15:27

Elim(TB/TL) <0362> [Elim.]

This was on the northern skirts of the desert of Sin, and, according to Dr. Shaw, two leagues from Tor, and near 30 from Corondel, which he conjectures to be Marah, where there is a small rill, which is brackish. He found but nine of the wells, the other three being filled up with sand; but the 70 palm trees had increased into more than 2,000.

15:27

lalu berkemahlah

Bil 33:9

16:25

16:28

16:28

segala perintah-Ku

Yos 9:14; Mazm 78:10; 106:13; 107:11; 119:1; Yer 32:33 [Semua]

16:29

memberikan ........... memberikan(TB)/dikaruniakan ..... kepadamu(TL) <05414> [hath given.]

Tinggallah ..... masing-masing seorangpun .... masing-masing ....... seorangpun(TB)/tinggal(TL) <03427 0376> [abide ye.]

17:1

Sin(TB/TL) <05512> [Sin.]

Rafidim(TB/TL) <07508> [Rephidim.]

17:1

Judul : Air dari gunung batu

Perikop : Kel 17:1-7

gurun Sin,

Kel 16:1; [Lihat FULL. Kel 16:1]

di Rafidim,

Kel 17:8; Kel 19:2; Bil 33:15 [Semua]

ada air

Bil 20:5; 21:5; 33:14 [Semua]

19:2

Rafidim(TB/TL) <07508> [Rephidim.]

gurun ........ gurun(TB)/padang belantara(TL) <04057> [the desert.]

Mount Sinai, called by the Arabs Jibbel Mousa, the Mountain of Moses, and sometimes by way of eminence, El Tor, the Mount, is a range of mountains in the peninsula formed by the gulfs of the Red Sea. It consists of several peaks, the principal of which are Horeb and Sinai; the former, still called Oreb, being on the west, and the latter, called Tur Sina, on the east, at the foot of which is the convent of St. Catherine. Dr. Shaw conceives that the wilderness of Sinai, properly so called, is that part which is to the eastward of this mount; so that the removal of the Israelites from Rephidim, which was on the West, to the desert of Sinai, was only removing from one part of the mountain to another.

berkemah ....... berkemah(TB)/berhentilah ...... didirikannyalah kemah(TL) <02583> [camped.]

19:2

dari Rafidim,

Kel 17:1; [Lihat FULL. Kel 17:1]

depan gunung

Kel 19:17; [Lihat FULL. Kel 19:17]; Kel 3:1; [Lihat FULL. Kel 3:1]; Ul 5:2-4 [Semua]

31:13

tetapi(TB) <0389> [Verily.]

peringatan(TB)/tanda(TL) <0226> [a sign.]

mengetahui(TB)/diketahui(TL) <03045> [that ye may.]

31:13

hari-hari Sabat-Ku

Kel 20:8; [Lihat FULL. Kel 20:8]

itulah peringatan

Kel 31:17; Yes 56:4; Yeh 20:12,20 [Semua]

kamu, turun-temurun,

Kel 29:42; [Lihat FULL. Kel 29:42]

yang menguduskan

Im 11:44; 20:8; 21:8; Yeh 37:28 [Semua]

32:26

TUHAN(TB)/Tuhan(TL) <03068> [Who is on.]

32:26

Catatan Frasa: SIAPA YANG MEMIHAK KEPADA TUHAN.

40:38

awan(TB/TL) <06051> [the cloud.]

api(TB/TL) <0784> [fire.]

CONCLUDING REMARKS. Moses was undoubtedly the author of this Book, which forms a continuation of the preceding, and was evidently written after the promulgation of the law: it embraces the history of about 145 years. Moses, having in the Book of Genesis described the creation of the world, the origin of nations, and the peopling of the earth, details in the Book of Exodus the commencement and nature of the Jewish Church and Polity, which has very properly been termed a Theocracy, (Theokratia, from [Theos <\\See definition 2316\\>,] God, and [krate¢ <\\See definition 2902\\>,] to rule,) in which Jehovah appears not merely as their Creator and God, but as their King. Hence this and the following books of Moses are not purely historical; but contain not only laws for the regulation of their moral conduct and the rites and ceremonies of their religious worship, but judicial and political laws relating to government and civl life. The stupendous facts connected with these events, may be clearly perceived by consulting the marginal references; and many of the circumstances are confirmed by the testimony of heathen writers. Numenius, a Pythagorean philosopher, mentioned by Eusebius, speaks of the opposition of the magicians, whom he calls Jannes and Jambres, to the miracles of Moses. Though the names of these magicians are not preserved in the Sacred Text, yet tradition had preserved them in the Jewish records, from which St. Paul (2 Ti 3:8.) undoubtedly quotes. Add to this that many of the notions of the heathen respecting the appearance of the Deity, and their religious institutions and laws, were borrowed from this book; and many of their fables were nothing more than distorted traditions of those events which are here plainly related by Moses.

40:38

Sebab awan

Kel 13:21; [Lihat FULL. Kel 13:21]; 1Kor 10:1 [Semua]