Keluaran 1:13

1:13 and they ¹  made the Israelites serve rigorously. ² 

Keluaran 4:13

4:13 But Moses said, ³  “O ⁴  my Lord, please send anyone else whom you wish to send!” ⁵ 

Keluaran 4:26

4:26 So the Lord ⁶  let him alone. (At that time ⁷  she said, “A bridegroom of blood,” referring to ⁸  the circumcision.)

Keluaran 4:29

4:29 Then Moses and Aaron went and brought together all the Israelite elders. ⁹ 

Keluaran 6:17

6:17 The sons of Gershon, by their families, were Libni and Shimei.

Keluaran 6:21-22

6:21 The sons of Izhar were Korah, Nepheg, and Zikri.

6:22 The sons of Uzziel were Mishael, Elzaphan, and Sithri.

Keluaran 7:6

7:6 And Moses and Aaron did so; they did just as the Lord commanded them.

Keluaran 7:25

The Second Blow: Frogs

7:25 ¹⁰ Seven full days passed ¹¹  after the Lord struck ¹²  the Nile.

Keluaran 8:4

8:4 Frogs ¹³  will come up against you, your people, and all your servants.”’” ¹⁴ 

Keluaran 8:30

8:30 So Moses went out from Pharaoh and prayed to the Lord,

Keluaran 10:29

10:29 Moses said, “As you wish! ¹⁵  I will not see your face again.” ¹⁶ 

Keluaran 12:1

The Institution of the Passover

12:1 ¹⁷ The Lord said ¹⁸  to Moses and Aaron in the land of Egypt, ¹⁹ 

Keluaran 12:26

12:26 When your children ask you, ‘What does this ceremony mean to you?’ ²⁰  –

Keluaran 12:45

12:45 A foreigner and a hired worker must not eat it.

Keluaran 13:1

The Law of the Firstborn

13:1 ²¹ The Lord spoke ²²  to Moses:

Keluaran 14:6

14:6 Then he prepared ²³  his chariots and took his army ²⁴  with him.

Keluaran 16:2

16:2 The entire company ²⁵  of Israelites murmured against Moses and Aaron in the desert.

Keluaran 16:19

16:19 Moses said to them, “No one ²⁶  is to keep any of it ²⁷  until morning.”

Keluaran 17:8

Victory over the Amalekites

17:8 ²⁸ Amalek came ²⁹  and attacked ³⁰  Israel in Rephidim.

Keluaran 18:6

18:6 He said ³¹  to Moses, “I, your father-in-law Jethro, am coming to you, along with your wife and her two sons with her.”

Keluaran 18:17

18:17 Moses’ father-in-law said to him, “What ³²  you are doing is not good!

Keluaran 18:24

18:24 Moses listened to ³³  his father-in-law and did everything he had said.

Keluaran 18:27

18:27 Then Moses sent his father-in-law on his way, ³⁴  and so Jethro ³⁵  went ³⁶  to his own land. ³⁷ 

Keluaran 23:10

Sabbaths and Feasts

23:10 ³⁸ “For six years ³⁹  you are to sow your land and gather in its produce.

Keluaran 23:32

23:32 “You must make no covenant with them or with their gods.

Keluaran 24:15

24:15 Moses went up the mountain, and the cloud covered the mountain.

Keluaran 25:3

25:3 This is the offering you ⁴⁰  are to accept from them: gold, silver, bronze,

Keluaran 25:38

25:38 Its trimmers and its trays ⁴¹  are to be ⁴²  of pure gold.

Keluaran 28:13

28:13 You are to make filigree settings of gold

Keluaran 28:18

28:18 and the second row, a turquoise, a sapphire, and an emerald;

Keluaran 30:17

The Bronze Laver

30:17 ⁴³ The Lord spoke to Moses: ⁴⁴ 

Keluaran 30:26

30:26 “With it you are to anoint the tent of meeting, the ark of the testimony,

Keluaran 31:1

Willing Artisans

31:1 ⁴⁵ The Lord spoke to Moses: ⁴⁶ 

Keluaran 33:18

33:18 And Moses ⁴⁷  said, “Show me your glory.” ⁴⁸ 

Keluaran 34:8

34:8 Moses quickly bowed ⁴⁹  to the ground and worshiped

Keluaran 36:23

36:23 So he made frames for the tabernacle: twenty frames for the south side.

Keluaran 37:24

37:24 He made the lampstand ⁵⁰  and all its accessories with seventy-five pounds of pure gold.

Keluaran 37:28

37:28 He made the poles of acacia wood and overlaid them with gold.

Keluaran 38:6

38:6 He made the poles of acacia wood and overlaid them with bronze.

Keluaran 38:13

38:13 For the east side, toward the sunrise, it was seventy-five feet wide, ⁵¹ 

Keluaran 38:16

38:16 All the hangings around the courtyard were of fine twisted linen.

Keluaran 39:11

39:11 and the second row, a turquoise, a sapphire, and an emerald;

Keluaran 39:22

The Other Garments

39:22 He made the robe of the ephod completely blue, the work of a weaver.

Keluaran 39:27

39:27 They made tunics of fine linen – the work of a weaver, for Aaron and for his sons –

Keluaran 40:6

40:6 You are to put the altar for the burnt offering in front of the entrance to the tabernacle, the tent of meeting.

Keluaran 40:26

40:26 And he put the gold altar in the tent of meeting in front of the curtain,

[1:13]  ¹ tn Heb “the Egyptians.” For stylistic reasons this has been replaced by the pronoun “they” in the translation.

[1:13]  ² tn Heb “with rigor, oppression.”

[4:13]  ³ tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.

[4:13]  ⁴ tn The word בִּי (bi) is a particle of entreaty; it seeks permission to speak and is always followed by “Lord” or “my Lord.”

[4:13]  ⁵ tn The text has simply שְׁלַח־נָא בְּיַד־תִּשְׁלָח (shÿlakh-na’ bÿyad tishlakh, “send by the hand you will send”). This is not Moses’ resignation to doing God’s will – it is his final attempt to avoid the call. It carries the force of asking God to send someone else. This is an example of an independent relative clause governed by the genitive: “by the hand of – whomever you will send” (see GKC 488-89 §155.n).

[4:26]  ⁶ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[4:26]  ⁷ tn Or “Therefore.” The particle אָז (’az) here is not introducing the next item in a series of events. It points back to the past (“at that time,” see Gen 4:26) or to a logical connection (“therefore, consequently”).

[4:26]  ⁸ tn The Hebrew simply has לַמּוּלֹת (lammulot, “to the circumcision[s]”). The phrase explains that the saying was in reference to the act of circumcision. Some scholars speculate that there was a ritual prior to marriage from which this event and its meaning derived. But it appears rather that if there was some ancient ritual, it would have had to come from this event. The difficulty is that the son is circumcised, not Moses, making the comparative mythological view untenable. Moses had apparently not circumcised Eliezer. Since Moses was taking his family with him, God had to make sure the sign of the covenant was kept. It may be that here Moses sent them all back to Jethro (18:2) because of the difficulties that lay ahead.

[4:29]  ⁹ sn These are the leaders of the tribes who represented all the people. Later, after the exodus, Moses will select the most capable of them and others to be rulers in a judicial sense (Exod 18:21).

[7:25]  ¹⁰ sn An attempt to connect this plague with the natural phenomena of Egypt proposes that because of the polluted water due to the high Nile, the frogs abandoned their normal watery homes (seven days after the first plague) and sought cover from the sun in homes wherever there was moisture. Since they had already been exposed to the poisonous water, they died very suddenly. The miracle was in the announcement and the timing, i.e., that Moses would predict this blow, and in the magnitude of it all, which was not natural (Greta Hort, “The Plagues of Egypt,” ZAW 69 [1957]: 95-98). It is also important to note that in parts of Egypt there was a fear of these creatures as embodying spirits capable of great evil. People developed the mentality of bowing to incredibly horrible idols to drive away the bad spirits. Evil spirits are represented in the book of Revelation in the forms of frogs (Rev 16:13). The frogs that the magicians produced could very well have been in the realm of evil spirits. Exactly how the Egyptians thought about this plague is hard to determine, but there is enough evidence to say that the plague would have made them spiritually as well as physically uncomfortable, and that the death of the frogs would have been a “sign” from God about their superstitions and related beliefs. The frog is associated with the god Hapi, and a frog-headed goddess named Heqet was supposed to assist women at childbirth. The plague would have been evidence that Yahweh was controlling their environment and upsetting their beliefs for his own purpose.

[7:25]  ¹¹ tn The text literally has “and seven days were filled.” Seven days gave Pharaoh enough time to repent and release Israel. When the week passed, God’s second blow came.

[7:25]  ¹² tn This is a temporal clause made up of the preposition, the Hiphil infinitive construct of נָכָה (nakhah), הַכּוֹת (hakkot), followed by the subjective genitive YHWH. Here the verb is applied to the true meaning of the plague: Moses struck the water, but the plague was a blow struck by God.

[8:4]  ¹³ tn Here again is the generic use of the article, designating the class – frogs.

[8:4]  ¹⁴ sn The word order of the Hebrew text is important because it shows how the plague was pointedly directed at Pharaoh: “and against you, and against your people, and against all your servants frogs will go up.”

[10:29]  ¹⁵ tn Heb “Thus you have spoken.”

[10:29]  ¹⁶ tn This is a verbal hendiadys construction: “I will not add again [to] see.”

[12:1]  ¹⁷ sn Chapter 12 details the culmination of the ten plagues on Egypt and the beginning of the actual deliverance from bondage. Moreover, the celebration of this festival of Passover was to become a central part of the holy calendar of Israel. The contents of this chapter have significance for NT studies as well, since the Passover was a type of the death of Jesus. The structure of this section before the crossing of the sea is as follows: the institution of the Passover (12:1-28), the night of farewell and departure (12:29-42), slaves and strangers (12:43-51), and the laws of the firstborn (13:1-16). In this immediate section there is the institution of the Passover itself (12:1-13), then the Unleavened Bread (12:14-20), and then the report of the response of the people (12:21-28).

[12:1]  ¹⁸ tn Heb “and Yahweh said.”

[12:1]  ¹⁹ tn Heb “saying.”

[12:26]  ²⁰ tn Heb “what is this service to you?”

[13:1]  ²¹ sn This next section seems a little confusing at first glance: vv. 1 and 2 call for the dedication of the firstborn, then vv. 3-10 instruct concerning the ritual of the Feast of Unleavened Bread, and then vv. 11-16 return to the firstborn. B. Jacob (Exodus, 360) explains that vv. 3-16 contain a sermon, in which Moses “began his speech by reminding the people of the events which had just occurred and how they would be recalled by them in the future,” and then he explained the rulings that went along with it. So the first two verses state the core of the sermon, a new command calling for the redeemed (firstborn) to be sanctified. The second portion stresses that God requires the redeemed to remember their redemption by purifying themselves (3-10). The third section (11-16) develops the theme of dedication to Yahweh. The point is that in view of God’s mighty redemption, the redeemed (represented by the firstborn) must be set apart for Yahweh’s service.

[13:1]  ²² tn Heb “and Yahweh spoke.”

[14:6]  ²³ tn Heb “bound.”

[14:6]  ²⁴ tn Heb “his people.”

[16:2]  ²⁵ tn Or “community” or “assembly.”

[16:19]  ²⁶ tn The address now is for “man” (אִישׁ, ’ish), “each one”; here the instruction seems to be focused on the individual heads of the households.

[16:19]  ²⁷ tn Or “some of it,” “from it.”

[17:8]  ²⁸ 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]  ²⁹ tn Heb “and Amalek came”; NIV, NCV, TEV, CEV “the Amalekites.”

[17:8]  ³⁰ tn Or “fought with.”

[18:6]  ³¹ sn This verse may seem out of place, since the report has already been given that they came to the desert. It begins to provide details of the event that the previous verse summarizes. The announcement in verse 6 may have come in advance by means of a messenger or at the time of arrival, either of which would fit with the attention to formal greetings in verse 7. This would suit a meeting between two important men; the status of Moses has changed. The LXX solves the problem by taking the pronoun “I” as the particle “behold” and reads it this way: “one said to Moses, ‘Behold, your father-in-law has come….’”

[18:17]  ³² tn Heb “the thing.”

[18:24]  ³³ tn The idiom “listen to the voice of” means “obey, comply with, heed.”

[18:27]  ³⁴ tn The verb וַיְשַׁלַּח (vayshallakh) has the same root and same stem used in the passages calling for Pharaoh to “release” Israel. Here, in a peaceful and righteous relationship, Moses sent Jethro to his home.

[18:27]  ³⁵ tn Heb “he”; the referent (Jethro) has been specified in the translation for clarity.

[18:27]  ³⁶ tn The prepositional phrase included here Gesenius classifies as a pleonastic dativus ethicus to give special emphasis to the significance of the occurrence in question for a particular subject (GKC 381 §119.s).

[18:27]  ³⁷ sn This chapter makes an excellent message on spiritual leadership of the people of God. Spiritually responsible people are to be selected to help in the work of the ministry (teaching, deciding cases, meeting needs), so that there will be peace, and so that leaders will not be exhausted. Probably capable people are more ready to do that than leaders are ready to relinquish control. But leaders have to be willing to take the risk, to entrust the task to others. Here Moses is the model of humility, receiving correction and counsel from Jethro. And Jethro is the ideal adviser, for he has no intention of remaining there to run the operation.

[23:10]  ³⁸ sn This section concerns religious duties of the people of God as they worship by giving thanks to God for their blessings. The principles here are: God requires his people to allow the poor to share in their bounty (10-11); God requires his people to provide times of rest and refreshment for those who labor for them (12); God requires allegiance to himself (13); God requires his people to come before him in gratitude and share their bounty (14-17); God requires that his people safeguard proper worship forms (18-19).

[23:10]  ³⁹ tn Heb “and six years”; this is an adverbial accusative telling how long they can work their land. The following references to years and days in vv. 10-12 function similarly.

[25:3]  ⁴⁰ tn The pronoun is plural.

[25:38]  ⁴¹ sn The first word refers to something like small tongs or tweezers used to pull up and trim the wicks; the second word refers to fire-pans or censers.

[25:38]  ⁴² tn “are to be” has been supplied.

[30:17]  ⁴³ sn Another piece of furniture is now introduced, the laver, or washing basin. It was a round (the root means to be round) basin for holding water, but it had to be up on a pedestal or base to let water run out (through taps of some kind) for the priests to wash – they could not simply dip dirty hands into the basin. This was for the priests primarily to wash their hands and feet before entering the tent. It stood in the courtyard between the altar and the tent. No dimensions are given. The passage can be divided into three sections: the instructions (17-18), the rules for washing (19-20), and the reminder that this is a perpetual statute.

[30:17]  ⁴⁴ tn Heb “and Yahweh spoke to Moses, saying.”

[31:1]  ⁴⁵ sn The next unit describes the preparation of skilled workers to build all that has been listed now for several chapters. This chapter would have been the bridge to the building of the sanctuary (35-39) if it were not for the idolatrous interlude. God called individuals and prepared them by his Spirit to be skilled to do the work for the tabernacle. If this were the substance of an exposition, it would clearly be a message on gifted people doing the work – close to the spiritual lesson of Ephesians 4. There would be two levels of meaning: the physical, which looks at the skilled artisans providing for a place to worship Yahweh, and the spiritual, which would bring in the Spirit-filled servants of God participating in building up his kingdom.

[31:1]  ⁴⁶ tn Heb “and Yahweh spoke to Moses, saying.”

[33:18]  ⁴⁷ tn Heb “and he said”; the referent (Moses) has been specified in the translation for clarity.

[33:18]  ⁴⁸ sn Moses now wanted to see the glory of Yahweh, more than what he had already seen and experienced. He wanted to see God in all his majesty. The LXX chose to translate this without a word for “glory” or “honor”; instead they used the pronoun seautou, “yourself” – show me the real You. God tells him that he cannot see it fully, but in part. It will be enough for Moses to disclose to him the reality of the divine presence as well as God’s moral nature. It would be impossible for Moses to comprehend all of the nature of God, for there is a boundary between God and man. But God would let him see his goodness, the sum of his nature, pass by in a flash. B. Jacob (Exodus, 972) says that the glory refers to God’s majesty, might, and glory, as manifested in nature, in his providence, his laws, and his judgments. He adds that this glory should and would be made visible to man – that was its purpose in the world.

[34:8]  ⁴⁹ tn The first two verbs form a hendiadys: “he hurried…he bowed,” meaning “he quickly bowed down.”

[37:24]  ⁵⁰ tn Heb “it”; the referent (the lampstand) has been specified in the translation for clarity.

[38:13]  ⁵¹ tn The text simply says “seventy-five feet.”