Exodus 10:18

10:18 Moses ¹  went out ²  from Pharaoh and prayed to the Lord,

Exodus 8:30

8:30 So Moses went out from Pharaoh and prayed to the Lord,

Exodus 32:24

32:24 So I said to them, ‘Whoever has gold, break it off.’ So they gave it ³  to me, and I threw it into the fire, and this calf came out.” ⁴ 

Exodus 2:11

The Presumption of the Deliverer

2:11 ⁵ In those days, ⁶  when ⁷  Moses had grown up, he went out to his people ⁸  and observed ⁹  their hard labor, and he saw an Egyptian man attacking ¹⁰  a Hebrew man, one of his own people. ¹¹ 

Exodus 2:13

2:13 When he went out ¹²  the next day, ¹³  there were ¹⁴  two Hebrew men fighting. So he said to the one who was in the wrong, ¹⁵  “Why are you attacking ¹⁶  your fellow Hebrew?” ¹⁷ 

Exodus 8:12

8:12 Then Moses and Aaron went out from Pharaoh, and Moses cried ¹⁸  to the Lord because of ¹⁹  the frogs that he had brought on ²⁰  Pharaoh.

Exodus 9:33

9:33 So Moses left Pharaoh, went out of the city, and spread out his hands to the Lord, and the thunder and the hail ceased, and the rain stopped pouring on the earth.

Exodus 18:7

18:7 Moses went out to meet his father-in-law and bowed down and kissed him; ²¹  they each asked about the other’s welfare, and then they went into the tent.

Exodus 10:6

10:6 They will fill your houses, the houses of your servants, and all the houses of Egypt, such as ²²  neither ²³  your fathers nor your grandfathers have seen since they have been ²⁴  in the land until this day!’” Then Moses ²⁵  turned and went out from Pharaoh.

Exodus 11:8

11:8 All these your servants will come down to me and bow down ²⁶  to me, saying, ‘Go, you and all the people who follow ²⁷  you,’ and after that I will go out.” Then Moses ²⁸  went out from Pharaoh in great anger.

Exodus 16:4

16:4 Then the Lord said to Moses, “I am going to rain ²⁹  bread from heaven for you, and the people will go out ³⁰  and gather the amount for each day, so that I may test them. ³¹  Will they will walk in my law ³²  or not?

Exodus 34:34

34:34 But when Moses went in ³³  before the Lord to speak with him, he would remove the veil until he came out. ³⁴  Then he would come out and tell the Israelites what he had been commanded. ³⁵ 

[10:18]  ¹ tn Heb “and he”; the referent (Moses) has been specified in the translation for clarity.

[10:18]  ² tn Heb “and he went out.”

[32:24]  ³ tn Here “it” has been supplied.

[32:24]  ⁴ sn Aaron first tried to blame the people, and then he tried to make it sound like a miracle – was it to sound like one of the plagues where out of the furnace came life? This text does not mention it, but Deut 9:20 tells how angry God was with Aaron. Only intercession saved his life.

[2:11]  ⁵ sn Chapter 1 described how Israel was flourishing in spite of the bondage. Chapter 2 first told how God providentially provided the deliverer, but now when this deliverer attempted to deliver one of his people, it turned out badly, and he had to flee for his life. This section makes an interesting study in the presumption of the leader, what Christian expositors would rightly describe as trying to do God’s work by the flesh. The section has two parts to it: the flight from Egypt over the failed attempt to deliver (vv. 11-15), and Moses’ introduction to life as the deliverer in Midian (vv. 16-22).

[2:11]  ⁶ sn The expression “those days” refers to the days of bondage.

[2:11]  ⁷ tn The preterite with the vav (ו) consecutive is here subordinated to the next and main idea of the verse. This is the second use of this verb in the chapter. In v. 10 the verb had the sense of “when he began to grow” or “when he got older,” but here it carries the nuance of “when he had grown up.”

[2:11]  ⁸ tn Heb “brothers.” This term does not require them to be literal siblings, or even close family members. It simply refers to fellow Hebrews, people with whom Moses has begun to feel close ties of kinship. They are “brothers” in a broad sense, ultimately fellow members of the covenant community.

[2:11]  ⁹ tn The verb רָאָה (ra’a, “to see”) followed by the preposition bet (ב) can indicate looking on something as an overseer, or supervising, or investigating. Here the emphasis is on Moses’ observing their labor with sympathy or grief. It means more than that he simply saw the way his fellow Hebrews were being treated (cf. 2:25).

[2:11]  ¹⁰ tn The verb מַכֶּה (makkeh) is the Hiphil participle of the root נָכָה (nakha). It may be translated “strike, smite, beat, attack.” It can be used with the sense of killing (as in the next verse, which says Moses hid the body), but it does not necessarily indicate here that the Egyptian killed the Hebrew.

[2:11]  ¹¹ tn Heb “brothers.” This kinship term is used as a means of indicating the nature of Moses’ personal concern over the incident, since the appositional clause adds no new information.

[2:13]  ⁷ tn The preterite with the vav consecutive is subordinated to the main idea of the verse.

[2:13]  ⁸ tn Heb “the second day” (so KJV, ASV).

[2:13]  ⁹ tn The deictic particle is used here to predicate existence, as in “here were” or “there were.” But this use of הִנֵּה (hinneh) indicates also that what he encountered was surprising or sudden – as in “Oh, look!”

[2:13]  ¹⁰ tn The word רָשָׁע (rasha’) is a legal term, meaning the guilty. This guilty man rejects Moses’ intervention for much the same reason Pharaoh will later (5:2) – he does not recognize his authority. Later Pharaoh will use this term to declare himself as in the wrong (9:27) and God in the right.

[2:13]  ¹¹ tn This is the third use of the verb נָכָה (nakha) in the passage; here it is the Hiphil imperfect. It may be given a progressive imperfect nuance – the attack was going on when Moses tried to intervene.

[2:13]  ¹² sn Heb “your neighbor.” The word רֵעֶךָ (re’ekha) appears again in 33:11 to describe the ease with which God and Moses conversed. The Law will have much to say about how the Israelites were to treat their “neighbors, fellow citizens” (Exod 20:16-17; 21:14, 18, 35; 22:7-11, 14, 26; cf. Luke 10:25-37).

[8:12]  ⁹ tn The verb צָעַק (tsa’aq) is used for prayers in which people cry out of trouble or from danger. U. Cassuto observes that Moses would have been in real danger if God had not answered this prayer (Exodus, 103).

[8:12]  ¹⁰ tn Heb “over the matter of.”

[8:12]  ¹¹ tn The verb is an unusual choice if it were just to mean “brought on.” It is the verb שִׂים (sim, “place, put”). S. R. Driver thinks the thought is “appointed for Pharaoh” as a sign (Exodus, 64). The idea of the sign might be too much, but certainly the frogs were positioned for the instruction of the stubborn king.

[18:7]  ¹¹ sn This is more than polite oriental custom. Jethro was Moses’ benefactor, father-in-law, and a priest. He paid much respect to him. Now he could invite Jethro into his home (see B. Jacob, Exodus, 496).

[10:6]  ¹³ tn The relative pronoun אֲשֶׁר (’asher) is occasionally used as a comparative conjunction (see GKC 499 §161.b).

[10:6]  ¹⁴ tn Heb “which your fathers have not seen, nor your fathers’ fathers.”

[10:6]  ¹⁵ tn The Hebrew construction מִיּוֹם הֱיוֹתָם (miyyom heyotam, “from the day of their being”). The statement essentially says that no one, even the elderly, could remember seeing a plague of locusts like this. In addition, see B. Childs, “A Study of the Formula, ‘Until This Day,’” JBL 82 (1963).

[10:6]  ¹⁶ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[11:8]  ¹⁵ sn Moses’ anger is expressed forcefully. “He had appeared before Pharaoh a dozen times either as God’s emissary or when summoned by Pharaoh, but he would not come again; now they would have to search him out if they needed help” (B. Jacob, Exodus, 289-90).

[11:8]  ¹⁶ tn Heb “that are at your feet.”

[11:8]  ¹⁷ tn Heb “and he”; the referent (Moses) has been specified in the translation for clarity.

[16:4]  ¹⁷ tn The particle הִנְנִי (hinni) before the active participle indicates the imminent future action: “I am about to rain.”

[16:4]  ¹⁸ tn This verb and the next are the Qal perfect tenses with vav (ו) consecutives; they follow the sequence of the participle, and so are future in orientation. The force here is instruction – “they will go out” or “they are to go out.”

[16:4]  ¹⁹ tn The verb in the purpose/result clause is the Piel imperfect of נָסָה (nasah), אֲנַסֶּנוּ (’anassenu) – “in order that I may prove them [him].” The giving of the manna will be a test of their obedience to the detailed instructions of God as well as being a test of their faith in him (if they believe him they will not gather too much). In chap. 17 the people will test God, showing that they do not trust him.

[16:4]  ²⁰ sn The word “law” here properly means “direction” at this point (S. R. Driver, Exodus, 146), but their obedience here would indicate also whether or not they would be willing to obey when the Law was given at Sinai.

[34:34]  ¹⁹ tn The construction uses a infinitive construct for the temporal clause; it is prefixed with the temporal preposition: “and in the going in of Moses.”

[34:34]  ²⁰ tn The temporal clause begins with the temporal preposition “until,” followed by an infinitive construct with the suffixed subjective genitive.

[34:34]  ²¹ tn The form is the Pual imperfect, but since the context demands a past tense here, in fact a past perfect tense, this is probably an old preterite form without a vav consecutive.