Keluaran 1:16

1:16 ¹  “When you assist ²  the Hebrew women in childbirth, observe at the delivery: ³  If it is a son, kill him, ⁴  but if it is a daughter, she may live.” ⁵ 

Keluaran 1:22

1:22 Then Pharaoh commanded all his people, “All sons ⁶  that are born you must throw ⁷  into the river, but all daughters you may let live.” ⁸ 

Keluaran 2:23

The Call of the Deliverer

2:23 ⁹ During ¹⁰  that long period of time ¹¹  the king of Egypt died, and the Israelites ¹²  groaned because of the slave labor. They cried out, and their desperate cry ¹³  because of their slave labor went up to God.

Keluaran 5:21

5:21 and they said to them, “May the Lord look on you and judge, ¹⁴  because you have made us stink ¹⁵  in the opinion of ¹⁶  Pharaoh and his servants, ¹⁷  so that you have given them an excuse to kill us!” ¹⁸ 

Keluaran 12:37

12:37 The Israelites journeyed ¹⁹  from Rameses ²⁰  to Sukkoth. There were about 600,000 men ²¹  on foot, plus their dependants. ²² 

Keluaran 14:8-12

14:8 But the Lord hardened the heart of Pharaoh king of Egypt, and he chased after the Israelites. Now the Israelites were going out defiantly. ²³  14:9 The Egyptians chased after them, and all the horses and chariots of Pharaoh and his horsemen and his army overtook them camping by the sea, beside Pi-hahiroth, before Baal-Zephon. 14:10 When ²⁴  Pharaoh got closer, ²⁵  the Israelites looked up, ²⁶  and there were the Egyptians marching after them, ²⁷  and they were terrified. ²⁸  The Israelites cried out to the Lord, ²⁹  14:11 and they said to Moses, “Is it because there are no graves in Egypt that you have taken us away to die in the desert? ³⁰  What in the world ³¹  have you done to us by bringing ³²  us out of Egypt? 14:12 Isn’t this what we told you ³³  in Egypt, ‘Leave us alone so that we can serve the Egyptians, ³⁴  because it is better for us to serve ³⁵  the Egyptians than to die in the desert!’” ³⁶ 

Keluaran 15:9-10

15:9 The enemy said, ‘I will chase, ³⁷  I will overtake,

I will divide the spoil;

my desire ³⁸  will be satisfied on them.

I will draw ³⁹  my sword, my hand will destroy them.’ ⁴⁰ 

15:10 But ⁴¹  you blew with your breath, and ⁴²  the sea covered them.

They sank ⁴³  like lead in the mighty waters.

Keluaran 17:8-13

Victory over the Amalekites

17:8 ⁴⁴ Amalek came ⁴⁵  and attacked ⁴⁶  Israel in Rephidim. 17:9 So Moses said to Joshua, “Choose some of our ⁴⁷  men and go out, fight against Amalek. Tomorrow I will stand on top of the hill with the staff of God in my hand.”

17:10 So Joshua fought against Amalek just as Moses had instructed him; ⁴⁸ and Moses and Aaron and Hur went up to the top of the hill. 17:11 Whenever Moses would raise his hands, ⁴⁹  then Israel prevailed, but whenever he would rest ⁵⁰  his hands, then Amalek prevailed. 17:12 When ⁵¹  the hands of Moses became heavy, ⁵²  they took a stone and put it under him, and Aaron and Hur held up his hands, one on one side and one on the other, ⁵³  and so his hands were steady ⁵⁴  until the sun went down. 17:13 So Joshua destroyed ⁵⁵  Amalek and his army ⁵⁶  with the sword. ⁵⁷ 

[1:16]  ¹ tn The verse starts with the verb that began the last verse; to read it again seems redundant. Some versions render it “spoke” in v. 15 and “said” in v. 16. In effect, Pharaoh has been delayed from speaking while the midwives are named.

[1:16]  ² tn The form is the Piel infinitive construct serving in an adverbial clause of time. This clause lays the foundation for the next verb, the Qal perfect with a vav consecutive: “when you assist…then you will observe.” The latter carries an instructional nuance (= the imperfect of instruction), “you are to observe.”

[1:16]  ³ tn Heb “at the birthstool” (cf. ASV, NASB, NRSV), but since this particular item is not especially well known today, the present translation simply states “at the delivery.” Cf. NIV “delivery stool.”

[1:16]  ⁴ sn The instructions must have been temporary or selective, otherwise the decree from the king would have ended the slave population of Hebrews. It is also possible that the king did not think through this, but simply took steps to limit the population growth. The narrative is not interested in supplying details, only in portraying the king as a wicked fool bent on destroying Israel.

[1:16]  ⁵ tn The last form וָחָיָה (vakhaya) in the verse is unusual; rather than behaving as a III-Hey form, it is written as a geminate but without the daghesh forte in pause (GKC 218 §76.i). In the conditional clause, following the parallel instruction (“kill him”), this form should be rendered “she may live” or “let her live.”

[1:22]  ⁶ tn The substantive כֹּל (kol) followed by the article stresses the entirety – “all sons” or “all daughters” – even though the nouns are singular in Hebrew (see GKC 411 §127.b).

[1:22]  ⁷ tn The form includes a pronominal suffix that reiterates the object of the verb: “every son…you will throw it.”

[1:22]  ⁸ tn The first imperfect has the force of a definite order, but the second, concerning the girls, could also have the nuance of permission, which may fit better. Pharaoh is simply allowing the girls to live.

[1:22]  sn Verse 22 forms a fitting climax to the chapter, in which the king continually seeks to destroy the Israelite strength. Finally, with this decree, he throws off any subtlety and commands the open extermination of Hebrew males. The verse forms a transition to the next chapter, in which Moses is saved by Pharaoh’s own daughter. These chapters show that the king’s efforts to destroy the strength of Israel – so clearly a work of God – met with failure again and again. And that failure involved the efforts of women, whom Pharaoh did not consider a threat.

[2:23]  ⁹ sn The next section of the book is often referred to as the “Call of Moses,” and that is certainly true. But it is much more than that. It is the divine preparation of the servant of God, a servant who already knew what his destiny was. In this section Moses is shown how his destiny will be accomplished. It will be accomplished because the divine presence will guarantee the power, and the promise of that presence comes with the important “I AM” revelation. The message that comes through in this, and other “I will be with you” passages, is that when the promise of God’s presence is correctly appropriated by faith, the servant of God can begin to build confidence for the task that lies ahead. It will no longer be, “Who am I that I should go?” but “I AM with you” that matters. The first little section, 2:23-25, serves as a transition and introduction, for it records the Lord’s response to Israel in her affliction. The second part is the revelation to Moses at the burning bush (3:1-10), which is one of the most significant theological sections in the Torah. Finally, the record of Moses’ response to the call with his objections (3:11-22), makes up the third part, and in a way, is a transition to the next section, where God supplies proof of his power.

[2:23]  ¹⁰ tn The verse begins with the temporal indicator “And it was” (cf. KJV, ASV “And it came to pass”). This has been left untranslated for stylistic reasons.

[2:23]  ¹¹ tn Heb “in those many days.”

[2:23]  ¹² tn Heb “the sons of Israel.”

[2:23]  ¹³ tn “They cried out” is from זָעַק (za’aq), and “desperate cry” is from שַׁוְעָה (shava’h).

[5:21]  ¹⁴ tn The foremen vented their anger on Moses and Aaron. The two jussives express their desire that the evil these two have caused be dealt with. “May Yahweh look on you and may he judge” could mean only that God should decide if Moses and Aaron are at fault, but given the rest of the comments it is clear the foremen want more. The second jussive could be subordinated to the first – “so that he may judge [you].”

[5:21]  ¹⁵ tn Heb “you have made our aroma stink.”

[5:21]  ¹⁶ tn Heb “in the eyes of.”

[5:21]  ¹⁷ tn Heb “in the eyes of his servants.” This phrase is not repeated in the translation for stylistic reasons.

[5:21]  ¹⁸ tn Heb “to put a sword in their hand to kill us.” The infinitive construct with the lamed (לָתֶת, latet) signifies the result (“so that”) of making the people stink. Their reputation is now so bad that Pharaoh might gladly put them to death. The next infinitive could also be understood as expressing result: “put a sword in their hand so that they can kill us.”

[12:37]  ¹⁹ tn Heb “and the sons of Israel journeyed.”

[12:37]  ²⁰ sn The wilderness itinerary begins here. W. C. Kaiser records the identification of these two places as follows: The name Rameses probably refers to Qantir rather than Tanis, which is more remote, because Qantir was by the water; Sukkoth is identified as Tell el Maskhuta in the Wadi Tumilat near modern Ismailia – or the region around the city (“Exodus,” EBC 2:379). Of the extensive bibliography, see G. W. Coats, “The Wilderness Itinerary,” CBQ 34 (1972): 135-52; G. I. Davies, “The Wilderness Itineraries: A Comparative Study,” TynBul 25 (1974): 46-81; and J. T. Walsh, “From Egypt to Moab. A Source Critical Analysis of the Wilderness Itinerary,” CBQ 39 (1977): 20-33.

[12:37]  ²¹ tn The word for “men” (הַגְּבָרִים, haggÿvarim) stresses their hardiness and capability – strong men, potential soldiers – in contrast with the word that follows and designates noncombatants.

[12:37]  sn There have been many attempts to calculate the population of the exodus group, but nothing in the text gives the exact number other than the 600,000 people on foot who were men. Estimates of two million people are very large, especially since the Bible says there were seven nations in the land of Canaan mightier than Israel. It is probably not two million people (note, the Bible never said it was – this is calculated by scholars). But attempts to reduce the number by redefining the word “thousand” to mean clan or tribe or family unit have not been convincing, primarily because of all the tabulations of the tribes in the different books of the Bible that have to be likewise reduced. B. Jacob (Exodus, 347) rejects the many arguments and calculations as the work of eighteenth century deists and rationalists, arguing that the numbers were taken seriously in the text. Some writers interpret the numbers as inflated due to a rhetorical use of numbers, arriving at a number of 60,000 or so for the men here listed (reducing it by a factor of ten), and insisting this is a literal interpretation of the text as opposed to a spiritual or allegorical approach (see R. Allen, “Numbers,” EBC 2:686-96; see also G. Mendenhall, “The Census Lists of Numbers 1 and 26,” JBL 77 [1958]: 52-66). This proposal removes the “embarrassingly” large number for the exodus, but like other suggestions, lacks completely compelling evidence. For a more extensive discussion of the large numbers used to describe the Israelites in their wilderness experience, see the note on “46,500” in Num 1:21.

[12:37]  ²² tn For more on this word see 10:10 and 24.

[14:8]  ²³ tn Heb “with a high hand”; the expression means “defiantly,” “boldly,” or “with confidence.” The phrase is usually used for arrogant sin and pride, the defiant fist, as it were. The image of the high hand can also mean the hand raised to deliver a blow (Job 38:15). So the narrative here builds tension between these two resolute forces.

[14:10]  ²⁴ tn The disjunctive vav introduces a circumstantial clause here.

[14:10]  ²⁵ tn Heb “drew near.”

[14:10]  ²⁶ tn Heb “lifted up their eyes,” an expression that indicates an intentional and careful looking – they looked up and fixed their sights on the distance.

[14:10]  ²⁷ tn The construction uses הִנֵּה (hinneh) with the participle, traditionally rendered “and behold, the Egyptians were marching after them.” The deictic particle calls attention in a dramatic way to what was being seen. It captures the surprise and the sudden realization of the people.

[14:10]  ²⁸ tn The verb “feared” is intensified by the adverb מְאֹד (mÿ’od): “they feared greatly” or “were terrified.” In one look their defiant boldness seems to have evaporated.

[14:10]  ²⁹ sn Their cry to the Lord was proper and necessary. But their words to Moses were a rebuke and disloyal, showing a lack of faith and understanding. Their arrogance failed them in the crisis because it was built on the arm of flesh. Moses would have to get used to this murmuring, but here he takes it in stride and gives them the proper instructions. They had cried to the Lord, and now the Lord would deliver.

[14:11]  ³⁰ sn B. Jacob (Exodus, 396-97) notes how the speech is overly dramatic and came from a people given to using such exaggerations (Num 16:14), even using a double negative. The challenge to Moses brings a double irony. To die in the desert would be without proper burial, but in Egypt there were graves – it was a land of tombs and graves! Gesenius notes that two negatives in the sentence do not nullify each other but make the sentence all the more emphatic: “Is it because there were no graves…?” (GKC 483 §152.y).

[14:11]  ³¹ tn The demonstrative pronoun has the enclitic use again, giving a special emphasis to the question (R. J. Williams, Hebrew Syntax, 24, §118).

[14:11]  ³² tn The Hebrew term לְהוֹצִּיאָנוּ (lÿhotsi’anu) is the Hiphil infinitive construct with a suffix, “to bring us out.” It is used epexegetically here, explaining the previous question.

[14:12]  ³³ tn Heb “Is not this the word that we spoke to you.”

[14:12]  ³⁴ sn U. Cassuto (Exodus, 164) explains this statement by the people as follows: “The question appears surprising at first, for we have not read previously that such words were spoken to Moses. Nor is the purport of the protest of the Israelite foremen (v 21 [5:21]) identical with that of the words uttered now. However, from a psychological standpoint the matter can be easily explained. In the hour of peril the children of Israel remember that remonstrance, and now it seems to them that it was of a sharper character and flowed from their foresight, and that the present situation justifies it, for death awaits them at this moment in the desert.” This declaration that “we told you so,” born of fright, need not have been strictly accurate or logical.

[14:12]  ³⁵ tn Heb “better for us to serve.”

[14:12]  ³⁶ tn Since Hebrew does not use quotation marks to indicate the boundaries of quotations, there is uncertainty about whether the Israelites’ statement in Egypt includes the end of v. 12 or consists solely of “leave us alone so that we can serve the Egyptians.” In either case, the command to Moses to leave them alone rested on the assumption, spoken or unspoken, that serving Egypt would be less risky than what Moses was proposing. Now with the Egyptian army on the horizon, the Israelites are sure that their worst predictions are about to take place.

[15:9]  ³⁷ sn W. C. Kaiser observes the staccato phrases that almost imitate the heavy, breathless heaving of the Egyptians as, with what reserve of strength they have left, they vow, “I will…, I will…, I will…” (“Exodus,” EBC 2:395).

[15:9]  ³⁸ tn The form is נַפְשִׁי (nafshi, “my soul”). But this word refers to the whole person, the body and the soul, or better, a bundle of appetites in a body. It therefore can figuratively refer to the desires or appetites (Deut 12:15; 14:26; 23:24). Here, with the verb “to be full” means “to be satisfied”; the whole expression might indicate “I will be sated with them” or “I will gorge myself.” The greedy appetite was to destroy.

[15:9]  ³⁹ tn The verb רִיק (riq) means “to be empty” in the Qal, and in the Hiphil “to empty.” Here the idea is to unsheathe a sword.

[15:9]  ⁴⁰ tn The verb is יָרַשׁ (yarash), which in the Hiphil means “to dispossess” or “root out.” The meaning “destroy” is a general interpretation.

[15:10]  ⁴¹ tn “But” has been supplied here.

[15:10]  ⁴² tn Here “and” has been supplied.

[15:10]  ⁴³ tn The verb may have the idea of sinking with a gurgling sound, like water going into a whirlpool (R. A. Cole, Exodus [TOTC], 124; S. R. Driver, Exodus, 136). See F. M. Cross and D. N. Freedman, “The Song of Miriam,” JNES 14 (1955): 243-47.

[17:8]  ⁴⁴ sn This short passage gives the first account of Israel’s holy wars. The war effort and Moses’ holding up his hands go side by side until the victory is won and commemorated. Many have used this as an example of intercessory prayer – but the passage makes no such mention. In Exodus so far the staff of God is the token of the power of God; when Moses used it, God demonstrated his power. To use the staff of God was to say that God did it; to fight without the staff was to face defeat. Using the staff of God was a way of submitting to and depending on the power of God in all areas of life. The first part of the story reports the attack and the preparation for the battle (8,9). The second part describes the battle and its outcome (10-13). The final section is the preservation of this event in the memory of Israel (14-16).

[17:8]  ⁴⁵ tn Heb “and Amalek came”; NIV, NCV, TEV, CEV “the Amalekites.”

[17:8]  ⁴⁶ tn Or “fought with.”

[17:9]  ⁴⁷ tn This could be rendered literally “choose men for us.” But the lamed (ל) preposition probably indicates possession, “our men,” and the fact that Joshua was to choose from Israel, as well as the fact that there is no article on “men,” indicates he was to select some to fight.

[17:10]  ⁴⁸ tn The line in Hebrew reads literally: And Joshua did as Moses had said to him, to fight with Amalek. The infinitive construct is epexegetical, explaining what Joshua did that was in compliance with Moses’ words.

[17:11]  ⁴⁹ tn The two verbs in the temporal clauses are by וְהָיָה כַּאֲשֶׁר (vÿhaya ka’asher, “as long as” or, “and it was that whenever”). This indicates that the two imperfect tenses should be given a frequentative translation, probably a customary imperfect.

[17:11]  ⁵⁰ tn Or “lower.”

[17:12]  ⁵¹ tn Literally “now the hands of Moses,” the disjunctive vav (ו) introduces a circumstantial clause here – of time.

[17:12]  ⁵² tn The term used here is the adjective כְּבֵדִים (kÿvedim). It means “heavy,” but in this context the idea is more that of being tired. This is the important word that was used in the plague stories: when the heart of Pharaoh was hard, then the Israelites did not gain their freedom or victory. Likewise here, when the staff was lowered because Moses’ hands were “heavy,” Israel started to lose.

[17:12]  ⁵³ tn Heb “from this, one, and from this, one.”

[17:12]  ⁵⁴ tn The word “steady” is אֱמוּנָה (’emuna) from the root אָמַן (’aman). The word usually means “faithfulness.” Here is a good illustration of the basic idea of the word – firm, steady, reliable, dependable. There may be a double entendre here; on the one hand it simply says that his hands were stayed so that Israel might win, but on the other hand it is portraying Moses as steady, firm, reliable, faithful. The point is that whatever God commissioned as the means or agency of power – to Moses a staff, to the Christians the Spirit – the people of God had to know that the victory came from God alone.

[17:13]  ⁵⁵ tn The verb means “disabled, weakened, prostrated.” It is used a couple of times in the Bible to describe how man dies and is powerless (see Job 14:10; Isa 14:12).

[17:13]  ⁵⁶ tn Or “people.”

[17:13]  ⁵⁷ tn Heb “mouth of the sword.” It means as the sword devours – without quarter (S. R. Driver, Exodus, 159).