Keluaran 4:24

4:24 Now on the way, at a place where they stopped for the night, ¹  the Lord met Moses and sought to kill him. ² 

Keluaran 7:13

7:13 Yet Pharaoh’s heart became hard, ³  and he did not listen to them, just as the Lord had predicted.

Keluaran 9:21

9:21 but those ⁴  who did not take ⁵  the word of the Lord seriously left their servants and their cattle ⁶  in the field.

Keluaran 9:35

9:35 So Pharaoh’s heart remained hard, ⁷  and he did not release the Israelites, as the Lord had predicted through Moses.

Keluaran 12:28

12:28 and the Israelites went away and did exactly as the Lord had commanded Moses and Aaron. ⁸ 

Keluaran 12:50-51

12:50 So all the Israelites did exactly as the Lord commanded Moses and Aaron. ⁹  12:51 And on this very day the Lord brought the Israelites out of the land of Egypt by their regiments.

Keluaran 14:15

14:15 The Lord said to Moses, “Why do you cry out to me? Tell the Israelites to move on. ¹⁰ 

Keluaran 19:15

19:15 He said to the people, “Be ready for the third day. Do not go near your wives.” ¹¹ 

Keluaran 19:25

19:25 So Moses went down to the people and spoke to them. ¹² 

Keluaran 24:17

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 ¹³  of the people.

Keluaran 28:2

28:2 You must make holy garments ¹⁴  for your brother Aaron, for glory and for beauty. ¹⁵ 

Keluaran 29:11

29:11 You are to kill the bull before the Lord at the entrance to the tent of meeting

Keluaran 31:12

Sabbath Observance

31:12 ¹⁶ The Lord said to Moses, ¹⁷ 

Keluaran 32:9

32:9 Then the Lord said to Moses: “I have seen this people. ¹⁸  Look ¹⁹  what a stiff-necked people they are! ²⁰ 

Keluaran 35:4

Willing Workers

35:4 ²¹ Moses spoke to the whole community of the Israelites, “This is the word that the Lord has commanded:

Keluaran 39:42

39:42 The Israelites did all the work according to all that the Lord had commanded Moses.

Keluaran 40:27

40:27 and he burned fragrant incense on it, just as the Lord had commanded Moses.

Keluaran 40:34

40:34 Then the cloud covered the tent of meeting, and the glory of the Lord filled the tabernacle.

[4:24]  ¹ tn Or “at a lodging place” or “at an inn.”

[4:24]  ² 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.

[7:13]  ³ tn This phrase translates the Hebrew word חָזַק (khazaq); see S. R. Driver, Exodus, 53.

[7:13]  sn For more on this subject, see B. Jacob, Exodus, 241-49. S. R. Driver (Exodus, 53) notes that when this word (חָזַק) is used it indicates a will or attitude that is unyielding and firm, but when כָּבֵד (kaved) is used, it stresses the will as being slow to move, unimpressionable, slow to be affected.

[9:21]  ⁴ tn The Hebrew text again has the singular.

[9:21]  ⁵ tn Heb “put to his heart.”

[9:21]  ⁶ tn Heb “his servants and his cattle.”

[9:35]  ⁷ tn The verb about Pharaoh’s heart in v. 35 is וַיֶּחֱזַק (vayyekhezaq), a Qal preterite: “and it was hardened” or “strengthened to resist.” This forms the summary statement of this stage in the drama. The verb used in v. 34 to report Pharaoh’s response was וַיַּכְבֵּד (vayyakhbed), a Hiphil preterite: “and he hardened [his heart]” or made it stubborn. The use of two descriptions of Pharaoh’s heart in close succession, along with mention of his servants’ heart condition, underscores the growing extent of the problem.

[12:28]  ⁸ tn Heb “went away and did as the Lord had commanded Moses and Aaron, so they did.” The final phrase “so they did,” which is somewhat redundant in English, has been represented in the translation by the adverb “exactly.”

[12:50]  ⁹ tn Heb “did as the Lord had commanded Moses and Aaron, so they did.” The final phrase “so they did,” which is somewhat redundant in English, has been represented in the translation by the adverb “exactly.”

[14:15]  ¹⁰ tn The text literally says, “speak to the Israelites that they may journey.” The intent of the line, using the imperative with the subordinate jussive or imperfect expressing purpose is that the speaking is the command to move.

[19:15]  ¹¹ 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.

[19:25]  ¹² 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.

[24:17]  ¹³ tn Heb “to the eyes of” which could mean in their opinion.

[28:2]  ¹⁴ sn The genitive “holiness” is the attribute for “garments” – “garments of holiness.” The point of the word “holy” is that these garments would be distinctive from ordinary garments, for they set Aaron apart to sanctuary service and ministry.

[28:2]  ¹⁵ tn The expression is לְכָבוֹד וּלְתִפְארֶת (lÿkhavod ulÿtif’aret, “for glory and for beauty”). W. C. Kaiser (“Exodus,” EBC 2:465), quoting the NIV’s “to give him dignity and honor,” says that these clothes were to exalt the office of the high priest as well as beautify the worship of God (which explains more of what the text has than the NIV rendering). The meaning of the word “glory” has much to do with the importance of the office, to be sure, but in Exodus the word has been used also for the brilliance of the presence of Yahweh, and so the magnificence of these garments might indeed strike the worshiper with the sense of the exaltation of the service.

[31:12]  ¹⁶ sn There are some questions about the arrangement of the book. The placement of this section here, however, should come as no surprise. After the instructions and preparation for work, a Sabbath day when work could not be done had to be legislated. In all that they were going to do, they must not violate the Sabbath,

[31:12]  ¹⁷ tn Heb “and Yahweh said (אָמַר, ’amar) to Moses, saying.”

[32:9]  ¹⁸ sn This is a bold anthropomorphism; it is as if God has now had a chance to get to know these people and has discovered how rebellious they are. The point of the figure is that there has been discernible evidence of their nature.

[32:9]  ¹⁹ tn Heb “and behold” or “and look.” The expression directs attention in order to persuade the hearer.

[32:9]  ²⁰ sn B. Jacob says the image is that of the people walking before God, and when he called to them the directions, they would not bend their neck to listen; they were resolute in doing what they intended to do (Exodus, 943). The figure describes them as refusing to submit, but resisting in pride.

[35:4]  ²¹ sn The book now turns to record how all the work of the sanctuary was done. This next unit picks up on the ideas in Exod 31:1-11. But it adds several features. The first part is the instruction of God for all people to give willingly (35:4-19); the next section tells how the faithful brought an offering for the service of the tabernacle (35:20-29); the next section tells how God set some apart with special gifts (35:30-35), and finally, the narrative reports how the faithful people of God enthusiastically began the work (36:1-7).