Exodus 6:2

6:2 God spoke ¹  to Moses and said to him, “I am the Lord. ² 

Exodus 6:28

The Authentication of the Word

6:28 ³ When ⁴  the Lord spoke to Moses in the land of Egypt,

Exodus 7:8

7:8 The Lord said ⁵  to Moses and Aaron, ⁶ 

Exodus 8:30

8:30 So Moses went out from Pharaoh and prayed to the Lord,

Exodus 15:24

15:24 So the people murmured ⁷  against Moses, saying, “What can ⁸  we drink?”

Exodus 17:15

17:15 Moses built an altar, and he called it “The Lord is my Banner,” ⁹ 

Exodus 18:24

18:24 Moses listened to ¹⁰  his father-in-law and did everything he had said.

Exodus 18:27

18:27 Then Moses sent his father-in-law on his way, ¹¹  and so Jethro ¹²  went ¹³  to his own land. ¹⁴ 

Exodus 24:9

24:9 Moses and Aaron, Nadab and Abihu, and the seventy elders of Israel went up, ¹⁵ 

Exodus 24:15

24:15 Moses went up the mountain, and the cloud covered the mountain.

Exodus 34:33

34:33 When Moses finished ¹⁶  speaking ¹⁷  with them, he would ¹⁸  put a veil on his face.

Exodus 35:20

35:20 So the whole community of the Israelites went out from the presence of Moses.

[6:2]  ¹ tn Heb “And God spoke.”

[6:2]  ² sn The announcement “I am the Lord” (Heb “Yahweh”) draws in the preceding revelation in Exod 3:15. In that place God called Moses to this task and explained the significance of the name “Yahweh” by the enigmatic expression “I am that I am.” “I am” (אֶהְיֶה, ’ehyeh) is not a name; “Yahweh” is. But the explanation of the name with this sentence indicates that Yahweh is the one who is always there, and that guarantees the future, for everything he does is consistent with his nature. He is eternal, never changing; he remains. Now, in Exodus 6, the meaning of the name “Yahweh” will be more fully unfolded.

[6:28]  ³ sn From here on the confrontation between Yahweh and Pharaoh will intensify until Pharaoh is destroyed. The emphasis at this point, though, is on Yahweh’s instructions for Moses to speak to Pharaoh. The first section (6:28-7:7) ends (v. 6) with the notice that Moses and Aaron did just as (כַּאֲשֶׁר, ka’asher) Yahweh had commanded them; the second section (7:8-13) ends with the note that Pharaoh refused to listen, just as (כַּאֲשֶׁר) Yahweh had said would be the case.

[6:28]  ⁴ tn The beginning of this temporal clause does not follow the normal pattern of using the preterite of the main verb after the temporal indicator and prepositional phrase, but instead uses a perfect tense following the noun in construct: וַיְהִי בְּיוֹם דִּבֶּר (vayÿhi bÿyom dibber). See GKC 422 §130.d. This verse introduces a summary (vv. 28-30) of the conversation that was interrupted when the genealogy began.

[7:8]  ⁵ tn Heb “And Yahweh said.”

[7:8]  ⁶ tn Heb “said to Moses and Aaron, saying.”

[15:24]  ⁷ tn The verb וַיִּלֹנוּ (vayyillonu) from לוּן (lun) is a much stronger word than “to grumble” or “to complain.” It is used almost exclusively in the wilderness wandering stories, to describe the rebellion of the Israelites against God (see also Ps 59:14-15). They were not merely complaining – they were questioning God’s abilities and motives. The action is something like a parliamentary vote of no confidence.

[15:24]  ⁸ tn The imperfect tense here should be given a potential nuance: “What can we drink?” since the previous verse reports that they were not able to drink the water.

[17:15]  ⁹ sn Heb “Yahweh-nissi” (so NAB), which means “Yahweh is my banner.” Note that when Israel murmured and failed God, the name commemorated the incident or the outcome of their failure. When they were blessed with success, the naming praised God. Here the holding up of the staff of God was preserved in the name for the altar – God gave them the victory.

[18:24]  ¹¹ tn The idiom “listen to the voice of” means “obey, comply with, heed.”

[18:27]  ¹³ tn The verb וַיְשַׁלַּח (vayshallakh) has the same root and same stem used in the passages calling for Pharaoh to “release” Israel. Here, in a peaceful and righteous relationship, Moses sent Jethro to his home.

[18:27]  ¹⁴ tn Heb “he”; the referent (Jethro) has been specified in the translation for clarity.

[18:27]  ¹⁵ tn The prepositional phrase included here Gesenius classifies as a pleonastic dativus ethicus to give special emphasis to the significance of the occurrence in question for a particular subject (GKC 381 §119.s).

[18:27]  ¹⁶ sn This chapter makes an excellent message on spiritual leadership of the people of God. Spiritually responsible people are to be selected to help in the work of the ministry (teaching, deciding cases, meeting needs), so that there will be peace, and so that leaders will not be exhausted. Probably capable people are more ready to do that than leaders are ready to relinquish control. But leaders have to be willing to take the risk, to entrust the task to others. Here Moses is the model of humility, receiving correction and counsel from Jethro. And Jethro is the ideal adviser, for he has no intention of remaining there to run the operation.

[24:9]  ¹⁵ tn The verse begins with “and Moses went up, and Aaron….” This verse may supply the sequel to vv. 1-2. At any rate, God was now accepting them into his presence.

[34:33]  ¹⁷ tn Heb “and Moses finished”; the clause is subordinated as a temporal clause to the next clause.

[34:33]  ¹⁸ tn The Piel infinitive construct is the object of the preposition; the whole phrase serves as the direct object of the verb “finished.”

[34:33]  ¹⁹ tn Throughout this section the actions of Moses and the people are frequentative. The text tells what happened regularly.