Exodus 4:4

4:4

Put out ............ put out <07971> [put forth.]

Put out ............ put out <07971> [And he put.]

Exodus 12:43

12:43

foreigner <01121> [There shall.]

Exodus 12:46

12:46

one house ............ house <01004 0259> [one house.]

break <07665> [neither.]

Exodus 16:24

16:24

Exodus 23:21

23:21

heed because <08104 06440> [Beware of him.]

rebel ........ pardon <04843 05375> [provoke him not.]

pardon <05375> [he will not.]

name <08034> [my name.]

Exodus 28:17

28:17

set <04390> [thou shalt.]

set ..... setting ... stones ..... stones <04396 068 04390> [set in it settings of stones. Heb. fill in its fillings of stone. the first row.]

ruby <0124> [a sardius, or, ruby.]

The Hebrew {odem,} from {adam,} to be red, ruddy, seems to denote the ruby; as {adam} does in Persian a beautiful gem, of a fine deep red colour, with a mixture of purple.

topaz <06357> [a topaz.]

{Pitdah,} is constantly rendered by the LXX. [topazion,] and Vulgate, {topazius,} with which agrees Josephus. The topaz is a precious stone, of a pale, dead green, with a mixture of yellow, sometimes of a fine yellow; and hence called chrysolyte by the moderns, from its gold colour.

beryl <01304> [a carbuncle.]

{Bareketh,} from {barak,} to lighten, glitter, a very elegant gem, of a deep red colour, with a mixture of scarlet.

Exodus 35:2

35:2

six days .......... day <08337 03117> [Six days.]

holy day <06944> [an holy day. Heb. holiness. whosoever.]

Exodus 40:9

40:9

anointing oil <04888 08081> [the anointing oil.]

Exodus 40:38

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.