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 10:19

10:19 and the Lord turned a very strong west wind, ³  and it picked up the locusts and blew them into the Red Sea. ⁴  Not one locust remained in all the territory of Egypt.

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 ⁵  may go with you.”

Keluaran 12:46

12:46 It must be eaten in one house; you must not bring any of the meat outside the house, and you must not break a bone of it.

Keluaran 13:11

13:11 When the Lord brings you ⁶  into the land of the Canaanites, ⁷  as he swore to you and to your fathers, and gives it ⁸  to you,

Keluaran 15:22

The Bitter Water

15:22 ⁹ Then Moses led Israel to journey ¹⁰  away from the Red Sea. They went out to the Desert of Shur, walked for three days ¹¹  into the desert, and found no water.

Keluaran 28:38

28:38 It will be on Aaron’s forehead, and Aaron will bear the iniquity of the holy things, ¹²  which the Israelites are to sanctify by all their holy gifts; ¹³  it will always be on his forehead, for their acceptance ¹⁴  before the Lord.

[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.

[10:19]  ³ tn Or perhaps “sea wind,” i.e., a wind off the Mediterranean.

[10:19]  ⁴ tn The Hebrew name here is יַם־סוּף (Yam Suf), sometimes rendered “Reed Sea” or “Sea of Reeds.” The word סוּף is a collective noun that may have derived from an Egyptian name for papyrus reeds. Many English versions have used “Red Sea,” which translates the name that ancient Greeks used: ejruqrav qalavssa (eruqra qalassa).

[10:19]  sn The name Red Sea is currently applied to the sea west of the Arabian Peninsula. The northern fingers of this body of water extend along the west and east sides of the Sinai Peninsula and are presently called the Gulf of Suez and the Gulf of Aqaba or the Gulf of Eilat. In ancient times the name applied to a much larger body of water, including the Arabian Sea and the Persian Gulf (C. Houtman, Exodus, 1:109-10). See also Num 14:25; 21:4; Deut 1:40; 2:1; Judg 11:16; 1 Kgs 9:26; Jer 49:21. The sea was deep enough to drown the entire Egyptian army later (and thus no shallow swamp land). God drives the locusts to their death in the water. He will have the same power over Egyptian soldiers, for he raised up this powerful empire for a purpose and soon will drown them in the sea. The message for the Israelites is that God will humble all who refuse to submit.

[10:24]  ⁵ 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.

[13:11]  ⁶ tn Heb “and it will be when Yahweh brings (will bring) you.”

[13:11]  ⁷ sn The name “the Canaanite” (and so collective for “Canaanites”) is occasionally used to summarize all the list of Canaanitish tribes that lived in the land.

[13:11]  ⁸ tn The verb וּנְתָנָהּ (unÿtanah) is the Qal perfect with the vav (ו) consecutive; this is in sequence to the preceding verb, and forms part of the protasis, the temporal clause. The main clause is the instruction in the next verse.

[15:22]  ⁹ sn The first event of the Israelites’ desert experience is a failure, for they murmur against Yahweh and are given a stern warning – and the provision of sweet water. The event teaches that God is able to turn bitter water into sweet water for his people, and he promises to do such things if they obey. He can provide for them in the desert – he did not bring them into the desert to let them die. But there is a deeper level to this story – the healing of the water is incidental to the healing of the people, their lack of trust. The passage is arranged in a neat chiasm, starting with a journey (A), ending with the culmination of the journey (A'); developing to bitter water (B), resolving to sweet water (B'); complaints by the people (C), leading to to the instructions for the people (C'); and the central turning point is the wonder miracle (D).

[15:22]  ¹⁰ tn The verb form is unusual; the normal expression is with the Qal, which expresses that they journeyed. But here the Hiphil is used to underscore that Moses caused them to journey – and he is following God. So the point is that God was leading Israel to the bitter water.

[15:22]  ¹¹ sn The mention that they travelled for three days into the desert is deliberately intended to recall Moses’ demand that they go three days into the wilderness to worship. Here, three days in, they find bitter water and complain – not worship.

[28:38]  ¹² tn The construction “the iniquity of the holy things” is difficult. “Holy things” is explained in the passage by all the gifts the people bring and consecrate to Yahweh. But there will inevitably be iniquity involved. U. Cassuto explains that Aaron “will atone for all the transgressions committed in connection with the order of the service, the purity of the consecrated things, or the use of the holy gifts, for the declaration engraved on the plate will prove that everything was intended to be holy to the Lord, and if aught was done irregularly, the intention at least was good” (Exodus, 385).

[28:38]  ¹³ tn The clause reads: “according to/by all the gifts of their holiness.” The genitive is an attributive genitive, the suffix on it referring to the whole bound construction – “their holy gifts.” The idea of the line is that the people will consecrate as holy things gifts they bring to the sanctuary.

[28:38]  ¹⁴ tn This clause is the infinitive construct with the lamed preposition, followed by the prepositional phrase: “for acceptance for them.” This infinitive provides the purpose or result of the act of wearing the dedicatory frontlet – that they will be acceptable.