Keluaran 6:7

6:7 I will take you to myself for a people, and I will be your God. ¹  Then you will know that I am the Lord your God, who brought you out from your enslavement to ²  the Egyptians.

Keluaran 6:13

6:13 The Lord spoke ³  to Moses and Aaron and gave them a charge ⁴  for the Israelites and Pharaoh king of Egypt to bring the Israelites out of the land of Egypt.

Keluaran 9:7-8

9:7 Pharaoh sent representatives to investigate, ⁵  and indeed, not even one of the livestock of Israel had died. But Pharaoh’s heart remained hard, ⁶  and he did not release the people.

The Sixth Blow: Boils

9:8 ⁷ Then the Lord said to Moses and Aaron, “Take handfuls of soot ⁸  from a furnace, and have Moses throw it ⁹  into the air while Pharaoh is watching. ¹⁰ 

Keluaran 10:11

10:11 No! ¹¹  Go, you men ¹²  only, and serve the Lord, for that ¹³  is what you want.” ¹⁴  Then Moses and Aaron ¹⁵  were driven ¹⁶  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, ¹⁷  and so ¹⁸  on this night all Israel is to keep the vigil ¹⁹  to the Lord for generations to come.

Keluaran 16:6

16:6 Moses and Aaron said to all the Israelites, “In the evening ²⁰  you will know that the Lord has brought you out of the land of Egypt,

Keluaran 17:1

Water at Massa and Meribah

17:1 ²¹ The whole community ²²  of the Israelites traveled on their journey ²³  from the Desert of Sin according to the Lord’s instruction, and they pitched camp in Rephidim. ²⁴  Now ²⁵  there was no water for the people to drink. ²⁶ 

Keluaran 20:22

The Altar

20:22 ²⁷ The Lord said ²⁸  to Moses: “Thus you will tell the Israelites: ‘You yourselves have seen that I have spoken with you from heaven.

Keluaran 21:14

21:14 But if a man willfully attacks his neighbor to kill him cunningly, ²⁹  you will take him even from my altar that he may die.

Keluaran 24:16

24:16 The glory of the Lord resided ³⁰  on Mount Sinai, and the cloud covered it for six days. ³¹  On the seventh day he called to Moses from within the cloud.

Keluaran 29:2

29:2 and ³²  bread made without yeast, and perforated cakes without yeast mixed with oil, and wafers without yeast spread ³³  with oil – you are to make them using ³⁴  fine wheat flour.

Keluaran 29:25

29:25 Then you are to take them from their hands and burn ³⁵  them ³⁶  on the altar for a burnt offering, for a soothing aroma before the Lord. It is an offering made by fire to the Lord.

Keluaran 29:46

29:46 and they will know that I am the Lord their God, who brought them out from the land of Egypt, so that I may reside among them. I am the Lord their God.

Keluaran 34:24

34:24 For I will drive out ³⁷  the nations before you and enlarge your borders; no one will covet ³⁸  your land when you go up ³⁹  to appear before the Lord your God three times ⁴⁰  in the year.

Keluaran 37:25

The Making of the Altar of Incense

37:25 He made the incense altar of acacia wood. Its length was a foot and a half and its width a foot and a half – a square – and its height was three feet. Its horns were of one piece with it. ⁴¹ 

Keluaran 38:12

38:12 For the west side there were ⁴²  hangings seventy-five feet long, with ⁴³  their ten posts and their ten bases, with the hooks of the posts and their bands of silver.

[6:7]  ¹ sn These covenant promises are being reiterated here because they are about to be fulfilled. They are addressed to the nation, not individuals, as the plural suffixes show. Yahweh was their God already, because they had been praying to him and he is acting on their behalf. When they enter into covenant with God at Sinai, then he will be the God of Israel in a new way (19:4-6; cf. Gen 17:7-8; 28:20-22; Lev 26:11-12; Jer 24:7; Ezek 11:17-20).

[6:7]  ² tn Heb “from under the burdens of” (so KJV, NASB); NIV “from under the yoke of.”

[6:13]  ³ tn Heb “And Yahweh spoke.”

[6:13]  ⁴ 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.

[9:7]  ⁵ tn Heb “Pharaoh sent.” The phrase “representatives to investigate” is implied in the context.

[9:7]  ⁶ tn Heb “and the heart of Pharaoh was hardened.” This phrase translates the Hebrew word כָּבֵד (kaved; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition.

[9:8]  ⁷ sn This sixth plague, like the third, is unannounced. God instructs his servants to take handfuls of ashes from the Egyptians’ furnaces and sprinkle them heavenward in the sight of Pharaoh. These ashes would become little particles of dust that would cause boils on the Egyptians and their animals. Greta Hort, “The Plagues of Egypt,” ZAW 69 [1957]: 101-3, suggests it is skin anthrax (see W. C. Kaiser, Jr., “Exodus,” EBC 2:359). The lesson of this plague is that Yahweh has absolute control over the physical health of the people. Physical suffering consequent to sin comes to all regardless of their position and status. The Egyptians are helpless in the face of this, as now God begins to touch human life; greater judgments on human wickedness lie ahead.

[9:8]  ⁸ tn This word פִּיחַ (piakh) is a hapax legomenon, meaning “soot”; it seems to be derived from the verb פּוּחַ (puakh, “to breathe, blow”). The “furnace” (כִּבְשָׁן, kivshan) was a special kiln for making pottery or bricks.

[9:8]  ⁹ tn The verb זָרַק (zaraq) means “to throw vigorously, to toss.” If Moses tosses the soot into the air, it will symbolize that the disease is falling from heaven.

[9:8]  ¹⁰ tn Heb “before the eyes of Pharaoh.”

[10:11]  ¹¹ tn Heb “not thus.”

[10:11]  ¹² 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]  ¹³ 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]  ¹⁴ tn Heb “you are seeking.”

[10:11]  ¹⁵ tn Heb “they”; the referent (Moses and Aaron) has been specified in the translation for clarity.

[10:11]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn “and so” has been supplied.

[12:42]  ¹⁹ tn Heb “this night is for Yahweh a vigil for all Israelites for their generations.”

[16:6]  ²⁰ tn The text simply has “evening, and you will know.” Gesenius notes that the perfect tense with the vav consecutive occurs as the apodosis to temporal clauses or their equivalents. Here the first word implies the idea “[when it becomes] evening” or simply “[in the] evening” (GKC 337-38 §112.oo).

[16:6]  sn Moses is very careful to make sure that they know it is Yahweh who has brought them out, and it will be Yahweh who will feed them. They are going to be convinced of this now.

[17:1]  ²¹ sn This is the famous story telling how the people rebelled against Yahweh when they thirsted, saying that Moses had brought them out into the wilderness to kill them by thirst, and how Moses with the staff brought water from the rock. As a result of this the name was called Massa and Meribah because of the testing and the striving. It was a challenge to Moses’ leadership as well as a test of Yahweh’s presence. The narrative in its present form serves an important point in the argument of the book. The story turns on the gracious provision of God who can give his people water when there is none available. The narrative is structured to show how the people strove. Thus, the story intertwines God’s free flowing grace with the sad memory of Israel’s sins. The passage can be divided into three parts: the situation and the complaint (1-3), the cry and the miracle (4-6), and the commemoration by naming (7).

[17:1]  ²² tn Or “congregation” (KJV, ASV, NASB, NRSV).

[17:1]  ²³ tn The text says that they journeyed “according to their journeyings.” Since the verb form (and therefore the derived noun) essentially means to pull up the tent pegs and move along, this verse would be saying that they traveled by stages, or, from place to place.

[17:1]  ²⁴ sn The location is a bit of a problem. Exod 19:1-2 suggests that it is near Sinai, whereas it is normally located near Kadesh in the north. Without any details provided, M. Noth concludes that two versions came together (Exodus [OTL], 138). S. R. Driver says that the writer wrote not knowing that they were 24 miles apart (Exodus, 157). Critics have long been bothered by this passage because of the two names given at the same place. If two sources had been brought together, it is not possible now to identify them. But Noth insisted that if there were two names there were two different locations. The names Massah and Meribah occur alone in Scripture (Deut 9:22, and Num 20:1 for examples), but together in Ps 95 and in Deut 33:8. But none of these passages is a clarification of the difficulty. Most critics would argue that Massah was a secondary element that was introduced into this account, because Exod 17 focuses on Meribah. From that starting point they can diverge greatly on the interpretation, usually having something to do with a water test. But although Num 20 is parallel in several ways, there are major differences: 1) it takes place 40 years later than this, 2) the name Kadesh is joined to the name Meribah there, and 3) Moses is punished there. One must conclude that if an event could occur twice in similar ways (complaint about water would be a good candidate for such), then there is no reason a similar name could not be given.

[17:1]  ²⁵ tn The disjunctive vav introduces a parenthetical clause that is essential for this passage – there was no water.

[17:1]  ²⁶ tn Here the construction uses a genitive after the infinitive construct for the subject: “there was no water for the drinking of the people” (GKC 353-54 §115.c).

[20:22]  ²⁷ sn Based on the revelation of the holy sovereign God, this pericope instructs Israel on the form of proper worship of such a God. It focuses on the altar, the centerpiece of worship. The point of the section is this: those who worship this holy God must preserve holiness in the way they worship – they worship where he permits, in the manner he prescribes, and with the blessings he promises. This paragraph is said to open the Book of the Covenant, which specifically rules on matters of life and worship.

[20:22]  ²⁸ tn Heb “and Yahweh said.”

[21:14]  ²⁹ tn The word עָרְמָה (’ormah) is problematic. It could mean with prior intent, which would be connected with the word in Prov 8:5, 12 which means “understanding” (or “prudence” – fully aware of the way things are). It could be connected also to an Arabic word for “enemy” which would indicate this was done with malice or evil intentions (U. Cassuto, Exodus, 270). The use here seems parallel to the one in Josh 9:4, an instance involving intentionality and clever deception.

[24:16]  ³⁰ sn The verb is וַיִּשְׁכֹּן (vayyishkon, “and dwelt, abode”). From this is derived the epithet “the Shekinah Glory,” the dwelling or abiding glory. The “glory of Yahweh” was a display visible at a distance, clearly in view of the Israelites. To them it was like a consuming fire in the midst of the cloud that covered the mountain. That fire indicated that Yahweh wished to accept their sacrifice, as if it were a pleasant aroma to him, as Leviticus would say. This “appearance” indicated that the phenomena represented a shimmer of the likeness of his glory (B. Jacob, Exodus, 749). The verb, according to U. Cassuto (Exodus, 316), also gives an inkling of the next section of the book, the building of the “tabernacle,” the dwelling place, the מִשְׁכָּן (mishkan). The vision of the glory of Yahweh confirmed the authority of the revelation of the Law given to Israel. This chapter is the climax of God’s bringing people into covenant with himself, the completion of his revelation to them, a completion that is authenticated with the miraculous. It ends with the mediator going up in the clouds to be with God, and the people down below eagerly awaiting his return. The message of the whole chapter could be worded this way: Those whom God sanctifies by the blood of the covenant and instructs by the book of the covenant may enjoy fellowship with him and anticipate a far more glorious fellowship. So too in the NT the commandments and teachings of Jesus are confirmed by his miraculous deeds and by his glorious manifestation on the Mount of the Transfiguration, where a few who represented the disciples would see his glory and be able to teach others. The people of the new covenant have been brought into fellowship with God through the blood of the covenant; they wait eagerly for his return from heaven in the clouds.

[24:16]  ³¹ tn This is an adverbial accusative of time.

[29:2]  ³² sn This will be for the minkhah (מִנְחָה) offering (Lev 2), which was to accompany the animal sacrifices.

[29:2]  ³³ tn Or “anointed” (KJV, ASV).

[29:2]  ³⁴ tn The “fine flour” is here an adverbial accusative, explaining the material from which these items were made. The flour is to be finely sifted, and from the wheat, not the barley, which was often the material used by the poor. Fine flour, no leaven, and perfect animals, without blemishes, were to be gathered for this service.

[29:25]  ³⁵ tn “turn to sweet smoke.”

[29:25]  ³⁶ tn “them” has been supplied.

[34:24]  ³⁷ tn The verb is a Hiphil imperfect of יָרַשׁ (yarash), which means “to possess.” In the causative stem it can mean “dispossess” or “drive out.”

[34:24]  ³⁸ sn The verb “covet” means more than desire; it means that some action will be taken to try to acquire the land that is being coveted. It is one thing to envy someone for their land; it is another to be consumed by the desire that stops at nothing to get it (it, not something like it).

[34:24]  ³⁹ tn The construction uses the infinitive construct with a preposition and a suffixed subject to form the temporal clause.

[34:24]  ⁴⁰ tn The expression “three times” is an adverbial accusative of time.

[37:25]  ⁴¹ tn Heb “from it were its horns,” meaning that they were made from the same piece.

[38:12]  ⁴² tn The phrase “there were” has been supplied.

[38:12]  ⁴³ tn The text simply has “their posts ten and their bases ten”; this may be added here as a circumstantial clause with the main sentence in order to make sense out of the construction.