Exodus 13:20

13:20 They journeyed from Sukkoth and camped in Etham, on the edge of the desert.

Exodus 14:19

14:19 The angel of God, who was going before the camp of Israel, moved and went behind them, and the pillar ¹  of cloud moved from before them and stood behind them.

Exodus 12:37

12:37 The Israelites journeyed ²  from Rameses ³  to Sukkoth. There were about 600,000 men ⁴  on foot, plus their dependants. ⁵ 

Exodus 14:15

14:15 The Lord said to Moses, “Why do you cry out to me? Tell the Israelites to move on. ⁶ 

Exodus 19:2

19:2 After they journeyed ⁷  from Rephidim, they came to the Desert of Sinai, and they camped in the desert; Israel camped there in front of the mountain. ⁸ 

Exodus 40:36-37

40:36 But when the cloud was lifted up ⁹  from the tabernacle, the Israelites would set out ¹⁰  on all their journeys; 40:37 but if the cloud was not lifted up, then they would not journey further until the day it was lifted up. ¹¹ 

Exodus 14:10

14:10 When ¹²  Pharaoh got closer, ¹³  the Israelites looked up, ¹⁴  and there were the Egyptians marching after them, ¹⁵  and they were terrified. ¹⁶  The Israelites cried out to the Lord, ¹⁷ 

Exodus 15:22

The Bitter Water

15:22 ¹⁸ Then Moses led Israel to journey ¹⁹  away from the Red Sea. They went out to the Desert of Shur, walked for three days ²⁰  into the desert, and found no water.

Exodus 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 

Exodus 16:1

The Provision of Manna

16:1 ²⁷ When ²⁸  they journeyed from Elim, the entire company ²⁹  of Israelites came to the Desert of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their exodus ³⁰  from the land of Egypt.

[14:19]  ¹ sn B. Jacob (Exodus, 400-401) makes a good case that there may have been only one pillar, one cloud; it would have been a dark cloud behind it, but in front of it, shining the way, a pillar of fire. He compares the manifestation on Sinai, when the mountain was on fire but veiled by a dark cloud (Deut 4:11; 5:22). See also Exod 13:21; Num 14:14; Deut 1:33; Neh 9:12, 19; Josh 24:7; Pss 78:14; 105:39.

[12:37]  ¹ tn Heb “and the sons of Israel journeyed.”

[12:37]  ² sn The wilderness itinerary begins here. W. C. Kaiser records the identification of these two places as follows: The name Rameses probably refers to Qantir rather than Tanis, which is more remote, because Qantir was by the water; Sukkoth is identified as Tell el Maskhuta in the Wadi Tumilat near modern Ismailia – or the region around the city (“Exodus,” EBC 2:379). Of the extensive bibliography, see G. W. Coats, “The Wilderness Itinerary,” CBQ 34 (1972): 135-52; G. I. Davies, “The Wilderness Itineraries: A Comparative Study,” TynBul 25 (1974): 46-81; and J. T. Walsh, “From Egypt to Moab. A Source Critical Analysis of the Wilderness Itinerary,” CBQ 39 (1977): 20-33.

[12:37]  ³ tn The word for “men” (הַגְּבָרִים, haggÿvarim) stresses their hardiness and capability – strong men, potential soldiers – in contrast with the word that follows and designates noncombatants.

[12:37]  ⁴ tn For more on this word see 10:10 and 24.

[14:15]  ¹ tn The text literally says, “speak to the Israelites that they may journey.” The intent of the line, using the imperative with the subordinate jussive or imperfect expressing purpose is that the speaking is the command to move.

[19:2]  ¹ tn The form is a preterite with vav (ו) consecutive, “and they journeyed.” It is here subordinated to the next clause as a temporal clause. But since the action of this temporal clause preceded the actions recorded in v. 1, a translation of “after” will keep the sequence in order. Verse 2 adds details to the summary in v. 1.

[19:2]  ² sn The mountain is Mount Sinai, the mountain of God, the place where God had met and called Moses and had promised that they would be here to worship him. If this mountain is Jebel Musa, the traditional site of Sinai, then the plain in front of it would be Er-Rahah, about a mile and a half long by half a mile wide, fronting the mountain on the NW side (S. R. Driver, Exodus, 169). The plain itself is about 5000 feet above sea level. A mountain on the west side of the Arabian Peninsula has also been suggested as a possible site.

[40:36]  ¹ tn The construction uses the Niphal infinitive construct to form the temporal clause.

[40:36]  ² tn The imperfect tense in this context describes a customary action.

[40:37]  ¹ tn The clause uses the Niphal infinitive construct in the temporal clause: “until the day of its being taken up.”

[14:10]  ¹ tn The disjunctive vav introduces a circumstantial clause here.

[14:10]  ² tn Heb “drew near.”

[14:10]  ³ tn Heb “lifted up their eyes,” an expression that indicates an intentional and careful looking – they looked up and fixed their sights on the distance.

[14:10]  ⁴ tn The construction uses הִנֵּה (hinneh) with the participle, traditionally rendered “and behold, the Egyptians were marching after them.” The deictic particle calls attention in a dramatic way to what was being seen. It captures the surprise and the sudden realization of the people.

[14:10]  ⁵ tn The verb “feared” is intensified by the adverb מְאֹד (mÿ’od): “they feared greatly” or “were terrified.” In one look their defiant boldness seems to have evaporated.

[14:10]  ⁶ sn Their cry to the Lord was proper and necessary. But their words to Moses were a rebuke and disloyal, showing a lack of faith and understanding. Their arrogance failed them in the crisis because it was built on the arm of flesh. Moses would have to get used to this murmuring, but here he takes it in stride and gives them the proper instructions. They had cried to the Lord, and now the Lord would deliver.

[15:22]  ¹ 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]  ² 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]  ³ 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.

[17:1]  ¹ 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]  ² tn Or “congregation” (KJV, ASV, NASB, NRSV).

[17:1]  ³ 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]  ⁴ 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]  ⁵ tn The disjunctive vav introduces a parenthetical clause that is essential for this passage – there was no water.

[17:1]  ⁶ 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).

[16:1]  ¹ sn Exod 16 plays an important part in the development of the book’s theme. It is part of the wider section that is the prologue leading up to the covenant at Sinai, a part of which was the obligation of obedience and loyalty (P. W. Ferris, Jr., “The Manna Narrative of Exodus 16:1-10,” JETS 18 [1975]: 191-99). The record of the wanderings in the wilderness is selective and not exhaustive. It may have been arranged somewhat topically for instructional reasons. U. Cassuto describes this section of the book as a didactic anthology arranged according to association of both context and language (Exodus, 187). Its themes are: lack of vital necessities, murmuring, proving, and providing. All the wilderness stories reiterate the same motifs. So, later, when Israel arrived in Canaan, they would look back and be reminded that it was Yahweh who brought them all the way, in spite of their rebellions. Because he is their Savior and their Provider, he will demand loyalty from them. In the Manna Narrative there is murmuring over the lack of bread (1-3), the disputation with Moses (4-8), the appearance of the glory and the promise of bread (9-12), the provision (13-22), the instructions for the Sabbath (23-30), and the memorial manna (31-36).

[16:1]  ² tn The sentence begins with a preterite and vav (ו) consecutive, which can be subordinated to the next clause with the preterite and vav consecutive. Here it has been treated as a temporal clause.

[16:1]  ³ tn The word is often rendered “congregation” (so KJV, ASV, NASB, NRSV), but the modern perception of a congregation is not exactly what is in mind in the desert. Another possible rendering is “community” (NAB, NIV, NCV, TEV) or “assembly.” The Hebrew word is used of both good and bad groups (Judg 14:8; Ps 1:5; 106:17-18).

[16:1]  ⁴ tn The form in the text is לְצֵאתָם (lÿtse’tam, “after their going out”). It clearly refers to their deliverance from Egypt, and so it may be vividly translated.