Keluaran 6:20

6:20 Amram married ¹  his father’s sister Jochebed, and she bore him Aaron and Moses. (The length of Amram’s life was 137 years.)

Keluaran 9:11

9:11 The magicians could not stand before Moses because of the boils, for boils were on the magicians and on all the Egyptians.

Keluaran 14:2

14:2 “Tell the Israelites that they must turn and camp ²  before Pi-hahiroth, between Migdol and the sea; you are to camp by the sea before Baal Zephon opposite it. ³ 

Keluaran 18:1

The Advice of Jethro

18:1 ⁴ Jethro, the priest of Midian, Moses’ father-in-law, heard about all that God had done for Moses and for his people Israel, that ⁵  the Lord had brought Israel out of Egypt. ⁶ 

Keluaran 18:23

18:23 If you do this thing, and God so commands you, ⁷  then you will be able ⁸  to endure, ⁹  and all these people ¹⁰  will be able to go ¹¹  home ¹²  satisfied.” ¹³ 

Keluaran 20:20

20:20 Moses said to the people, “Do not fear, for God has come to test you, ¹⁴  that the fear of him ¹⁵  may be before you so that you do not ¹⁶  sin.”

Keluaran 23:27

23:27 “I will send my terror ¹⁷  before you, and I will destroy ¹⁸  all the people whom you encounter; I will make all your enemies turn their backs ¹⁹  to you.

Keluaran 24:3

24:3 Moses came ²⁰  and told the people all the Lord’s words ²¹  and all the decisions. All the people answered together, ²²  “We are willing to do ²³  all the words that the Lord has said,”

Keluaran 28:9

28:9 “You are to take two onyx stones and engrave on them the names of the sons of Israel, ²⁴ 

Keluaran 29:15

29:15 “You are to take one ram, and Aaron and his sons are to lay their hands on the ram’s head,

Keluaran 30:16

30:16 You are to receive the atonement money ²⁵  from the Israelites and give it for the service ²⁶  of the tent of meeting. It will be a memorial ²⁷  for the Israelites before the Lord, to make atonement ²⁸  for your lives.”

Keluaran 35:21

35:21 Everyone ²⁹  whose heart stirred him to action ³⁰  and everyone whose spirit was willing ³¹  came and brought the offering for the Lord for the work of the tent of meeting, for all its service, and for the holy garments. ³² 

Keluaran 39:41

39:41 the woven garments for serving ³³  in the sanctuary, the holy garments for Aaron the priest, and the garments for his sons to minister as priests.

[6:20]  ¹ tn Heb “took for a wife” (also in vv. 23, 25).

[14:2]  ² tn The two imperfects follow the imperative and therefore express purpose. The point in the verses is that Yahweh was giving the orders for the direction of the march and the encampment by the sea.

[14:2]  ³ sn The places have been tentatively identified. W. C. Kaiser summarizes the suggestions that Pi-Hahiroth as an Egyptian word may mean “temple of the [Syrian god] Hrt” or “The Hir waters of the canal” or “The Dwelling of Hator” (“Exodus,” EBC 2:387; see the literature on these names, including C. DeWit, The Date and Route of the Exodus, 17).

[18:1]  ⁴ sn This chapter forms the transition to the Law. There has been the deliverance, the testing passages, the provision in the wilderness, and the warfare. Any God who can do all this for his people deserves their allegiance. In chap. 18 the Lawgiver is giving advice, using laws and rulings, but then he is given advice to organize the elders to assist. Thus, when the Law is fully revealed, a system will be in place to administer it. The point of the passage is that a great leader humbly accepts advice from other godly believers to delegate responsibility. He does not try to do it all himself; God does not want one individual to do it all. The chapter has three parts: vv. 1-12 tell how Jethro heard and came and worshiped and blessed; vv. 13-23 have the advice of Jethro, and then vv. 24-27 tell how Moses implemented the plan and Jethro went home. See further E. J. Runions, “Exodus Motifs in 1 Samuel 7 and 8,” EvQ 52 (1980): 130-31; and also see for another idea T. C. Butler, “An Anti-Moses Tradition,” JSOT 12 (1979): 9-15.

[18:1]  ⁵ tn This clause beginning with כִּי (ki) answers the question of what Jethro had heard; it provides a second, explanatory noun clause that is the object of the verb – “he heard (1) all that God had done… (2) that he had brought….” See R. J. Williams, Hebrew Syntax, 81, §490.

[18:1]  ⁶ sn This is an important report that Jethro has heard, for the claim of God that he brought Israel out of bondage in Egypt will be the foundation of the covenant stipulations (Exod 20).

[18:23]  ⁷ tn The form is a Piel perfect with vav (ו) consecutive; it carries the same nuance as the preceding imperfect in the conditional clause.

[18:23]  ⁸ tn The perfect tense with vav (ו) consecutive now appears in the apodosis of the conditional sentence – “if you do this…then you will be able.”

[18:23]  ⁹ tn Heb “to stand.” B. Jacob (Exodus, 501) suggests that there might be a humorous side to this: “you could even do this standing up.”

[18:23]  ¹⁰ tn Literally “this people.”

[18:23]  ¹¹ tn The verb is the simple imperfect, “will go,” but given the sense of the passage a potential nuance seems in order.

[18:23]  ¹² tn Heb “his place.”

[18:23]  ¹³ tn Heb “in peace.”

[18:23]  sn See further T. D. Weinshall, “The Organizational Structure Proposed by Jethro to Moses (Ex. 18:17),” Public Administration in Israel and Abroad 12 (1972): 9-13; and H. Reviv, “The Traditions Concerning the Inception of the Legal System in Israel: Significance and Dating,” ZAW 94 (1982): 566-75.

[20:20]  ¹⁴ tn נַסּוֹת (nassot) is the Piel infinitive construct; it forms the purpose of God’s coming with all the accompanying phenomena. The verb can mean “to try, test, prove.” The sense of “prove” fits this context best because the terrifying phenomena were intended to put the fear of God in their hearts so that they would obey. In other words, God was inspiring them to obey, not simply testing to see if they would.

[20:20]  ¹⁵ tn The suffix on the noun is an objective genitive, referring to the fear that the people would have of God (GKC 439 §135.m).

[20:20]  ¹⁶ tn The negative form לְבִלְתִּי (lÿvilti) is used here with the imperfect tense (see for other examples GKC 483 §152.x). This gives the imperfect the nuance of a final imperfect: that you might not sin. Others: to keep you from sin.

[23:27]  ¹⁷ tn The word for “terror” is אֵימָתִי (’emati); the word has the thought of “panic” or “dread.” God would make the nations panic as they heard of the exploits and knew the Israelites were drawing near. U. Cassuto thinks the reference to “hornets” in v. 28 may be a reference to this fear, an unreasoning dread, rather than to another insect invasion (Exodus, 308). Others suggest it is symbolic of an invading army or a country like Egypt or literal insects (see E. Neufeld, “Insects as Warfare Agents in the Ancient Near East,” Or 49 [1980]: 30-57).

[23:27]  ¹⁸ tn Heb “kill.”

[23:27]  ¹⁹ tn The text has “and I will give all your enemies to you [as] a back.” The verb of making takes two accusatives, the second being the adverbial accusative of product (see GKC 371-72 §117.ii, n. 1).

[24:3]  ²⁰ sn The general consensus among commentators is that this refers to Moses’ coming from the mountain after he made the ascent in 20:21. Here he came and told them the laws (written in 20:22-23:33), and of the call to come up to Yahweh.

[24:3]  ²¹ sn The Decalogue may not be included here because the people had heard those commands themselves earlier.

[24:3]  ²² tn The text simply has “one voice” (קוֹל אֶחָד, qol ’ekhad); this is an adverbial accusative of manner, telling how the people answered – “in one voice,” or unanimously (see GKC 375 §118.q).

[24:3]  ²³ tn The verb is the imperfect tense (נַעֲשֶׂה, na’aseh), although the form could be classified as a cohortative. If the latter, they would be saying that they are resolved to do what God said. If it is an imperfect, then the desiderative would make the most sense: “we are willing to do.” They are not presumptuously saying they are going to do all these things.

[28:9]  ²⁴ tn Although this is normally translated “Israelites,” here a more literal translation is clearer because it refers to the names of the twelve tribes – the actual sons of Israel.

[30:16]  ²⁵ tn Heb “the silver of the atonements.” The genitive here is the result (as in “sheep of slaughter”) telling what the money will be used for (see R. J. Williams, Hebrew Syntax, 11, §44).

[30:16]  ²⁶ sn The idea of “service” is maintenance and care of the sanctuary and its service, meaning the morning and evening sacrifices and the other elements to be used.

[30:16]  ²⁷ sn S. R. Driver says this is “to keep Jehovah in continual remembrance of the ransom which had been paid for their lives” (Exodus, 334).

[30:16]  ²⁸ tn The infinitive could be taken in a couple of ways here. It could be an epexegetical infinitive: “making atonement.” Or it could be the infinitive expressing result: “so that atonement will be made for your lives.”

[35:21]  ²⁹ tn Heb “man.”

[35:21]  ³⁰ tn The verb means “lift up, bear, carry.” Here the subject is “heart” or will, and so the expression describes one moved within to act.

[35:21]  ³¹ tn Heb “his spirit made him willing.” The verb is used in Scripture for the freewill offering that people brought (Lev 7).

[35:21]  ³² tn Literally “the garments of holiness,” the genitive is the attributive genitive, marking out what type of garments these were.

[39:41]  ³³ tn The form is the infinitive construct; it means the clothes to be used “to minister” in the holy place.