Exodus 2:21

2:21 Moses agreed ¹  to stay with the man, and he gave his daughter Zipporah to Moses in marriage. ² 

Exodus 10:16

10:16 ³ Then Pharaoh quickly ⁴  summoned Moses and Aaron and said, “I have sinned ⁵  against the Lord your God and against you!

Exodus 8:8

8:8 Then Pharaoh summoned ⁶  Moses and Aaron and said, “Pray ⁷  to the Lord that he may take the frogs away ⁸  from me and my people, and I will release ⁹  the people that they may sacrifice ¹⁰  to the Lord.”

Exodus 9:27

9:27 So Pharaoh sent and summoned Moses and Aaron and said to them, “I have sinned this time! ¹¹  The Lord is righteous, and I and my people are guilty. ¹² 

Exodus 16:22

16:22 And ¹³  on the sixth day they gathered twice as much food, two omers ¹⁴  per person; ¹⁵  and all the leaders ¹⁶  of the community ¹⁷  came and told ¹⁸  Moses.

Exodus 19:20

19:20 The Lord came down on Mount Sinai, on the top of the mountain, and the Lord summoned Moses to the top of the mountain, and Moses went up.

Exodus 4:18

The Return of Moses

4:18 ¹⁹ So Moses went back ²⁰  to his father-in-law Jethro and said to him, “Let me go, so that I may return ²¹  to my relatives ²²  in Egypt and see ²³  if they are still alive.” Jethro said to Moses, “Go in peace.”

Exodus 12:31

12:31 Pharaoh ²⁴  summoned Moses and Aaron in the night and said, “Get up, get out ²⁵  from among my people, both you and the Israelites! Go, serve the Lord as you have requested! ²⁶ 

Exodus 18:1

The Advice of Jethro

18:1 ²⁷ Jethro, the priest of Midian, Moses’ father-in-law, heard about all that God had done for Moses and for his people Israel, that ²⁸  the Lord had brought Israel out of Egypt. ²⁹ 

[2:21]  ¹ tn Or “and Moses was willing” to stay with Reuel. The Talmud understood this to mean that he swore, and so when it came time to leave he had to have a word from God and permission from his father-in-law (Exod 4:18-19).

[2:21]  ² tn The words “in marriage” are implied, and have been supplied in the translation for clarity.

[10:16]  ³ sn The third part of the passage now begins, the confrontation that resulted from the onslaught of the plague. Pharaoh goes a step further here – he confesses he has sinned and adds a request for forgiveness. But his acknowledgment does not go far enough, for this is not genuine confession. Since his heart was not yet submissive, his confession was vain.

[10:16]  ⁴ tn The Piel preterite וַיְמַהֵר (vaymaher) could be translated “and he hastened,” but here it is joined with the following infinitive construct to form the hendiadys. “He hurried to summon” means “He summoned quickly.”

[10:16]  ⁵ sn The severity of the plague prompted Pharaoh to confess his sin against Yahweh and them, now in much stronger terms than before. He also wants forgiveness – but in all probability what he wants is relief from the consequences of his sin. He pretended to convey to Moses that this was it, that he was through sinning, so he asked for forgiveness “only this time.”

[8:8]  ⁵ tn The verb קָרָא (qara’) followed by the lamed (ל) preposition has the meaning “to summon.”

[8:8]  ⁶ tn The verb הַעְתִּירוּ (ha’tiru) is the Hiphil imperative of the verb עָתַר (’atar). It means “to pray, supplicate,” or “make supplication” – always addressed to God. It is often translated “entreat” to reflect that it is a more urgent praying.

[8:8]  ⁷ tn This form is the jussive with a sequential vav that provides the purpose of the prayer: pray…that he may turn away the frogs.

[8:8]  ⁸ tn The form is the Piel cohortative וַאֲשַׁלְּחָה (va’ashallÿkhah) with the vav (ו) continuing the sequence from the request and its purpose. The cohortative here stresses the resolve of the king: “and (then) I will release.”

[8:8]  ⁹ tn Here also the imperfect tense with the vav (ו) shows the purpose of the release: “that they may sacrifice.”

[9:27]  ⁷ sn Pharaoh now is struck by the judgment and acknowledges that he is at fault. But the context shows that this penitence was short-lived. What exactly he meant by this confession is uncertain. On the surface his words seem to represent a recognition that he was in the wrong and Yahweh right.

[9:27]  ⁸ tn The word רָשָׁע (rasha’) can mean “ungodly, wicked, guilty, criminal.” Pharaoh here is saying that Yahweh is right, and the Egyptians are not – so they are at fault, guilty. S. R. Driver says the words are used in their forensic sense (in the right or wrong standing legally) and not in the ethical sense of morally right and wrong (Exodus, 75).

[16:22]  ⁹ tn Heb “and it happened/was.”

[16:22]  ¹⁰ tn This construction is an exception to the normal rule for the numbers 2 through 10 taking the object numbered in the plural. Here it is “two of the omer” or “the double of the omer” (see GKC 433 §134.e).

[16:22]  ¹¹ tn Heb “for one.”

[16:22]  ¹² tn The word suggests “the ones lifted up” above others, and therefore the rulers or the chiefs of the people.

[16:22]  ¹³ tn Or “congregation” (KJV, ASV, NASB, NRSV).

[16:22]  ¹⁴ sn The meaning here is probably that these leaders, the natural heads of the families in the clans, saw that people were gathering twice as much and they reported this to Moses, perhaps afraid it would stink again (U. Cassuto, Exodus, 197).

[4:18]  ¹¹ sn This last section of the chapter reports Moses’ compliance with the commission. It has four parts: the decision to return (18-20), the instruction (21-23), the confrontation with Yahweh (24-26), and the presentation with Aaron (27-31).

[4:18]  ¹² tn The two verbs form a verbal hendiadys, the second verb becoming adverbial in the translation: “and he went and he returned” becomes “and he went back.”

[4:18]  ¹³ tn There is a sequence here with the two cohortative forms: אֵלְכָה נָּא וְאָשׁוּבָה (’elÿkhah nna’ vÿ’ashuva) – “let me go in order that I may return.”

[4:18]  ¹⁴ tn Heb “brothers.”

[4:18]  ¹⁵ tn This verb is parallel to the preceding cohortative and so also expresses purpose: “let me go that I may return…and that I may see.”

[12:31]  ¹³ tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.

[12:31]  ¹⁴ tn The urgency in Pharaoh’s words is caught by the abrupt use of the imperatives – “get up, go” (קוּמוּ צְּאוּ, qumu tsÿ’u), and “go, serve” (וּלְכוּ עִבְדוּ, ulÿkhu ’ivdu) and “take” and “leave/go” (וָלֵכוּ…קְחוּ, qÿkhu...valekhu).

[12:31]  ¹⁵ tn Heb “as you have said.” The same phrase also occurs in the following verse.

[18:1]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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).