Keluaran 2:23
Konteks2:23 1 During 2 that long period of time 3 the king of Egypt died, and the Israelites 4 groaned because of the slave labor. They cried out, and their desperate cry 5 because of their slave labor went up to God.
Keluaran 3:14
Konteks3:14 God said to Moses, “I am that I am.” 6 And he said, “You must say this 7 to the Israelites, ‘I am has sent me to you.’”
Keluaran 8:10
Konteks8:10 He said, “Tomorrow.” And Moses said, 8 “It will be 9 as you say, 10 so that you may know that there is no one like the Lord our God.
Keluaran 9:1
Konteks9:1 11 Then the Lord said to Moses, “Go to Pharaoh and tell him, ‘Thus says the Lord, the God of the Hebrews, “Release my people that they may serve me!
Keluaran 20:7
Konteks20:7 “You shall not take 12 the name of the Lord your God in vain, 13 for the Lord will not hold guiltless 14 anyone who takes his name in vain.
Keluaran 20:19
Konteks20:19 They said to Moses, “You speak 15 to us and we will listen, but do not let God speak with us, lest we die.”
[2:23] 1 sn The next section of the book is often referred to as the “Call of Moses,” and that is certainly true. But it is much more than that. It is the divine preparation of the servant of God, a servant who already knew what his destiny was. In this section Moses is shown how his destiny will be accomplished. It will be accomplished because the divine presence will guarantee the power, and the promise of that presence comes with the important “I AM” revelation. The message that comes through in this, and other “I will be with you” passages, is that when the promise of God’s presence is correctly appropriated by faith, the servant of God can begin to build confidence for the task that lies ahead. It will no longer be, “Who am I that I should go?” but “I AM with you” that matters. The first little section, 2:23-25, serves as a transition and introduction, for it records the
[2:23] 2 tn The verse begins with the temporal indicator “And it was” (cf. KJV, ASV “And it came to pass”). This has been left untranslated for stylistic reasons.
[2:23] 3 tn Heb “in those many days.”
[2:23] 4 tn Heb “the sons of Israel.”
[2:23] 5 tn “They cried out” is from זָעַק (za’aq), and “desperate cry” is from שַׁוְעָה (shava’h).
[3:14] 6 tn The verb form used here is אֶהְיֶה (’ehyeh), the Qal imperfect, first person common singular, of the verb הָיָה (haya, “to be”). It forms an excellent paronomasia with the name. So when God used the verb to express his name, he used this form saying, “
[3:14] 7 tn Or “Thus you shall say” (also in the following verse). The word “must” in the translation conveys the instructional and imperatival force of the statement.
[8:10] 8 tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.
[8:10] 9 tn “It will be” has been supplied.
[8:10] 10 tn Heb “according to your word” (so NASB).
[9:1] 11 sn This plague demonstrates that Yahweh has power over the livestock of Egypt. He is able to strike the animals with disease and death, thus delivering a blow to the economic as well as the religious life of the land. By the former plagues many of the Egyptian religious ceremonies would have been interrupted and objects of veneration defiled or destroyed. Now some of the important deities will be attacked. In Goshen, where the cattle are merely cattle, no disease hits, but in the rest of Egypt it is a different matter. Osiris, the savior, cannot even save the brute in which his own soul is supposed to reside. Apis and Mnevis, the ram of Ammon, the sheep of Sais, and the goat of Mendes, perish together. Hence, Moses reminds Israel afterward, “On their gods also Yahweh executed judgments” (Num 33:4). When Jethro heard of all these events, he said, “Now I know that Yahweh is greater than all the gods” (Exod 18:11).
[20:7] 12 tn Or “use” (NCV, TEV); NIV, CEV, NLT “misuse”; NRSV “make wrongful use of.”
[20:7] 13 tn שָׁוְא (shav’, “vain”) describes “unreality.” The command prohibits use of the name for any idle, frivolous, or insincere purpose (S. R. Driver, Exodus, 196). This would include perjury, pagan incantations, or idle talk. The name is to be treated with reverence and respect because it is the name of the holy God.
[20:7] 14 tn Or “leave unpunished.”
[20:19] 15 tn The verb is a Piel imperative. In this context it has more of the sense of a request than a command. The independent personal pronoun “you” emphasizes the subject and forms the contrast with God’s speaking.