Keluaran 2:22

2:22 When she bore ¹  a son, Moses ²  named him Gershom, for he said, “I have become a resident foreigner in a foreign land.” ³ 

Keluaran 4:19

4:19 The Lord said to Moses in Midian, “Go back ⁴  to Egypt, because all the men who were seeking your life are dead.” ⁵ 

Keluaran 4:30

4:30 Aaron spoke ⁶  all the words that the Lord had spoken to Moses and did the signs in the sight of the people,

Keluaran 5:5

5:5 Pharaoh was thinking, ⁷  “The people of the land are now many, and you are giving them rest from their labor.”

Keluaran 7:3

7:3 But I will harden ⁸  Pharaoh’s heart, and although I will multiply ⁹  my signs and my wonders in the land of Egypt,

Keluaran 8:6

8:6 So Aaron extended his hand over the waters of Egypt, and frogs ¹⁰  came up and covered the land of Egypt.

Keluaran 9:20

9:20 Those ¹¹  of Pharaoh’s servants who feared the word of the Lord hurried to bring their ¹²  servants and livestock into the houses,

Keluaran 10:22

10:22 So Moses extended his hand toward heaven, and there was absolute darkness ¹³  throughout the land of Egypt for three days. ¹⁴ 

Keluaran 11:9

11:9 The Lord said to Moses, “Pharaoh will not listen to you, so that my wonders ¹⁵  may be multiplied in the land of Egypt.”

Keluaran 12:9

12:9 Do not eat it raw ¹⁶  or boiled in water, but roast it over the fire with its head, its legs, and its entrails.

Keluaran 12:11

12:11 This is how you are to eat it – dressed to travel, ¹⁷  your sandals on your feet, and your staff in your hand. You are to eat it in haste. It is the Lord’s Passover. ¹⁸ 

Keluaran 12:20

12:20 You will not eat anything made with yeast; in all the places where you live you must eat bread made without yeast.’”

Keluaran 12:34

12:34 So the people took their dough before the yeast was added, ¹⁹  with their kneading troughs bound up in their clothing on their shoulders.

Keluaran 12:49

12:49 The same law will apply ²⁰  to the person who is native-born and to the foreigner who lives among you.”

Keluaran 14:3

14:3 Pharaoh will think ²¹  regarding the Israelites, ‘They are wandering around confused ²²  in the land – the desert has closed in on them.’ ²³ 

Keluaran 15:20

15:20 Miriam the prophetess, the sister of Aaron, took a hand-drum in her hand, and all the women went out after her with hand-drums and with dances. ²⁴ 

Keluaran 16:34

16:34 Just as the Lord commanded Moses, so Aaron placed it before the Testimony ²⁵  for safekeeping. ²⁶ 

Keluaran 18:3

18:3 and her two sons, one of whom was named Gershom (for Moses ²⁷  had said, “I have been a foreigner in a foreign land”),

Keluaran 18:5

18:5 Jethro, Moses’ father-in-law, together with Moses’ ²⁸  sons and his wife, came to Moses in the desert where he was camping by ²⁹  the mountain of God. ³⁰ 

Keluaran 19:1

Israel at Sinai

19:1 ³¹ In the third month after the Israelites went out ³²  from the land of Egypt, on the very day, ³³  they came to the Desert of Sinai.

Keluaran 20:26

20:26 And you must not go up by steps to my altar, so that your nakedness is not exposed.’ ³⁴ 

Keluaran 25:26

25:26 You are to make four rings of gold for it and attach ³⁵  the rings at the four corners where its four legs are. ³⁶ 

Keluaran 25:40

25:40 Now be sure to make ³⁷  them according to the pattern you were shown ³⁸  on the mountain. ³⁹ 

Keluaran 28:37

28:37 You are to attach to it a blue cord so that it will be ⁴⁰  on the turban; it is to be ⁴¹  on the front of the turban,

Keluaran 29:14

29:14 But the meat of the bull, its skin, and its dung you are to burn up ⁴²  outside the camp. ⁴³  It is the purification offering. ⁴⁴ 

Keluaran 29:43

29:43 There I will meet ⁴⁵  with the Israelites, and it will be set apart as holy by my glory. ⁴⁶ 

Keluaran 30:7

30:7 Aaron is to burn sweet incense ⁴⁷  on it morning by morning; when he attends ⁴⁸  to the lamps he is to burn incense. ⁴⁹ 

Keluaran 32:5

32:5 When ⁵⁰  Aaron saw this, ⁵¹  he built an altar before it, ⁵²  and Aaron made a proclamation ⁵³  and said, “Tomorrow will be a feast ⁵⁴  to the Lord.”

Keluaran 32:17

32:17 When Joshua heard the noise of the people as they shouted, ⁵⁵  he said to Moses, “It is the sound of war in the camp!”

Keluaran 34:12

34:12 Be careful not to make ⁵⁶  a covenant with the inhabitants of the land where you are going, lest it become a snare ⁵⁷  among you.

Keluaran 34:32

34:32 After this all the Israelites approached, and he commanded them all that the Lord had spoken to him on Mount Sinai.

Keluaran 37:13

37:13 He cast four gold rings for it and attached the rings at the four corners where its four legs were.

Keluaran 38:4

38:4 He made a grating for the altar, a network of bronze under its ledge, halfway up from the bottom.

Keluaran 38:8

38:8 He made the large basin of bronze and its pedestal of bronze from the mirrors of the women who served ⁵⁸  at the entrance of the tent of meeting.

Keluaran 39:23

39:23 There was an opening in the center of the robe, like the opening of a collar, with an edge all around the opening so that it could not be torn.

Keluaran 40:19

40:19 Then he spread the tent over the tabernacle and put the covering of the tent over it, as the Lord had commanded Moses.

Keluaran 40:30

40:30 Then he put the large basin between the tent of meeting and the altar and put water in it ⁵⁹  for washing.

[2:22]  ¹ tn The preterite with the vav (ו) consecutive is subordinated to the next clause, which reports the naming and its motivation.

[2:22]  ² tn Heb “and he called”; the referent (Moses) has been specified in the translation for clarity.

[2:22]  ³ sn Like the naming of Moses, this naming that incorporates a phonetic wordplay forms the commemorative summary of the account just provided. Moses seems to have settled into a domestic life with his new wife and his father-in-law. But when the first son is born, he named him גֵּרְשֹׁם (gerÿshom). There is little information available about what the name by itself might have meant. If it is linked to the verb “drive away” used earlier (גָרַשׁ, garash), then the final mem (מ) would have to be explained as an enclitic mem. It seems most likely that that verb was used in the narrative to make a secondary wordplay on the name. The primary explanation is the popular etymology supplied by Moses himself. He links the name to the verb גּוּר (gur, “to sojourn, to live as an alien”). He then adds that he was a sojourner (גֵּר, ger, the participle) in a foreign land. The word “foreign” (נָכְרִיּה, nokhriyyah) adds to the idea of his being a resident alien. The final syllable in the name would then be connected to the adverb “there” (שָׁם, sham). Thus, the name is given the significance in the story of “sojourner there” or “alien there.” He no doubt knew that this was not the actual meaning of the name; the name itself had already been introduced into the family of Levi (1 Chr 6:1, 16). He chose the name because its sounds reflected his sentiment at that time. But to what was Moses referring? In view of naming customs among the Semites, he was most likely referring to Midian as the foreign land. If Egypt had been the strange land, and he had now found his place, he would not have given the lad such a name. Personal names reflect the present or recent experiences, or the hope for the future. So this naming is a clear expression by Moses that he knows he is not where he is supposed to be. That this is what he meant is supported in the NT by Stephen (Acts 7:29). So the choice of the name, the explanation of it, and the wordplay before it, all serve to stress the point that Moses had been driven away from his proper place of service.

[4:19]  ⁴ tn The text has two imperatives, “Go, return”; if these are interpreted as a hendiadys (as in the translation), then the second is adverbial.

[4:19]  ⁵ sn The text clearly stated that Pharaoh sought to kill Moses; so this seems to be a reference to Pharaoh’s death shortly before Moses’ return. Moses was forty years in Midian. In the 18th dynasty, only Pharaoh Thutmose III had a reign of the right length (1504-1450 b.c.) to fit this period of Moses’ life. This would place Moses’ returning to Egypt near 1450 b.c., in the beginning of the reign of Amenhotep II, whom most conservatives identify as the pharaoh of the exodus. Rameses II, of course, had a very long reign (1304-1236). But if he were the one from whom Moses fled, then he could not be the pharaoh of the exodus, but his son would be – and that puts the date of the exodus after 1236, a date too late for anyone. See E. H. Merrill, Kingdom of Priests, 62.

[4:30]  ⁶ tn Heb “And Aaron spoke.”

[5:5]  ⁷ tn Heb “And Pharaoh said.” This is not the kind of thing that Pharaoh is likely to have said to Moses, and so it probably is what he thought or reasoned within himself. Other passages (like Exod 2:14; 3:3) show that the verb “said” can do this. (See U. Cassuto, Exodus, 67.)

[7:3]  ⁸ tn The clause begins with the emphatic use of the pronoun and a disjunctive vav (ו) expressing the contrast “But as for me, I will harden.” They will speak, but God will harden.

[7:3]  sn The imperfect tense of the verb קָשָׁה (qasha) is found only here in these “hardening passages.” The verb (here the Hiphil for “I will harden”) summarizes Pharaoh’s resistance to what God would be doing through Moses – he would stubbornly resist and refuse to submit; he would be resolved in his opposition. See R. R. Wilson, “The Hardening of Pharaoh’s Heart,” CBQ 41 (1979): 18-36.

[7:3]  ⁹ tn The form beginning the second half of the verse is the perfect tense with vav (ו) consecutive, הִרְבֵּיתִי (hirbeti). It could be translated as a simple future in sequence after the imperfect preceding it, but the logical connection is not obvious. Since it carries the force of an imperfect due to the sequence, it may be subordinated as a temporal clause to the next clause that begins in v. 4. That maintains the flow of the argument.

[8:6]  ¹⁰ tn The noun is singular, a collective. B. Jacob notes that this would be the more natural way to refer to the frogs (Exodus, 260).

[9:20]  ¹¹ tn The text has “the one fearing.” The singular expression here and throughout vv. 20-21 refers to all who fit the description.

[9:20]  ¹² tn Heb “his” (singular).

[10:22]  ¹³ tn The construction is a variation of the superlative genitive: a substantive in the construct state is connected to a noun with the same meaning (see GKC 431 §133.i).

[10:22]  ¹⁴ sn S. R. Driver says, “The darkness was no doubt occasioned really by a sand-storm, produced by the hot electrical wind…which blows in intermittently…” (Exodus, 82, 83). This is another application of the antisupernatural approach to these texts. The text, however, is probably describing something that was not a seasonal wind, or Pharaoh would not have been intimidated. If it coincided with that season, then what is described here is so different and so powerful that the Egyptians would have known the difference easily. Pharaoh here would have had to have been impressed that this was something very abnormal, and that his god was powerless. Besides, there was light in all the dwellings of the Israelites.

[11:9]  ¹⁵ sn The thought is essentially the same as in Exod 7:3-4, but the wonders, or portents, here refer to what is yet to be done in Egypt.

[12:9]  ¹⁶ sn This ruling was to prevent their eating it just softened by the fire or partially roasted as differing customs might prescribe or allow.

[12:11]  ¹⁷ tn Heb “your loins girded.”

[12:11]  ¹⁸ tn The meaning of פֶּסַח (pesakh) is debated. (1) Some have tried to connect it to the Hebrew verb with the same radicals that means “to halt, leap, limp, stumble.” See 1 Kgs 18:26 where the word describes the priests of Baal hopping around the altar; also the crippled child in 2 Sam 4:4. (2) Others connect it to the Akkadian passahu, which means “to appease, make soft, placate”; or (3) an Egyptian word to commemorate the harvest (see J. B. Segal, The Hebrew Passover, 95-100). The verb occurs in Isa 31:5 with the connotation of “to protect”; B. S. Childs suggests that this was already influenced by the exodus tradition (Exodus [OTL], 183, n. 11). Whatever links there may or may not have been that show an etymology, in Exod 12 it is describing Yahweh’s passing over or through.

[12:34]  ¹⁹ tn The imperfect tense after the adverb טֶרֶם (terem) is to be treated as a preterite: “before it was leavened,” or “before the yeast was added.” See GKC 314-15 §107.c.

[12:49]  ²⁰ tn Heb “one law will be to.”

[14:3]  ²¹ tn Heb “and Pharaoh will say.”

[14:3]  ²² sn The word translated “wandering around confused” indicates that Pharaoh thought the Israelites would be so perplexed and confused that they would not know which way to turn in order to escape – and they would never dream of crossing the sea (S. R. Driver, Exodus, 115).

[14:3]  ²³ tn The expression has also been translated “the desert has shut [the way] for them,” and more freely “[the Israelites are] hemmed in by the desert.”

[15:20]  ²⁴ sn See J. N. Easton, “Dancing in the Old Testament,” ExpTim 86 (1975): 136-40.

[16:34]  ²⁵ sn The “Testimony” is a reference to the Ark of the Covenant; so the pot of manna would be placed before Yahweh in the tabernacle. W. C. Kaiser says that this later instruction came from a time after the tabernacle had been built (see Exod 25:10-22; W. C. Kaiser, Jr., “Exodus,” EBC 2:405). This is not a problem since the final part of this chapter had to have been included at the end of the forty years in the desert.

[16:34]  ²⁶ tn “for keeping.”

[18:3]  ²⁷ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity (also in the following verse).

[18:5]  ²⁸ tn Heb “his”; the referent (Moses) has been specified in the translation for clarity.

[18:5]  ²⁹ tn This is an adverbial accusative that defines the place (see GKC 373-74 §118.g).

[18:5]  ³⁰ sn The mountain of God is Horeb, and so the desert here must be the Sinai desert by it. But chap. 19 suggests that they left Rephidim to go the 24 miles to Sinai. It may be that this chapter fits in chronologically after the move to Sinai, but was placed here thematically. W. C. Kaiser defends the present location of the story by responding to other reasons for the change given by Lightfoot, but does not deal with the travel locations (W. C. Kaiser, Jr., “Exodus,” EBC 2:411).

[19:1]  ³¹ sn This chapter is essentially about mediation. The people are getting ready to meet with God, receive the Law from him, and enter into a covenant with him. All of this required mediation and preparation. Through it all, Israel will become God’s unique possession, a kingdom of priests on earth – if they comply with his Law. The chapter can be divided as follows: vv. 1-8 tell how God, Israel’s great deliverer promised to make them a kingdom of priests; this is followed by God’s declaration that Moses would be the mediator (v. 9); vv. 10-22 record instructions for Israel to prepare themselves to worship Yahweh and an account of the manifestation of Yahweh with all the phenomena; and the chapter closes with the mediation of Moses on behalf of the people (vv. 23-25). Having been redeemed from Egypt, the people will now be granted a covenant with God. See also R. E. Bee, “A Statistical Study of the Sinai Pericope,” Journal of the Royal Statistical Society 135 (1972): 406-21.

[19:1]  ³² tn The construction uses the infinitive construct followed by the subjective genitive to form a temporal clause.

[19:1]  ³³ tn Heb “on this day.”

[20:26]  ³⁴ tn Heb “uncovered” (so ASV, NAB).

[25:26]  ³⁵ tn Heb “give.”

[25:26]  ³⁶ tn Heb “which [are] to four of its feet.”

[25:40]  ³⁷ tn The text uses two imperatives: “see and make.” This can be interpreted as a verbal hendiadys, calling for Moses and Israel to see to it that they make these things correctly.

[25:40]  ³⁸ tn The participle is passive, “caused to see,” or, “shown.”

[25:40]  ³⁹ sn The message of this section surely concerns access to God. To expound this correctly, though, since it is an instruction section for building the lampstand, the message would be: God requires that his people ensure that light will guide the way of access to God. The breakdown for exposition could be the instructions for preparation for light (one lamp, several branches), then instructions for the purpose and maintenance of the lamps, and then the last verse telling the divine source for the instructions. Naturally, the metaphorical value of light will come up in the study, especially from the NT. So in the NT there is the warning that if churches are unfaithful God will remove their lampstand, their ministry (Rev 2-3).

[28:37]  ⁴⁰ tn The verb is the perfect tense with the vav (ו) consecutive; it follows the same at the beginning of the verse. Since the first verb is equal to the imperfect of instruction, this could be as well, but it is more likely to be subordinated to express the purpose of the former.

[28:37]  ⁴¹ tn Heb “it will be,” an instruction imperfect.

[29:14]  ⁴² tn Heb “burn with fire.”

[29:14]  ⁴³ sn This is to be done because there is no priesthood yet. Once they are installed, then the sin/purification offering is to be eaten by the officiating priests as a sign that the offering was received. But priests could not consume their own sin offering.

[29:14]  ⁴⁴ sn There were two kinds of “purification offering,” those made with confession for sin and those made without. The title needs to cover both of them, and if it is called in the traditional way “the sin offering,” that will convey that when people offered it for skin diseases, menstruation, or having babies, they had sinned. That was not the case. Moreover, it is usual to translate the names of the sacrifices by what they do more than what they cover – so peace offering, reparation offering, and purification offering.

[29:43]  ⁴⁵ tn The verb now is a Niphal perfect from the same root, with a vav (ו) consecutive. It simply continues the preceding verb, announcing now that he would meet the people.

[29:43]  ⁴⁶ tn Or “will be sanctified by my glory” (KJV and ASV both similar).

[29:43]  sn The tabernacle, as well as the priests and the altar, will be sanctified by the power of Yahweh’s presence. The reference here is to when Yahweh enters the sanctuary in all his glory (see Exod 40:34f.).

[30:7]  ⁴⁷ tn The text uses a cognate accusative (“incense”) with the verb “to burn” or “to make into incense/sweet smoke.” Then, the noun “sweet spices” is added in apposition to clarify the incense as sweet.

[30:7]  ⁴⁸ tn The Hebrew is בְּהֵיטִיבוֹ (bÿhetivo), a Hiphil infinitive construct serving in a temporal clause. The Hebrew verb means “to make good” and so in this context “to fix” or “to dress.” This refers to cleansing and trimming the lamps.

[30:7]  ⁴⁹ sn The point of the little golden altar of incense is normally for intercessory prayer, and then at the Day of Atonement for blood applied atonement. The instructions for making it show that God wanted his people to make a place for prayer. The instructions for its use show that God expects that the requests of his people will be pleasing to him.

[32:5]  ⁵⁰ tn The preterite with the vav (ו) consecutive is subordinated as a temporal clause to the next preterite.

[32:5]  ⁵¹ tn The word “this” has been supplied.

[32:5]  ⁵² tn “Before it” means before the deity in the form of the calf. Aaron tried to redirect their worship to Yahweh, but the people had already broken down the barrier and were beyond control (U. Cassuto, Exodus, 413).

[32:5]  ⁵³ tn Heb “called.”

[32:5]  ⁵⁴ sn The word is חַג (khag), the pilgrim’s festival. This was the word used by Moses for their pilgrimage into the wilderness. Aaron seems here to be trying to do what Moses had intended they do, make a feast to Yahweh at Sinai, but his efforts will not compete with the idol. As B. Jacob says, Aaron saw all this happening and tried to rescue the true belief (Exodus, 941).

[32:17]  ⁵⁵ sn See F. C. Fensham, “New Light from Ugaritica V on Ex, 32:17 (br’h),” JNSL 2 (1972): 86-7.

[34:12]  ⁵⁶ tn The exact expression is “take heed to yourself lest you make.” It is the second use of this verb in the duties, now in the Niphal stem. To take heed to yourself means to watch yourself, be sure not to do something. Here, if they failed to do this, they would end up making entangling treaties.

[34:12]  ⁵⁷ sn A snare would be a trap, an allurement to ruin. See Exod 23:33.

[38:8]  ⁵⁸ sn The word for “serve” is not the ordinary one. It means “to serve in a host,” especially in a war. It appears that women were organized into bands and served at the tent of meeting. S. R. Driver thinks that this meant “no doubt” washing, cleaning, or repairing (Exodus, 391). But there is no hint of that (see 1 Sam 2:22; and see Ps 68:11 [12 Hebrew text]). They seem to have had more to do than what Driver said.

[40:30]  ⁵⁹ tn Heb “there.”