Exodus 3:21
Exodus 4:30
Aaron <0175> [And Aaron.]
did ... signs <06213 0226> [did the.]
Exodus 9:8
Take handfuls <03947 02651> [Take to.]
This was a significant command; not only referring to the fiery furnace, which was a type of the slavery of the Israelites, but to a cruel rite common among the Egyptians. They had several cities styled Typhonian, in which at particular seasons they sacrificed men, who were burnt alive; and the ashes of the victim were scattered upwards in the air, with the view, probably, that where any atom of dust was carried, a blessing was entailed. The like, therefore, was done by Moses, though with a different intention, and more certain effect. See Bryant, pp. 93-106.
Exodus 13:16
sign <0226> [a token.]
frontlets <02903> [frontlets.]
mighty <02392> [for by.]
Exodus 14:10
were terrified <03372 03966> [sore afraid.]
cried out <06817> [cried out.]
Exodus 15:27
Elim <0362> [Elim.]
This was on the northern skirts of the desert of Sin, and, according to Dr. Shaw, two leagues from Tor, and near 30 from Corondel, which he conjectures to be Marah, where there is a small rill, which is brackish. He found but nine of the wells, the other three being filled up with sand; but the 70 palm trees had increased into more than 2,000.
Exodus 19:11
Lord <03068> [the Lord.]
Exodus 21:8
does not please ... master <07451 0113> [please not. Heb. be evil in the eyes of, etc.]
designated <03259> [who hath.]
deceitfully <0898> [seeing.]
Exodus 33:17
do <06213> [I will do.]
requested ..... found <01696 04672> [thou hast.]
Exodus 40:38
cloud <06051> [the cloud.]
fire <0784> [fire.]
CONCLUDING REMARKS. Moses was undoubtedly the author of this Book, which forms a continuation of the preceding, and was evidently written after the promulgation of the law: it embraces the history of about 145 years. Moses, having in the Book of Genesis described the creation of the world, the origin of nations, and the peopling of the earth, details in the Book of Exodus the commencement and nature of the Jewish Church and Polity, which has very properly been termed a Theocracy, (Theokratia, from [Theos <\\See definition 2316\\>,] God, and [krate¢ <\\See definition 2902\\>,] to rule,) in which Jehovah appears not merely as their Creator and God, but as their King. Hence this and the following books of Moses are not purely historical; but contain not only laws for the regulation of their moral conduct and the rites and ceremonies of their religious worship, but judicial and political laws relating to government and civl life. The stupendous facts connected with these events, may be clearly perceived by consulting the marginal references; and many of the circumstances are confirmed by the testimony of heathen writers. Numenius, a Pythagorean philosopher, mentioned by Eusebius, speaks of the opposition of the magicians, whom he calls Jannes and Jambres, to the miracles of Moses. Though the names of these magicians are not preserved in the Sacred Text, yet tradition had preserved them in the Jewish records, from which St. Paul (2 Ti 3:8.) undoubtedly quotes. Add to this that many of the notions of the heathen respecting the appearance of the Deity, and their religious institutions and laws, were borrowed from this book; and many of their fables were nothing more than distorted traditions of those events which are here plainly related by Moses.
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