Exodus 3:10

3:10 So now go, and I will send you ¹  to Pharaoh to bring my people, the Israelites, out of Egypt.”

Exodus 12:35

12:35 Now the Israelites had done ²  as Moses told them – they had requested from the Egyptians ³  silver and gold items and clothing.

Exodus 13:8

13:8 You are to tell your son ⁴  on that day, ⁵  ‘It is ⁶  because of what ⁷  the Lord did for me when I came out of Egypt.’

Exodus 12:39

12:39 They baked cakes of bread without yeast using the dough they had brought from Egypt, for it was made without yeast – because they were thrust out ⁸  of Egypt and were not able to delay, they ⁹  could not prepare ¹⁰  food for themselves either.

Exodus 3:11

3:11 Moses said ¹¹  to God, ¹²  “Who am I, that I should go ¹³  to Pharaoh, or that I should bring the Israelites out of Egypt?”

Exodus 6:27

6:27 They were the men who were speaking to Pharaoh king of Egypt, in order to bring the Israelites out of Egypt. It was the same Moses and Aaron.

Exodus 13:14

13:14 ¹⁴ In the future, ¹⁵  when your son asks you ¹⁶  ‘What is this?’ ¹⁷  you are to tell him, ‘With a mighty hand ¹⁸  the Lord brought us out from Egypt, from the land of slavery. ¹⁹ 

Exodus 13:16

13:16 It will be for a sign on your hand and for frontlets ²⁰  on your forehead, for with a mighty hand the Lord brought us out of Egypt.” ²¹ 

Exodus 14:11

14:11 and they said to Moses, “Is it because there are no graves in Egypt that you have taken us away to die in the desert? ²²  What in the world ²³  have you done to us by bringing ²⁴  us out of Egypt?

Exodus 34:18

34:18 “You must keep the Feast of Unleavened Bread. For seven days ²⁵  you must eat bread made without yeast, as I commanded you; do this ²⁶  at the appointed time of the month Abib, for in the month Abib you came out of Egypt.

Exodus 3:12

3:12 He replied, ²⁷  “Surely I will be with you, ²⁸  and this will be the sign ²⁹  to you that I have sent you: When you bring the people out of Egypt, you and they will serve ³⁰  God on this mountain.”

Exodus 13:3

13:3 Moses said to the people, “Remember ³¹  this day on which you came out from Egypt, from the place where you were enslaved, ³²  for the Lord brought you out of there ³³  with a mighty hand – and no bread made with yeast may be eaten. ³⁴ 

Exodus 13:9

13:9 ³⁵  It ³⁶  will be a sign ³⁷  for you on your hand and a memorial ³⁸  on your forehead, ³⁹  so that the law of the Lord may be ⁴⁰  in your mouth, ⁴¹  for ⁴²  with a mighty hand the Lord brought you out of Egypt.

Exodus 17:3

17:3 But the people were very thirsty ⁴³  there for water, and they murmured against Moses and said, “Why in the world ⁴⁴  did you bring us up out of Egypt – to kill us and our children and our cattle with thirst?” ⁴⁵ 

Exodus 18:1

The Advice of Jethro

18:1 ⁴⁶ Jethro, the priest of Midian, Moses’ father-in-law, heard about all that God had done for Moses and for his people Israel, that ⁴⁷  the Lord had brought Israel out of Egypt. ⁴⁸ 

Exodus 23:15

23:15 You are to observe the Feast of Unleavened Bread; seven days ⁴⁹  you must eat bread made without yeast, as I commanded you, at the appointed time of the month of Abib, for at that time ⁵⁰  you came out of Egypt. No one may appear before ⁵¹  me empty-handed.

[3:10]  ¹ tn The verse has a sequence of volitives. The first form is the imperative לְכָה (lÿkha, “go”). Then comes the cohortative/imperfect form with the vav (ו), “and I will send you” or more likely “that I may send you” (וְאֶשְׁלָחֲךָ, vÿ’eshlakhakha), which is followed by the imperative with the vav, “and bring out” or “that you may bring out” (וְהוֹצֵא, vÿhotse’). The series of actions begins with Moses going. When he goes, it will be the Lord who sends him, and if the Lord sends him, it will be with the purpose of leading Israel out of Egypt.

[12:35]  ² tn The verbs “had done” and then “had asked” were accomplished prior to the present narrative (S. R. Driver, Exodus, 99). The verse begins with disjunctive word order to introduce the reminder of earlier background information.

[12:35]  ³ tn Heb “from Egypt.” Here the Hebrew text uses the name of the country to represent the inhabitants (a figure known as metonymy).

[13:8]  ³ tn The form is the Hiphil perfect with the vav (ו) consecutive, carrying the sequence forward: “and you will declare to your son.”

[13:8]  ⁴ tn Heb “day, saying.” “Tell…saying” is redundant, so “saying” has not been included in the translation here.

[13:8]  ⁵ tn “it is” has been supplied.

[13:8]  ⁶ tn The text uses זֶה (zeh), which Gesenius classifies as the use of the pronoun to introduce a relative clause after the preposition (GKC 447 §138.h) – but he thinks the form is corrupt. B. S. Childs, however, sees no reason to posit a corruption in this form (Exodus [OTL], 184).

[12:39]  ⁴ sn For the use of this word in developing the motif, see Exod 2:17, 22; 6:1; and 11:1.

[12:39]  ⁵ tn Heb “and also.”

[12:39]  ⁶ tn The verb is עָשׂוּ (’asu, “they made”); here, with a potential nuance, it is rendered “they could [not] prepare.”

[3:11]  ⁵ tn Heb “And Moses said.”

[3:11]  ⁶ sn When he was younger, Moses was confident and impulsive, but now that he is older the greatness of the task makes him unsure. The remainder of this chapter and the next chapter record the four difficulties of Moses and how the Lord answers them (11-12, 13-22; then 4:1-9; and finally 4:10-17).

[3:11]  ⁷ tn The imperfect tense אֵלֵךְ (’elekh) carries the modal nuance of obligatory imperfect, i.e., “that I should go.” Moses at this point is overwhelmed with the task of representing God, and with his personal insufficiency, and so in honest humility questions the choice.

[13:14]  ⁶ sn As with v. 8, the Law now requires that the children be instructed on the meaning of this observance. It is a memorial of the deliverance from bondage and the killing of the firstborn in Egypt.

[13:14]  ⁷ tn Heb “tomorrow.”

[13:14]  ⁸ tn Heb “and it will be when your son will ask you.”

[13:14]  ⁹ tn The question is cryptic; it simply says, “What is this?” but certainly refers to the custom just mentioned. It asks, “What does this mean?” or “Why do we do this?”

[13:14]  ¹⁰ tn The expression is “with strength of hand,” making “hand” the genitive of specification. In translation “strength” becomes the modifier, because “hand” specifies where the strength was. But of course the whole expression is anthropomorphic for the power of God.

[13:14]  ¹¹ tn Heb “house of slaves.”

[13:16]  ⁷ tn The word is טוֹטָפֹת (totafot, “frontlets”). The etymology is uncertain, but the word denotes a sign or an object placed on the forehead (see m. Shabbat 6:1). The Gemara interprets it as a band that goes from ear to ear. In the Targum to 2 Sam 1:10 it is an armlet worn by Saul (see S. R. Driver, Exodus, 110). These bands may have resembled the Egyptian practice of wearing as amulets “forms of words written on folds of papyrus tightly rolled up and sewn in linen” (W. C. Kaiser, Jr., “Exodus,” EBC 2:384).

[13:16]  ⁸ sn The pattern of the passage now emerges more clearly; it concerns the grateful debt of the redeemed. In the first part eating the unleavened bread recalls the night of deliverance in Egypt, and it calls for purity. In the second part the dedication of the firstborn was an acknowledgment of the deliverance of the firstborn from bondage. They were to remember the deliverance and choose purity; they were to remember the deliverance and choose dedication. The NT will also say, “You are not your own, for you were bought with a price, therefore, glorify God” (1 Cor 6:20). Here too the truths of God’s great redemption must be learned well and retained well from generation to generation.

[14:11]  ⁸ sn B. Jacob (Exodus, 396-97) notes how the speech is overly dramatic and came from a people given to using such exaggerations (Num 16:14), even using a double negative. The challenge to Moses brings a double irony. To die in the desert would be without proper burial, but in Egypt there were graves – it was a land of tombs and graves! Gesenius notes that two negatives in the sentence do not nullify each other but make the sentence all the more emphatic: “Is it because there were no graves…?” (GKC 483 §152.y).

[14:11]  ⁹ tn The demonstrative pronoun has the enclitic use again, giving a special emphasis to the question (R. J. Williams, Hebrew Syntax, 24, §118).

[14:11]  ¹⁰ tn The Hebrew term לְהוֹצִּיאָנוּ (lÿhotsi’anu) is the Hiphil infinitive construct with a suffix, “to bring us out.” It is used epexegetically here, explaining the previous question.

[34:18]  ⁹ tn This is an adverbial accusative of time.

[34:18]  ¹⁰ tn The words “do this” have been supplied.

[3:12]  ¹⁰ tn Heb “And he said”; the word “replied” clarifies for English readers that speaker is God.

[3:12]  ¹¹ tn The particle כִּי (ki) has the asseverative use here, “surely, indeed,” which is frequently found with oaths (R. J. Williams, Hebrew Syntax, 73, §449). The imperfect tense אֶהְיֶה (’ehyeh) could be rendered as the future tense, “I will be” or the present tense “I am” with you. The future makes the better sense in this case, since the subject matter is the future mission. But since it is a stative verb, the form will also lend itself nicely to explaining the divine name – he is the One who is eternally present – “I am with you always.”

[3:12]  ¹² sn In view of Moses’ hesitancy, a sign is necessary to support the promise. A sign is often an unusual or miraculous event that introduces, authenticates, or illustrates the message. One expects a direct connection between the sign and the message (for a helpful discussion, see S. Porúbcan, “The Word ’OT in Isaia 7,14,” CBQ 22 [1960]: 144-49). In this passage the sign is a confirming one, i.e., when Israel worships at the mountain that will be the proof that God delivered them from Egypt. Thus, the purpose of the exodus that makes possible the worship will be to prove that it was God who brought it about. In the meantime, Moses will have to trust in Yahweh.

[3:12]  ¹³ tn The verb תַּעַבְדוּן (ta’avdun, “you will serve”) is one of the foremost words for worship in the Torah. Keeping the commandments and serving Yahweh usually sum up the life of faith; the true worshiper seeks to obey him. The highest title anyone can have in the OT is “the servant of Yahweh.” The verb here could be rendered interpretively as “worship,” but it is better to keep it to the basic idea of serving because that emphasizes an important aspect of worship, and it highlights the change from Israel’s serving Egypt, which has been prominent in the earlier chapters. The words “and they” are supplied to clarify for English readers that the subject of the verb is plural (Moses and the people), unlike the other second person forms in vv. 10 and 12, which are singular.

[13:3]  ¹¹ tn The form is the infinitive absolute of זָכַר (zakhar, “remember”). The use of this form in place of the imperative (also found in the Decalogue with the Sabbath instruction) stresses the basic meaning of the root word, everything involved with remembering (emphatic imperative, according to GKC 346 §113.bb). The verb usually implies that there will be proper action based on what was remembered.

[13:3]  ¹² tn Heb “from a house of slaves.” “House” is obviously not meant to be literal; it indicates a location characterized by slavery, a land of slaves, as if they were in a slave house. Egypt is also called an “iron-smelting furnace” (Deut 4:20).

[13:3]  ¹³ tn Heb “from this” [place].

[13:3]  ¹⁴ tn The verb is a Niphal imperfect; it could be rendered “must not be eaten” in the nuance of the instruction or injunction category, but permission fits this sermonic presentation very well – nothing with yeast may be eaten.

[13:9]  ¹² sn This passage has, of course, been taken literally by many devout Jews, and portions of the text have been encased in phylacteries and bound on the arm and forehead. B. Jacob (Exodus, 368), weighing the pros and cons of the literal or the figurative meaning, says that those who took it literally should not be looked down on for their symbolic work. In many cases, he continues, it is the spirit that kills and the letter makes alive – because people who argue against a literal usage do so to excuse lack of action. This is a rather interesting twist in the discussion. The point of the teaching was obviously meant to keep the Law of Yahweh in the minds of the people, to remind them of their duties.

[13:9]  ¹³ tn That is, this ceremony.

[13:9]  ¹⁴ tn Heb “for a sign.”

[13:9]  ¹⁵ tn Heb “for a memorial.”

[13:9]  ¹⁶ tn Heb “between your eyes” (KJV and ASV both similar); the same expression occurs in v. 16.

[13:9]  ¹⁷ tn The purpose of using this ceremony as a sign and a memorial is that the Law might be in their mouth. The imperfect tense, then, receives the classification of final imperfect in the purpose clause.

[13:9]  ¹⁸ sn “Mouth” is a metonymy of cause; the point is that they should be ever talking about the Law as their guide as they go about their duties (see Deut 6:7; 11:19; Josh 1:8).

[13:9]  ¹⁹ tn This causal clause gives the reason for what has just been instructed. Because Yahweh delivered them from bondage, he has the strongest claims on their life.

[17:3]  ¹³ tn The verbs and the pronouns in this verse are in the singular because “the people” is singular in form.

[17:3]  ¹⁴ tn The demonstrative pronoun is used as the enclitic form for special emphasis in the question; it literally says, “why is this you have brought us up?” (R. J. Williams, Hebrew Syntax, 24, §118).

[17:3]  ¹⁵ sn Their words deny God the credit for bringing them out of Egypt, impugn the integrity of Moses and God by accusing them of bringing the people out here to die, and show a lack of faith in God’s ability to provide for them.

[18:1]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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).

[23:15]  ¹⁵ tn This is an adverbial accusative of time.

[23:15]  ¹⁶ tn Heb “in it.”

[23:15]  ¹⁷ tn The verb is a Niphal imperfect; the nuance of permission works well here – no one is permitted to appear before God empty (Heb “and they will not appear before me empty”).