Keluaran 4:18
Konteks4:18 1 So Moses went back 2 to his father-in-law Jethro and said to him, “Let me go, so that I may return 3 to my relatives 4 in Egypt and see 5 if they are still alive.” Jethro said to Moses, “Go in peace.”
Keluaran 7:19
Konteks7:19 Then the Lord said to Moses, “Tell Aaron, ‘Take your staff and stretch out your hand over Egypt’s waters – over their rivers, over their canals, 6 over their ponds, and over all their reservoirs 7 – so that it becomes 8 blood.’ There will be blood everywhere in 9 the land of Egypt, even in wooden and stone containers.”
Keluaran 15:17
Konteks15:17 You will bring them in 10 and plant them in the mountain 11 of your inheritance,
in the place you made 12 for your residence, O Lord,
the sanctuary, O Lord, that your hands have established.
Keluaran 20:10
Konteks20:10 but the seventh day is a Sabbath to the Lord your God; on it 13 you shall not do any work, you, 14 or your son, or your daughter, or your male servant, or your female servant, or your cattle, or the resident foreigner who is in your gates. 15
[4:18] 1 sn This last section of the chapter reports Moses’ compliance with the commission. It has four parts: the decision to return (18-20), the instruction (21-23), the confrontation with Yahweh (24-26), and the presentation with Aaron (27-31).
[4:18] 2 tn The two verbs form a verbal hendiadys, the second verb becoming adverbial in the translation: “and he went and he returned” becomes “and he went back.”
[4:18] 3 tn There is a sequence here with the two cohortative forms: אֵלְכָה נָּא וְאָשׁוּבָה (’elÿkhah nna’ vÿ’ashuva) – “let me go in order that I may return.”
[4:18] 5 tn This verb is parallel to the preceding cohortative and so also expresses purpose: “let me go that I may return…and that I may see.”
[7:19] 6 tn Or “irrigation rivers” of the Nile.
[7:19] 7 sn The Hebrew term means “gathering,” i.e., wherever they gathered or collected waters, notably cisterns and reservoirs. This would naturally lead to the inclusion of both wooden and stone vessels – down to the smallest gatherings.
[7:19] 8 tn The imperfect tense with vav (ו) after the imperative indicates the purpose or result: “in order that they [the waters] be[come] blood.”
[15:17] 10 tn The verb is imperfect.
[15:17] 11 sn The “mountain” and the “place” would be wherever Yahweh met with his people. It here refers to Canaan, the land promised to the patriarchs.
[15:17] 12 tn The verb is perfect tense, referring to Yahweh’s previous choice of the holy place.
[20:10] 13 tn The phrase “on it” has been supplied for clarity.
[20:10] 14 sn The wife is omitted in the list, not that she was considered unimportant, nor that she was excluded from the rest, but rather in reflecting her high status. She was not man’s servant, not lesser than the man, but included with the man as an equal before God. The “you” of the commandments is addressed to the Israelites individually, male and female, just as God in the Garden of Eden held both the man and the woman responsible for their individual sins (see B. Jacob, Exodus, 567-68).
[20:10] 15 sn The Sabbath day was the sign of the Sinaitic Covenant. It required Israel to cease from ordinary labors and devote the day to God. It required Israel to enter into the life of God, to share his Sabbath. It gave them a chance to recall the work of the Creator. But in the NT the apostolic teaching for the Church does not make one day holier than another, but calls for the entire life to be sanctified to God. This teaching is an application of the meaning of entering into the Sabbath of God. The book of Hebrews declares that those who believe in Christ cease from their works and enter into his Sabbath rest. For a Christian keeping Saturday holy is not a requirement from the NT; it may be a good and valuable thing to have a day of rest and refreshment, but it is not a binding law for the Church. The principle of setting aside time to worship and serve the Lord has been carried forward, but the strict regulations have not.
