Keluaran 14:6

14:6 Then he prepared ¹  his chariots and took his army ²  with him.

Keluaran 18:27

18:27 Then Moses sent his father-in-law on his way, ³  and so Jethro ⁴  went ⁵  to his own land. ⁶ 

Keluaran 28:34

28:34 The pattern is to be ⁷  a gold bell and a pomegranate, a gold bell and a pomegranate, all around the hem of the robe.

Keluaran 29:7

29:7 You are to take the anointing oil and pour it on his head and anoint him. ⁸ 

Keluaran 33:18

33:18 And Moses ⁹  said, “Show me your glory.” ¹⁰ 

Keluaran 34:8

34:8 Moses quickly bowed ¹¹  to the ground and worshiped

Keluaran 37:4

37:4 He made poles of acacia wood, overlaid them with gold,

Keluaran 40:11

40:11 You must also anoint the large basin and its pedestal, and you are to sanctify it. ¹² 

Keluaran 40:25

40:25 Then he set up the lamps before the Lord, just as the Lord had commanded Moses.

[14:6]  ¹ tn Heb “bound.”

[14:6]  ² tn Heb “his people.”

[18:27]  ³ 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]  ⁴ tn Heb “he”; the referent (Jethro) has been specified in the translation for clarity.

[18:27]  ⁵ 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]  ⁶ 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.

[28:34]  ⁷ tn The words “the pattern is to be” are not in the Hebrew text, but are supplied in the translation for clarity and for stylistic reasons.

[29:7]  ⁸ sn The act of anointing was meant to set him apart for this holy service within the house of Yahweh. The psalms indicate that no oil was spared in this ritual, for it ran down his beard and to the hem of his garment. Oil of anointing was used for all major offices (giving the label with the passive adjective “mashiah” (or “messiah”) to anyone anointed. In the further revelation of Scripture, the oil came to signify the enablement as well as the setting apart, and often the Holy Spirit came on the person at the anointing with oil. The olive oil was a symbol of the Spirit in the OT as well (Zech 4:4-6). And in the NT “anointing” signifies empowerment by the Holy Spirit for service.

[33:18]  ⁹ tn Heb “and he said”; the referent (Moses) has been specified in the translation for clarity.

[33:18]  ¹⁰ sn Moses now wanted to see the glory of Yahweh, more than what he had already seen and experienced. He wanted to see God in all his majesty. The LXX chose to translate this without a word for “glory” or “honor”; instead they used the pronoun seautou, “yourself” – show me the real You. God tells him that he cannot see it fully, but in part. It will be enough for Moses to disclose to him the reality of the divine presence as well as God’s moral nature. It would be impossible for Moses to comprehend all of the nature of God, for there is a boundary between God and man. But God would let him see his goodness, the sum of his nature, pass by in a flash. B. Jacob (Exodus, 972) says that the glory refers to God’s majesty, might, and glory, as manifested in nature, in his providence, his laws, and his judgments. He adds that this glory should and would be made visible to man – that was its purpose in the world.

[34:8]  ¹¹ tn The first two verbs form a hendiadys: “he hurried…he bowed,” meaning “he quickly bowed down.”

[40:11]  ¹² sn U. Cassuto (Exodus, 480) notes that the items inside the tent did not need to be enumerated since they were already holy, but items in the courtyard needed special attention. People needed to know that items outside the tent were just as holy.