Exodus Study Notes

1:1-7 These verses summarize Gen. 37–50, which describe in full how Jacob's family arrived in Egypt, the welcome they received, and the deaths of Jacob and Joseph. The list of sons (v v. 2-4) does not follow chronological order. It begins with Leah's six sons, then Rachel's younger son, Benjamin. Rachel's older son, Joseph, had come to Egypt first, before Jacob and the rest. The names continue with the two sons of Rachel's maid and finally the two sons of Leah's maid. The arrangement of the list reflects family tensions.

1:5 Two other Scripture passages also say that the number who went to Egypt was 70 (Gen. 46:27; Deut. 10:22). The Septuagint (at Gen. 46:27 and Exod. 1:5 but not Deut. 10:22), two Qumran manuscripts of Exodus, and Acts 7:14 all mention 75. The Septuagint of Gen. 46:20 lists five sons and grandsons of Ephraim and Manasseh, which would account for the different totals.

1:7 Verses 7, 12, and 20 use several terms to talk about the multiplication of the Israelites. These terms also appear repeatedly in God's creation and flood mandates (Gen. 1:20-22,28; 9:1,7) and in promises He made to the patriarchs (Gen. 17:2,6,20; 18:18; 26:4,24; 28:14; 35:11). Any Egyptian king who feared and opposed the growth of the Israelite population was opposing the purposes of the Lord.

1:8-22 These unsuccessful attempts to deal wisely with the Israelites seem to escalate in desperation and decline in wisdom. The king of Egypt never reexamined his assumptions; he only tried new methods.

1:8 One plausible explanation of Egyptian and Israelite connections contends that Joseph came to Egypt when the native Egyptian 12th Dynasty ruled in the Middle Kingdom era. Years later, Semitic foreigners known as "Hyksos" took over much of Egypt until the time of Kamose, who reasserted Egyptian rule. The new king is not named in Exodus, nor is any other Egyptian king, but perhaps he was a Hyksos ruler without concern for the rights granted to the Israelites by an earlier regime. Another suggestion is that the "new king" was Ahmose, who followed his brother Kamose as ruler, reigned about 25 years, completed the restoration of Egyptian rule, and founded Dynasty 18 and the New Kingdom era, a period when Egypt exerted a powerful presence in the ancient Near East. Any 18th Dynasty king might have been wary of the Israelites if he associated them with foreigners such as the ousted Hyksos.

1:9 This is the first time the children of Israel are called a people. Pharaoh compared their numbers with his own. This exaggeration indicates Pharaoh's eagerness to convince his courtiers that they must take decisive action.

1:11 Treasure cities held agricultural produce and other useful items as part of the king's strategic oversight of the country (Gen. 41:35; 1 Kings 9:15-19).

1:12 Later, the Moabites shared with the Egyptians this loathing of the Israelites when they saw how numerous they were (Num. 22:3). Pharaoh's scheme resulted in more Israelites and more fear among the Egyptians, not less of both as he had intended.

1:13-14 Five forms of the same Hebrew word are translated here with forms of "serve" or "bondage." (A different word burdens is used in v. 11.) The repetition drives home what the Egyptians were doing, and also prepares for making a comparison, since the same word can refer to service in worship. The Lord would give the Israelites new work of a different sort (3:12; 4:23; 7:16,26; 8:1). Elsewhere forms of the word translated bitter describe situations of severe hardship and loss (Ruth 1:13,20; 1 Sam. 30:6; 2 Kings 4:27; Isa. 22:4).

1:15 In this book that takes a profound interest in identities, ironically the king is nameless, but the midwives who honored God are named.

1:16 See them upon the stools is literally "look upon the pair of stones." This may refer to a birthing stool or to the genitals of the newborn. In either case, the orders are clear; the midwives must kill Israelite sons and let the daughters live. The girls could be married to the Egyptians and assimilated into that society.

1:17 By letting the boys live, the midwives showed that they feared God rather than Pharaoh (Ps. 96; 112; Prov. 1:7; 3:7; Acts 4:19; 5:29).

1:18-20 True or not, the midwives' excuse about the superior vigor of Hebrew women must have been believable, since Pharaoh did not pursue the matter further.

1:21 God rewarded the midwives with children of their own.

1:22 When Pharaoh charged all his people, his desperate desire to kill Israelites came out into the open.

2:1-10 The story of how this unnamed baby was protected during dangerous and uncertain times adds to the suspense and indicates the child's important future role. Its close-up depiction of Pharaoh's oppression in one family helps communicate how all the Israelites needed deliverance. It also raises sympathy for the rescued infant and causes us to wonder what he will be like as both a child of slaves and the adopted son of a princess.

2:1 The genealogy of Aaron and Moses names Amram and Jochebed as the parents (6:20; Num. 26:59). Moses' Levite heritage is appropriate, considering his later responsibilities in instituting national worship, since the tribe of Levi was set apart for priestly service (chaps. 28–29; Num. 1:47-54; 3:5-13; 8:5-26).

2:2 Readers in cultures that prize superficial attractiveness may wonder if the mother would have cared for the baby if he had been homely. Her reaction is probably better understood against a background of high infant mortality. The mother recognized that, except for the decree of Pharaoh, this baby would surely live and thrive. Also, the broadly positive adjective translated goodly could describe such varied items as a calf (Gen. 18:7), houses (Deut. 8:12), a tree (2 Kings 3:19), land (Exod. 3:8), a method of operating (Exod. 18:7), or what is morally right (Ps. 14:1; 34:8). The combination of "saw" and "good" in Exodus 2 echoes its use in Genesis 1. Hebrews 11:23 refers to hiding this child as an exercise of faith by his parents.

2:3 Slime (asphalt) and pitch made the basket waterproof; even full-sized boats could be similarly sealed (Isa. 18:2). Flags are reeds that grow in water (Job 8:11).

2:4 His sister was Miriam (15:20; Num. 26:59). If a baby was found, people might look around for the mother, but a small girl would attract little attention and could report to her mother or, better yet, think quickly and offer the services of her mother.

2:10 During the New Kingdom era, Egypt would bring foreign boys to court to train them for service in Egyptian territories. The actions of Pharaoh's daughter continue the undermining of his plans by women, though he considered daughters safe enough to let them live (1:16,22). Moses' name had significance for both Egyptian and Hebrew hearers. In an Egyptian name like Thutmose, mose is related to an Egyptian verb meaning "bear, produce, bring forth" and a noun meaning "child," while Thut/Thoth was a god; so "Thutmose" and similar names celebrated a connection between the birth of a child and an Egyptian god. Pharaoh's daughter named Moses in a way that suited Egyptian naming patterns and commemorated her action in saving his life, celebrating his connection with her. The name calls to mind a verb meaning "draw out" (2 Sam. 22:17; Ps. 18:16), which to Hebrew readers must have sounded appropriate for the person who led the Israelites out of Egypt. This child's name seems more appropriate than Pharaoh or his daughter could have thought.

2:12 Moses' caution indicates that his action was deliberate. Slew translates the same root word as "smiting" (v. 11) and "smitest" (v. 13). In other words, the Egyptian was striking a Hebrew man, a Hebrew man struck another Hebrew, and Moses struck the Egyptian but with a different outcome. Hid translates a word used sometimes in contexts involving burying something (Gen. 35:4; Josh. 2:6; 7:21); it is different from the word used in verses 2 and 3 about Moses' mother hiding him.

2:13-14 Moses expressed surprise that the two Hebrews were fighting. This incident is evidence that the Israelites' deliverance from Egypt exemplifies God's loyalty and grace; it did not take place because they were all fine, deserving people.

2:15 The land of Midian included territory in modern Saudi Arabia, on the east of the Gulf of Aqaba. The Sinai Peninsula to its west would not have been far enough from Pharaoh to be safe, since Egypt had mining interests in the Sinai and it was under Egyptian military control. When he sat down by a well as a newcomer, Moses positioned himself to meet people, as Abraham's servant had done when he met Rebekah, and as Jacob had done when he met Rachel (Gen. 24:11-14; 29:1-6).

2:16 The priest of Midian, the father of seven daughters, was called Reuel (v. 18; Num. 10:29), Hobab (Judg. 4:11), and most often Jethro (Exod. 3:1; 4:18; 18:1-12). Other men with more than one name include Jacob (Gen. 32:28; 46:2; 48:2; 49:2), Gideon (Judg. 7:1; 8:35), and Solomon (2 Sam. 12:24-25). Midianites were descendants of Abraham through his wife Keturah (Gen. 25:1-2). Because of this connection, perhaps Jethro led others in worship of the God of Abraham and Isaac, like Melchizedek (Gen. 14:18-20). The Midianites as a whole seem to have been nomadic desert dwellers who were later enemies of Israel (Gen. 37:28,36; Num. 22:4,7; 25:1-18; 31:1-20; Josh. 13:21; Judg. 6–8; 9:17; Ps. 83:9; Isa. 9:4; 10:26; 60:6).

2:17-19 Again Moses came to the defense of someone, but this time it had nothing to do with the Israelites or their plight. He rescued a bunch of shepherd girls from what seems to have been a common annoyance, and they thought he was an Egyptian. Moses' identity continued to be an issue.

2:22 The name Gershom, "a sojourner there," reflected Moses' status as an alien in both Egypt and Midian.

2:23-25 The word for groaning describes a man with broken arms in Ezek. 30:24. Four different words for the Israelite outcry and four words for God's response combine to make a weighty statement of desperation and response. The formality is enhanced in Hebrew by the unusual repetition of the word God as the subject of each verb in verse 24, which also underscores God's superiority and sovereignty: God heard . . . God remembered . . . God looked upon . . . God had respect unto them. God's remembering is more than mental awareness; it implies action that fulfills covenant promises (Gen. 8:1; 19:29; 30:22; Lev. 26:42-45; Ps. 105:8; 106:44-46; Jer. 14:21; Amos 1:9). The command to "remember" the Sabbath Day is parallel to the command to "keep" the Sabbath (Exod. 20:8; Deut. 5:12).

Had respect translates a verb often translated "know" or "knew" (1:8; 5:2; 6:3,7; 7:5; 16:12; 18:11), which like "remember" typically involves more than awareness of information. Here it carries the thought of exercising personal concern for someone (Ps. 31:7; 37:18; 144:3; Hos. 13:4). Because God knew their situation and took action, the Israelites and others would come to know Him in a new way. This verse assumes that readers are familiar with the promises that God had made and confirmed by covenants with Abraham, Isaac, and Jacob (Gen. 12:1-3,7; 13:14-17; 15:1-21; 17:1-21; 18:17-19; 21:12-13; 22:15-18; 28:3-4,10-22; 32:9-12; 35:9-15; 46:1-4; 48:3-4,15-16; 50:24-25).

3:1 Jethro was also called Reuel (2:18) and Hobab (Num. 10:29). Many ancient gods were associated with a mountain where they were believed to live. The Lord was by no means limited to this mountain, however, as His actions at other mountains and other places make clear (e.g., Gen. 22:14; 1 Kings 18:20-45; 2 Kings 6:17; Isa. 2:3; Ezek. 28:14,16; Zech. 8:3).

3:2-3 The angel of the Lord was active in Genesis to inform, rebuke, protect, and provide guidance and success (Gen. 16:7-11; 21:17; 22:11,15; 24:7,40; 31:11). The account in Exodus 3 describes the following conversation as directly between the Lord and Moses. Fire is frequently associated with special displays of God's presence (Exod. 13:21-22; 19:18; 40:38; Deut. 4:11-24,33-36; Judg. 6:21; 13:20; 1 Kings 18:24,38; 2 Chron. 7:1-3; Ps. 18:8,12-13; 50:3; 97:1-5; Isa. 66:15-16; Dan. 7:9).

3:5-6 The possibility of danger implicit in human contact with God is reflected throughout Scripture (19:21-24; 24:11; 33:20-23; Gen. 32:30; Judg. 13:20-23; Isa. 6:5; Acts 9:3-9; 1 Tim. 6:15-16; Rev. 19:11-21). This place was holy, not because of any quality intrinsic to it, but because of God's presence and activity. The tabernacle would be a place set apart by the Lord's presence (Exod. 29:43-44). To stay at a distance and remove footwear was then and is now in many cultures a sign of respect and humility. The Lord's self-identification, which began I am the God of thy father, connected this event with the past both by naming the patriarchs and by the wording of the statement (Gen. 15:7; 17:1; 26:24; 28:13; 31:13; 35:11; 46:3).

3:8 In Egypt the Israelite flocks were limited to the small region of Goshen (see Gen. 46:32-34). By comparison, the new land would be large . . . flowing with milk and honey—resentful Levites later used this phrase to describe Egypt (Num. 16:12-14). The word for honey may also describe a sweet syrup made from boiling dates, grapes, and other fruit.

3:11-12 Moses' question—Who am I?—reminds us that one of the Hebrews asked Moses in 2:14, effectively, "Who are you?" The answer to these questions has nothing to do with Moses' upbringing or abilities. The Lord's response, a promise to Moses, Certainly I will be with thee, depends for its value on who the Lord is; it matters that He is present because He is willing and able to act. This promise gave Moses grounds for authority that was missing earlier (2:11-15) and continues the important theme of God's personal involvement in the lives of His people (Gen. 28:15; 31:3; 46:4; 48:21; Exod. 33:14-16; Num. 14:43; Josh. 1:9; Zech. 8:23; Matt. 28:20; John 14:16; Heb. 13:5). To serve God with all the Israelites at the mountain where God and Moses were speaking would be a sign for Moses because he would be able to look back and know that this worship was possible only because of what the Lord had done (Exod. 18:1-12; 24:1-11).

3:13-15 God's statement is worded with a finality that sometimes appears at the end of a conversation, typically to put an end to debate without volunteering information, like Pilate's statement, "What I have written, I have written" (John 19:22; also Gen. 43:14; Exod. 16:23; 33:19; 2 Sam. 15:20; Esther 4:16; Jer. 15:1-2). The statements containing I AM (v. 14) use the same Hebrew verb that God's promise, "I will be with your mouth," does in verse 12 (and also 4:12,15).

The wordplay with the verb makes it especially prominent and recalls the promise, as if to remind Moses, "The one who promises to be with you is the one who sends you." Since Hebrew verbs gather much of their temporal meaning from their contexts, the same form can indicate present or future or both at once, depending on the situation. Here the promises in 3:12; 4:12,15 are oriented to the future; so though "will" is appropriate in English, it does not exclude God's presence with Moses at the time they were speaking. Nor does the English present tense "am" in 3:14 exclude the future.

3:16 The name the Lord (Jehovah) is connected etymologically with the Hebrew verb "to be" that appears so prominently in verses 12 and 14. Jehovah was no stranger. He was the God of their fathers: Abraham, Isaac, and Jacob. Four hundred years in Egypt had not annulled the promises made to them and their offspring (2:24). He now sent Moses to their descendants, the Israelites. If the Israelites wanted to know who He was, they needed to look at what He had done. When the present translation uses the word Lord (with large and small capital letters), it is representing the Hebrew name that can also be transliterated "Yahweh."

3:18 Three days' journey . . . that we may sacrifice was a reasonable request, since other slave groups in Egypt received permission for similar journeys to worship their gods. Something about Israelite sacrifices was abhorrent to the Egyptians (8:26); a three-day trip into the wilderness would get them well out of sight.

3:19 The phrase no, not by a mighty hand could mean "not unless he is forced by someone strong" or "not even by a strong man, but only by divine help."

3:20 The two clauses I will stretch out my hand and he will let you go both use a form of the same Hebrew verb, making tight connection between cause and effect. When God's hand goes to work, the Israelites will go out of Egypt. The contest would be between the hand of the Lord and the "hand of the Egyptians" as personified by Pharaoh (v. 8).

3:21-22 Gifts of silver and gold would fulfill what the Lord had told Abram (Gen. 15:14), repeating the pattern of Abram's own departure from Egypt with wealth that had been handed to him (Gen. 12:16,20; cp. Gen. 20:14,16). The word translated spoil has a parallel use in 2 Chron. 20:25 to describe plundering corpses on a battlefield. Its use in Exod. 3:22 and 12:36 shows the extravagant extent of the Lord's victory over Egypt, which may be why 3:22 particularly mentions that Israelite women—noncombatants ordinarily—would do the asking. In 11:2 and 12:35 men also participate.

4:1-9 These three signs the Lord gave Moses pertain to areas of common human vulnerability—attack by other creatures, illness, and the need for water—all of which are under the sovereign power of the Lord. The signs begin a pattern in Exodus of actions that are intended to prompt faith and obedience.

4:2-4 Moses ordinarily would have used his rod to defend himself and his flock from snakes; now his staff became a serpent. Speculation that the command to catch the snake by the tail rather than some other method required more faith from Moses, and that the writer of Exodus was unfamiliar with snakes, is unnecessary. As Moses reached out, the tail would have been closest to him and, in fact, snakes are often picked up tail first.

4:6-7 In this case, Moses' condition was leprosy, though the Hebrew term used here covers a variety of severe afflictions, even problems found in garments and buildings (Lev. 13–14; Num. 12:10; Deut. 24:8-9; 2 Kings 5; 2 Chron. 26:19-21). The descriptions in Leviticus do not match the symptoms of leprosy, a condition also called Hansen's disease, which is caused by bacteria.

4:10-12 Moses' next objection that he was slow of speech returned to the problem of his personal identity and unsuitability (2:14; 3:11), as if God were dependent on him. God's answer returned attention to who He is and what He would do.

4:10 Moses began by saying he was not eloquent (lit "I am not a man of words"). Ironically, Moses used 21 Hebrew words arranged in somewhat complicated expressions to say that he could not speak well. He used a figure of speech referring to his mouth and tongue as "heavy" (lit "I am heavy of mouth and heavy of tongue"). The word for "heavy" also describes ears that do not hear (Isa. 6:10; 59:1; Zech. 7:11) and eyes that do not see (Gen. 48:10). One might think of a tool that is too heavy to be used easily and so impedes the efforts that it ought to make easier.

4:11 The Lord answered by arguing from the greater to the lesser, implying that the Creator of all can deal with the problem of one. His rhetorical questions invited Moses to think and recognize that he was making a mistake by not viewing the situation from God's point of view.

4:12 The Lord's command and statement amount to a repeat of His promise to be with Moses (3:12). Here He applies it specifically to the problem of speaking.

4:14-16 I will be with thy mouth, and with his mouth repeats again His promise to be with Moses and help him speak well, and applies it to Aaron as well. The promise that God would teach Moses and Aaron what to say and do has NT parallels (Luke 12:11-12; John 14:26). The working relationship that the Lord described for Aaron and Moses was analogous to that of a prophet with God. He shall be thy spokesman (lit "he will be a mouth for you"), and Moses would be like God for Aaron in telling him what to say to the people. Moses had complained of having a defective mouth; he would now have a new one to use.

4:19 This verse resumes God's instruction to Moses (3:10) and adds some reassuring information.

4:20 This is the first mention of Moses' second son, Eliezer (18:3; see 2:22).

4:21-23 This introductory summary is matched by the similar concluding statement in 11:9-10 that "Moses and Aaron did all these wonders before Pharaoh." So the signs Moses had been given and the use of the rod would apply to both the Israelites (4:1-9) and to Pharaoh to authenticate Moses' message, although all those wonders would include the plagues Moses would announce as well. God informed Moses here not of what he was to say initially to Pharaoh but of the final result. In order to free Jehovah's firstborn son, Pharaoh's firstborn son would have to die (11:4-8).

When He presented the matter as a formal declaration (Thus saith the Lord), the Lord framed the message as a demand from a king to an underling. In the language of ancient treaties and letters, when a king declared that someone was his son, respect for the superior rank and authority of the "father" was called for. Jehovah was claiming that He, and not Pharaoh, had authority over Israel. God was also demanding that Pharaoh show proper respect to Him by treating His "son" with respect. Everyone understood that failure to comply would call for severe penalties.

Such a demand to submit to the Lord would go entirely against the grain of Egyptian culture and beliefs about Pharaoh as a deity and the only king—inferior to no one. Making matters worse, Israel was being claimed as the "firstborn," a position of privilege within ancient families that was obtained through birth order or by appointment (Gen. 25:21-36; Deut. 21:16-17; 1 Chron. 5:1-2; 26:10; Ps. 89:27). In short, Pharaoh was informed that he was merely a vassal ruling a second-rate nation and must answer to God.

Exodus uses three different Hebrew words for harden to describe what the Lord and Pharaoh himself did to his heart. The word here is especially associated with strength. Depending on the context, it could have a positive meaning (courage, steadfastness, Ps. 27:14; 31:24) or a negative meaning (stubbornness, obstinacy, Ezek. 2:4). When the Lord hardened hearts, it was a matter of executing judgment against confirmed rebels, not people who otherwise wanted to serve the Lord (Deut. 2:30; Josh. 11:20; Isa. 6:9-10; 63:17). It meant that Pharaoh would not listen and obey but would demonstrate that he deserved God's judgment.

The hardening of Pharaoh's heart was especially appropriate as an attack on Egyptian beliefs. Egyptians valued a "hard heart," since it was needed after death during judgment to testify on behalf of the dead individual rather than to admit wrongdoing. This terminology was also used to describe the ideal man in public life, who because of his "hard heart" would always appear firm and unshaken. When Pharaoh's heart becomes hard in Exodus, however, he is not cool and in command, and the truth about his character becomes known.

4:24-26 Perhaps the statement that the Lord sought to kill him expressed how the circumstances appeared to Moses and Zipporah. It was apparent to Zipporah what had to be done, and nothing is said about what would have happened if she had failed to act. Circumcision was performed in Egypt when boys were 14 years of age. However, circumcision on the eighth day had been commanded of Abraham as the sign of God's covenant (Gen. 17:1-14; 21:4). Moses' failure to circumcise his son shows that Moses had not been acting like a member of the covenant community, a serious offense. In contrast with the custom in Egypt—where a boy's circumcision was associated with coming into manhood—performing circumcision on the eighth day of an infant's life would naturally have involved his mother, who would closely care for the infant. So every Israelite wife and mother of a son would have thus been reminded of the covenant between God and Israel. Now because Moses had neglected the circumcision of at least one of his sons, Zipporah suddenly was involved. If Moses was to speak for Abraham's God, who was in the process of keeping His covenant promises, Moses needed to observe the sign of that covenant.

4:28 This summary parallels the one in 18:8.

4:31 The Israelites responded to Aaron and Moses with belief and worship, rather than with the skepticism that Moses had expected (3:13). This was a sign of God's faithfulness to His chosen servant.

5:1 Subservient groups in Egypt were allowed time off to worship their gods, but the way that Moses and Aaron spoke for the Lord told their hearers that this message was a command from Pharaoh's superior.

5:2 Pharaoh intended his question as an insult, not as a request for information (like the question asked about Moses' identity and authority in 2:14). Proverbs 30:9 describes the question, "Who is the Lord?" as that of a self-satisfied person who is denying God's providence. Pharaoh's assertion I know not the Lord continues the insult and makes no admission of ignorance. Pharaoh would have believed the answer to his rhetorical question to be "Jehovah is certainly no one that I need to recognize or obey." Pharaoh was rejecting God's position of superiority. A right knowledge of and respect for the identity of the Lord is central to the issue of whether or not to obey Him (cp. John 8:48-55); the events recorded in the book of Exodus answer Pharaoh's question about who the Lord is for the benefit of the Israelites (Exod. 6:7), the Egyptians (7:5), onlookers (18:11; Josh. 2:8-11; Judg. 2:2-11; 1 Sam. 4:7-8; 6:6), and subsequent readers (Ps. 105; Isa. 63:7-14), providing ample grounds for obedience.

5:3 Concern over consequences for failure to obey the Lord gave Pharaoh another indication that He was someone to be reckoned with and that Israelite allegiance must ultimately be to Him rather than to Pharaoh (Isa. 8:11-13; Jer. 1:17). The Lord had authority to command and power to enforce that Pharaoh did not have.

5:8,18 The tale of the bricks referred to the daily tally.

5:19 Repeated mention of the daily task (lit "the requirement of a day in its day") from 5:13 helps convey the oppressiveness of the situation: the Egyptians made demands and kept account of what the Israelites did every day.

5:20 The sight of Moses and Aaron standing on the outside waiting to hear what had happened, only to be scolded by the foremen, shows them as having little or no power.

5:21 Earlier when Moses intervened in a fight between Israelites, one of them challenged his right to act as a judge (2:14). Now the foremen called on the Lord to judge Moses. Their hopes for restoring the status quo had just been crushed, so much so that they considered Moses responsible for their impending death. They believed Moses had made the Israelites so offensive to the Egyptians that they would want to kill the Israelites. Their comment also shows that the Israelite foremen already knew that the Lord had the right and the ability to act as the ultimate Judge in the situation.

5:22-23 The foremen hoped to gain favor with Pharaoh by blaming others for the trouble. They still saw their welfare as under his control. When he spoke to the Lord, Moses boldly blamed both the Lord and Pharaoh for the evil conditions and asserted that the Lord had done nothing to rescue His people. Obedience of the Lord's commands by Moses and Aaron and the elders had led to trouble rather than immediate ease.

6:1 The Hebrew wording does not specify that the strong hand must be that of the Lord rather than Pharaoh, but this impetus has been mentioned in 3:19-20.

6:2-3 A variety of attempts have been made to derive English renderings other than (or more precise than) God Almighty for the Hebrew name El Shaddai, based on proposed etymological connections with words in Hebrew or in other Semitic languages. But as with many names, usage provides the best insights into its significance. Among these are references to the exercise of authoritative power, discernment, justice, chastening, protection or destruction, provision of blessings, and the hearing of prayer. "Shaddai" appears most often in the book of Job (Job 5:17; 6:4,14; 8:3,5; 11:7; 13:3; 21:15; 33:4; 34:12; 37:23; 40:2, among others), and the combination with El is prominent in Genesis as a name for God in His dealings with the patriarchs (Gen. 17:1; 28:3; 35:11; 43:14; 48:3). Naomi used the name Shaddai in her complaint against God (Ruth 1:20-21), and it appears also in Num. 24:4,16; Ps. 68:14; 91:1; Isa. 13:6; Ezek. 1:24; 10:5; Joel 1:15. The rendering of "Shaddai" with "Almighty" is traceable to Greek translations done before the time of Christ (pantokrator) and to the Vulgate (omnipotens). Meanwhile, the word "El" is associated with a Hebrew word for strength, and forms of it appear widely in ancient Semitic languages to refer to deity.

"El" is a generic word for deity—a classifying word—while "Jehovah" (Yahweh) is a personal name. Because the name Jehovah is used in Genesis (Gen. 22:14; see also "Lord" in 2:4 etc.), scholars have debated about what is meant when in Exod. 6:3 God says, by my name JEHOVAH was I not known to Abraham, Isaac, and Jacob. Since the name Jehovah was well known by the time Genesis was written, some have proposed its usage in Genesis is anachronistic but compatible with common literary practice—much like a modern historian might tell the story of a king's early years using the throne name that he later adopted at his coronation.

Or it may be that Exod. 6:3 is not indicating that the name "Jehovah" was previously unknown among the Israelites but rather that now the Israelites would see the truth of the name's meaning displayed before them. They would come to know by experience Jehovah as their covenant-keeping God. This has parallels in Isa. 52:6 and Jer. 16:21, which look forward to future occasions when people will personally experience His actions that fill His name with meaning (Isa. 64:2; Ezek. 39:7).

It is also possible to translate God's words as "Did I not reveal My name Jehovah?" (cp. 2 Sam. 23:5; Ps. 105:28). This rendering would relieve the present difficulty, but few translations have thought it the most accurate rendering.

For God to recall to Moses the name El Shaddai, a deeply meaningful name from the experiences of the patriarchs, while also referring to Himself as Jehovah, is part of emphasizing the continuity between God's promises to the patriarchs and what He was doing for Israel through Moses.

6:5 I have remembered is a way of saying that He was about to act in accordance with His covenant with the ancestors (Ps. 98:1-3; 109:14-16; 115:12; Jer. 14:21; Amos 1:9).

6:6-8 God's message for the Israelites put emphasis at the beginning, middle, and end on His identity: I am the Lord. Freeing Israel from Egypt would be part of a permanent relationship between the Lord and the Israelites. By what He did, the Israelites would come to know from experience who He is, and their own identity as His people would be established and displayed.

Both the Lord and the Israelites would be known as a result of what the Lord would do: bring you out from under the burdens . . . rid you . . . redeem you . . . take you to me for a people . . . bring you in unto the land, and give it you. That the Lord would be known as a result of what He did continues the theme of action leading to knowledge (see 4:1-9), which is repeated frequently throughout Exodus and serves as one of the book's unifying elements (7:5,17; 8:10,22; 9:14,29; 10:2; 11:7; 14:4,18; 16:6,12; 18:11; 29:46; 31:13; 33:13,16).

6:6 The references to burdens in verses 6 and 7 translate the same Hebrew word that was heard twice when Pharaoh complained that Moses and Aaron were stopping the Israelites from working (5:4-5); it is also used at the start of the oppression (1:11; cp. 2:11).

The promise I will redeem you uses a legal term that pictures the Lord's action as that of a close relative who protected a family member or recovered property that belonged to someone in the extended family (Lev. 25; 27; Deut. 19; Jer. 32:6-15). Boaz did this for Naomi and Ruth (Ruth 3:2,9-13; 4:1-17). Such things were a matter of special interest to the Lord, who gained the reputation as Redeemer supreme (Prov. 23:10-11; Isa. 41:14; 44:6; Jer. 31:9-11). For the Lord to speak of Himself as redeeming the Israelites by means of His stretched out arm clarified the nature of the conflict with Pharaoh. In Egyptian art and literature, Pharaoh was pictured in battle gear with his arm stretched out as a way of showing how powerful he was. Along with the "strong hand" (v. 1), the "stretched out arm" was a frequently used figure in references to what the Lord did at the time of the exodus (Deut. 4:34; 5:15; 7:19; 9:29; 11:2; 2 Kings 17:36; Ps. 136:12; Jer. 32:21).

In a later prophecy about the future defeat of Egypt, Pharaoh's arms are broken (Ezek. 30:20-26), and in a terrible reversal of the exodus, the Lord's hand and arm are turned against Judah (Jer. 21:5), but when restoration is prophesied, the strong hand and stretched out arm of the Lord are again at work on behalf of His people (Ezek. 20:33-34). The Lord's great judgments (cp. Exod. 7:4) would include action taken against the gods of Egypt (12:12; Num. 33:4). Ezekiel 14:21 also uses this term and defines the judgments planned there as including losses in war ("the sword"), famine, dangerous animals, and plagues, all sent as Israel's punishment for idolatry (cp. Ezek. 5:17).

6:10-12 Regardless of the rejections Moses had received, the Lord instructed him to try again. Not even the Israelites had listened to him; why should Pharaoh? The term uncircumcised is used elsewhere of ears that could not listen (Jer. 6:10) as well as being a derogatory description of the enemies of Israel (Judg. 14:3; 15:18; 1 Sam. 14:6; Jer. 9:26; Ezek. 28:10).

6:13-7:6 This genealogy could theoretically have been placed in a different location that would have required less effort and repetition. Here it interrupts the conversation between the Lord and Moses and creates suspense by forcing readers to wait for the answer that Moses presumably received immediately. In answer to questions raised in chapters 2–6 about the identity and abilities of Moses, it supplies a formal identification of Moses and Aaron.

6:16-25 This family would be important to the institution of worship at the tabernacle in the wilderness, since Aaron and his sons and ultimately one line of his sons (Num. 25:1-18) would be designated as priests. Moses' sons are not mentioned.

6:26 According to their armies uses a military term (Hb sabaoth, "hosts") to speak of the Israelites leaving in an orderly fashion.

7:3-5 God promised to harden Pharaoh's heart (cp. 4:21), this time using a word that also describes the oppression that Pharaoh inflicted on the Israelites. Pharaoh had made their slavery "difficult" or "hard" (1:14; 6:9; Deut. 26:6), and in return, his heart would become "hard." This way it would be clear that when the Israelites left Egypt it was not because of the persuasiveness of Moses or the wise leadership of Pharaoh. Earlier the Lord had said that as a result of His actions, the Israelites would know Him as Jehovah their God (Exod. 6:7). Now He said that also the Egyptians shall know that I am the Lord by the way He would bring the Israelites out of Egypt. This continues and expands the theme of action leading to knowledge of the Lord (see note at 6:6-8).

7:6 The formal notice that Moses and Aaron did as the Lord commanded them introduces a refrain with later parallels, especially in the account of the construction of the tabernacle (v v. 10,20; 12:28,50; 38:22; 39:1,32,42-43; 40:16).

7:8-13 Seeing this miracle did Pharaoh no good, since he did not respond with faith and obedience (Heb. 3:13–4:6). A rod (sometimes called a scepter) as a symbol of power and authority has had widespread currency (Ps. 110:2; Isa. 10:5,24; 14:5; Ezek. 19:10-14). Both rods and serpents were prominent in Egyptian art. The kings of Egypt are pictured wearing crowns that display a menacing cobra as a symbol of protection for the king and danger for his enemies.

7:9 The term translated serpent here and in verses 10 and 12 is a different Hebrew word than in 4:3. Since it is sometimes used to refer to large water creatures (Isa. 27:1; Ezek. 29:3; 32:2), its appearance here may emphasize the size and frightening effect of the snakes in the contest.

7:11-12 Pharaoh summoned the wise men and the sorcerers, functionaries who were present in other ancient royal courts (Gen. 41:8,24; Isa. 19:11-13; Jer. 27:9; Dan. 1:20; 2:2,10,27). To have them as part of the retinue at his command was another evidence of Pharaoh's power. These men used enchantments to demonstrate their power and that of Pharaoh by duplicating what Moses and Aaron did when they simply obeyed the Lord (cp. 1 Kings 18:25-39). Israel was unique among ancient Near Eastern cultures in that all forms of occult activity were outlawed because the people of God were to trust Him and His provisions for their security (Lev. 19:26-31; Deut. 18:9-14; 2 Kings 21:1-12; Isa. 8:13-22; 47:9-15). Even if someone could produce a miracle, if the message that person brought led away from loyalty to the Lord, the Israelites must not listen (Deut. 13:1-4; Matt. 7:21-23; 24:24).

7:13 This verse uses the word for hardened associated with strength and firmness (as in 4:21) to describe Pharaoh's heart. King Josiah exemplifies the opposite condition, when his heart is described as "tender" (or soft) and he listened humbly to the Lord's words (2 Kings 22:19).

7:14-11:10 The ten plagues described in this section are in three groups of three plagues each, plus one climactic plague—the death of the firstborn. Elsewhere the pattern of three plus a fourth appears in contexts that emphasize thorough observation and completeness of reckoning (Prov. 30:15-31; Amos 1:3–2:8). Each plague that has an announcement comes with the same command: Let my people go, that they may serve me (v. 16; 8:1,20; 9:1,13; 10:3). The exception is the tenth plague. There Moses informed Pharaoh that after this last plague, Pharaoh's own people would come to Moses to beg the Israelites to leave Egypt (11:8).

In each group of plagues, Moses brings the announcement of the first one to Pharaoh when meeting him "in the morning" (7:15; cp. 8:20; 9:13). The second plague of each group is announced in the palace, when Moses "came in unto Pharaoh" (10:3; cp. 8:1; 9:1). After each of the nine plagues comes a notice about the condition of Pharaoh's heart (7:22-23; 8:15,19,32; 9:7,12,35; 10:20,27).

The orderliness and consistency of the Lord and Moses as the contest progresses contrast with the vacillation in Pharaoh's personal behavior (regret, concessions offered and rescinded, angry outbursts) and the growing chaos in the realm in which he was thought responsible to maintain order. Throughout, Moses did what the Lord told him to do, while Pharaoh did the opposite, just as God had foretold; the implication is that the Lord is sovereign in human affairs. The plagues involved natural elements and events that were familiar to Egyptians—water, frogs, insects, east and west winds, storms, diseases, darkness—but they were not merely natural. The Lord, to and through Moses and Aaron, foretold the timing, intensity, and extent of the plagues, which set them apart from mere natural disasters. For example, hordes of locusts have come to portions of Egypt intermittently throughout history, but not to the extent reported in Exodus and not in the wake of the series of disasters that struck Egypt then. Likewise, all firstborn humans die, but they do not die all at once and to the exclusion of other humans. The Lord also announced the purpose of the plagues, explaining that they were intended to reveal His identity, to make Him known to a wide audience (6:1,7; 7:5,17; 8:10,22; 9:14-16,29; 10:2; 11:7). Note the gradual increase in seriousness and the gradual defeat of the magicians (7:12; 8:18-19; 9:11).

Attempts have been made to identify each of the plagues as an attack on one of the many Egyptian gods. Such equivalence is not required, however, for the events to show the futility of Egyptian beliefs, the powerlessness of Egyptian deities, and the necessity of allegiance to God. The events in Exodus as a whole reveal Him to be trustworthy. The contest with Pharaoh displays the Lord's sovereignty over an array of natural elements necessary for human life and over the inner workings of a man whom Egyptians believed to be a god but who was in fact just an ordinary human king (Ezra 6:22; Prov. 21:1).

7:14 The word hardened (lit "heavy") represents a Hebrew figure of speech. In English to have a "heavy heart" typically means to be troubled or sad. But the Hebrew term for "heavy" could describe a mouth and tongue that did not speak well (4:10), eyes that did not see (Gen. 48:10), and ears that did not hear (Isa. 6:10; 59:1; Zech. 7:11). In both Egyptian and Hebrew, the heart (like the mind)—as the center of mental, emotional, and volitional activity—was supposed to listen and respond appropriately (Deut. 30:17; 1 Kings 3:9; Solomon asked to be given "a hearing heart"). Pharaoh was failing to respond as he ought.

Pharaoh's "heavy" heart registered another problem, because according to Egyptian beliefs, gods would weigh a person's heart after death to determine his destiny in the afterlife. If it was heavy by comparison with a feather, a symbol for wisdom, then a fierce god stood by to devour the individual. Elsewhere in the OT sin is spoken of as heavy and as making the heart heavy (Gen. 18:20; Ps. 38:4; Isa. 1:4; 24:20), and the Lord is the One who weighs hearts, which makes Him the ultimate Judge of all, including Pharaoh and other kings (1 Sam. 2:3; Prov. 16:2; 21:2; 24:12; Dan. 5:25-28).

The Lord's assessment of Pharaoh was also important because Pharaoh and his heart were thought to be responsible for maintaining order throughout Egypt. Order was thought to be the essential expression of wisdom (in contrast to the essence of wisdom in Ps. 111:10; Prov. 1:7; 9:10; 15:33; Dan. 2:20). During the plagues Pharaoh could not maintain order; he failed by both the Lord's standards and his own.

7:15-18 Suggestions about why Pharaoh was expected to go out in the morning to the river (8:20) include the possibility of a worship ritual, something about his personal habits, or to measure the river's depth and reach during its flood stage. It is unclear whether the river became actual blood, or whether it was so polluted that the word "blood" would best describe how it looked. The Hebrew word is related to the word for the color red and is sometimes used to describe something that had the appearance of blood but was not literal blood (Gen. 49:11; Deut. 32:14; 2 Kings 3:22; Joel 2:31). Either way, it caused the fish to die, the water to stink, and people to need something else to drink. Pharaoh had used the Nile to bring death to Israelite babies, but now it would be a source of death rather than life for Egyptians, and Pharaoh could do nothing about it.

7:21 The Israelite foremen had complained that Moses had made them reek to Pharaoh (same Hb verb as in v. 18; 5:21), but now there was something that truly stank—the river Nile.

7:25 The Lord smiting the Nile had been symbolized and enacted when Aaron struck it with his staff (v. 20).

8:8 Pharaoh's request for relief from the frogs put Moses in a situation similar to that of Abraham in Gen. 20:7,17; both were called prophets, both prayed for a foreign ruler, and the Lord answered both (Exod. 7:1; 8:13-14). The wording of Pharaoh's request shows that he understood what had happened and what he ought to do.

8:9-10 When Moses said Glory over me, he was granting Pharaoh the right to choose, showing that the end of the plague was under the Lord's control; He could start and stop this plague at will.

8:15 This is the first instance of Pharaoh making his heart "heavy" himself (cp. 7:14), but it is matched by the notice in 7:23 that he failed to "set his heart to" the first plague. References to Pharaoh's hardening his own heart, in the sense of making it "heavy" and so inoperative, also include 8:32; 9:34.

8:16-19 Researchers have debated about exactly what kind of troublesome insects these were: lice, gnats, fleas, mosquitoes, or ticks. When they found they could not duplicate the plague, Pharaoh's magicians declared, This is the finger of God (cp. 31:18; Deut. 9:10; Ps. 8:3). Yet, by their description, this disaster required the action of just a finger of the God who had said He would put His hand into Egypt. Furthermore, Goshen was excluded from the plagues beginning with the fourth, making it irrefutable that the God of the Hebrews was responsible.

8:21 The use of two somewhat rhyming forms of a Hebrew word for send marks the cause-and-effect connection that Pharaoh needed to recognize. An idea of the tone may be indicated by a rendering such as, "If you won't send out My people, I will send in flies."

8:22-23 During the remaining plagues, the Lord would distinguish His people from Pharaoh's people in order to give knowledge of His sovereign presence. This new element and the use of two forms of the word "send" in verse 21 help to highlight the conflict and contrast between the Lord and Pharaoh; Pharaoh was unable to protect his people. Goshen was in northeastern Egypt, possibly near Wadi Tumilat, and had excellent pasture for sheep and goats (Gen. 45:10; 46:34; 47:4,6).

8:24-28 The rare word translated swarm of flies does not specify a particular insect and may indicate a mixture. Pharaoh's stipulations in verses 25 and 28 show that he still thought he was in charge and could assert his authority. His ye shall not go very far away uses an emphatic construction and the kind of negative command that only someone of superior status could issue. The word Moses used for abomination is the same one that Gen. 43:32 and 46:34 use to talk about the Egyptians' refusal to eat with Joseph's Hebrew brothers, that is, the Egyptian scorn for shepherds. Pharaoh admitted the clash of cultures; he would let the Israelites go and sacrifice in the wilderness, but his quick command—intreat for me—just two words in Hebrew, shows what he was primarily interested in.

8:29 Jacob used the word translated here deal deceitfully to describe how Laban had cheated him when he kept changing Jacob's pay (Gen. 31:7). The Lord was not obligated to give Pharaoh warnings or rebukes. Each rebuke and each warning of an impending plague gave Pharaoh an opportunity to change course.

9:2 The phrase hold them uses a form of the same verb that 4:4 uses where Moses "caught" the snake. To speak of Pharaoh holding on to the Israelites fits scenes in Egyptian art that depict the king as a warrior with one hand grasping a captive by the hair and the other holding a club ready to strike him.

9:3 Plague five is in keeping with the Lord's earlier announcements that He would put His hand into Egypt and extend His hand against Egypt (3:20; 7:4-5). Murrain is another word for plague.

9:5-7 The word for time is used later in Exodus to speak of the appointments that the Lord set for the Israelites as occasions to gather for worship (13:10; 23:15; 34:18). Again a distinction was made; no Israelite livestock died, which Pharaoh knew both from the plague announcement and from checking afterward, but he did not benefit from the information that he gathered. Verse 7 highlights Pharaoh's contradictory behavior by using two forms of the Hebrew word for "send"; he sent to find out about Israelite livestock but would not send the Israelites out of Egypt. Later events (v v. 19-25) indicate that all the cattle of Egypt is meant to be taken as (a) an intentional hyperbole or general statement, with exceptions being minor enough not to matter, or (b) that it refers to most of the varieties mentioned in verse 3, or (c) that animals not "in the field" (v. 3) were spared, or (d) that enough time passed for Egyptians to acquire more animals.

9:8 Ashes of the furnace may have been from brick kilns, which would have offered a measure of poetic justice.

9:9 A boil breaking forth with blains and specifically "the botch of Egypt" were infamous enough to be included among the covenant curses in Deut. 28:27,35.

9:10-11 Moses and Aaron stood before Pharaoh, but the magicians could not stand before Moses. This turnabout of wording enhances the status of Moses by putting him in the position of "holding court." The magicians were finished and are not mentioned again in Exodus.

9:12 This is the first instance in which the Lord hardened the heart of Pharaoh. Earlier notices have mentioned his heart's condition (7:13,22; 8:19) or recorded that Pharaoh did the hardening (8:15,32). The first reference to the Lord's hardening Pharaoh's heart is the prediction in 4:21.

9:13-17 The Lord could easily have destroyed Pharaoh and his people without plagues or the hardening of Pharaoh's heart (cp. Dan. 2:20-21), but these events were designed to show the Lord's incomparability (there is none like me in all the earth). Thus God now made for Himself the claim that Moses made for Him earlier (8:10). Such statements might seem arrogant and egotistical, but they demonstrate the truthfulness of the claims and show that the Lord is just and compassionate. Throughout the conflict with Pharaoh, the Lord was demonstrating His right to rule while calling for allegiance and obedience.

9:19 Previous plagues did not include direct commands about how to avoid damage. The outcome for obedience and disobedience before the seventh plague should have helped prompt obedience when the last plague came with its commands about preparing.

9:20-21 Some officials feared the word of the Lord; others didn't take the Lord's word seriously. The former took appropriate action (cp. 1:17,21).

9:27 When Pharaoh said, I have sinned, he may have been admitting to being merely "at fault," using the word in a way similar to its use in 5:16.

9:29 Spreading hands was a gesture associated with prayer and a sign of need and dependence (1 Kings 8:22,38,54; Jer. 4:31). Again God's action was meant to provide knowledge. The seventh plague showed the Lord's ownership of and sovereignty over the entire earth, not just a portion as with many pagan gods.

9:30 Moses pointed Pharaoh to the source of Egypt's problems (cp. 7:16; 8:29).

9:31-32 The description of the crops indicates that people might have held out hope for a partial harvest, but the locusts of the eighth plague would soon devour the rest.

9:34 Here the word for sinned gets its full force and perhaps a touch of irony (cp. v. 27; 5:16).

9:34-10:1 These verses contain three references to the hardening of Pharaoh's heart following the plague of hail. The first reference names Pharaoh as the agent (he . . . hardened his heart), and it says that his servants did the same. The second names no agent and simply describes the condition (the heart of Pharaoh was hardened). The third names the Lord as the agent (I have hardened his heart, and the heart of his servants). The first (9:34) and third (10:1) use the same verb. So it seems that both Pharaoh and the Lord are responsible for the condition that the second reference describes without naming an agent. Other similar descriptions may likewise leave room for both the Lord and Pharaoh to be involved. Later some Philistines commented on the hardening of hearts that took place in Egypt and spoke of the Egyptians and Pharaoh as responsible (1 Sam. 6:7).

10:1-2 This prologue to the plague of locusts introduces the topic of remembering and recording what the Lord had done for them (12:14-27,42-49; 13:1-16; 16:33-34; 17:14-16). The hardening of Egyptian hearts was the occasion for miraculous signs that the Israelites should recount to succeeding generations so they would know who the Lord is (Ps. 111:4-6).

10:3-6 This is the first time Moses and Aaron deliver the plague announcement and then leave, showing the Lord's control of events.

10:3 The correct answer to Moses and Aaron's question should have been, "No longer." Would Pharaoh like to avoid plagues? Yes. Would he humble himself? No.

10:4 Locusts are still dreaded in Africa. The eighth plague would bring the worst visitation of locusts ever in Egypt.

10:7 Pharaoh's servants blamed Moses for the problem. Their second rhetorical question drew attention to what Pharaoh did not know, that is, recognize and respond appropriately (1:8; 5:2). The officials were convinced that more trouble was coming.

10:8-11 In an attempt to forestall the plague of locusts, Moses and Aaron were brought back to Pharaoh, who immediately began an argument over who shall go. Moses' list included everyone and everything they owned, since the entire nation belonged to the Lord. The word translated evil often refers to calamity or disaster; so it may be that Pharaoh referred to the trouble that the Israelites would experience if they continued to annoy him with talk of leaving—"Look out, you are about to be in trouble from me; it's right in front of you!" Or he may have been saying that what they were contemplating was bad, evil from his point of view. Pharaoh considered both the journey and the reason for it unimportant. To him, going off to worship Jehovah was just something that Moses and Aaron had contrived.

10:16-20 Monarchs cultivate the image of serenity and control. Pharaoh's haste to call Moses and Aaron back, his longer confession, and his request for relief from the plague show its impact on him. Unlike before, in the aftermath of this plague, Moses said nothing to Pharaoh.

10:19 The Hebrew name for the Red sea, yam suph, is used here for the first time. It is also applied to what is now called the Gulf of Aqaba or Gulf of Eilat, the branch of the Red Sea that extends east of the Sinai Peninsula and west of the Arabian Peninsula (1 Kings 9:26). The translation "Reed Sea" or "Sea of Reeds" that is sometimes suggested recognizes that the word suph means "reed" or "reeds," as in Exod. 2:3,5 and Isa. 19:6. The name "Red sea" reflects ancient Greek usage, which included the Gulf of Suez, the Gulf of Aqaba, the Arabian Sea, and the Persian Gulf under the Greek equivalent of "Red sea" (eruthra thalassey).

10:21-23 Darkness seems appropriate as an attack on the Egyptian king, since Pharaoh was believed to be the son of Egypt's sun-god Re. It is also part of later judgment pronounced against Egypt (Ezek. 32:7-8). Pharaoh had refused to allow a three-day journey for the Israelites, and now, ironically, Pharaoh's people were surrounded by darkness and unable to go anywhere for three days, while the Lord's people had light for their activities.

10:24 Pharaoh's restriction of the movement of the flocks and herds of the Israelites showed that he was still unwilling to submit to the Lord.

10:28-29 See my face no more has to do with initiating a formal appearance before Pharaoh, not a casual sighting (cp. 23:17; 34:23; 2 Sam. 14:23-33). Moses did see Pharaoh again secretly (Exod. 12:31). The words Moses delivered to Pharaoh in 11:4-8 may have been uttered during the encounter in 10:24-29 (translating the speech verb in 11:4 as "had said"). The angry exchange between Pharaoh and Moses shows that they agreed on one thing—that Moses' series of announcements and demands was finished. There would be no more bargaining. For Pharaoh to threaten to kill the messenger of the Lord shows that he still disrespected them both.

11:1-3 The notice that the Lord gave the people favour with the Egyptians and that Moses was very great in their esteem summarizes opinions that were unexpected and different from those of Pharaoh. He wasn't shaping the Egyptians' opinions to the degree that a king would like to do. Meanwhile, the inner workings of Pharaoh's people, like his own heart, were accessible to the Lord.

11:2-5 The instructions to request silver and gold and the announcement that the firstborn of Egypt would die return to matters that the Lord had told Moses about much earlier (3:19-22; 4:21-23). Events were taking place according to God's plan.

11:5 The maidservant that is behind the mill refers to someone grinding grain by pushing the top stone over the lower one.

11:6 A great cry of anguish corresponds to the cry of the oppressed Israelites in 3:7,9.

11:8 Moses' anger is unusual, since during the cycle of plagues nothing is said about his feelings. Moses expressed anger on behalf of the Lord. The notice of anger contributes to recognizing that Moses, although he knew about the hardening of Pharaoh's heart, considered him accountable for his actions.

12:1–13:16 Chapters 12–13 are arranged topically in a way that intersperses long sections of instruction with short sections that describe events taking place. With earlier plagues, the report of the plague follows immediately after its announcement. Not so with the tenth. Instructions to Moses and Aaron and then to the Israelites about how to observe the Lord's passover (12:11) postpone the report of the plague's enactment (12:29-30). Some of the instructions that stand before the report of the plague and of the Israelite departure are ones that the Israelites would have needed at the time in order to prepare. Some instructions would be of use only in later years, but they are prominent among the instructions before the event. The report of the exodus (12:34-42) is followed by further instructions for future celebrations (12:43-49) and a short summary of the first Passover observance and the exodus (12:50-51).

Another section of instructions for the future follows. It involves dedication of the firstborn and observing the Feast of Unleavened Bread (13:1-16) before the account returns to the unfolding events of the exodus (13:17–14:31). People usually wait to make plans for commemorating an event until after the event has occurred, but here the Israelites were still in Egypt (12:1). The attention given to future celebrations in these preparatory chapters highlights the event's certainty and importance as well as the authority of the Lord, who would give the Israelites cause for celebration.

12:2 Because of what the Lord was about to do in the current month, the Israelites were to consider it the first month of their year (the beginning of months). Its Canaanite name was Abib and its Babylonian name was Nisan (13:4). It overlaps with portions of our months of March and April.

12:3 To select a lamb four days in advance would give opportunity to observe it for defects. But more importantly, early selection would draw attention to what was ahead. Just enough should be prepared for the people who would eat together.

12:8-10 The flesh must be eaten immediately, and anything left must be burned and not left to ordinary uses the next morning. That they must roast it whole also fits the need for special treatment of this animal, whose blood above the doorway and on the side posts identified the inhabitants of the house; they were people who took the Lord's commands seriously (9:20-21).

12:11-12 The declarations it is the Lord's passover and I am the Lord reinforce the truth that what was happening centered on God's identity and His self-revelatory actions (6:2-8,29; 7:5,17, etc.). In this instance He exercised His ability and right to execute judgment, as He had said He would do (cp. 6:6; 7:4), even against all the gods of Egypt.

12:13 A token is a symbol that represents something greater.

12:15-20 Eating unleavened bread would remind the Israelites of their rapid departure from Egypt that did not allow time for a leavening agent to make the bread rise (v. 39). Those who ate leavened bread showed disdain for what the Lord had done in founding Israel as a nation and were subject to either banishment (Num. 19:13) or the death penalty, which was meted out to intentionally defiant lawbreakers in Num. 15:22-31 and carried out by human or divine agency (Exod. 31:14; Lev. 20:1-24).

12:23 The descriptions of the death of the firstborn say nothing more about the destroyer, nor do they indicate how the humans or animals died. The Lord's sovereign activity was the issue, and He presented Himself as bringing about the deaths. He also referred to the plague as destroying (v. 13), in an expression that uses a Hebrew word closely related to the one here translated "destroyer." Elsewhere an angel from the Lord is described using the Hebrew word for "the destroyer" in a situation that involved a deadly plague (2 Sam. 24:16). David chose "plague" because it would allow him to "fall into the Lord's hands" (2 Sam. 24:14). Angels came to destroy Sodom and Gomorrah (Gen. 19:13), while He was repeatedly credited with destroying the cities (Gen. 13:10; 18:22–19:14,24-25).

12:24-27 The Lord expected the Israelites to teach their children about Him in the process of regularly celebrating what He had done for them (10:2; 13:8-9,14-15).

12:29 The captive that was in the dungeon was another person opposite Pharaoh in social standing, like "the maidservant that is behind the mill" (11:5). Mention of both extremes encompassed all people in between (merism).

12:31-32 Pharaoh had one last encounter with Moses and Aaron. He had declared that Moses would die if they met again, but he could not keep that resolve. Instead he capitulated and gave unconditional release of all the Israelites to go and worship, but he himself made no mention of worshipping the Lord (cp. 2 Kings 5:17-18). Pharaoh's desire for blessing recalls earlier dealings of Egyptians and others with God's people that show things could have been far different for him (Gen. 12:3; 21:22-24; 26:28-31; 39:5; 47:7,10).

12:33 We be all dead men is the last recorded statement to Moses by ordinary Egyptians. It uses just two words in Hebrew and assesses the situation without any pretense, the expectation being that all the Egyptians were about to die if the Israelites stayed any longer in Egypt.

12:35-36 These verses describe what the statements in 3:21-22 and 11:2-3 had looked toward.

12:37 Rameses and Succoth are thought to have been in eastern Egypt (1:11), with Succoth east of Rameses in an area that the ancient Egyptians called Tjeku. This was at the eastern end of the Wadi Tumilat and contained fortifications because the area was a trade route with access to the Sinai Peninsula. The large number of people who left Egypt contrasts with the small number who had entered it (1:1-5).

12:38 The mixt multitude may have included laborers of other ethnicities who saw an opportunity to escape from Egyptian servitude, but who had not necessarily come to faith in God (Num. 11:4).

12:40-41 Starting from 966 b.c., when Solomon began to build the temple, and adding 480 years (1 Kings 6:1) yields 1446 b.c. for the date of the exodus. Adding 430 years to that brings Jacob to Egypt in 1876 b.c., during the Egyptian Middle Kingdom era.

12:43-49 Passover was a family event for those who belonged to the covenant community of Israel, to whom circumcision was the sign of the covenant that God was in the process of fulfilling (2:24; Gen. 17:9-13). All the congregation of Israel shall keep the Passover, and one law would apply to anyone who was part of the covenant community, whether by birth (and membership in a family through purchase) or by choice of affiliation. A woman's participation would normally depend on her family connections.

13:1-16 In addition to having the Passover Feast and Festival of Unleavened Bread, the Israelites would memorialize what the Lord had done for them when they set apart, or consecrated, the firstborn males of both humans and animals. In future years the Israelites were to reenact certain events of the exodus. They would eat a meal like their last one in Egypt, and they would eat unleavened bread, as they had done in the early days of their journey out of Egypt (12:39). Because the Lord had distinguished and redeemed Israel, His firstborn, they would redeem their firstborn sons (4:22-23; 6:6; 15:13; 22:29-31; 34:18-20; Deut. 7:8; 9:26). All these people, animals, and events were built into Israelite life as reminders of the Lord's identity. He was known from His actions, and He gave meaning to the lives of His people (cp. Titus 2:14).

13:2 Elsewhere the Lord explained that He had consecrated every firstborn male of Israel as belonging to Him when He struck down the firstborn of Egypt (Num. 3:13; 8:17). The significance of Israel's firstborn sons and animals was tied to what the Lord had done and said rather than to anything special about them.

13:3 The theme of God's strong hand comes up repeatedly in instructions about the celebration (v v. 9,14,16; cp. 32:11) and uses forms of the Hebrew word for "strong" or "strength" that describe the hardening of Pharaoh's heart by strengthening his resolve and making him more firmly determined (7:13,22; 8:19; 9:35; 10:22,27; 11:10; 14:4,8,17). What had seemed impossible to Egyptian observers had happened (3:19; 5:22–6:1). The might of Pharaoh had been crushed by the strong hand of the Lord.

13:5 On the groups in Canaan that the Israelites would drive out, see 3:7-8; Deut. 7:1.

13:9 That the Lord's law may be in thy mouth emphasizes that the Israelites would accept, meditate on, and do what the Lord prescribed (Deut. 30:14; Josh. 1:8; Ps. 1:2; Isa. 59:21). In the context of teaching children, it also describes what the Israelites should know well and talk about to remind themselves and one another (Deut. 6:6-8). The effect of what the Lord had done should be as great as if it all were displayed on each person's hand (easy for the person to see) and forehead (easy for others to see). When that was the case, the individual would readily speak of what the Lord had said, meditate on it, and act accordingly (Ps. 50:16; 119:46-48; Mal. 2:7).

13:12 The command thou shalt set apart unto the Lord uses a verb that refers elsewhere to transferring property (Gen. 32:16; Num. 27:7-8; 2 Sam. 3:10; Isa. 45:14). Its use here ("pass something over to"/"convey over to") recalls its use in describing the actions of the Lord, who "passed through" Egypt (12:12,23). What He had done must shape what His people would do. The one that openeth the matrix is the first child out of the womb.

13:13 Redemption brought an animal or person back into its original or ordinary use (Lev. 25:23-28). Donkeys could not be sacrificed, so a donkey firstborn should be redeemed for normal use by giving a sheep or goat in its place. A human firstborn must be redeemed (Num. 18:15-16). The Lord's requirement of redemption for a human firstborn contrasted with the practices of pagan worshippers who killed children in rituals designed to curry favor with their gods.

13:17 The Lord could have taken His people safely on any route He wished. The choice of route here and the comment on it offer insight into the thinking of both the Lord and the Israelites. The Lord knew the Israelites better than did Pharaoh, who considered them a military threat (1:10). It balances reports that the Israelites worshipped and obeyed (12:27-28,35,50-51) and foreshadows their upcoming behavior (14:10-12; 16:2-3). In the process of the exodus, God anticipated the thinking of both the Israelites and the Egyptians and put it to His own use (14:3).

Like His choice to keep Pharaoh alive (9:13-16), this choice of route displays who the Lord is. As a result of it, the Israelites would watch the Lord fight for them (14:13-14). They would experience His care and His willingness to work in spite of their frailties (Ps. 103:13-14). Archaeologists have found that Egypt had heavy fortifications along the northern route close to the Mediterranean coast. Though that route would have taken the Israelites by the most direct path to Canaan, through Philistine territory, it would have presented extreme danger and constant opposition. The Philistines came to the western coast of the Mediterranean from islands in the Aegean Sea and would later be frequent foes of Israel. Egyptian or Philistine opposition at this time might have caused the Israelites to change their minds (repent; cp. 6:9).

13:18 The way of the wilderness would take Israel east into the Sinai Peninsula, to the Wilderness of Shur (15:22; cp. 1 Sam. 15:7). "Wilderness" describes uninhabited areas with varying amounts of water and pasturage, depending on the area and the time of year. The description of the Israelites leaving harnessed uses a rare word meaning "armed and arrayed for battle" (Josh. 1:14; 4:12; Judg. 7:11) and seems contrary to the Lord's assessment. Perhaps there is irony to be recognized in the discrepancy between outward and inward readiness.

13:19 God was doing exactly what Joseph had predicted He would do (3:16; 4:31; Gen. 50:24-25).

13:21-22 The Lord had promised to accompany Moses as he confronted Pharaoh (3:12; 4:12,15). Now He signified His presence with the Israelites by means of a pillar of a cloud and a pillar of fire. Sometimes it would descend and show that the Lord was talking with Moses (33:9; Num. 12:5; Deut. 31:15); even other peoples heard about it (Num. 14:14).

14:2 The Lord led the Israelites to where they could be trapped between the sea and the Egyptian army. The name Pi-hahiroth may mean "Mouth of the Canal." The remnants of an ancient canal have been found east of Wadi Tumilat, a route into the Sinai Peninsula. Migdol means "Tower" or "Watchtower." Baal-zephon, "lord of the north," incorporates the name of a Canaanite god important to seafarers.

14:3 Pharaoh's assumption that the Israelites were lost (entangled) grew from his low opinion of them and their God (5:2,8; 10:10). He was not counting on the Lord's planning or the fiery and cloudy pillar that gave evidence of His presence.

14:4 The Hebrew word translated honoured (related to the idea of being heavy) is related to one of the words describing Pharaoh's "hardened" heart (8:15,32; 9:7,34; 10:1). The Lord would receive glory from Pharaoh's refusal to give glory.

14:5 The Israelites' actions appeared to evidence fear, which fit the Egyptian opinion of them better than the triumph described in verse 8. The word translated fled indicates they had cleared out entirely, as did Moses after killing the Egyptian (2:15, in contrast with the word used in 4:3 and 14:25,27 for escaping immediate peril). It is typically used of people who were emigrating in order to escape the reach of a powerful person (Gen. 16:6,8; 31:21-22; 1 Sam. 19:12,18; 21:10; 27:4; 1 Kings 11:17,23,40). The Egyptians began to focus on their loss—we have let Israel go from serving us—plus the change in the situation of the Israelites. The Egyptian magicians had failed, but to this point the Egyptian army had not had an opportunity to act. With the Israelites wandering around and seemingly boxed in (v. 3), certainly some slaves, livestock, and wealth could be recovered or destroyed (15:9).

14:6-7 To people on foot, chariots and horses would have seemed as terrifying as armored tanks (see v. 10 and note there). Egypt took pride in its chariots, portraying them in art meant to display Egyptian power.

14:8 Going out with an high hand gives a glimpse into the Israelites' triumphant frame of mind (Num. 33:3). They had no reason to look over their shoulders in fear.

14:10 Verses 5-9 provided a panoramic perspective. The text uses the word behold to make a rapid switch in perspective and give readers a momentary share in the experience of someone in the story. When the Egyptian army suddenly appeared, the Israelites' eyes became wide with terror.

14:11-12 Egypt had been preoccupied for centuries with death, mummification, and the building of elaborate graves, some of which the Israelites themselves may have been forced to help construct. Terror turned Israelite elation and triumph into sarcasm and accusation. They considered Moses responsible for their impending doom, and themselves helpless victims. Their assessment gave no thought to any third option besides death or servitude in Egypt. By not considering the Lord's involvement, the Israelites resembled faithless Pharaoh.

14:13-14 The command Fear ye not, given as a word from the Lord to His people or an affirmation of confidence before battle, has many parallels (Num. 21:34; Deut. 1:21,29; 3:2,22; Josh. 8:1; 10:8,25; 2 Chron. 20:15,17; 32:7; Neh. 4:14). Moses gave no defense of himself but focused instead on what the Lord would accomplish. The words salvation (here and Exod. 15:2; Hb yeshu'ah) and "saved" (14:30) mark the instructions for the encounter with Egyptian forces, its summary, and its celebration. The "save" word group in Hebrew (the root yasha') was applied in a variety of situations, often military ones, so that salvation took the form of victory (Deut. 20:1-4; Judg. 10:12-14; 2 Kings 19:32-35; Ps. 3) or rescue (Exod. 2:17). An earlier pharaoh was afraid that the Israelites might fight against Egypt (1:10), but something greater happened—the Lord fought for Israel and against Egypt (14:14,25).

14:19-20 The angel of God and the pillar of the cloud may have looked familiar to Moses, for he saw the angel and the fire when God commissioned him to return to Egypt (3:2; Num. 20:16; Deut. 31:15). Besides showing the way to go, day or night, the pillar of cloud prevented a clash between the Egyptians and Israel.

14:21-28 Parallels exist between the plague of locusts and the overthrow of the Egyptians: Moses' outstretched hand (cp. v. 21; 10:12), the east wind (cp. v. 21; 10:13), morning initiation (v. 24; 10:13), use of the Hebrew word translated "brought" (10:13) and drave (v. 25), drowning in the sea (v v. 27-28; 10:19), and the observation that not one of them survived (cp. v. 28; 10:19). It was no more difficult for the Lord to defeat Pharaoh and his army than to dispense with a horde of insects.

14:22 The waters being a wall on both sides forced the Egyptians to follow straight ahead and protected the Israelites from a flanking attack.

14:24-25 The night hours were divided into three "watches": the first watch (Lam. 2:19) being the beginning of the night, perhaps roughly 6:00–10:00 p.m., the second watch (Judg. 7:19) being the middle of the night, perhaps about 10:00 p.m.–2:00 a.m., and the morning watch or end of the night, roughly 2:00–6:00 a.m. The Lord observed the Egyptians from His superior vantage point (cp. Deut. 26:15; Ps. 14:2; 53:2; 85:11; 102:19). With His accurate reconnaissance, God troubled the Egyptians, i.e., He threw them into confusion, as He did to other enemies of Israel (23:27; Josh. 10:10; 1 Sam. 7:10; cp. 2 Kings 7:6-7).

14:30-31 These verses summarize the completeness of the Lord's victory by using many terms that the speakers have used earlier, mostly in the near context. The assertion that Israel saw that great work [lit "hand"] which the Lord did continues the theme of the Lord's action as an exercise of His hand (3:20; 7:4-5; 9:3,15; 13:3,9,14,16) in contest with the hand of Pharaoh and the Egyptians, and it uses the verb that Moses used in 14:13 ("shew"; cp. "done" and "dealt" in v v. 5,11). The people feared the Lord, and this is what Pharaoh had failed to do (1:17,21; 9:20-21,30). The mention of Moses as the Lord's servant gives a subtle reminder that an alternative to serving Egypt was available to the Israelites (cp. v. 12) and accords Moses the highest of titles in the hierarchy of the Lord's society and the one by which Moses was called many times (Num. 12:7-8; Deut. 34:5; Josh. 1:1,7,13,15; cp. Gen. 26:24; 2 Sam. 3:18; Isa. 41:8; Rom. 1:1; Rev. 19:10).

15:1-18 This poetic rehearsal of the exodus event demonstrates a technique found in extrabiblical ancient Near Eastern literature as well as elsewhere in the OT (Deut. 32–33; 2 Sam. 1:17-27; 22:1–23:7), particularly the song of Deborah (Judg. 5). Other poetic reflections on the exodus include Ps. 77; 78; 105; 106; and Isa. 63:7-14. While the prose account speaks about the Lord, the song speaks to the Lord and is more personal. Since Moses had complained about being inarticulate, it is something of a surprise as well. It also contrasts with the grumbling and skepticism that often typified the Israelites.

The vivid and prosodic language of poetry can invite readers to use their imaginations to view the same event in multiple ways. For example, the song celebrates that the Lord threw horse and rider into the sea (Exod. 15:1), He threw Pharaoh's chariots and army into the sea (v. 4), His "right hand . . . dashed in pieces the enemy" (v. 6), He overthrew His enemies by virtue of His majesty (v. 7), and He unleashed His wrath (v. 7). These and other descriptions of the same victory help readers to enter into the experience and celebrate the events.

15:1 Other victories of the Israelites were also celebrated with singing and dancing (Judg. 5; 11:34; 1 Sam. 18:6-7; Jer. 31:4).

15:2-3 He is my God affirms the Lord's objective that the Israelites would know Him as their God (6:7). Israel had not selected Him; rather He had shown Himself to be their God based on His actions. My father's God ties this event to the covenant relationship between the Lord and the patriarchs (2:24; 3:6). The Lord (Jehovah) is his name celebrates that His reputation was growing.

15:7 Stubble recalls how the Egyptians had troubled the Israelites over obtaining straw for bricks, forcing them to scrabble about for "stubble" (5:12). Now the Egyptians had been reduced to stubble.

15:11 The truth of God's unequaled power is one of the lessons of the plagues (8:10; 9:14; Deut. 4:39; Ps. 86:3-10; 96:4-5; 135:5,15-17).

15:12 The earth swallowed them is a poetic way of saying that they died (Ps. 63:9; 71:20; Prov. 1:12; Jon. 2:6).

15:13 The word translated mercy refers to displays of loyalty and kind provisions of help between family members or friends, often in situations where the needy party would have no legal right to the assistance (20:6; 34:6-7 contain the other uses of the word in Exodus; cp. Ruth 1:8; 2:20; 3:10; 1 Sam. 20:8; 2 Sam. 9:1).

15:14-16 As He intended, the Lord was becoming widely known (cp. 9:16; 18:11; 32:12). The nations are listed in the order Israel would encounter them during the exodus: first the Philistines of Palestina, then those in Edom (descended from Esau), Moab (descended from Lot), and Canaan (descended from Ham's son Canaan). The idea that God purchased or redeemed Israel is also found elsewhere (see Isa. 11:11, where "recover" translates the same verb). The verb is often used of buying a slave (Gen. 39:1; Exod. 21:2) or land (Gen. 47:20; 2 Sam. 24:21).

15:17 This song describes the land in ways that imply privilege and fellowship. In short, the Lord was taking the Israelites to be at home with Him (cp. John 14:1-3).

15:20 Moses and Aaron were already familiar with the work of prophets and prophecy (4:14-16; 6:30–7:2). Their sister Miriam shared in the work (6:20; Num. 12:1-15; 26:59; cp. Judg. 4:4; 2 Kings 22:12-20; Neh. 6:14; Isa. 8:3; Ezek. 13; Joel 2:28-29).

15:21 The last lines of the song repeat the first, except that the first is a declaration of resolve to praise and the last is a command, an exhortation to praise. The song was sung antiphonally (cp. Ps. 136).

15:22-17:26" In this section, the primary conflict is no longer the Lord and Moses versus Pharaoh and the Egyptians, but the Lord and Moses versus the Israelites, who still tended to look back to Egypt for provision (13:17; 17:3). The Lord graciously showed them that when it came to matters basic to survival, He was capable of sustaining them.

15:22-27 The account of water provided at Marah introduces themes prominent in the accounts of Israel's time in the wilderness: grumbling, testing, and the need for attention and obedience to the Lord's commands.

15:24 The word translated murmured signals a hostile question and is used mostly to describe the Israelites' rebellious complaining (chaps. 15–17; Num. 14–17).

15:25-26 The word translated proved is used once before in the Pentateuch when the Lord tested Abraham by commanding him to sacrifice Isaac (Gen. 22:1-2). The changing of bitter water recalls when God did the opposite to Egypt's water (Exod. 7:17-24; cp. 23:25). At issue in the call for obedience was Israel's distinct identity; they were supposed to be different from Egypt. The Lord had "healed" the water for them and would provide healing for the Israelites in other ways as well (Deut. 32:39; 2 Kings 2:21-22; Ezek. 47:8-9).

16:1 Wilderness of Sin uses a transliterated Hebrew word that may be a shortened form of Sinai. The traditional site of Mount Sinai, Jebel Musa in Arabic, is in the southern Sinai Peninsula. Other proposed sites for Mount Sinai are in central and northern Sinai and east of the Gulf of Aqaba.

16:2-3 This time Israel's complaint is longer and more hostile. The people's memory was short and their hearts ungrateful. If God were going to let them die, they would rather He had done so in Egypt. This discounted the actions of the hand of the Lord for them in the past as well as in the future (cp. 2 Sam. 24:13-14,17).

16:4 During the time between the exodus and the giving of the covenant at Sinai, the Lord and Israel tested each other, the Lord looking to see whether or not the Israelites would trust Him and obey Him after experiencing all His efforts on their behalf. The Israelites were attempting to put God in the position of meeting their demands. In the process of these experiments, dominant qualities and values of both are displayed (v. 4; 15:25-26; 17:2,7; 20:20; cp. Num. 14:22; Ps. 78:17-22). Since walking is the most common way for humans to move around, walk is good terminology for talking about conduct of life (18:20; Lev. 18:4; Deut. 5:33; 8:6; Prov. 1:15; 10:9; Eph. 2:10; 4:1).

16:6-8 The Lord continued to act to give knowledge of Himself and reveal His glory (6:6; 7:17; 8:10,22; 9:14,29; 10:2; 11:7; 14:4,17-18). Moses' use of the interrogative pronoun what, which usually refers to things rather than people, presents himself and Aaron as unimportant in the situation. Their grumbling against Moses and Aaron was in fact a complaint against the Lord.

16:10 Like its English rendering, the Hebrew word for glory refers to God's excellence on display, often in action, as here. It can also refer to the recognition of that excellence, as when someone is said "to give glory."

16:13 Unlike manna, quails did not become part of the daily fare of the Israelites (Num. 11:4-6,13,31-32). When quail migrate between Europe and Africa, they fly over northern Sinai, are subject to the prevailing winds, and need to rest after flying over the Mediterranean Sea.

16:15 The phrase It is manna translates the Hebrew man hu, the Israelites' name for this food, which could also be translated, "What is it?"

16:16 An omer is about two quarts.

16:18-20 Those who ignored the instruction not to keep any of the manna overnight presumably went without enough to eat. They failed to enjoy the Lord's provision because of their distrust.

16:23-26 Sabbath is an anglicized form of the Hebrew word shabbath, associated with a verb meaning "cease, stop, rest" (v. 30; 5:5; 31:12-17; Gen. 8:22). Seethe means boil.

16:28 The rhetorical question expresses the Lord's displeasure and returns to the theme of testing for obedience (v. 4; 15:25-26). The Israelites' refusal to keep the Lord's commands put them in the company of Pharaoh, who refused to humble himself (4:23; 7:14; 10:3; cp. Deut. 8:16).

16:29-30 Pharaoh had refused to give the Israelites any days of rest, and he had withheld the straw needed for their work. But the Lord provided a day of rest each week and the food the Israelites needed for that day of rest.

16:31-35 The name Manna is the anglicized form of the Hebrew word man (interrogative "What?"), which partially echoes the question in verse 15, (Hb) man hu'; "What is it?" No naturally occurring substance matches the description of manna well enough to account for it. The Testimony is a shortened form of "the ark of the testimony," the box that would later contain the Ten Commandments and would testify about the covenant the Lord had given Israel (25:16,21; 26:33; 30:36; 31:18; Num. 17:1-10). The construction of the ark is described in Exod. 37:1-9, so it was not built until after 16:33-34. God continued sending the manna until the day after the Israelites first ate food grown in their new land (Josh. 5:12). So Moses' instructions to Aaron here could have been given any time after the tabernacle was built.

16:36 The measure of an omer, about two quarts, appears only in Exodus 16. Apparently the ephah remained in use longer than the omer. The passing of a generation or a change in region can make such explanations helpful.

17:1-7 At Rephidim the Israelites complained about lack of water, but again the core issue was their mistrust of the Lord. The level of their hostility continued to increase.

17:2-3 The verb translated chide here and in verse 7 has not been used before in Exodus. It and a closely related noun describe disputes like the one between Jacob and Laban (Gen. 13:7-8; 26:20-21; 31:36). Later in Exodus they describe interpersonal conflict that might lead to blows between two men (Exod. 21:18) or to formal legal proceedings (23:2; cp. Deut. 17:8; 25:1). By continuing to accuse Moses, the Israelites were tempting, or testing, the Lord.

17:5 The instruction to take with thee of the elders fits the thought that the Israelite "complaining" had become a quasi-official legal case. The mention of Moses' rod indicates that while Moses might have been unpopular, he was still designated to represent the Lord and lead the Israelites.

17:6 The apostle Paul considered the rock here to be a significant sign pointing to Christ (1 Cor. 10:4). The Lord is referred to in the OT as "the Rock" (Deut. 32:4,15,18,30; 1 Sam. 2:2). God could also bring fire out of rock (Judg. 6:21).

17:7 To remind everyone of conduct to be avoided in light of God's presence and provision, Moses renamed the place. The name Massah is closely related to the verb translated tempted, and the name Meribah is cognate to the verb translated chiding (see Ps. 95:8-9). So the new name was something like "Testing and Complaint" or "Quarrelsome Trial." The Israelites' question expressed their impatience with what they considered unsatisfactory performance.

17:8 Deuteronomy 25:18 describes how Amalek preyed on the weakest among the Israelites. Amalekites troubled Israel intermittently for many years (Num. 14:40-45; Judg. 3:12-13; 6:3-6; 7:12; 10:12; 1 Sam. 14:47-48; 15:1-33; 27:8; 30:1-18; 2 Sam. 1:1-16; 1 Chron. 4:43).

17:9-11 Raising the rod in this case likely symbolized God's exercise of power (v. 11; 7:20; 14:16,21,26-27). Joshua would go on to serve Moses and succeed him as leader of the Israelites (24:13; Num. 27:18-23; Josh. 1:1-9). Hur is best known for his part in this event and for Moses trusting him to help the Israelites when Moses was away (24:14).

17:12 The weakness of Moses showed that he was not the source of the victory.

17:14-15 The book could be a kind of diary from which Moses would write Exodus. Knowledge of the Lord by means of His actions must be preserved. Jehovah-nissi means "the Lord is my Banner." A banner was an ensign or standard hoisted high on a pole as a rallying point or signal. The image asserts Moses' intention to orient his life and actions according to the Lord's direction.

17:16 Moses' testimony of faith here offered reassurance to the Israelites and a warning to the Amalekites and others like them that the Lord would be at enmity with predators who attacked the Israelites. It confirmed the promise made in verse 14—retribution against Amalek would be complete and lasting.

18:1-27 The first half of the book of Exodus looks back at what had happened and describes responses to it, while the second half looks ahead by showing the need for the Israelites to be organized to conduct life with one another as a nation. At the end of Exodus 18, Moses and Jethro part company, but Num. 10:11,29-32 indicates that Moses' father-in-law was with the Israelites when they left Mount Sinai after the events in chapters 19–40 had taken place.

18:1-2 Earlier mentions of Jethro and Zipporah are in 2:18-21; 3:1; 4:18-26. Nothing is said about when or why Moses had sent his family to stay with Jethro.

18:3-4 Gershom was introduced in 2:22. He was no longer an alien in Egypt or a fugitive in Midian. Eliezer is mentioned here for the first time, perhaps because now his name has even more to commemorate, since the Lord had repeatedly helped Moses and had delivered him from two pharaohs who wanted to kill him.

18:5 Moses was back at the place where the Lord had first spoken to him from the burning bush (3:1-4).

18:6-7 These details present Jethro and Moses as men of rank and dignity. Previously Moses took polite leave of Jethro (4:18-19); now Moses was the host. Jethro showed deference by announcing his coming, and Moses showed deference by coming to meet him and by bowing. All this shows who Moses had become and portrays Jethro as a person qualified to offer advice. Welfare translates the Hebrew word shalom.

18:10-11 God had become known through His rescue of Israel from Egypt (6:7; 9:14; 14:18; 16:12). The breadth of the word translated know could mean that Jethro was previously unconvinced of the Lord's superiority, or that he was simply declaring a new awareness from experience. Either way, he was convinced and glad to say so. Jethro's response contrasts with that of Pharaoh and exemplifies how the Israelites and the readers of Exodus should respond to learning about who the Lord is from His actions.

18:12 Recognition of the Lord and His actions led to worship, a fulfillment of the sign that He gave Moses at the burning bush (3:12). A burnt offering was consumed by fire, and parts of sacrifices were burned, but most was roasted and eaten by people present to worship and celebrate (Lev. 1:2-17; 3:1-17; 7:11-18).

18:13-26 This section answers the Israelite who asked Moses, "Who made thee a prince and a judge over us?" (2:14). In a sense, it also answers Moses' questions and misgivings about his ability (3:11; 4:10-13; 6:12,30).

18:19-20 Jethro was thinking of conflicts between Israelites when he said that Moses should bring the causes unto God, but a far more serious case was ahead (32:30-35; 34:9).

18:21 The word translated rulers is the plural of the one translated in 2:14 as "prince." It is used repeatedly in 18:21,25 to strengthen the tie with the question about Moses' status in 2:14. Jethro's list of qualifications for leadership requires qualities of character, belief, and behavior rather than age, wealth, or family position (Deut. 1:13,16-17; 2 Chron. 19:6-7,9-10).

18:23 The verb rendered endure can also mean "stand." It repeats the Hebrew verb for "stood/stand" from the descriptions in verses 13 and 14 of the people standing around Moses waiting for him to hear their cases. If Moses followed Jethro's advice, the people would not have to "stand around" so much and Moses would be able to "stand" the work.

19:3–24:11 This section describes events surrounding the making of the covenant between the Lord and Israel, using practices and terms familiar in the culture. When a powerful king (the suzerain) would send a treaty to a less powerful king (the vassal) informing him and his people of the suzerain's intention to rule them, the treaty contained: (1) formal self-identification of the more powerful ruler; (2) a review of the history between the parties as grounds for issuing and accepting the covenant; (3) the requirement of loyalty to the suzerain; (4) stipulations regulating future conduct of the vassal; (5) positive and negative consequences for obedience or disobedience; and (6) instructions for copying, storing, and publicly reading the covenant.

The Mosaic covenant with its laws was given to people who had expressed belief in the Lord (14:31)—people already rescued from Egypt. Its purpose was not to provide a means for people to initiate or merit a relationship with the Lord. Rather, the covenant was a means of communicating what Israel should do as a people who already belonged to Him. The covenant was tied to what the Lord had already done for the Israelites. This was the reason it was appropriate for them to keep it.

For its contents and system of values the covenant was further tied to what the Lord had done and would continue to do in the expression of His own character—for example, out of His concern for justice and His concern for weaker members of society. It contains some individual regulations that were shared with extrabiblical law codes and wisdom literature. In the covenant the Lord issued, these laws exist in a framework that ties them to the task of displaying the character of the Lord. Even as the actions of the Lord Himself had revealed who He is, so the actions of His people were to display His character.

Other law codes (like that of the Babylonian king Hammurabi) were the pronouncements of a human king and might be offered to a deity to show that the king deserved the deity's approval and support. Israel's laws came from their God with the recognition that people who claimed the Lord as God should resemble Him in their dealings. This was part of the benefit of belonging to Him, not a means of acquiring this status (Deut. 10:12-13).

19:3-6 God's program for the future of Israel is the next step in the outworking of His plan in bringing Israel out of Egypt (6:7; Lev. 26:12; Deut. 29:9-13).

19:3 One purpose for Moses making three trips up . . . the mountain and back (v v. 3,7-8,14,20,25) was to clarify visually the unique role and privileges he was granted. The people needed to acknowledge his authority as God's representative.

19:4 The Lord's past provision should be the basis for Israel's future decisions. The mention of being carried on eagles' wings implied a comparison between the Lord's bringing Israel out of Egypt and eagles that sometimes carried their young on their backs (Deut. 32:10-11). Eagles were also noted for their speed, long flights, and high nests (2 Sam. 1:23; Isa. 40:31; Jer. 4:13; 49:16; Obad. 4).

19:5 The Lord wanted Israel to be known by what He had done as well as by what they would do. A peculiar treasure uses a word that David used to speak of his "own proper good, of gold and silver" that he had set aside for building the temple (1 Chron. 29:3). In extrabiblical literature a king sometimes used a closely related word to speak positively of a vassal with whom he had a good relationship.

19:6 The ideas of priesthood and holiness go together, since special requirements marked priests as set apart for special service that benefited others (Lev. 21). The tasks of priests included helping people offer sacrifices to God, according to the need or condition of the person (Lev. 1–7). Priests acted as judges, both in matters of ritual purity and in civil controversies (Lev. 13–14; Deut. 17:9; 21:5), and they taught God's law (Lev. 10:11; Mal. 2:7-9). These tasks pointed to the work of Israel among the nations. As the priesthood in Israel was to the nation as a whole, so Israel should be to the other nations; as Israelite priests had unique requirements, duties, and privileges among the Israelites, so Israel would have unique requirements, duties, and privileges among the nations (Lev. 20:22-26; Deut. 4:5-8; 14:21; 26:17-19; Isa. 2:1-5).

19:9-25 The preparations for a meeting between the Lord and the Israelites continue the extended metaphor that compares the Lord to a great king issuing a covenant to his vassal. The Lord had chosen to come to Mount Sinai in a way designed to reveal His presence and to communicate with the Israelites, making it "private property," where no one should expect to wander in and out oblivious to the wishes of the owner. For as long as the Lord visited that place, it was holy ground, an extension of His royal court. Coming there required a royal summons. It was not a casual meeting of equals.

19:9 This statement of God's intention increases the gravity of future failures by the people to believe Moses.

19:10 The requirements to be purified and to wear clean clothes involved everyone in the preparation. When Pharaoh summoned him, Joseph likewise changed his clothes before appearing at court (Gen. 41:14; cp. Gen. 35:2; Num. 8:7; Rev. 22:14).

19:12 Refusal to observe bounds was a sign of disrespect punishable by death. Such was the case even with merely human kings whose sanctity and security measures had been violated (Esther 4:11).

19:15 Abstaining from sex would prevent contact with semen, which caused ritual uncleanness (Lev. 15:16-18). Considering the pagan practice of mixing sexual activity with religious rituals, this prohibition may also have contributed to separating such practices from worship of the Lord (cp. 1 Cor. 7:5).

19:16 All these phenomena are associated with occasions when God revealed His presence (40:34; Judg. 5:4-5; 1 Kings 19:11-12; Ps. 18:6-15; Isa. 29:6; 30:30; 64:1-3; Rev. 4:1,5).

19:18 This passage uses the word for furnace that also appears in 9:8,10. Its only other use is to describe the source of the smoke compared with what came from the ruins of Sodom and Gomorrah (Gen. 19:28). The whole mount quaked greatly uses the same Hebrew verb as the statement that "all the people that was in the camp trembled" (v. 16).

19:21 Moses' warning not to gaze at the Lord on penalty of death shows God's concern to protect the Israelites and to reveal to them His awesome, personal reality. He cannot be treated as an object of curiosity that one might walk up to, examine at will, and then walk away from without personal engagement.

19:22 Some interpreters think reference to priests here and in verse 24 is anachronistic, since Aaron and his sons were appointed as priests at a later time (28:1; 40:12-15). Based on ancient practices, however, it would have been normal for selected Israelites to have functioned as priests even before the formal appointment of the Aaronic priesthood. Knowledge of sacrifices, intercession, consecration, and priestly activities is taken for granted throughout Genesis and Exodus (cp. Gen. 14:18-20). In later years disobedient Israelites appointed priests to suit their own purposes (Judg. 17:1-5; 1 Kings 13:33).

Rocky pathway down from Jebel Musa, the traditional site of Mount Sinai

20:1-17 Hebrew has two forms of negative commands. One is used for specific, immediate situations ("Stop doing such-and-such."), and the other, used here, is for general prohibitions ("Don't ever do such-and-such."). The latter is used by a superior to an inferior but not the reverse. The eight negative commands and two positive commands (v v. 8,12) became known as the Ten Commandments (lit "the ten words"; 34:28; Deut. 4:13; 10:4), or the Decalogue (from Gk for "ten words," deka + logoi). They provide basic principles that laid the foundation for the other rules and regulations for ancient Israel.

These were the commands written on the stone tablets and stored in the ark of the covenant to be kept in the most holy part of the tabernacle (34:28; Deut. 4:13; 9:10-11; 10:4-5). The importance of these commandments is further indicated by their repetition in Deut. 5:6-21 and elsewhere (Matt. 19:18; Mark 10:19; Luke 18:20). The first four commands (Exod. 20:2-11) focus on loyalty to the Lord, while the last six (v v. 12-17) focus on dealings between humans.

20:2 To start with self-identification, as the Lord does here, was normal for a covenant document sent from a king and for royal proclamations and inscriptions. Delivering the Israelites had become part of His identity, what people should think of when His name was mentioned. God's delivery of the Israelites out of slavery in Egypt influenced stipulations about how slaves should be treated (v. 2; 21:2-11). In the ancient Near East, Israel's system of laws was unique in that it came from God and obedience or disobedience was oriented toward God; elsewhere rulers might present laws to a deity for approval, but the laws themselves were not given by the deity. In Israel, lawbreaking was first of all an offense against the Lord, not just a disruption of order or an offense against other people.

THE TEN COMMANDMENTS
Commandment	Passage	Related OT Passages	Related NT Passages	Jesus' Teachings
Thou shalt have no other gods before me.	Exod. 20:3; Deut. 5:7	Exod. 20:23; 34:14; Deut. 6:4,13-14; 2 Kings 17:35; Ps. 81:9; Jer. 25:6; 35:15	Acts 5:29	Matt. 4:10; 6:33; 22:37-40
Thou shalt not make unto thee any graven image.	Exod. 20:4-6; Deut. 5:8-10	Exod. 32:8; 34:17; Lev. 19:4; 26:1; Deut. 4:15-20; 7:25; 32:21; Ps. 115:4-7; Isa. 44:12-20	Acts 17:29-31; 1 Cor. 8:4-6,10-13; Col. 3:5; 1 John 5:21	Matt. 6:24; Luke 16:13
Thou shalt not take the name of the Lord your God in vain.	Exod. 20:7; Deut. 5:11	Exod. 22:28; Lev. 18:21; 19:12; 22:2; 24:16; Ezek. 39:7	James 5:12	Matt. 5:33-37; 6:9; 23:16-22
Remember the sabbath day, to keep it holy.	Exod. 20:8-11; Deut. 5:12-15	Gen. 2:3; Exod. 16:23-30; 31:13-16; 35:2-3; Lev. 19:30; Isa. 56:2; Jer. 17:21-27	Heb. 10:25	Matt. 12:1-13; Mark 2:23-27; 3:1-6; Luke 6:1-11
Honour thy father and thy mother.	Exod. 20:12; Deut. 5:16	Exod. 21:17; Lev. 19:3; Deut. 21:18-21; 27:16; Prov. 6:20	Eph. 6:1-3; Col. 3:20	Matt. 15:4-6; 19:19; Mark 7:9-13; Luke 18:20
Thou shalt not kill.	Exod. 20:13; Deut. 5:17	Gen. 9:6; Lev. 24:17; Num. 35:33	Rom. 13:9-10; James 2:11	Matt. 5:21-24; 19:18; Mark 10:19; Luke 18:20
Thou shalt not commit adultery.	Exod. 20:14; Deut. 5:18	Lev. 18:20; 20:10; Num. 5:12-31; Deut. 22:22; Prov. 6:29,32	Rom. 13:9-10; Heb. 13:4	Matt. 5:27-30; 19:18; Mark 10:19; Luke 18:20
Thou shalt not steal.	Exod. 20:15; Deut. 5:19	Lev. 19:11,13; Ezek. 18:7	Eph. 4:28; James 5:4	Matt. 19:18; Mark 10:19; Luke 18:20
Thou shalt not bear false witness against thy neighbour.	Exod. 20:16; Deut. 5:20	Exod. 23:1,7; Lev. 19:11; Ps. 15:2; 101:5; Prov. 10:18; Jer. 9:3-5; Zech. 8:16	Eph. 4:25,31; Col. 3:9; Titus 3:2	Matt. 5:37; 19:18; Mark 10:19; Luke 18:20
Thou shalt not covet.	Exod. 20:17; Deut. 5:21	Deut. 7:25; Job 31:24-28; Ps. 62:10	Rom. 7:7; 13:9; Eph. 5:3-5; Heb. 13:5; James 4:1-2	Luke 12:15-34

20:4-6 Not to make a graven image ran counter to every instinct of ancient Near Eastern cultures, but to do so is an affront to a jealous God. God is concerned to protect the integrity of His relationship with His people (34:14). If the Israelites made idols to worship, it would be an act of hatred, disloyalty, and repudiation. When the Lord made Himself known to the Israelites, they did not see any form (Deut. 4:10-20). The best way to know and worship Him was to recall what He had already done and said and to be alert to trust Him and see what He would do in the future.

Visiting the iniquity of the fathers upon the children involved penalties for successive generations who continued to commit the sins they learned from their fathers. This did not mean that in a court case a son would have to suffer the penalty for his father's crime (Deut. 24:16), nor that individual standing or fellowship with God was determined by the behavior of one's parents (Jer. 31:29-30; Ezek. 18:1-32). It meant the excuse, "They don't know any better; it's how they were raised," doesn't work with God. But the Lord's mercy would far exceed His judgment (unto thousands; Lev. 26:39-45; Isa. 65:6-7; Jer. 11:9-12; 32:17-19; Dan. 9:8-16).

20:7 In ancient times misusing the name of the Lord could have meant failing to fulfill a sworn oath or making an oath with the intention of deceiving someone. Those who swore an oath in the Lord's name called on Him to bring punishment if they did not keep the promise or tell the truth (Gen. 24:3; Lev. 19:12; Josh. 2:12). Those who do so in vain were acting as if His presence as a witness were not important (Deut. 6:13-14; 10:20; Isa. 48:1-11; Jer. 4:2; 12:16; Zech. 5:4). By extension, this command would also apply when a person attached the Lord's name to an activity contrary to His character or will, resulting in certain punishment (cp. Ps. 50:16-23; Jer. 14:14-16). In a sense, misusing the Lord's name misrepresented His character, purposes, and actions revealed to the people of Israel, which amounted to lying about who God is.

20:8-11 The sabbath day, introduced with the giving of manna (16:22-30; the term "Sabbath" being related to the Hb verb meaning "to cease"), would be a perpetual institution, not just a day to observe while receiving manna in the wilderness. It would serve as a reminder of the Mosaic or Sinai covenant. In Exodus it comes up for discussion again in 23:12; 31:12-17; 35:1-3. Verses 8 and 11 use forms of the same Hebrew verb qadash, "keep/declare holy," to speak of consecrating the Sabbath. The Lord had set this day apart (hallowed it), so the Israelites should treat it as holy. The list in verse 10 makes the Sabbath command particularly directed to adults who had children and were wealthy enough to own slaves and livestock. If it applied to these people—the ones with the most influence in a community—it would apply to everyone.

20:12 A stubborn and rebellious son who refused other discipline could be taken before the elders for judgment (Deut. 21:18-21; cp. Lev. 19:3). Eli's sons showed contempt for their father and for the Lord, which resulted in death (1 Sam. 2:12-17,22-25,29-30). The respect and kindness that Jacob and Ruth showed to their respective parents provide positive examples (cp. Prov. 1:8; 19:26; 20:20; 23:22; 28:24; 30:17). Days that are long may refer to the tenure of the nation in the land. Failure to honor parents was one of the sins that Ezekiel listed in a description of the people of Jerusalem before the city was destroyed (Ezek. 22:7; cp. Mic. 7:6). Long life for individuals is also a possible interpretation and is mentioned elsewhere as an outcome from the Lord for loyal obedience (Exod. 23:26).

20:13 The word translated kill is not a general word for killing, and it is not used for slaughtering animals or for executing humans in war or the legal system. Cities of refuge were designated so that anyone who committed manslaughter could run to these cities to avoid being killed in revenge. This also meant that a case of homicide could be properly investigated to determine whether the killing was accidental or premeditated (21:12-14; Num. 35; Deut. 19; Josh. 20).

20:17 This command addresses the inner life, the source of wrong actions including murder, adultery, and stealing.

20:18-21 In the same breath Moses told the people to fear not yet to have fear. They should not fear that God might capriciously exterminate them. Nevertheless, the purpose of the frightening display is that they might recognize God's power, His presence, and His holiness and be motivated to avoid sin and consequent judgment.

20:22–23:19 This section includes laws that were similar to those of other ancient cultures—which we know from ancient documents—but motivated based on the Lord's actions, character, requirements, and oversight.

20:24 Mention of places where the Lord would come and bless the Israelites provided a reminder that, unlike pagan gods, the Lord must not be considered limited to Mount Sinai or any other locality. If they obeyed Him, they would enjoy God's blessings wherever they were.

21:2-6 These rules for Hebrew slaves applied to both males and females, according to Deut. 15:12-17 (cp. Exod. 21:20,26-27,32; Jer. 34:13-16). An Israelite might choose to go into slavery to pay restitution for theft, to repay another debt, or to obtain food and shelter in hard times. On penalty of death, Exod. 21:16 rules out kidnapping and forcing an Israelite into slavery. And while the life of slaves might be difficult, there were penalties for mistreatment (v v. 20-21,26-27) and slaves who ran away were not to be returned to their masters (Deut. 23:15-16).

21:7-11 These verses deal with the status and rights of a woman who had been sold with the expectation of becoming a kind of second-class wife, somewhat like Hagar, Bilhah, and Zilpah, who bore children for Abraham and Jacob.

21:14 Thou shalt take him from mine altar pictures the murderer as having come to the sanctuary for protection. But even the Lord's altar provided no asylum for a person who planned a murder (cp. 1 Kings 1:50-53; 2:28-34). This is a reminder that the Lord's sacred spaces and objects are not endowed with power that could be manipulated apart from Him.

21:16 Under this statement, what Joseph's brothers did to him (Gen. 37:27-28) was a death-penalty offense.

21:20-21 If a slave died from being beaten, the death would be avenged by death (v v. 12-14). If the slave lived but sustained permanent injury, he or she would go free (v v. 26-27). A later death might be from another cause than the owner's action; so the owner should not die. For he is his money reasons pragmatically that the slave was the owner's property, which assumes that the owner had shown regard for potential monetary loss and had not intended to kill or permanently injure the slave.

21:22-25 A fine was to be assessed for a blow that caused premature delivery. The only other uses of the word mischief occurs in Gen. 42:4,38; 44:29, where the harm that Jacob feared was that Benjamin might die. The series that begins with life for life seems to have been a formula that might be repeated partly or in full, even in situations like blasphemy, where physical harm was not an issue (Lev. 24:17-21; Deut. 19:16-21). The formula called for proportionate punishment rather than a process of escalating violence between individuals or families (in contrast to the attitude of Lamech in Gen. 4:23-24). Considering pregnancy as a special complication implies concern for the unborn infant. Certain other deaths incurred financial penalties (Exod. 21:28-32). The case assumed that even unintentional injury must be remedied, while Exodus 1–2 with its portrayal of intentional injury to infants stands in the background of this passage.

21:26-27 Laws protecting slaves are not found in other ancient Near Eastern law collections.

21:28-32 Stoning was a form of public execution and not the ordinary way to slaughter an animal (Deut. 13:10; 17:5; Josh. 7:25; 1 Kings 21:13). If the owner's negligence caused the death, he too must die or pay a ransom of his life. The possibility of a ransom implies that the owner was less directly responsible for the person's death than in cases of murder (vv. 12,20,23; Num. 35:31). This value placed on human life over animals fits with God's earlier statement, "surely your blood of your lives will I require" because humans are made in God's image (Gen. 9:5-6). Other ancient Near Eastern laws treat these situations strictly as monetary matters. In case a child died, the stipulation that the negligent owner was to be dealt with according to this judgment treated the lives of children as valuable and protected the negligent owner's child, whose life was forfeited in some ancient law codes.

21:35-36 Unlike the death of a human, the death of an ox was a monetary matter. When the matter was unforeseeable, the owners of both oxen bore the loss equally.

22:2-3 The difference in responses to burglary at different times rests on the concern that the owners' lives might be at stake, especially if the break-in took place at night. During the day they could recognize the thief and know whether or not this was a dangerous intruder (cp. Jer. 2:26,34-35).

22:4-7 Even the life of a thief was valued; he was not sold as a slave or killed in revenge.

22:8-9 In these verses, the judges translates the Hebrew word elohim, which usually refers to "God" or to "gods." Here it refers to superiors in the society, or judges, rather than a superior being, or God (cp. 1 Sam. 2:25, where God is distinguished from judges in a dispute between humans). The noun translated trespass and its related verb are used in both political and private situations in which a breach of trust, violation of an agreement, disloyalty, or treachery were involved (23:21; Gen. 31:36; 50:17; 1 Kings 12:19; 2 Kings 1:1; Prov. 28:24; Isa. 1:2).

22:11 For examples of an oath of the Lord, see 1 Sam. 20:42; 2 Sam. 21:7; 1 Kings 2:42-43.

22:16-17 The verb rendered entice expresses the idea of persuading or seducing someone, often used negatively in the case of a gullible individual (Judg. 14:15; 16:5; Prov. 1:10; 16:29). "Makes a fool of" would be another possible translation. Payment of a dowry to the girl's father was a widely established ancient custom. The payment eventually should become her possession (Gen. 31:14-15; 34:12). If a man had sexual intercourse with a woman to whom he was not engaged, he was required to pay the bridal price and marry her.

22:18 This prohibition represents one of several that outlawed all forms of occult activity (Lev. 19:26-31; Deut. 18:9-14). The three violations in Exod. 22:18-20 would be more of a temptation when the Israelites interacted with the Canaanites (23:32-33; Lev. 18:1-5,23-30; 20:15-16,23-27; Deut. 18:14).

22:20 The kind of sacrifices mentioned here involved fellowship between the deity and the worshipper. The Israelites must be loyal to and have fellowship with the Lord alone.

22:21-27 The Israelites were to remember who they were and their mistreatment in Egypt, and they were to remember that the Lord would take action on behalf of the powerless and vulnerable members of society. The word translated oppress in verse 21 and 23:9 is used in 3:9 to describe what prompted the Israelites to call out for help. They needed to avoid putting themselves in the position of the Egyptians. The mention of a pledge (collateral) consisting of a garment needed for warmth at night shows that the loan involved helping a poverty-stricken person survive. No luxury or business venture is in view.

22:28 Respect for a ruler is perhaps included in both halves of the verse, if the Hebrew word elohim is a reference to "judges" rather than gods, as it is in verses 8-9.

22:29 The liquors are the first of the juice from the grape vats.

22:31 Be holy men unto me recalls the fuller description of the Lord's vision for Israel in 19:4-6 but is expressed more personally by listing individual choices. Leviticus provides further directions about what the Israelites could eat (Lev. 17:12-15).

23:1-9 These verses touch on every economic status or personal feeling that might tempt someone to treat another unjustly. Favoritism either to the poor or to the rich is ruled out (Lev. 19:15). Even in private matters involving the need of an enemy, an Israelite must not only return straying livestock but also render aid on the spot (Lev. 19:15-18; Matt. 5:43-48; Rom. 12:17-21).

23:2 This verse warns against going along with a crowd in a lawsuit when it perverts justice.

23:6-9 As in 22:21-26, the Israelites must remember who they were and what it was like as foreigners. The warning in 23:7 not to execute an innocent person comes with a reason: for I will not justify the wicked. This may refer to God ultimately bringing to justice a guilty person who may slip through the court when judges take care not to execute an innocent person. Or it may refer to God bringing to justice any witness or judge who contributes to the execution of an innocent person. Either way, the Lord declared His concern for maintaining justice (Deut. 10:17; 16:18-20; 2 Chron. 19:6-7; Jer. 22:3; 1 Pet. 1:15-17). With these things in mind, the Israelites must support justice equally for the poor, the rich, and foreigners.

23:10-19 The section on Sabbaths and festivals has as its unifying thread inclusion of matters with agricultural connections, even the prohibition against invoking other gods. The Israelites would find it easy to mimic surrounding cultures that called on other gods in hopes of improving the fertility of their crops and flocks.

23:10-11 The Lord's provision for His people from year to year would be like His provision of manna from day to day; there would be sufficient left over for the seventh day and for the seventh year so that everyone could eat without constant labor.

23:12 The two animals and two sorts of people here are illustrative and not an exhaustive list of who would rest and be refreshed (cp. 20:10).

23:13 This verse does not mean an Israelite must never pronounce the name of a false god, since the names of some pagan gods are included in Scripture. Rather, it is a prohibition of calling on any other god for guidance, help, thanksgiving, or praise.

23:14-17 The feast of unleavened bread took place near the start of the barley harvest; the feast of harvest took place at the time of the wheat harvest; and the feast of ingathering celebrated the completion of all the harvesting, including grapes and olives. Bringing firstfruits, the first items harvested, expressed gratitude for the harvest as coming from the Lord and faith that He would supply the remainder of the harvest (Deut. 26:1-11). The name Lord God emphasizes His sovereignty and could also be rendered "the Sovereign [or "Master"] Jehovah." Any ancient king who did not receive the prescribed tribute at the appropriate times would conclude that his vassal was plotting rebellion (1 Kings 12:16-19; Ezra 4:8-24). The appearance of all the males would demonstrate the loyalty or rebellion of those with potential for military service.

23:18-19 Based on 34:25, the sacrifice is the Passover lamb, which was slaughtered, roasted, and eaten on the eve of the week of the Feast of Unleavened Bread. Regulations in Leviticus prohibit eating specified portions of fat from sacrificed animals (Lev. 3:16-17; 7:25); the fat and anything else left from the Passover lamb was to be burned (Exod. 12:10). The prohibition about boiling a kid in his mother's milk is repeated in 34:26 and Deut. 14:21. It may have been connected with the Feast of Ingathering, since goats gave birth around that time, or it may have referred to a pagan custom of unknown significance.

23:20-23 The Lord's sending of an Angel (cp. 13:21; 14:19) continues the picture of Israel's relationship with the Lord as that of a vassal with a suzerain. The vassal must understand that the envoy came with the king's authority behind him (my name is in him).

23:24 The images here were sacred pillars, which could be set up as monuments for various purposes (24:4; Gen. 28:18,22; 31:13,45,51-52; 35:20; Lev. 26:1; Isa. 19:19).

23:25 The Lord had already shown His ability in the areas of bread . . . water, and sickness (cp. 15:22-26; 16:4-5; 17:1-7).

23:26 The Lord referred to provision and preservation of life at both ends of the spectrum—for infants and the elderly—having already spoken about what was needed in between (v v. 22,25). He was concerned about all aspects of life.

23:27-29 While the military battles of Joshua may be more typical of the era of conquest in Canaan, this passage focuses on what might be called psychological warfare and on the departure of the previous inhabitants. The Lord may have intended to use a plague of hornets to drive out the groups living in the land (Deut. 7:20; Josh. 24:12). It may also be a figure of speech referring to the image of people running away from a place as if chased by swarming hornets (cp. Deut. 1:44; Ps. 118:12; Isa. 7:18-19).

Because of the fear that the Lord would instigate (Josh. 2:9-11; 1 Sam. 5:6-8,11-12), many people would leave rather than stay to engage in combat. Joshua noted that the Israelites had taken possession of cities, olive groves, and vineyards that they did not build or plant (Deut. 6:10-11; Josh. 24:11-13). Major portions of the land were intact and not destroyed by protracted warfare. Rahab's report in Josh. 2:9 of the "terror" spreading among people in Canaan uses the same rare word for fear as this verse (cp. Exod. 15:16).

23:30-31 I will drive them out and thou shalt drive them out assumes the involvement of both divine and human effort. The bounds refer to the portion of the Red sea known as the Gulf of Aqaba (cp. 1 Kings 9:26). The sea of the Philistines is another name for the Mediterranean Sea, since they lived along the coast (cp. 13:17).

23:33 It will surely be a snare unto thee uses the word that 10:7 used to express what Pharaoh's men thought about Moses as they surveyed the damage caused by the plagues. Snares were naturally associated with death (1 Sam. 18:21; Ps. 18:5; Prov. 13:14; 14:27; 18:7). Idolatry as a snare to the Israelites pictured serious trouble, not a minor inconvenience (Exod. 34:12; Deut. 7:16; Josh. 23:13; Judg. 2:3; Ps. 106:36).

24:1-2 The ceremonies in chapter 24 are the climax of preparations and instructions in chapters 19–23. The arrangements of people and spaces at the mountain parallel those at the tabernacle, with areas that admitted everyone who was properly prepared, initial boundaries past which designated people could go (Moses, Aaron, Nadab, Abihu, seventy elders, priests, and Levites) and further boundaries past which only one representative could go (Moses and the high priest). Nadab and Abihu were two of Aaron's sons (6:23; Lev. 10:1-5). To worship . . . afar off fits ancient customs that called for bowing in full-length prostration at various points when approaching a person to whom one showed great respect (Gen. 33:3). While only Moses could approach closely, Aaron and the elders could come near enough to participate in the ways that Exod. 24:9-11 describes.

24:3 All the words may refer specifically to the Ten Commandments (20:1-17), and the judgments to additional commands given in 20:22–23:33.

24:4 The twelve pillars represented the people as silent witnesses to their participation and agreement, like the ones built by Jacob and Laban (Gen. 31:44-53) and by Joshua (Josh. 24:24-27).

24:5-8 Burnt offerings were burned entirely, except for the animal hides, and they showed total dedication to the Lord. Peace offerings were primarily cooked and eaten by the worshippers, symbolizing that the people and the Lord, who had invited them, were at peace with one another. It was normal for covenant-making to include a meal, as in the case of the parity treaty between Isaac and Abimelech (Gen. 26:26-31; cp. Gen. 31:43-54). The shedding of blood when making a covenant reminded everyone of the covenant's seriousness and the penalties for breaking it (Jer. 34:18-20). The sprinkling of blood marked the altar and the people as associated with the covenant sacrifices. And because this covenant was with God, the shed blood was also a provision for atonement and forgiveness, life for life (Lev. 4:13-20; 17:1-16; Heb. 9:13-22). Moses read aloud the book of the covenant, so they knew exactly what responsibilities they were agreeing to fulfill. To read a covenant aloud in the hearing of the vassal was another part of the process.

24:10-11 The description of what Moses and the Israelite leaders saw when they approached the God of Israel must employ comparisons. It was something like a paved work of a sapphire stone, and it had a clarity like that of the sky (heaven). It was similar to, but beyond anything people knew of (likewise in v. 17). The description is further limited in that it offers the point of view of someone face down and able to see only what was under his feet. The mention that God did not harm the Israelite nobles reflects ancient customs that gave kings the ability to call for a subject's removal or death with just a hand gesture. Instead, He received them with favor.

24:13-15 The departure of Moses and Joshua parallels that of Abraham and Isaac (Gen. 22). In both cases the older man left instructions. Moses and Joshua in a sense continued the legacy of Abraham and Isaac's faithful worship.

25:1–31:17 These chapters contain instructions for the tabernacle and its furnishings and the clothing for priests that the Israelites were to make. Chapters 35–40 report the tabernacle's construction. It would have been possible to put all the necessary details about the tabernacle in the report about its construction and go almost immediately from the events at the end of chapter 24 to the events surrounding worship of the golden calf in chapter 32. The attention to detail in chapters 25–31 slows the account, forcing readers to wait for what happens next. It also highlights the catastrophe of worshipping the golden calf—it is ironic that while the Lord gave instructions for correct worship, the Israelites were doing it their own way.

25:1 The statement the Lord spake unto Moses divides chapters 25–31 into seven unequal segments, ending with instructions about the Sabbath, as if to show a connection between creation and this new building where God would meet with human beings (25:1; 30:11,17,22,34; 31:1,12; cp. Rev. 21:1-3). Recording the instructions as they came in the voice of the Lord Himself, rather than in a narrative summary, helps reinforce God's personal interest in these matters and His personal offense at the worship of the golden calf.

25:7 The ephod and breastplate are described more fully in chapter 28, along with other priestly garments.

25:8 For the Israelites to make a sanctuary for the Lord to dwell in continues the theme of His presence with His people and His goal in bringing them out of Egypt—to make Himself known as their God, and to give them a unique identity as His people (6:6-7; 19:4-6; 29:43-46). The word translated "dwell" is closely associated with the word "shekinah," used in postbiblical discussions of the Lord's presence. It is also connected by sound and concept with the Greek verb in John 1:14, He "dwelt among us." By commissioning the building of the tabernacle, a portable worship center, the Lord showed that He intended to live among the Israelites more closely than when meeting with them on Mount Sinai (24:16).

Returning to the suzerain-vassal comparison, the suzerain would customarily live far from the vassal, using his collected tribute exclusively for his own enjoyment. The best a vassal nation could hope for was that their suzerain would provide security and predictable levies of tribute rather than sporadic, devastating raids. The Lord, however, was talking to Moses about residing among the Israelites as His own people.

25:9 Attempts to imagine or to build a replica of the tabernacle and its furnishings can only proceed with the disadvantage of not having seen the pattern the Lord showed Moses (see also v. 40; 26:30; 27:8), in addition to difficulties posed by rare words describing unfamiliar items. The tabernacle itself and a complete description of all its details were not what subsequent generations needed.

25:10-22 The ark symbolized the Lord's presence in at least three ways: (1) It was a repository for the stone tablets given to Moses, which were a witness, or testimony to the requirements the Israelites had agreed to. (2) On the annual Day of Atonement, the high priest sprinkled blood on the mercy seat, the ark's cover, in keeping with the Lord's provision for dealing with the sins of the people (Lev. 16:13-15,29-34). (3) The ark was also where the Lord met with Moses and spoke with him (Num. 7:89), in keeping with His earlier assurance of His presence with Moses (Exod. 3:11-12; 4:11-15).

25:10 Many measurements in the Bible used a unit called ammah in Hebrew, traditionally rendered cubit, an anglicized version of the Latin cubitus. The Hebrew word also meant "forearm," and an ammah measured from the tip of a man's fingers to his elbow, roughly 18 inches.

25:16 Recording a covenant on tablets and placing them in a sanctuary in the presence of a deity were common practices for preserving covenants. Certain Hittite covenant documents mention doing this.

25:18 Elsewhere the Lord is spoken of as enthroned above the cherubim, so that the ark was His footstool (1 Sam. 4:4;

Reconstruction of the ark of the covenant drawn in Egyptian style, reflecting the influence of 400 years of bondage in Egypt.The mysterious origin of the ark is seen by contrasting the two accounts of how it was made in the Pentateuch. The more elaborate account of the manufacture and ornamentation of the ark by the craftsman Bezaleel appears in Exod. 25:10-22; 31:2,7; 35:30-35; 37:1-9. It was planned during Moses' first sojourn on Sinai and built after the tabernacle specifications had been communicated and completed. The other account is found in Deut. 10:1-5. After the sin of the golden calf and the breaking of the original Decalogue tablets, Moses made a plain box of shittim wood as a container to receive the new tables of the law. A very ancient poem, the "Song of the Ark" in Num. 10:35-36, sheds some light on the function of the ark in the wanderings in the wilderness.

2 Sam. 6:2; 2 Kings 19:15; Ps. 99:1,5; 132:7). "Cherubim" is the plural for "cherub," and both are anglicized Hebrew words. Winged beings of this sort were commissioned "to keep the way of the tree of life" (Gen. 3:24), and they were described by the prophet Ezekiel, who saw them transporting God's throne (Ezek. 10).

25:29 The phrase to cover withal is literally "with which it may be poured out." This refers to drink offerings, in which a priest would pour out a liquid—wine, for example—to be burned along with certain animal sacrifices (29:40-41; Lev. 23:9-13).

25:30 The shewbread consisted of 12 loaves made with fine flour and arranged in two rows on the gold-covered table located just outside the most holy area of the tabernacle (Lev. 24:5-9). Unlike foodstuffs that were placed in pagan temples for the gods to eat, this bread was for the Israelite priests to eat as a symbolic provision for them from the Lord's table.

25:31-37 The highly decorated candlestick (Hb menorah) resembled the almond tree, noted for its early blossoming. The Hebrew word for "almond" is associated with a verb that means "watch over" or "keep watch," so that almond blossoms seem an appropriate decoration for an item that enhanced visibility. Aaron's staff was made of almond wood (Num. 17:8). In Jer. 1:11-12 it is a symbol of God watching over His word to accomplish His purpose. A knop is an ornamental knob, in this case probably in the shape of a flower bud.

26:1-14 The tabernacle proper was made with four layers; the first of fine twined linen, the second of woven goats' hair, the third of leather made from rams' skins dyed red, and the fourth another kind of leather whose source is uncertain—perhaps badgers'. In Ezek. 16:10 the material is used for special sandals. Some propose that it may be manatee skins based on the similarity to an Arabic word for "dugong," a marine mammal native to the Red Sea. It could also be a borrowed Egyptian word for "leather." Taches are clasps of some sort.

26:15-25 The tabernacle would be oriented with its open side to the east, its short wall on the west, and its long walls on the north and south. See the reconstruction of the tabernacle and its court below.

Reconstruction of the tabernacle and its court (26:1-35). The tabernacle was always set up to face east, so this view is from the northeast.

26:31-35 The vail (Hb paroketh) is a term used only of this curtain that divides the two halves of the tabernacle proper. The outer room, the holy place, would contain the table and the candlestick described in chapter 25. The inner room, the most holy place, would contain the ark and its cover, the mercy seat.

26:36-37 The door to the holy place, on the east side of the tabernacle, would have a woven linen hanging of the same fine material as the vail, but with no mention of the cherubim design.

27:1 The altar (also called "the brasen altar"; see 38:30; 39:39) would sit outside the sanctuary or tabernacle proper in the middle of the courtyard square in front of the holy place. It was massive in size—seven and a half feet square and four and a half feet high. A man of average height standing beside it would barely be able to look over it. Anything burning on it would be at about eye level or higher.

27:2 Discoveries by archaeologists indicate that horns were typical of stone altars. The incense altar would also have horns (30:1-2), which may have been symbols of strength. Psalm 118:27 mentions using ropes to tie a sacrifice to the altar's horns. Blood was put on the horns of both the altar of burnt offering and the incense altar (Exod. 29:12; 30:10; Lev. 4:7,18,25,30,34; 8:15; 9:9; 16:18). A person seeking refuge in hope of avoiding death would grasp the horns on the altar for burnt offerings (1 Kings 1:50-51; 2:28).

27:4-8 The network of brass resting on a ledge (compass) halfway down the inside of the hollow altar may have been to hold stones and earth as a hearth to keep the wooden ark from overheating. This would also make the ark portable, it could be filled with earth each time the tabernacle was set up (cp. 20:24).

27:9-18 The court of the tabernacle would be enclosed by a fence seven and a half feet high made with linen cloth hung from posts at seven-and-a-half-foot intervals. Like the tabernacle proper, it would open to the east. The fillets were bands on the pillars for decoration, reinforcement, or connection.

27:20-21 This variety of pure oil olive beaten (crushed and pressed rather than ground in a mill) would give bright light with little smoke. Mention of Aaron and his sons, who would tend the lamp, prepares for the start of a lengthy section (chaps. 28–29) that describes preparations for their service. The tent is called the tabernacle of the congregation in view of the Lord's intention to meet with His people there (25:22; 29:42-43; 30:6,36).

28:1-2 The holy garments of Aaron and his sons marked them as the Lord's priests. The Lord's directions provided clothing and food for those who served in His presence (29:28), in contrast with certain pagan rituals, which focused on clothing and feeding idol gods. The phrase for glory and for beauty indicates that the priestly garments were much more than utilitarian. They resembled other elements of the tabernacle complex, which featured fine fabrics, colorful designs, precious metals, and specialized workmanship, as appropriate for honoring the Lord, who would reside there. Nadab and Abihu accompanied their father and the Israelite elders who were privileged to take part in the covenant ceremony on Mount Sinai (24:1-11). Their sudden deaths are recorded in Lev. 10:1-7. Eleazar followed Aaron as high priest (Num. 20:28). Ithamar directed the Levites, who made an inventory of materials used in constructing the tabernacle (Exod. 38:21).

28:3 The men and women who would make the priestly garments would use abilities that God gave them. In contrast with Pharaoh, whose heart was characteristically "hard" in rebellion toward the Lord, these people were wise hearted and were filled with the spirit of wisdom, resulting in willingness and skill to do the needed work.

28:6 The word ephod is a transliterated Hebrew word referring to a vest-like garment worn by the high priest.

28:11-12 A signet would stamp a distinctive impression into wax or clay, or leave an identifying pattern of ink and act like a signature (cp. Gen. 38:18; 1 Kings 21:8; Jer. 22:24). Ouches are filigree settings. Regarding the memorial, see note at 28:29.

28:14 Wreathen means entwined or braided.

28:16 The breastpiece was folded double, it seems, to create a pocket or pouch for storing the Urim and Thummim (v. 30).

28:29 The high priest represented the Israelites, as symbolized by the double display of the names of each tribe on the two stones on the ephod (v. 11) and also by the name on each of the 12 stones on his breastplate. Since the Lord's "remembering" entailed His acting (2:24-25; 3:7-10), to "remind" Him is an expression of dependence, faith, and prayer.

Artist's rendition of the high priest's garments (28:1-38)

28:30 Little is known about what the Hebrew words Urim and Thummim mean, or how these objects worked. One suggested meaning is that "Urim" had to do with "light" and "Thummim" with "completion, perfection." Another possibility is that they are associated with words that mean "curse" and "innocence." They seem to have been familiar objects in the ancient context since there is no discussion about making or obtaining them. Their use included receiving direction from the Lord for decisions (Num. 27:18-21; 1 Sam. 28:5-6). For the high priest to carry into the presence of the Lord both the names of the tribes and items used in rendering decisions presupposed the Lord's sovereignty in these quests for guidance. The priest promoted adherence to the covenant stipulations and rendered judgments under the Lord's supervision (Deut. 33:8-10).

28:32 A habergeon is a coat of mail or scale armor.

28:33-34 The colors, precious stones, fine materials and specialized workmanship, and certainly the bells that went into making the priest's clothing contributed to marking the high priest and drawing attention to his work and movements.

28:35 To wear the specified clothing would show that the priest recognized the sanctity of the holy place because of God's presence, just as Moses and the Israelites had to do at the burning bush and at Mount Sinai (3:5; 19:10-24).

28:36 The phrase HOLINESS TO THE Lord indicated ownership—"belonging to." The priest was marked as someone devoted to the Lord for service, representing the Israelites, who were likewise to be holy (19:5-6; 22:31; Lev. 11:44-45). The same words are used to describe the Sabbath in Exod. 31:15, translated, "holy to the Lord" (cp. Ezra 8:28; Jer. 2:2-3; Zech. 14:20-21).

28:38 In place of and as representatives of the rest of the Israelites, Aaron and his sons were responsible to care for the tabernacle and present offerings there (Num. 17:12–18:7). The high priest would bear the iniquity (or suffer the consequences) associated with failure to observe the requirements of holiness (cp. v. 43). In that process the people needed a high priest marked by holiness to offer acceptable sacrifices to the Lord (Heb. 7:25-28).

28:41 Ceremonial anointing involved pouring oil on a person to designate the start of a new role in life. Among those anointed were priests, kings, and prophets (30:30; Judg. 9:8; 1 Sam. 9:16; 1 Kings 19:16). Objects also could be anointed to set them apart for holy uses (Exod. 29:36; 40:9-11).

29:1 The phrase without blemish applies also to the young bullock (Lev. 22:19-21; Deut. 17:1).

29:4-9 Leviticus 8 describes the ceremony enacted in the tabernacle. Much later in Israel's history, the prophet Zechariah looked forward to a time when the Lord would graciously restore His people and reclothe their high priest (Zech. 2:10–3:5).

29:6 Holy crown is another term for the engraved gold plate described in 28:36-37 (cp. 39:30).

29:7 Instructions for making the fragrant anointing oil appear in 30:22-25.

29:10 Aaron and his sons would associate themselves with the bullock by putting their hands on it, transferring their guilt to receive atonement and forgiveness as the bull was offered up (Lev. 4:4,15,24,29,33). The bull would be sacrificed as a substitute for the people; they must do likewise with two rams (Exod. 29:15,19; cp. Lev. 16:21; Num. 8:10; 27:18-23).

29:12-13 The use of blood reflects its significance as essential to life and to God's provision of a substitute whose life was lost on behalf of the worshipper (Lev. 17:11). Certain portions of the animal's fat were to be burned as a way of offering what was best to the Lord. While the blood symbolized life, the fat symbolized abundance and was characteristic of an animal that had been well fed and cared for; it was considered the finest part (Gen. 4:4; 45:18; Ezek. 34:3). The kidneys were associated with the inner life of a person, along with the heart (Ps. 7:9; 73:21; Jer. 17:10; 20:12). Perhaps separating the kidneys signified the examination and dedication of the offerer at that level.

29:14 The various kinds of sin offering and their circumstances are described in Lev. 4:1–5:13. Sometimes called a purification offering, its purpose was to atone for sin or ceremonial uncleanness in order to restore communion. Most of the animal had to be burned without (outside) the camp (cp. Heb. 13:11-12).

29:18 The first ram was given as a burnt offering. It went up in smoke as a gift in tribute to God, making it a fire offering. The sweet savour signified God's acceptance of the offering and the worshipper (Lev. 1).

29:20-21 No reason is given for placing blood on the right ear . . . thumb, and toe. A person who came for ceremonial cleansing after recovering from a skin disease received the same treatment with both blood and oil (Lev. 14:14-18). The outcome of the marking of both priests and garments was holiness; they would be clearly set apart for service to the Lord.

29:22-25 The sacrifice of the second ram is one of the "peace offerings" (Lev. 3; 7:11-21). It celebrated communion with God with ceremonies including a shared meal. The ram's designation as a ram of consecration explains why the right shoulder (or thigh) was to be burned rather than eaten, as was normal for peace offerings. The word "consecration" reflects the idiomatic Hebrew expression that reads literally, "to fill the hand of someone." By placing items in the hands of Aaron and his sons and then waving and burning the items, Moses would act out the filling of the hands of the new priests. It would become their work to present to the Lord the offerings that the Israelites would bring.

29:26-28 It shall be thy part specifies that this time Moses would receive the breast because he was the officiating priest. On later occasions it would go to Aaron or his sons (Lev. 7:34-36).

29:38-42 After the instructions for the seven-day consecration of Aaron and his sons and of the altar in verses 1-37, instructions for regular sacrifices to be offered on normal days are presented.

29:43-46 The most important consecrations would be accomplished not by the Israelites but by the Lord. Their priests and ceremonies would have significance because of Jehovah's presence. The display of His "honour" and glory would then extend from victory over Pharaoh (14:4,17-18) to provision for the Israelites in the wilderness (16:7,10), to making a covenant with them (24:16-17), and then to this tent they would build.

He would be with them to act on their behalf, as when He answered Moses' objections by promising to be with him (3:12; 4:12,15). In this place He would continue the pattern of action leading to knowledge of His identity: they shall know that I am the Lord their God (cp. 6:7; 7:17; 8:10,22; 9:14,29; 10:2; 11:7; 14:4,18; 16:6,12). This is the last and climactic divine statement in Exodus of God's revelatory purpose. But all this would be jeopardized by the Israelites' actions in chapter 32.

30:1 Incense is a symbol of prayer (Ps. 141:2; Rev. 5:8; 8:3-4).

30:9 The other offerings mentioned were to be made outside the holy place, at the altar for burnt offerings.

30:10 This describes the Day of Atonement (Lev. 16:16-20).

30:12-16 The motive for taking a census was typically military (Num. 1:2-3,20-45; Judg. 20:2,15-17). The need to pay a ransom, also called an offering, of half a shekel each in order to avert a plague reminded everyone that the nation as a whole and its citizens belonged to the Lord. Their preservation depended ultimately on Him, not their military strength, wealth, or poverty (12:13; 15:26; 17:8-16; Num. 8:19).

30:13 At the time of Moses, a shekel was a measure of weight. Coins of various weights, including the shekel, came into being centuries later. Measuring according to the sanctuary may mean that this weight was different from the one commonly used in scales (Gen. 23:16) or that the sanctuary was the center for a system of standardizing weights.

30:18 The foot of the laver was a base or stand.

30:22-38 The oil and incense for the tabernacle required costly ingredients (some coming from a great distance) and expert knowledge to compound them properly. Myrrh came from the sap of a tree found in Arabia and Ethiopia. Cinnamon came from the bark of a tree grown in Ceylon and Malaysia. Cassia may have come from a type of tree bark. Stacte is a transliterated Greek term used for different varieties of tree and plant sap. Onycha, based on an Arabic word, may have come from a type of mollusk. Galbanum came from the sap of a plant grown in Afghanistan and Persia. Frankincense also came from sap and could be imported from Arabia or Ethiopia.

31:1-6 The Israelites would construct the tabernacle and its furnishings by using a wide variety of skills that the Lord had supplied to the builders. Their calling and enabling came from the Lord by His Spirit. The terms for wisdom . . . understanding, and knowledge appear also in Prov. 2:6. Like other matters in Exodus, these abilities to make beautiful objects involved the person's "heart." Mention of the wise hearted reminds us that "wise" and "wisdom" in Proverbs refer to skills for living in relationships with other people and with God, even as wisdom here shows itself as skills needed for building the tabernacle. A fuller description appears in Exod. 35:4–36:7.

31:13 Here again action leads to knowledge (see notes at 4:1-9; 6:6-8), but this time it is what the Israelites must do—keep God's sabbaths—that will lead to knowing the identity of the Lord and of themselves. The term translated sanctify you can also be translated "consecrate you" or "set you apart." The Israelites were to have a unique identity, distinct from other nations and closely associated with the Lord.

31:14-15 Anyone who defiled the Sabbath by working was in willful rebellion against the Lord. They refused to recognize His past provisions or to trust Him for present and future provisions.

31:18 The two tables of testimony contained the Ten Commandments and were to be placed inside the ark in the most holy place in the tabernacle to remind the people of the covenant that the Israelites had promised to keep (25:16). The two tablets were not two sections, but duplicate copies of the covenant, one for each party.

32:1 When the people saw that Moses delayed to come down presents the situation from the viewpoint of the people. The preceding verse about the Lord having finished speaking and having given Moses the tablets, plus 24:14,18, indicates that their notion was mistaken. Moses could not have returned sooner; he had been summoned by the sovereign Lord and could leave only when dismissed. Their way of speaking about this Moses, the man that brought us up out of the land of Egypt gives insight into their ungrateful attitude. What they said was insulting to Moses and also to the Lord, since it ignored His involvement. It matched their earlier complaints (14:11-12; 16:2-3,6-8; 17:3). The assumption seems to be that Moses (not to mention Joshua) had abandoned them.

32:2-6 While Moses was viewing patterns and receiving detailed instructions about building the tabernacle and its furnishings, and about consecrating Aaron as priest of the Lord, Aaron made a golden calf, set up an altar, and began making sacrifices on it. To worship a calf fit well with both Egyptian and Canaanite practices, in which the calf was a symbol of strength and fertility. Play is the same word translated "sporting" in Gen. 26:8 (see Exod. 32:25).

32:5 Perhaps Aaron's declaration attempted to put a better face on the situation with a version of the theory that the end justified the means. But the feast could never be in honor of the Lord when the method it used defied Him.

32:7 The word translated corrupted indicates total ruin, as in 8:24; Gen. 6:12-13; 19:13; Jer. 12:10; 13:7. It describes something irrevocably spoiled in such a way that it is no longer of any use.

32:9-14 During the plagues against Egypt, Moses frequently prayed on behalf of Pharaoh and the Egyptians. Now Moses prayed for the Israelites (v v. 30-32; 33:12-16; 34:8-9). That the Lord told Moses about the situation and did not immediately destroy the Israelites left the door open for Moses to pray for them and for the Lord to repent (i.e., relent, change His mind; unlike Jer. 15:1). As He would Himself proclaim, compassion, grace, and the capacity to forgive are among God's most prominent characteristics (Exod. 34:6-7; cp. Jon. 3:9-10; 4:2). Earlier the Lord had needed to persuade Moses to accept His plans; now Moses uses the Lord's own words to persuade Him to have mercy on His people. This displayed the depth of the victory that the Lord had won in Moses' heart.

32:11-12 The same terms describe the anger of both the Lord and Moses (v v. 10-11,19,22). Moses agreed with the Lord's assessment that the Israelites were stubbornly rebellious ("stiff necked," v. 9; 33:3,5; 34:9) and called what they had done "great sin" (32:31). "To what end? For what purpose?" is the point of both questions (cp. Gen. 25:32; 27:45-46; Deut. 5:24; Judg. 15:10; Ruth 1:11).

32:15-16 This lengthy description of the two tables reinforces their importance and underscores the statement Moses made by smashing them.

32:17 Joshua's guileless speculation provides a brief glimpse into his character as an innocent man who cared about the people.

32:20 Drinking water containing the ground-up golden calf meant that whatever was left of the calf would become nothing but human waste. Similarities exist between this action by Moses and the trial of a woman accused of adultery (Num. 5:11-31).

32:21-22 This attempt to deflect blame shows that Aaron knew that making the calf was wrong.

32:23-24 Aaron's account minimizes his participation.

32:25-29 The Hebrew word for naked could also be translated "out of control." The phrasing of Moses' order to slay was a forceful way to rule out sparing anyone based on a personal connection, no matter how close. The Levites must have killed known leaders of the rebellion but not all of the participants, since later events show that not all guilty parties died at this point.

32:30-33 Throughout Scripture, it is clear that consequences for sin in general come in stages and with varying degrees of severity, giving people an opportunity to repent (cp. 2 Pet. 2:9). Moses knew that although the Israelites as a nation had not been destroyed (Exod. 32:9-14), the matter of consequences from their sin with the golden calf was not yet settled. Perhaps Moses intended to offer himself as a substitute for the people since sacrifices were normally offered when people sought atonement (Lev. 16:6,11,17,24; Ezek. 45:17). In any case, by requesting to die if the people died, Moses identified himself with them and refused to be the start of a "great nation" to replace them (Exod. 32:10). His reference to erasure from the book which thou hast written, that lists those who were alive on earth, implies a comparison between God's actions and that of a person who kept and consulted written records, such as census lists used for collecting taxes or for military conscriptions (cp. Ezra 2:62; Ps. 69:28; Jer. 22:30; Ezek. 13:9).

32:34 The Angel was first mentioned in 3:2 and would be a topic of further discussion between the Lord and Moses (23:20,23; 32:34; 33:2).

33:1-3 The instruction to set out for the land promised to Israel, in terms similar to those used before the golden calf incident (13:21-22; 14:19), might suggest that all was well. The Lord even said that He would drive out the land's current inhabitants. He added, however, that He would not go among the Israelites. This amounted to saying that there would be no use for the tabernacle to be built, since it was intended as the dwelling of the Lord among His people (29:45-46). Earlier the Israelites had questioned whether the Lord was among them (17:7), and now He assured them that He would not be.

33:6 The verb translated stripped recalls 3:22 and 12:36, which use a form of the same Hebrew verb to speak of the Egyptians being "spoiled" when they gave gold and silver items to the Israelites. The disobedience of the Israelites made them like the Egyptians in worship and now in the loss of their ornaments.

33:7-11 The tent afar off from the camp contrasts with the splendid tabernacle that had been intended for the middle of the camp. At the same time, the tent's location kept open the possibility of further consideration on all sides without immediate danger to the Israelites. The description of the close access that Moses enjoyed provides a background for his further requests. Moses, more than anyone else, knew what the Israelites were in danger of losing.

33:12 Moses' polite objection, thou hast not let me know whom thou wilt send with me, returns to issues that the Lord and Moses discussed at the beginning of Moses' mission. The Lord had assured Moses that He would go with him (3:12; 4:12,15; cp. 10:10). Now rather than asking the Lord to send whomever He wished, so long as it was someone else (4:13), Moses insisted that the Lord should go with him and with the Israelites as His people.

33:13 Throughout the conflict with Pharaoh, the events in the wilderness, and the explanation of the tabernacle, the Lord spoke of actions designed to make Himself known by revealing who He is. In addition, Moses' desire to know the Lord contrasts with Pharaoh's boast about not knowing the Lord and not listening to Him (5:2).

33:14 The term rest may be short for "rest from your enemies." It probably refers to security for the Israelites in their new land (Deut. 3:20; 12:9-10; 25:19; Josh. 1:13,15; 21:44; 22:4; 23:1; 2 Sam. 7:1,11). This continues the presentation of the Lord as the One who gave His people rest, both from danger and from labor (Exod. 16:21-30; 20:8-11; 23:10-12), by His presence and provision (Matt. 11:28-29; 28:20; Heb. 13:5).

33:15-16 Moses knew that the Israelites' entering and possessing the land of Canaan would not by itself set them apart from other nations. All the nations had land (Deut. 2:5,9,19-22), but they did not have the covenant relationship with the Lord that He had initiated with the Israelites (Exod. 3:9-10; 4:22-23; 19:4-6). Only if Jehovah went with them would the Israelites have a distinct identity as His special people. The word for separated or "make a distinction" is the word the Lord had used when He spoke about the identity of His people (8:22; 9:4; 11:7; cp. Ps. 4:3).

33:17 The agreement—I will do this thing also that thou hast spoken—was a display of the Lord's favor, or grace, already extended to Moses, who was interceding for the Israelites on that basis rather than on the basis of their merits (v v. 12-13,16; cp. Deut. 7:7; 9:4-6).

33:19 With these words regarding His grace and mercy, Jehovah tied the continued existence of Israel and of any individual within the nation to His capacity for and right to show favor even to those who deserved disfavor. Moses himself had provoked the Lord's anger and had been in danger of dying, though not for the same reason (4:14,24-26; cp. 32:10-11); but Moses had also been shown the Lord's favor (33:12-13,17). The Lord's words about grace and mercy would have been encouraging in view of His earlier words, "in the day when I visit I will visit their sin upon them" (32:34).

33:20-23 Scripture often speaks of the potential danger of an encounter with God (3:6; 24:9-11; Gen. 28:12-17; 32:30; Num. 17:12-13; Judg. 6:22-24; 13:22; 2 Sam. 6:6-7; 1 Kings 19:11-13; Ps. 76:7; 130:3; Isa. 2:10; 6:1-7; cp. John 1:18; 14:8-9; 1 Tim. 6:16). If a person survived the contact, it was because of the Lord's restraint, often in the form of a specific provision. The description of the Lord's provision for Moses presents Moses as so small and the Lord as so great that protecting Moses would be like the action of a man who could cover a little opening with his hand while walking past it.

The contrast between seeing God's face and His back is figurative for full and partial revelation. "Face" is used as a way of referring to a person himself (v v. 14-15; Deut. 4:37, "presence" = "face"; 2 Sam. 17:11, "personally" = "your face"), since the face displayed the attitudes of a person (Ps. 102:2; Prov. 16:15; 21:29).

34:6-7 Rather than providing a new visual description (in contrast with chaps. 3; 13–14; 19–20; 24), the account of the Lord's display of His glory this time offers His list of a series of invisible qualities. The Lord has the capacity to be merciful and gracious, to be longsuffering, and to forgive, in addition to exacting punishment (cp. Num. 14:18; Neh. 9:17; Ps. 86:15; 103:6-14; 145:8; Joel 2:13-14; Jon. 4:2; Nah. 1:3).

34:9 Nowhere in Moses' prayers for the Israelites did he point to their repentance or promise any improvement; their future would depend on the Lord's ongoing grace, forgiveness, and faithfulness.

34:13 The groves refer to wooden poles employed in the worship of the goddess Asherah, wife of El and mother of Baal.

34:14 The phrase whose name is Jealous reflects the close connection between traits of character and the concept of name or reputation. It can also be rendered, "who is jealous by nature" or "who is jealous for His name." It is a forceful assertion that the Lord zealously protects the integrity of His relationships (cp. 20:5; Deut. 4:24; 5:9; 6:15; Josh. 24:19; Nah 1:2).

34:15-16 The derogatory way of referring to pagan worship and to the Israelites' possible participation in it shows that it was wrong for both (Num. 25:1-13), but the Israelites were especially accountable to the Lord because of their covenant relationship with Him (Exod. 34:10).

34:33-35 The vail that Moses put over his face was like the boundaries placed around Mount Sinai (19:21-22; 20:18-19), like the vail that hung between the holy place and the most holy place (26:31-33), and like the Lord's hand placed over the rocky crevice where Moses was hidden (33:20-23). All were gracious provisions to protect people from casual and deadly exposure to the glory of God. The shining of Moses' face and the vail demonstrate the success of Moses' intercession; the Lord had agreed to go with the Israelites in such a gracious way that they could safely see His glory among them, despite their stiff-necked frailty (cp. 2 Cor. 3:13-14).

35:4–36:6 This section describes the preparation of materials and workers needed to build the tabernacle. The people who brought the prized and costly materials contributed them willingly (35:5,21-22,29; 36:2-3,5). They also worked willingly (35:26; 36:2), using God-given skills in design, execution, and teaching (35:30–36:2). They had both the will and the skills needed for the work that the Lord had commanded (35:4,10,28; 36:1,4; cp. Eph. 2:8-10).

At the start of Exodus the Israelites were oppressed slaves forced to make mud bricks and build cities to suit Pharaoh. He considered the Israelites to be seditious and lazy, so he refused to supply enough straw for their work. Now the Israelites could willingly participate in building a structure for the glory of God for which He had provided the necessary materials and even skills for the workers.

35:31 Because the Lord had called Bezaleel and filled him with the spirit of God, he would be able to do with excellence what the Lord had commanded (Num. 11:17; Deut. 34:9; Judg. 3:10; 6:14-16,34).

35:34–36:2 The ability to teach others attributed to Bezaleel and Aholiab is described as both a matter of the heart and a work of God in them. The heart, or inner core, of a person was spoken of as central to both willingness and skillfulness to do work in service to the Lord, even as it was spoken of as central to Pharaoh's rebellion.

36:7 In Egypt, the Israelites lacked straw for making bricks for Pharaoh (5:6-18). Now, thanks to the Lord's action on their behalf, there was a sufficient amount and too much of the silver, gold, and other beautiful materials that they would use to build a dwelling for the Lord.

36:8–40:33 Describing the construction of the tabernacle in terms that exactly corresponded to the Lord's instructions to Moses emphasized the people's commitment to making everything according to the Lord's specifications and completing the work as He commanded (see note at 25:1–31:17).

38:8 Since the instructions for the tabernacle do not refer to the women who assembled at the door of the tabernacle of the congregation, little is known about them beyond this mention (cp. 1 Sam. 2:22-25). The Hebrew verb that describes their service is somewhat rare; a related noun and this verb also describe service by Levites at the tabernacle (Num. 4:23; 8:24). Its connections with military service give it overtones of organization and service in the sense of being "on duty" (2 Kings 25:19). In any event, they donated their polished-bronze mirrors. A letter written in the mid-fourteenth century b.c. indirectly shows the value of this donation; the letter mentions a shipment of mirrors from Egypt to the king of Babylon.

38:21 Counting the sum was appropriate even when supplies were plentiful. It promoted order, showed concern for conservation rather than waste or theft, and let people know what had been accomplished with their offerings. Similar accountings are known from Egyptian records.

38:26 Each man paid his half a shekel (30:11-16).

39:30-31 As the final item in the record of construction (in contrast to its position toward the middle of the record of building instructions listed earlier), the inscription of the high priest's crown serves as a kind of finishing label for everything the artisans had made, all marked as belonging to the Lord.

39:32-43 Several terms and concepts here, especially in verse 43, recall the completion of creation. Both the Lord and Moses completed work, saw all the work they had accomplished, and pronounced a blessing (Gen. 1:22,28,31; 2:1-2; 5:2). Earlier in Exodus, Pharaoh begged for a blessing from Moses (12:32). Now the workers who had built the tabernacle received his blessing, as had the Levites who showed loyalty to the Lord (32:29; cp. 20:24; 23:25).

39:38 The golden altar was for incense (30:1-5; 40:5).

39:39 The brasen altar was for burnt offerings (27:1-6; 40:6).

40:2 The first day of the first month, in other words New Year's day, was appropriate for inaugurating use of the new structure. Since the Israelites had left Egypt at the middle of the first month of the year (12:1-11), the tabernacle was to be erected two weeks before the first anniversary of their exodus, at the start of the month that marked the beginning of their second year of freedom (40:17), and nine months after their arrival at Mount Sinai (19:1).

40:12-15 A full description of installing Aaron and his sons as priests appears in Leviticus 8–9.

40:17 The first month in the second year refers to the start of the Israelites' second year after they had left Egypt.

40:34-35 This visible display, in the form of a cloud, showed that the Lord was consecrating the tabernacle by His presence, as He had promised (25:8; 29:44-46). What He had described to Moses before the Israelites made the golden calf was taking place on the basis of the Lord's character and Moses' intercession. The Lord was revealing Himself to His redeemed people at this meeting place (1 Kings 8:10-11,56-60; 9:3; Matt. 17:1-8; Mark 9:2-8; Luke 9:28-36; John 1:14,18; 2 Cor. 3:18; 4:6; Eph. 1:17-18; Rev. 21:3).

40:36-38 Exodus ends with a summary of what was ahead. The Lord guided the Israelites on their journeys by means of the movement of the cloud, as He had done before their sin with the golden calf. Now the cloud that the Israelites had seen above Mount Sinai was associated with the tabernacle, a portable dwelling place for the Lord. He would dwell among His covenant people on their way to the land that He had promised them.

Exodus Cross-References

a 1:1 ch. 6:14 Gen. 46:8

b 1:5 ver. 20; Gen. 46:26-27; Deut. 10:22

c 1:6 Gen. 50:26; Acts 7:15

d 1:7 Gen. 46:3; Deut. 26:5; Ps. 105:25; Acts 7:17

e 1:8 Acts 7:18

f 1:9 Ps. 105:24

g 1:10 Ps. 10:2; 83:3-4

hJob 5:13; Ps. 105:25; Prov. 16:25; 21:30; Acts 7:19

i 1:11 ch. 3:7; Gen. 15:13; Deut. 26:6

jch. 2:11; 5:4-5; Ps. 81:6

kGen. 47:11

l 1:14 ch. 2:23; 6:9; Num. 20:15; Acts 7:19,34

mPs. 81:6

a 1:17 Prov. 16:6

bDan. 3:16,18; 6:13; Acts 5:29

c 1:19 See Josh. 2:4, etc.; 2 Sam. 17:19-20

d 1:20 Prov. 11:18; Eccl. 8:12; Isa. 3:10; Heb. 6:10

e 1:21 See 1 Sam. 2:35; 2 Sam. 7:11,13,27,29; 1 Kings 2:24; 11:38; Ps. 127:1

f 1:22 Acts 7:19

g 2:1 ch. 6:20; Num. 26:59; 1 Chron. 23:14

h 2:2 Acts 7:20; Heb. 11:23

i 2:4 ch. 15:20; Num. 26:59

j 2:5 Acts 7:21

k 2:10 Acts 7:21

a 2:11 Acts 7:23-24; Heb. 11:24-26

bch. 1:11

c 2:12 Acts 7:24

d 2:13 Acts 7:26

e 2:14 Acts 7:27-28

f 2:15 Acts 7:29; Heb. 11:27

gGen. 24:11; 29:2

h 2:16 ch. 3:1

iGen. 24:11; 29:10; 1 Sam. 9:11

j 2:17 Gen. 20:10

k 2:18 ch. 3:1; 4:18; 18:1, etc.Num. 10:29; called also Jethro or Jether

l 2:20 Gen. 31:54; 43:25

m 2:21 ch. 4:25; 18:2

n 2:22 ch. 18:3

oActs 7:29; Heb. 11:13-14

p 2:23 ch. 7:7; Acts 7:30

qNum. 20:16; Deut. 26:7; Ps. 12:5

rch. 3:9; 22:23,27; Gen. 18:20; Deut. 24:15; James 5:4

s 2:24 ch. 6:5

a 2:24 ch. 6:5; Ps. 105:8,42; 106:45

bGen. 15:14; 46:4

c 2:25 ch. 4:31; 1 Sam. 1:11; 2 Sam. 16:12; Luke 1:25

dch. 3:7

e 3:1 ch. 2:16

fch. 18:5; 1 Kings 19:8

g 3:2 Deut. 33:16; Isa. 63:9; Acts 7:30

h 3:3 Ps. 111:2; Acts 7:31

i 3:4 Deut. 33:16

j 3:5 ch. 19:12; Josh. 5:15; Acts 7:33

k 3:6 ver. 15; ch. 4:5; Gen. 28:13; Matt. 22:32; Mark 12:26; Luke 20:37; Acts 7:32

lSo 1 Kings 19:13; Neh. 9:9; Ps. 106:44; Isa. 6:1,5; Acts 7:34

m 3:7 ch. 2:23-24

nch. 1:11

och. 2:25; Gen. 18:21

p 3:8 Gen. 11:5,7; 18:21; 50:24

qch. 6:6,8; 12:51

rDeut. 1:25; 8:7-9

sver. 17; ch. 13:5; 33:3; Num. 13:27; Deut. 26:9,15; Jer. 11:5; 32:22; Ezek. 20:6

tGen. 15:18

u 3:9 ch. 2:23

vch. 1:11,13-14,22

w 3:10 Ps. 105:26; Mic. 6:4

x 3:11 See ch. 6:12; 1 Sam. 18:18; Isa. 6:5,8; Jer. 1:6

y 3:12 Gen. 31:3; Deut. 31:23; Josh. 1:5; Rom. 8:31

a 3:14 ch. 6:3; John 8:58; 2 Cor. 1:20; Heb. 13:8

b 3:15Ps. 35:13; Hos. 12:5

c 3:16ch. 4:29

dch. 2:25; 4:31; Gen. 50:24; Luke 1:68

e 3:17ver. 8; Gen. 15:14,16

f 3:18 ch. 4:31

gch. 5:1,3

hNum. 23:3,4,15,16

i 3:19 ch. 5:2; 7:4

j 3:20 ch. 6:6; 7:5; 9:15

kch. 7:3; 11:9; Deut. 6:22; Neh. 9:10; Ps. 105:27; 135:9; Jer. 32:20; Acts 7:36; See ch. 7–ch. 13

lch. 12:31

m 3:21 ch. 11:3; 12:36; Ps. 106:46; Prov. 16:7

n 3:22 ch. 11:2; 12:35-36; Gen. 15:14

o 3:22Job 27:17; Prov. 13:22; Ezek. 39:10

a 4:2 ver. 17,20

b 4:5 ch. 19:9

cch. 3:15

d 4:6 Num. 12:10; 2 Kings 5:27

e 4:7 Num. 12:13-14; Deut. 32:39; 2 Kings 5:14; Matt. 8:3

f 4:9 ch. 7:19

g 4:10 ch. 6:12; Jer. 1:6

h 4:11 Ps. 94:9

i 4:12 Isa. 50:4; Jer. 1:9; Matt. 10:19; Mark 13:11; Luke 12:11-12; 21:14-15

j 4:13 See Jon. 1:3

k 4:14 ver. 27; 1 Sam. 10:2-3,5

l 4:15 ch. 7:1-2

mNum. 22:38; 23:5,12,16; Deut. 18:18; Isa. 51:16; Jer. 1:9

a 4:15 Deut. 5:31

b 4:16 ch. 7:1; 18:19

c 4:17 ver. 2

d 4:19 ch. 2:15,23; Matt. 2:20

e 4:20 ch. 17:9; Num. 20:8-9

f 4:21 ch. 3:20

gch. 7:3,13; 9:12,35; 10:1; 14:8; Deut. 2:30; Josh. 11:20; Isa. 63:17; John 12:40; Rom. 9:18

h 4:22 Hos. 11:1; Rom. 9:4; 2 Cor. 6:18

iJer. 31:9; James 1:18

j 4:23 ch. 11:5; 12:29

k 4:24 Num. 22:22

lGen. 17:14

m 4:25 Josh. 5:2-3

a 4:27 ver. 14

bch. 3:1

c 4:28 ver. 15-16

dver. 8-9

e 4:29 ch. 3:16

f 4:30 ver. 16

g 4:31 ver. 8,9; ch. 3:18

hch. 3:16

ich. 2:25; 3:7

jch. 12:27; Gen. 24:26; 1 Chron. 29:20

k 5:1 ch. 10:9

l 5:2 2 Kings 18:35; Job 21:15

mch. 3:19

n 5:3 ch. 3:18

o 5:4 ch. 1:11

p 5:5 ch. 1:7,9

q 5:6 ch. 1:11

a 5:21 ch. 6:9

b 6:1 ch. 3:19

cch. 11:1; 12:31,33,39

d 6:3 Gen. 17:1; 35:11; 48:3

ech. 3:14; Ps. 68:4; 83:18; John 8:58; Rev. 1:4

a 6:4 Gen. 15:18; 17:4,7

bGen. 17:8; 28:4

c 6:5 ch. 2:24

d 6:6 ver. 2,8,29

ech. 3:17; 7:4; Deut. 26:8; Ps. 81:6; 136:11-12

fch. 15:13; Deut. 7:8; 1 Chron. 17:21; Neh. 1:10

g 6:7 Deut. 4:20; 7:6; 14:2; 26:18; 2 Sam. 7:24

hch. 29:45-46; Gen. 17:7-8; Deut. 29:13; Rev. 21:7

ich. 5:4-5; Ps. 81:6

j 6:8 Gen. 15:18; 26:3; 28:13; 35:12

k 6:9 ch. 5:21

l 6:12 ver. 9

mver. 30; ch. 4:10; Jer. 1:6

n 6:14 Gen. 46:9; 1 Chron. 5:3

o 6:15 Gen. 46:10; 1 Chron. 4:24

a 6:16 Gen. 46:11; Num. 3:17; 1 Chron. 6:1,16

b 6:17 1 Chron. 6:17; 23:7

c 6:18 Num. 26:57; 1 Chron. 6:2,18

d 6:19 1 Chron. 6:19; 23:21

e 6:20 ch. 2:1-2; Num. 26:59

f 6:21 Num. 16:1; 1 Chron. 6:37-38

g 6:22 Lev. 10:4; Num. 3:30

h 6:23 Ruth 4:19-20; 1 Chron. 2:10; Matt. 1:4

iLev. 10:1; Num. 3:2; 26:60; 1 Chron. 6:3; 24:1

j 6:24 Num. 26:11

k 6:25 Num. 25:7,11; Josh. 24:33

l 6:26 ver. 13

mch. 7:4; 12:17,51; Num. 33:1; Ps. 77:20

n 6:27 ch. 5:1,3; 7:10

over. 13; ch. 32:7; 33:1; Ps. 77:20

p 6:29 ver. 2

qver. 11; ch. 7:2

r 6:30 ver. 12; ch. 4:10

s 7:1 ch. 4:16; Jer. 1:10

tch. 4:16

u 7:2 ch. 4:15

v 7:3 ch. 4:21

wch. 11:9

xch. 4:7

y 7:4 ch. 10:1; 11:9

zch. 6:6

aa 7:5 ver. 17; ch. 8:22; 14:4,18; Ps. 9:16

abch. 3:20

ac 7:6 ver. 2

ad 7:7 Deut. 29:5; 31:2; 34:7; Acts 7:23,30

a 7:9 Isa. 7:11; John 2:18; 6:30

bch. 4:2,17

c 7:10 ver. 9

dch. 4:3

e 7:11 Gen. 41:8

f1 Tim. 3:8

gver. 22; ch. 8:7,18

h 7:13 ver. 4; ch. 4:21

i 7:14 ch. 8:15; 10:1,20,27

j 7:15 ver. 10; ch. 4:2-3

k 7:16 ch. 3:18

a 7:16 ch. 3:12,18; 5:1,3

b 7:17 ver. 5; ch. 5:2

cch. 4:9

dRev. 16:4,6

e 7:18 ver. 24

f 7:19 ch. 8:5-6,16; 9:22; 10:12,21; 14:21,26

g 7:20 ch. 17:5

hPs. 78:44; 105:29

i 7:21 ver. 18

j 7:22 ver. 11

kver. 3

l 8:1 ch. 3:12,18

m 8:2 ch. 7:14; 9:2

nRev. 16:13

o 8:3 Ps. 105:30

p 8:5 ch. 7:19

q 8:6 Ps. 78:45; 105:30

r 8:7 ch. 7:11

s 8:8 ch. 9:28; 10:17; Num. 21:7; 1 Kings 13:6; Acts 8:24

a 8:10 ch. 9:14; Deut. 33:26; 2 Sam. 7:22; 1 Chron. 17:20; Ps. 86:8; Isa. 46:9; Jer. 10:6-7

b 8:12 ver. 30; ch. 9:33; 10:18; 32:11; James 5:16-18

c 8:15 Eccl. 8:11

dch. 7:14

e 8:17 Ps. 105:31

f 8:18 ch. 7:11

g 8:19 Luke 10:18; 1 Tim. 3:8-9

h1 Sam. 6:3,9; Ps. 8:3; Matt. 12:28; Luke 11:20

iver. 15

j 8:20 ch. 7:15

kver. 1

l 8:22 ch. 9:4,6,26; 10:23; 11:6,7; 12:13

m 8:24 Ps. 78:45; 105:31

n 8:26 Gen. 43:32; 46:34; Deut. 7:25,26; 12:31

a 8:27 ch. 3:18

bch. 3:12

c 8:28 ver. 8; ch. 9:28; 1 Kings 13:6

d 8:29 ver. 15

e 8:30 ver. 12

f 8:32 ver. 15; ch. 4:21

g 9:1 ch. 8:1

h 9:2 ch. 8:2

i 9:3 ch. 7:4

j 9:4 ch. 8:22

k 9:6 Ps. 78:50

l 9:7 ch. 7:14; 8:32

m 9:9 Rev. 16:2

n 9:10 Deut. 28:27

a 9:11 ch. 8:18-19; 1 Tim. 3:9

b 9:12 ch. 4:21

c 9:13 ch. 8:20

d 9:14 ch. 8:10

e 9:15 ch. 3:20

f 9:16 Rom. 9:17; See ch. 14:17; Prov. 16:4; 1 Pet. 2:9

g 9:22 Rev. 16:21

h 9:23 Josh. 10:11; Ps. 18:13; 78:47; 105:32; 148:8; Isa. 30:30; Ezek. 38:22; Rev. 8:7

i 9:25 Ps. 105:33

j 9:26 ch. 8:22; 9:4,6; 10:23; 11:7; 12:13; Isa. 32:18-19

k 9:27 ch. 10:16

l2 Chron. 12:6; Ps. 129:4; 145:17; Lam. 1:18; Dan. 9:14

m 9:28 ch. 8:8,28; 10:17; Acts 8:24

n 9:29 1 Kings 8:22,38; Ps. 143:6; Isa. 1:15

a 9:29 Ps. 24:1; 1 Cor. 10:26,28

b 9:30 Isa. 26:10

c 9:31 Ruth 1:22; 2:23

d 9:33 ver. 29; ch. 8:12

e 9:35 ch. 4:21

f 10:1 ch. 4:21; 7:14

gch. 7:4

h 10:2 Deut. 4:9; Ps. 44:1; 71:18; 78:5, etc.; Joel 1:3

i 10:3 1 Kings 21:29; 2 Chron. 7:14; 34:27; Job 42:6; Jer. 13:18; James 4:10; 1 Pet. 5:6

j 10:4 Prov. 30:27; Rev. 9:3

k 10:5 ch. 9:32; Joel 1:4; 2:25

l 10:6 ch. 8:3,21

m 10:7 ch. 23:33; Josh. 23:13; 1 Sam. 18:21; Eccl. 7:26; 1 Cor. 7:35

n 10:9 ch. 5:1

a 10:12 ch. 7:19

bver. 4-5

c 10:14 Ps. 78:46; 105:34

dJoel 2:2

e 10:15 ver. 5

fPs. 105:35

g 10:16 ch. 9:27

h 10:17 ch. 9:28; 1 Kings 13:6

i 10:18 ch. 8:30

j 10:19 Joel 2:20

k 10:20 ch. 4:21; 11:10

l 10:21 ch. 9:22

m 10:22 Ps. 105:28

n 10:23 ch. 8:22

o 10:24 ver. 8

pver. 10

q 10:27 ver. 20; ch. 4:21; 14:4,8

a 10:29 Heb. 11:27

b 11:1 ch. 12:31,38-39

c 11:2 ch. 3:22; 12:35

d 11:3 ch. 3:21; 12:36; Ps. 106:46

e2 Sam. 7:9; Esther 9:4

f 11:4 ch. 12:12,23,29; Amos 5:17

g 11:5 ch. 12:12,29; Amos 4:10

h 11:6 ch. 12:30; Amos 5:17

i 11:7 ch. 8:22

jJosh. 10:21

k 11:8 ch. 12:33

l 11:9 ch. 3:19; 7:4; 10:1

mch. 7:3

n 11:10 ch. 10:20,27; Rom. 2:5; 9:22

o 12:2 ch. 13:4; Deut. 16:1

a 12:5 Lev. 22:19-21; Mal. 1:8,14; Heb. 9:14; 1 Pet. 1:19

b 12:6 Lev. 23:5; Num. 9:3; 28:16; Deut. 16:1,6

c 12:8 ch. 34:25; Num. 9:11; Deut. 16:3; 1 Cor. 5:8

d 12:9 Deut. 16:7

e 12:10 ch. 23:18; 34:25

f 12:11 Deut. 16:5

g 12:12 ch. 11:4-5; Amos 5:17

hNum. 33:4

ich. 6:2

j 12:14 ch. 13:9

kLev. 23:4-5; 2 Kings 23:21

lver. 24,43; ch. 13:10

m 12:15 ch. 13:6-7; 23:15; 34:18,25; Lev. 23:5,6; Num. 28:17; Deut. 16:3,8; 1 Cor. 5:7

nGen. 17:14; Num. 9:13

o 12:16 Lev. 23:7-8; Num. 28:18,25

p 12:17 ch. 13:3

q 12:18 Lev. 23:5; Num. 28:16

r 12:19 ch. 23:15; 34:18; Deut. 16:3; 1 Cor. 5:7-8

sNum. 9:13

t 12:21 ver. 3; Num. 9:4; Josh. 5:10; 2 Kings 23:21; Ezra 6:20; Matt. 26:18,19; Mark 14:12-16; Luke 22:7, etc.

u 12:22 Heb. 11:28

vver. 7

w 12:23 ver. 12-13

a 12:23 Ezek. 9:6; Rev. 7:3; 9:4

b2 Sam. 24:16; 1 Cor. 10:10; Heb. 11:28

c 12:25 ch. 3:8,17

d 12:26 ch. 13:8,14; Deut. 32:7; Josh. 4:6; Ps. 78:6

e 12:27 ver. 11

fch. 4:31

g 12:28 Heb. 11:28

h 12:29 ch. 11:4

iNum. 8:17; 33:4; Ps. 78:51; 105:36; 135:8; 136:10

jch. 4:23; 11:5

k 12:30 ch. 11:6; Prov. 21:13; Amos 5:17; James 2:13

l 12:31 ch. 11:1; Ps. 105:38

mch. 10:9

n 12:32 ch. 10:26

oGen. 27:34

p 12:33 ch. 11:8; Ps. 105:38

qGen. 20:3

r 12:35 ch. 3:22; 11:2

s 12:36 ch. 3:21; 11:3

tch. 3:22; Gen. 15:14; Ps. 105:37

u 12:37 Num. 33:3,5

vGen. 47:11

wch. 38:26; Gen. 12:2; 46:3; Num. 1:46; 11:21

x 12:39 ver. 33; ch. 6:1; 11:1

a 12:40 Gen. 15:13; Acts 7:6; Gal. 3:17

b 12:41 ver. 51; ch. 7:4

c 12:42 See Deut. 16:6

d 12:43 Num. 9:14

e 12:44 Gen. 17:12-13

f 12:45 Lev. 22:10

g 12:46 Num. 9:12; John 19:33,36

h 12:47 ver. 6; Num. 9:13

i 12:48 Num. 9:14

j 12:49 Num. 9:14; 15:15-16; Gal. 3:28

k 12:51 ver. 41

lch. 6:26

m 13:2 ver. 12-13,15; ch. 22:29-30; 34:19; Lev. 27:26; Num. 3:13; 8:16-17; 18:15; Deut. 15:19; Luke 2:23

n 13:3 ch. 12:42; Deut. 16:3

och. 6:1

pch. 12:8

q 13:4 ch. 23:15; 34:18; Deut. 16:1

r 13:5 ch. 3:8

sch. 6:8

tch. 12:25-26

u 13:6 ch. 12:15-16

a 13:7 ch. 12:19

b 13:8 ver. 14; ch. 12:26

c 13:9 See ver. 16; ch. 12:14; Num. 15:39; Deut. 6:8; 11:18; Prov. 1:9; Isa. 49:16; Jer. 22:24; Matt. 23:5

d 13:10 ch. 12:14,24

e 13:12 ver. 2; ch. 22:29; 34:19; Lev. 27:26; Num. 8:17; 18:15; Deut. 15:19; Ezek. 44:30

f 13:13 ch. 34:20; Num. 18:15-16

gNum. 3:46-47; 18:15-16

h 13:14 ch. 12:26; Deut. 6:20; Josh. 4:6,21

iver. 3

j 13:15 ch. 12:29

k 13:16 ver. 9

l 13:17 ch. 14:11-12; Num. 14:1-4

mDeut. 17:16

n 13:18 ch. 14:2; Num. 33:6, etc.

a 13:19 Gen. 50:25; Josh. 24:32; Acts 7:16

b 13:20 Num. 33:6

c 13:21 ch. 14:19,24; 40:38; Num. 9:15; 10:34; 14:14; Deut. 1:33; Neh. 9:12,19; Ps. 78:14; 99:7; 105:39; Isa. 4:5; 1 Cor. 10:1

d 14:2 ch. 13:18

eNum. 33:7

fJer. 44:1

g 14:3 Ps. 71:11

h 14:4 ch. 4:21; 7:3

iver. 17,18; ch. 9:16; Rom. 9:17,22-23

jch. 7:5

k 14:5 Ps. 105:25

l 14:7 ch. 15:4

m 14:8 ver. 4

nch. 6:1; 13:9; Num. 33:3

o 14:9 ch. 15:9; Josh. 24:6

p 14:10 Josh. 24:7; Neh. 9:9; Ps. 34:17; 107:6

q 14:11 Ps. 106:7-8

a 14:12 ch. 5:21; 6:9

b 14:13 2 Chron. 20:15,17; Isa. 41:10,13-14

c 14:14 ver. 25; Deut. 1:30; 3:22; 20:4; Josh. 10:14,42; 23:3; 2 Chron. 20:29; Neh. 4:20; Isa. 31:4

dIsa. 30:15

e 14:16 ver. 21,26; ch. 7:19

f 14:17 ver. 8; ch 7:3

gver. 4

h 14:18 ver. 4

i 14:19 ch. 13:21; 23:20; 32:34; Num. 20:16; Isa. 63:9

j 14:20 See Isa. 8:14; 2 Cor. 4:3

k 14:21 ver. 16

lPs. 66:6

mch. 15:8; Josh. 3:16; 4:23; Neh. 9:11; Ps. 74:13; 106:9; 114:3; Isa. 63:12

n 14:22 ver. 29; ch. 15:19; Num. 33:8; Ps. 66:6; 78:13; Isa. 63:13; 1 Cor. 10:1; Heb. 11:29

oHab. 3:10

p 14:24 See Ps. 77:17, etc.

q 14:25 ver. 14

r 14:26 ver. 16

a 14:27 Josh. 4:18

bch. 15:1,7

c 14:28 Hab. 3:8,13

dPs. 106:11

e 14:29 ver. 22; Ps. 77:20; 78; 52-53

f 14:30 Ps. 106:8,10

gPs. 58:10; 59:10

h 14:31 ch. 4:31; 19:9; Ps. 106:12; John 2:11; 11:45

i 15:1Judg. 5:1; 2 Sam. 22:1; Ps. 106:12

jver. 21

k 15:2 Deut. 10:21; Ps. 18:2; 22:3; 59:17; 62:6; 109:1; 118:14; 140:7; Isa. 12:2; Hab. 3:18-19

lGen. 28:21-22; 2 Sam. 7:5; Ps. 132:5

mch. 3:15-16

n2 Sam. 22:47; Ps. 99:5; 118:28; Isa. 25:1

o 15:3 Ps. 24:8; Rev. 19:11

pch. 6:3; Ps. 83:18

q 15:4ch. 14:28

rch. 14:7

s 15:5 ch. 14:28

tNeh. 9:11

u 15:6 Ps. 118:15,16

v 15:7 Deut. 33:26

wPs. 59:13

xIsa. 5:24; 47:14

y 15:8 ch. 14:21; 2 Sam. 22:16; Job 4:9; 1 Thess. 2:8

zPs. 78:13; Hab. 3:10

aa 15:9 Judg. 5:30 Gen.

ab 49:27; Isa. 53:12; Luke 11:22

ac 15:10 ch. 14:21; Ps. 147:18

adver. 5; ch. 14:28

ae 15:11 2 Sam. 7:22; 1 Kings 8:23; Ps. 71:19; 86:8; 89:6,8; Jer. 10:6; 49:19

afIsa. 6:3

agPs. 77:14

a 15:12 ver. 6

b 15:13 Ps. 77:15,20; 78:52; 80:1; 106:9; Isa. 63:12-13; Jer. 2:6

cPs. 78:54

d 15:14 Num. 14:14; Deut. 2:25; Josh. 2:9-10

ePs. 48:6

f 15:15 Gen. 36:40

gDeut. 2:4

hNum. 22:3; Hab. 3:7

iJosh. 5:1

j 15:16 Deut. 2:25; 11:25; Josh. 2:9

k1 Sam. 25:37

lch. 19:5; Deut. 32:9; 2 Sam. 7:23; Ps. 74:2; Isa. 43:1,3; 51:10; Jer. 31:11; Titus 2:14; 1 Pet. 2:9; 2 Pet. 2:1

m 15:17 Ps. 44:2; 80:8

nPs. 78:54

o 15:18 Ps. 10:16; 29:10; 146:10; Isa. 57:15

p 15:19 ch. 14:23; Prov. 21:31

qch. 14:28-29

r 15:20 Judg. 4:4; 1 Sam. 10:5

sNum. 26:59

t1 Sam. 18:6

uJudg. 11:34; 21:21; 2 Sam. 6:16; Ps. 68:11,25; 149:3; 150:4

v 15:21 1 Sam. 18:7

wver. 1

x 15:22 Gen. 16:7; 25:18

y 15:23 Num. 33:8

15:24 ch. 16:2; 17:3

aa 15:25 ch. 14:10; 17:4; Ps. 50:15

abSee 2 Kings 2:21; 4:41

acJosh. 24:25

adch. 16:4; Deut. 8:2,16; Judg. 2:22; 3:1,4; Ps. 66:10; 81:7

ae 15:26 Deut 7:12,15

afDeut 28:27,60

agch. 23:25; Ps. 41:3,4; 103:3; 147:3

a 15:27 Num. 33:9

b 16:1 Num. 33:10,11

cEzek. 30:15

d 16:2 ch. 15:24; Ps. 106:25; 1 Cor. 10:10

e 16:3 Lam. 4:9

fNum. 11:4,5

g 16:4 Ps. 78:24-25; 105:40; John 6:31-32; 1 Cor. 10:3

hch. 15:25; Deut. 8:2,16

i 16:5 See ver. 22; Lev. 25:21

j 16:6 See ver. 12-13; ch. 6:7; Num. 16:28-30

k 16:7 See ver. 10; Isa. 35:2; 40:5; John 11:4,40

lNum. 16:11

m 16:8 See 1 Sam. 8:7; Luke 10:16; Rom. 13:2

n 16:9 Num. 16:16

o 16:10 ver. 7; ch. 13:21; Num. 16:19; 1 Kings 8:10-11

p 16:12 ver. 8

qver. 6

rver. 7

s 16:13 Num. 11:31; Ps. 78:27-28; 105:40

tNum. 11:9

a 16:14 Num. 11:7; Deut. 8:3; Neh. 9:15; Ps. 78:24; 105:40

b 16:15 John 6:13,49,58; 1 Cor. 10:3

c 16:16 ver. 36

d 16:18 2 Cor. 8:15

e 16:23 ch. 20:8; 31:15; 35:3; Gen. 2:3; Lev. 23:3

f 16:24 ver. 20

g 16:26 ch. 20:9-10

h 16:28 2 Kings 17:14; Ps. 78:10,22; 106:13

i 16:31 Num. 11:7-8

j 16:33 Heb. 9:4

k 16:34 ch. 25:16,21; 40:20; Num. 17:10; Deut. 10:5; 1 Kings 8:9

l 16:35 Num. 33:38; Deut. 8:2-3; Neh. 9:20-21; John 6:31:49

mJosh. 5:12; Neh. 9:15

a 17:1 ch. 16:1; Num. 33:12,14

b 17:2 Num. 20:3-4

cDeut. 6:16; Ps. 78:18,41; Isa. 7:12; Matt. 4:7; 1 Cor. 10:9

d 17:3 ch. 16:2

e 17:4 ch. 14:15

f1 Sam. 30:6; John 8:59; 10:31

g 17:5 Ezek. 2:6

hch. 7:20; Num. 20:8

i 17:6 Num. 20:10-11; Ps. 78:15,20; 105:41; 114:8; 1 Cor. 10:4

j 17:7 Num. 20:13; Ps. 81:7; 95:8; Heb. 3:89

k 17:8 Gen. 36:12; Num. 24:20; Deut. 25:17; 1 Sam. 15:2

l 17:9 Called Jesus; Acts 7:45; Heb. 4:8

mch. 4:20

n 17:11 James 5:16

o 17:14 ch. 34:27

pNum. 24:20; Deut. 25:19; 1 Sam. 15:3,7; 30:1,17; 2 Sam. 8:12; Ezra 9:14

a 18:1 ch. 2:16; 3:1

bPs. 44:1; 77:14-15; 78:4; 105:5,43; 106:2,8

c 18:2 ch. 4:26

d 18:3 Acts 7:29

ech. 2:22

f 18:5 ch. 3:1,12

g 18:7 Gen. 14:17; 18:2; 19:1; 1 Kings 2:19

hGen. 29:13; 33:4

i 18:8 Ps. 78:42; 81:7; 106:10; 107:2

j 18:10 Gen. 14:20; 2 Sam. 18:28; Luke 1:68

k 18:11 2 Chron. 2:5; Ps. 95:3; 97:9; 135:5

lch. 1:10,16,22; 5:2,7; 14:8,18

m1 Sam. 2:3; Neh. 9:10,16,29; Job 40: 11-12; Ps. 31:23; 119:21; Luke 1:51

n 18:12 Deut. 12:7; 1 Chron. 29:22; 1 Cor. 10:18,21,31

a 18:15 Lev. 24:12; Num. 15:34

b 18:16 ch. 23:7; 24:14; Deut. 17:8; 2 Sam. 15:3; Job 31:13; Acts 18:15; 1 Cor. 6:1

cLev. 24:15; Num. 15:35; 27:6, etc.; 36:6-9

d 18:18 Num. 11:14,17; Deut. 1:9,12

e 18:19 ch. 3:12

fch. 4:16; 20:19; Deut. 5:5

gNum. 27:5

h 18:20 Deut. 4:1,5; 5:1; 6:1-2; 7:11

iPs. 143:8

jDeut. 1:18

k 18:21 ver. 25; Deut. 1:15-16; 16:18; 2 Chron. 19:5-10; Acts 6:3

lGen. 42:18; 2 Sam. 23:3; 2 Chron. 19:9

mEzek. 18:8

nDeut. 16:19

o 18:22 ver. 26

pver. 26; Lev. 24:11; Num. 15:33; 27:2; 36:1; Deut. 1:17; 17:8

qNum. 11:17

r 18:23 ver. 18

sch. 16:29; Gen. 18:33; 30:25; 2 Sam. 19:39

t 18:25 Deut. 1:15; Acts 6:5

u 18:26 ver. 22

vJob 29:16

w 18:27 Num. 10:29-30

x 19:1 Num. 33:15

y 19:2 ch. 17:1,8

z ch. 3:1,12

a 19:3 ch. 20:21; Acts 7:38

bch. 3:4

c 19:4 Deut. 29:2

dDeut. 32:11; Isa. 63:9; Rev. 12:14

e 19:5Deut. 5:2

fDeut. 4:20; 7:6; 14:2,21; 26:18; 32:8,9; 1 Kings 8:53; Ps. 135:4; SS. 8:12; Isa. 41:8; 43:1; Jer. 10:16; Mal. 3:17; Titus 2:14

gch. 9:29; Deut. 10:14; Job 41:11; Ps. 24:1; 50:12; 1 Cor. 10:26,28

h 19:6 Deut. 33:2-4; 1 Pet. 2:5,9; Rev. 1:6; 5:10; 20:6

iLev. 20:24,26; Deut. 7:6; 26:19; 28:9; Isa. 62:12; 1 Cor. 3:17; 1 Thess. 5:27

j 19:8 ch. 24:3,7; Deut. 5:27; 26:17

k 19:9 ver. 16; ch. 20:21; 24:15-16; Deut. 4:11; Ps. 18:11-12; 97:2; Matt. 17:5

lDeut. 4:12,36; John 12:29-30

mch. 14:31

n 19:10 Lev. 11:44-45; Heb. 10:22

over. 14; Gen. 35:2; Lev. 15:5

p 19:11 ver. 16,18; ch. 34:5; Deut. 33:2

q 19:12 Heb. 12:20

r 19:13 ver. 16,19

s 19:14 ver. 10

a 19:15 ver. 11

b1 Sam. 21:4-5; Zech. 7:3; 1 Cor. 7:5

c 19:16 Ps. 77:18; Heb. 12:18-19; Rev. 4:5; 8:5; 11:19

dver. 9; ch. 40:34; 2 Chron. 5:14

eRev. 1:10; 4:1

fHeb. 12:21

g 19:17 Deut. 4:10

h 19:18 Deut. 4:11; 33:2; Judg. 5:5; Ps. 68:7-8; Isa. 6:4; Hab. 3:3

ich. 3:2; 24:17; 2 Chron. 7:1-3

jGen. 15:17; Ps. 144:5; Rev. 15:8

kPs. 68:8; 77:18; 114:7; Jer. 4:24; Heb. 12:26

l 19:19 ver. 13

mHeb. 12:21

nNeh. 9:13; Ps. 81:7

o 19:21 See ch. 3:5; 1 Sam. 6:19

p 19:22 Lev. 10:3

q2 Sam. 6:7-8

r 19:23 ver. 12; Josh. 3:4

s 20:1 Deut. 5:22

a 20:2 Lev. 26:1,13; Deut. 5:6; Ps. 81:10; Hos. 13:4

bch. 13:3

c 20:3 Deut. 5:7; 6:14; 2 Kings 17:35; Jer. 25:6; 35:15

d 20:4 Lev. 26:1; Deut. 4:16; 5:8; 27:15; Ps. 97:7

e 20:5 ch. 23:24; Josh. 23:7; 2 Kings 17:35; Isa. 44:15,19

fch. 34:14; Deut. 4:24; 6:15; Josh. 24:19, Nah. 1:2

gch. 34:7; Lev. 20:5; 26:39,40; Num. 14:18,33; 1 Kings 21:29; Job 5:4; 21:19; Ps. 79:8; 109:4; Isa. 14:20,21; 65:6,7; Jer. 2:9; 32:18

h 20:6 ch. 34:7; Deut. 7:9; Ps. 89:34; Rom. 11:28

i 20:7 ch. 23:1; Lev. 19:12; Deut. 5:11; Ps. 15:4; Matt. 5:33

jMic. 6:11

k 20:8 ch. 31:13-14; Lev. 19:3,30; 26:2; Deut. 5:12

l 20:9 ch. 23:12; 31:15; 34:21; Lev. 23:3; Ezek. 20:12; Luke 13:14

m 20:10 ch. 16:26; 31:15; Gen. 2:2-3

nNeh. 13:16-19

o 20:11 Gen. 2:2

a 20:12 ch. 23:26; Lev. 19:3; Deut. 5:16; Jer. 35:7,18-19; Matt. 15:4; 19:19; Mark 7:10; 10:19; Luke 18:20; Eph. 6:2

b 20:13 Deut. 5:17; Matt. 5:21; Rom. 13:9

c 20:14 Deut. 5:18; Matt. 5:27

d 20:15 Lev. 19:11; Deut. 5:19; Matt. 19:18; Rom. 13:9; 1 Thess. 4:6

e 20:16 ch. 23:1; Deut. 5:20; 19:16; Matt. 19:18

f 20:17 Deut. 5:21; Mic. 2:2; Hab. 2:9; Luke 12:15; Acts 20:33; Rom. 7:7; 13:9; Eph. 5:3,5; Heb. 13:5

gJob 31:9; Prov. 6:29; Jer. 5:8; Matt. 5:28

h 20:18 Heb. 12:18

iRev. 1:10,12

jch. 19:18

k 20:19 Deut. 5:27; 18:16; Gal. 3:19,20; Heb. 12:19

lDeut. 5:25

m 20:20 1 Sam. 12:20; Isa. 41:10,13

nGen. 22:1; Deut. 13:3

oDeut. 4:10; 6:2; 10:12; 17:13,19; 19:20; 28:58; Prov. 3:7; 16:6; Isa. 8:13

p 20:21 ch. 19:16; Deut. 5:5; 1 Kings 8:12

q 20:22 Deut. 4:36; Neh. 9:13

r 20:23 ch. 32:1-2,4

a 20:24 Lev. 1:2

bDeut. 12:5,11,21; 14:23; 16:6,11; 26:2

cGen. 12:2; Deut. 7:13

d 20:25 Deut. 27:5; Josh. 8:31

e 21:1 ch. 24:3,4

f 21:2 Lev. 25:39,40,41; Deut. 15:12; Jer. 34:14

g 21:5 Deut. 15:16,17

h 21:6 ch. 12:12; 22:8,28

iPs. 40:6

j 21:7 Neh. 5:5

kver. 2,3

l 21:10 1 Cor. 7:5

m 21:12 Gen. 9:6; Lev. 24:17; Num. 35:30,31; Matt. 26:52

n 21:13 Num. 35:22; Deut. 19:4,5

o1 Sam. 24:4,10,18

pNum. 35:11; Deut. 19:3; Josh. 20:2

q 21:14 Num. 15:30; 35:20; Deut. 19:11,12; Heb. 10:26

r1 Kings 2:28-34; 2 Kings 11:15

s 21:16 Deut. 24:7

tGen. 37:28

uch. 22:4

v 21:17 Lev. 20:9; Prov. 20:20; Matt. 15:4; Mark 7:10

w 21:19 2 Sam. 3:29

a 21:21 Lev. 25:45-46

b 21:22 ver. 30; Deut. 22:18-19

c 21:24 Lev. 24:20; Deut. 19:21; Matt. 5:38

d 21:28 Gen. 9:5

e 21:30 ver. 22; Num. 35:31

f 21:32 See Zech. 11:12-13; Matt. 26:15; Php. 2:7

gver. 28

h 22:1 2 Sam. 12:6; Luke 19:8; See Prov. 6:31

i 22:2 Matt. 24:43

jNum. 35:27

k 22:3 ch. 21:2

a 22:4 ch. 21:16

bSee ver. 1,7; Prov. 6:31

c 22:7 ver. 4

d 22:8 ver. 28; ch. 21:6

e 22:9 Deut. 25:1; 2 Chron. 19:10

f 22:11 Heb. 6:16

g 22:12 Gen. 31:39

h 22:16 Deut. 22:28-29

i 22:17 Gen. 34:12; 1 Sam. 18:25

j 22:18 Lev. 19:26,31; 20:27; 1 Sam. 28:3,9

k 22:19 Lev. 18:23; 20:15

l 22:20 Num. 25:2,7-8

m 22:21 ch. 23:9; Jer. 7:6; Zech. 7:10; Mal. 3:5

n 22:22 Ps. 94:6; Isa. 1:17,23; 10:2

o 22:23 Job 35:9; Luke 18:7

pver. 23; Ps. 18:6; 145:19; James 5:4

q 22:24 Job 31:23; Ps. 69:24

rPs. 109:9; Lam. 5:3

a 22:25 Neh. 5:7; Ps. 15:5; Ezek. 18:8,17

b 22:26 Job 22:6; 24:3,9; Ezek. 18:7,16; Amos 2:8

c 22:27 ver. 23

dch. 34:6; Ps. 86:15

e 22:28 Eccl. 10:20; Acts 23:5

f 22:29 ch. 23:16,19; Prov. 3:9

gch. 13:2,12; 34:19

h 22:30 Deut. 15:19

iLev. 22:27

j 22:31 ch. 19:6

kLev. 22:8; Ezek. 4:14

l 23:1 ver. 7; Ps. 15:3; 101:5; See 2 Sam. 19:27, with 16:3

mch. 20:16; Ps. 35:11; See 1 Kings 21:10,13; Matt. 26:59-61; Acts 6:11,13

n 23:2 ch. 32:1-2; Gen. 7:1; 19:4,7; Josh. 24:15; 1 Sam. 15:9; Job 31:34; Matt. 27:24,26; Luke 23:23; Acts 24:27

over. 6-7; Ps. 72:2

p 23:4 Job 31:29; Matt. 5:44; Rom. 12:20

q 23:5 Deut. 22:4

r 23:6 ver. 2; Job 31:13,21; Isa. 10:1,2; Jer. 5:28; 7:6; Amos 5:12; Mal. 3:5

s 23:7 ver. 1; Luke 3:14; Eph. 4:25

tPs. 94:21; Jer. 7:6; Matt. 27:4

uch. 34:7; Rom. 1:18

v 23:8 1 Sam. 8:3; 12:3; Ps. 26:10; Prov. 15:27; 17:8,23; 29:4; Isa. 1:23; 5:23; 33:15; Ezek. 22:12; Amos 5:12; Acts 24:26

w 23:9ch. 22:21; Ps. 94:6; Ezek. 22:7; Mal. 3:5

x 23:10Lev. 25:3,4

y 23:12 ch. 20:8-9; Luke 13:14

z 23:13 Josh. 22:5; Ps. 39:1; Eph. 5:15

aaNum. 32:38; Josh. 23:7; Ps. 16:4; Hos. 2:17; Zech. 13:2

a 23:14 ch. 34:23

b 23:15 ch. 12:15; 13:6; 34:18

cch. 34:20

d 23:16 ch. 34:22

eDeut. 16:13

f 23:17 ch. 34:23

g 23:18 ch. 12:8; 34:25

h 23:19 ch. 22:29; 34:26; Neh. 10:35

ich. 34:26

j 23:20 ch. 14:19; 32:34; 33:2,14; Josh. 5:13; 6:2; Ps. 91:11; Isa. 63:9

k 23:21 Ps. 78:40,56; Eph. 4:30; Heb. 3:10,16

lch. 32:34; Heb. 3:11; 1 John 5:16

mIsa. 9:6; John 10:30,38

n 23:22 Gen. 12:3; Jer. 30:20

o 23:23 ver. 20

pJosh. 24:8,11

q 23:24 ch. 20:5

rLev. 18:3

sch. 34:13

t 23:25 Josh. 22:5; 24:14-15,21,24; Matt. 4:10

uDeut. 7:13; 28:5,8

vch. 15:26

w 23:26 Deut. 7:14; 28:4; Job 21:10

xGen. 25:8; 35:29; Ps. 55:23; 90:10

y 23:27 ch. 15:14,16; Gen. 35:5; Josh. 2:9,11; 2 Chron. 14:14

zDeut. 7:23

aa 23:28 Deut. 7:20

ab 23:29 Deut. 7:22

a 23:31 Gen. 15:18; Ps. 72:8

bJosh. 21:44; Judg. 1:4; 11:21

c 23:32 ch. 34:12,15; Deut. 7:2

d 23:33 ch. 34:12; Deut. 7:16; 12:30; Josh. 23:13; Judg. 2:3; 1 Sam. 18:21; Ps. 106:36

e 24:1 ch. 28:1; Lev. 10:1,2

fch. 1:5; Num. 11:16

g 24:2 ver. 13,15,18

h 24:3 ver. 7; ch. 19:8; Deut. 5:27; Gal. 3:19,20

i 24:4 Deut. 31:9

jGen. 28:18; 31:45

k 24:6 Heb. 9:18

l 24:7 Heb. 9:19

mver. 3

n 24:8 Heb. 9:20; 13:20; 1 Pet. 1:2

o 24:9 ver. 1

p 24:10 ch. 3:6; 33:20,23; See Gen. 32:30; Judg. 13:22; Isa. 6:1,5; John 1:18; 1 Tim. 6:16; 1 John 4:12

qEzek. 1:26; 10:1; Rev. 4:3

rMatt. 17:2

a 24:11 ch. 19:21

bver. 10; ch. 33:20; Gen. 16:13; 32:30; Deut. 4:33; Judg. 13:22

cch. 18:12; Gen. 31:54; 1 Cor. 10:18

d 24:12 ver. 2,15,18

ech. 31:18; 32:15-16; Deut. 5:22

f 24:13 ch. 32:17; 33:11

gver. 2

h 24:15 ch. 19:9,16; Matt. 17:5

i 24:16 ch. 16:10; Num. 14:10

j 24:17 ch. 3:2; 19:18; Deut. 4:36; Heb. 12:18,29

k 24:18 ch. 34:28; Deut. 9:9

l 25:2 ch. 35:5,21; 1 Chron. 29:3,5,9,14; Ezra 2:68; 3:5; 7:16; Neh. 11:2; 2 Cor. 8:12; 9:7

m 25:6 ch. 27:20

nch. 30:23

och. 30:34

p 25:7 ch. 28:4,6

qch. 28:15

r 25:8 ch. 36:1,3,4; Lev. 4:6; 10:4; 21:12; Heb. 9:1-2

sch. 29:45; 1 Kings 6:13; 2 Cor. 6:16; Heb. 3:6; Rev. 21:3

t 25:9 ver. 40

a 25:10 ch. 37:1; Deut. 10:3; Heb. 9:4

b 25:15 1 Kings 8:8

c 25:16 ch. 16:34; 31:18; Deut. 10:2,5; 31:26; 1 Kings 8:9; 2 Kings 11:12; Heb. 9:4

d 25:17 ch. 37:6; Rom. 3:25; Heb. 9:5

e 25:20 1 Kings 8:7; 1 Chron. 28:18; Heb. 9:5

f 25:21 ch. 26:34

gver. 16

h 25:22 ch. 29:42-43; 30:6,36; Lev. 16:2; Num. 17:4

iNum. 7:89; 1 Sam. 4:4; 2 Sam. 6:2; 2 Kings 19:15; Ps. 80:1; 90:1; Isa. 37:16

j 25:23 ch. 37:10; 1 Kings 7:48; 2 Chron. 4:8; Heb. 9:2

a 25:29 ch. 37:16; Num. 4:7

b 25:30 Lev. 24:5-6

c 25:31 ch. 37:17; 1 Kings 7:49; Zech. 4:2; Heb. 9:2; Rev. 1:12; 4:5

d 25:37 ch. 27:21; 30:8; Lev. 24:3-4; 2 Chron. 13:11

eNum. 8:2

f 25:40 ch. 26:30; Num. 8:4; 1 Chron. 28:11,19; Acts 7:44; Heb. 8:5

g 26:1 ch. 36:8

h 26:7 ch. 36:14

a 26:14 ch. 36:19

a 26:30 ch. 25:9,40; 27:8; Acts 7:44; Heb. 8:5

b 26:31 ch. 36:35; Lev. 16:2; 2 Chron. 3:14; Matt. 27:51; Heb. 9:3

c 26:33 ch. 25:16; 40:21

dLev. 16:2; Heb. 9:2-3

e 26:34 ch. 25:21; 40:20; Heb. 9:5

f 26:35 ch. 40:22; Heb. 9:2

gch. 40:24

h 26:36 ch. 36:37

i 26:37 ch. 36:38

j 27:1 ch. 38:1; Ezek. 43:13

k 27:2 See Num. 16:38

a 27:8 ch. 25:40; 26:30

b 27:9 ch. 38:9

c 27:20 Lev. 24:2

d 27:21 ch. 26:31,33

ech. 30:8; 1 Sam. 3:3; 2 Chron. 13:11

fch. 28:43; 29:9,28; Lev. 3:17; 16:34; 24:9; Num. 18:23; 19:21; 1 Sam. 30:25

g 28:1 Num. 18:7; Heb. 5:1,4

h 28:2 ch. 29:5,29; 31:10; 39:1-2; Lev. 8:7,30; Num. 20:26,28

i 28:3 ch. 31:6; 36:1

jch. 31:3; 35:30-31

a 28:4 ver. 15

bver. 6

cver. 31

dver. 39

e 28:6 ch. 39:2

f 28:12 ver. 29; ch. 39:7

gSee Josh. 4:7; Zech. 6:14

h 28:15 ch. 39:8

i 28:17 ch. 39:10, etc.

a 28:29 ver. 12

b 28:30 Lev. 8:8; Num. 27:21; Deut. 33:8; 1 Sam. 28:6; Ezra 2:63; Neh. 7:65

c 28:31 ch. 39:22

d 28:36 ch. 39:30; Zech. 14:20

e 28:38 ver. 43; Lev. 10:17; 22:9; Num. 18:1; Isa. 53:11; Ezek. 4:4-6; John 1:29; Heb. 9:28; 1 Pet. 2:24

fLev. 1:4; 22:27; 23:11; Isa. 56:7

g 28:40 ver. 4; ch. 39:27-29,41; Ezek. 44:17-18

h 28:41 ch. 29:7; 30:30; 40:15; Lev. 10:7

ich. 29:9, etc.; Lev. ch. 8; Heb. 7:28

j 28:42 ch. 39:28;Lev. 6:10; 16:4; Ezek. 44:18

kch. 20:26

l 28:43 Lev. 5:1,17; 20:19-20; 22:9; Num. 9:13; 18:22

mch. 27:21; Lev. 17:7

a 29:1 Lev. 8:2

b 29:2 Lev. 2:4; 6:20-22

c 29:4 ch. 40:12; Lev. 8:6; Heb. 10:22

d 29:5 ch. 28:2; Lev. 8:7

ech. 28:8

f 29:6 Lev. 8:9

g 29:7 ch. 28:41; 30:25; Lev. 8:12; 10:7; 21:10; Num. 35:25

h 29:8 Lev. 8:13

i 29:9Num. 18:7

jch. 28:41; Lev. 8:22, etc.; Heb. 7:28

k 29:10 Lev. 1:4; 8:14

l 29:12 Lev. 8:15

mch. 27:2; 30:2

n 29:13 Lev. 3:3

o 29:14 Lev. 4:11-12,21; Heb. 13:11

p 29:15 Lev. 8:18

qLev. 1:4-9

r 29:18 Gen. 8:21

s 29:19 ver. 3; Lev. 8:22

a 29:21 ch. 30:25,31; Lev. 8:30

bver. 1; Heb. 9:22

c 29:23 Lev. 8:26

d 29:24 Lev. 7:30

e 29:25 Lev. 8:28

f 29:26 Lev. 8:29

gPs. 99:6

h 29:27 Lev. 7:31,34; Num. 18:11,18; Deut. 18:3

i 29:28 Lev. 10:15

jLev. 7:34

k 29:29 Num. 20:26,28

lNum. 18:8; 35:25

m 29:30 Num. 20:28

nLev. 8:35; 9:1,8

o 29:31 Lev. 8:31

p 29:32 Matt. 12:4

q 29:33 Lev. 10:14-15,17

rLev. 22:10

s 29:34 Lev. 8:32

t 29:35 ch. 40:12; Lev. 8:33-35

u 29:36 Heb. 10:11

vch. 30:26,28-29; 40:10

w 29:37 ch. 40:10

xch. 30:29; Matt. 23:19

a 29:38 Num. 28:3; 1 Chron. 16:40; 2 Chron. 2:4; 13:11; 31:3; Ezra 3:3

bSee Dan. 9:27; 12:11

c 29:39 2 Kings 16:15; Ezek. 46:13-15

d 29:41 1 Kings 18:29,36; 2 Kings 16:15; Ezra 9:4-5; Ps. 141:2; Dan. 9:21

e 29:42 ver. 38; ch. 30:8; Num. 28:6; Dan. 8:11-13

fch. 25:22; 30:6,36; Num. 17:4

g 29:43 ch. 40:34; 1 Kings 8:11; 2 Chron. 5:14; 7:1-3; Ezek. 43:5; Hag. 2:7,9; Mal. 3:1

h 29:44 Lev. 21:15; 22:9,16

i 29:45 ch. 25:8; Lev. 26:12; Zech. 2:10; John 14:17,23; 2 Cor. 6:16; Rev. 21:3

j 29:46 ch. 20:2

k 30:1 ch. 37:25; 40:5

lSee ver. 7-8,10; Lev. 4:7-18; Rev. 8:3

m 30:6 ch. 25:21-22

n 30:7 ver. 34; 1 Sam. 2:28; 1 Chron. 23:13; Luke 1:9

och. 27:21

p 30:9 Lev. 10:1

q 30:10 Lev. 16:18; 23:27

r 30:12 ch. 38:25; Num. 1:2,5; 26:2; 2 Sam. 24:2

sJob 33:24; 36:18; Ps. 49:7; Matt. 20:28; Mark 10:45; 1 Tim. 2:6; 1 Pet. 1:18-19

t2 Sam. 24:15

u 30:13 Matt. 17:24

a 30:13 Lev. 27:25; Num. 3:47; Ezek. 45:12

bch. 38:26

c 30:15 Job 34:19; Prov. 22:2; Eph. 6:9; Col. 3:25

dver. 12

e 30:16 ch. 38:25

fNum. 16:40

g 30:18 ch. 38:8; 1 Kings 7:38

hch. 40:7,30

i 30:19 ch. 40:31-32; Ps. 26:6; Isa. 52:11; John 13:10; Heb. 10:22

j 30:21 ch. 28:43

k 30:23 SS. 4:14; Ezek. 27:22

lPs. 45:8; Prov. 7:17

mSS. 4:14;Jer. 6:20

n 30:24 Ps. 45:8

och. 29:40

p 30:25 ch. 37:29; Num. 35:25; Ps. 89:20; 133:2

q 30:26 ch. 40:9; Lev. 8:10; Num. 7:1

r 30:29 ch. 29:37

s 30:30 ch. 29:7, etc.; Lev. 8:12,30

t 30:32 ver. 25,37

u 30:33 ver. 38

vch. 12:15; Gen. 17:14; Lev. 7:20-21

w 30:34 ch. 25:6; 37:29

x 30:35 ver. 25

y 30:36 ch. 29:42; Lev. 16:2

zver. 32; ch. 29:37; Lev. 2:3

aa 30:37 ver. 32

a 30:38 ver. 33

b 31:2 ch. 35:30; 36:1

c1 Chron. 2:20

d 31:3 ch. 35:31; 1 Kings 7:14

e 31:6 ch. 35:34

fch. 28:3; 35:10,35; 36:1

g 31:7 ch. 36:8

hch. 37:1

ich. 37:6

j 31:8 ch. 37:10

kch. 37:17

l 31:9 ch. 38:1

mch. 38:8

n 31:10 ch. 39:1,41; Num. 4:5-6, etc.

o 31:11 ch. 30:25,31; 37:29

pch. 30:34; 37:29

q 31:13 Lev. 19:3,30; 26:2; Ezek. 20:12,20; 44:24

r 31:14 ch. 20:8; Deut. 5:12; Ezek. 20:12

sch. 35:2; Num. 15:35

t 31:15 ch. 20:9

uch. 16:23; 20:10; Gen. 2:2

v 31:17 ver. 13; Ezek. 20:12,20

wGen. 1:31; 2:2

x 31:18 ch. 24:12; 32:15-16; 34:28-29; Deut. 4:13; 5:22; 9:10-11; 2 Cor. 3:3

y 32:1 ch. 24:18; Deut. 9:9

zActs 7:40

aach. 13:21

a 32:2 Judg. 8:24, 25,26,27

b 32:4ch. 20:23; Deut. 9:16; Judg.17:3-4; 1 Kings 12:28; Neh. 9:18; Ps. 106:19; Isa. 46:6; Acts 7:41; Rom. 1:23

c 32:5 Lev. 23:2,4,21,37; 2 Kings 10:20; 2 Chron. 30:5

d 32:6 1 Cor. 10:7

e 32:7 ver. 1; ch. 33:1; Deut. 9:12; Dan. 9:24

fGen. 6:11-12; Deut. 4:16; 32:5; Judg. 2:19; Hos. 9:9

g 32:8 ch. 20:3-4,23; Deut. 9:16

h1 Kings 12:28

i 32:9 ch. 33:3,5; 34:9; Deut. 9:6,13; 31:27; 2 Chron. 30:8; Isa. 48:4; Acts 7:51

j 32:10 Deut. 9:14,19

kch. 22:24

lNum. 14:12

m 32:11 Deut. 9:18,26-29; Ps. 74:1-2; 106:23

n 32:12 Num. 14:13; Deut. 9:28; 32:27

over. 14

p 32:13 Gen. 22:16; Heb. 6:13

qGen. 12:7; 13:15; 15:7,18; 26:4; 28:13; 35:11-12

r 32:14 Deut. 32:26; 2 Sam. 24:16; 1 Chron. 21:15; Ps. 106:45; Jer. 18:8; 26:13,19; Joel 2:13; Jon. 3:10; 4:2

s 32:15 Deut. 9:15

t 32:16 ch. 31:18

a 32:19 Deut. 9:16-17

b 32:20 Deut. 9:21

c 32:21 Gen. 20:9; 26:10

d 32:22 ch. 14:11; 15:24; 16:2,20,28; 17:2,4

e 32:23 ver. 1

f 32:24 ver. 4

g 32:25 ch. 33:4-5

h2 Chron. 28:19

i 32:27 Num. 25:5; Deut. 33:9

j 32:29 Num. 25:11-13; Deut. 13:6-11; 33:9-10; 1 Sam. 15:18,22; Prov. 21:3; Zech. 13:3; Matt. 10:37

k 32:30 1 Sam. 12:20,23; Luke 15:18

l2 Sam. 16:12; Amos 5:15

mNum. 25:13

n 32:31 Deut. 9:18

och. 20:23

p 32:32 Ps. 69:28; Rom. 9:3

qPs. 56:8; 139:16; Dan. 12:1; Php. 4:3; Rev. 3:5; 13:8; 17:8; 20:12,15; 21:27; 22:19

r 32:33 Lev. 23:30; Ezek. 18:4

a 32:34 ch. 33:2,14, etc.; Num. 20:16

bDeut. 32:35; Amos 3:14; Rom. 2:5-6

c 32:35 2 Sam. 12:9; Acts 7:41

d 33:1 ch. 32:7

ech. 32:13; Gen. 12:7

f 33:2 ch. 32:34; 34:11

gDeut. 7:22; Josh. 24:11

h 33:3 ch. 3:8

iver. 15,17

jch. 32:9; 34:9; Deut. 9:6,13

kch. 23:21; 32:10; Num. 16:21,45

l 33:4 Num. 14:1,39

mLev. 10:6; 2 Sam. 19:24; 1 Kings 21:27; 2 Kings 19:1; Esther 4:1,4; Ezra 9:3; Job 1:20; 2:12; Isa. 32:11; Ezek. 24:17,23; 26:16

n 33:5 ver. 3

oSee Num. 16:45-46

pDeut. 8:2; Ps. 139:23

q 33:7 ch. 29:42-43

rDeut. 4:29; 2 Sam. 21:1

s 33:8 Num. 16:27

t 33:9 ch. 25:22; 31:18; Ps. 99:7

u 33:10 ch. 4:31

v 33:11 Gen. 32:30; Num. 12:8; Deut. 34:10

wch. 24:13

x 33:12 ch. 32:34

yver. 17; Gen. 18:19; Ps. 1:6; Jer. 1:5; John 10:14-15; 1 Tim. 2:19

z 33:13 ch. 34:9

aaPs. 25:4; 27:11; 86:11; 119:33

abDeut. 9:26,29; Joel 2:17

ac 33:14 ch. 13:21; 40:34-38; Isa. 63:9

adDeut. 3:20; Josh. 21:44; 22:4; 23:1; Ps. 95:11

a 33:15 ver. 3; ch. 34:9

b 33:16 Num. 14:14

cch. 34:10; Deut. 4:7,34; 2 Sam. 7:23; 1 Kings 8:53; Ps. 147:20

d 33:17 Gen. 19:21; James 5:16

ever. 12

f 33:18 ver. 20; 1 Tim. 6:16

g 33:19 ch. 34:5,6,7; Jer. 31:14

hRom. 9:15, 16,18

iRom. 4:4,16

j 33:20 Gen. 32:30; Deut. 5:24; Judg. 6:22; 13:22; Isa. 6:5; Rev. 1:16,17; See ch. 24:10

k 33:22 Isa. 2:21

lPs. 91:1,4

m 33:23 ver. 20; John 1:18

n 34:1 ch. 32:16,19; Deut. 10:1

over. 28; Deut. 10:2,4

p 34:2 ch. 19:20; 24:12

q 34:3 ch. 19:12-13,21

r 34:5 ch. 33:19; Num. 14:17

s 34:6 Num. 14:18; 2 Chron. 30:9; Neh. 9:17; Ps. 86:15; 103:8; 111:4; 112:4; 116:5; 145:8; Joel 2:13

tPs. 31:19; Rom. 2:4

uPs. 57:10; 108:4

v 34:7 ch. 20:6; Deut. 5:10; Ps. 86:15; Jer. 32:18; Dan. 9:4

wPs. 103:3; 130:4; Dan. 9:9; Eph. 4:32; 1 John 1:9

xch. 23:7, 21; Josh. 24:19; Job 10:14; Mic. 6:11; Nah. 1:3

a 34:8 ch. 4:31

b 34:9 ch. 33:15-16

cch. 33:3

dDeut. 32:9; Ps. 28:9; 33:12; 78:62; 94:14; Jer. 10:16; Zech. 2:12

e 34:10 Deut. 5:2; 29:12,14

fDeut. 4:32; 2 Sam. 7:23; Ps. 77:14; 78:12; 147:20

gDeut. 10:21; Ps. 145:6; Isa. 64:3

h 34:11 Deut. 5:32; 6:3,25; 12:28,32; 28:1

ich. 33:2

j 34:12 ch. 23:32; Deut. 7:2; Judg. 2:2

kch. 23:33

l 34:13 ch. 23:24; Deut. 12:3; Judg. 2:2

mDeut. 7:5; 12:2; Judg. 6:25; 2 Kings 18:4; 23:14; 2 Chron. 31:1; 34:3-4

n 34:14 ch. 20:3,5

oSo Isa. 9:6; 57:15

pch. 20:5

q 34:15 ver. 12

rDeut. 31:16; Judg. 2:17; Jer. 3:9; Ezek. 6:9

sNum. 25:2; 1 Cor. 10:27

tPs. 106:28; 1 Cor. 8:4,7,10

u 34:16 Deut. 7:3; 1 Kings 11:2; Ezra 9:2; Neh. 13:25

vNum. 25:1,2; 1 Kings 11:4

w 34:17 ch. 32:8; Lev. 19:4

x 34:18 ch. 12:15; 23:15

ych. 13:4

z 34:19 ch. 13:2,12; 22:29. Ezek. 44:30; Luke 2:23

aa 34:20 ch. 13:13; Num. 18:15

abch. 23:15; Deut. 16:16; 1 Sam. 9:7,8; 2 Sam. 24:24

ac 34:21 ch. 20:9; 23:12; 35:2; Deut. 5:12,13; Luke 13:14

ad 34:22 ch. 23:16; Deut. 16:10,13

34:23 ch. 23:14,17; Deut. 16:16

af 34:24 ch. 33:2; Lev. 18:24; Deut. 7:1; Ps. 78:55; 80:8

agDeut. 12:20; 19:8

ahSee Gen. 35:5; 2 Chron. 17:10; Prov. 16:7; Acts 18:10

ai 34:25 ch. 23:18

ajch. 12:10

ak 34:26 ch. 23:19; Deut. 26:2,10

alch. 23:19; Deut. 14:21

am 34:27 ver. 10; Deut. 4:13; 31:9

a 34:28 ch. 24:18; Deut. 9:9,18

bver. 1; ch. 31:18; 32:16; Deut. 4:13; 10:2,4

c 34:29 ch. 32:15

dMatt. 17:2; 2 Cor. 3:7,13

e 34:32 ch. 24:3

f 34:33 2 Cor. 3:13

g 34:34 2 Cor. 3:16

h 35:1 ch. 34:32

i 35:2 ch. 20:9; 31:14-15; Lev. 23:3; Num. 15:32, etc.; Deut. 5:12; Luke 13:14

j 35:3 ch. 16:23

k 35:4 ch. 25:1-2

l 35:5 ch. 25:2

m 35:8 ch. 25:6

n 35:10 ch. 31:6

o 35:11 ch. 26:1-2,etc.

p 35:12 ch. 25:10, etc.

q 35:13 ch. 25:23

rch. 25:30; Lev. 24:5-6

s 35:14 ch. 25:31, etc.

t 35:15 ch. 30:1

uch. 30:23

vch. 30:34

w 35:16 ch. 27:1

x 35:17 ch. 27:9

y 35:19 ch. 31:10; 39:1,41; Num. 4:5-6,etc.

a 35:21 ver. 5,22,26,29; ch. 25:2; 36:2; 1 Chron. 28:2,9; 29:9; Ezra 7:27; 2 Cor. 8:12; 9:7

b 35:23 1 Chron. 29:8

c 35:25 ch. 28:3; 31:6; 36:1; 2 Kings 23:7; Prov. 31:19,22,24

d 35:27 1 Chron. 29:6; Ezra 2:68

e 35:28 ch. 30:23

f 35:29 ver. 21; 1 Chron. 29:9

g 35:30 ch. 31:2, etc.

h 35:34 ch. 31:6

i 35:35 ver. 31; ch. 31:3,6; 1 Kings 7:14; 2 Chron. 2:14; Isa. 28:26

j 36:1 ch. 28; 31:6; 35:10,35

kch. 25:8

l 36:2 ch. 35:21,26; 1 Chron. 29:5

m 36:3 ch. 35:27

a 36:5 2 Cor. 8:2-3

b 36:8 ch. 26:1

c 36:12 ch. 26:5

d 36:14 ch. 26:7

e 36:19 ch. 26:14

f 36:20 ch. 26:15

g 36:31 ch. 26:26

h 36:35 ch. 26:31

i 36:37 ch. 26:36

a 37:1 ch. 25:10

b 37:6 ch. 25:17

c 37:10 ch. 25:23

d 37:16 ch. 25:29

e 37:17 ch. 25:31

f 37:25 ch. 30:1

g 37:29 ch. 30:23,34

h 38:1 ch. 27:1

a 38:8 ch. 30:18

b 38:9 ch. 27:9

c 38:20 ch. 27:19

d 38:21 Num. 1:50,53; 9:15; 10:11; 17:7-8; 18:2; 2 Chron. 24:6; Acts 7:44

eNum. 4:28,33

f 38:22 ch. 31:2,6

g 38:24 ch. 30:13,24; Lev. 5:15; 27:3,25; Num. 3:47; 18:16

h 38:26 ch. 30:13,15

iNum. 1:46

a 38:27 ch. 26:19,21,25,32

b 39:1 ch. 35:23

cch. 31:10; 35:19

dch. 28:4

e 39:2 ch. 28:6

f 39:6 ch. 28:9

g 39:7 ch. 28:12

h 39:8 ch. 28:15

i 39:10 ch. 28:17, etc.

a 39:22 ch. 28:31

b 39:25 ch. 28:33

c 39:27 ch. 28:39-40

d 39:28 ch. 28:4,39; Ezek. 44:18

ech. 28:42

f 39:29 ch. 28:39

g 39:30 ch. 28:36-37

h 39:32 ver. 42-43; ch. 25:40

i 39:42 ch. 35:10

j 39:43 Lev. 9:22-23; Num. 6:23; Josh. 22:6; 2 Sam. 6:18; 1 Kings 8:14; 2 Chron. 30:27

k 40:2 ch. 12:2; 13:4

lver. 17; ch. 26:1,30

m 40:3 ver. 21; ch. 26:33; Num. 4:5

n 40:4 ver. 22; ch. 26:35

over. 23; ch. 25:30; Lev. 24:5-6

pver. 24-25

q 40:5 ver. 26

a 40:7 ver. 30; ch. 30:18

b 40:9 ch. 30:26

c 40:10 ch. 29:36-37

d 40:12 Lev. 8:1-13

e 40:13 ch. 28:41

f 40:15 Num. 25:13

g 40:17 ver. 1; Num. 7:1

h 40:20 ch. 25:16

i 40:21 ch. 26:33; 35:12

j 40:22 ch. 26:35

k 40:23 ver. 4

l 40:24 ch. 26:35

m 40:25 ver. 4; ch. 25:37

n 40:26 ver. 5; ch. 30:6

o 40:27 ch. 30:7

p 40:28 ver. 5; ch. 26:36

q 40:29 ver. 6

rch. 29:38, etc.

s 40:30 ver. 7; ch. 30:18

t 40:32 ch. 30:19-20

u 40:33 ver. 8; ch. 27:9,16

v 40:34 ch. 29:43; Lev. 16:2; Num. 9:15; 1 Kings 8:10-11; 2 Chron. 5:13; 7:2; Isa. 6:4; Hag. 2:7,9; Rev. 15:8

w 40:35 Lev. 16:2; 1 Kings 8:11; 2 Chron. 5:14

a 40:36 Num. 9:17; 10:11; Neh. 9:19

b 40:37 Num. 9:19-22

c 40:38 ch. 13:21; Num. 9:15

The Second Book of Moses, Called
Exodus

Circumstances of Writing

Message and Purpose

Contribution to the Bible

Structure

Outline

Timeline of Exodus

Exodus Study Notes

Exodus Cross-References

The Second Book of Moses, CalledExodus

Circumstances of Writing

Message and Purpose

Contribution to the Bible

Structure

Outline

Timeline of Exodus

Exodus Study Notes

Exodus Cross-References

The Second Book of Moses, Called
Exodus