Exodus 9:24
not ......... land <03808 0776> [none like.]
Exodus 12:9
roast ..... fire <06748 0784> [but roast with fire.]
Exodus 13:21
Exodus 14:24
morning <01242> [that in the.]
looked ...... army .............. army <08259 04264> [looked unto.]
pillar <05982> [through.]
panic <02000> [and troubled.]
Exodus 19:18
Mount Sinai ............................... mountain <05514 02022> [mount Sinai.]
[See on ver.]
fire <0784> [in fire.]
smoke ...... smoke <06227> [as the smoke.]
Mount ................................ mountain <02022> [whole.]
Exodus 22:6
fire breaks out <0784 03318> [If fire break out.]
Mr. Harmer observes, that it is a common custom in the East to set the dry herbage on fire; which fires, from want of care, often produce great damage. Hence a law to guard against such evils was highly expedient.
stacked grain <01430> [so that the stacks of corn.]
started ... fire <01200 01197> [he that kindled the fire.]
Exodus 29:14
meat <01320> [flesh.]
purification <02403> [it is a.]
Exodus 29:34
meat <01320> [flesh.]
burn up <08313> [burn.]
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.
