Exodus 4:7

4:7 He said, “Put your hand back into your robe.” So he put his hand back into his robe, and when he brought it out from his robe – there it was, ¹  restored ²  like the rest of his skin! ³ 

Exodus 4:20

4:20 Then Moses took ⁴  his wife and sons ⁵  and put them on a donkey and headed back ⁶  to the land of Egypt, and Moses took the staff of God in his hand.

Exodus 5:22

The Assurance of Deliverance

5:22 ⁷ Moses returned ⁸  to the Lord, and said, “Lord, ⁹  why have you caused trouble for this people? ¹⁰  Why did you ever ¹¹  send me?

Exodus 18:13

18:13 On the next day ¹²  Moses sat to judge ¹³  the people, and the people stood around Moses from morning until evening.

Exodus 19:8

19:8 and all the people answered together, “All that the Lord has commanded we will do!” ¹⁴  So Moses brought the words of the people back to the Lord.

Exodus 32:31

32:31 So Moses returned to the Lord and said, “Alas, this people has committed a very serious sin, ¹⁵  and they have made for themselves gods of gold.

[4:7]  ¹ tn The particle הִנֵּה (hinneh) points out the startling or amazing sight as if the reader were catching first glimpse of it with Moses.

[4:7]  ² tn Heb “it returned.”

[4:7]  ³ tn Heb “like his flesh.”

[4:20]  ⁴ tn Heb “And Moses took.”

[4:20]  ⁵ sn Only Gershom has been mentioned so far. The other son’s name will be explained in chapter 18. The explanation of Gershom’s name was important to Moses’ sojourn in Midian. The explanation of the name Eliezer fits better in the later chapter (18:2-4).

[4:20]  ⁶ tn The verb would literally be rendered “and returned”; however, the narrative will record other happenings before he arrived in Egypt, so an ingressive nuance fits here – he began to return, or started back.

[5:22]  ⁷ sn In view of the apparent failure of the mission, Moses seeks Yahweh for assurance. The answer from Yahweh not only assures him that all is well, but that there will be a great deliverance. The passage can be divided into three parts: the complaint of Moses (5:22-23), the promise of Yahweh (6:1-9), and the instructions for Moses (6:10-13). Moses complains because God has not delivered his people as he had said he would, and God answers that he will because he is the sovereign covenant God who keeps his word. Therefore, Moses must keep his commission to speak God’s word. See further, E. A. Martens, “Tackling Old Testament Theology,” JETS 20 (1977): 123-32. The message is very similar to that found in the NT, “Where is the promise of his coming?” (2 Pet 3:4). The complaint of Moses (5:22-23) can be worded with Peter’s “Where is the promise of his coming?” theme; the assurance from Yahweh (6:1-9) can be worded with Peter’s “The Lord is not slack in keeping his promises” (2 Pet 3:9); and the third part, the instructions for Moses (6:10-13) can be worded with Peter’s “Prepare for the day of God and speed its coming” (2 Pet 3:12). The people who speak for God must do so in the sure confidence of the coming deliverance – Moses with the deliverance from the bondage of Egypt, and Christians with the deliverance from this sinful world.

[5:22]  ⁸ tn Heb “and Moses returned.”

[5:22]  ⁹ tn The designation in Moses’ address is “Lord” (אֲדֹנָי, ’adonay) – the term for “lord” or “master” but pointed as it would be when it represents the tetragrammaton.

[5:22]  ¹⁰ tn The verb is הֲרֵעֹתָה (hare’otah), the Hiphil perfect of רָעַע (ra’a’). The word itself means “to do evil,” and in this stem “to cause evil” – but evil in the sense of pain, calamity, trouble, or affliction, and not always in the sense of sin. Certainly not here. That God had allowed Pharaoh to oppose them had brought greater pain to the Israelites.

[5:22]  ¹¹ tn The demonstrative pronoun serves for emphasis in the question (see R. J. Williams, Hebrew Syntax, 24, §118). This second question continues Moses’ bold approach to God, more chiding than praying. He is implying that if this was the result of the call, then God had no purpose calling him (compare Jeremiah’s similar complaint in Jer 20).

[18:13]  ¹⁰ tn Heb “and it was/happened on the morrow.”

[18:13]  ¹¹ sn This is a simple summary of the function of Moses on this particular day. He did not necessarily do this every day, but it was time now to do it. The people would come to solve their difficulties or to hear instruction from Moses on decisions to be made. The tradition of “sitting in Moses’ seat” is drawn from this passage.

[19:8]  ¹³ tn The verb is an imperfect. The people are not being presumptuous in stating their compliance – there are several options open for the interpretation of this tense. It may be classified as having a desiderative nuance: “we are willing to do” or, “we will do.”

[32:31]  ¹⁶ tn As before, the cognate accusative is used; it would literally be “this people has sinned a great sin.”