Keluaran 5:15

5:15 ¹ The Israelite foremen went and cried out to Pharaoh, “Why are you treating ²  your servants this way?

Keluaran 7:1

7:1 So the Lord said to Moses, “See, I have made you like God ³  to Pharaoh, and your brother Aaron will be your prophet. ⁴ 

Keluaran 14:24

14:24 In the morning watch ⁵  the Lord looked down ⁶  on the Egyptian army ⁷  through the pillar of fire and cloud, and he threw the Egyptian army ⁸  into a panic. ⁹ 

Keluaran 19:14

19:14 Then Moses went down from the mountain to the people and sanctified the people, and they washed their clothes.

Keluaran 27:5

27:5 You are to put it under the ledge of the altar below, so that the network will come ¹⁰  halfway up the altar. ¹¹ 

[5:15]  ¹ sn The last section of this event tells the effect of the oppression on Israel, first on the people (15-19) and then on Moses and Aaron (20-21). The immediate reaction of Israel was to cry to Pharaoh – something they would learn should be directed to God. When Pharaoh rebuffed them harshly, they turned bitterly against their leaders.

[5:15]  ² tn The imperfect tense should be classified here with the progressive imperfect nuance, because the harsh treatment was a present reality.

[7:1]  ³ tn The word “like” is added for clarity, making explicit the implied comparison in the statement “I have made you God to Pharaoh.” The word אֱלֹהִים (’elohim) is used a few times in the Bible for humans (e.g., Pss 45:6; 82:1), and always clearly in the sense of a subordinate to GOD – they are his representatives on earth. The explanation here goes back to 4:16. If Moses is like God in that Aaron is his prophet, then Moses is certainly like God to Pharaoh. Only Moses, then, is able to speak to Pharaoh with such authority, giving him commands.

[7:1]  ⁴ tn The word נְבִיאֶךָ (nÿvi’ekha, “your prophet”) recalls 4:16. Moses was to be like God to Aaron, and Aaron was to speak for him. This indicates that the idea of a “prophet” was of one who spoke for God, an idea with which Moses and Aaron and the readers of Exodus are assumed to be familiar.

[14:24]  ⁵ tn The night was divided into three watches of about four hours each, making the morning watch about 2:00-6:00 a.m. The text has this as “the watch of the morning,” the genitive qualifying which of the night watches was meant.

[14:24]  ⁶ tn This particular verb, שָׁקַף (shaqaf) is a bold anthropomorphism: Yahweh looked down. But its usage is always with some demonstration of mercy or wrath. S. R. Driver (Exodus, 120) suggests that the look might be with fiery flashes to startle the Egyptians, throwing them into a panic. Ps 77:17-19 pictures torrents of rain with lightning and thunder.

[14:24]  ⁷ tn Heb “camp.” The same Hebrew word is used in Exod 14:20. Unlike the English word “camp,” it can be used of a body of people at rest (encamped) or on the move.

[14:24]  ⁸ tn Heb “camp.”

[14:24]  ⁹ tn The verb הָמַם (hamam) means “throw into confusion.” It is used in the Bible for the panic and disarray of an army before a superior force (Josh 10:10; Judg 4:15).

[27:5]  ¹⁰ tn The verb is the verb “to be,” here the perfect tense with vav (ו) consecutive. It is “and it will be” or “that it may be,” or here “that it may come” halfway up.

[27:5]  ¹¹ tn Heb “to the half of the altar.”