Keluaran 2:11

The Presumption of the Deliverer

2:11 ¹ In those days, ²  when ³  Moses had grown up, he went out to his people ⁴  and observed ⁵  their hard labor, and he saw an Egyptian man attacking ⁶  a Hebrew man, one of his own people. ⁷ 

Keluaran 3:7

3:7 The Lord said, “I have surely seen ⁸  the affliction of my people who are in Egypt. I have heard their cry because of their taskmasters, for I know their sorrows. ⁹ 

Keluaran 4:31

4:31 and the people believed. When they heard ¹⁰  that the Lord had attended to ¹¹  the Israelites and that he had seen their affliction, they bowed down close to the ground. ¹² 

Keluaran 5:2

5:2 But Pharaoh said, “Who is the Lord ¹³  that ¹⁴  I should obey him ¹⁵  by releasing ¹⁶  Israel? I do not know the Lord, ¹⁷  and I will not release Israel!”

Keluaran 5:8

5:8 But you must require ¹⁸  of them the same quota of bricks that they were making before. ¹⁹  Do not reduce it, for they are slackers. ²⁰  That is why they are crying, ‘Let us go sacrifice to our God.’

Keluaran 7:2

7:2 You are to speak ²¹  everything I command you, ²²  and your brother Aaron is to tell Pharaoh that he must release ²³  the Israelites from his land.

Keluaran 7:9

7:9 “When Pharaoh says to you, ‘Do ²⁴  a miracle,’ and you say to Aaron, ‘Take your staff and throw it down ²⁵  before Pharaoh,’ it will become ²⁶  a snake.”

Keluaran 8:10

8:10 He said, “Tomorrow.” And Moses said, ²⁷  “It will be ²⁸  as you say, ²⁹  so that you may know that there is no one like the Lord our God.

Keluaran 8:22

8:22 But on that day I will mark off ³⁰  the land of Goshen, where my people are staying, ³¹  so that no swarms of flies will be there, that you may know that I am the Lord in the midst of this land. ³² 

Keluaran 9:7

9:7 Pharaoh sent representatives to investigate, ³³  and indeed, not even one of the livestock of Israel had died. But Pharaoh’s heart remained hard, ³⁴  and he did not release the people.

Keluaran 9:14

9:14 For this time I will send all my plagues ³⁵  on your very self ³⁶  and on your servants and your people, so that you may know that there is no one like me in all the earth.

Keluaran 9:33

9:33 So Moses left Pharaoh, went out of the city, and spread out his hands to the Lord, and the thunder and the hail ceased, and the rain stopped pouring on the earth.

Keluaran 10:8

10:8 So Moses and Aaron were brought back to Pharaoh, and he said to them, “Go, serve the Lord your God. Exactly who is going with you?” ³⁷ 

Keluaran 10:11

10:11 No! ³⁸  Go, you men ³⁹  only, and serve the Lord, for that ⁴⁰  is what you want.” ⁴¹  Then Moses and Aaron ⁴²  were driven ⁴³  out of Pharaoh’s presence.

Keluaran 14:27

14:27 So Moses extended his hand toward the sea, and the sea returned to its normal state ⁴⁴  when the sun began to rise. ⁴⁵  Now the Egyptians were fleeing ⁴⁶  before it, but the Lord overthrew ⁴⁷  the Egyptians in the middle of the sea.

Keluaran 15:21

15:21 Miriam sang in response ⁴⁸  to them, “Sing to the Lord, for he has triumphed gloriously; the horse and its rider he has thrown into the sea.” ⁴⁹ 

Keluaran 17:1

Water at Massa and Meribah

17:1 ⁵⁰ The whole community ⁵¹  of the Israelites traveled on their journey ⁵²  from the Desert of Sin according to the Lord’s instruction, and they pitched camp in Rephidim. ⁵³  Now ⁵⁴  there was no water for the people to drink. ⁵⁵ 

Keluaran 18:1

The Advice of Jethro

18:1 ⁵⁶ Jethro, the priest of Midian, Moses’ father-in-law, heard about all that God had done for Moses and for his people Israel, that ⁵⁷  the Lord had brought Israel out of Egypt. ⁵⁸ 

Keluaran 18:7

18:7 Moses went out to meet his father-in-law and bowed down and kissed him; ⁵⁹  they each asked about the other’s welfare, and then they went into the tent.

Keluaran 18:26

18:26 They judged the people under normal circumstances; the difficult cases they would bring ⁶⁰  to Moses, but every small case they would judge themselves.

Keluaran 19:10

19:10 The Lord said to Moses, “Go to the people and sanctify them ⁶¹  today and tomorrow, and make them wash ⁶²  their clothes

Keluaran 19:23

19:23 Moses said to the Lord, “The people are not able to come up to Mount Sinai, because you solemnly warned us, ⁶³  ‘Set boundaries for the mountain and set it apart.’” ⁶⁴ 

Keluaran 20:22

The Altar

20:22 ⁶⁵ The Lord said ⁶⁶  to Moses: “Thus you will tell the Israelites: ‘You yourselves have seen that I have spoken with you from heaven.

Keluaran 21:2

Hebrew Servants

21:2 ⁶⁷ “If you buy ⁶⁸  a Hebrew servant, ⁶⁹  he is to serve you for six years, but in the seventh year he will go out free ⁷⁰  without paying anything. ⁷¹ 

Keluaran 21:34

21:34 the owner of the pit must repay ⁷²  the loss. He must give money ⁷³  to its owner, and the dead animal ⁷⁴  will become his.

Keluaran 22:2-3

22:2 “If a thief is caught ⁷⁵  breaking in ⁷⁶  and is struck so that he dies, there will be no blood guilt for him. ⁷⁷  22:3 If the sun has risen on him, then there is blood guilt for him. A thief ⁷⁸  must surely make full restitution; if he has nothing, then he will be sold for his theft.

Keluaran 22:7

22:7 “If a man gives his neighbor money or articles ⁷⁹  for safekeeping, ⁸⁰  and it is stolen from the man’s house, if the thief is caught, ⁸¹  he must repay double.

Keluaran 22:16

Moral and Ceremonial Laws

22:16 ⁸² “If a man seduces a virgin ⁸³  who is not engaged ⁸⁴  and has sexual relations with her, he must surely endow ⁸⁵  her to be his wife.

Keluaran 22:31

22:31 “You will be holy ⁸⁶  people to me; you must not eat any meat torn by animals in the field. ⁸⁷  You must throw it to the dogs.

Keluaran 23:2

23:2 “You must not follow a crowd ⁸⁸  in doing evil things; ⁸⁹  in a lawsuit you must not offer testimony that agrees with a crowd so as to pervert justice, ⁹⁰ 

Keluaran 23:12

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 ⁹¹  may refresh themselves. ⁹² 

Keluaran 23:23-24

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. ⁹³ 

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 ⁹⁴  to pieces. ⁹⁵ 

Keluaran 24:1

The Lord Ratifies the Covenant

24:1 ⁹⁶ But to Moses the Lord ⁹⁷  said, “Come up ⁹⁸  to the Lord, you and Aaron, Nadab and Abihu, and seventy of the elders of Israel, and worship from a distance. ⁹⁹ 

Keluaran 24:7

24:7 He took the Book of the Covenant ¹⁰⁰  and read it aloud ¹⁰¹  to the people, and they said, “We are willing to do and obey ¹⁰²  all that the Lord has spoken.”

Keluaran 24:14

24:14 He told the elders, “Wait for us in this place until we return to you. Here are ¹⁰³  Aaron and Hur with you. Whoever has any matters of dispute ¹⁰⁴  can approach ¹⁰⁵  them.”

Keluaran 26:4

26:4 You are to make loops of blue material along the edge of the end curtain in one set, and in the same way you are to make loops ¹⁰⁶  in the outer edge of the end curtain in the second set.

Keluaran 26:7

26:7 “You are to make curtains of goats’ hair ¹⁰⁷  for a tent over the tabernacle; ¹⁰⁸  you are to make ¹⁰⁹  eleven curtains.

Keluaran 26:9

26:9 You are to join five curtains by themselves and six curtains by themselves. You are to double over ¹¹⁰  the sixth curtain at the front of the tent.

Keluaran 26:32

26:32 You are to hang it ¹¹¹  with gold hooks ¹¹²  on four posts of acacia wood overlaid with gold, set in ¹¹³  four silver bases.

Keluaran 27:1

The Altar

27:1 “You are to make the ¹¹⁴  altar of acacia wood, seven feet six inches long, ¹¹⁵  and seven feet six inches wide; the altar is to be square, ¹¹⁶  and its height is to be ¹¹⁷  four feet six inches.

Keluaran 28:9

28:9 “You are to take two onyx stones and engrave on them the names of the sons of Israel, ¹¹⁸ 

Keluaran 28:12

28:12 You are to put the two stones on the shoulders of the ephod, stones of memorial for the sons of Israel, and Aaron will bear their names before the Lord on his two shoulders for a memorial. ¹¹⁹ 

Keluaran 28:27

28:27 You are to make two more ¹²⁰  gold rings and attach them to the bottom of the two shoulder pieces on the front of the ephod, close to the juncture above the waistband of the ephod.

Keluaran 28:41

28:41 “You are to clothe them – your brother Aaron and his sons with him – and anoint them ¹²¹  and ordain them ¹²²  and set them apart as holy, ¹²³  so that they may minister as my priests.

Keluaran 29:13

29:13 You are to take all the fat that covers the entrails, and the lobe ¹²⁴  that is above the liver, and the two kidneys and the fat that is on them, and burn them ¹²⁵  on the altar.

Keluaran 29:19

29:19 “You are to take the second ram, and Aaron and his sons are to lay their hands on the ram’s head,

Keluaran 29:27

29:27 You are to sanctify the breast of the wave offering and the thigh of the contribution, ¹²⁶  which were waved and lifted up as a contribution from the ram of consecration, from what belongs to Aaron and to his sons.

Keluaran 29:41

29:41 The second lamb you are to offer around sundown; you are to prepare for it the same meal offering as for the morning and the same drink offering, for a soothing aroma, an offering made by fire to the Lord.

Keluaran 30:13

30:13 Everyone who crosses over to those who are numbered ¹²⁷  is to pay this: a half shekel ¹²⁸  according to the shekel of the sanctuary ¹²⁹  (a shekel weighs twenty gerahs). The half shekel is to be an offering ¹³⁰  to the Lord.

Keluaran 30:32

30:32 It must not be applied ¹³¹  to people’s bodies, and you must not make any like it with the same recipe. It is holy, and it must be holy to you.

Keluaran 33:3

33:3 Go up ¹³²  to a land flowing with milk and honey. But ¹³³  I will not go up among you, for you are a stiff-necked people, and I might destroy you ¹³⁴  on the way.”

Keluaran 34:21-22

34:21 “On six days ¹³⁵  you may labor, but on the seventh day you must rest; ¹³⁶  even at the time of plowing and of harvest ¹³⁷  you are to rest. ¹³⁸ 

34:22 “You must observe ¹³⁹  the Feast of Weeks – the firstfruits of the harvest of wheat – and the Feast of Ingathering at the end ¹⁴⁰  of the year.

Keluaran 34:25

34:25 “You must not offer the blood of my sacrifice with yeast; the sacrifice from the feast of Passover must not remain until the following morning. ¹⁴¹ 

Keluaran 38:1

The Making of the Altar for the Burnt Offering

38:1 He made the altar for the burnt offering of acacia wood seven feet six inches long and seven feet six inches wide – it was square – and its height was four feet six inches.

Keluaran 38:26

38:26 one beka per person, that is, a half shekel, ¹⁴²  according to the sanctuary shekel, for everyone who crossed over to those numbered, from twenty years old or older, ¹⁴³  603,550 in all. ¹⁴⁴ 

Keluaran 40:15

40:15 and anoint them just as you anointed their father, so that they may minister as my priests; their anointing will make them a priesthood that will continue throughout their generations.”

[2:11]  ¹ sn Chapter 1 described how Israel was flourishing in spite of the bondage. Chapter 2 first told how God providentially provided the deliverer, but now when this deliverer attempted to deliver one of his people, it turned out badly, and he had to flee for his life. This section makes an interesting study in the presumption of the leader, what Christian expositors would rightly describe as trying to do God’s work by the flesh. The section has two parts to it: the flight from Egypt over the failed attempt to deliver (vv. 11-15), and Moses’ introduction to life as the deliverer in Midian (vv. 16-22).

[2:11]  ² sn The expression “those days” refers to the days of bondage.

[2:11]  ³ tn The preterite with the vav (ו) consecutive is here subordinated to the next and main idea of the verse. This is the second use of this verb in the chapter. In v. 10 the verb had the sense of “when he began to grow” or “when he got older,” but here it carries the nuance of “when he had grown up.”

[2:11]  ⁴ tn Heb “brothers.” This term does not require them to be literal siblings, or even close family members. It simply refers to fellow Hebrews, people with whom Moses has begun to feel close ties of kinship. They are “brothers” in a broad sense, ultimately fellow members of the covenant community.

[2:11]  ⁵ tn The verb רָאָה (ra’a, “to see”) followed by the preposition bet (ב) can indicate looking on something as an overseer, or supervising, or investigating. Here the emphasis is on Moses’ observing their labor with sympathy or grief. It means more than that he simply saw the way his fellow Hebrews were being treated (cf. 2:25).

[2:11]  sn This journey of Moses to see his people is an indication that he had become aware of his destiny to deliver them. This verse says that he looked on their oppression; the next section will say that the Lord looked on it.

[2:11]  ⁶ tn The verb מַכֶּה (makkeh) is the Hiphil participle of the root נָכָה (nakha). It may be translated “strike, smite, beat, attack.” It can be used with the sense of killing (as in the next verse, which says Moses hid the body), but it does not necessarily indicate here that the Egyptian killed the Hebrew.

[2:11]  ⁷ tn Heb “brothers.” This kinship term is used as a means of indicating the nature of Moses’ personal concern over the incident, since the appositional clause adds no new information.

[3:7]  ⁸ 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]  ⁹ 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.

[4:31]  ¹⁰ 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]  ¹¹ 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]  ¹² 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.

[5:2]  ¹³ 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]  ¹⁴ tn The relative pronoun introduces the consecutive clause that depends on the interrogative clause (see GKC 318-19 §107.u).

[5:2]  ¹⁵ 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]  ¹⁶ tn The Piel infinitive construct here has the epexegetical usage with lamed (ל); it explains the verb “obey.”

[5:2]  ¹⁷ 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.

[5:8]  ¹⁸ 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]  ¹⁹ tn Heb “yesterday and three days ago” or “yesterday and before that” is idiomatic for “previously” or “in the past.”

[5:8]  ²⁰ 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.

[7:2]  ²¹ tn The imperfect tense here should have the nuance of instruction or injunction: “you are to speak.” The subject is singular (Moses) and made emphatic by the presence of the personal pronoun “you.”

[7:2]  ²² tn The phrase translated “everything I command you” is a noun clause serving as the direct object of the verb “speak.” The verb in the clause (אֲצַוֶּךָ, ’atsavvekha) is the Piel imperfect. It could be classified as a future: “everything that I will command you.” A nuance of progressive imperfect also fits well: “everything that I am commanding you.”

[7:2]  sn The distinct emphasis is important. Aaron will speak to the people and Pharaoh what Moses tells him, and Moses will speak to Aaron what God commands him. The use of “command” keeps everything in perspective for Moses’ position.

[7:2]  ²³ tn The form is וְשִׁלַּח (vÿshillakh), a Piel perfect with vav (ו) consecutive. Following the imperfects of injunction or instruction, this verb continues the sequence. It could be taken as equal to an imperfect expressing future (“and he will release”) or subordinate to express purpose (“to release” = “in order that he may release”).

[7:9]  ²⁴ tn The verb is תְּנוּ (tÿnu), literally “give.” The imperative is followed by an ethical dative that strengthens the subject of the imperative: “you give a miracle.”

[7:9]  ²⁵ tn Heb “and throw it.” The direct object, “it,” is implied.

[7:9]  ²⁶ tn The form is the jussive יְהִי ( yÿhi). Gesenius notes that frequently in a conditional clause, a sentence with a protasis and apodosis, the jussive will be used. Here it is in the apodosis (GKC 323 §109.h).

[8:10]  ²⁷ tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.

[8:10]  ²⁸ tn “It will be” has been supplied.

[8:10]  ²⁹ tn Heb “according to your word” (so NASB).

[8:22]  ³⁰ tn Or “distinguish.” וְהִפְלֵיתִי (vÿhifleti) is the Hiphil perfect of פָּלָה (palah). The verb in Hiphil means “to set apart, make separate, make distinct.” God was going to keep the flies away from Goshen – he was setting that apart. The Greek text assumed that the word was from פָּלֵא (pale’), and translated it something like “I will marvelously glorify.”

[8:22]  ³¹ tn The relative clause modifies the land of Goshen as the place “in which my people are dwelling.” But the normal word for “dwelling” is not used here. Instead, עֹמֵד (’omed) is used, which literally means “standing.” The land on which Israel stood was spared the flies and the hail.

[8:22]  ³² tn Or “of the earth” (KJV, ASV, NAB).

[9:7]  ³³ tn Heb “Pharaoh sent.” The phrase “representatives to investigate” is implied in the context.

[9:7]  ³⁴ tn Heb “and the heart of Pharaoh was hardened.” This phrase translates the Hebrew word כָּבֵד (kaved; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition.

[9:14]  ³⁵ tn The expression “all my plagues” points to the rest of the plagues and anticipates the proper outcome. Another view is to take the expression to mean the full brunt of the attack on the Egyptian people.

[9:14]  ³⁶ tn Heb “to your heart.” The expression is unusual, but it may be an allusion to the hard heartedness of Pharaoh – his stubbornness and blindness (B. Jacob, Exodus, 274).

[10:8]  ³⁷ tn The question is literally “who and who are the ones going?” (מִי וָמִי הַהֹלְכִים, mi vami haholÿkhim). Pharaoh’s answer to Moses includes this rude question, which was intended to say that Pharaoh would control who went. The participle in this clause, then, refers to the future journey.

[10:11]  ³⁸ tn Heb “not thus.”

[10:11]  ³⁹ tn The word is הַגְּבָרִים (haggÿvarim, “the strong men”), a word different from the more general one that Pharaoh’s servants used (v. 7). Pharaoh appears to be conceding, but he is holding hostages. The word “only” has been supplied in the translation to indicate this.

[10:11]  ⁴⁰ tn The suffix on the sign of the accusative refers in a general sense to the idea contained in the preceding clause (see GKC 440-41 §135.p).

[10:11]  ⁴¹ tn Heb “you are seeking.”

[10:11]  ⁴² tn Heb “they”; the referent (Moses and Aaron) has been specified in the translation for clarity.

[10:11]  ⁴³ tn The verb is the Piel preterite, third person masculine singular, meaning “and he drove them out.” But “Pharaoh” cannot be the subject of the sentence, for “Pharaoh” is the object of the preposition. The subject is not specified, and so the verb can be treated as passive.

[14:27]  ⁴⁴ tn The Hebrew term לְאֵיתָנוֹ (lÿ’etano) means “to its place,” or better, “to its perennial state.” The point is that the sea here had a normal level, and now when the Egyptians were in the sea on the dry ground the water would return to that level.

[14:27]  ⁴⁵ tn Heb “at the turning of the morning”; NASB, NIV, TEV, CEV “at daybreak.”

[14:27]  ⁴⁶ tn The clause begins with the disjunctive vav (ו) on the noun, signaling either a circumstantial clause or a new beginning. It could be rendered, “Although the Egyptians…Yahweh…” or “as the Egyptians….”

[14:27]  ⁴⁷ tn The verb means “shake out” or “shaking off.” It has the significance of “throw downward.” See Neh 5:13 or Job 38:13.

[15:21]  ⁴⁸ 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]  ⁴⁹ 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.

[17:1]  ⁵⁰ 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]  ⁵¹ tn Or “congregation” (KJV, ASV, NASB, NRSV).

[17:1]  ⁵² 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]  ⁵³ 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]  ⁵⁴ tn The disjunctive vav introduces a parenthetical clause that is essential for this passage – there was no water.

[17:1]  ⁵⁵ 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).

[18:1]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ 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).

[18:7]  ⁵⁹ 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).

[18:26]  ⁶⁰ 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.

[19:10]  ⁶¹ 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]  ⁶² 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.”

[19:23]  ⁶³ 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]  ⁶⁴ tn Heb “sanctify it.”

[20:22]  ⁶⁵ 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]  ⁶⁶ tn Heb “and Yahweh said.”

[21:2]  ⁶⁷ 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]  ⁶⁸ 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]  ⁶⁹ 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]  ⁷⁰ 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]  ⁷¹ tn The adverb חִנָּם (hinnam) means “gratis, free”; it is related to the verb “to be gracious, show favor” and the noun “grace.”

[21:34]  ⁷² 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]  ⁷³ tn Heb “silver.”

[21:34]  ⁷⁴ tn Here the term “animal” has been supplied.

[22:2]  ⁷⁵ tn Heb “found” (so KJV, ASV, NRSV).

[22:2]  ⁷⁶ 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]  ⁷⁷ 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]  ⁷⁸ 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.

[22:7]  ⁷⁹ 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]  ⁸⁰ tn Heb “to keep.” Here “safekeeping,” that is, to keep something secure on behalf of a third party, is intended.

[22:7]  ⁸¹ tn Heb “found.”

[22:16]  ⁸² 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]  ⁸³ 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]  ⁸⁴ tn Or “pledged” for marriage.

[22:16]  ⁸⁵ 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.

[22:31]  ⁸⁶ 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]  ⁸⁷ tn Or “by wild animals.”

[23:2]  ⁸⁸ 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]  ⁸⁹ 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]  ⁹⁰ 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].”

[23:12]  ⁹¹ 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]  ⁹² tn The verb is וְיִּנָּפֵשׁ (vÿyyinnafesh); it is related to the word usually translated “soul” or “life.”

[23:23]  ⁹³ tn Heb “will cut them off” (so KJV, ASV).

[23:24]  ⁹⁴ 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]  ⁹⁵ 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.

[24:1]  ⁹⁶ 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]  ⁹⁷ tn Heb “And he;” the referent (the Lord) has been specified in the translation for clarity.

[24:1]  ⁹⁸ sn They were to come up to the Lord after they had made the preparations that are found in vv. 3-8.

[24:1]  ⁹⁹ 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.

[24:7]  ¹⁰⁰ 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]  ¹⁰¹ tn Heb “read it in the ears of.”

[24:7]  ¹⁰² 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.

[24:14]  ¹⁰³ 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]  ¹⁰⁴ tn Or “issues to resolve.” The term is simply דְּבָרִים (dÿvarim, “words, things, matters”).

[24:14]  ¹⁰⁵ 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.

[26:4]  ¹⁰⁶ tn Here “loops” has been supplied.

[26:7]  ¹⁰⁷ sn This chapter will show that there were two sets of curtains and two sets of coverings that went over the wood building to make the tabernacle or dwelling place. The curtains of fine linen described above could be seen only by the priests from inside. Above that was the curtain of goats’ hair. Then over that were the coverings, an inner covering of rams’ skins dyed red and an outer covering of hides of fine leather. The movement is from the inside to the outside because it is God’s dwelling place; the approach of the worshiper would be the opposite. The pure linen represented the righteousness of God, guarded by the embroidered cherubim; the curtain of goats’ hair was a reminder of sin through the daily sin offering of a goat; the covering of rams’ skins dyed red was a reminder of the sacrifice and the priestly ministry set apart by blood, and the outer covering marked the separation between God and the world. These are the interpretations set forth by Kaiser; others vary, but not greatly (see W. C. Kaiser, Jr., “Exodus,” EBC 2:459).

[26:7]  ¹⁰⁸ sn This curtain will serve “for a tent over the tabernacle,” as a dwelling place.

[26:7]  ¹⁰⁹ tn Heb “you will make them”

[26:9]  ¹¹⁰ sn The text seems to describe this part as being in front of the tabernacle, hanging down to form a valence at the entrance (S. R. Driver, Exodus, 284).

[26:32]  ¹¹¹ tn Heb “put it.”

[26:32]  ¹¹² tn This clause simply says “and their hooks gold,” but is taken as a circumstantial clause telling how the veil will be hung.

[26:32]  ¹¹³ tn Heb “on four silver bases.”

[27:1]  ¹¹⁴ tn The article on this word identifies this as the altar, meaning the main high altar on which the sacrifices would be made.

[27:1]  ¹¹⁵ tn The dimensions are five cubits by five cubits by three cubits high.

[27:1]  ¹¹⁶ tn Heb “four”; this refers to four sides. S. R. Driver says this is an archaism that means there were four equal sides (Exodus, 291).

[27:1]  ¹¹⁷ tn Heb “and three cubits its height.”

[28:9]  ¹¹⁸ tn Although this is normally translated “Israelites,” here a more literal translation is clearer because it refers to the names of the twelve tribes – the actual sons of Israel.

[28:12]  ¹¹⁹ sn This was to be a perpetual reminder that the priest ministers on behalf of the twelve tribes of Israel. Their names would always be borne by the priests.

[28:27]  ¹²⁰ tn Here “more” has been supplied.

[28:41]  ¹²¹ sn The instructions in this verse anticipate chap. 29, as well as the ordination ceremony described in Lev 8 and 9. The anointing of Aaron is specifically required in the Law, for he is to be the High Priest. The expression “ordain them” might also be translated as “install them” or “consecrate them”; it literally reads “and fill their hands,” an expression for the consecration offering for priesthood in Lev 8:33. The final instruction to sanctify them will involve the ritual of the atoning sacrifices to make the priests acceptable in the sanctuary.

[28:41]  ¹²² tn Heb “fill their hand.” As a result of this installation ceremony they will be officially designated for the work. It seems likely that the concept derives from the notion of putting the priestly responsibilities under their control (i.e., “filling their hands” with work). See note on the phrase “ordained seven days” in Lev 8:33.

[28:41]  ¹²³ tn Traditionally “sanctify them” (KJV, ASV).

[29:13]  ¹²⁴ tn S. R. Driver suggests that this is the appendix or an appendix, both here and in v. 22 (Exodus, 320). “The surplus, the appendage of liver, found with cow, sheep, or goat, but not with humans: Lobus caudatus” (HALOT 453 s.v. יֹתֶרֶת).

[29:13]  ¹²⁵ tn Heb “turn [them] into sweet smoke” since the word is used for burning incense.

[29:13]  sn The giving of the visceral organs and the fat has received various explanations. The fat represented the best, and the best was to go to God. If the animal is a substitute, then the visceral organs represent the will of the worshiper in an act of surrender to God.

[29:27]  ¹²⁶ sn These are the two special priestly offerings: the wave offering (from the verb “to wave”) and the “presentation offering” (older English: heave offering; from a verb “to be high,” in Hiphil meaning “to lift up,” an item separated from the offering, a contribution). The two are then clarified with two corresponding relative clauses containing two Hophals: “which was waved and which was presented.” In making sacrifices, the breast and the thigh belong to the priests.

[30:13]  ¹²⁷ sn Each man was to pass in front of the counting officer and join those already counted on the other side.

[30:13]  ¹²⁸ sn The half shekel weight of silver would be about one-fifth of an ounce (6 grams).

[30:13]  ¹²⁹ sn It appears that some standard is in view for the amount of a shekel weight. The sanctuary shekel is sometimes considered to be twice the value of the ordinary shekel. The “gerah,” also of uncertain meaning, was mentioned as a reference point for the ancient reader to understand the value of the required payment. It may also be that the expression meant “a sacred shekel” and looked at the purpose more – a shekel for sanctuary dues. This would mean that the standard of the shekel weight was set because it was the traditional amount of sacred dues (S. R. Driver, Exodus, 333). “Though there is no certainty, the shekel is said to weigh about 11,5 grams…Whether an official standard is meant [by ‘sanctuary shekel’] or whether the sanctuary shekel had a different weight than the ‘ordinary’ shekel is not known” (C. Houtman, Exodus, 3:181).

[30:13]  ¹³⁰ tn Or “contribution” (תְּרוּמָה, tÿrumah).

[30:32]  ¹³¹ tn Without an expressed subject, the verb may be treated as a passive. Any common use, as in personal hygiene, would be a complete desecration.

[33:3]  ¹³² tn This verse seems to be a continuation of the command to “go up” since it begins with “to a land….” The intervening clauses are therefore parenthetical or relative. But the translation is made simpler by supplying the verb.

[33:3]  ¹³³ tn This is a strong adversative here, “but.”

[33:3]  ¹³⁴ tn The clause is “lest I consume you.” It would go with the decision not to accompany them: “I will not go up with you…lest I consume (destroy) you in the way.” The verse is saying that because of the people’s bent to rebellion, Yahweh would not remain in their midst as he had formerly said he would do. Their lives would be at risk if he did.

[34:21]  ¹³⁵ tn This is an adverbial accusative of time.

[34:21]  ¹³⁶ tn Or “cease” (i.e., from the labors).

[34:21]  ¹³⁷ sn See M. Dahood, “Vocative lamed in Exodus 2,4 and Merismus in 34,21,” Bib 62 (1981): 413-15.

[34:21]  ¹³⁸ tn The imperfect tense expresses injunction or instruction.

[34:22]  ¹³⁹ tn The imperfect tense means “you will do”; it is followed by the preposition with a suffix to express the ethical dative to stress the subject.

[34:22]  ¹⁴⁰ tn The expression is “the turn of the year,” which is parallel to “the going out of the year,” and means the end of the agricultural season.

[34:25]  ¹⁴¹ sn See M. Haran, “The Passover Sacrifice,” Studies in the Religion of Ancient Israel (VTSup), 86-116.

[38:26]  ¹⁴² sn The weight would be about half an ounce.

[38:26]  ¹⁴³ tn Heb “upward.”

[38:26]  ¹⁴⁴ tn The phrase “in all” has been supplied.