregation is not exactly what is in mind in the desert. Another possible rendering is “community” (NAB, NIV, NCV, TEV) or “assembly.” The Hebrew word is used of both good and bad groups (Judg 14:8; Ps 1:5; 106:17-18).

[16:1]  ³⁵⁸ tn The form in the text is לְצֵאתָם (lÿtse’tam, “after their going out”). It clearly refers to their deliverance from Egypt, and so it may be vividly translated.

[16:2]  ³⁵⁹ tn Or “community” or “assembly.”

[16:3]  ³⁶⁰ tn The text reads: מִי־יִתֵּן מוּתֵנוּ (mi-yitten mutenu, “who will give our dying”) meaning “If only we had died.” מוּתֵנוּ is the Qal infinitive construct with the suffix. This is one way that Hebrew expresses the optative with an infinitive construct. See R. J. Williams, Hebrew Syntax, 91-92, §547.

[16:3]  ³⁶¹ tn The form is a Qal infinitive construct used in a temporal clause, and the verb “when we ate” has the same structure.

[16:3]  ³⁶² sn That the complaint leading up to the manna is unjustified can be seen from the record itself. They left Egypt with flocks and herds and very much cattle, and about 45 days later they are complaining that they are without food. Moses reminded them later that they lacked nothing (Deut 3:7; for the whole sermon on this passage, see 8:1-20). Moreover, the complaint is absurd because the food of work gangs was far more meager than they recall. The complaint was really against Moses. They crave the eating of meat and of bread and so God will meet that need; he will send bread from heaven and quail as well.

[16:3]  ³⁶³ tn לְהָמִית (lÿhamit) is the Hiphil infinitive construct showing purpose. The people do not trust the intentions or the plan of their leaders and charge Moses with bringing everyone out to kill them.

[16:4]  ³⁶⁴ tn The particle הִנְנִי (hinni) before the active participle indicates the imminent future action: “I am about to rain.”

[16:4]  ³⁶⁵ tn This verb and the next are the Qal perfect tenses with vav (ו) consecutives; they follow the sequence of the participle, and so are future in orientation. The force here is instruction – “they will go out” or “they are to go out.”

[16:4]  ³⁶⁶ tn The verb in the purpose/result clause is the Piel imperfect of נָסָה (nasah), אֲנַסֶּנוּ (’anassenu) – “in order that I may prove them [him].” The giving of the manna will be a test of their obedience to the detailed instructions of God as well as being a test of their faith in him (if they believe him they will not gather too much). In chap. 17 the people will test God, showing that they do not trust him.

[16:4]  ³⁶⁷ sn The word “law” here properly means “direction” at this point (S. R. Driver, Exodus, 146), but their obedience here would indicate also whether or not they would be willing to obey when the Law was given at Sinai.

[16:5]  ³⁶⁸ tn Heb “and it will be on the sixth day.”

[16:5]  ³⁶⁹ sn There is a question here concerning the legislation – the people were not told why to gather twice as much on the sixth day. In other words, this instruction seems to presume that they knew about the Sabbath law. That law will be included in this chapter in a number of ways, suggesting to some scholars that this chapter is out of chronological order, placed here for a purpose. Some argue that the manna episode comes after the revelation at Sinai. But it is not necessary to take such a view. God had established the Sabbath in the creation, and if Moses has been expounding the Genesis traditions in his teachings then they would have known about that.

[16:6]  ³⁷⁰ tn The text simply has “evening, and you will know.” Gesenius notes that the perfect tense with the vav consecutive occurs as the apodosis to temporal clauses or their equivalents. Here the first word implies the idea “[when it becomes] evening” or simply “[in the] evening” (GKC 337-38 §112.oo).

[16:6]  sn Moses is very careful to make sure that they know it is Yahweh who has brought them out, and it will be Yahweh who will feed them. They are going to be convinced of this now.

[16:7]  ³⁷¹ tn Heb “morning, and you will see.”

[16:7]  ³⁷² tn The form is a Qal infinitive construct with a preposition and a suffix. It forms an adverbial clause, usually of time, but here a causal clause.

[16:7]  ³⁷³ tn The words “as for us” attempt to convey the force of the Hebrew word order, which puts emphasis on the pronoun: “and we – what?” The implied answer to the question is that Moses and Aaron are nothing, merely the messengers. The next verse repeats the question to further press the seriousness of what the Israelites are doing.

[16:8]  ³⁷⁴ tn “You will know this” has been added to make the line smooth. Because of the abruptness of the lines in the verse, and the repetition with v. 7, B. S. Childs (Exodus [OTL], 273) thinks that v. 8 is merely a repetition by scribal error – even though the versions render it as the MT has it. But B. Jacob (Exodus, 447) suggests that the contrast with vv. 6 and 7 is important for another reason – there Moses and Aaron speak, and it is smooth and effective, but here only Moses speaks, and it is labored and clumsy. “We should realize that Moses had properly claimed to be no public speaker.”

[16:8]  ³⁷⁵ tn Here again is an infinitive construct with the preposition forming a temporal clause.

[16:8]  ³⁷⁶ tn The words “as for us” attempt to convey the force of the Hebrew word order, which puts emphasis on the pronoun: “and we – what?” The implied answer to the question is that Moses and Aaron are nothing, merely the messengers.

[16:8]  ³⁷⁷ tn The word order is “not against us [are] your murmurings.”

[16:9]  ³⁷⁸ tn Or “congregation” (KJV, ASV, NASB, NRSV); the same word occurs in v. 10.

[16:9]  ³⁷⁹ tn The verb means “approach, draw near.” It is used in the Torah of drawing near for religious purposes. It is possible that some sacrifice was involved here, but no mention is made of that.

[16:10]  ³⁸⁰ tn Heb “and it was as Aaron spoke.” The construction uses the temporal indicator and then the Piel infinitive construct followed by the subjective genitive “Aaron.”

[16:10]  ³⁸¹ sn S. R. Driver says, “A brilliant glow of fire…symbolizing Jehovah’s presence, gleamed through the cloud, resting…on the Tent of Meeting. The cloud shrouds the full brilliancy of the glory, which human eye could not behold” (Exodus, 147-48; see also Ezek 1:28; 3:12, 23; 8:4; 9:3, et al.). A Hebrew word often translated “behold” or “lo” introduces the surprising sight.

[16:10]  ³⁸² tn The verb is the Niphal perfect of the verb “to see” – “it was seen.” But the standard way of translating this form is from the perspective of Yahweh as subject – “he appeared.”

[16:12]  ³⁸³ tn Heb “during the evenings”; see Exod 12:6.

[16:12]  ³⁸⁴ sn One of the major interpretive difficulties is the comparison between Exod 16 and Num 11. In Numbers we find that the giving of the manna was about 24 months after the Exod 16 time (assuming there was a distinct time for this chapter), that it was after the erection of the tabernacle, that Taberah (the Burning) preceded it (not in Exod 16), that the people were tired of the manna (not that there was no bread to eat) and so God would send the quail, and that there was a severe tragedy over it. In Exod 16 both the manna and the quail are given on the same day, with no mention of quail on the following days. Contemporary scholarship generally assigns the accounts to two different sources because complete reconciliation seems impossible. Even if we argue that Exodus has a thematic arrangement and “telescopes” some things to make a point, there will still be difficulties in harmonization. Two considerations must be kept in mind: 1) First, they could be separate events entirely. If this is true, then they should be treated separately as valid accounts of things that appeared or occurred during the period of the wanderings. Similar things need not be the same thing. 2) Secondly, strict chronological order is not always maintained in the Bible narratives, especially if it is a didactic section. Perhaps Exod 16 describes the initiation of the giving of manna as God’s provision of bread, and therefore placed in the prologue of the covenant, and Num 11 is an account of a mood which developed over a period of time in response to the manna. Num 11 would then be looking back from a different perspective.

[16:12]  ³⁸⁵ tn The verb means “to be sated, satisfied”; in this context it indicates that they would have sufficient bread to eat – they would be full.

[16:12]  ³⁸⁶ tn The form is a Qal perfect with the vav (ו) consecutive; it is in sequence with the imperfect tenses before it, and so this is equal to an imperfect nuance. But, from the meanings of the words, it is clear that this will be the outcome of their eating the food, a divinely intended outcome.

[16:12]  ³⁸⁷ sn This verse supports the view taken in chap. 6 concerning the verb “to know.” Surely the Israelites by now knew that Yahweh was their God. Yes, they did. But they had not experienced what that meant; they had not received the fulfillment of the promises.

[16:13]  ³⁸⁸ sn These are migratory birds, said to come up in the spring from Arabia flying north and west, and in the fall returning. They fly with the wind, and so generally alight in the evening, covering the ground. If this is part of the explanation, the divine provision would have had to alter their flight paths to bring them to the Israelites, and bring them in vast numbers.

[16:14]  ³⁸⁹ tn Heb “and [the dew…] went up.”

[16:14]  ³⁹⁰ tn The preterite with vav (ו) consecutive is here subordinated as a temporal clause to the main clause; since that clause calls special attention to what was there after the dew evaporated.

[16:14]  ³⁹¹ sn Translations usually refer to the manna as “bread.” In fact it appears to be more like grain, because it could be ground in hand-mills and made into cakes. The word involved says it is thin, flakelike (if an Arabic etymological connection is correct). What is known about it from the Bible in Exodus is that it was a very small flakelike substance, it would melt when the sun got hot, if left over it bred worms and became foul, it could be ground, baked, and boiled, it was abundant enough for the Israelites to gather an omer a day per person, and they gathered it day by day throughout the wilderness sojourn. Num 11 says it was like coriander seed with the appearance of bdellium, it tasted like fresh oil, and it fell with the dew. Deut 8:3 says it was unknown to Israel or her ancestors; Psalm 78:24 parallels it with grain. Some scholars compare ancient references to honeydew that came from the heavens. F. S. Bodenheimer (“The Manna of Sinai,” BA 10 [1947]: 2) says that it was a sudden surprise for the nomadic Israelites because it provided what they desired – sweetness. He says that it was a product that came from two insects, making the manna a honeydew excretion from plant lice and scale insects. The excretion hardens and drops to the ground as a sticky solid. He notes that some cicadas are called man in Arabic. This view accounts for some of the things in these passages: the right place, the right time, the right description, and a similar taste. But there are major difficulties: Exodus requires a far greater amount, it could breed worms, it could melt away, it could be baked into bread, it could decay and stink. The suggestion is in no way convincing. Bodenheimer argues that “worms” could mean “ants” that carried them away, but that is contrived – the text could have said ants. The fact that the Bible calls it “bread” creates no problem. לֶחֶם (lekhem) is used in a wide range of meanings from bread to all kinds of food including goats (Judg 13:15-16) and honey (1 Sam 14:24-28). Scripture does not say that manna was the only thing that they ate for the duration. But they did eat it throughout the forty years. It simply must refer to some supernatural provision for them in their diet. Modern suggestions may invite comparison and analysis, but they do not satisfy or explain the text.

[16:15]  ³⁹² tn The preterite with vav consecutive is here subordinated to the next verb as a temporal clause. The main point of the verse is what they said.

[16:15]  ³⁹³ tn Heb “a man to his brother.”

[16:15]  ³⁹⁴ tn The text has: מָן הוּא כִּי לאֹ יָדְעוּ מַה־הוּא (man hu’ ki lo’ yadÿ’u mah hu’). From this statement the name “manna” was given to the substance. מָן for “what” is not found in Hebrew, but appears in Syriac as a contraction of ma den, “what then?” In Aramaic and Arabic man is “what?” The word is used here apparently for the sake of etymology. B. S. Childs (Exodus [OTL], 274) follows the approach that any connections to words that actually meant “what?” are unnecessary, for it is a play on the name (whatever it may have been) and therefore related only by sound to the term being explained. This, however, presumes that a substance was known prior to this account – a point that Deuteronomy does not seem to allow. S. R. Driver says that it is not known how early the contraction came into use, but that this verse seems to reflect it (Exodus, 149). Probably one must simply accept that in the early Israelite period man meant “what?” There seems to be sufficient evidence to support this. See EA 286,5; UT 435; DNWSI 1:157.

[16:15]  ³⁹⁵ sn B. Jacob (Exodus, 454-55) suggests that Moses was saying to them, “It is not manna. It is the food Yahweh has given you.” He comes to this conclusion based on the strange popular etymology from the interrogative word, noting that people do not call things “what?”

[16:15]  ³⁹⁶ sn For other views see G. Vermès, “‘He Is the Bread’ Targum Neofiti Ex. 16:15,” SJLA 8 (1975): 139-46; and G. J. Cowling, “Targum Neofiti Ex. 16:15,” AJBA (1974-75): 93-105.

[16:16]  ³⁹⁷ tn Heb “the thing that.”

[16:16]  ³⁹⁸ tn The perfect tense could be taken as a definite past with Moses now reporting it. In this case a very recent past. But in declaring the word from Yahweh it could be instantaneous, and receive a present tense translation – “here and now he commands you.”

[16:16]  ³⁹⁹ tn The form is the plural imperative: “Gather [you] each man according to his eating.”

[16:16]  ⁴⁰⁰ sn The omer is an amount mentioned only in this chapter, and its size is unknown, except by comparison with the ephah (v. 36). A number of recent English versions approximate the omer as “two quarts” (cf. NCV, CEV, NLT); TEV “two litres.”

[16:16]  ⁴⁰¹ tn Heb “for a head.”

[16:16]  ⁴⁰² tn The word “number” is an accusative that defines more precisely how much was to be gathered (see GKC 374 §118.h).

[16:16]  ⁴⁰³ tn Traditionally “souls.”

[16:16]  ⁴⁰⁴ tn Heb “will take.”

[16:16]  ⁴⁰⁵ tn “lives” has been supplied.

[16:18]  ⁴⁰⁶ tn The preterite with the vav (ו) consecutive is subordinated here as a temporal clause.

[16:19]  ⁴⁰⁷ tn The address now is for “man” (אִישׁ, ’ish), “each one”; here the instruction seems to be focused on the individual heads of the households.

[16:19]  ⁴⁰⁸ tn Or “some of it,” “from it.”

[16:20]  ⁴⁰⁹ tn Heb “men”; this usage is designed to mean “some” (see GKC 447 §138.h, n. 1).

[16:20]  ⁴¹⁰ 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).

[16:21]  ⁴¹¹ tn Heb “morning by morning.” This is an example of the repetition of words to express the distributive sense; here the meaning is “every morning” (see GKC 388 §121.c).

[16:21]  ⁴¹² tn The perfect tenses here with vav (ו) consecutives have the frequentative sense; they function in a protasis-apodosis relationship (GKC 494 §159.g).

[16:22]  ⁴¹³ tn Heb “and it happened/was.”

[16:22]  ⁴¹⁴ tn This construction is an exception to the normal rule for the numbers 2 through 10 taking the object numbered in the plural. Here it is “two of the omer” or “the double of the omer” (see GKC 433 §134.e).

[16:22]  ⁴¹⁵ tn Heb “for one.”

[16:22]  ⁴¹⁶ tn The word suggests “the ones lifted up” above others, and therefore the rulers or the chiefs of the people.

[16:22]  ⁴¹⁷ tn Or “congregation” (KJV, ASV, NASB, NRSV).

[16:22]  ⁴¹⁸ sn The meaning here is probably that these leaders, the natural heads of the families in the clans, saw that people were gathering twice as much and they reported this to Moses, perhaps afraid it would stink again (U. Cassuto, Exodus, 197).

[16:23]  ⁴¹⁹ tn The noun שַׁבָּתוֹן (shabbaton) has the abstract ending on it: “resting, ceasing.” The root word means “cease” from something, more than “to rest.” The Law would make it clear that they were to cease from their normal occupations and do no common work.

[16:23]  ⁴²⁰ tn The technical expression is now used: שַׁבַּת־קֹדֶשׁ (shabbat-qodesh, “a holy Sabbath”) meaning a “cessation of/for holiness” for Yahweh. The rest was to be characterized by holiness.

[16:23]  ⁴²¹ tn The two verbs in these objective noun clauses are desiderative imperfects – “bake whatever you want to bake.”

[16:23]  ⁴²² tn The word “today” is implied from the context.

[16:25]  ⁴²³ tn Heb “in the field” (so KJV, ASV, NASB, NCV, NRSV); NAB, NIV, NLT “on the ground.”

[16:28]  ⁴²⁴ tn The verb is plural, and so it is addressed to the nation and not to Moses. The perfect tense in this sentence is the characteristic perfect, denoting action characteristic, or typical, of the past and the present.

[16:29]  ⁴²⁵ sn Noting the rabbinic teaching that the giving of the Sabbath was a sign of God’s love – it was accomplished through the double portion on the sixth day – B. Jacob says, “God made no request unless He provided the means for its execution” (Exodus, 461).

[16:29]  ⁴²⁶ tn Heb “remain, a man where he is.”

[16:29]  ⁴²⁷ tn Or “Let not anyone go” (see GKC 445 §138.d).

[16:31]  ⁴²⁸ sn The name “house of Israel” is unusual in this context.

[16:31]  ⁴²⁹ tn Hebrew מָן (man).

[16:31]  ⁴³⁰ tn Heb “like seed of coriander, white, its taste was.”

[16:32]  ⁴³¹ tn Heb “This is the thing that.”

[16:32]  ⁴³² tn Heb “for keeping.”

[16:32]  ⁴³³ tn Heb “according to your generations” (see Exod 12:14).

[16:32]  ⁴³⁴ tn In this construction after the particle expressing purpose or result, the imperfect tense has the nuance of final imperfect, equal to a subjunctive in the classical languages.

[16:34]  ⁴³⁵ sn The “Testimony” is a reference to the Ark of the Covenant; so the pot of manna would be placed before Yahweh in the tabernacle. W. C. Kaiser says that this later instruction came from a time after the tabernacle had been built (see Exod 25:10-22; W. C. Kaiser, Jr., “Exodus,” EBC 2:405). This is not a problem since the final part of this chapter had to have been included at the end of the forty years in the desert.

[16:34]  ⁴³⁶ tn “for keeping.”

[16:36]  ⁴³⁷ tn The words “omer” and “ephah” are transliterated Hebrew words. The omer is mentioned only in this passage. (It is different from a “homer” [cf. Ezek 45:11-14].) An ephah was a dry measure whose capacity is uncertain: “Quotations given for the ephah vary from ca. 45 to 20 liters” (C. Houtman, Exodus, 2:340-41).

[16:36]  sn The point of this chapter, with all its instructions and reports included, is God’s miraculous provision of food for his people. This is a display of sovereign power that differs from the display of military power. Once again the story calls for faith, but here it is faith in Yahweh to provide for his people. The provision is also a test to see if they will obey the instructions of God. Deut 8 explains this. The point, then, is that God provides for the needs of his people that they may demonstrate their dependence on him by obeying him. The exposition of this passage must also correlate to John 6. God’s providing manna from heaven to meet the needs of his people takes on new significance in the application that Jesus makes of the subject to himself. There the requirement is the same – will they believe and obey? But at the end of the event John explains that they murmured about Jesus.

[17:1]  ⁴³⁸ sn This is the famous story telling how the people rebelled against Yahweh when they thirsted, saying that Moses had brought them out into the wilderness to kill them by thirst, and how Moses with the staff brought water from the rock. As a result of this the name was called Massa and Meribah because of the testing and the striving. It was a challenge to Moses’ leadership as well as a test of Yahweh’s presence. The narrative in its present form serves an important point in the argument of the book. The story turns on the gracious provision of God who can give his people water when there is none available. The narrative is structured to show how the people strove. Thus, the story intertwines God’s free flowing grace with the sad memory of Israel’s sins. The passage can be divided into three parts: the situation and the complaint (1-3), the cry and the miracle (4-6), and the commemoration by naming (7).

[17:1]  ⁴³⁹ tn Or “congregation” (KJV, ASV, NASB, NRSV).

[17:1]  ⁴⁴⁰ tn The text says that they journeyed “according to their journeyings.” Since the verb form (and therefore the derived noun) essentially means to pull up the tent pegs and move along, this verse would be saying that they traveled by stages, or, from place to place.

[17:1]  ⁴⁴¹ sn The location is a bit of a problem. Exod 19:1-2 suggests that it is near Sinai, whereas it is normally located near Kadesh in the north. Without any details provided, M. Noth concludes that two versions came together (Exodus [OTL], 138). S. R. Driver says that the writer wrote not knowing that they were 24 miles apart (Exodus, 157). Critics have long been bothered by this passage because of the two names given at the same place. If two sources had been brought together, it is not possible now to identify them. But Noth insisted that if there were two names there were two different locations. The names Massah and Meribah occur alone in Scripture (Deut 9:22, and Num 20:1 for examples), but together in Ps 95 and in Deut 33:8. But none of these passages is a clarification of the difficulty. Most critics would argue that Massah was a secondary element that was introduced into this account, because Exod 17 focuses on Meribah. From that starting point they can diverge greatly on the interpretation, usually having something to do with a water test. But although Num 20 is parallel in several ways, there are major differences: 1) it takes place 40 years later than this, 2) the name Kadesh is joined to the name Meribah there, and 3) Moses is punished there. One must conclude that if an event could occur twice in similar ways (complaint about water would be a good candidate for such), then there is no reason a similar name could not be given.

[17:1]  ⁴⁴² tn The disjunctive vav introduces a parenthetical clause that is essential for this passage – there was no water.

[17:1]  ⁴⁴³ tn Here the construction uses a genitive after the infinitive construct for the subject: “there was no water for the drinking of the people” (GKC 353-54 §115.c).

[17:2]  ⁴⁴⁴ tn The verb וַיָּרֶב (vayyarev) is from the root רִיב (riv); it forms the basis of the name “Meribah.” The word means “strive, quarrel, be in contention” and even “litigation.” A translation “quarrel” does not appear to capture the magnitude of what is being done here. The people have a legal dispute – they are contending with Moses as if bringing a lawsuit.

[17:2]  ⁴⁴⁵ tn The imperfect tense with the vav (ו) follows the imperative, and so it carries the nuance of the logical sequence, showing purpose or result. This may be expressed in English as “give us water so that we may drink,” but more simply with the English infinitive, “give us water to drink.”

[17:2]  sn One wonders if the people thought that Moses and Aaron had water and were withholding it from the people, or whether Moses was able to get it on demand. The people should have come to Moses to ask him to pray to God for water, but their action led Moses to say that they had challenged God (B. Jacob, Exodus, 476).

[17:2]  ⁴⁴⁶ tn In this case and in the next clause the imperfect tenses are to be taken as progressive imperfects – the action is in progress.

[17:2]  ⁴⁴⁷ tn The verb נָסָה (nasah) means “to test, tempt, try, prove.” It can be used of people simply trying to do something that they are not sure of (such as David trying on Saul’s armor), or of God testing people to see if they will obey (as in testing Abraham, Gen 22:1), or of people challenging others (as in the Queen of Sheba coming to test Solomon), and of the people in the desert in rebellion putting God to the test. By doubting that God was truly in their midst, and demanding that he demonstrate his presence, they tested him to see if he would act. There are times when “proving” God is correct and required, but that is done by faith (as with Gideon); when it is done out of unbelief, then it is an act of disloyalty.

[17:3]  ⁴⁴⁸ tn The verbs and the pronouns in this verse are in the singular because “the people” is singular in form.

[17:3]  ⁴⁴⁹ tn The demonstrative pronoun is used as the enclitic form for special emphasis in the question; it literally says, “why is this you have brought us up?” (R. J. Williams, Hebrew Syntax, 24, §118).

[17:3]  ⁴⁵⁰ sn Their words deny God the credit for bringing them out of Egypt, impugn the integrity of Moses and God by accusing them of bringing the people out here to die, and show a lack of faith in God’s ability to provide for them.

[17:4]  ⁴⁵¹ tn The preposition lamed (ל) is here specification, meaning “with respect to” (see R. J. Williams, Hebrew Syntax, 49, §273).

[17:4]  ⁴⁵² tn Or “they are almost ready to stone me.”

[17:4]  ⁴⁵³ tn The perfect tense with the vav (ו) consecutive almost develops an independent force; this is true in sentences where it follows an expression of time, as here (see GKC 334 §112.x).

[17:5]  ⁴⁵⁴ tn “Pass over before” indicates that Moses is the leader who goes first, and the people follow him. In other words, לִפְנֵי (lifney) indicates time and not place here (B. Jacob, Exodus, 477-78).

[17:6]  ⁴⁵⁵ tn The construction uses הִנְנִי עֹמֵד (hinni ’omed) to express the futur instans or imminent future of the verb: “I am going to be standing.”

[17:6]  sn The reader has many questions when studying this passage – why water from a rock, why Horeb, why strike the rock when later only speak to it, why recall the Nile miracles, etc. B. Jacob (Exodus, 479-80) says that all these are answered when it is recalled that they were putting God to the test. So water from the rock, the most impossible thing, cleared up the question of his power. Doing it at Horeb was significant because there Moses was called and told he would bring them to this place. Since they had doubted God was in their midst, he would not do this miracle in the camp, but would have Moses lead the elders out to Horeb. If people doubt God is in their midst, then he will choose not to be in their midst. And striking the rock recalled striking the Nile; there it brought death to Egypt, but here it brought life to Israel. There could be little further doubting that God was with them and able to provide for them.

[17:6]  ⁴⁵⁶ tn Or “by” (NIV, NLT).

[17:6]  ⁴⁵⁷ tn The form is a Hiphil perfect with the vav (ו) consecutive; it follows the future nuance of the participle and so is equivalent to an imperfect tense nuance of instruction.

[17:6]  ⁴⁵⁸ tn These two verbs are also perfect tenses with vav (ו) consecutive: “and [water] will go out…and [the people] will drink.” But the second verb is clearly the intent or the result of the water gushing from the rock, and so it may be subordinated.

[17:6]  sn The presence of Yahweh at this rock enabled Paul to develop a midrashic lesson, an analogical application: Christ was present with Israel to provide water for them in the wilderness. So this was a Christophany. But Paul takes it a step further to equate the rock with Christ, for just as it was struck to produce water, so Christ would be struck to produce rivers of living water. The provision of bread to eat and water to drink provided for Paul a ready analogy to the provisions of Christ in the gospel (1 Cor 10:4).

[17:6]  ⁴⁵⁹ tn Heb “in the eyes of.”

[17:7]  ⁴⁶⁰ sn The name Massah (מַסָּה, massah) means “Proving”; it is derived from the verb “test, prove, try.” And the name Meribah (מְרִיבָה, mÿrivah) means “Strife”; it is related to the verb “to strive, quarrel, contend.” The choice of these names for the place would serve to remind Israel for all time of this failure with God. God wanted this and all subsequent generations to know how unbelief challenges God. And yet, he gave them water. So in spite of their failure, he remained faithful to his promises. The incident became proverbial, for it is the warning in Ps 95:7-8, which is quoted in Heb 3:15: “Oh, that today you would listen as he speaks! Do not harden your hearts as in the rebellion, in the day of testing in the wilderness. There your fathers tested me and tried me, and they saw my works for forty years.” The lesson is clear enough: to persist in this kind of unbelief could only result in the loss of divine blessing. Or, to put it another way, if they refused to believe in the power of God, they would wander powerless in the wilderness. They had every reason to believe, but they did not. (Note that this does not mean they are unbelievers, only that they would not take God at his word.)

[17:8]  ⁴⁶¹ sn This short passage gives the first account of Israel’s holy wars. The war effort and Moses’ holding up his hands go side by side until the victory is won and commemorated. Many have used this as an example of intercessory prayer – but the passage makes no such mention. In Exodus so far the staff of God is the token of the power of God; when Moses used it, God demonstrated his power. To use the staff of God was to say that God did it; to fight without the staff was to face defeat. Using the staff of God was a way of submitting to and depending on the power of God in all areas of life. The first part of the story reports the attack and the preparation for the battle (8,9). The second part describes the battle and its outcome (10-13). The final section is the preservation of this event in the memory of Israel (14-16).

[17:8]  ⁴⁶² tn Heb “and Amalek came”; NIV, NCV, TEV, CEV “the Amalekites.”

[17:8]  ⁴⁶³ tn Or “fought with.”

[17:9]  ⁴⁶⁴ tn This could be rendered literally “choose men for us.” But the lamed (ל) preposition probably indicates possession, “our men,” and the fact that Joshua was to choose from Israel, as well as the fact that there is no article on “men,” indicates he was to select some to fight.

[17:10]  ⁴⁶⁵ tn The line in Hebrew reads literally: And Joshua did as Moses had said to him, to fight with Amalek. The infinitive construct is epexegetical, explaining what Joshua did that was in compliance with Moses’ words.

[17:11]  ⁴⁶⁶ tn The two verbs in the temporal clauses are by וְהָיָה כַּאֲשֶׁר (vÿhaya ka’asher, “as long as” or, “and it was that whenever”). This indicates that the two imperfect tenses should be given a frequentative translation, probably a customary imperfect.

[17:11]  ⁴⁶⁷ tn Or “lower.”

[17:12]  ⁴⁶⁸ tn Literally “now the hands of Moses,” the disjunctive vav (ו) introduces a circumstantial clause here – of time.

[17:12]  ⁴⁶⁹ tn The term used here is the adjective כְּבֵדִים (kÿvedim). It means “heavy,” but in this context the idea is more that of being tired. This is the important word that was used in the plague stories: when the heart of Pharaoh was hard, then the Israelites did not gain their freedom or victory. Likewise here, when the staff was lowered because Moses’ hands were “heavy,” Israel started to lose.

[17:12]  ⁴⁷⁰ tn Heb “from this, one, and from this, one.”

[17:12]  ⁴⁷¹ tn The word “steady” is אֱמוּנָה (’emuna) from the root אָמַן (’aman). The word usually means “faithfulness.” Here is a good illustration of the basic idea of the word – firm, steady, reliable, dependable. There may be a double entendre here; on the one hand it simply says that his hands were stayed so that Israel might win, but on the other hand it is portraying Moses as steady, firm, reliable, faithful. The point is that whatever God commissioned as the means or agency of power – to Moses a staff, to the Christians the Spirit – the people of God had to know that the victory came from God alone.

[17:13]  ⁴⁷² tn The verb means “disabled, weakened, prostrated.” It is used a couple of times in the Bible to describe how man dies and is powerless (see Job 14:10; Isa 14:12).

[17:13]  ⁴⁷³ tn Or “people.”

[17:13]  ⁴⁷⁴ tn Heb “mouth of the sword.” It means as the sword devours – without quarter (S. R. Driver, Exodus, 159).

[17:14]  ⁴⁷⁵ tn The presence of the article does not mean that he was to write this in a book that was existing now, but in one dedicated to this purpose (book, meaning scroll). See GKC 408 §126.s.

[17:14]  ⁴⁷⁶ tn The Hebrew word is “place,” meaning that the events were to be impressed on Joshua.

[17:14]  ⁴⁷⁷ tn Heb “in the ears of Joshua.” The account should be read to Joshua.

[17:14]  ⁴⁷⁸ tn The construction uses the infinitive absolute and the imperfect tense to stress the resolution of Yahweh to destroy Amalek. The verb מָחָה (makhah) is often translated “blot out” – but that is not a very satisfactory image, since it would not remove completely what is the object. “Efface, erase, scrape off” (as in a palimpsest, a manuscript that is scraped clean so it can be reused) is a more accurate image.

[17:14]  ⁴⁷⁹ sn This would seem to be defeated by the preceding statement that the events would be written in a book for a memorial. If this war is recorded, then the Amalekites would be remembered. But here God was going to wipe out the memory of them. But the idea of removing the memory of a people is an idiom for destroying them – they will have no posterity and no lasting heritage.

[17:15]  ⁴⁸⁰ sn Heb “Yahweh-nissi” (so NAB), which means “Yahweh is my banner.” Note that when Israel murmured and failed God, the name commemorated the incident or the outcome of their failure. When they were blessed with success, the naming praised God. Here the holding up of the staff of God was preserved in the name for the altar – God gave them the victory.

[17:16]  ⁴⁸¹ tn The line here is very difficult. The Hebrew text has כִּי־יָד עַל־כֵּס יָהּ (ki yad ’al kes yah, “for a hand on the throne of Yah”). If the word is “throne” (and it is not usually spelled like this), then it would mean Moses’ hand was extended to the throne of God, showing either intercession or source of power. It could not be turned to mean that the hand of Yah was taking an oath to destroy the Amalekites. The LXX took the same letters, but apparently saw the last four (כסיה) as a verbal form; it reads “with a secret hand.” Most scholars have simply assumed that the text is wrong, and כֵּס should be emended to נֵס (nes) to fit the name, for this is the pattern of naming in the OT with popular etymologies – some motif of the name must be found in the sentiment. This would then read, “My hand on the banner of Yah.” It would be an expression signifying that the banner, the staff of God, should ever be ready at hand when the Israelites fight the Amalekites again.

[17:16]  ⁴⁸² sn The message of this short narrative, then, concerns the power of God to protect his people. The account includes the difficulty, the victory, and the commemoration. The victory must be retained in memory by the commemoration. So the expositional idea could focus on that: The people of God must recognize (both for engaging in warfare and for praise afterward) that victory comes only with the power of God. In the NT the issue is even more urgent, because the warfare is spiritual – believers do not wrestle against flesh and blood. So only God’s power will bring victory.

[18:1]  ⁴⁸³ sn This chapter forms the transition to the Law. There has been the deliverance, the testing passages, the provision in the wilderness, and the warfare. Any God who can do all this for his people deserves their allegiance. In chap. 18 the Lawgiver is giving advice, using laws and rulings, but then he is given advice to organize the elders to assist. Thus, when the Law is fully revealed, a system will be in place to administer it. The point of the passage is that a great leader humbly accepts advice from other godly believers to delegate responsibility. He does not try to do it all himself; God does not want one individual to do it all. The chapter has three parts: vv. 1-12 tell how Jethro heard and came and worshiped and blessed; vv. 13-23 have the advice of Jethro, and then vv. 24-27 tell how Moses implemented the plan and Jethro went home. See further E. J. Runions, “Exodus Motifs in 1 Samuel 7 and 8,” EvQ 52 (1980): 130-31; and also see for another idea T. C. Butler, “An Anti-Moses Tradition,” JSOT 12 (1979): 9-15.

[18:1]  ⁴⁸⁴ tn This clause beginning with כִּי (ki) answers the question of what Jethro had heard; it provides a second, explanatory noun clause that is the object of the verb – “he heard (1) all that God had done… (2) that he had brought….” See R. J. Williams, Hebrew Syntax, 81, §490.

[18:1]  ⁴⁸⁵ sn This is an important report that Jethro has heard, for the claim of God that he brought Israel out of bondage in Egypt will be the foundation of the covenant stipulations (Exod 20).

[18:3]  ⁴⁸⁶ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity (also in the following verse).

[18:4]  ⁴⁸⁷ tn The referent (Moses) and the verb have been specified in the translation for clarity.

[18:4]  ⁴⁸⁸ tn Now is given the etymological explanation of the name of Moses’ other son, Eliezer (אֱלִיעֶזֶר, ’eli’ezer), which means “my God is a help.” The sentiment that explains this name is אֱלֹהֵי אָבִי בְּעֶזְרִי (’elohe ’avi bÿ’ezri, “the God of my father is my help”). The preposition in the sentiment is the bet (ב) essentiae (giving the essence – see GKC 379 §119.i). Not mentioned earlier, the name has become even more appropriate now that God has delivered Moses from Pharaoh again. The word for “help” is a common word in the Bible, first introduced as a description of the woman in the Garden. It means to do for someone what he or she cannot do for himself or herself. Samuel raised the “stone of help” (Ebenezer) when Yahweh helped Israel win the battle (1 Sam 7:12).

[18:4]  ⁴⁸⁹ sn The verb “delivered” is an important motif in this chapter (see its use in vv. 8, 9, and 10 with reference to Pharaoh).

[18:5]  ⁴⁹⁰ tn Heb “his”; the referent (Moses) has been specified in the translation for clarity.

[18:5]  ⁴⁹¹ tn This is an adverbial accusative that defines the place (see GKC 373-74 §118.g).

[18:5]  ⁴⁹² sn The mountain of God is Horeb, and so the desert here must be the Sinai desert by it. But chap. 19 suggests that they left Rephidim to go the 24 miles to Sinai. It may be that this chapter fits in chronologically after the move to Sinai, but was placed here thematically. W. C. Kaiser defends the present location of the story by responding to other reasons for the change given by Lightfoot, but does not deal with the travel locations (W. C. Kaiser, Jr., “Exodus,” EBC 2:411).

[18:6]  ⁴⁹³ 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….’”

[18:7]  ⁴⁹⁴ sn This is more than polite oriental custom. Jethro was Moses’ benefactor, father-in-law, and a priest. He paid much respect to him. Now he could invite Jethro into his home (see B. Jacob, Exodus, 496).

[18:8]  ⁴⁹⁵ tn A rare word, “weariness” of the hardships.

[18:8]  ⁴⁹⁶ tn Heb “found them.”

[18:8]  ⁴⁹⁷ tn Here “how” has been supplied.

[18:9]  ⁴⁹⁸ tn The word חָדָה (khada) is rare, occurring only in Job 3:6 and Ps 21:6, although it is common in Aramaic. The LXX translated it “he shuddered.” U. Cassuto suggests that that rendering was based on the midrashic interpretation in b. Sanhedrin 94b, “he felt cuts in his body” – a wordplay on the verb (Exodus, 215-16).

[18:10]  ⁴⁹⁹ tn This is a common form of praise. The verb בָּרוּךְ (barukh) is the Qal passive participle of the verb. Here must be supplied a jussive, making this participle the predicate: “May Yahweh be blessed.” The verb essentially means “to enrich”; in praise it would mean that he would be enriched by the praises of the people.

[18:10]  ⁵⁰⁰ tn Heb “from under the hand of the Egyptians.”

[18:11]  ⁵⁰¹ tn The end of this sentence seems not to have been finished, or it is very elliptical. In the present translation the phrase “he has destroyed them” is supplied. Others take the last prepositional phrase to be the completion and supply only a verb: “[he was] above them.” U. Cassuto (Exodus, 216) takes the word “gods” to be the subject of the verb “act proudly,” giving the sense of “precisely (כִּי, ki) in respect of these things of which the gods of Egypt boasted – He is greater than they (עֲלֵיהֶם, ‘alehem).” He suggests rendering the clause, “excelling them in the very things to which they laid claim.”

[18:12]  ⁵⁰² tn The verb is “and he took” (cf. KJV, ASV, NASB). It must have the sense of getting the animals for the sacrifice. The Syriac, Targum, and Vulgate have “offered.” But Cody argues because of the precise wording in the text Jethro did not offer the sacrifices but received them (A. Cody, “Exodus 18,12: Jethro Accepts a Covenant with the Israelites,” Bib 49 [1968]: 159-61).

[18:12]  ⁵⁰³ sn Jethro brought offerings as if he were the one who had been delivered. The “burnt offering” is singular, to honor God first. The other sacrifices were intended for the invited guests to eat (a forerunner of the peace offering). See B. Jacob, Exodus, 498.

[18:12]  ⁵⁰⁴ tn The word לֶחֶם (lekhem) here means the sacrifice and all the foods that were offered with it. The eating before God was part of covenantal ritual, for it signified that they were in communion with the Deity, and with one another.

[18:13]  ⁵⁰⁵ tn Heb “and it was/happened on the morrow.”

[18:13]  ⁵⁰⁶ sn This is a simple summary of the function of Moses on this particular day. He did not necessarily do this every day, but it was time now to do it. The people would come to solve their difficulties or to hear instruction from Moses on decisions to be made. The tradition of “sitting in Moses’ seat” is drawn from this passage.

[18:14]  ⁵⁰⁷ tn Heb “what is this thing.”

[18:14]  ⁵⁰⁸ sn This question, “what are you doing for the people,” is qualified by the next question. Sitting alone all day and the people standing around all day showed that Moses was exhibiting too much care for the people – he could not do this.

[18:15]  ⁵⁰⁹ tn The form is לִדְרֹשׁ (lidrosh), the Qal infinitive construct giving the purpose. To inquire of God would be to seek God’s will on a matter, to obtain a legal decision on a matter, or to settle a dispute. As a judge Moses is speaking for God, but as the servant of Yahweh Moses’ words will be God’s words. The psalms would later describe judges as “gods” because they made the right decisions based on God’s Law.

[18:16]  ⁵¹⁰ tn Or “thing,” “matter,” “issue.”

[18:16]  ⁵¹¹ tn The verb שָׁפַט (shafat) means “to judge”; more specifically, it means to make a decision as an arbiter or umpire. When people brought issues to him, Moses decided between them. In the section of laws in Exodus after the Ten Commandments come the decisions, the מִשְׁפָּטִים (mishppatim).

[18:16]  ⁵¹² tn The “decrees” or “statutes” were definite rules, stereotyped and permanent; the “laws” were directives or pronouncements given when situations arose. S. R. Driver suggests this is another reason why this event might have taken place after Yahweh had given laws on the mountain (Exodus, 165).

[18:17]  ⁵¹³ tn Heb “the thing.”

[18:18]  ⁵¹⁴ tn The verb means “to fall and fade” as a leaf (Ps 1:3). In Ps 18:45 it is used figuratively of foes fading away, failing in strength and courage (S. R. Driver, Exodus, 166). Here the infinitive absolute construction heightens the meaning.

[18:18]  ⁵¹⁵ tn Gesenius lists the specialized use of the comparative min (מ) where with an adjective the thought expressed is that the quality is too difficult for the attainment of a particular aim (GKC 430 §133.c).

[18:18]  ⁵¹⁶ tn Here “a burden” has been supplied.

[18:19]  ⁵¹⁷ tn Heb “hear my voice.”

[18:19]  ⁵¹⁸ 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]  ⁵¹⁹ 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]  ⁵²⁰ tn Heb “words”; KJV, ASV “the causes”; NRSV “cases”; NLT “questions.”

[18:20]  ⁵²¹ tn The perfect tense with the vav (ו) continues the sequence of instruction for Moses. He alone was to be the mediator, to guide them in the religious and moral instruction.

[18:20]  ⁵²² tn The verb and its following prepositional phrase form a relative clause, modifying “the way.” The imperfect tense should be given the nuance of obligatory imperfect – it is the way they must walk.

[18:20]  ⁵²³ tn This last part is parallel to the preceding: “work” is also a direct object of the verb “make known,” and the relative clause that qualifies it also uses an obligatory imperfect.

[18:21]  ⁵²⁴ 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]  ⁵²⁵ 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]  ⁵²⁶ tn The description “fearers of God” uses an objective genitive. It describes them as devout, worshipful, obedient servants of God.

[18:21]  ⁵²⁷ 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]  ⁵²⁸ 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]  ⁵²⁹ tn Heb “over them”; the referent (the people) has been specified in the translation for clarity.

[18:21]  ⁵³⁰ 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.

[18:22]  ⁵³¹ tn The form is the perfect tense with the vav (ו) consecutive, making it equivalent to the imperfect of instruction in the preceding verse.

[18:22]  ⁵³² tn Heb “in every time,” meaning “in all normal cases” or “under normal circumstances.” The same phrase occurs in v. 26.

[18:22]  ⁵³³ tn Heb “great thing.”

[18:22]  ⁵³⁴ tn Heb “thing.”

[18:22]  ⁵³⁵ tn The vav here shows the result or the purpose of the instructions given.

[18:22]  ⁵³⁶ tn The expression וְהָקֵל מֵעָלֶיךָ (vÿhaqel me’aleykha) means literally “and make it light off yourself.” The word plays against the word for “heavy” used earlier – since it was a heavy or burdensome task, Moses must lighten the load.

[18:22]  ⁵³⁷ tn Here “the burden” has been supplied.

[18:23]  ⁵³⁸ tn The form is a Piel perfect with vav (ו) consecutive; it carries the same nuance as the preceding imperfect in the conditional clause.

[18:23]  ⁵³⁹ tn The perfect tense with vav (ו) consecutive now appears in the apodosis of the conditional sentence – “if you do this…then you will be able.”

[18:23]  ⁵⁴⁰ tn Heb “to stand.” B. Jacob (Exodus, 501) suggests that there might be a humorous side to this: “you could even do this standing up.”

[18:23]  ⁵⁴¹ tn Literally “this people.”

[18:23]  ⁵⁴² tn The verb is the simple imperfect, “will go,” but given the sense of the passage a potential nuance seems in order.

[18:23]  ⁵⁴³ tn Heb “his place.”

[18:23]  ⁵⁴⁴ tn Heb “in peace.”

[18:23]  sn See further T. D. Weinshall, “The Organizational Structure Proposed by Jethro to Moses (Ex. 18:17),” Public Administration in Israel and Abroad 12 (1972): 9-13; and H. Reviv, “The Traditions Concerning the Inception of the Legal System in Israel: Significance and Dating,” ZAW 94 (1982): 566-75.

[18:24]  ⁵⁴⁵ tn The idiom “listen to the voice of” means “obey, comply with, heed.”

[18:26]  ⁵⁴⁶ tn This verb and the verb in the next clause are imperfect tenses. In the past tense narrative of the verse they must be customary, describing continuous action in past time.

[18:27]  ⁵⁴⁷ tn The verb וַיְשַׁלַּח (vayshallakh) has the same root and same stem used in the passages calling for Pharaoh to “release” Israel. Here, in a peaceful and righteous relationship, Moses sent Jethro to his home.

[18:27]  ⁵⁴⁸ tn Heb “he”; the referent (Jethro) has been specified in the translation for clarity.

[18:27]  ⁵⁴⁹ tn The prepositional phrase included here Gesenius classifies as a pleonastic dativus ethicus to give special emphasis to the significance of the occurrence in question for a particular subject (GKC 381 §119.s).

[18:27]  ⁵⁵⁰ sn This chapter makes an excellent message on spiritual leadership of the people of God. Spiritually responsible people are to be selected to help in the work of the ministry (teaching, deciding cases, meeting needs), so that there will be peace, and so that leaders will not be exhausted. Probably capable people are more ready to do that than leaders are ready to relinquish control. But leaders have to be willing to take the risk, to entrust the task to others. Here Moses is the model of humility, receiving correction and counsel from Jethro. And Jethro is the ideal adviser, for he has no intention of remaining there to run the operation.

[19:1]  ⁵⁵¹ sn This chapter is essentially about mediation. The people are getting ready to meet with God, receive the Law from him, and enter into a covenant with him. All of this required mediation and preparation. Through it all, Israel will become God’s unique possession, a kingdom of priests on earth – if they comply with his Law. The chapter can be divided as follows: vv. 1-8 tell how God, Israel’s great deliverer promised to make them a kingdom of priests; this is followed by God’s declaration that Moses would be the mediator (v. 9); vv. 10-22 record instructions for Israel to prepare themselves to worship Yahweh and an account of the manifestation of Yahweh with all the phenomena; and the chapter closes with the mediation of Moses on behalf of the people (vv. 23-25). Having been redeemed from Egypt, the people will now be granted a covenant with God. See also R. E. Bee, “A Statistical Study of the Sinai Pericope,” Journal of the Royal Statistical Society 135 (1972): 406-21.

[19:1]  ⁵⁵² tn The construction uses the infinitive construct followed by the subjective genitive to form a temporal clause.

[19:1]  ⁵⁵³ tn Heb “on this day.”

[19:2]  ⁵⁵⁴ tn The form is a preterite with vav (ו) consecutive, “and they journeyed.” It is here subordinated to the next clause as a temporal clause. But since the action of this temporal clause preceded the actions recorded in v. 1, a translation of “after” will keep the sequence in order. Verse 2 adds details to the summary in v. 1.

[19:2]  ⁵⁵⁵ sn The mountain is Mount Sinai, the mountain of God, the place where God had met and called Moses and had promised that they would be here to worship him. If this mountain is Jebel Musa, the traditional site of Sinai, then the plain in front of it would be Er-Rahah, about a mile and a half long by half a mile wide, fronting the mountain on the NW side (S. R. Driver, Exodus, 169). The plain itself is about 5000 feet above sea level. A mountain on the west side of the Arabian Peninsula has also been suggested as a possible site.

[19:3]  ⁵⁵⁶ tn Heb “and Moses went up.”

[19:3]  ⁵⁵⁷ tn This expression is normally translated as “Israelites” in this translation, but because in this place it is parallel to “the house of Jacob” it seemed better to offer a fuller rendering.

[19:4]  ⁵⁵⁸ tn The figure compares the way a bird would teach its young to fly and leave the nest with the way Yahweh brought Israel out of Egypt. The bird referred to could be one of several species of eagles, but more likely is the griffin-vulture. The image is that of power and love.

[19:4]  ⁵⁵⁹ sn The language here is the language of a bridegroom bringing the bride to the chamber. This may be a deliberate allusion to another metaphor for the covenant relationship.

[19:5]  ⁵⁶⁰ tn Heb “listen to my voice.” The construction uses the imperfect tense in the conditional clause, preceded by the infinitive absolute from the same verb. The idiom “listen to the voice of” implies obedience, not just mental awareness of sound.

[19:5]  ⁵⁶¹ tn The verb is a perfect tense with vav (ו) consecutive; it continues the idea in the protasis of the sentence: “and [if you will] keep.”

[19:5]  ⁵⁶² tn The lamed preposition expresses possession here: “to me” means “my.”

[19:5]  ⁵⁶³ tn The noun is סְגֻלָּה (sÿgullah), which means a special possession. Israel was to be God’s special possession, but the prophets will later narrow it to the faithful remnant. All the nations belong to God, but Israel was to stand in a place of special privilege and enormous responsibility. See Deut 7:6; 14:2; 26:18; Ps 135:4; and Mal 3:17. See M. Greenburg, “Hebrew sÿgulla: Akkadian sikiltu,” JAOS 71 (1951): 172ff.

[19:6]  ⁵⁶⁴ tn Or “for me” (NIV, NRSV), or, if the lamed (ל) preposition has a possessive use, “my kingdom” (so NCV).

[19:6]  ⁵⁶⁵ tn The construction “a kingdom of priests” means that the kingdom is made up of priests. W. C. Kaiser (“Exodus,” EBC 2:417) offers four possible renderings of the expression: 1) apposition, viz., “kings, that is, priests; 2) as a construct with a genitive of specification, “royal priesthood”; 3) as a construct with the genitive being the attribute, “priestly kingdom”; and 4) reading with an unexpressed “and” – “kings and priests.” He takes the latter view that they were to be kings and priests. (Other references are R. B. Y. Scott, “A Kingdom of Priests (Exodus xix. 6),” OTS 8 [1950]: 213-19; William L. Moran, “A Kingdom of Priests,” The Bible in Current Catholic Thought, 7-20). However, due to the parallelism of the next description which uses an adjective, this is probably a construct relationship. This kingdom of God will be composed of a priestly people. All the Israelites would be living wholly in God’s service and enjoying the right of access to him. And, as priests, they would have the duty of representing God to the nations, following what they perceived to be the duties of priests – proclaiming God’s word, interceding for people, and making provision for people to find God through atonement (see Deut 33:9,10).

[19:6]  ⁵⁶⁶ tn They are also to be “a holy nation.” They are to be a nation separate and distinct from the rest of the nations. Here is another aspect of their duty. It was one thing to be God’s special possession, but to be that they had to be priestly and holy. The duties of the covenant will specify what it would mean to be a holy nation. In short, they had to keep themselves free from everything that characterized pagan people (S. R. Driver, Exodus, 171). So it is a bilateral covenant: they received special privileges but they must provide special services by the special discipline. See also H. Kruse, “Exodus 19:5 and the Mission of Israel,” North East Asian Journal of Theology 24/25 (1980): 239-42.

[19:8]  ⁵⁶⁷ tn The verb is an imperfect. The people are not being presumptuous in stating their compliance – there are several options open for the interpretation of this tense. It may be classified as having a desiderative nuance: “we are willing to do” or, “we will do.”

[19:9]  ⁵⁶⁸ tn The construction uses the deictic particle and the participle to express the imminent future, what God was about to do. Here is the first announcement of the theophany.

[19:9]  ⁵⁶⁹ tn Heb “the thickness of the cloud”; KJV, ASV, NASB, NCV, TEV, CEV, NLT “in a thick cloud.”

[19:9]  ⁵⁷⁰ tn Since “and also in you” begins the clause, the emphasis must be that the people would also trust Moses. See Exod 4:1-9, 31; 14:31.

[19:10]  ⁵⁷¹ tn This verb is a Piel perfect with vav (ו) consecutive; it continues the force of the imperative preceding it. This sanctification would be accomplished by abstaining from things that would make them defiled or unclean, and then by ritual washings and ablutions.

[19:10]  ⁵⁷² tn The form is a perfect 3cpl with a vav (ו) consecutive. It is instructional as well, but now in the third person it is like a jussive, “let them wash, make them wash.”

[19:12]  ⁵⁷³ tn The verb is a Hiphil perfect (“make borders”) with vav (ו) consecutive, following the sequence of instructions.

[19:12]  ⁵⁷⁴ tn The Niphal imperative (“guard yourselves, take heed to yourselves”) is followed by two infinitives construct that provide the description of what is to be avoided – going up or touching the mountain.

[19:13]  ⁵⁷⁵ sn There is some ambiguity here. The clause either means that no man will touch the mountain, so that if there is someone who is to be put to death he must be stoned or shot since they could not go into the mountain region to get him, or, it may mean no one is to touch the culprit who went in to the region of the mountain.

[19:13]  ⁵⁷⁶ tn Heb “a man.”

[19:13]  ⁵⁷⁷ tn The nuance here is permissive imperfect, “they may go up.” The ram’s horn would sound the blast to announce that the revelation period was over and it was permitted then to ascend the mountain.

[19:15]  ⁵⁷⁸ tn Heb “do not go near a woman”; NIV “Abstain from sexual relations.”

[19:15]  sn B. Jacob (Exodus, 537) notes that as the people were to approach him they were not to lose themselves in earthly love. Such separations prepared the people for meeting God. Sinai was like a bride, forbidden to anyone else. Abstinence was the spiritual preparation for coming into the presence of the Holy One.

[19:16]  ⁵⁷⁹ tn Heb “and it was on.”

[19:16]  ⁵⁸⁰ tn Heb “heavy” (כָּבֵד, kaved).

[19:16]  ⁵⁸¹ tn Literally “strong” (חָזָק, khazaq).

[19:16]  ⁵⁸² tn The word here is שֹׁפָר (shofar), the normal word for “horn.” This word is used especially to announce something important in a public event (see 1 Kgs 1:34; 2 Sam 6:15). The previous word used in the context (v. 16) was יֹבֵל (yovel, “ram’s horn”).

[19:18]  ⁵⁸³ sn The image is that of a large kiln, as in Gen 19:28.

[19:18]  ⁵⁸⁴ tn This is the same word translated “trembled” above (v. 16).

[19:19]  ⁵⁸⁵ tn The active participle הוֹלֵךְ (holekh) is used to add the idea of “continually” to the action of the sentence; here the trumpet became very loud – continually. See GKC 344 §113.u.

[19:19]  ⁵⁸⁶ tn The two verbs here (“spoke” and “answered”) are imperfect tenses; they emphasize repeated action but in past time. The customary imperfect usually is translated “would” or “used to” do the action, but here continuous action in past time is meant. S. R. Driver translates it “kept speaking” and “kept answering” (Exodus, 172).

[19:19]  ⁵⁸⁷ tn The text simply has בְּקוֹל (bÿqol); it could mean “with a voice” or it could mean “in thunder” since “voice” was used in v. 16 for thunder. In this context it would be natural to say that the repeated thunderings were the voice of God – but how is that an answer? Deut 4:12 says that the people heard the sound of words. U. Cassuto (Exodus, 232-33) rightly comments, “He was answering him with a loud voice so that it was possible for Moses to hear His words clearly in the midst of the storm.” He then draws a parallel from Ugaritic where it tells that one of the gods was speaking in a loud voice.

[19:21]  ⁵⁸⁸ tn The imperative הָעֵד (ha’ed) means “charge” them – put them under oath, or solemnly warn them. God wished to ensure that the people would not force their way past the barriers that had been set out.

[19:21]  ⁵⁸⁹ tn Heb “and fall”; NAB “be struck down.”

[19:22]  ⁵⁹⁰ tn The verb יִפְרֹץ (yifrots) is the imperfect tense from פָּרַץ (parats, “to make a breach, to break through”). The image of Yahweh breaking forth on them means “work destruction” (see 2 Sam 6:8; S. R. Driver, Exodus, 174).

[19:23]  ⁵⁹¹ tn The construction is emphatic: “because you – you solemnly warned us.” Moses’ response to God is to ask how they would break through when God had already charged them not to. God knew them better than Moses did.

[19:23]  ⁵⁹² tn Heb “sanctify it.”

[19:25]  ⁵⁹³ sn The passage has many themes and emphases that could be developed in exposition. It could serve for meditation: the theology drawn from the three parts could be subordinated to the theme of holiness: God is holy, therefore adhere to his word for service, approach him through a mediator, and adore him in purity and fearful reverence. A developed outline for the exposition could be: I. If the people of God will obey him, they will be privileged to serve in a unique way (1-8); II. If the people of God are to obey, they must be convinced of the divine source of their commands (9); and finally, III. If the people of God are convinced of the divine approval of their mediator, and the divine source of their instructions, they must sanctify themselves before him (vv. 10-25). In sum, the manifestation of the holiness of Yahweh is the reason for sanctification and worship. The correlation is to be made through 1 Peter 2 to the church. The Church is a kingdom of priests; it is to obey the Word of God. What is the motivation for this? Their mediator is Jesus Christ; he has the approval of the Father and manifests the glory of God to his own; and he declares the purpose of their calling is to display his glory. God’s people are to abstain from sin so that pagans can see their good works and glorify God.

[20:1]  ⁵⁹⁴ sn This chapter is the heart of the Law of Israel, and as such is well known throughout the world. There is so much literature on it that it is almost impossible to say anything briefly and do justice to the subject. But the exposition of the book must point out that this is the charter of the new nation of Israel. These ten commands (words) form the preamble; they will be followed by the decisions (judgments). And then in chap. 24 the covenant will be inaugurated. So when Israel entered into covenant with God, they entered into a theocracy by expressing their willingness to submit to his authority. The Law was the binding constitution for the nation of Israel under Yahweh their God. It was specifically given to them at a certain time and in a certain place. The Law legislated how Israel was to live in order to be blessed by God and used by him as a kingdom of priests. In the process of legislating their conduct and their ritual for worship, the Law revealed God. It revealed the holiness of Yahweh as the standard for all worship and service, and in revealing that it revealed or uncovered sin. But what the Law condemned, the Law (Leviticus) also made provision for in the laws of the sacrifice and the feasts intended for atonement. The NT teaches that the Law was good, and perfect, and holy. But it also teaches that Christ was the end (goal) of the Law, that it ultimately led to him. It was a pedagogue, Paul said, to bring people to Christ. And when the fulfillment of the promise came in him, believers were not to go back under the Law. What this means for Christians is that what the Law of Israel revealed about God and his will is timeless and still authoritative over faith and conduct, but what the Law regulated for Israel in their existence as the people of God has been done away with in Christ. The Ten Commandments reveal the essence of the Law; the ten for the most part are reiterated in the NT because they reflect the holy and righteous nature of God. The NT often raises them to a higher standard, to guard the spirit of the Law as well as the letter.

[20:1]  ⁵⁹⁵ sn The Bible makes it clear that the Law was the revelation of God at Mount Sinai. And yet study has shown that the law code’s form follows the literary pattern of covenant codes in the Late Bronze Age, notably the Hittite codes. The point of such codes is that all the covenant stipulations are appropriate because of the wonderful things that the sovereign has done for the people. God, in using a well-known literary form, was both drawing on the people’s knowledge of such to impress their duties on them, as well as putting new wine into old wineskins. The whole nature of God’s code was on a much higher level. For this general structure, see M. G. Kline, Treaty of the Great King. For the Ten Commandments specifically, see J. J. Stamm and M. E. Andrew, The Ten Commandments in Recent Research (SBT). See also some of the general articles: M. Barrett, “God’s Moral Standard: An Examination of the Decalogue,” BV 12 (1978): 34-40; C. J. H. Wright, “The Israelite Household and the Decalogue: The Social Background and Significance of Some Commandments,” TynBul 30 (1979): 101-24; J. D. Levenson, “The Theologies of Commandment in Biblical Israel,” HTR 73 (1980): 17-33; M. B. Cohen and D. B. Friedman, “The Dual Accentuation of the Ten Commandments,” Masoretic Studies 1 (1974): 7-190; D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42; M. Tate, “The Legal Traditions of the Book of Exodus,” RevExp 74 (1977): 483-509; E. C. Smith, “The Ten Commandments in Today’s Permissive Society: A Principleist Approach,” SwJT 20 (1977): 42-58; and D. W. Buck, “Exodus 20:1-17,” Lutheran Theological Journal 16 (1982): 65-75.

[20:2]  ⁵⁹⁶ sn The revelation of Yahweh here begins with the personal pronoun. “I” – a person, a living personality, not an object or a mere thought. This enabled him to address “you” – Israel, and all his people, making the binding stipulations for them to conform to his will (B. Jacob, Exodus, 544).

[20:2]  ⁵⁹⁷ tn Most English translations have “I am Yahweh your God.” But the preceding chapters have again and again demonstrated how he made himself known to them. Now, the emphasis is on “I am your God” – and what that would mean in their lives.

[20:2]  ⁵⁹⁸ tn The suffix on the verb is second masculine singular. It is this person that will be used throughout the commandments for the whole nation. God addresses them all as his people, but he addresses them individually for their obedience. The masculine form is not, thereby, intended to exclude women.

[20:2]  ⁵⁹⁹ tn Heb “the house of slaves” meaning “the land of slavery.”

[20:2]  sn By this announcement Yahweh declared what he had done for Israel by freeing them from slavery. Now they are free to serve him. He has a claim on them for gratitude and obedience. But this will not be a covenant of cruel slavery and oppression; it is a covenant of love, as God is saying “I am yours, and you are mine.” This was the sovereign Lord of creation and of history speaking, declaring that he was their savior.

[20:3]  ⁶⁰⁰ tn The possession is expressed here by the use of the lamed (ל) preposition and the verb “to be”: לֹא־יִהְיֶה לְךָ (lo’ yihyeh lÿkha, “there will not be to you”). The negative with the imperfect expresses the emphatic prohibition; it is best reflected with “you will not” and has the strongest expectation of obedience (see GKC 317 §107.o). As an additional way of looking at this line, U. Cassuto suggests that the verb is in the singular in order to say that they could not have even one other god, and the word “gods” is plural to include any gods (Exodus, 241).

[20:3]  ⁶⁰¹ tn The expression עַל־פָּנָי (’al-panay) has several possible interpretations. S. R. Driver suggests “in front of me,” meaning obliging me to behold them, and also giving a prominence above me (Exodus, 193-94). W. F. Albright rendered it “You shall not prefer other gods to me” (From the Stone Age to Christianity, 297, n. 29). B. Jacob (Exodus, 546) illustrates it with marriage: the wife could belong to only one man while every other man was “another man.” They continued to exist but were not available to her. The point is clear from the Law, regardless of the specific way the prepositional phrase is rendered. God demands absolute allegiance, to the exclusion of all other deities. The preposition may imply some antagonism, for false gods would be opposed to Yahweh. U. Cassuto adds that God was in effect saying that anytime Israel turned to a false god they had to know that the Lord was there – it is always in his presence, or before him (Exodus, 241).

[20:4]  ⁶⁰² tn A פֶּסֶל (pesel) is an image that was carved out of wood or stone. The Law was concerned with a statue that would be made for the purpose of worship, an idol to be venerated, and not any ordinary statue.

[20:4]  ⁶⁰³ tn The word תְּמוּנָה (tÿmunah) refers to the mental pattern from which the פֶּסֶל (pesel) is constructed; it is a real or imagined resemblance. If this is to stand as a second object to the verb, then the verb itself takes a slightly different nuance here. It would convey “you shall not make an image, neither shall you conceive a form” for worship (B. Jacob, Exodus, 547). Some simply make the second word qualify the first: “you shall not make an idol in the form of…” (NIV).

[20:4]  ⁶⁰⁴ tn Here the phrase “of anything” has been supplied.

[20:4]  ⁶⁰⁵ tn Heb “under the earth” (so KJV, ASV, NASB, NRSV).

[20:5]  ⁶⁰⁶ 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]  ⁶⁰⁷ 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]  ⁶⁰⁸ 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]  ⁶⁰⁹ 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]  ⁶¹⁰ 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.

[20:6]  ⁶¹¹ tn Literally “doing loyal love” (עֹשֶׂה חֶסֶד, ’oseh khesed). The noun refers to God’s covenant loyalty, his faithful love to those who belong to him. These are members of the covenant, recipients of grace, the people of God, whom God will preserve and protect from evil and its effects.

[20:6]  ⁶¹² tn Heb “to thousands” or “to thousandth.” After “tenth,” Hebrew uses cardinal numbers for ordinals also. This statement is the antithesis of the preceding line. The “thousands” or “thousandth [generation]” are those who love Yahweh and keep his commands. These are descendants from the righteous, and even associates with them, who benefit from the mercy that God extends to his people. S. R. Driver (Exodus, 195) says that this passage teaches that God’s mercy transcends his wrath; in his providence the beneficial consequences of a life of goodness extend indefinitely further than the retribution that is the penalty for persisting in sin. To say that God’s loyal love extends to thousands of generations or the thousandth generation is parallel to saying that it endures forever (Ps. 118). See also Exod 34:7; Deut 5:10; 7:9; Ps 18:51; Jer 32:18.

[20:7]  ⁶¹³ tn Or “use” (NCV, TEV); NIV, CEV, NLT “misuse”; NRSV “make wrongful use of.”

[20:7]  ⁶¹⁴ tn שָׁוְא (shav’, “vain”) describes “unreality.” The command prohibits use of the name for any idle, frivolous, or insincere purpose (S. R. Driver, Exodus, 196). This would include perjury, pagan incantations, or idle talk. The name is to be treated with reverence and respect because it is the name of the holy God.

[20:7]  ⁶¹⁵ tn Or “leave unpunished.”

[20:8]  ⁶¹⁶ tn The text uses the infinitive absolute זָכוֹר (zakhor) for the commandment for the Sabbath day, which is the sign of the Sinaitic Covenant. The infinitive absolute functions in place of the emphatic imperative here (see GKC 346 §113.bb); the absolute stresses the basic verbal idea of the root – remembering. The verb includes the mental activity of recalling and pondering as well as the consequent actions for such remembering.

[20:8]  ⁶¹⁷ tn The word “Sabbath” is clearly connected to the verb שָׁבַת (shavat, “to cease, desist, rest”). There are all kinds of theories as to the origin of the day, most notably in the Babylonian world, but the differences are striking in so far as the pagan world had these days filled with magic. Nevertheless, the pagan world does bear witness to a tradition of a regular day set aside for special sacrifices. See, for example, H. W. Wolff, “The Day of Rest in the Old Testament,” LTQ 7 (1972): 65-76; H. Routtenberg, “The Laws of Sabbath: Biblical Sources,” Dor le Dor 6 (1977): 41-43, 99-101, 153-55, 204-6; G. Robinson, “The Idea of Rest in the OT and the Search for the Basic Character of Sabbath,” ZAW 92 (1980): 32-42; and M. Tsevat, “The Basic Meaning of the Biblical Sabbath,” ZAW 84 (1972): 447-59.

[20:8]  ⁶¹⁸ tn The Piel infinitive construct provides the purpose of remembering the Sabbath day – to set it apart, to make it distinct from the other days. Verses 9 and 10 explain in part how this was to be done. To set this day apart as holy taught Israel the difference between the holy and the profane, that there was something higher than daily life. If an Israelite bent down to the ground laboring all week, the Sabbath called his attention to the heavens, to pattern life after the Creator (B. Jacob, Exodus, 569-70).

[20:9]  ⁶¹⁹ tn The text has simply “six days,” but this is an adverbial accusative of time, answering how long they were to work (GKC 374 §118.k).

[20:9]  ⁶²⁰ tn The imperfect tense has traditionally been rendered as a commandment, “you will labor.” But the point of this commandment is the prohibition of work on the seventh day. The permission nuance of the imperfect works well here.

[20:9]  ⁶²¹ tn This is the occupation, or business of the work week.

[20:10]  ⁶²² tn The phrase “on it” has been supplied for clarity.

[20:10]  ⁶²³ sn The wife is omitted in the list, not that she was considered unimportant, nor that she was excluded from the rest, but rather in reflecting her high status. She was not man’s servant, not lesser than the man, but included with the man as an equal before God. The “you” of the commandments is addressed to the Israelites individually, male and female, just as God in the Garden of Eden held both the man and the woman responsible for their individual sins (see B. Jacob, Exodus, 567-68).

[20:10]  ⁶²⁴ sn The Sabbath day was the sign of the Sinaitic Covenant. It required Israel to cease from ordinary labors and devote the day to God. It required Israel to enter into the life of God, to share his Sabbath. It gave them a chance to recall the work of the Creator. But in the NT the apostolic teaching for the Church does not make one day holier than another, but calls for the entire life to be sanctified to God. This teaching is an application of the meaning of entering into the Sabbath of God. The book of Hebrews declares that those who believe in Christ cease from their works and enter into his Sabbath rest. For a Christian keeping Saturday holy is not a requirement from the NT; it may be a good and valuable thing to have a day of rest and refreshment, but it is not a binding law for the Church. The principle of setting aside time to worship and serve the Lord has been carried forward, but the strict regulations have not.

[20:12]  ⁶²⁵ tn The verb כַּבֵּד (kabbed) is a Piel imperative; it calls for people to give their parents the respect and honor that is appropriate for them. It could be paraphrased to say, give them the weight of authority that they deserve. Next to God, parents were to be highly valued, cared for, and respected.

[20:12]  ⁶²⁶ tn Heb “that your days may be long.”

[20:12]  ⁶²⁷ sn The promise here is national rather than individual, although it is certainly true that the blessing of life was promised for anyone who was obedient to God’s commands (Deut 4:1, 8:1, etc.). But as W. C. Kaiser (“Exodus,” EBC 2:424) summarizes, the land that was promised was the land of Canaan, and the duration of Israel in the land was to be based on morality and the fear of God as expressed in the home (Deut 4:26, 33, 40; 32:46-47). The captivity was in part caused by a breakdown in this area (Ezek 22:7, 15). Malachi would announce at the end of his book that Elijah would come at the end of the age to turn the hearts of the children and the parents toward each other again.

[20:13]  ⁶²⁸ tn The verb רָצַח (ratsakh) refers to the premeditated or accidental taking of the life of another human being; it includes any unauthorized killing (it is used for the punishment of a murderer, but that would not be included in the prohibition). This commandment teaches the sanctity of all human life. See J. H. Yoder, “Exodus 20,13: ‘Thou Shalt Not Kill’,” Int 34 (1980): 394-99; and A. Phillips, “Another Look at Murder,” JJS 28 (1977): 105-26.

[20:14]  ⁶²⁹ sn This is a sin against the marriage of a fellow citizen – it destroys the home. The Law distinguished between adultery (which had a death penalty) and sexual contact with a young woman (which carried a monetary fine and usually marriage if the father was willing). So it distinguished fornication and adultery. Both were sins, but the significance of each was different. In the ancient world this sin is often referred to as “the great sin.”

[20:15]  ⁶³⁰ sn This law protected the property of the Israelite citizen. See D. Little, “Exodus 20,15: ‘Thou Shalt Not Steal’,” Int 34 (1980): 399-405.

[20:16]  ⁶³¹ tn Heb “answer” as in a court of law.

[20:16]  ⁶³² tn The expression עֵד שָׁקֶר (’ed shaqer) means “a lying witness” (B. S. Childs, Exodus [OTL], 388). In this verse the noun is an adverbial accusative, “you will not answer as a lying witness.” The prohibition is against perjury. While the precise reference would be to legal proceedings, the law probably had a broader application to lying about other people in general (see Lev 5:1; Hos 4:2).

[20:17]  ⁶³³ tn The verb חָמַד (khamad) focuses not on an external act but on an internal mental activity behind the act, the motivation for it. The word can be used in a very good sense (Ps 19:10; 68:16), but it has a bad connotation in contexts where the object desired is off limits. This command is aimed at curtailing the greedy desire for something belonging to a neighbor, a desire that leads to the taking of it or the attempt to take it. It was used in the story of the Garden of Eden for the tree that was desired.

[20:17]  ⁶³⁴ sn See further G. Wittenburg, “The Tenth Commandment in the Old Testament,” Journal for Theology in South Africa 21 (1978): 3-17: and E. W. Nicholson, “The Decalogue as the Direct Address of God,” VT 27 (1977): 422-33.

[20:18]  ⁶³⁵ tn The participle is used here for durative action in the past time (GKC 359 §116.o).

[20:18]  ⁶³⁶ tn The verb “to see” (רָאָה, ra’ah) refers to seeing with all the senses, or perceiving. W. C. Kaiser suggests that this is an example of the figure of speech called zeugma because the verb “saw” yokes together two objects, one that suits the verb and the other that does not. So, the verb “heard” is inserted here to clarify (“Exodus,” EBC 2:427).

[20:18]  ⁶³⁷ tn The verb “saw” is supplied here because it is expected in English (see the previous note on “heard”).

[20:18]  ⁶³⁸ tn The preterite with vav (ו) consecutive is here subordinated as a temporal clause to the following clause, which receives the prominence.

[20:18]  ⁶³⁹ tn The meaning of נוּעַ (nua’) is “to shake, sway to and fro” in fear. Compare Isa 7:2 – “and his heart shook…as the trees of the forest shake with the wind.”

[20:18]  ⁶⁴⁰ tn Heb “and they stood from/at a distance.”

[20:19]  ⁶⁴¹ tn The verb is a Piel imperative. In this context it has more of the sense of a request than a command. The independent personal pronoun “you” emphasizes the subject and forms the contrast with God’s speaking.

[20:20]  ⁶⁴² tn נַסּוֹת (nassot) is the Piel infinitive construct; it forms the purpose of God’s coming with all the accompanying phenomena. The verb can mean “to try, test, prove.” The sense of “prove” fits this context best because the terrifying phenomena were intended to put the fear of God in their hearts so that they would obey. In other words, God was inspiring them to obey, not simply testing to see if they would.

[20:20]  ⁶⁴³ tn The suffix on the noun is an objective genitive, referring to the fear that the people would have of God (GKC 439 §135.m).

[20:20]  ⁶⁴⁴ tn The negative form לְבִלְתִּי (lÿvilti) is used here with the imperfect tense (see for other examples GKC 483 §152.x). This gives the imperfect the nuance of a final imperfect: that you might not sin. Others: to keep you from sin.

[20:21]  ⁶⁴⁵ tn Heb “and they stood”; the referent (the people) has been specified in the translation for clarity.

[20:21]  ⁶⁴⁶ sn The word עֲרָפֶל (’arafel) is used in poetry in Ps 18:9 and 1 Kgs 8:12; and it is used in Deut 4:11, 5:22 [19].

[20:21]  ⁶⁴⁷ sn It will not be hard to expound the passage on the Ten Commandments once their place in scripture has been determined. They, for the most part, are reiterated in the NT, in one way or another, usually with a much higher standard that requires attention to the spirit of the laws. Thus, these laws reveal God’s standard of righteousness by revealing sin. No wonder the Israelites were afraid when they saw the manifestation of God and heard his laws. When the whole covenant is considered, preamble and all, then it becomes clear that the motivation for obeying the commands is the person and the work of the covenant God – the one who redeemed his people. Obedience then becomes a response of devotion and adoration to the Redeemer who set them free. It becomes loyal service, not enslavement to laws. The point could be worded this way: God requires that his covenant people, whom he has redeemed, and to whom he has revealed himself, give their absolute allegiance and obedience to him. This means they will worship and serve him and safeguard the well-being of each other.

[20:22]  ⁶⁴⁸ sn Based on the revelation of the holy sovereign God, this pericope instructs Israel on the form of proper worship of such a God. It focuses on the altar, the centerpiece of worship. The point of the section is this: those who worship this holy God must preserve holiness in the way they worship – they worship where he permits, in the manner he prescribes, and with the blessings he promises. This paragraph is said to open the Book of the Covenant, which specifically rules on matters of life and worship.

[20:22]  ⁶⁴⁹ tn Heb “and Yahweh said.”

[20:23]  ⁶⁵⁰ tn The direct object of the verb must be “gods of silver.” The prepositional phrase modifies the whole verse to say that these gods would then be alongside the one true God.

[20:23]  ⁶⁵¹ tn Heb “neither will you make for you gods of gold.”

[20:23]  sn U. Cassuto explains that by the understanding of parallelism each of the halves apply to the whole verse, so that “with me” and “for you” concern gods of silver or gods of gold (Exodus, 255).

[20:24]  ⁶⁵² sn The instructions here call for the altar to be made of natural things, not things manufactured or shaped by man. The altar was either to be made of clumps of earth or natural, unhewn rocks.

[20:24]  ⁶⁵³ sn The “burnt offering” is the offering prescribed in Lev 1. Everything of this animal went up in smoke as a sweet aroma to God. It signified complete surrender by the worshiper who brought the animal, and complete acceptance by God, thereby making atonement. The “peace offering” is legislated in Lev 3 and 7. This was a communal meal offering to celebrate being at peace with God. It was made usually for thanksgiving, for payment of vows, or as a freewill offering.

[20:24]  ⁶⁵⁴ tn Gesenius lists this as one of the few places where the noun in construct seems to be indefinite in spite of the fact that the genitive has the article. He says בְּכָל־הַמָּקוֹם (bÿkhol-hammaqom) means “in all the place, sc. of the sanctuary, and is a dogmatic correction of “in every place” (כָּל־מָקוֹם, kol-maqom). See GKC 412 §127.e.

[20:24]  ⁶⁵⁵ tn The verb is זָכַר (zakhar, “to remember”), but in the Hiphil especially it can mean more than remember or cause to remember (remind) – it has the sense of praise or honor. B. S. Childs says it has a denominative meaning, “to proclaim” (Exodus [OTL], 447). The point of the verse is that God will give Israel reason for praising and honoring him, and in every place that occurs he will make his presence known by blessing them.

[20:25]  ⁶⁵⁶ tn Heb “them” referring to the stones.

[20:25]  ⁶⁵⁷ tn Heb “of hewn stones.” Gesenius classifies this as an adverbial accusative – “you shall not build them (the stones of the altar) as hewn stones.” The remoter accusative is in apposition to the nearer (GKC 372 §117.kk).

[20:25]  ⁶⁵⁸ tn The verb is a preterite with vav (ו) consecutive. It forms the apodosis in a conditional clause: “if you lift up your tool on it…you have defiled it.”

[20:26]  ⁶⁵⁹ tn Heb “uncovered” (so ASV, NAB).

[21:1]  ⁶⁶⁰ sn There follows now a series of rulings called “the decisions” or “the judgments” (הַמִּשְׁפָּטִים, hammishpatim). A precept is stated, and then various cases in which the law is applicable are examined. These rulings are all in harmony with the Decalogue that has just been given and can be grouped into three categories: civil or criminal laws, religious or cultic laws, and moral or humanitarian laws. The civil and criminal laws make up most of chap. 21; the next two chapters mix the other kinds of laws. Among the many studies of this section of the book are F. C. Fensham, “The Role of the Lord in the Legal Sections of the Covenant Code,” VT 26 (1976): 262-74; S. Paul, “Unrecognized Biblical Legal Idioms in Light of Comparative Akkadian Expressions,” RB 86 (1979): 231-39; M. Galston, “The Purpose of the Law According to Maimonides,” JQR 69 (1978): 27-51.

[21:2]  ⁶⁶¹ sn See H. L. Elleson, “The Hebrew Slave: A Study in Early Israelite Society,” EvQ 45 (1973): 30-35; N. P. Lemche, “The Manumission of Slaves – The Fallow Year – The Sabbatical Year – The Jobel Year,” VT 26 (1976): 38-59, and “The ‘Hebrew Slave,’ Comments on the Slave Law – Ex. 21:2-11,” VT 25 (1975): 129-44.

[21:2]  ⁶⁶² tn The verbs in both the conditional clause and the following ruling are imperfect tense: “If you buy…then he will serve.” The second imperfect tense (the ruling) could be taken either as a specific future or an obligatory imperfect. Gesenius explains how the verb works in the conditional clauses here (see GKC 497 §159.bb).

[21:2]  ⁶⁶³ sn The interpretation of “Hebrew” in this verse is uncertain: (l) a gentilic ending, (2) a fellow Israelite, (3) or a class of mercenaries of the population (see W. C. Kaiser, Jr., “Exodus,” EBC 2:431). It seems likely that the term describes someone born a Hebrew, as opposed to a foreigner (S. R. Driver, Exodus, 210). The literature on this includes: M. P. Gray, “The Habiru-Hebrew Problem,” HUCA 29 (1958): 135-202.

[21:2]  ⁶⁶⁴ sn The word חָפְשִׁי (khofshi) means “free.” It is possible that there is some connection between this word and a technical term used in other cultures for a social class of emancipated slaves who were freemen again (see I. Mendelsohn, “New Light on the Hupsu,” BASOR 139 [1955]: 9-11).

[21:2]  ⁶⁶⁵ tn The adverb חִנָּם (hinnam) means “gratis, free”; it is related to the verb “to be gracious, show favor” and the noun “grace.”

[21:3]  ⁶⁶⁶ tn The tense is imperfect, but in the conditional clause it clearly refers to action that is anterior to the action in the next clause. Heb “if he comes in single, he goes out single,” that is, “if he came in single, he will go out single.”

[21:3]  ⁶⁶⁷ tn Heb “with his back” meaning “alone.”

[21:3]  ⁶⁶⁸ tn The phrase says, “if he was the possessor of a wife”; the noun בַּעַל (ba’al) can mean “possessor” or “husband.” If there was a wife, she shared his fortunes or his servitude; if he entered with her, she would accompany him when he left.

[21:4]  ⁶⁶⁹ sn The slave would not have the right or the means to acquire a wife. Thus, the idea of the master’s “giving” him a wife is clear – the master would have to pay the bride price and make the provision. In this case, the wife and the children are actually the possession of the master unless the slave were to pay the bride price – but he is a slave because he got into debt. The law assumes that the master was better able to provide for this woman than the freed slave and that it was most important to keep the children with the mother.

[21:5]  ⁶⁷⁰ tn The imperfect with the infinitive absolute means that the declaration is unambiguous, that the servant will clearly affirm that he wants to stay with the master. Gesenius says that in a case like this the infinitive emphasizes the importance of the condition on which some consequence depends (GKC 342-43 §113.o).

[21:5]  ⁶⁷¹ tn Or taken as a desiderative imperfect, it would say, “I do not want to go out free.”

[21:6]  ⁶⁷² tn The word is הָאֱלֹהִים (ha’elohim). S. R. Driver (Exodus, 211) says the phrase means “to God,” namely the nearest sanctuary in order that the oath and the ritual might be made solemn, although he does say that it would be done by human judges. That the reference is to Yahweh God is the view also of F. C. Fensham, “New Light on Exodus 21:7 and 22:7 from the Laws of Eshnunna,” JBL 78 (1959): 160-61. Cf. also ASV, NAB, NASB, NCV, NRSV, NLT. Others have made a stronger case that it refers to judges who acted on behalf of God; see C. Gordon, “אלהים in its Reputed Meaning of Rulers, Judges,” JBL 54 (1935): 134-44; and A. E. Draffkorn, “Ilani/Elohim,” JBL 76 (1957): 216-24; cf. KJV, NIV.

[21:6]  ⁶⁷³ tn Or “till his life’s end” (as in the idiom: “serve him for good”).

[21:7]  ⁶⁷⁴ sn This paragraph is troubling to modern readers, but given the way that marriages were contracted and the way people lived in the ancient world, it was a good provision for people who might want to find a better life for their daughter. On the subject in general for this chapter, see W. M. Swartley, Slavery, Sabbath, War, and Women, 31-64.

[21:7]  ⁶⁷⁵ tn The word אָמָה (’amah) refers to a female servant who would eventually become a concubine or wife; the sale price included the amount for the service as well as the bride price (see B. Jacob, Exodus, 621). The arrangement recognized her honor as an Israelite woman, one who could be a wife, even though she entered the household in service. The marriage was not automatic, as the conditions show, but her treatment was safeguarded come what may. The law was a way, then, for a poor man to provide a better life for a daughter.

[21:8]  ⁶⁷⁶ tn Heb “and if unpleasant (רָעָה, ra’ah) in the eyes of her master.”

[21:8]  ⁶⁷⁷ tn The verb יָעַד (ya’ad) does not mean “betroth, espouse” as some of the earlier translations had it, but “to designate.” When he bought the girl, he designated her for himself, giving her and her family certain expectations.

[21:8]  ⁶⁷⁸ tn The verb is a Hiphil perfect with vav (ו) consecutive from פָדָה (padah, “to redeem”). Here in the apodosis the form is equivalent to an imperfect: “let someone redeem her” – perhaps her father if he can, or another. U. Cassuto says it can also mean she can redeem herself and dissolve the relationship (Exodus, 268).

[21:8]  ⁶⁷⁹ tn Heb “he has no authority/power,” for the verb means “rule, have dominion.”

[21:8]  ⁶⁸⁰ sn The deceit is in not making her his wife or concubine as the arrangement had stipulated.

[21:9]  ⁶⁸¹ tn Or “after the manner of” (KJV, ASV); NRSV “shall deal with her as with a daughter.”

[21:10]  ⁶⁸² tn “wife” has been supplied.

[21:10]  ⁶⁸³ tn The translation of “food” does not quite do justice to the Hebrew word. It is “flesh.” The issue here is that the family she was to marry into is wealthy, they ate meat. She was not just to be given the basic food the ordinary people ate, but the fine foods that this family ate.

[21:10]  ⁶⁸⁴ sn See S. Paul, “Exodus 21:10, A Threefold Maintenance Clause,” JNES 28 (1969): 48-53. Paul suggests that the third element listed is not marital rights but ointments since Sumerian and Akkadian texts list food, clothing, and oil as the necessities of life. The translation of “marital rights” is far from certain, since the word occurs only here. The point is that the woman was to be cared for with all that was required for a woman in that situation.

[21:11]  ⁶⁸⁵ sn The lessons of slavery and service are designed to bring justice to existing customs in antiquity. The message is: Those in slavery for one reason or another should have the hope of freedom and the choice of service (vv. 2-6). For the rulings on the daughter, the message could be: Women, who were often at the mercy of their husbands or masters, must not be trapped in an unfortunate situation, but be treated well by their masters or husbands (vv. 7-11). God is preventing people who have power over others from abusing it.

[21:12]  ⁶⁸⁶ sn The underlying point of this section remains vital today: The people of God must treat all human life as sacred.

[21:12]  ⁶⁸⁷ tn The construction uses a Hiphil participle in construct with the noun for “man” (or person as is understood in a law for the nation): “the one striking [of] a man.” This is a casus pendens (independent nominative absolute); it indicates the condition or action that involves further consequence (GKC 361 §116.w).

[21:12]  ⁶⁸⁸ tn The Hebrew word וָמֵת (vamet) is a Qal perfect with vav consecutive; it means “and he dies” and not “and killed him” (which require another stem). Gesenius notes that this form after a participle is the equivalent of a sentence representing a contingent action (GKC 333 §112.n). The word shows the result of the action in the opening participle. It is therefore a case of murder or manslaughter.

[21:12]  ⁶⁸⁹ sn See A. Phillips, “Another Look at Murder,” JJS 28 (1977): 105-26.

[21:13]  ⁶⁹⁰ tn Heb “if he does not lie in wait” (NASB similar).

[21:13]  ⁶⁹¹ tn Heb “and God brought into his hand.” The death is unintended, its circumstances outside human control.

[21:14]  ⁶⁹² tn The word עָרְמָה (’ormah) is problematic. It could mean with prior intent, which would be connected with the word in Prov 8:5, 12 which means “understanding” (or “prudence” – fully aware of the way things are). It could be connected also to an Arabic word for “enemy” which would indicate this was done with malice or evil intentions (U. Cassuto, Exodus, 270). The use here seems parallel to the one in Josh 9:4, an instance involving intentionality and clever deception.

[21:15]  ⁶⁹³ sn This is the same construction that was used in v. 12, but here there is no mention of the parents’ death. This attack, then, does not lead to their death – if he killed one of them then v. 12 would be the law. S. R. Driver says that the severity of the penalty was in accord with the high view of parents (Exodus, 216).

[21:16]  ⁶⁹⁴ tn Heb “a stealer of a man,” thus “anyone stealing a man.”

[21:16]  ⁶⁹⁵ sn The implication is that it would be an Israelite citizen who was kidnapped and sold to a foreign tribe or country (like Joseph). There was always a market for slaves. The crime would be in forcibly taking the individual away from his home and religion and putting him into bondage or death.

[21:16]  ⁶⁹⁶ tn Literally “and he is found in his hand” (KJV and ASV both similar), being not yet sold.

[21:17]  ⁶⁹⁷ tn The form is a Piel participle from קָלַל (qalal), meaning in Qal “be light,” in Piel “treat lightly, curse, revile, declare contemptible, treat shamefully.” (See its use in Lev 19:14; Josh 24:9; Judg 9:26-28; 1 Sam 3:13; 17:43; 2 Sam 16:5-13; Prov 30:10-11; Eccl 7:21-22; 10:20.) It is opposite of “honor” (כָּבֵד, kaved; Qal “be heavy”; Piel “honor,” as in 20:12) and of “bless.” This verse then could refer to any act contrary to the commandment to honor the parents. B. Jacob (Exodus, 640) cites parallels in Sumerian where people were severely punished for publicly disowning their parents. “21:15, 17 taken together evoke the picture of parents who, physically and verbally, are forcibly turned out of the house (cf. Prov. 19:26)” (C. Houtman, Exodus, 3:148).

[21:18]  ⁶⁹⁸ tn Heb “falls to bed.”

[21:19]  ⁶⁹⁹ tn “and then” has been supplied.

[21:19]  ⁷⁰⁰ 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]  ⁷⁰¹ tn The imperfect tense carries a nuance of obligatory imperfect because this is binding on the one who hit him.

[21:19]  ⁷⁰² tn Heb “his”; the referent (the injured person) has been specified in the translation for clarity.

[21:19]  ⁷⁰³ 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.

[21:20]  ⁷⁰⁴ tn Heb “so that he”; the words “or she” have been supplied in the translation for stylistic reasons.

[21:20]  ⁷⁰⁵ tn Heb “under his hand.”

[21:20]  ⁷⁰⁶ tn Heb “will be avenged” (how is not specified).

[21:21]  ⁷⁰⁷ tn Heb “if he”; the referent (the servant struck and injured in the previous verse) has been specified in the translation for clarity.

[21:21]  ⁷⁰⁸ tn Heb “he”; the referent (the owner of the injured servant) has been supplied in the translation for clarity.

[21:21]  ⁷⁰⁹ tn This last clause is a free paraphrase of the Hebrew, “for he is his money” (so KJV, ASV); NASB “his property.” It seems that if the slave survives a couple of days, it is probable that the master was punishing him and not intending to kill him. If he then dies, there is no penalty other than that the owner loses the slave who is his property – he suffers the loss.

[21:22]  ⁷¹⁰ tn This line has occasioned a good deal of discussion. It may indicate that the child was killed, as in a miscarriage; or it may mean that there was a premature birth. The latter view is taken here because of the way the whole section is written: (1) “her children come out” reflects a birth and not the loss of children, (2) there is no serious damage, and (3) payment is to be set for any remuneration. The word אָסוֹן (’ason) is translated “serious damage.” The word was taken in Mekilta to mean “death.” U. Cassuto says the point of the phrase is that neither the woman or the children that are born die (Exodus, 275). But see among the literature on this: M. G. Kline, “Lex Talionis and the Human Fetus,” JETS 20 (1977): 193-201; W. House, “Miscarriage or Premature Birth: Additional Thoughts on Exodus 21:22-25,” WTJ 41 (1978): 108-23; S. E. Loewenstamm, “Exodus XXI 22-25,” VT 27 (1977): 352-60.

[21:22]  ⁷¹¹ tn The word בִּפְלִלִים (biflilim) means “with arbitrators.” The point then seems to be that the amount of remuneration for damages that was fixed by the husband had to be approved by the courts. S. R. Driver mentions an alternative to this unusual reading presented by Budde, reading בנפלים as “untimely birth” (Exodus, 219). See also E. A. Speiser, “The Stem PLL in Hebrew,” JBL 82 (1963): 301-6.

[21:25]  ⁷¹² sn The text now introduces the Lex Talionis with cases that were not likely to have applied to the situation of the pregnant woman. See K. Luke, “Eye for Eye, Tooth for Tooth,” Indian Theological Studies 16 (1979): 326-43.

[21:26]  ⁷¹³ tn The form וְשִׁחֲתָהּ (vÿshikhatah) is the Piel perfect with the vav (ל) consecutive, rendered “and destroys it.” The verb is a strong one, meaning “to ruin, completely destroy.”

[21:26]  ⁷¹⁴ tn Heb “him”; the referent (the male or female servant) has been specified in the translation for clarity.

[21:26]  ⁷¹⁵ sn Interestingly, the verb used here for “let him go” is the same verb throughout the first part of the book for “release” of the Israelites from slavery. Here, an Israelite will have to release the injured slave.

[21:27]  ⁷¹⁶ tn Heb “him”; the referent (the male or female servant) has been specified in the translation for clarity.

[21:28]  ⁷¹⁷ sn The point that this section of the laws makes is that one must ensure the safety of others by controlling the circumstances.

[21:28]  ⁷¹⁸ tn Traditionally “ox,” but “bull” would also be suitable. The term may refer to one of any variety of large cattle.

[21:28]  ⁷¹⁹ tn Heb “and he dies”; KJV “that they die”; NAB, NASB “to death.”

[21:28]  ⁷²⁰ tn The text uses סָקוֹל יִסָּקֵל (saqol yissaqel), a Qal infinitive absolute with a Niphal imperfect. The infinitive intensifies the imperfect, which here has an obligatory nuance or is a future of instruction.

[21:29]  ⁷²¹ tn The Hophal perfect has the idea of “attested, testified against.”

[21:29]  ⁷²² tn Heb “he was not keeping it” or perhaps guarding or watching it (referring to the ox).

[21:30]  ⁷²³ sn The family of the victim would set the amount for the ransom of the man guilty of criminal neglect. This practice was common in the ancient world, rare in Israel. If the family allowed the substitute price, then the man would be able to redeem his life.

[21:31]  ⁷²⁴ tn Heb “it”; the referent (the ox) has been specified in the translation for clarity.

[21:31]  ⁷²⁵ tn Heb “he”; the referent (the owner) has been specified in the translation for clarity.

[21:31]  ⁷²⁶ tn Heb “according to this judgment it shall be done to him.”

[21:32]  ⁷²⁷ tn Heb “he”; the referent (the owner) has been specified in the translation for clarity.

[21:32]  ⁷²⁸ sn A shekel was a unit for measure by means of a scale. Both the weight and the value of a shekel of silver are hard to determine. “Though there is no certainty, the shekel is said to weigh about 11,5 grams” (C. Houtman, Exodus, 3:181). Over four hundred years earlier, Joseph was sold into Egypt for 20 shekels. The free Israelite citizen was worth about 50 shekels (Lev 27:3f.).

[21:32]  ⁷²⁹ sn See further B. S. Jackson, “The Goring Ox Again [Ex. 21,28-36],” JJP 18 (1974): 55-94.

[21:34]  ⁷³⁰ tn The verb is a Piel imperfect from שָׁלַם (shalam); it has the idea of making payment in full, making recompense, repaying. These imperfects could be given a future tense translation as imperfects of instruction, but in the property cases an obligatory imperfect fits better – this is what he is bound or obliged to do – what he must do.

[21:34]  ⁷³¹ tn Heb “silver.”

[21:34]  ⁷³² tn Here the term “animal” has been supplied.

[21:35]  ⁷³³ tn Literally “its silver” or “silver for it.”

[21:35]  ⁷³⁴ tn Heb “divide the dead.” The noun “ox” has been supplied.

[21:36]  ⁷³⁵ tn The construction now uses the same Piel imperfect (v. 34) but adds the infinitive absolute to it for emphasis.

[21:36]  ⁷³⁶ sn The point of this section (21:28-36) seems to be that one must ensure the safety of others by controlling one’s property and possessions. This section pertained to neglect with animals, but the message would have applied to similar situations. The people of God were to take heed to ensure the well-being of others, and if there was a problem, it had to be made right.

[22:1]  ⁷³⁷ sn The next section of laws concerns property rights. These laws protected property from thieves and oppressors, but also set limits to retribution. The message could be: God’s laws demand that the guilty make restitution for their crimes against property and that the innocent be exonerated.

[22:1]  ⁷³⁸ sn Beginning with 22:1, the verse numbers through 22:31 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 22:1 ET = 21:37 HT, 22:2 ET = 22:1 HT, etc., through 22:31 ET = 22:30 HT. Thus in the English Bible ch. 22 has 31 verses, while in the Hebrew Bible it has 30 verses, with the one extra verse attached to ch. 21 in the Hebrew Bible.

[22:1]  ⁷³⁹ tn The imperfect tense here has the nuance of obligatory imperfect – he must pay back.

[22:1]  ⁷⁴⁰ tn בָּקַר (baqar) and צֹאן (tso’n) are the categories to which the ox and the sheep belonged, so that the criminal had some latitude in paying back animals.

[22:2]  ⁷⁴¹ tn Heb “found” (so KJV, ASV, NRSV).

[22:2]  ⁷⁴² tn The word בַּמַּחְתֶּרֶת (bammakhteret) means “digging through” the walls of a house (usually made of mud bricks). The verb is used only a few times and has the meaning of dig in (as into houses) or row hard (as in Jonah 1:13).

[22:2]  ⁷⁴³ tn The text has “there is not to him bloods.” When the word “blood” is put in the plural, it refers to bloodshed, or the price of blood that is shed, i.e., blood guiltiness.

[22:2]  sn This law focuses on what is reasonable defense against burglary. If someone killed a thief who was breaking in during the night, he was not charged because he would not have known it was just a thief, but if it happened during the day, he was guilty of a crime, on the assumption that in daylight the thief posed no threat to the homeowner’s life and could be stopped and made to pay restitution.

[22:3]  ⁷⁴⁴ tn The words “a thief” have been added for clarification. S. R. Driver (Exodus, 224) thinks that these lines are out of order, since some of them deal with killing the thief and then others with the thief making restitution, but rearranging the clauses is not a necessary way to bring clarity to the paragraph. The idea here would be that any thief caught alive would pay restitution.

[22:4]  ⁷⁴⁵ tn The construction uses a Niphal infinitive absolute and a Niphal imperfect: if it should indeed be found. Gesenius says that in such conditional clauses the infinitive absolute has less emphasis, but instead emphasizes the condition on which some consequence depends (see GKC 342-43 §113.o).

[22:4]  ⁷⁴⁶ tn Heb “in his hand.”

[22:4]  ⁷⁴⁷ sn He must pay back one for what he took, and then one for the penalty – his loss as he was inflicting a loss on someone else.

[22:5]  ⁷⁴⁸ tn The verb בָּעַר (ba’ar, “graze”) as a denominative from the word “livestock” is not well attested. So some have suggested that with slight changes this verse could be read: “If a man cause a field or a vineyard to be burnt, and let the burning spread, and it burnt in another man’s field” (see S. R. Driver, Exodus, 225).

[22:5]  ⁷⁴⁹ tn The phrase “his livestock” is supplied from the next clause.

[22:6]  ⁷⁵⁰ tn Heb “if a fire goes out and finds”; NLT “if a fire gets out of control.”

[22:6]  ⁷⁵¹ sn Thorn bushes were used for hedges between fields, but thorn bushes also burned easily, making the fire spread rapidly.

[22:6]  ⁷⁵² 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.

[22:7]  ⁷⁵³ tn The word usually means “vessels” but can have the sense of household goods and articles. It could be anything from jewels and ornaments to weapons or pottery.

[22:7]  ⁷⁵⁴ tn Heb “to keep.” Here “safekeeping,” that is, to keep something secure on behalf of a third party, is intended.

[22:7]  ⁷⁵⁵ tn Heb “found.”

[22:8]  ⁷⁵⁶ tn Heb “found.”

[22:8]  ⁷⁵⁷ tn Here again the word used is “the gods,” meaning the judges who made the assessments and decisions. In addition to other works, see J. R. Vannoy, “The Use of the Word ha’elohim in Exodus 21:6 and 22:7,8,” The Law and the Prophets, 225-41.

[22:8]  ⁷⁵⁸ tn The phrase “to see” has been supplied.

[22:8]  ⁷⁵⁹ tn The line says “if he has not stretched out his hand.” This could be the oath formula, but the construction here would be unusual, or it could be taken as “whether” (see W. C. Kaiser, Jr., “Exodus,” EBC 2:438). U. Cassuto (Exodus, 286) does not think the wording can possibly fit an oath; nevertheless, an oath would be involved before God (as he takes it instead of “judges”) – if the man swore, his word would be accepted, but if he would not swear, he would be guilty.

[22:9]  ⁷⁶⁰ tn Heb “concerning every kind [thing] of trespass.”

[22:9]  ⁷⁶¹ tn The text simply has “this is it” (הוּא זֶה, hu’ zeh).

[22:9]  ⁷⁶² tn Again, or “God.”

[22:9]  ⁷⁶³ tn This kind of clause Gesenius calls an independent relative clause – it does not depend on a governing substantive but itself expresses a substantival idea (GKC 445-46 §138.e).

[22:9]  ⁷⁶⁴ tn The verb means “to be guilty” in Qal; in Hiphil it would have a declarative sense, because a causative sense would not possibly fit.

[22:10]  ⁷⁶⁵ tn The form is a Niphal participle from the verb “to break” – “is broken,” which means harmed, maimed, or hurt in any way.

[22:10]  ⁷⁶⁶ tn This verb is frequently used with the meaning “to take captive.” The idea here then is that raiders or robbers have carried off the animal.

[22:10]  ⁷⁶⁷ tn Heb “there is no one seeing.”

[22:11]  ⁷⁶⁸ tn The construct relationship שְׁבֻעַת יְהוָה (shÿvu’at yÿhvah, “the oath of Yahweh”) would require a genitive of indirect object, “an oath [to] Yahweh.” U. Cassuto suggests that it means “an oath by Yahweh” (Exodus, 287). The person to whom the animal was entrusted would take a solemn oath to Yahweh that he did not appropriate the animal for himself, and then his word would be accepted.

[22:12]  ⁷⁶⁹ tn Both with this verb “stolen” and in the next clauses with “torn in pieces,” the text uses the infinitive absolute construction with less than normal emphasis; as Gesenius says, in conditional clauses, an infinitive absolute stresses the importance of the condition on which some consequence depends (GKC 342-43 §113.o).

[22:12]  ⁷⁷⁰ sn The point is that the man should have taken better care of the animal.

[22:13]  ⁷⁷¹ tn The word עֵד (’ed) actually means “witness,” but the dead animal that is returned is a silent witness, i.e., evidence. The word is an adverbial accusative.

[22:14]  ⁷⁷² tn Heb “if a man asks [an animal] from his neighbor” (see also Exod 12:36). The ruling here implies an animal is borrowed, and if harm comes to it when the owner is not with it, the borrower is liable. The word “animal” is supplied in the translation for clarity.

[22:14]  ⁷⁷³ tn Heb “he”; the referent (the man who borrowed the animal) has been specified in the translation for clarity.

[22:15]  ⁷⁷⁴ tn Literally “it came with/for its hire,” this expression implies that the owner who hired it out and was present was prepared to take the risk, so there would be no compensation.

[22:16]  ⁷⁷⁵ sn The second half of the chapter records various laws of purity and justice. Any of them could be treated in an expository way, but in the present array they offer a survey of God’s righteous standards: Maintain the sanctity of marriage (16-17); maintain the purity of religious institutions (18-20), maintain the rights of human beings (21-28), maintain the rights of Yahweh (29-31).

[22:16]  ⁷⁷⁶ tn This is the word בְּתוּלָה (bÿtulah); it describes a young woman who is not married or a young woman engaged to be married; in any case, she is presumed to be a virgin.

[22:16]  ⁷⁷⁷ tn Or “pledged” for marriage.

[22:16]  ⁷⁷⁸ tn The verb מָהַר (mahar) means “pay the marriage price,” and the related noun is the bride price. B. Jacob says this was a proposal gift and not a purchase price (Exodus, 700). This is the price paid to her parents, which allowed for provision should there be a divorce. The amount was usually agreed on by the two families, but the price was higher for a pure bride from a noble family. Here, the one who seduces her must pay it, regardless of whether he marries her or not.

[22:18]  ⁷⁷⁹ sn There still were many who wished to follow pagan beliefs and consort with the dead (see Deut 18:10-11). The sorceress was someone who dealt with drugs or herbs for occult purposes.

[22:19]  ⁷⁸⁰ tn Heb “lies with.”

[22:20]  ⁷⁸¹ tn Heb “not to Yahweh.”

[22:20]  ⁷⁸² tn The verb חָרַם (kharam) means “to be devoted” to God or “to be banned.” The idea is that it would be God’s to do with as he liked. What was put under the ban was for God alone, either for his service or for his judgment. But it was out of human control. Here the verb is saying that the person will be utterly destroyed.

[22:21]  ⁷⁸³ tn Or “oppress.”

[22:21]  ⁷⁸⁴ tn Or “alien,” both here and in 23:9. This individual is a resident foreigner; he lives in the land but, aside from provisions such as this, might easily be without legal rights.

[22:22]  ⁷⁸⁵ tn The verb “afflict” is a Piel imperfect from עָנָה (’anah); it has a wide range of meanings: “afflict, oppress, humiliate, rape.” These victims are at the mercy of the judges, businessmen, or villains. The righteous king and the righteous people will not mistreat them (see Isa 1:17; Job 31:16, 17, 21).

[22:23]  ⁷⁸⁶ tn The accusative here is the masculine singular pronoun, which leads S. R. Driver to conclude that this line is out of place, even though the masculine singular can be used in places like this (Exodus, 232). U. Cassuto says its use is to refer to certain classes (Exodus, 292).

[22:23]  ⁷⁸⁷ tn Here again and with “cry” the infinitive absolute functions with a diminished emphasis (GKC 342-43 §113.o).

[22:23]  ⁷⁸⁸ tn Here is the normal use of the infinitive absolute with the imperfect tense to emphasize the verb: “I will surely hear,” implying, “I will surely respond.”

[22:24]  ⁷⁸⁹ sn The punishment will follow the form of talionic justice, an eye for an eye, in which the punishment matches the crime. God will use invading armies (“sword” is a metonymy of adjunct here) to destroy them, making their wives widows and their children orphans.

[22:25]  ⁷⁹⁰ tn “any of” has been supplied.

[22:25]  ⁷⁹¹ sn The moneylender will be demanding and exacting. In Ps 109:11 and 2 Kgs 4:1 the word is rendered as “extortioner.”

[22:25]  ⁷⁹² tn Heb “set.”

[22:25]  ⁷⁹³ sn In ancient times money was lent primarily for poverty and not for commercial ventures (H. Gamoran, “The Biblical Law against Loans on Interest,” JNES 30 [1971]: 127-34). The lending to the poor was essentially a charity, and so not to be an opportunity to make money from another person’s misfortune. The word נֶשֶׁךְ (neshekh) may be derived from a verb that means “to bite,” and so the idea of usury or interest was that of putting out one’s money with a bite in it (See S. Stein, “The Laws on Interest in the Old Testament,” JTS 4 [1953]: 161-70; and E. Neufeld, “The Prohibition against Loans at Interest in the Old Testament,” HUCA 26 [1955]: 355-412).

[22:26]  ⁷⁹⁴ tn The construction again uses the infinitive absolute with the verb in the conditional clause to stress the condition.

[22:26]  ⁷⁹⁵ tn The clause uses the preposition, the infinitive construct, and the noun that is the subjective genitive – “at the going in of the sun.”

[22:27]  ⁷⁹⁶ tn Heb “his skin.”

[22:27]  ⁷⁹⁷ tn Literally the text reads, “In what can he lie down?” The cloak would be used for a covering at night to use when sleeping. The garment, then, was the property that could not be taken and not given back – it was the last possession. The modern idiom of “the shirt off his back” gets at the point being made here.

[22:27]  ⁷⁹⁸ tn Heb “and it will be.”

[22:28]  ⁷⁹⁹ tn The two verbs in this verse are synonyms: קָלַל (qalal) means “to treat lightly, curse,” and אָרַר (’arar) means “to curse.”

[22:28]  ⁸⁰⁰ tn The word אֱלֹהִים (’elohim) is “gods” or “God.” If taken as the simple plural, it could refer to the human judges, as it has in the section of laws; this would match the parallelism in the verse. If it was taken to refer to God, then the idea of cursing God would be more along the line of blasphemy. B. Jacob says that the word refers to functioning judges, and that would indirectly mean God, for they represented the religious authority, and the prince the civil authority (Exodus, 708).

[22:29]  ⁸⁰¹ tn The expressions are unusual. U. Cassuto renders them: “from the fullness of your harvest and from the outflow of your presses” (Exodus, 294). He adds the Hittite parallel material to show that the people were to bring the offerings on time and not let them overlap, because the firstfruits had to be eaten first by the priest.

[22:31]  ⁸⁰² sn The use of this word here has to do with the laws of the sanctuary and not some advanced view of holiness. The ritual holiness at the sanctuary would prohibit eating anything torn to pieces.

[22:31]  ⁸⁰³ tn Or “by wild animals.”

[23:1]  ⁸⁰⁴ sn People who claim to worship and serve the righteous judge of the universe must preserve equity and justice in their dealings with others. These verses teach that God’s people must be honest witnesses (1-3); God’s people must be righteous even with enemies (4-5); and God’s people must be fair in dispensing justice (6-9).

[23:1]  ⁸⁰⁵ tn Heb “take up, lift, carry” (נָשָׂא, nasa’). This verb was also used in the prohibition against taking “the name of Yahweh in vain.” Sometimes the object of this verb is physical, as in Jonah 1:12 and 15. Used in this prohibition involving speech, it covers both originating and repeating a lie.

[23:1]  ⁸⁰⁶ tn Or “a groundless report” (see Exod 20:7 for the word שָׁוְא, shav’).

[23:1]  ⁸⁰⁷ tn Heb “do not put your hand” (cf. KJV, ASV); NASB “join your hand.”

[23:1]  ⁸⁰⁸ tn The word “wicked” (רָשָׁע, rasha’) refers to the guilty criminal, the person who is doing something wrong. In the religious setting it describes the person who is not a member of the covenant and may be involved in all kinds of sin, even though there is the appearance of moral and spiritual stability.

[23:1]  ⁸⁰⁹ tn The word חָמָס (khamas) often means “violence” in the sense of social injustices done to other people, usually the poor and needy. A “malicious” witness would do great harm to others. See J. W. McKay, “Exodus 23:1-43, 6-8: A Decalogue for Administration of Justice in the City Gate,” VT 21 (1971): 311-25.

[23:2]  ⁸¹⁰ tn The word רָבִּים (rabbim), here rendered “crowd,” is also used infrequently to refer to the “mighty,” people of importance in society (Job 35:9; cf. Lev 19:15).

[23:2]  ⁸¹¹ tn For any individual to join a group that is bent on acting wickedly would be a violation of the Law and would incur personal responsibility.

[23:2]  ⁸¹² tn Heb “you will not answer in a lawsuit to turn after the crowd to turn.” The form translated “agrees with” (Heb “to turn after”) is a Qal infinitive construct from נָטָה (natah); the same root is used at the end of the verse but as a Hiphil infinitive construct, “to pervert [justice].”

[23:3]  ⁸¹³ tn The point here is one of false sympathy and honor, the bad sense of the word הָדַר (hadar; see S. R. Driver, Exodus, 237).

[23:4]  ⁸¹⁴ tn Heb “meet” (so KJV, ASV, NASB).

[23:4]  ⁸¹⁵ tn The construction uses the imperfect tense (taken here as an obligatory imperfect) and the infinitive absolute for emphasis.

[23:5]  ⁸¹⁶ tn The line reads “you will cease to forsake him” – refrain from leaving your enemy without help.

[23:5]  ⁸¹⁷ tn The law is emphatic here as well, using the infinitive absolute and the imperfect of instruction (or possibly obligation). There is also a wordplay here: two words עָזַב (’azav) are used, one meaning “forsake” and the other possibly meaning “arrange” based on Arabic and Ugaritic evidence (see U. Cassuto, Exodus, 297-98).

[23:5]  ⁸¹⁸ sn See H. B. Huffmon, “Exodus 23:4-5: A Comparative Study,” A Light Unto My Path, 271-78.

[23:7]  ⁸¹⁹ tn Or “stay away from,” or “have nothing to do with.”

[23:7]  ⁸²⁰ tn Heb “a false matter,” this expression in this context would have to be a case in law that was false or that could only be won by falsehood.

[23:7]  ⁸²¹ tn The two clauses probably should be related: the getting involved in the false charge could lead to the death of an innocent person (so, e.g., Naboth in 1 Kgs 21:10-13).

[23:7]  ⁸²² sn God will not declare right the one who is in the wrong. Society should also be consistent, but it cannot see the intents and motives, as God can.

[23:8]  ⁸²³ tn Heb “blinds the open-eyed.”

[23:9]  ⁸²⁴ tn The verb means “to crush.” S. R. Driver notes that in this context this would probably mean with an unfair judgment in the courts (Exodus, 239).

[23:9]  ⁸²⁵ tn Heb “soul, life” – “you know what it feels like.”

[23:10]  ⁸²⁶ sn This section concerns religious duties of the people of God as they worship by giving thanks to God for their blessings. The principles here are: God requires his people to allow the poor to share in their bounty (10-11); God requires his people to provide times of rest and refreshment for those who labor for them (12); God requires allegiance to himself (13); God requires his people to come before him in gratitude and share their bounty (14-17); God requires that his people safeguard proper worship forms (18-19).

[23:10]  ⁸²⁷ tn Heb “and six years”; this is an adverbial accusative telling how long they can work their land. The following references to years and days in vv. 10-12 function similarly.

[23:11]  ⁸²⁸ tn Heb “and the seventh year”; an adverbial accusative with a disjunctive vav (ו).

[23:11]  ⁸²⁹ tn Heb “living thing/creature/beast of the field.” A general term for animals, usually wild animals, including predators (cf. v. 29; Gen 2:19-20; Lev 26:22; Deut 7:22; 1 Sam 17:46; Job 5:22-23; Ezek 29:5; 34:5).

[23:12]  ⁸³⁰ tn Heb “alien,” or “resident foreigner.” Such an individual would have traveled out of need and depended on the goodwill of the people around him. The rendering “hired help” assumes that the foreigner is mentioned in this context because he is working for an Israelite and will benefit from the Sabbath rest, along with his employer.

[23:12]  ⁸³¹ tn The verb is וְיִּנָּפֵשׁ (vÿyyinnafesh); it is related to the word usually translated “soul” or “life.”

[23:13]  ⁸³² tn The phrase “to do” is added; in Hebrew word order the line says, “In all that I have said to you you will watch yourselves.” The verb for paying attention is a Niphal imperfect with an imperatival force.

[23:13]  ⁸³³ tn Or “honor,” Hiphil of זָכַר (zakhar). See also Exod 20:25; Josh 23:7; Isa 26:13.

[23:13]  ⁸³⁴ tn Heb “mouth.”

[23:13]  sn See also Ps 16:4, where David affirms his loyalty to God with this expression.

[23:14]  ⁸³⁵ tn The expression rendered “three times” is really “three feet,” or “three foot-beats.” The expression occurs only a few times in the Law. The expressing is an adverbial accusative.

[23:14]  ⁸³⁶ tn This is the word תָּחֹג (takhog) from the root חָגַג (khagag); it describes a feast that was accompanied by a pilgrimage. It was first used by Moses in his appeal that Israel go three days into the desert to hold such a feast.

[23:15]  ⁸³⁷ tn This is an adverbial accusative of time.

[23:15]  ⁸³⁸ tn Heb “in it.”

[23:15]  ⁸³⁹ tn The verb is a Niphal imperfect; the nuance of permission works well here – no one is permitted to appear before God empty (Heb “and they will not appear before me empty”).

[23:16]  ⁸⁴⁰ tn The words “you are also to observe” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.

[23:16]  ⁸⁴¹ tn An infinitive construct with a preposition and a pronominal suffix is used to make a temporal clause: “in the going in of the year.” The word “year” is the subjective genitive, the subject of the clause.

[23:16]  ⁸⁴² tn An infinitive construct with a preposition and a pronominal suffix is used to make a temporal clause: “in the ingathering of you.”

[23:16]  ⁸⁴³ tn Heb “gathered in your labors.” This is a metonymy of cause put for the effect. “Labors” are not gathered in, but what the labors produced – the harvest.

[23:17]  ⁸⁴⁴ tn Adverbial accusative of time: “three times” becomes “at three times.”

[23:17]  ⁸⁴⁵ tn Here the divine Name reads in Hebrew הָאָדֹן יְהוָה (ha’adon yÿhvah), which if rendered according to the traditional scheme of “Lord” for “Yahweh” would result in “Lord Lord.” A number of English versions therefore render this phrase “Lord God,” and that convention has been followed here.

[23:18]  ⁸⁴⁶ tn The verb is תִּזְבַּח (tizbbakh), an imperfect tense from the same root as the genitive that qualifies the accusative “blood”: “you will not sacrifice the blood of my sacrifice.” The verb means “to slaughter”; since one cannot slaughter blood, a more general translation is required here. But if the genitive is explained as “my blood-sacrifice” (a genitive of specification; like “the evil of your doings” in Isa 1:16), then a translation of sacrifice would work (U. Cassuto, Exodus, 304).

[23:18]  ⁸⁴⁷ sn See N. Snaith, “Exodus 23:18 and 34:25,” JTS 20 (1969): 533-34; see also M. Haran, “The Passover Sacrifice,” Studies in the Religion of Ancient Israel (VTSup), 86-116.

[23:19]  ⁸⁴⁸ sn On this verse, see C. M. Carmichael, “On Separating Life and Death: An Explanation of Some Biblical Laws,” HTR 69 (1976): 1-7; J. Milgrom, “You Shall Not Boil a Kid in Its Mother’s Milk,” BRev 1 (1985): 48-55; R. J. Ratner and B. Zuckerman, “In Rereading the ‘Kid in Milk’ Inscriptions,” BRev 1 (1985): 56-58; and M. Haran, “Seething a Kid in Its Mother’s Milk,” JJS 30 (1979): 23-35. Here and at 34:26, where this command is repeated, it ends a series of instructions about procedures for worship.

[23:20]  ⁸⁴⁹ sn This passage has some of the most interesting and perplexing expressions and constructions in the book. It is largely promise, but it is part of the Law and so demands compliance by faith. Its points are: God promises to send his angel to prepare the way before his obedient servants (20-23); God promises blessing for his loyal servants (24-33). So in the section one learns that God promises his protection (victory) and blessing (through his angel) for his obedient and loyal worshipers.

[23:20]  ⁸⁵⁰ tn The particle הִנֵּה (hinneh) with the active participle indicates imminent future, something God is about to do.

[23:20]  ⁸⁵¹ sn The word is מַלְאָךְ (mal’akh, “messenger, angel”). This angel is to be treated with the same fear and respect as Yahweh, for Yahweh will be speaking in him. U. Cassuto (Exodus, 305-6) says that the words of the first clause do not imply a being distinct from God, for in the ancient world the line of demarcation between the sender and the sent is liable easily to be blurred. He then shows how the “Angel of Yahweh” in Genesis is Yahweh. He concludes that the words here mean “I will guide you.” Christian commentators tend to identify the Angel of Yahweh as the second person of the Trinity (W. C. Kaiser, Jr., “Exodus,” EBC 2:446). However, in addition to being a preincarnate appearance, the word could refer to Yahweh – some manifestation of Yahweh himself.

[23:20]  ⁸⁵² tn Heb “protect you in the way.”

[23:20]  ⁸⁵³ tn The form is the Hiphil perfect of the verb כּוּן (kun, “to establish, prepare”).

[23:21]  ⁸⁵⁴ sn This means “the manifestation of my being” is in him (S. R. Driver, Exodus, 247). Driver quotes McNeile as saying, “The ‘angel’ is Jehovah Himself ‘in a temporary descent to visibility for a special purpose.’” Others take the “name” to represent Yahweh’s “power” (NCV) or “authority” (NAB, CEV).

[23:22]  ⁸⁵⁵ tn The infinitive absolute here does not add as great an emphasis as normal, but emphasizes the condition that is being set forth (see GKC 342-43 §113.o).

[23:23]  ⁸⁵⁶ tn Heb “will cut them off” (so KJV, ASV).

[23:24]  ⁸⁵⁷ tn The Hebrew is מַצֵּבֹתֵיהֶם (matsevotehem, “their standing stones”); these long stones were erected to represent the abode of the numen or deity. They were usually set up near the altar or the high place. To destroy these would be to destroy the centers of Canaanite worship in the land.

[23:24]  ⁸⁵⁸ tn Both verbs are joined with their infinitive absolutes to provide the strongest sense to these instructions. The images of the false gods in Canaan were to be completely and utterly destroyed. This could not be said any more strongly.

[23:25]  ⁸⁵⁹ tn The perfect tense, masculine plural, with vav (ו) consecutive is in sequence with the preceding: do not bow down to them, but serve Yahweh. It is then the equivalent of an imperfect of instruction or injunction.

[23:25]  ⁸⁶⁰ tn The LXX reads “and I will bless” to make the verb conform with the speaker, Yahweh.

[23:25]  ⁸⁶¹ sn On this unusual clause B. Jacob says that it is the reversal of the curse in Genesis, because the “bread and water” represent the field work and ground suitability for abundant blessing of provisions (Exodus, 734).

[23:26]  ⁸⁶² tn Or “abort”; Heb “cast.”

[23:26]  ⁸⁶³ sn No one will die prematurely; this applies to the individual or the nation. The plan of God to bless was extensive, if only the people would obey.

[23:27]  ⁸⁶⁴ tn The word for “terror” is אֵימָתִי (’emati); the word has the thought of “panic” or “dread.” God would make the nations panic as they heard of the exploits and knew the Israelites were drawing near. U. Cassuto thinks the reference to “hornets” in v. 28 may be a reference to this fear, an unreasoning dread, rather than to another insect invasion (Exodus, 308). Others suggest it is symbolic of an invading army or a country like Egypt or literal insects (see E. Neufeld, “Insects as Warfare Agents in the Ancient Near East,” Or 49 [1980]: 30-57).

[23:27]  ⁸⁶⁵ tn Heb “kill.”

[23:27]  ⁸⁶⁶ tn The text has “and I will give all your enemies to you [as] a back.” The verb of making takes two accusatives, the second being the adverbial accusative of product (see GKC 371-72 §117.ii, n. 1).

[23:28]  ⁸⁶⁷ tn Heb “and I will send.”

[23:29]  ⁸⁶⁸ tn Heb “the beast of the field.”

[23:30]  ⁸⁶⁹ tn The repetition expresses an exceptional or super-fine quality (see GKC 396 §123.e).

[23:31]  ⁸⁷⁰ tn The form is a perfect tense with vav consecutive.

[23:31]  ⁸⁷¹ tn In the Hebrew Bible “the River” usually refers to the Euphrates (cf. NASB, NCV, NRSV, TEV, CEV, NLT). There is some thought that it refers to a river Nahr el Kebir between Lebanon and Syria. See further W. C. Kaiser, Jr., “Exodus,” EBC 2:447; and G. W. Buchanan, The Consequences of the Covenant (NovTSup), 91-100.

[23:33]  ⁸⁷² tn The idea of the “snare” is to lure them to judgment; God is apparently warning about contact with the Canaanites, either in worship or in business. They were very syncretistic, and so it would be dangerous to settle among them.

[24:1]  ⁸⁷³ sn Exod 24 is the high point of the book in many ways, but most importantly, here Yahweh makes a covenant with the people – the Sinaitic Covenant. The unit not only serves to record the event in Israel’s becoming a nation, but it provides a paradigm of the worship of God’s covenant people – entering into the presence of the glory of Yahweh. See additionally W. A. Maier, “The Analysis of Exodus 24 According to Modern Literary, Form, and Redaction Critical Methodology,” Springfielder 37 (1973): 35-52. The passage may be divided into four parts for exposition: vv. 1-2, the call for worship; vv. 3-8, the consecration of the worshipers; vv. 9-11, the confirmation of the covenant; and vv. 12-18, the communication with Yahweh.

[24:1]  ⁸⁷⁴ tn Heb “And he;” the referent (the Lord) has been specified in the translation for clarity.

[24:1]  ⁸⁷⁵ sn They were to come up to the Lord after they had made the preparations that are found in vv. 3-8.

[24:1]  ⁸⁷⁶ sn These seventy-four people were to go up the mountain to a certain point. Then they were to prostrate themselves and worship Yahweh as Moses went further up into the presence of Yahweh. Moses occupies the lofty position of mediator (as Christ in the NT), for he alone ascends “to Yahweh” while everyone waits for his return. The emphasis of “bowing down” and that from “far off” stresses again the ominous presence that was on the mountain. This was the holy God – only the designated mediator could draw near to him.

[24:2]  ⁸⁷⁷ tn The verb is a perfect tense with a vav (ו) consecutive; it and the preceding perfect tense follow the imperative, and so have either a force of instruction, or, as taken here, are the equivalent of an imperfect tense (of permission).

[24:2]  ⁸⁷⁸ tn Heb “they.”

[24:2]  ⁸⁷⁹ tn Now the imperfect tense negated is used; here the prohibition would fit (“they will not come near”), or the obligatory (“they must not”) in which the subjects are obliged to act – or not act in this case.

[24:3]  ⁸⁸⁰ sn The general consensus among commentators is that this refers to Moses’ coming from the mountain after he made the ascent in 20:21. Here he came and told them the laws (written in 20:22-23:33), and of the call to come up to Yahweh.

[24:3]  ⁸⁸¹ sn The Decalogue may not be included here because the people had heard those commands themselves earlier.

[24:3]  ⁸⁸² tn The text simply has “one voice” (קוֹל אֶחָד, qol ’ekhad); this is an adverbial accusative of manner, telling how the people answered – “in one voice,” or unanimously (see GKC 375 §118.q).

[24:3]  ⁸⁸³ tn The verb is the imperfect tense (נַעֲשֶׂה, na’aseh), although the form could be classified as a cohortative. If the latter, they would be saying that they are resolved to do what God said. If it is an imperfect, then the desiderative would make the most sense: “we are willing to do.” They are not presumptuously saying they are going to do all these things.

[24:4]  ⁸⁸⁴ tn The two preterites quite likely form a verbal hendiadys (the verb “to get up early” is frequently in such constructions). Literally it says, “and he got up early [in the morning] and he built”; this means “early [in the morning] he built.” The first verb becomes the adverb.

[24:4]  ⁸⁸⁵ tn “under.”

[24:4]  ⁸⁸⁶ tn The verb “arranged” is not in the Hebrew text but has been supplied to clarify exactly what Moses did with the twelve stones.

[24:4]  ⁸⁸⁷ tn The thing numbered is found in the singular when the number is plural – “twelve standing-stone.” See GKC 433 §134.f. The “standing-stone” could be a small piece about a foot high, or a huge column higher than men. They served to commemorate treaties (Gen 32), or visions (Gen 28) or boundaries, or graves. Here it will function with the altar as a place of worship.

[24:5]  ⁸⁸⁸ tn The construct has “young men of the Israelites,” and so “Israelite” is a genitive that describes them.

[24:5]  ⁸⁸⁹ tn The verbs and their respective accusatives are cognates. First, they offered up burnt offerings (see Lev 1), which is וַיַּעֲלוּ עֹלֹת (vayya’alu ’olot); then they sacrificed young bulls as peace sacrifices (Lev 3), which is in Hebrew וַיִּזְבְּחוּ זְבָחִים (vayyizbÿkhu zÿvakhim). In the first case the cognate accusative is the direct object; in the second it is an adverbial accusative of product. See on this covenant ritual H. M. Kamsler, “The Blood Covenant in the Bible,” Dor le Dor 6 (1977): 94-98; E. W. Nicholson, “The Covenant Ritual in Exodus 24:3-8,” VT 32 (1982): 74-86.

[24:6]  ⁸⁹⁰ sn The people and Yahweh through this will be united by blood, for half was spattered on the altar and the other half spattered on/toward the people (v. 8).

[24:7]  ⁸⁹¹ tn The noun “book” would be the scroll just written containing the laws of chaps. 20-23. On the basis of this scroll the covenant would be concluded here. The reading of this book would assure the people that it was the same that they had agreed to earlier. But now their statement of willingness to obey would be more binding, because their promise would be confirmed by a covenant of blood.

[24:7]  ⁸⁹² tn Heb “read it in the ears of.”

[24:7]  ⁸⁹³ tn A second verb is now added to the people’s response, and it is clearly an imperfect and not a cohortative, lending support for the choice of desiderative imperfect in these commitments – “we want to obey.” This was their compliance with the covenant.

[24:8]  ⁸⁹⁴ tn Given the size of the congregation, the preposition might be rendered here “toward the people” rather than on them (all).

[24:8]  ⁸⁹⁵ sn The construct relationship “the blood of the covenant” means “the blood by which the covenant is ratified” (S. R. Driver, Exodus, 254). The parallel with the inauguration of the new covenant in the blood of Christ is striking (see, e.g., Matt 26:28, 1 Cor 11:25). When Jesus was inaugurating the new covenant, he was bringing to an end the old.

[24:9]  ⁸⁹⁶ tn The verse begins with “and Moses went up, and Aaron….” This verse may supply the sequel to vv. 1-2. At any rate, God was now accepting them into his presence.

[24:9]  sn This next section is extremely interesting, but difficult to interpret. For some of the literature, see: E. W. Nicholson, “The Interpretation of Exodus 24:9-11,” VT 24 (1974): 77-97; “The Antiquity of the Tradition in Exodus 24:9-11,” VT 26 (1976): 148-60; and T. C. Vriezen, “The Exegesis of Exodus 24:9-11,” OTS 17 (1967): 24-53.

[24:10]  ⁸⁹⁷ sn S. R. Driver (Exodus, 254) wishes to safeguard the traditional idea that God could not be seen by reading “they saw the place where the God of Israel stood” so as not to say they saw God. But according to U. Cassuto there is not a great deal of difference between “and they saw the God” and “the Lord God appeared” (Exodus, 314). He thinks that the word “God” is used instead of “Yahweh” to say that a divine phenomenon was seen. It is in the LXX that they add “the place where he stood.” In v. 11b the LXX has “and they appeared in the place of God.” See James Barr, “Theophany and Anthropomorphism in the Old Testament,” VTSup 7 (1959): 31-33. There is no detailed description here of what they saw (cf. Isa 6; Ezek 1). What is described amounts to what a person could see when prostrate.

[24:10]  ⁸⁹⁸ sn S. R. Driver suggests that they saw the divine Glory, not directly, but as they looked up from below, through what appeared to be a transparent blue sapphire pavement (Exodus, 254).

[24:10]  ⁸⁹⁹ tn Or “tiles.”

[24:10]  ⁹⁰⁰ tn Heb “and like the body of heaven for clearness.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven” or “sky” depending on the context; here, where sapphire is mentioned (a blue stone) “sky” seems more appropriate, since the transparent blueness of the sapphire would appear like the blueness of the cloudless sky.

[24:11]  ⁹⁰¹ tn Heb “he did not stretch out his hand,” i.e., to destroy them.

[24:11]  ⁹⁰² tn The verb is חָזָה (khazah); it can mean “to see, perceive” or “see a vision” as the prophets did. The LXX safeguarded this by saying, “appeared in the place of God.” B. Jacob says they beheld – prophetically, religiously (Exodus, 746) – but the meaning of that is unclear. The fact that God did not lay a hand on them – to kill them – shows that they saw something that they never expected to see and live. Some Christian interpreters have taken this to refer to a glorious appearance of the preincarnate Christ, the second person of the Trinity. They saw the brilliance of this manifestation – but not the detail. Later, Moses will still ask to see God’s glory – the real presence behind the phenomena.

[24:11]  ⁹⁰³ sn This is the covenant meal, the peace offering, that they are eating there on the mountain. To eat from the sacrifice meant that they were at peace with God, in covenant with him. Likewise, in the new covenant believers draw near to God on the basis of sacrifice, and eat of the sacrifice because they are at peace with him, and in Christ they see the Godhead revealed.

[24:12]  ⁹⁰⁴ sn Now the last part is recorded in which Moses ascends to Yahweh to receive the tablets of stone. As Moses disappears into the clouds, the people are given a vision of the glory of Yahweh.

[24:12]  ⁹⁰⁵ sn These are the stone tablets on which the Ten Commandments would be written. This is the first time they are mentioned. The commandments were apparently proclaimed by God first and then proclaimed to the people by Moses. Now that they have been formally agreed on and ratified, they will be written by God on stone for a perpetual covenant.

[24:12]  ⁹⁰⁶ tn Or “namely”; or “that is to say.” The vav (ו) on the noun does not mean that this is in addition to the tablets of stone; the vav is explanatory. Gesenius has “to wit”; see GKC 484-85 §154.a, n. 1(b).

[24:12]  ⁹⁰⁷ tn The last word of the verse is לְהוֹרֹתָם (lÿhorotam), the Hiphil infinitive construct of יָרָה (yarah). It serves as a purpose clause, “to teach them,” meaning “I am giving you this Law and these commands in order that you may teach them.” This duty to teach the Law will be passed especially to parents (Deut 6:6-9, 20-25) and to the tribe of Levi as a whole (Deut 33:9-10; Mal 2:1-9).

[24:13]  ⁹⁰⁸ tn Heb “and he arose” meaning “started to go.”

[24:13]  ⁹⁰⁹ tn Heb “and.”

[24:14]  ⁹¹⁰ tn The word הִנֵּה (hinneh) calls attention to the presence of Aaron and Hur to answer the difficult cases that might come up.

[24:14]  ⁹¹¹ tn Or “issues to resolve.” The term is simply דְּבָרִים (dÿvarim, “words, things, matters”).

[24:14]  ⁹¹² tn The imperfect tense here has the nuance of potential imperfect. In the absence of Moses and Joshua, Aaron and Hur will be available.

[24:14]  sn Attention to the preparation for Moses’ departure contributes to the weight of the guilt of the faithless Israelites (chap. 32) and of Aaron, to whom Moses had delegated an important duty.

[24:16]  ⁹¹³ sn The verb is וַיִּשְׁכֹּן (vayyishkon, “and dwelt, abode”). From this is derived the epithet “the Shekinah Glory,” the dwelling or abiding glory. The “glory of Yahweh” was a display visible at a distance, clearly in view of the Israelites. To them it was like a consuming fire in the midst of the cloud that covered the mountain. That fire indicated that Yahweh wished to accept their sacrifice, as if it were a pleasant aroma to him, as Leviticus would say. This “appearance” indicated that the phenomena represented a shimmer of the likeness of his glory (B. Jacob, Exodus, 749). The verb, according to U. Cassuto (Exodus, 316), also gives an inkling of the next section of the book, the building of the “tabernacle,” the dwelling place, the מִשְׁכָּן (mishkan). The vision of the glory of Yahweh confirmed the authority of the revelation of the Law given to Israel. This chapter is the climax of God’s bringing people into covenant with himself, the completion of his revelation to them, a completion that is authenticated with the miraculous. It ends with the mediator going up in the clouds to be with God, and the people down below eagerly awaiting his return. The message of the whole chapter could be worded this way: Those whom God sanctifies by the blood of the covenant and instructs by the book of the covenant may enjoy fellowship with him and anticipate a far more glorious fellowship. So too in the NT the commandments and teachings of Jesus are confirmed by his miraculous deeds and by his glorious manifestation on the Mount of the Transfiguration, where a few who represented the disciples would see his glory and be able to teach others. The people of the new covenant have been brought into fellowship with God through the blood of the covenant; they wait eagerly for his return from heaven in the clouds.

[24:16]  ⁹¹⁴ tn This is an adverbial accusative of time.

[24:17]  ⁹¹⁵ tn Heb “to the eyes of” which could mean in their opinion.

[24:18]  ⁹¹⁶ tn The verb is a preterite with vav (ו) consecutive; here, the second clause, is subordinated to the first preterite, because it seems that the entering into the cloud is the dominant point in this section of the chapter.

[24:18]  ⁹¹⁷ sn B. Jacob (Exodus, 750) offers this description of some of the mystery involved in Moses’ ascending into the cloud: Moses ascended into the presence of God, but remained on earth. He did not rise to heaven – the ground remained firmly under his feet. But he clearly was brought into God’s presence; he was like a heavenly servant before God’s throne, like the angels, and he consumed neither bread nor water. The purpose of his being there was to become familiar with all God’s demands and purposes. He would receive the tablets of stone and all the instructions for the tabernacle that was to be built (beginning in chap. 25). He would not descend until the sin of the golden calf.

[25:1]  ⁹¹⁸ sn Now begin the detailed instructions for constructing the tabernacle of Yahweh, with all its furnishings. The first paragraph introduces the issue of the heavenly pattern for the construction, calls for the people to make willing offerings (vv. 2-7), and explains the purpose for these offerings (vv. 8-9). The message here is that God calls his people to offer of their substance willingly so that his sanctuary may be made.

[25:2]  ⁹¹⁹ tn The verb is וְיִקְחוּ (vÿyiqkhu), the Qal imperfect or jussive with vav; after the imperative “speak” this verb indicates the purpose or result: “speak…that they may take” and continues with the force of a command.

[25:2]  ⁹²⁰ tn The “offering” (תְּרוּמָה, tÿrumah) is perhaps better understood as a contribution since it was a freewill offering. There is some question about the etymology of the word. The traditional meaning of “heave-offering” derives from the idea of “elevation,” a root meaning “to be high” lying behind the word. B. Jacob says it is something sorted out of a mass of material and designated for a higher purpose (Exodus, 765). S. R. Driver (Exodus, 263) corrects the idea of “heave-offering” by relating the root to the Hiphil form of that root, herim, “to lift” or “take off.” He suggests the noun means “what is taken off” from a larger mass and so designated for sacred purposes. The LXX has “something taken off.”

[25:2]  ⁹²¹ tn The verb יִדְּבֶנּוּ (yiddÿvennu) is related to the word for the “freewill offering” (נְדָבָה, nÿdavah). The verb is used of volunteering for military campaigns (Judg 5:2, 9) and the willing offerings for both the first and second temples (see 1 Chr 29:5, 6, 9, 14, 17).

[25:2]  ⁹²² tn The pronoun is plural.

[25:3]  ⁹²³ tn The pronoun is plural.

[25:4]  ⁹²⁴ sn The blue refers to dye made from shellfish. It has a dark blue or purple-blue, almost violet color. No significance for the color is attached.

[25:4]  ⁹²⁵ sn Likewise this color dye was imported from Phoenicia, where it was harvested from the shellfish or snail. It is a deep purple-red color.

[25:4]  ⁹²⁶ sn This color is made from the eggs and bodies of the worm coccus ilicus, which is found with the holly plant – so Heb “worm of brilliance.” The powder made from the dried maggots produces a bright red-yellow color (W. C. Kaiser, Jr., “Exodus,” EBC 2:452). B. Jacob takes the view that these are not simply colors that are being introduced here, but fabrics dyed with these colors (Exodus, 765). At any rate, the sequence would then be metals, fabrics, and leathers (v. 5).

[25:4]  ⁹²⁷ sn This is generally viewed as a fine Egyptian linen that had many more delicate strands than ordinary linen.

[25:4]  ⁹²⁸ sn Goat’s hair was spun into yarn (35:26) and used to make the material for the first tent over the dwelling. It is ideal for tenting, since it is loosely woven and allows breezes to pass through, but with rain the fibers expand and prevent water from seeping through.

[25:5]  ⁹²⁹ sn W. C. Kaiser compares this to morocco leather (“Exodus,” EBC 2:453); it was skin that had all the wool removed and then was prepared as leather and dyed red. N. M. Sarna, on the other hand, comments, “The technique of leather production is never described [in ancient Hebrew texts]. Hence, it is unclear whether Hebrew me’oddamim (מְאָדָּמִים), literally ‘made red,’ refers to the tanning or dyeing process” (Exodus [JPSTC], 157).

[25:5]  ⁹³⁰ tn The meaning of the word תְּחָשִׁים (tÿkhashim) is debated. The Arabic tuhas or duhas is a dolphin, and so some think a sea animal is meant – something like a dolphin or porpoise (cf. NASB; ASV “sealskins”; NIV “hides of sea cows”). Porpoises are common in the Red Sea; their skins are used for clothing by the bedouin. The word has also been connected to an Egyptian word for “leather” (ths); see S. R. Driver, Exodus, 265. Some variation of this is followed by NRSV (“fine leather”) and NLT (“fine goatskin leather”). Another suggestion connects this word to an Akkadian one that describes a precious stone that is yellow or ornge and also leather died with the color of this stone (N. M. Sarna, Exodus [JPSTC], 157-58).

[25:5]  ⁹³¹ sn The wood of the acacia is darker and harder than oak, and so very durable.

[25:8]  ⁹³² tn The verb is a perfect with vav (ו) consecutive; it follows in the sequence initiated by the imperative in v. 2 and continues with the force of a command.

[25:8]  ⁹³³ tn The word here is מִקְדּשׁ (miqdash), “a sanctuary” or “holy place”; cf. NLT “sacred residence.” The purpose of building it is to enable Yahweh to reside (וְשָׁכַנְתִּי, vÿshakhanti) in their midst. U. Cassuto reminds the reader that God did not need a place to dwell, but the Israelites needed a dwelling place for him, so that they would look to it and be reminded that he was in their midst (Exodus, 327).

[25:9]  ⁹³⁴ tn The pronoun is singular.

[25:9]  ⁹³⁵ sn The expression “the pattern of the tabernacle” (תַּבְנִית הַמִּשְׁכָּן, tavnit hammiskan) has been the source of much inquiry. The word rendered “pattern” is related to the verb “to build”; it suggests a model. S. R. Driver notes that in ancient literature there is the account of Gudea receiving in a dream a complete model of a temple he was to erect (Exodus, 267). In this passage Moses is being shown something on the mountain that should be the pattern of the earthly sanctuary. The most plausible explanation of what he was shown comes from a correlation with comments in the Letter to the Hebrews and the book of Revelation, which describe the heavenly sanctuary as the true sanctuary, and the earthly as the copy or shadow. One could say that Moses was allowed to see what John saw on the island of Patmos, a vision of the heavenly sanctuary. That still might not explain what it was, but it would mean he saw a revelation of the true tent, and that would imply that he learned of the spiritual and eternal significance of all of it. The fact that Israel’s sanctuary resembled those of other cultures does not nullify this act of revelation; rather, it raises the question of where the other nations got their ideas if it was not made known early in human history. One can conclude that in the beginning there was much more revealed to the parents in the garden than Scripture tells about (Cain and Abel did know how to make sacrifices before Leviticus legislated it). Likewise, one cannot but guess at the influence of the fallen Satan and his angels in the world of pagan religion. Whatever the source, at Sinai God shows the true, and instructs that it all be done without the pagan corruptions and additions. U. Cassuto notes that the existence of these ancient parallels shows that the section on the tabernacle need not be dated in the second temple period, but fits the earlier period well (Exodus, 324).

[25:9]  ⁹³⁶ tn The pronoun is plural.

[25:9]  ⁹³⁷ sn Among the many helpful studies on the tabernacle, include S. M. Fish, “And They Shall Build Me a Sanctuary,” Gratz College of Jewish Studies 2 (1973): 43-59; I. Hart, “Preaching on the Account of the Tabernacle,” EvQ 54 (1982): 111-16; D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42; S. McEvenue, “The Style of Building Instructions,” Sem 4 (1974): 1-9; M. Ben-Uri, “The Mosaic Building Code,” Creation Research Society Quarterly 19 (1982): 36-39.

[25:10]  ⁹³⁸ sn This section begins with the ark, the most sacred and important object of Israel’s worship. Verses 10-15 provide the instructions for it, v. 16 has the placement of the Law in it, vv. 17-21 cover the mercy lid, and v. 22 the meeting above it. The point of this item in the tabernacle is to underscore the focus: the covenant people must always have God’s holy standard before them as they draw near to worship. A study of this would focus on God’s nature (he is a God of order, precision, and perfection), on the usefulness of this item for worship, and on the typology intended.

[25:10]  ⁹³⁹ tn The word “ark” has long been used by English translations to render אָרוֹן (’aron), the word used for the wooden “box,” or “chest,” made by Noah in which to escape the flood and by the Israelites to furnish the tabernacle.

[25:10]  ⁹⁴⁰ tn The size is two and a half cubits long, a cubit and a half wide, and a cubit and a half high. The size in feet and inches is estimated on the assumption that the cubit is 18 inches (see S. R. Driver, Exodus, 267).

[25:11]  ⁹⁴¹ tn The verbs throughout here are perfect tenses with the vav (ו) consecutives. They are equal to the imperfect tense of instruction and/or injunction.

[25:11]  ⁹⁴² tn Here the verb is an imperfect tense; for the perfect sequence to work the verb would have to be at the front of the clause.

[25:11]  ⁹⁴³ tn The word זֵר (zer) is used only in Exodus and seems to describe something on the order of a crown molding, an ornamental border running at the top of the chest on all four sides. There is no indication of its appearance or function.

[25:16]  ⁹⁴⁴ sn The “testimony” is the Decalogue (Exod 24:12; 31:18; Deut 4:13; 9:9; 1 Kgs 8:9); the word identifies it as the witness or affirmation of God’s commandments belonging to his covenant with Israel. It expressed God’s will and man’s duty. In other cultures important documents were put at the feet of the gods in the temples.

[25:17]  ⁹⁴⁵ tn The noun is כַּפֹּרֶת (kapporet), translated “atonement lid” or “atonement plate.” The traditional translation “mercy-seat” (so KJV, ASV, NASB, NRSV) came from Tyndale in 1530 and was also used by Luther in 1523. The noun is formed from the word “to make atonement.” The item that the Israelites should make would be more than just a lid for the ark. It would be the place where atonement was signified. The translation of “covering” is probably incorrect, for it derives from a rare use of the verb, if the same verb at all (the evidence shows “cover” is from another root with the same letters as this). The value of this place was that Yahweh sat enthroned above it, and so the ark essentially was the “footstool.” Blood was applied to the lid of the box, for that was the place of atonement (see S. R. Driver, Exodus, 269-270).

[25:17]  ⁹⁴⁶ tn After verbs of making or producing, the accusative (like “gold” here) may be used to express the material from which something is made (see GKC 371 §117.hh).

[25:18]  ⁹⁴⁷ tn The evidence suggests that the cherubim were composite angelic creatures that always indicated the nearness of God. So here images of them were to be crafted and put on each end of the ark of the covenant to signify that they were there. Ezekiel 1 describes four cherubim as each having human faces, four wings, and parts of different animals for their bodies. Traditions of them appear in the other cultures as well. They serve to guard the holy places and to bear the throne of God. Here they were to be beaten out as part of the lid.

[25:19]  ⁹⁴⁸ tn The text now shifts to use an imperative with the vav (ו) conjunction.

[25:19]  ⁹⁴⁹ tn The use of זֶה (zeh) repeated here expresses the reciprocal ideas of “the one” and “the other” (see R. J. Williams, Hebrew Syntax, 26, §132).

[25:19]  ⁹⁵⁰ sn The angels were to form one piece with the lid and not be separated. This could be translated “of one piece with” the lid, but it is likely the angels were simply fastened to it permanently.

[25:20]  ⁹⁵¹ tn The verb means “overshadowing, screening” in the sense of guarding (see 1 Kgs 8:7; 1 Chr 28:18; see also the account in Gen 3:24). The cherubim then signify two things here: by their outstretched wings they form the throne of God who sits above the ark (with the Law under his feet), and by their overshadowing and guarding they signify this as the place of atonement where people must find propitiation to commune with God. Until then they are barred from his presence. See U. Cassuto, Exodus, 330-35.

[25:20]  ⁹⁵² tn Heb “their faces a man to his brother.”

[25:20]  ⁹⁵³ tn Heb “the faces of the cherubim will be” (“the cherubim” was moved to the preceding clause for smoother English).

[25:22]  ⁹⁵⁴ sn Here then is the main point of the ark of the covenant, and the main point of all worship – meeting with God through atonement. The text makes it clear that here God would meet with Moses (“you” is singular) and then he would speak to the people – he is the mediator of the covenant. S. R. Driver (Exodus, 272) makes the point that the verb here is not the word that means “to meet by chance” (as in Exod 3:18), but “to meet” by appointment for a purpose (וְנוֹעַדְתִּי, vÿno’adti). The parallel in the NT is Jesus Christ and his work. The theology is that the Law condemns people as guilty of sin, but the sacrifice of Christ makes atonement. So he is the “place of propitiation (Rom 3:25) who gains communion with the Father for sinners. A major point that could be made from this section is this: At the center of worship must be the atoning work of Christ – a perpetual reminder of God’s righteous standard (the testimony in the ark) and God’s gracious provision (the atonement lid).

[25:22]  ⁹⁵⁵ tn The verb is placed here in the text: “and I will speak”; it has been moved in this translation to be closer to the direct object clause.

[25:23]  ⁹⁵⁶ sn The Table of the Bread of the Presence (Tyndale’s translation, “Shewbread,” was used in KJV and influenced ASV, NAB) was to be a standing acknowledgment that Yahweh was the giver of daily bread. It was called the “presence-bread” because it was set out in his presence. The theology of this is that God provides, and the practice of this is that the people must provide for constant thanks. So if the ark speaks of communion through atonement, the table speaks of dedicatory gratitude.

[25:24]  ⁹⁵⁷ tn “Gold” is an adverbial accusative of material.

[25:25]  ⁹⁵⁸ sn There is some debate as to the meaning of מִסְגֶּרֶת (misgeret). This does not seem to be a natural part of the table and its legs. The drawing on the Arch of Titus shows two cross-stays in the space between the legs, about halfway up. It might have been nearer the top, but the drawing of the table of presence-bread from the arch shows it half-way up. This frame was then decorated with the molding as well.

[25:26]  ⁹⁵⁹ tn Heb “give.”

[25:26]  ⁹⁶⁰ tn Heb “which [are] to four of its feet.”

[25:27]  ⁹⁶¹ tn Heb “houses”; NAB, NASB “holders.”

[25:28]  ⁹⁶² tn The verb is a Niphal perfect with vav consecutive, showing here the intended result: “so that [the table] might be lifted up [by them].” The noun “the table” is introduced by what looks like the sign of the accusative, but here it serves to introduce or emphasize the nominative (see GKC 365 §117.i).

[25:29]  ⁹⁶³ tn Or “a deep gold dish.” The four nouns in this list are items associated with the table and its use.

[25:29]  ⁹⁶⁴ tn Or “cups” (NAB, TEV).

[25:29]  ⁹⁶⁵ tn The expression “for pouring out offerings” represents Hebrew אֲשֶׁר יֻסַּךְ בָּהֵן (’asher yussakh bahen). This literally says, “which it may be poured out with them,” or “with which [libations] may be poured out.”

[25:30]  ⁹⁶⁶ sn The name basically means that the bread is to be set out in the presence of Yahweh. The custom of presenting bread on a table as a thank offering is common in other cultures as well. The bread here would be placed on the table as a symbol of the divine provision for the twelve tribes – continually, because they were to express their thanksgiving continually. Priests could eat the bread after certain times. Fresh bread would be put there regularly.

[25:31]  ⁹⁶⁷ sn Clearly the point here is to provide light in the tent for access to God. He provided for his worshipers a light for the way to God, but he also wanted them to provide oil for the lamp to ensure that the light would not go out. Verses 31-36 describe the piece. It was essentially one central shaft, with three branches on either side turned out and upward. The stem and the branches were ornamented every so often with gold that was formed into the shape of the calyx and corolla of the almond flower. On top of the central shaft and the six branches were the lamps.

[25:31]  ⁹⁶⁸ tn The word is מְנֹרָה (mÿnorah) – here in construct to a following genitive of material. The main piece was one lampstand, but there were seven lamps on the shaft and its branches. See E. Goodenough, “The Menorah among the Jews of the Roman World,” HUCA 23 (1950/51): 449-92.

[25:31]  ⁹⁶⁹ sn U. Cassuto (Exodus, 342-44) says that the description “the cups, knobs and flowers” is explained in vv. 32-36 as three decorations in the form of a cup, shaped like an almond blossom, to be made on one branch. Every cup will have two parts, (a) a knob, that is, the receptacle at the base of the blossom, and (b) a flower, which is called the corolla, so that each lamp rests on top of a flower.

[25:31]  ⁹⁷⁰ tn Heb “will be from/of it”; the referent (“the same piece” of wrought metal) has been specified in the translation for clarity.

[25:32]  ⁹⁷¹ tn Heb “from the sides of it.”

[25:32]  ⁹⁷² tn Heb “from the second side.”

[25:33]  ⁹⁷³ tn The text uses “one” again; “the one…the one” means “the one…and the next” in the distributive sense.

[25:33]  ⁹⁷⁴ tn Heb “thus.”

[25:35]  ⁹⁷⁵ tn For clarity the phrase “the first” has been supplied.

[25:35]  ⁹⁷⁶ tn For clarity the phrase “the next” has been supplied.

[25:35]  ⁹⁷⁷ tn For clarity the phrase “the third” has been supplied.

[25:36]  ⁹⁷⁸ tn Heb “will be from it.”

[25:37]  ⁹⁷⁹ tn The word for “lamps” is from the same root as the lampstand, of course. The word is נֵרוֹת (nerot). This probably refers to the small saucer-like pottery lamps that are made very simply with the rim pinched over to form a place to lay the wick. The bowl is then filled with olive oil as fuel.

[25:37]  ⁹⁸⁰ tn The translation “set up on” is from the Hebrew verb “bring up.” The construction is impersonal, “and he will bring up,” meaning “one will bring up.” It may mean that people were to fix the lamps on to the shaft and the branches, rather than cause the light to go up (see S. R. Driver, Exodus, 277).

[25:37]  ⁹⁸¹ tn This is a Hiphil perfect with vav consecutive, from אוֹר (’or, “light”), and in the causative, “to light, give light.”

[25:38]  ⁹⁸² sn The first word refers to something like small tongs or tweezers used to pull up and trim the wicks; the second word refers to fire-pans or censers.

[25:38]  ⁹⁸³ tn “are to be” has been supplied.

[25:39]  ⁹⁸⁴ tn Heb “a talent.”

[25:39]  ⁹⁸⁵ tn The text has “he will make it” or “one will make it.” With no expressed subject it is given a passive translation.

[25:40]  ⁹⁸⁶ tn The text uses two imperatives: “see and make.” This can be interpreted as a verbal hendiadys, calling for Moses and Israel to see to it that they make these things correctly.

[25:40]  ⁹⁸⁷ tn The participle is passive, “caused to see,” or, “shown.”

[25:40]  ⁹⁸⁸ sn The message of this section surely concerns access to God. To expound this correctly, though, since it is an instruction section for building the lampstand, the message would be: God requires that his people ensure that light will guide the way of access to God. The breakdown for exposition could be the instructions for preparation for light (one lamp, several branches), then instructions for the purpose and maintenance of the lamps, and then the last verse telling the divine source for the instructions. Naturally, the metaphorical value of light will come up in the study, especially from the NT. So in the NT there is the warning that if churches are unfaithful God will remove their lampstand, their ministry (Rev 2-3).

[8:3]  ⁹⁸⁹ sn The choice of this verb שָׁרַץ (sharats) recalls its use in the creation account (Gen 1:20). The water would be swarming with frogs in abundance. There is a hint here of this being a creative work of God as well.

[8:3]  ⁹⁹⁰ sn This verse lists places the frogs will go. The first three are for Pharaoh personally – they are going to touch his private life. Then the text mentions the servants and the people. Mention of the ovens and kneading bowls (or troughs) of the people indicates that food would be contaminated and that it would be impossible even to eat a meal in peace.

[8:4]  ⁹⁹¹ tn Here again is the generic use of the article, designating the class – frogs.

[8:4]  ⁹⁹² sn The word order of the Hebrew text is important because it shows how the plague was pointedly directed at Pharaoh: “and against you, and against your people, and against all your servants frogs will go up.”

[8:5]  ⁹⁹³ sn After the instructions for Pharaoh (7:25-8:4), the plague now is brought on by the staff in Aaron’s hand (8:5-7). This will lead to the confrontation (vv. 8-11) and the hardening (vv. 12-15).

[8:6]  ⁹⁹⁴ tn The noun is singular, a collective. B. Jacob notes that this would be the more natural way to refer to the frogs (Exodus, 260).

[8:7]  ⁹⁹⁵ tn Heb “thus, so.”

[8:7]  ⁹⁹⁶ sn In these first two plagues the fact that the Egyptians could and did duplicate them is ironic. By duplicating the experience, they added to the misery of Egypt. One wonders why they did not use their skills to rid the land of the pests instead, and the implication of course is that they could not.

[8:8]  ⁹⁹⁷ tn The verb קָרָא (qara’) followed by the lamed (ל) preposition has the meaning “to summon.”

[8:8]  ⁹⁹⁸ tn The verb הַעְתִּירוּ (ha’tiru) is the Hiphil imperative of the verb עָתַר (’atar). It means “to pray, supplicate,” or “make supplication” – always addressed to God. It is often translated “entreat” to reflect that it is a more urgent praying.

[8:8]  ⁹⁹⁹ tn This form is the jussive with a sequential vav that provides the purpose of the prayer: pray…that he may turn away the frogs.

[8:8]  sn This is the first time in the conflict that Pharaoh even acknowledged that Yahweh existed. Now he is asking for prayer to remove the frogs and is promising to release Israel. This result of the plague must have been an encouragement to Moses.

[8:8]  ¹⁰⁰⁰ tn The form is the Piel cohortative וַאֲשַׁלְּחָה (va’ashallÿkhah) with the vav (ו) continuing the sequence from the request and its purpose. The cohortative here stresses the resolve of the king: “and (then) I will release.”

[8:8]  ¹⁰⁰¹ tn Here also the imperfect tense with the vav (ו) shows the purpose of the release: “that they may sacrifice.”

[8:9]  ¹⁰⁰² 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]  ¹⁰⁰³ tn Or “destroyed”; Heb “to cut off the frogs.”

[8:9]  ¹⁰⁰⁴ tn The phrase “so that” is implied.

[8:9]  ¹⁰⁰⁵ tn Or “survive, remain.”

[8:10]  ¹⁰⁰⁶ tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.

[8:10]  ¹⁰⁰⁷ tn “It will be” has been supplied.

[8:10]  ¹⁰⁰⁸ tn Heb “according to your word” (so NASB).

[8:17]  ¹⁰⁰⁹ tn Heb “man,” but in the generic sense of “humans” or “people” (also in v. 18).

[5:1]  ¹⁰¹⁰ sn The enthusiasm of the worshipers in the preceding chapter turns sour in this one when Pharaoh refuses to cooperate. The point is clear that when the people of God attempt to devote their full service and allegiance to God, they encounter opposition from the world. Rather than finding instant blessing and peace, they find conflict. This is the theme that will continue through the plague narratives. But what makes chapter 5 especially interesting is how the people reacted to this opposition. The chapter has three sections: first, the confrontation between Moses and Pharaoh (vv. 1-5); then the report of the stern opposition of the king (vv. 6-14); and finally, the sad account of the effect of this opposition on the people (vv. 15-21).

[5:1]  ¹⁰¹¹ tn Heb “Yahweh.”

[5:1]  ¹⁰¹² tn The form שַׁלַּח (shallakh), the Piel imperative, has been traditionally translated “let [my people] go.” The Qal would be “send”; so the Piel “send away, release, dismiss, discharge.” B. Jacob observes, “If a person was dismissed through the use of this verb, then he ceased to be within the power or sphere of influence of the individual who had dismissed him. He was completely free and subsequently acted entirely on his own responsibility” (Exodus, 115).

[5:1]  ¹⁰¹³ tn The verb חָגַג (khagag) means to hold a feast or to go on a pilgrim feast. The Arabic cognate of the noun form is haj, best known for the pilgrim flight of Mohammed, the hajira. The form in the text (וְיָחֹגּוּ, vÿyakhoggu) is subordinated to the imperative and thus shows the purpose of the imperative.

[5:2]  ¹⁰¹⁴ tn Heb “Yahweh.” This is a rhetorical question, expressing doubt or indignation or simply a negative thought that Yahweh is nothing (see erotesis in E. W. Bullinger, Figures of Speech, 944-45). Pharaoh is not asking for information (cf. 1 Sam 25:5-10).

[5:2]  ¹⁰¹⁵ tn The relative pronoun introduces the consecutive clause that depends on the interrogative clause (see GKC 318-19 §107.u).

[5:2]  ¹⁰¹⁶ tn The imperfect tense here receives the classification of obligatory imperfect. The verb שָׁמַע (shama’) followed by “in the voice of” is idiomatic; rather than referring to simple audition – “that I should hear his voice” – it conveys the thought of listening that issues in action – “that I should obey him.”

[5:2]  sn The construction of these clauses is similar to (ironically) the words of Moses: “Who am I that I should go?” (3:11).

[5:2]  ¹⁰¹⁷ tn The Piel infinitive construct here has the epexegetical usage with lamed (ל); it explains the verb “obey.”

[5:2]  ¹⁰¹⁸ sn This absolute statement of Pharaoh is part of a motif that will develop throughout the conflict. For Pharaoh, the Lord (Yahweh) did not exist. So he said “I do not know the Lord [i.e., Yahweh].” The point of the plagues and the exodus will be “that he might know.” Pharaoh will come to know this Yahweh, but not in any pleasant way.

[5:3]  ¹⁰¹⁹ tn The word “journey” is an adverbial accusative telling the distance that Moses wanted the people to go. It is qualified by “three days.” It is not saying that they will be gone three days, but that they will go a distance that will take three days to cover (see Gen 31:22-23; Num 10:33; 33:8).

[5:3]  ¹⁰²⁰ tn The purpose clause here is formed with a second cohortative joined with a vav (ו): “let us go…and let us sacrifice.” The purpose of the going was to sacrifice.

[5:3]  sn Where did Moses get the idea that they should have a pilgrim feast and make sacrifices? God had only said they would serve Him in that mountain. In the OT the pilgrim feasts to the sanctuary three times a year incorporated the ideas of serving the Lord and keeping the commands. So the words here use the more general idea of appearing before their God. They would go to the desert because there was no homeland yet. Moses later spoke of the journey as necessary to avoid offending Egyptian sensibilities (8:25-26).

[5:3]  ¹⁰²¹ sn The last clause of this verse is rather unexpected here: “lest he meet [afflict] us with pestilence or sword.” To fail to comply with the summons of one’s God was to invite such calamities. The Law would later incorporate many such things as the curses for disobedience. Moses is indicating to Pharaoh that there is more reason to fear Yahweh than Pharaoh.

[5:4]  ¹⁰²² sn The clause is a rhetorical question. Pharaoh is not asking them why they do this, but rather is accusing them of doing it. He suspects their request is an attempt to get people time away from their labor. In Pharaoh’s opinion, Moses and Aaron were “removing the restraint” (פָּרַע, para’) of the people in an effort to give them rest. Ironically, under the Law the people would be expected to cease their labor when they went to appear before God. He would give them the rest that Pharaoh refused to give. It should be noted also that it was not Israel who doubted that Yahweh had sent Moses, as Moses had feared – but rather Pharaoh.

[5:5]  ¹⁰²³ tn Heb “And Pharaoh said.” This is not the kind of thing that Pharaoh is likely to have said to Moses, and so it probably is what he thought or reasoned within himself. Other passages (like Exod 2:14; 3:3) show that the verb “said” can do this. (See U. Cassuto, Exodus, 67.)

[5:6]  ¹⁰²⁴ tn Heb “and Pharaoh commanded on that day.”

[5:6]  ¹⁰²⁵ tn The Greek has “scribes” for this word, perhaps thinking of those lesser officials as keeping records of the slaves and the bricks.

[5:6]  ¹⁰²⁶ tn The phrase “who were” is supplied for clarity.

[5:6]  ¹⁰²⁷ sn In vv. 6-14 the second section of the chapter describes the severe measures by the king to increase the labor by decreasing the material. The emphasis in this section must be on the harsh treatment of the people and Pharaoh’s reason for it – he accuses them of idleness because they want to go and worship. The real reason, of course, is that he wants to discredit Moses (v. 9) and keep the people as slaves.

[5:7]  ¹⁰²⁸ tn The construction is a verbal hendiadys: לֹא תֹאסִפוּן לָתֵת (lo’ to’sifun latet, “you must not add to give”). The imperfect tense acts adverbially, and the infinitive becomes the main verb of the clause: “you must no longer give.”

[5:7]  ¹⁰²⁹ tn The expression “for making bricks” is made of the infinitive construct followed by its cognate accusative: לִלְבֹּן הַלְּבֵנִים (lilbon hallÿvenim).

[5:7]  ¹⁰³⁰ tn Heb “as yesterday and three days ago” or “as yesterday and before that.” This is idiomatic for “as previously” or “as in the past.”

[5:7]  ¹⁰³¹ tn The jussive יֵלְכוּ (yelÿkhu) and its following sequential verb would have the force of decree and not permission or advice. He is telling them to go and find straw or stubble for the bricks.

[5:8]  ¹⁰³² tn The verb is the Qal imperfect of שִׂים (sim, “place, put”). The form could be an imperfect of instruction: “You will place upon them the quota.” Or, as here, it may be an obligatory imperfect: “You must place.”

[5:8]  ¹⁰³³ tn Heb “yesterday and three days ago” or “yesterday and before that” is idiomatic for “previously” or “in the past.”

[5:8]  ¹⁰³⁴ tn Or “loafers.” The form נִרְפִּים (nirpim) is derived from the verb רָפָה (rafah), meaning “to be weak, to let oneself go.” They had been letting the work go, Pharaoh reasoned, and being idle is why they had time to think about going to worship.

[5:9]  ¹⁰³⁵ tn Heb “let the work be heavy.”

[5:9]  ¹⁰³⁶ tn The text has וְיַעֲשׂוּ־בָהּ (vÿya’asu-vah, “and let them work in it”) or the like. The jussive forms part of the king’s decree that the men not only be required to work harder but be doing it: “Let them be occupied in it.”

[5:9]  sn For a discussion of this whole section, see K. A. Kitchen, “From the Brickfields of Egypt,” TynBul 27 (1976): 137-47.

[5:9]  ¹⁰³⁷ sn The words of Moses are here called “lying words” (דִבְרֵי־שָׁקֶר, divre-shaqer). Here is the main reason, then, for Pharaoh’s new policy. He wanted to discredit Moses. So the words that Moses spoke Pharaoh calls false and lying words. The world was saying that God’s words were vain and deceptive because they were calling people to a higher order. In a short time God would reveal that they were true words.

[5:10]  ¹⁰³⁸ tn Heb “went out and spoke to the people saying.” Here “the people” has been specified as “the Israelites” for clarity.

[5:10]  ¹⁰³⁹ tn The construction uses the negative particle combined with a subject suffix before the participle: אֵינֶנִּי נֹתֵן (’enenni noten, “there is not I – giving”).

[5:11]  ¹⁰⁴⁰ tn The independent personal pronoun emphasizes that the people were to get their own straw, and it heightens the contrast with the king. “You – go get.”

[5:11]  ¹⁰⁴¹ tn The tense in this section could be translated as having the nuance of possibility: “wherever you may find it,” or the nuance of potential imperfect: “wherever you are able to find any.”

[5:12]  ¹⁰⁴² tn The verb וַיָּפֶץ (vayyafets) is from the hollow root פּוּץ (puts) and means “scatter, spread abroad.”

[5:13]  ¹⁰⁴³ tn Or “pressed.”

[5:13]  ¹⁰⁴⁴ tn כַּלּוּ (kallu) is the Piel imperative; the verb means “to finish, complete” in the sense of filling up the quota.

[5:14]  ¹⁰⁴⁵ tn The quotation is introduced with the common word לֵאמֹר (le’mor, “saying”) and no mention of who said the question.

[5:14]  ¹⁰⁴⁶ sn The idioms for time here are found also in 3:10 and 5:7-8. This question no doubt represents many accusations shouted at Israelites during the period when it was becoming obvious that, despite all their efforts, they were unable to meet their quotas as before.

[5:15]  ¹⁰⁴⁷ sn The last section of this event tells the effect of the oppression on Israel, first on the people (15-19) and then on Moses and Aaron (20-21). The immediate reaction of Israel was to cry to Pharaoh – something they would learn should be directed to God. When Pharaoh rebuffed them harshly, they turned bitterly against their leaders.

[5:15]  ¹⁰⁴⁸ tn The imperfect tense should be classified here with the progressive imperfect nuance, because the harsh treatment was a present reality.

[5:16]  ¹⁰⁴⁹ tn Heb “[they] are saying to us,” the line can be rendered as a passive since there is no expressed subject for the participle.

[5:16]  ¹⁰⁵⁰ tn הִנֵּה (hinneh) draws attention to the action reflected in the passive participle מֻכִּים (mukkim): “look, your servants are being beaten.”

[5:16]  ¹⁰⁵¹ tn The word rendered “fault” is the basic OT verb for “sin” – וְחָטָאת (vÿkhata’t). The problem is that it is pointed as a perfect tense, feminine singular verb. Some other form of the verb would be expected, or a noun. But the basic word-group means “to err, sin, miss the mark, way, goal.” The word in this context seems to indicate that the people of Pharaoh – the slave masters – have failed to provide the straw. Hence: “fault” or “they failed.” But, as indicated, the line has difficult grammar, for it would literally translate: “and you [fem.] sin your people.” Many commentators (so GKC 206 §74.g) wish to emend the text to read with the Greek and the Syriac, thus: “you sin against your own people” (meaning the Israelites are his loyal subjects).

[5:17]  ¹⁰⁵² tn Heb “And he said.”

[5:17]  ¹⁰⁵³ tn Or “loafers.” The form נִרְפִּים (nirpim) is derived from the verb רָפָה (rafah), meaning “to be weak, to let oneself go.”

[5:18]  ¹⁰⁵⁴ tn The text has two imperatives: “go, work.” They may be used together to convey one complex idea (so a use of hendiadys): “go back to work.”

[5:18]  ¹⁰⁵⁵ tn The imperfect תִּתֵּנּוּ (tittennu) is here taken as an obligatory imperfect: “you must give” or “you must produce.”

[5:18]  ¹⁰⁵⁶ sn B. Jacob is amazed at the wealth of this tyrant’s vocabulary in describing the work of others. Here, תֹכֶן (tokhen) is another word for “quota” of bricks, the fifth word used to describe their duty (Exodus, 137).

[5:19]  ¹⁰⁵⁷ tn The common Hebrew verb translated “saw,” like the common English verb for seeing, is also used to refer to mental perception and understanding, as in the question “See what I mean?” The foremen understood how difficult things would be under this ruling.

[5:19]  ¹⁰⁵⁸ tn The text has the sign of the accusative with a suffix and then a prepositional phrase: אֹתָם בְּרָע (’otam bÿra’), meaning something like “[they saw] them in trouble” or “themselves in trouble.” Gesenius shows a few examples where the accusative of the reflexive pronoun is represented by the sign of the accusative with a suffix, and these with marked emphasis (GKC 439 §135.k).

[5:19]  ¹⁰⁵⁹ tn The clause “when they were told” translates לֵאמֹר (le’mor), which usually simply means “saying.” The thing that was said was clearly the decree that was given to them.

[5:20]  ¹⁰⁶⁰ sn Moses and Aaron would not have made the appeal to Pharaoh that these Hebrew foremen did, but they were concerned to see what might happen, and so they waited to meet the foremen when they came out.

[5:21]  ¹⁰⁶¹ tn The foremen vented their anger on Moses and Aaron. The two jussives express their desire that the evil these two have caused be dealt with. “May Yahweh look on you and may he judge” could mean only that God should decide if Moses and Aaron are at fault, but given the rest of the comments it is clear the foremen want more. The second jussive could be subordinated to the first – “so that he may judge [you].”

[5:21]  ¹⁰⁶² tn Heb “you have made our aroma stink.”

[5:21]  ¹⁰⁶³ tn Heb “in the eyes of.”

[5:21]  ¹⁰⁶⁴ tn Heb “in the eyes of his servants.” This phrase is not repeated in the translation for stylistic reasons.

[5:21]  ¹⁰⁶⁵ tn Heb “to put a sword in their hand to kill us.” The infinitive construct with the lamed (לָתֶת, latet) signifies the result (“so that”) of making the people stink. Their reputation is now so bad that Pharaoh might gladly put them to death. The next infinitive could also be understood as expressing result: “put a sword in their hand so that they can kill us.”

[5:22]  ¹⁰⁶⁶ sn In view of the apparent failure of the mission, Moses seeks Yahweh for assurance. The answer from Yahweh not only assures him that all is well, but that there will be a great deliverance. The passage can be divided into three parts: the complaint of Moses (5:22-23), the promise of Yahweh (6:1-9), and the instructions for Moses (6:10-13). Moses complains because God has not delivered his people as he had said he would, and God answers that he will because he is the sovereign covenant God who keeps his word. Therefore, Moses must keep his commission to speak God’s word. See further, E. A. Martens, “Tackling Old Testament Theology,” JETS 20 (1977): 123-32. The message is very similar to that found in the NT, “Where is the promise of his coming?” (2 Pet 3:4). The complaint of Moses (5:22-23) can be worded with Peter’s “Where is the promise of his coming?” theme; the assurance from Yahweh (6:1-9) can be worded with Peter’s “The Lord is not slack in keeping his promises” (2 Pet 3:9); and the third part, the instructions for Moses (6:10-13) can be worded with Peter’s “Prepare for the day of God and speed its coming” (2 Pet 3:12). The people who speak for God must do so in the sure confidence of the coming deliverance – Moses with the deliverance from the bondage of Egypt, and Christians with the deliverance from this sinful world.

[5:22]  ¹⁰⁶⁷ tn Heb “and Moses returned.”

[5:22]  ¹⁰⁶⁸ tn The designation in Moses’ address is “Lord” (אֲדֹנָי, ’adonay) – the term for “lord” or “master” but pointed as it would be when it represents the tetragrammaton.

[5:22]  ¹⁰⁶⁹ tn The verb is הֲרֵעֹתָה (hare’otah), the Hiphil perfect of רָעַע (ra’a’). The word itself means “to do evil,” and in this stem “to cause evil” – but evil in the sense of pain, calamity, trouble, or affliction, and not always in the sense of sin. Certainly not here. That God had allowed Pharaoh to oppose them had brought greater pain to the Israelites.

[5:22]  sn Moses’ question is rhetorical; the point is more of a complaint or accusation to God, although there is in it the desire to know why. B. Jacob (Exodus, 139) comments that such frank words were a sign of the man’s closeness to God. God never has objected to such bold complaints by the devout. He then notes how God was angered by his defenders in the book of Job rather than by Job’s heated accusations.

[5:22]  ¹⁰⁷⁰ tn The demonstrative pronoun serves for emphasis in the question (see R. J. Williams, Hebrew Syntax, 24, §118). This second question continues Moses’ bold approach to God, more chiding than praying. He is implying that if this was the result of the call, then God had no purpose calling him (compare Jeremiah’s similar complaint in Jer 20).

[5:23]  ¹⁰⁷¹ sn Now the verb (הֵרַע, hera’) has a different subject – Pharaoh. The ultimate cause of the trouble was God, but the immediate cause was Pharaoh and the way he increased the work. Meanwhile, the Israelite foremen have pinned most of the blame on Moses and Aaron. Moses knows all about the sovereignty of God, and as he speaks in God’s name, he sees the effect it has on pagans like Pharaoh. So the rhetorical questions are designed to prod God to act differently.

[5:23]  ¹⁰⁷² tn The Hebrew construction is emphatic: וְהַצֵּל לֹא־הִצַּלְתָּ (vÿhatsel lo’-hitsalta). The verb נָצַל (natsal) means “to deliver, rescue” in the sense of plucking out, even plundering. The infinitive absolute strengthens both the idea of the verb and the negative. God had not delivered this people at all.

[5:23]  ¹⁰⁷³ tn Heb “your people.” The pronoun (“them”) has been used in the translation for stylistic reasons here, to avoid redundancy.

[29:3]  ¹⁰⁷⁴ tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8.

[29:3]  ¹⁰⁷⁵ tn Heb “jackals,” but many medieval Hebrew mss read correctly “the serpent.” The Hebrew term appears to refer to a serpent in Exod 7:9-10, 12; Deut 32:33; and Ps 91:13. It also refers to large creatures that inhabit the sea (Gen 1:21; Ps 148:7). In several passages it is associated with the sea or with the multiheaded sea monster Leviathan (Job 7:12; Ps 74:13; Isa 27:1; 51:9). Because of the Egyptian setting of this prophecy and the reference to the creature’s scales (v. 4), many understand a crocodile to be the referent here (e.g., NCV “a great crocodile”; TEV “you monster crocodile”; CEV “a giant crocodile”).

[29:3]  ¹⁰⁷⁶ sn In Egyptian theology Pharaoh owned and controlled the Nile. See J. D. Currid, Ancient Egypt and the Old Testament, 240-44.

[29:5]  ¹⁰⁷⁷ tc Some Hebrew mss, the Targum, and the LXX read “buried.”

[29:6]  ¹⁰⁷⁸ sn Compare Isa 36:6.

[29:7]  ¹⁰⁷⁹ tn The Hebrew consonantal text (Kethib) has “by your hand,” but the marginal reading (Qere) has simply “by the hand.” The LXX reads “with their hand.”

[29:7]  ¹⁰⁸⁰ tn Or perhaps “dislocated.”

[29:7]  ¹⁰⁸¹ tn Heb “you caused to stand for them all their hips.” An emendation which switches two letters but is supported by the LXX yields the reading “you caused all their hips to shake.” See L. C. Allen, Ezekiel (WBC), 2:103. In 2 Kgs 18:21 and Isa 36:6 trusting in the Pharaoh is compared to leaning on a staff. The oracle may reflect Hophra’s attempt to aid Jerusalem (Jer 37:5-8).

[29:8]  ¹⁰⁸² tn Heb “I will cut off from you.”

[12:5]  ¹⁰⁸³ tn Heb “one to this edge of the river and one to that edge of the river.”

[12:7]  ¹⁰⁸⁴ tn Or “to the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[12:7]  ¹⁰⁸⁵ tc The present translation reads יַד־נֹפֵץ (yad-nofets, “hand of one who shatters”) rather than the MT נַפֵּץ־יַד (nappets-yad, “to shatter the hand”).

[19:7]  ¹⁰⁸⁶ tn Heb “the plants by the river, by the mouth of the river.”

[19:7]  ¹⁰⁸⁷ tn Heb “will dry up, [being] scattered, and it will vanish.”

[19:8]  ¹⁰⁸⁸ tn Or perhaps, “will disappear”; cf. TEV “will be useless.”

[46:7]  ¹⁰⁸⁹ tn The word translated “streams” here refers to the streams of the Nile (cf. Exod 7:19; 8:1) for parallel usage.

[46:7]  sn The hubris of the Egyptian Pharaoh is referred to in vv. 7-8 as he compares his might to that of the Nile River whose annual flooding was responsible for the fertility of Egypt. A very similar picture of the armies of Assyria overcoming everything in its path is presented in Isa 8:7-8.