Keluaran 4:12

4:12 So now go, and I will be with your mouth ¹  and will teach you ²  what you must say.” ³ 

Keluaran 35:34

35:34 And he has put it in his heart ⁴  to teach, he and Oholiab son of Ahisamach, of the tribe of Dan.

Keluaran 18:20

18:20 warn ⁵  them of the statutes and the laws, and make known to them the way in which they must walk ⁶  and the work they must do. ⁷ 

Keluaran 4:15

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 ⁸  and with his mouth, ⁹  and I will teach you both ¹⁰  what you must do. ¹¹ 

Keluaran 24:12

24:12 ¹² The Lord said to Moses, “Come up to me to the mountain and remain there, and I will give you the stone tablets ¹³  with ¹⁴  the law and the commandments that I have written, so that you may teach them.” ¹⁵ 

Keluaran 18:19

18:19 Now listen to me, ¹⁶  I will give you advice, and may God be with you: You be a representative for the people to God, ¹⁷  and you bring ¹⁸  their disputes ¹⁹  to God;

[4:12]  ¹ 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]  ² 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]  ³ 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.

[35:34]  ⁴ sn The expression means that God has given them the ability and the desire to teach others how to do the work. The infinitive construct “to teach” is related to the word Torah, “instruction, guide, law.” They will be able to direct others in the work.

[18:20]  ⁵ 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]  ⁶ 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]  ⁷ 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.

[4:15]  ⁸ tn Or “I will help you speak.” The independent pronoun puts emphasis (“as for me”) on the subject (“I”).

[4:15]  ⁹ tn Or “and will help him speak.”

[4:15]  ¹⁰ 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]  ¹¹ 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.”

[24:12]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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).

[18:19]  ¹⁶ tn Heb “hear my voice.”

[18:19]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Heb “words”; KJV, ASV “the causes”; NRSV “cases”; NLT “questions.”