Keluaran 6:13

6:13 The Lord spoke ¹  to Moses and Aaron and gave them a charge ²  for the Israelites and Pharaoh king of Egypt to bring the Israelites out of the land of Egypt.

Keluaran 10:11

10:11 No! ³  Go, you men ⁴  only, and serve the Lord, for that ⁵  is what you want.” ⁶  Then Moses and Aaron ⁷  were driven ⁸  out of Pharaoh’s presence.

Keluaran 12:42

12:42 It was a night of vigil for the Lord to bring them out from the land of Egypt, ⁹  and so ¹⁰  on this night all Israel is to keep the vigil ¹¹  to the Lord for generations to come.

Keluaran 15:21

15:21 Miriam sang in response ¹²  to them, “Sing to the Lord, for he has triumphed gloriously; the horse and its rider he has thrown into the sea.” ¹³ 

Keluaran 18:25

18:25 Moses chose capable men from all Israel, and he made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.

Keluaran 20:19

20:19 They said to Moses, “You speak ¹⁴  to us and we will listen, but do not let God speak with us, lest we die.”

Keluaran 23:23

23:23 For my angel will go before you and bring you to the Amorites, the Hittites, the Perizzites, the Canaanites, the Hivites, and the Jebusites, and I will destroy them completely. ¹⁵ 

Keluaran 23:29

23:29 I will not drive them out before you in one year, lest the land become desolate and the wild animals ¹⁶  multiply against you.

Keluaran 28:12

28:12 You are to put the two stones on the shoulders of the ephod, stones of memorial for the sons of Israel, and Aaron will bear their names before the Lord on his two shoulders for a memorial. ¹⁷ 

Keluaran 33:8

33:8 And when Moses went out ¹⁸  to the tent, all the people would get up ¹⁹  and stand at the entrance to their tents ²⁰  and watch ²¹  Moses until he entered the tent. ²² 

[6:13]  ¹ tn Heb “And Yahweh spoke.”

[6:13]  ² tn The term וַיְצַוֵּם (vayÿtsavvem) is a Piel preterite with a pronominal suffix on it. The verb צָוָה (tsavah) means “to command” but can also have a much wider range of meanings. In this short summary statement, the idea of giving Moses and Aaron a commission to Israel and to Pharaoh indicates that come what may they have their duty to perform.

[10:11]  ³ tn Heb “not thus.”

[10:11]  ⁴ tn The word is הַגְּבָרִים (haggÿvarim, “the strong men”), a word different from the more general one that Pharaoh’s servants used (v. 7). Pharaoh appears to be conceding, but he is holding hostages. The word “only” has been supplied in the translation to indicate this.

[10:11]  ⁵ tn The suffix on the sign of the accusative refers in a general sense to the idea contained in the preceding clause (see GKC 440-41 §135.p).

[10:11]  ⁶ tn Heb “you are seeking.”

[10:11]  ⁷ tn Heb “they”; the referent (Moses and Aaron) has been specified in the translation for clarity.

[10:11]  ⁸ tn The verb is the Piel preterite, third person masculine singular, meaning “and he drove them out.” But “Pharaoh” cannot be the subject of the sentence, for “Pharaoh” is the object of the preposition. The subject is not specified, and so the verb can be treated as passive.

[12:42]  ⁹ tn There is some ambiguity in לֵיל שִׁמֻּרִים הוּא לַיהוָה (lel shimmurim hu’ la’adonay [layhveh]). It is likely that this first clause means that Yahweh was on watch for Israel to bring them out, as the next clause says. He was protecting his people (S. R. Driver, Exodus, 102). Then, the night of vigil will be transferred to Israel, who now must keep it “to” him.

[12:42]  ¹⁰ tn “and so” has been supplied.

[12:42]  ¹¹ tn Heb “this night is for Yahweh a vigil for all Israelites for their generations.”

[15:21]  ¹² tn The verb עָנָה (’ana) normally means “to answer,” but it can be used more technically to describe antiphonal singing in Hebrew and in Ugaritic.

[15:21]  ¹³ sn This song of the sea is, then, a great song of praise for Yahweh’s deliverance of Israel at the Sea, and his preparation to lead them to the promised land, much to the (anticipated) dread of the nations. The principle here, and elsewhere in Scripture, is that the people of God naturally respond to God in praise for his great acts of deliverance. Few will match the powerful acts that were exhibited in Egypt, but these nonetheless set the tone. The song is certainly typological of the song of the saints in heaven who praise God for delivering them from the bondage of this world by judging the world. The focus of the praise, though, still is on the person (attributes) and works of God.

[20:19]  ¹⁴ 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.

[23:23]  ¹⁵ tn Heb “will cut them off” (so KJV, ASV).

[23:29]  ¹⁶ tn Heb “the beast of the field.”

[28:12]  ¹⁷ sn This was to be a perpetual reminder that the priest ministers on behalf of the twelve tribes of Israel. Their names would always be borne by the priests.

[33:8]  ¹⁸ tn The clause is introduced again with “and it was.” The perfect tense here with the vav (ו) is used to continue the sequence of actions that were done repeatedly in the past (see GKC 331-32 §112.e). The temporal clause is then formed with the infinitive construct of יָצָא (yatsa’), with “Moses” as the subjective genitive: “and it was according to the going out of Moses.”

[33:8]  ¹⁹ tn Or “rise up.”

[33:8]  ²⁰ tn The subject of this verb is specified with the individualizing use of “man”: “and all Israel would station themselves, each person (man) at the entrance to his tent.”

[33:8]  ²¹ tn The perfect tense with the vav (ו) continues the sequence of the customary imperfect. The people “would gaze” (after) Moses until he entered the tent.

[33:8]  ²² tn This is a temporal clause using an infinitive construct with a suffixed subject.