Keluaran 3:17

3:17 and I have promised ¹  that I will bring you up out of the affliction of Egypt to the land of the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites, ²  to a land flowing with milk and honey.”’

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 ³  of Egypt and were not able to delay, they ⁴  could not prepare ⁵  food for themselves either.

Keluaran 16:1

The Provision of Manna

16:1 ⁶ When ⁷  they journeyed from Elim, the entire company ⁸  of Israelites came to the Desert of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their exodus ⁹  from the land of Egypt.

Keluaran 38:18

38:18 The curtain ¹⁰  for the gate of the courtyard was of blue, purple, and scarlet yarn and fine twisted linen, the work of an embroiderer. It was thirty feet long, and like the hangings in the courtyard, it was seven and a half feet high,

[3:17]  ¹ tn Heb “And I said.”

[3:17]  ² tn See the note on this list in 3:8.

[12:39]  ³ sn For the use of this word in developing the motif, see Exod 2:17, 22; 6:1; and 11:1.

[12:39]  ⁴ tn Heb “and also.”

[12:39]  ⁵ tn The verb is עָשׂוּ (’asu, “they made”); here, with a potential nuance, it is rendered “they could [not] prepare.”

[16:1]  ⁶ sn Exod 16 plays an important part in the development of the book’s theme. It is part of the wider section that is the prologue leading up to the covenant at Sinai, a part of which was the obligation of obedience and loyalty (P. W. Ferris, Jr., “The Manna Narrative of Exodus 16:1-10,” JETS 18 [1975]: 191-99). The record of the wanderings in the wilderness is selective and not exhaustive. It may have been arranged somewhat topically for instructional reasons. U. Cassuto describes this section of the book as a didactic anthology arranged according to association of both context and language (Exodus, 187). Its themes are: lack of vital necessities, murmuring, proving, and providing. All the wilderness stories reiterate the same motifs. So, later, when Israel arrived in Canaan, they would look back and be reminded that it was Yahweh who brought them all the way, in spite of their rebellions. Because he is their Savior and their Provider, he will demand loyalty from them. In the Manna Narrative there is murmuring over the lack of bread (1-3), the disputation with Moses (4-8), the appearance of the glory and the promise of bread (9-12), the provision (13-22), the instructions for the Sabbath (23-30), and the memorial manna (31-36).

[16:1]  ⁷ tn The sentence begins with a preterite and vav (ו) consecutive, which can be subordinated to the next clause with the preterite and vav consecutive. Here it has been treated as a temporal clause.

[16:1]  ⁸ tn The word is often rendered “congregation” (so KJV, ASV, NASB, NRSV), but the modern perception of a congregation is not exactly what is in mind in the desert. Another possible rendering is “community” (NAB, NIV, NCV, TEV) or “assembly.” The Hebrew word is used of both good and bad groups (Judg 14:8; Ps 1:5; 106:17-18).

[16:1]  ⁹ tn The form in the text is לְצֵאתָם (lÿtse’tam, “after their going out”). It clearly refers to their deliverance from Egypt, and so it may be vividly translated.

[38:18]  ¹⁰ tn This word is different from the word for hangings; it has more of the idea of a screen, shielding or securing the area.