Keluaran 6:28

The Authentication of the Word

6:28 ¹ When ²  the Lord spoke to Moses in the land of Egypt,

Keluaran 9:30

9:30 But as for you ³  and your servants, I know that you do not yet fear ⁴  the Lord God.”

Keluaran 29:4

29:4 “You are to present ⁵  Aaron and his sons at the entrance of the tent of meeting. You are to wash ⁶  them with water

Keluaran 32:3

32:3 So all ⁷  the people broke off the gold earrings that were on their ears and brought them to Aaron.

Keluaran 32:22

32:22 Aaron said, “Do not let your anger burn hot, my lord; ⁸  you know these people, that they tend to evil. ⁹ 

Keluaran 40:12

40:12 “You are to bring ¹⁰  Aaron and his sons to the entrance of the tent of meeting and wash them with water.

[6:28]  ¹ sn From here on the confrontation between Yahweh and Pharaoh will intensify until Pharaoh is destroyed. The emphasis at this point, though, is on Yahweh’s instructions for Moses to speak to Pharaoh. The first section (6:28-7:7) ends (v. 6) with the notice that Moses and Aaron did just as (כַּאֲשֶׁר, ka’asher) Yahweh had commanded them; the second section (7:8-13) ends with the note that Pharaoh refused to listen, just as (כַּאֲשֶׁר) Yahweh had said would be the case.

[6:28]  ² tn The beginning of this temporal clause does not follow the normal pattern of using the preterite of the main verb after the temporal indicator and prepositional phrase, but instead uses a perfect tense following the noun in construct: וַיְהִי בְּיוֹם דִּבֶּר (vayÿhi bÿyom dibber). See GKC 422 §130.d. This verse introduces a summary (vv. 28-30) of the conversation that was interrupted when the genealogy began.

[9:30]  ³ tn The verse begins with the disjunctive vav to mark a strong contrastive clause to what was said before this.

[9:30]  ⁴ tn The adverb טֶרֶם (terem, “before, not yet”) occurs with the imperfect tense to give the sense of the English present tense to the verb negated by it (GKC 314-15 §107.c). Moses is saying that he knew that Pharaoh did not really stand in awe of God, so as to grant Israel’s release, i.e., fear not in the religious sense but “be afraid of” God – fear “before” him (S. R. Driver, Exodus, 76).

[29:4]  ⁵ tn Here too the verb is Hiphil (now imperfect) meaning “bring near” the altar. The choice of this verb indicates that they were not merely being brought near, but that they were being formally presented to Yahweh as the offerings were.

[29:4]  ⁶ sn This is the washing referred to in Lev 8:6. This is a complete washing, not just of the hands and feet that would follow in the course of service. It had to serve as a symbolic ritual cleansing or purifying as the initial stage in the consecration. The imagery of washing will be used in the NT for regeneration (Titus 3:5).

[32:3]  ⁷ tn This “all” is a natural hyperbole in the narrative, for it means the large majority of the people.

[32:22]  ⁸ sn “My lord” refers to Moses.

[32:22]  ⁹ tn Heb “that on evil it is.”

[40:12]  ¹⁰ tn The verb is “bring near,” or “present,” to Yahweh.