Keluaran 16:29

16:29 See, because the Lord has given you the Sabbath, that is why ¹  he is giving you food for two days on the sixth day. Each of you stay where you are; ²  let no one ³  go out of his place on the seventh day.”

Keluaran 17:6

17:6 I will be standing ⁴  before you there on ⁵  the rock in Horeb, and you will strike ⁶  the rock, and water will come out of it so that the people may drink.” ⁷  And Moses did so in plain view ⁸  of the elders of Israel.

Keluaran 19:9

19:9 The Lord said to Moses, “I am going to come ⁹  to you in a dense cloud, ¹⁰  so that the people may hear when I speak with you and so that they will always believe in you.” ¹¹  And Moses told the words of the people to the Lord.

Keluaran 32:34

32:34 So now go, lead the people to the place I have spoken to you about. See, ¹²  my angel will go before you. But on the day that I punish, I will indeed punish them for their sin.” ¹³ 

[16:29]  ¹ sn Noting the rabbinic teaching that the giving of the Sabbath was a sign of God’s love – it was accomplished through the double portion on the sixth day – B. Jacob says, “God made no request unless He provided the means for its execution” (Exodus, 461).

[16:29]  ² tn Heb “remain, a man where he is.”

[16:29]  ³ tn Or “Let not anyone go” (see GKC 445 §138.d).

[17:6]  ⁴ tn The construction uses הִנְנִי עֹמֵד (hinni ’omed) to express the futur instans or imminent future of the verb: “I am going to be standing.”

[17:6]  sn The reader has many questions when studying this passage – why water from a rock, why Horeb, why strike the rock when later only speak to it, why recall the Nile miracles, etc. B. Jacob (Exodus, 479-80) says that all these are answered when it is recalled that they were putting God to the test. So water from the rock, the most impossible thing, cleared up the question of his power. Doing it at Horeb was significant because there Moses was called and told he would bring them to this place. Since they had doubted God was in their midst, he would not do this miracle in the camp, but would have Moses lead the elders out to Horeb. If people doubt God is in their midst, then he will choose not to be in their midst. And striking the rock recalled striking the Nile; there it brought death to Egypt, but here it brought life to Israel. There could be little further doubting that God was with them and able to provide for them.

[17:6]  ⁵ tn Or “by” (NIV, NLT).

[17:6]  ⁶ tn The form is a Hiphil perfect with the vav (ו) consecutive; it follows the future nuance of the participle and so is equivalent to an imperfect tense nuance of instruction.

[17:6]  ⁷ tn These two verbs are also perfect tenses with vav (ו) consecutive: “and [water] will go out…and [the people] will drink.” But the second verb is clearly the intent or the result of the water gushing from the rock, and so it may be subordinated.

[17:6]  sn The presence of Yahweh at this rock enabled Paul to develop a midrashic lesson, an analogical application: Christ was present with Israel to provide water for them in the wilderness. So this was a Christophany. But Paul takes it a step further to equate the rock with Christ, for just as it was struck to produce water, so Christ would be struck to produce rivers of living water. The provision of bread to eat and water to drink provided for Paul a ready analogy to the provisions of Christ in the gospel (1 Cor 10:4).

[17:6]  ⁸ tn Heb “in the eyes of.”

[19:9]  ⁹ tn The construction uses the deictic particle and the participle to express the imminent future, what God was about to do. Here is the first announcement of the theophany.

[19:9]  ¹⁰ tn Heb “the thickness of the cloud”; KJV, ASV, NASB, NCV, TEV, CEV, NLT “in a thick cloud.”

[19:9]  ¹¹ tn Since “and also in you” begins the clause, the emphasis must be that the people would also trust Moses. See Exod 4:1-9, 31; 14:31.

[32:34]  ¹² tn Heb “behold, look.” Moses should take this fact into consideration.

[32:34]  ¹³ sn The Law said that God would not clear the guilty. But here the punishment is postponed to some future date when he would revisit this matter. Others have taken the line to mean that whenever a reckoning was considered necessary, then this sin would be included (see B. Jacob, Exodus, 957). The repetition of the verb traditionally rendered “visit” in both clauses puts emphasis on the certainty – so “indeed.”