Exodus 6:13

6:13 The Lord spoke ¹  to Moses and Aaron and gave them a charge ²  for the Israelites and Pharaoh king of Egypt to bring the Israelites out of the land of Egypt.

Exodus 7:4

7:4 Pharaoh will not listen to you. ³  I will reach into ⁴  Egypt and bring out my regiments, ⁵  my people the Israelites, from the land of Egypt with great acts of judgment.

Exodus 12:17

12:17 So you will keep the Feast of Unleavened Bread, because on this very ⁶  day I brought your regiments ⁷  out from the land of Egypt, and so you must keep this day perpetually as a lasting ordinance. ⁸ 

Exodus 16:1

The Provision of Manna

16:1 ⁹ When ¹⁰  they journeyed from Elim, the entire company ¹¹  of Israelites came to the Desert of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their exodus ¹²  from the land of Egypt.

Exodus 16:32

16:32 Moses said, “This is what ¹³  the Lord has commanded: ‘Fill an omer with it to be kept ¹⁴  for generations to come, ¹⁵  so that they may see ¹⁶  the food I fed you in the desert when I brought you out from the land of Egypt.’”

Exodus 32:8

32:8 They have quickly turned aside ¹⁷  from the way that I commanded them – they have made for themselves a molten calf and have bowed down to it and sacrificed to it and said, ‘These are your gods, O Israel, which brought you up from the land of Egypt.’”

Exodus 32:11

32:11 But Moses sought the favor ¹⁸  of the Lord his God and said, “O Lord, why does your anger burn against your people, whom you have brought out from the land of Egypt with great power and with a mighty hand?

Exodus 32:23

32:23 They said to me, ‘Make us gods that will go before us, for as for this fellow Moses, the man who brought us up out of the land of Egypt, we do not know what has happened to him.’

Exodus 33:1

33:1 The Lord said to Moses, “Go up ¹⁹  from here, you and the people whom you brought up out of the land of Egypt, to the land I promised on oath ²⁰  to Abraham, to Isaac, and to Jacob, saying, ‘I will give it to your descendants.’ ²¹ 

[6:13]  ¹ tn Heb “And Yahweh spoke.”

[6:13]  ² tn The term וַיְצַוֵּם (vayÿtsavvem) is a Piel preterite with a pronominal suffix on it. The verb צָוָה (tsavah) means “to command” but can also have a much wider range of meanings. In this short summary statement, the idea of giving Moses and Aaron a commission to Israel and to Pharaoh indicates that come what may they have their duty to perform.

[7:4]  ³ tn Heb “and Pharaoh will not listen.”

[7:4]  ⁴ tn Heb “put my hand into.” The expression is a strong anthropomorphism to depict God’s severest judgment on Egypt. The point is that neither the speeches of Moses and Aaron nor the signs that God would do will be effective. Consequently, God would deliver the blow that would destroy.

[7:4]  ⁵ tn See the note on this term in 6:26.

[12:17]  ⁵ tn Heb “on the bone of this day.” The expression means “the substance of the day,” the day itself, the very day (S. R. Driver, Exodus, 95).

[12:17]  ⁶ tn The word is “armies” or “divisions” (see Exod 6:26 and the note there; cf. also 7:4). The narrative will continue to portray Israel as a mighty army, marching forth in its divisions.

[12:17]  ⁷ tn See Exod 12:14.

[16:1]  ⁷ sn Exod 16 plays an important part in the development of the book’s theme. It is part of the wider section that is the prologue leading up to the covenant at Sinai, a part of which was the obligation of obedience and loyalty (P. W. Ferris, Jr., “The Manna Narrative of Exodus 16:1-10,” JETS 18 [1975]: 191-99). The record of the wanderings in the wilderness is selective and not exhaustive. It may have been arranged somewhat topically for instructional reasons. U. Cassuto describes this section of the book as a didactic anthology arranged according to association of both context and language (Exodus, 187). Its themes are: lack of vital necessities, murmuring, proving, and providing. All the wilderness stories reiterate the same motifs. So, later, when Israel arrived in Canaan, they would look back and be reminded that it was Yahweh who brought them all the way, in spite of their rebellions. Because he is their Savior and their Provider, he will demand loyalty from them. In the Manna Narrative there is murmuring over the lack of bread (1-3), the disputation with Moses (4-8), the appearance of the glory and the promise of bread (9-12), the provision (13-22), the instructions for the Sabbath (23-30), and the memorial manna (31-36).

[16:1]  ⁸ tn The sentence begins with a preterite and vav (ו) consecutive, which can be subordinated to the next clause with the preterite and vav consecutive. Here it has been treated as a temporal clause.

[16:1]  ⁹ tn The word is often rendered “congregation” (so KJV, ASV, NASB, NRSV), but the modern perception of a congregation is not exactly what is in mind in the desert. Another possible rendering is “community” (NAB, NIV, NCV, TEV) or “assembly.” The Hebrew word is used of both good and bad groups (Judg 14:8; Ps 1:5; 106:17-18).

[16:1]  ¹⁰ tn The form in the text is לְצֵאתָם (lÿtse’tam, “after their going out”). It clearly refers to their deliverance from Egypt, and so it may be vividly translated.

[16:32]  ⁹ tn Heb “This is the thing that.”

[16:32]  ¹⁰ tn Heb “for keeping.”

[16:32]  ¹¹ tn Heb “according to your generations” (see Exod 12:14).

[16:32]  ¹² tn In this construction after the particle expressing purpose or result, the imperfect tense has the nuance of final imperfect, equal to a subjunctive in the classical languages.

[32:8]  ¹¹ tn The verb is a perfect tense, reflecting the present perfect nuance: “they have turned aside” and are still disobedient. But the verb is modified with the adverb “quickly” (actually a Piel infinitive absolute). It has been only a matter of weeks since they heard the voice of God prohibiting this.

[32:11]  ¹³ tn S. R. Driver (Exodus, 351) draws on Arabic to show that the meaning of this verb (חָלָה, khalah) was properly “make sweet the face” or “stroke the face”; so here “to entreat, seek to conciliate.” In this prayer, Driver adds, Moses urges four motives for mercy: 1) Israel is Yahweh’s people, 2) Israel’s deliverance has demanded great power, 3) the Egyptians would mock if the people now perished, and 4) the oath God made to the fathers.

[33:1]  ¹⁵ tn The two imperatives underscore the immediacy of the demand: “go, go up,” meaning “get going up” or “be on your way.”

[33:1]  ¹⁶ tn Or “the land which I swore.”

[33:1]  ¹⁷ tn Heb “seed.”