Keluaran 2:17

2:17 When some ¹  shepherds came and drove them away, ²  Moses came up and defended them ³  and then watered their flock.

Keluaran 6:1

6:1 Then the Lord said to Moses, “Now you will see what I will do to Pharaoh, ⁴  for compelled by my strong hand ⁵  he will release them, and by my strong hand he will drive them out of his land.” ⁶ 

Keluaran 8:8

8:8 Then Pharaoh summoned ⁷  Moses and Aaron and said, “Pray ⁸  to the Lord that he may take the frogs away ⁹  from me and my people, and I will release ¹⁰  the people that they may sacrifice ¹¹  to the Lord.”

Keluaran 10:11

10:11 No! ¹²  Go, you men ¹³  only, and serve the Lord, for that ¹⁴  is what you want.” ¹⁵  Then Moses and Aaron ¹⁶  were driven ¹⁷  out of Pharaoh’s presence.

Keluaran 10:19

10:19 and the Lord turned a very strong west wind, ¹⁸  and it picked up the locusts and blew them into the Red Sea. ¹⁹  Not one locust remained in all the territory of Egypt.

Keluaran 11:1

The Tenth Blow: Death

11:1 ²⁰ The Lord said to Moses, “I will bring one more plague on Pharaoh and on Egypt; after that he will release you from this place. When he releases you, ²¹  he will drive you out completely ²²  from this place.

Keluaran 12:39

12:39 They baked cakes of bread without yeast using the dough they had brought from Egypt, for it was made without yeast – because they were thrust out ²³  of Egypt and were not able to delay, they ²⁴  could not prepare ²⁵  food for themselves either.

Keluaran 22:5

22:5 “If a man grazes ²⁶  his livestock ²⁷  in a field or a vineyard, and he lets the livestock loose and they graze in the field of another man, he must make restitution from the best of his own field and the best of his own vineyard.

Keluaran 22:10

22:10 If a man gives his neighbor a donkey or an ox or a sheep or any beast to keep, and it dies or is hurt ²⁸  or is carried away ²⁹  without anyone seeing it, ³⁰ 

Keluaran 23:28-31

23:28 I will send ³¹  hornets before you that will drive out the Hivite, the Canaanite, and the Hittite before you. 23:29 I will not drive them out before you in one year, lest the land become desolate and the wild animals ³²  multiply against you. 23:30 Little by little ³³  I will drive them out before you, until you become fruitful and inherit the land. 23:31 I will set ³⁴  your boundaries from the Red Sea to the sea of the Philistines, and from the desert to the River, ³⁵  for I will deliver the inhabitants of the land into your hand, and you will drive them out before you.

Keluaran 33:2

33:2 I will send an angel ³⁶  before you, and I will drive out the Canaanite, the Amorite, the Hittite, the Perizzite, the Hivite, and the Jebusite. ³⁷ 

Keluaran 34:11

34:11 “Obey ³⁸  what I am commanding you this day. I am going to drive out ³⁹  before you the Amorite, the Canaanite, the Hittite, the Perizzite, the Hivite, and the Jebusite.

Keluaran 34:24

34:24 For I will drive out ⁴⁰  the nations before you and enlarge your borders; no one will covet ⁴¹  your land when you go up ⁴²  to appear before the Lord your God three times ⁴³  in the year.

[2:17]  ¹ tn The definite article here is the generic use; it simply refers to a group of shepherds.

[2:17]  ² tn The actions of the shepherds are subordinated to the main statement about what Moses did.

[2:17]  sn The verb is וַיְגָרְשׁוּם (vaygorshum). Some shepherds came and drove the daughters away. The choice of this verb in the narrative has a tie with the name of Moses’ first son, Gershom. Moses senses very clearly that he is a sojourner in a strange land – he has been driven away.

[2:17]  ³ sn The verb used here is וַיּוֹשִׁעָן (vayyoshi’an, “and he saved them”). The word means that he came to their rescue and delivered them. By the choice of words the narrator is portraying Moses as the deliverer – he is just not yet ready to deliver Israel from its oppressors.

[6:1]  ⁴ sn The expression “I will do to Pharaoh” always refers to the plagues. God would first show his sovereignty over Pharaoh before defeating him.

[6:1]  ⁵ tn The expression “with a strong hand” (וּבְיָד חֲזָקָה, uvÿyad khazaqah) could refer (1) to God’s powerful intervention (“compelled by my strong hand”) or (2) to Pharaoh’s forceful pursuit (“he will forcefully drive them out”). In Exod 3:20 God has summarized what his hand would do in Egypt, and that is probably what is intended here, as he promises that Moses will see what God will do. All Egypt ultimately desired that Israel be released (12:33), and when they were released Pharaoh pursued them to the sea, and so in a sense drove them out – whether that was his intention or not. But ultimately it was God’s power that was the real force behind it all. U. Cassuto (Exodus, 74) considers that it is unlikely that the phrase would be used in the same verse twice with the same meaning. So he thinks that the first “strong hand” is God’s, and the second “strong hand” is Pharaoh’s. It is true that if Pharaoh acted forcefully in any way that contributed to Israel leaving Egypt it was because God was acting forcefully in his life. So in an understated way, God is saying that when forced by God’s strong hand, Pharaoh will indeed release God’s people.”

[6:1]  ⁶ tn Or “and he will forcefully drive them out of his land,” if the second occurrence of “strong hand” refers to Pharaoh’s rather than God’s (see the previous note).

[6:1]  sn In Exod 12:33 the Egyptians were eager to send (release) Israel away in haste, because they all thought they were going to die.

[8:8]  ⁷ tn The verb קָרָא (qara’) followed by the lamed (ל) preposition has the meaning “to summon.”

[8:8]  ⁸ tn The verb הַעְתִּירוּ (ha’tiru) is the Hiphil imperative of the verb עָתַר (’atar). It means “to pray, supplicate,” or “make supplication” – always addressed to God. It is often translated “entreat” to reflect that it is a more urgent praying.

[8:8]  ⁹ tn This form is the jussive with a sequential vav that provides the purpose of the prayer: pray…that he may turn away the frogs.

[8:8]  sn This is the first time in the conflict that Pharaoh even acknowledged that Yahweh existed. Now he is asking for prayer to remove the frogs and is promising to release Israel. This result of the plague must have been an encouragement to Moses.

[8:8]  ¹⁰ tn The form is the Piel cohortative וַאֲשַׁלְּחָה (va’ashallÿkhah) with the vav (ו) continuing the sequence from the request and its purpose. The cohortative here stresses the resolve of the king: “and (then) I will release.”

[8:8]  ¹¹ tn Here also the imperfect tense with the vav (ו) shows the purpose of the release: “that they may sacrifice.”

[10:11]  ¹² tn Heb “not thus.”

[10:11]  ¹³ tn The word is הַגְּבָרִים (haggÿvarim, “the strong men”), a word different from the more general one that Pharaoh’s servants used (v. 7). Pharaoh appears to be conceding, but he is holding hostages. The word “only” has been supplied in the translation to indicate this.

[10:11]  ¹⁴ tn The suffix on the sign of the accusative refers in a general sense to the idea contained in the preceding clause (see GKC 440-41 §135.p).

[10:11]  ¹⁵ tn Heb “you are seeking.”

[10:11]  ¹⁶ tn Heb “they”; the referent (Moses and Aaron) has been specified in the translation for clarity.

[10:11]  ¹⁷ tn The verb is the Piel preterite, third person masculine singular, meaning “and he drove them out.” But “Pharaoh” cannot be the subject of the sentence, for “Pharaoh” is the object of the preposition. The subject is not specified, and so the verb can be treated as passive.

[10:19]  ¹⁸ tn Or perhaps “sea wind,” i.e., a wind off the Mediterranean.

[10:19]  ¹⁹ tn The Hebrew name here is יַם־סוּף (Yam Suf), sometimes rendered “Reed Sea” or “Sea of Reeds.” The word סוּף is a collective noun that may have derived from an Egyptian name for papyrus reeds. Many English versions have used “Red Sea,” which translates the name that ancient Greeks used: ejruqrav qalavssa (eruqra qalassa).

[10:19]  sn The name Red Sea is currently applied to the sea west of the Arabian Peninsula. The northern fingers of this body of water extend along the west and east sides of the Sinai Peninsula and are presently called the Gulf of Suez and the Gulf of Aqaba or the Gulf of Eilat. In ancient times the name applied to a much larger body of water, including the Arabian Sea and the Persian Gulf (C. Houtman, Exodus, 1:109-10). See also Num 14:25; 21:4; Deut 1:40; 2:1; Judg 11:16; 1 Kgs 9:26; Jer 49:21. The sea was deep enough to drown the entire Egyptian army later (and thus no shallow swamp land). God drives the locusts to their death in the water. He will have the same power over Egyptian soldiers, for he raised up this powerful empire for a purpose and soon will drown them in the sea. The message for the Israelites is that God will humble all who refuse to submit.

[11:1]  ²⁰ sn The last plague is the most severe; it is that for which all the others were preliminary warnings. Up to this point Yahweh had been showing his power to destroy Pharaoh, and now he would begin to do so by bringing death to the Egyptians, a death that would fulfill the warning of talionic judgment – “let my son go, or I will kill your son.” The passage records the announcement of the judgment first to Moses and then through Moses to Pharaoh. The first two verses record the word of God to Moses. This is followed by a parenthetical note about how God had elevated Moses and Israel in the eyes of Egypt (v. 3). Then there is the announcement to Pharaoh (vv. 4-8). This is followed by a parenthetical note on how God had hardened Pharaoh so that Yahweh would be elevated over him. It is somewhat problematic here that Moses is told not to see Pharaoh’s face again. On the one hand, given the nature of Pharaoh to blow hot and cold and to change his mind, it is not impossible for another meeting to have occurred. But Moses said he would not do it (v. 29). One solution some take is to say that the warning in 10:28 originally stood after chapter 11. A change like that is unwarranted, and without support. It may be that vv. 1-3 are parenthetical, so that the announcement in v. 4 follows closely after 10:29 in the chronology. The instruction to Moses in 11:1 might then have been given before he left Pharaoh or even before the interview in 10:24-29 took place. Another possibility, supported by usage in Akkadian, is that the expression “see my face” (and in v. 29 “see your face”) has to do with seeking to have an official royal audience (W. H. C. Propp, Exodus 1–18 [AB], 342). Pharaoh thinks that he is finished with Moses, but as 11:8 describes, Moses expects that in fact Moses will soon be the one in a position like that of royalty granting an audience to Egyptians.

[11:1]  ²¹ tn The expression כְּשַּׂלְּחוֹ כָּלָה (kÿsallÿkho kalah) is difficult. It seems to say, “as/when he releases [you] altogether.” The LXX has “and when he sends you forth with everything.” Tg. Onq. and modern translators make kala adverbial, “completely” or “altogether.” B. S. Childs follows an emendation to read, “as one sends away a bride” (Exodus [OTL], 130). W. C. Kaiser prefers the view of Yaron that would render it “in the manner of one’s sending away a kallah [a slave purchased to be one’s daughter-in-law]” (“Exodus,” EBC 2:370). The last two readings call for revising the vocalization and introducing a rare word into the narrative. The simplest approach is to follow a meaning “when he releases [you] altogether,” i.e., with all your people and your livestock.

[11:1]  ²² tn The words are emphatic: גָּרֵשׁ יְגָרֵשׁ (garesh yÿgaresh). The Piel verb means “to drive out, expel.” With the infinitive absolute it says that Pharaoh “will drive you out vigorously.” He will be glad to be rid of you – it will be a total expulsion.

[12:39]  ²³ sn For the use of this word in developing the motif, see Exod 2:17, 22; 6:1; and 11:1.

[12:39]  ²⁴ tn Heb “and also.”

[12:39]  ²⁵ tn The verb is עָשׂוּ (’asu, “they made”); here, with a potential nuance, it is rendered “they could [not] prepare.”

[22:5]  ²⁶ tn The verb בָּעַר (ba’ar, “graze”) as a denominative from the word “livestock” is not well attested. So some have suggested that with slight changes this verse could be read: “If a man cause a field or a vineyard to be burnt, and let the burning spread, and it burnt in another man’s field” (see S. R. Driver, Exodus, 225).

[22:5]  ²⁷ tn The phrase “his livestock” is supplied from the next clause.

[22:10]  ²⁸ tn The form is a Niphal participle from the verb “to break” – “is broken,” which means harmed, maimed, or hurt in any way.

[22:10]  ²⁹ tn This verb is frequently used with the meaning “to take captive.” The idea here then is that raiders or robbers have carried off the animal.

[22:10]  ³⁰ tn Heb “there is no one seeing.”

[23:28]  ³¹ tn Heb “and I will send.”

[23:29]  ³² tn Heb “the beast of the field.”

[23:30]  ³³ tn The repetition expresses an exceptional or super-fine quality (see GKC 396 §123.e).

[23:31]  ³⁴ tn The form is a perfect tense with vav consecutive.

[23:31]  ³⁵ tn In the Hebrew Bible “the River” usually refers to the Euphrates (cf. NASB, NCV, NRSV, TEV, CEV, NLT). There is some thought that it refers to a river Nahr el Kebir between Lebanon and Syria. See further W. C. Kaiser, Jr., “Exodus,” EBC 2:447; and G. W. Buchanan, The Consequences of the Covenant (NovTSup), 91-100.

[33:2]  ³⁶ sn This seems not to be the same as the Angel of the Presence introduced before.

[33:2]  ³⁷ sn See T. Ishida, “The Structure and Historical Implications of Lists of Pre-Israelite Nations,” Bib (1979): 461-90.

[34:11]  ³⁸ tn The covenant duties begin with this command to “keep well” what is being commanded. The Hebrew expression is “keep for you”; the preposition and the suffix form the ethical dative, adding strength to the imperative.

[34:11]  ³⁹ tn Again, this is the futur instans use of the participle.

[34:24]  ⁴⁰ tn The verb is a Hiphil imperfect of יָרַשׁ (yarash), which means “to possess.” In the causative stem it can mean “dispossess” or “drive out.”

[34:24]  ⁴¹ sn The verb “covet” means more than desire; it means that some action will be taken to try to acquire the land that is being coveted. It is one thing to envy someone for their land; it is another to be consumed by the desire that stops at nothing to get it (it, not something like it).

[34:24]  ⁴² tn The construction uses the infinitive construct with a preposition and a suffixed subject to form the temporal clause.

[34:24]  ⁴³ tn The expression “three times” is an adverbial accusative of time.