Keluaran 10:24

10:24 Then Pharaoh summoned Moses and said, “Go, serve the Lord – only your flocks and herds will be detained. Even your families ¹  may go with you.”

Keluaran 12:21

12:21 Then Moses summoned all the elders of Israel, and told them, “Go and select ²  for yourselves a lamb or young goat ³  for your families, and kill the Passover animals. ⁴ 

Keluaran 12:31

12:31 Pharaoh ⁵  summoned Moses and Aaron in the night and said, “Get up, get out ⁶  from among my people, both you and the Israelites! Go, serve the Lord as you have requested! ⁷ 

Keluaran 15:23

15:23 Then they came to Marah, ⁸  but they were not able to drink ⁹  the waters of Marah, because ¹⁰  they were bitter. ¹¹  (That is ¹²  why its name was ¹³  Marah.)

Keluaran 36:2

36:2 Moses summoned ¹⁴  Bezalel and Oholiab and every skilled person in whom ¹⁵  the Lord had put skill – everyone whose heart stirred him ¹⁶  to volunteer ¹⁷  to do the work,

[10:24]  ¹ tn Or “dependents.” The term is often translated “your little ones,” but as mentioned before (10:10), this expression in these passages takes in women and children and other dependents. Pharaoh will now let all the people go, but he intends to detain the cattle to secure their return.

[12:21]  ² tn Heb “draw out and take.” The verb has in view the need “to draw out” a lamb or goat selected from among the rest of the flock.

[12:21]  ³ tn The Hebrew noun is singular and can refer to either a lamb or a goat. Since English has no common word for both, the phrase “a lamb or young goat” is used in the translation.

[12:21]  ⁴ tn The word “animals” is added to avoid giving the impression in English that the Passover festival itself is the object of “kill.”

[12:31]  ⁵ tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.

[12:31]  ⁶ tn The urgency in Pharaoh’s words is caught by the abrupt use of the imperatives – “get up, go” (קוּמוּ צְּאוּ, qumu tsÿ’u), and “go, serve” (וּלְכוּ עִבְדוּ, ulÿkhu ’ivdu) and “take” and “leave/go” (וָלֵכוּ…קְחוּ, qÿkhu...valekhu).

[12:31]  ⁷ tn Heb “as you have said.” The same phrase also occurs in the following verse.

[12:31]  sn It appears from this clause that Pharaoh has given up attempting to impose restrictions as he had earlier. With the severe judgment on him for his previous refusals he should now know that these people are no longer his subjects, and he is no longer sovereign. As Moses had insisted, all the Israelites would leave, and with all their possessions, to worship Yahweh.

[15:23]  ⁸ sn The Hebrew word “Marah” means “bitter.” This motif will be repeated four times in this passage to mark the central problem. Earlier in the book the word had been used for the “bitter herbs” in the Passover, recalling the bitter labor in bondage. So there may be a double reference here – to the bitter waters and to Egypt itself – God can deliver from either.

[15:23]  ⁹ tn The infinitive construct here provides the direct object for the verb “to be able,” answering the question of what they were not able to do.

[15:23]  ¹⁰ tn The causal clause here provides the reason for their being unable to drink the water, as well as a clear motivation for the name.

[15:23]  ¹¹ sn Many scholars have attempted to explain these things with natural phenomena. Here Marah is identified with Ain Hawarah. It is said that the waters of this well are notoriously salty and brackish; Robinson said it was six to eight feet in diameter and the water about two feet deep; the water is unpleasant, salty, and somewhat bitter. As a result the Arabs say it is the worst tasting water in the area (W. C. Kaiser, Jr., “Exodus,” EBC 2:398). But that would not be a sufficient amount of water for the number of Israelites in the first place, and in the second, they could not drink it at all. But third, how did Moses change it?

[15:23]  ¹² tn The עַל־כֵּן (’al-ken) formula in the Pentateuch serves to explain to the reader the reason for the way things were. It does not necessarily mean here that Israel named the place – but they certainly could have.

[15:23]  ¹³ tn Heb “one called its name,” the expression can be translated as a passive verb if the subject is not expressed.

[36:2]  ¹⁴ tn The verb קָרָא (qara’) plus the preposition “to” – “to call to” someone means “to summon” that person.

[36:2]  ¹⁵ tn Here there is a slight change: “in whose heart Yahweh had put skill.”

[36:2]  ¹⁶ tn Or “whose heart was willing.”

[36:2]  ¹⁷ sn The verb means more than “approach” or “draw near”; קָרַב (qarav) is the word used for drawing near the altar as in bringing an offering. Here they offer themselves, their talents and their time.