EXODUS—NOTE ON 1:1–18:27 Exodus of Israel from Egypt. The first half of Exodus focuses on the departure of the people of Israel from Egypt.
As numerous as the stars. As the book of Exodus begins, some 350 years have passed since the end of Genesis. The 70 Israelites who went to Egypt have grown into a great multitude. This fulfills God’s promise to multiply Abraham’s descendants and to make them a blessing to all the nations of the world (Gen. 12:1–3; 15:5).
1:1–2:25 Setting: Israel in Egypt. The opening pages of Exodus set the stage for the rest of the book. Here we see the connection to the events of Genesis (Ex. 1:1–7), the oppression that has arisen under a new pharaoh (1:8–22), the preservation of Moses at birth (2:1–10) and later in Midian (2:11–22), and God’s knowledge of Israel’s suffering and his faithfulness to his covenant with Abraham and his descendants (2:23–25).
EXODUS—NOTE ON 1:1–7 These verses link Genesis and Exodus together. They connect Joseph bringing Jacob and his family to Egypt (see Gen. 46:8–27) and the death of that generation (see Gen. 50:26) with their descendants living in Egypt as the people of Israel.
EXODUS—NOTE ON 1:1 the sons of Israel who came to Egypt with Jacob. In Genesis God declared that Jacob would be called Israel (Gen. 32:28; 35:10). Using both names here connects the story of Exodus with the promise that God would be faithful to his covenant with Abraham and with Jacob (Gen. 35:11–12). God’s faithfulness to his covenant promises is a central theme in Exodus (Ex. 2:24; 3:6–8, 15–17; 4:5; 6:2–8; 32:13).
EXODUS—NOTE ON 1:2–4 The names of Jacob’s sons appear in birth order, grouped by their mothers (compare Gen. 35:23–26), though Joseph’s name does not appear in the list.
EXODUS—NOTE ON 1:5 seventy persons. See note on Gen. 46:26–27.
EXODUS—NOTE ON 1:7 The Hebrew phrase translated the people of Israel is the same phrase as “the sons of Israel” in v. 1. Having mentioned the death of Joseph and all his generation (v. 6), the focus moves on from the 12 sons of Jacob to their offspring.
EXODUS—NOTE ON 1:8 The reference to a new leader in Egypt who did not know Joseph assumes that the reader is familiar with Joseph’s history in Egypt (see Genesis 37–50, especially 41:37–45).
EXODUS—NOTE ON 1:11 The description of the taskmasters who afflict Israel echoes Gen. 15:13. Most scholars agree that the site of Raamses is at Qantir in the eastern Nile delta, about 12 miles (19 km) south of Tanis. Pithom is probably about 17 miles (27 km) southeast of Raamses.
EXODUS—NOTE ON 1:15–22 The defiant actions of the Hebrew midwives show that they feared God (vv. 17, 21) more than they feared the king of Egypt. Their actions introduce a central theme of the book of Exodus: Israel is called to fear God above any other ruler, nation, or circumstance.
EXODUS—NOTE ON 1:19 Some think that the midwives’ answer is deceptive. It is not clear, however, that the reply is untrue; nor is it clear whether this is all that the women said. The narrator simply commends the women for refusing to go along with Pharaoh’s murderous scheme.
EXODUS—NOTE ON 1:22 Pharaoh chooses to let every daughter live because he is primarily worried about Israel’s sons fighting against Egypt (v. 10). However, some of Israel’s daughters who fear God more than Pharaoh (Shiphrah and Puah, v. 15; Moses’ mother and sister, 2:1–10) are part of the means by which God will bring his people out of slavery.
EXODUS—NOTE ON 2:1–22 These facts, together with the account of God’s call on Moses (3:1–4:17), should lead the people of Israel to embrace Moses as God’s authorized “prince and judge” (2:14) and lawgiver.
EXODUS—NOTE ON 2:2 Fine child must at least mean that Moses was healthy.
EXODUS—NOTE ON 2:7–9 Considering that she was a slave in Egypt, Moses’ sister showed great courage in speaking to Pharaoh’s daughter (v. 7). Her bold action results in Moses’ mother’s being paid wages to nurse her own son (v. 9).
Bitumen is a mineral found in Mesopotamia and Palestine. It was used as a mortar for setting bricks and for waterproofing rafts and boats (2:3).
EXODUS—NOTE ON 2:10 In Hebrew, the name Moses sounds like the verb “to draw out” (see esv footnote). The name may also be related to the common Egyptian word for “son.” Since Pharaoh’s daughter clearly knows that Moses is a Hebrew child (vv. 6–9), it is possible that she chose the name for both its Hebrew and its Egyptian meanings.
EXODUS—NOTE ON 2:11 when Moses had grown up. Stephen says that Moses was 40 at this time (Acts 7:23). Even after being raised in Pharaoh’s house, Moses considers the Hebrew slaves to be his people.
EXODUS—NOTE ON 2:14 Who made you a prince and a judge over us? The words of the Hebrew man are a preview of the repeated grumbling of the Israelites as Moses leads them out of Egypt (see 5:21; 14:11, 12; 15:24; 16:2–3; 17:3).
EXODUS—NOTE ON 2:15 In sitting down by a well, Moses repeats the actions through which both Isaac (Gen. 24:11–28) and Jacob (Gen. 29:2–12) found their wives.
EXODUS—NOTE ON 2:18 Reuel is later referred to as “Jethro” (3:1; 4:18; 18:1). Clearly both names refer to the same person—the priest of Midian (2:16) who is Moses’ father-in-law.
EXODUS—NOTE ON 2:19 Moses apparently showed enough signs of his upbringing for Reuel’s daughters to assume he was Egyptian.
EXODUS—NOTE ON 2:23–25 The Lord does not view the offspring of Abraham, Isaac, and Jacob in terms of their years of slavery in Egypt but in terms of their covenant relationship with him.
EXODUS—NOTE ON 2:23 many days. Acts 7:30 understands this to be 40 years.
EXODUS—NOTE ON 2:24 remembered. See note on Gen. 8:1.
3:1–4:31 Call of Moses. These chapters focus primarily on the call of Moses at the burning bush (3:1–4:17). They also cover Moses’ return from Midian to Egypt: the peaceful departure from Jethro (4:18–20), the Lord’s reminder and further instruction to Moses (4:21–23), the preservation of Moses’ life by Zipporah (4:24–26), and the arrival of Aaron before Moses met with the elders of Israel (4:27–31).
EXODUS—NOTE ON 3:1–4:17 Moses’ call at the burning bush marks the beginning of his role as mediator between the Lord and his people.
EXODUS—NOTE ON 3:1 Horeb, the mountain of God. The mountain is also referred to as “Mount Sinai” (see 19:11). “Horeb” is the region where the mountain was located. Mount Sinai becomes known as “the mountain of God” because of the events that follow.
EXODUS—NOTE ON 3:2–4 These verses identify the angel of the LORD as the LORD and as God. The OT often closely identifies “the angel of the LORD” with God himself acting as his own messenger (e.g., Gen. 22:11–18). Here the angel appears to Moses in a flame of fire, a sign of God’s presence.
EXODUS—NOTE ON 3:5 This is holy ground only because of God’s presence, not because of anything special about the place. This is a theme in Exodus: God is holy, and he is the one who makes or declares places and people to be holy.
Holy means "set apart for God’s special purpose." It is a condition of purity and freedom from sin. When the Bible speaks of God’s holiness it means his utter separateness from everything else that exists, especially from all forms of evil.
EXODUS—NOTE ON 3:6 Moses is a descendant of Abraham and belongs to the people to whom God has pledged himself (see 2:23–25). Jesus quotes from this verse (Matt. 22:32), affirming that Abraham, Isaac, and Jacob still live.
EXODUS—NOTE ON 3:7–9 God tells Moses that he knows about Israel’s affliction (I have . . . seen, heard, know; see also 2:23–25). He refers to the Hebrew slaves as my people (also 3:10). They belong to the group to whom he has made covenant promises.
EXODUS—NOTE ON 3:11–12 Who am I . . . ? Moses’ question makes sense, and God does not criticize him for asking it (v. 11). “I will be with you.” When the OT says that God is “with” someone, it means that God enables the person to do what God has asked him to do (see 4:12).
| Moses’ Questions and Concerns | Yahweh’s Responses and Signs |
|---|---|
| Who am I that I should go? (3:11). | I will be with you; when you come out of Egypt, you will serve me on this mountain (3:12). |
| What is your name, that I may tell the people who sent me? (3:13). | I AM WHO I AM: Yahweh, the God of your fathers Abraham, Isaac, and Jacob (3:14–15). |
| How would the people believe that you have sent me? (4:1). | Yahweh turns Moses’ rod into a serpent then back into a rod (4:2–4); Yahweh makes Moses’ hand leprous and then heals it (4:6–7); Yahweh instructs Moses to turn water from the Nile into blood (4:9). |
| I am not eloquent; I am slow of speech (4:10). | I, Yahweh, am the one who made your mouth (4:11). |
| Please send someone else (4:13). | Aaron will go with you; you will speak my words to him and he will speak to the people for you (4:15–16). |
EXODUS—NOTE ON 3:13 What is his name? Since Egyptians believed in many gods, it was essential to know the identity of the one true God (the God of your fathers). In ancient times, to know a person’s name was to know something very essential about that person. Though Moses is apparently not familiar with God’s name, this does not mean that the personal name of God was unknown to the Hebrews (see e.g., Gen. 4:26; 12:8; 26:25; 30:27). See note on Ex. 6:3–8.
EXODUS—NOTE ON 3:14 I AM WHO I AM. The three occurrences of “I AM” in v. 14 are all forms of the Hebrew verb “to be.” Each relates to the divine name Yahweh (“the LORD”; see note on v. 15). The word translated “I am” can also be translated “I will be” (see esv footnote). Given the context of v. 12 (“I will be with you”), the name of Yahweh (“the LORD”) is a clear reminder of God’s faithfulness to his people.
EXODUS—NOTE ON 3:15 The LORD. The esv follows the tradition of replacing “Yahweh” (the four Hebrew consonants YHWH) with “the LORD” (with small capital letters). This practice goes back to the Septuagint, a pre-Christian Greek translation of the OT. Translating this term as “the LORD” also links up with the NT, which calls Christ “Lord,” identifying him with the God of the OT.
EXODUS—NOTE ON 3:16–17 Go and gather the elders of Israel together and say to them. This is the first time Moses is told to relay the Lord’s words to Israel.
EXODUS—NOTE ON 3:18 The powerful king of Egypt would think it ridiculous for Moses to make a request in the name of the LORD, the God of the Hebrews. What god would choose to be identified with a nation of slaves—and then also presume to make a request from the king of the nation that has enslaved them! let us go . . . that we may sacrifice to the LORD our God. This demand is repeated throughout the plagues: “Let my people go, that they may serve me” (7:16; 8:1, 20; 9:1, 13; 10:3). Israel’s relationship with their Lord supersedes any claim that Pharaoh has on them.
EXODUS—NOTE ON 3:19 The strength of God’s hand is the means by which he will bring Israel out of Egypt.
EXODUS—NOTE ON 4:10–12 slow of speech and of tongue. The magicians and advisers in Pharaoh’s court were proud of their speaking abilities. Moses was fully justified in being concerned about his ability to present his case before Pharaoh.
EXODUS—NOTE ON 4:14 the anger of the LORD was kindled against Moses. Moses was responsible for doing what God had told him. Still, the Lord helps Moses by making Aaron his spokesman.
EXODUS—NOTE ON 4:16 He shall speak. A prophet is to speak only what God reveals, and all of what God reveals (see 7:1–2; Deut. 18:18–22). When God says that Moses shall be as God to Aaron, he is calling both of these men to faithfulness in speaking only what he reveals.
Aaron was Moses’ brother and his spokesperson before Israel and Pharaoh. When Pharaoh refused to release the Hebrews, Aaron stretched out his rod to bring plagues upon the Egyptians. He helped Moses lead the Israelites out of Egypt and through the wilderness. At Sinai, however, Aaron gave in to the Israelites’ sinful demand and designed a golden calf for them to worship. On another occasion, when the Lord miraculously provided water in the wilderness, both Moses and Aaron failed to give proper honor to the Lord, and as a result they were forbidden entry into the Promised Land. As a descendant of Levi, Aaron became Israel’s first high priest, and all future priests were his descendants. (Exodus 4:15)
Putting words in his mouth? When God appointed Aaron as Moses’ spokesperson (4:16), Moses was probably already familiar with the idea of someone being the "mouth" of another person. In ancient Egypt, there was a high official known as "the mouth of the king" whose job was to speak to the people of Egypt on behalf of Pharaoh.
EXODUS—NOTE ON 4:18–31 These verses are a transition from Moses’ exile in Midian to his return to Egypt.
EXODUS—NOTE ON 4:21 I will harden his heart. The hardening of Pharaoh’s heart is referred to throughout chs. 4–14, emphasizing Pharaoh’s responsibility for his own actions (e.g., 8:15, 32; 9:34). However, the Lord states here that it is his sovereign hand that ultimately governs the events. Even if God hardens a sinner’s heart, however, that person still remains responsible for his sin. See Rom. 9:16–18.
EXODUS—NOTE ON 4:22–23 Israel is my firstborn son. God has remembered his covenant with Abraham (see Gen. 15:13–21). He will bring his people to the land promised to their fathers (see Gen. 15:16; 28:15). Israel’s true identity goes back to a time long before they had been in Egypt’s service.
EXODUS—NOTE ON 4:24–26 The covenant requires circumcision (Gen. 17:9–14). Failure to be circumcised may lead to being “cut off” (some form of severe punishment from God; see note on Ex. 12:15).
EXODUS—NOTE ON 4:27 Aaron is to meet Moses at the mountain of God, which is also where Moses first received the call to lead Israel out of Egypt (see 3:1 and note).
5:1–7:7 Moses and Aaron: Initial Request. This section describes Moses’ and Aaron’s initial audience and request before Pharaoh (5:1–21) and the Lord’s promises and encouragement in light of Pharaoh’s response (5:22–6:9; 7:1–7). It also includes a genealogy of Moses and Aaron (6:10–30).
Pharaoh. Egypt’s kings, called pharaohs, had absolute power over everything in Egypt. The OT mentions at least 10 different pharaohs.
EXODUS—NOTE ON 5:1 Thus says the LORD. Such statements of divine authority were common in the ancient Near East (compare v. 10) and among Hebrew prophets (e.g., Isa. 38:4–8; Jer. 2:1–2).
EXODUS—NOTE ON 5:2 Pharaoh’s statement that he does not know the Lord may show a lack of knowledge of God’s true identity, but it also shows his defiance against any claim the Lord might have on him. By contrast, God’s desire is that his people might “know that I am the LORD” (8:10; see also 7:5, 17; 8:22; 9:14, 29; 10:2; 11:7).
EXODUS—NOTE ON 5:10 Thus says Pharaoh. Note the contrast to “Thus says the LORD” (v. 1).
Why was straw needed for making bricks? To withstand the harsh weather in Egypt, buildings needed especially strong bricks. Mixing straw with the clay allowed the clay to bind together and helped the bricks to dry evenly (5:10).
EXODUS—NOTE ON 5:15–16 In Pharaoh’s presence, Israel’s foremen refer to themselves as your servants, which is highlighted by its repetition. In stark contrast, the Lord has called Israel “my people” (v. 1).
EXODUS—NOTE ON 5:22–23 Although the Lord had promised that he would deliver his people (3:8) and had predicted that Pharaoh would resist letting them go (3:19–20; 4:21), Moses did not know exactly how this would happen. His first encounter with Pharaoh seemed to have brought evil by making both Israel’s situation and Pharaoh’s disposition worse than before.
EXODUS—NOTE ON 6:1 The strong hand in this verse belongs to God, not to Pharaoh. The Hebrew verb translated “send . . . out” is translated “let . . . go” in 3:20 and in the repeated command, “Let my people go” (e.g., 8:1).
Exodus tells about the plagues God brings about as he frees his people from Egypt. The plagues affect areas of life supposedly protected by Egypt’s gods. Thus, they show God’s power over the gods of the world’s mightiest nation.
| Type of Plague | Reference | Warning? | Time of Warning | Instruction | Agent | Staff? | Pharaoh promises to let people go? | Pharaoh’s heart hardened? | |
|---|---|---|---|---|---|---|---|---|---|
| 1st Cycle | 1. Nile to blood | 7:14–25 | Yes | In the morning | Go to Pharaoh; Stand | Aaron | Yes | — | Yes |
| 2. Frogs from the Nile | 8:1–15 | Yes | — | Go in to Pharaoh | Aaron | Yes | Yes | Yes | |
| 3. Dust to gnats | 8:16–19 | — | — | — | Aaron | Yes | — | Yes | |
| 2nd Cycle | 4. Flies | 8:20–32 | Yes | Early in the morning | Present yourself to Pharaoh | God | — | Yes | Yes |
| 5. Egyptian livestock die | 9:1–7 | Yes | — | Go in to Pharaoh | God | — | — | Yes | |
| 6. Boils | 9:8–12 | — | — | — | Moses | — | — | Yes | |
| 3rd Cycle | 7. Hail | 9:13–35 | Yes | Early in the morning | Present yourself before Pharaoh | Moses | — | Yes | Yes |
| 8. Locusts | 10:1–20 | Yes | — | Go in to Pharaoh | Moses | Yes | Yes | Yes | |
| 9. Darkness | 10:21–29 | — | — | — | Moses | Yes | Yes | Yes | |
| 10. Death of firstborn | 11:1–10; 12:29–32 | Yes | — | — | God | Yes | Yes | Yes |
EXODUS—NOTE ON 6:3–8 God appeared to Abraham, Isaac, and Jacob (e.g., Gen. 17:1; 26:2; 28:13), but by my name the LORD I did not make myself known to them. This may mean that the patriarchs did not fully understand the essential character of God as represented by the name Yahweh.
EXODUS—NOTE ON 6:6 redeem. See note on 15:13.
EXODUS—NOTE ON 6:7 I will take you to be my people, and I will be your God expresses the central idea of Israel’s relationship with the Lord (see Deut. 7:6–9). God will give them great blessing, protection, and joy. and you shall know that I am the LORD your God. God will reveal himself to Israel through his acts on their behalf (see Ex. 10:2).
EXODUS—NOTE ON 6:12 I am of uncircumcised lips (compare v. 30). It is difficult to determine whether Moses means something different from being “slow of speech and of tongue” (4:10). The phrase may echo 4:24–26. If so, Moses could be saying that he feels not only physically unable to speak (4:10) but also personally unfit to fulfill the task (compare Isa. 6:5).
EXODUS—NOTE ON 6:14–25 The genealogy begins as if the sons or heads of the household of Jacob’s sons will be listed in birth order (v. 14). First it names the sons of Reuben (v. 14b) and then Simeon (v. 15). Then it stops to focus on the sons of Levi (v. 16) and in particular on Aaron, Moses (v. 20), and Aaron’s sons (vv. 23, 25). The genealogy functions primarily to preserve (1) the family history of Moses and Aaron as the ones through whom the Lord led Israel out of Egypt, and (2) the history of Aaron’s sons as those who were called to be priests in Israel (see 28:1). Other figures in the genealogy are likely included because of their roles in events narrated in the book of Numbers: the sons of Korah (Ex. 6:24; Num. 16:1–50); and Aaron’s grandson Phinehas (Ex. 6:25; Num. 25:1–9). Like many biblical genealogies, this one does not include every single generation.
EXODUS—NOTE ON 7:5 The Egyptians shall know that I am the LORD. The Hebrew term translated “the LORD” is the name God revealed to Moses (3:14–15). The Egyptians will know “that I am Yahweh,” Israel’s covenant God. See note on 5:2.
Lord of all creation. Each of the 10 plagues showed clearly that the God of Israel was infinitely more powerful than the false gods of the Egyptians.
7:8–15:21 Plagues and Exodus. This section includes the initial sign that Moses and Aaron perform before Pharaoh (7:8–13), the first nine plagues (7:14–10:29) leading up to the lengthy account and instructions surrounding the tenth plague and the exodus (11:1–13:16), and the crossing of the Red Sea and subsequent celebration (13:17–15:21).
EXODUS—NOTE ON 7:9 The staff signifies that God is the one working the signs through Moses and Aaron (see 4:1–17). See chart.
EXODUS—NOTE ON 7:11–12 This is the first of three times where the magicians of Egypt see the sign that Aaron performs and then do the same by their secret arts (also v. 22; 8:7). “Magician” likely refers to men who saw themselves as using their magic arts to serve Egypt’s gods but who also were considered teachers of wisdom. Exodus does not provide any further explanation of how the magicians performed these signs. Although the magicians were able to perform each sign, they did not control the situation completely, as when Aaron’s staff swallowed up their staffs.
EXODUS—NOTE ON 7:13 While the recurring references to the hardness of Pharaoh’s heart show that the Lord is sovereign over the events (see 4:21; 7:3), they also show that Pharaoh is responsible for his own actions (see also 8:15, 32). See also Ps. 95:8; Heb. 3:7–4:13.
EXODUS—NOTE ON 7:14 Then the LORD said to Moses. This phrase introduces each plague (see 8:1, 16, 20; 9:1, 8, 13; 10:1, 21; 11:1). The events are governed by the word of the Lord spoken to Moses. Pharaoh’s heart is hardened. Even before the first plague, the Lord had said he would harden Pharaoh’s heart (4:21; 7:3). Pharaoh showed the state of his heart by refusing to listen (7:13).
River turned to blood. Egypt’s most important gods were associated with the Nile River. Turning the Nile to blood proved that the God of Israel had supreme control of the rivers.
EXODUS—NOTE ON 7:16 The LORD, the God of the Hebrews. To the king of a powerful nation like Egypt, the Lord’s identification with an enslaved people would seem to indicate that he had no power or authority. However, the Lord will reveal otherwise.
EXODUS—NOTE ON 7:19 even in vessels of wood and . . . stone. The extent of the first plague shows that it is not the result of natural causes.
EXODUS—NOTE ON 7:24–25 The description of the Egyptian people digging for water (v. 24) and the time frame of seven full days (v. 25) indicate that the magicians could not reverse the effects of the plague or cleanse the Nile.
EXODUS—NOTE ON 8:3–4 The account emphasizes that the effects will extend beyond the water of the Nile.
Frogs. The Egyptians worshiped the god Hekt, who was portrayed as having the head of a frog.
EXODUS—NOTE ON 8:7 This is the third time that the magicians observed the sign Aaron performed and then did the same by their secret arts (see 7:11–12 and note; 7:22). In each case, the narrator offers no further comment on the magicians’ work but focuses instead on how the events show God’s power.
EXODUS—NOTE ON 8:8 Pharaoh told Moses and Aaron to plead with the LORD to take away the frogs. Pharaoh knows the magicians of Egypt cannot do this. Even after this demonstration of God’s power, Pharaoh thinks it is up to him whether to keep Israel or to let the people go.
EXODUS—NOTE ON 8:14–15 Even when the Lord removes the frogs as Pharaoh asks, Pharaoh still refuses to obey.
EXODUS—NOTE ON 8:15 As the LORD had said (see 7:13, 22; 8:19; also 9:12, 35) further underscores that God controls the events.
EXODUS—NOTE ON 8:18–19 Some of Pharaoh’s servants (see also 10:7) recognize that the God of Moses and Aaron has power over Egypt. Pharaoh’s persistent defiance is harming his own people.
EXODUS—NOTE ON 8:20–21 In his message to Pharaoh the Lord refers to Israel as my people (v. 20; see 3:7) and to Egypt as your people (8:21). God will treat the two groups differently in the fourth plague.
EXODUS—NOTE ON 8:22 The land of Goshen (perhaps the eastern delta in Egypt) was originally given to Jacob and his family (Gen. 47:4–6). that you may know that I am the LORD in the midst of the earth. The Lord states repeatedly that the purpose of the plagues is that Pharaoh and the Egyptians would know who the Lord is (see note on Ex. 5:2).
EXODUS—NOTE ON 8:28 Even as he asks for Moses to intercede for him, Pharaoh tries to preserve some appearance of power by setting the conditions under which he would let Israel go (only you must not go very far away).
EXODUS—NOTE ON 9:1 the God of the Hebrews. Compare 3:18; 7:16. After the fourth plague (8:20–32), Pharaoh should begin to understand that the Lord favors Israel. This will be seen in the fifth plague (9:1–7) as well.
EXODUS—NOTE ON 9:8 Here the Lord commands Moses to bring about the sign. Moses is maturing in his leadership role.
Death of livestock. A number of the Egyptian gods were portrayed as having the head of an animal: Apis and Mnevis (bulls) and Khnum (a ram). Isis was depicted with cow horns on her head.
EXODUS—NOTE ON 9:9 The boils of the sixth plague are the first plague to affect the Egyptians physically. The plagues continue to grow both in what they show of the Lord’s power and in their direct effect on the lives of Pharaoh and his people.
EXODUS—NOTE ON 9:13–35 The Lord explains to Pharaoh the power and purposes of the plagues (vv. 14–17). It is the first time he offers Pharaoh a way to avoid the effects of a plague (vv. 18–19).
EXODUS—NOTE ON 9:14–16 Although Pharaoh considered himself a representative of divine power, the plagues have revealed that there is no one like the Lord in all the earth (see v. 29). It was only by God’s mercy that Egypt had not yet been destroyed from the earth. In God’s plan, Pharaoh’s main purpose was to show the Lord’s power, so that the Lord’s name would be proclaimed in all the earth.
EXODUS—NOTE ON 9:14 this time I will send all my plagues on you yourself. Literally (see esv footnote), “this time I will send all my plagues on your heart” (that is, on Pharaoh’s hard heart).
EXODUS—NOTE ON 9:18–21 Explaining how to find safe shelter from the hail was a test to indicate who had taken the plagues to heart and now feared the word of the LORD. The reference to those who did not pay attention to the word of the LORD again focuses on the hearts of Pharaoh and his servants (see v. 14). The Hebrew phrase is literally, “whoever did not set his heart to the word of the Lord.”
EXODUS—NOTE ON 9:27 This time I have sinned. Even though he admits guilt for the first time, Pharaoh is still wrong: he has sinned in response to each plague, not just “this time.”
EXODUS—NOTE ON 9:31–32 The explanation about Egypt’s crops indicates that Pharaoh took comfort from what remained in his land rather than acknowledging the destruction that had already come.
EXODUS—NOTE ON 9:34 he . . . hardened his heart, he and his servants. Pharaoh’s resistance to the Lord encourages his servants to adopt the same attitude.
EXODUS—NOTE ON 9:35 The two references to the heart of Pharaoh represent both his responsibility for his own actions (v. 34) and the Lord’s sovereign control (v. 35; see also 10:1).
EXODUS—NOTE ON 10:1 I have hardened his heart and the heart of his servants. From here on, it is usually the Lord who is referred to as hardening the heart of Pharaoh (see note on 4:21).
EXODUS—NOTE ON 10:2 The Lord has Moses tell Pharaoh several times that he brought the plagues to the Egyptians so that you may know that I am the LORD. Here, he reminds Moses that this is also his purpose for Israel (see 6:7).
EXODUS—NOTE ON 10:6 The warning, timing, and extent of this plague indicate that, like the hail of the seventh plague, it was not simply a normal experience.
EXODUS—NOTE ON 10:7 Like the magicians in 8:19, some of Pharaoh’s servants recognize what the plagues signify and boldly suggest to Pharaoh that he is not acting in his people’s best interest.
EXODUS—NOTE ON 10:8–11 Pharaoh listens to his servants (v. 7). For the first time he calls Moses and Aaron back before a plague begins. However, as before, Pharaoh responds to Moses’ answer with only partial obedience to the Lord’s command. Then he angrily sends them away.
EXODUS—NOTE ON 10:17 Pharaoh pleads with Moses and Aaron that his sin be forgiven only this once. Compare “This time I have sinned” (9:27; see also 9:14). He recognizes neither the nature of his actions nor the seriousness of what the plagues represent.
EXODUS—NOTE ON 10:19 Red Sea. See note on 13:18.
EXODUS—NOTE ON 10:24 Pharaoh has offered to let the Israelites go and sacrifice “within the land” (8:25), without “your little ones” (10:9–11), and now without your flocks and your herds. Pharaoh is trying to keep some control over Israel by offering these compromises. He continues to ignore what the Lord has told him to do.
Was Pharaoh considered a god? According to some ancient Egyptian sources, each morning the pharaoh would conduct "the Rite of the House of the Morning," a ritual believed to awaken the sun god, causing the sun to rise.
EXODUS—NOTE ON 10:27–29 The interchange between Pharaoh and Moses in v. 28 may indicate that the warning of the tenth plague (11:4–8) comes while Moses is still in Pharaoh’s presence.
EXODUS—NOTE ON 11:1–15:21 The chapters describing the tenth and final plague include extended accounts relating to: the warning (11:1–10); the instructions for Israel’s Passover and the Feast of Unleavened Bread (12:1–28); the plague (12:29–32); the exodus (12:33–42); the statute for the Passover (12:43–51); the command to consecrate the firstborn and celebrate the Feast of Unleavened Bread (13:1–16); how Israel went out of Egypt (13:17–22); the events of the Red Sea (14:1–31); and the songs of Moses (15:1–18) and Miriam (15:19–21).
EXODUS—NOTE ON 11:1 Yet one plague more. This is the first time Moses is told precisely when the plagues will end.
EXODUS—NOTE ON 11:2–3 The Lord instructs Israel to ask the Egyptians for silver and gold, a fulfillment of what he told Moses at the burning bush (3:21–22).
EXODUS—NOTE ON 11:4 This time, when Moses declares, “Thus says the LORD,” he does not repeat the request to let Israel go. This points to the finality of the coming plague.
EXODUS—NOTE ON 11:5 Earlier, God referred to Israel as “my firstborn son” (4:22) and said that Pharaoh’s refusal would result in the death of his firstborn (4:23). Since Pharaoh is his people’s representative, the plagues impact both him and his people.
EXODUS—NOTE ON 11:7 The LORD makes a distinction between Egypt and Israel, not because of anything good in Israel or bad in Egypt. Rather, this distinction is based on the Lord’s complete rule over all nations and his covenant promises to Abraham (see Deut. 7:6–11).
EXODUS—NOTE ON 12:1–28 The people of Israel are called to act obediently so that the Lord will “pass over” them during the tenth plague.
EXODUS—NOTE ON 12:2 The events of the plagues and the exodus are so significant for Israel’s identity as an emerging nation that the month they come out of Egypt will become for them the first month of the year.
EXODUS—NOTE ON 12:8 The Passover lamb is to be eaten with unleavened bread. Israel would be leaving Egypt so quickly that they would have packed up their dough before it rose (vv. 34, 39).
EXODUS—NOTE ON 12:11 Similar to the instruction about unleavened bread (v. 8), Israel is to eat the Passover dressed in a way that symbolizes their leaving Egypt in the middle of the night (vv. 31–34).
EXODUS—NOTE ON 12:12 Yahweh is the only true God of heaven and earth, and he is acting on the Israelites’ behalf. This is being displayed in judgment on Egypt’s land, animals, people, king, and gods.
EXODUS—NOTE ON 12:13 The blood placed on the doorway of the houses of Israel functioned both as the sign that they were a part of the Lord’s people and as the signal that their house should be protected by the Lord (see also vv. 21–23).
What is the purpose of a "sign"? A "sign" is a visible symbol of God’s work on his people’s behalf. Throughout Scripture, God gives signs to his people as reminders of his presence, power, and promises. The blood placed on the doorway of the Israelites’ houses was a sign (12:13) that the Israelites were the Lord’s people and that he would protect them from death.
EXODUS—NOTE ON 12:14–20 The instructions in this section relate particularly to the way that Israel will celebrate the Feast of Unleavened Bread in the Promised Land.
EXODUS—NOTE ON 12:15 that person shall be cut off from Israel (also v. 19). Eating leavened bread during the Passover was a serious sin. Although being “cut off” is the punishment for several violations of the law (e.g., Gen. 17:14; Lev. 7:20–21; 20:17), it is not usually stated whether the community or the Lord will carry out the punishment (see note on Ex. 31:14–15). In this case, it is possible that the people themselves were to remove the violator from the celebration of the Passover. This would have been a merciful warning against disregarding the covenant so that the person would not be “cut off” forever.
EXODUS—NOTE ON 12:19 a sojourner or a native of the land. See vv. 43–49. The sojourners were non-Israelites, living among Israel. Often they were converts to the Lord.
EXODUS—NOTE ON 12:22 hyssop. A bushy shrub used as a brush in cleansing ceremonies (see Lev. 14:4–7; Num. 19:6, 18).
EXODUS—NOTE ON 12:23 when he sees the blood. See note on v. 13.
EXODUS—NOTE ON 12:35–36 Israel’s asking for silver and gold jewelry and for clothing (v. 35) fulfills what the Lord had promised Moses at the burning bush (3:22) and what he had promised Abraham—that his descendants would come out (of Egypt) “with great possessions” (Gen. 15:14).
EXODUS—NOTE ON 12:37 While the sons of Jacob and their families arrived in Egypt with 70 persons (see 1:5), the people of Israel who were going out of the land now numbered more than six hundred thousand . . . , besides women and children. This would suggest a total of about 2 million people.
EXODUS—NOTE ON 12:39 Israel’s inability to prepare any provisions for themselves is merciful because the Lord will continually demonstrate his provision for them. Israel needs to fully trust the Lord during the journey to Sinai (see 15:24; 16:2; 17:2–3).
EXODUS—NOTE ON 12:41 The reference to Israel as the hosts of the LORD (also vv. 17, 51; 7:4) brings to mind a military image. The pharaoh mentioned in 1:8 had enslaved Israel because he feared they would form a military alliance with one of Egypt’s enemies (1:10). Yet now, when Israel is equipped for battle, it is not to fight Egypt but to be ready to go into the land the Lord has promised them (13:18).
EXODUS—NOTE ON 12:43–49 The rules related to the Passover were necessary in light of the “mixed multitude” that went out of Egypt with Israel (v. 38). Participation in the feasts required that a person be identified as a part of God’s people by being circumcised (v. 48).
EXODUS—NOTE ON 13:2 In addition to the yearly sacrifice of the Passover (see 12:1–13), Israel is also called to consecrate to the Lord all the firstborn in Israel, whether animal or human. The instructions for how and why this is to be done are given in 13:11–16. This reminds Israel that their firstborn sons were spared (v. 15). “Consecrate” means “make holy by giving to God.” Thus the firstborn of sacrificial animals, such as sheep and cattle, had to be sacrificed. However, firstborn donkeys and humans had to be redeemed: a lamb was offered in sacrifice instead of them (vv. 12–13).
EXODUS—NOTE ON 13:3 The repeated statement that the Lord brought his people out by a strong hand (also vv. 9, 14, 16) is the reason Israel is called to be faithful in keeping both the Feast of Unleavened Bread (vv. 3, 9) and the consecration of all the firstborn (vv. 14, 16). The statement also seems to be intended to encourage Israel to fear the Lord instead of the nations who inhabit the land of Canaan (see vv. 5, 11).
EXODUS—NOTE ON 13:6–7 These instructions relate to the Feast of Unleavened Bread, which begins with the celebration of Passover and is observed for seven days (see 12:14–20).
EXODUS—NOTE ON 13:9 The Lord’s rules should govern Israel so fully that they would be obvious, like marks on your hand and between your eyes (also v. 16). that the law of the LORD may be in your mouth. They are to remind themselves and their children about the Lord’s rules (Deut. 6:7).
EXODUS—NOTE ON 13:11–16 set apart to the LORD all that first opens the womb (v. 12). Every firstborn was regarded as belonging to the Lord. And when in time to come your son asks you, “What does this mean?” you shall say . . . (vv. 14–15). Parents were to explain to their children why they did the things that the Lord asked of them.
EXODUS—NOTE ON 13:17 Although the Lord has clearly shown that he can bring his people victoriously through the land of the Philistines, he mercifully chooses to take them on another route that will not lead to immediate armed conflict. However, this route will result in Israel being hemmed in between the Red Sea and Pharaoh’s army of chariots (see 14:5–9).
The word redeem (13:13) means to free someone or something from harm by paying a price. Jesus is the supreme example of redemption in the Bible. He paid the ultimate price—his very life—to bring freedom from sin and eternal life to all who would put their trust in him, irrespective of background.
EXODUS—NOTE ON 13:18 toward the Red Sea. Here and in other accounts of the crossing of the sea, the water is referred to as Yam Sup (see also 15:4; Deut. 11:4; Ps. 106:7, 9, 22). Some modern scholars interpret Yam Sup as “Sea of Reeds/Papyrus.” Because papyrus does not grow along the Red Sea/Gulf of Suez, some scholars have concluded that the Yam Sup is one of the marshy lakes in the area north of the Red Sea. They think the Israelites crossed a marshy area of a lake rather than a large body of water such as the Red Sea. Other scholars disagree, proposing that sup is related to a word that means “end.” So yam sup would refer to the sea at the end of the land of Egypt (that is, the Red Sea). Every certain reference to yam sup in the Bible refers to the Red Sea or its northern extensions in the Gulfs of Aqaba and Suez (e.g., 1 Kings 9:26; Jer. 49:21). This suggests that the name Yam Sup is best understood to denote the Red Sea/Gulf of Suez and, therefore, the Israelites crossed this major body of water when they fled Egypt.
EXODUS—NOTE ON 13:19 Taking the bones of Joseph to Canaan fulfilled his last wishes (Gen. 50:24–25) and reaffirmed that God had kept his promises.
EXODUS—NOTE ON 13:21–22 Throughout the events of Exodus, cloud and fire signify God’s presence (3:2; 16:10; 19:18; 40:38).
EXODUS—NOTE ON 14:2 The body of water that Israel is about to cross is referred to simply as “the sea” in this section. The exact route of the exodus is uncertain, but it is likely that they crossed the Red Sea at its northern end (see note on 13:18).
EXODUS—NOTE ON 14:4 The content of this verse is repeated nearly verbatim in vv. 17–18.
EXODUS—NOTE ON 14:5 What is this we have done . . . ? This arrogant question exhibits the hardness of heart that the Lord said he would bring about (see vv. 4, 8, 17).
EXODUS—NOTE ON 14:7 Chariots were a significant advantage in ancient Near Eastern warfare. Egypt was skilled in their use, as indicated by the six hundred chosen chariots in addition to all the others. Pharaoh was using his most imposing weapons to fight against what appeared to be a wandering and trapped nation.
EXODUS—NOTE ON 14:10 they feared greatly. God calls Israel to fear him more than any human force (see vv. 13, 31).
EXODUS—NOTE ON 14:12 When the people of Israel say, “it would have been better for us to serve the Egyptians than to die in the wilderness,” they are forgetting that the Lord himself brought them to this place.
EXODUS—NOTE ON 14:13 Fear not. Israel is being called once again not to fear any other nation or circumstance (see v. 10) but to fear the Lord (see v. 31).
EXODUS—NOTE ON 14:17–18 Although the plagues have continually revealed that all honor belongs to the Lord, and not to Pharaoh, the victory over Pharaoh’s chariots in the Red Sea will increase the Lord’s status in Egypt and the surrounding nations (see 9:16; 15:14–16).
EXODUS—NOTE ON 14:19 the angel of God. See note on 3:2–4.
EXODUS—NOTE ON 14:22 The text is clear that this is not a purely natural event. Similar events will take place when Joshua leads Israel across the Jordan into Canaan (Josh. 3:14–17), when Elijah and Elisha cross the Jordan together (2 Kings 2:8), and when Elisha returns across the Jordan alone (2 Kings 2:14).
EXODUS—NOTE ON 14:31 they believed in the LORD and in his servant Moses. Since the Lord has chosen Moses as the one through whom he will reveal his word, Israel must learn to follow Moses (see vv. 10, 13).
Chariots (14:23) were two-wheeled vehicles pulled by horses. They were made of wood and leather. Mainly intended for battle, chariots often had two riders: a driver and a warrior. Chariots were also used for hunting and for transportation. They were symbols of wealth and power. Egyptian pharaohs were sometimes buried with a chariot.
EXODUS—NOTE ON 15:1–18 The song of praise is a celebration of the Lord’s triumph over Pharaoh’s army in the Red Sea. It is similar to other songs or psalms in both the OT and NT that celebrate particular events: Deborah and Barak’s song in response to victory over Sisera and Jabin (Judg. 5:1–31); Hannah’s song at Samuel’s birth (1 Sam. 2:1–10); Mary’s response to the angel’s news (Luke 1:46–55); and Zechariah’s prophecy after John the Baptist’s birth (Luke 1:68–79).
EXODUS—NOTE ON 15:1 the horse and his rider he has thrown into the sea. The drowning of Pharaoh’s army is the central event celebrated by the song.
EXODUS—NOTE ON 15:2 My father’s God echoes the Lord’s words to Moses at the burning bush (“the God of your father”; 3:6).
EXODUS—NOTE ON 15:4 Red Sea. See note on 13:18.
EXODUS—NOTE ON 15:6 right hand (v. 12; compare v. 16). See also 6:1; 7:4–5.
EXODUS—NOTE ON 15:9 While the words of the enemy refer first of all to the actions of the Egyptians (pursue, overtake; see 14:9) who intended to bring Israel back to serve as their slaves (see 14:5), they also represent the pride and desire of any adversary of the Lord and his people (that is, to divide the spoil, destroy).
EXODUS—NOTE ON 15:13–18 These verses describe Israel’s journey out of Egypt and into Canaan. They anticipate the surrounding peoples’ fear. your own mountain, the place . . . you have made for your abode (v. 17). In one sense, all of Canaan is to be God’s dwelling. But his “abode” may refer more specifically to the hill of Jerusalem, where God’s temple will stand.
EXODUS—NOTE ON 15:13 Redeemed refers to God’s dealings for the sake of his people. Compare 6:6; Ps. 77:15; 106:10; Isa. 52:9. See note on Isa. 41:14.
EXODUS—NOTE ON 15:16 purchased. An image for how God “acquired” his people through his great deeds on their behalf. Compare Ps. 74:2.
15:22–18:27 Journey. Israel journeys from Egypt to Rephidim and responds to difficulties like the need for water (15:22–27; 17:1–7) and food (16:1–36). The narrative also includes two difficult situations the people face while encamped at Rephidim: the external attack by another nation (17:8) and the internal question of how to help the people make decisions according to God’s will (ch. 18). From Rephidim Israel will make their final short journey to the wilderness of Sinai (see 19:2).
Miriam was the sister of Moses and Aaron. It was probably Miriam who saw Pharaoh’s daughter rescue Moses from the water, and offered to call a Hebrew woman to nurse the child. As a result, Moses was nursed by his own mother, who was paid wages to care for him. Miriam was a prophetess. Following the exodus she led the women of Israel in song and dance to celebrate God’s deliverance. Along with Aaron, she criticized Moses for marrying a Cushite woman, thus challenging his authority. God punished Miriam by inflicting her with leprosy, though she was healed after Moses prayed for her. Micah 6:4 lists Miriam alongside her brothers as one whom God appointed to lead Israel. (Exodus 15:20–21)
EXODUS—NOTE ON 15:22–27 The people of Israel do not trust that the Lord’s presence is sufficient for their protection and provision. This will be a recurring struggle in the journey to Sinai (see 16:2–3; 17:2–3) and beyond.
EXODUS—NOTE ON 15:24–26 grumbled. Israel had just seen the power of the Lord unforgettably demonstrated, yet they failed to trust him. In contrast, Moses cried to the LORD to meet their needs. The statute was intended to demonstrate that if the people would diligently listen to the voice of the LORD, he would always heal them.
EXODUS—NOTE ON 15:25–26 The statute calls Israel to obey all that the Lord has commanded and all that he will reveal later. This requires that the people follow Moses, through whom they will listen to the voice of the LORD.
EXODUS—NOTE ON 15:27 Elim, with its twelve springs and seventy palm trees, showed Israel that, since the Lord was leading them, they should not complain too quickly about difficult circumstances.
EXODUS—NOTE ON 16:2 Although the people grumbled against Moses and Aaron, Moses will make it clear that their complaint is really against the Lord (see v. 7).
Manna for Christians today? The manna that appeared each morning with the dew foreshadowed Jesus Christ, who is the true Bread from heaven (John 6:30–58).
EXODUS—NOTE ON 16:3 When the people of Israel wish that they had died, they show that they have not understood who God is and how he is working to fulfill his promises.
EXODUS—NOTE ON 16:4 When God provided bread from heaven, it met Israel’s physical needs and showed that their whole lives were to be sustained by the Lord and governed by his word.
EXODUS—NOTE ON 16:7 The people are responding to the Lord’s power as if it is disconnected from who he is (see v. 3). Moses says that they will see the glory of the LORD (v. 10), which is a sign of his presence (see 24:16–17; 40:34–35).
EXODUS—NOTE ON 16:15 The term “manna” (see v. 31) sounds like the Hebrew phrase “What is it?” (see esv footnote).
EXODUS—NOTE ON 16:20 When the people do not listen to Moses, they are not obeying the Lord, who chose Moses to lead them.
EXODUS—NOTE ON 16:22–30 The instructions for gathering manna for six days and resting on the seventh as a holy Sabbath (v. 23) begin to shape Israel in the pattern of regular work and rest.
EXODUS—NOTE ON 16:24 The manna’s condition (without stink and worms) is controlled, as their lives should be, by the word of the Lord (see v. 28).
EXODUS—NOTE ON 16:32–34 placed it before the testimony. The “testimony” refers to the two tablets of the Ten Commandments (see 31:18; 34:28–29) that will be placed in the ark (see 25:16).
EXODUS—NOTE ON 16:35 That Israel ate manna till they came to the border of the land of Canaan indicates that at least this verse was written after Israel had finished its wandering in the wilderness (see Josh. 5:12).
EXODUS—NOTE ON 17:2 The people again quarrel with Moses. He wonders why they continue to test the LORD (see also v. 7). They show a hardness of heart like Pharaoh and the Egyptians, which is how Ps. 95:7–9 describes these events.
EXODUS—NOTE ON 17:6 at Horeb. See note on 3:1. I will stand before you there on the rock. A further example of God’s promise to Moses, “I will be with you” (3:12). The Lord’s presence presumably was in the pillar of cloud (see 13:21–22). Because of God’s promise to stand there “on the rock,” some interpreters see a close identification between God’s presence and the rock itself. The command, you shall strike the rock, is therefore understood as a command to strike God himself, the source of the life-giving water that flowed from the rock.
EXODUS—NOTE ON 17:7 The place where these events happened will bear names that reflect the events (see esv footnotes). The names will be a reminder for the people.
EXODUS—NOTE ON 17:8–16 While Israel is camped at Rephidim (v. 8; compare v. 1), they are attacked by the people of Amalek, who inhabited the northern Sinai peninsula (Gen. 14:7).
Who were the Amalekites? The Amalekites were nomads living in the northern Sinai peninsula. They were the first to attack the Israelites after the exodus. They remained a threat to Israel for hundreds of years.
EXODUS—NOTE ON 17:9–13 The focus on Moses’ hand(s) (vv. 9, 11, 12) indicates two things that the Israelites need to take to heart: (1) Moses is the Lord’s choice to lead Israel (notice that Moses’ hands relate to who prevailed; v. 11); and (2) the Lord is bringing about their deliverance through Moses (signified by the staff of God in Moses’ hand).
EXODUS—NOTE ON 17:9 This is the first mention of Joshua, who will act as an assistant to Moses (see 24:13; 33:11). He will be among the few who are faithful in the wilderness (see Num. 14:6–9, 30). He will succeed Moses, leading Israel into Canaan (see Josh. 1:1–9).
EXODUS—NOTE ON 17:14–16 No explicit reason is given for the severity of the Lord’s judgment on Amalek. (But see note on Josh. 6:17–18.) A later reference to the event (Deut. 25:17–19) says that Amalek “did not fear God,” having attacked the people of Israel who were trailing behind and tired from the journey. The Amalekites still posed a threat to Israel in the days of Saul and David (1 Sam. 15:3).
EXODUS—NOTE ON 18:1–27 Jethro, the priest of Midian, Moses’ father-in-law (see 3:1; 4:18). These verses repeat and emphasize several times Jethro’s relationship to Moses.
EXODUS—NOTE ON 18:2 Zipporah was last mentioned traveling with Moses on the way back to Egypt (see 4:20, 24–26). The narrative does not describe why Moses sent her home, though it was probably for her safety. The interchange between Jethro and Moses appears to signify a relationship of peace and goodwill.
EXODUS—NOTE ON 18:3–4 The names of Moses’ sons remind Moses (and Israel) of his time as a sojourner (see 2:22) in another land and that Yahweh, the God of his father, was his help (see 3:6).
EXODUS—NOTE ON 18:5 The provision of water from a rock takes place at Horeb (see 17:6) while Israel is camped at Rephidim (17:1, 8). The reference to Moses being encamped at the mountain of God seems to indicate that the events of this chapter occur at the same place. From here Israel will make the short trip to Mount Sinai (19:2).
EXODUS—NOTE ON 18:8–12 Having heard what the Lord has done on Israel’s behalf, Jethro responds in a way that shows more faith than the response of those who had experienced the Lord’s power firsthand.
EXODUS—NOTE ON 18:13–26 Jethro upholds Moses’ role as the one through whom Israel would know the statutes of God and his laws (v. 16). He helps Moses find a way to have others bear the burden of judging the people (v. 22), thus ensuring their well-being.
EXODUS—NOTE ON 19:1–40:38 Covenant at Sinai. The second half of Exodus focuses on the events at Mount Sinai and the content of the law revealed to Moses.
19:1–25 Setting: Sinai. Israel arrives at Mount Sinai, where the rest of the events of Exodus will take place and where the Lord will reveal his covenant through Moses. In ch. 19, the Lord tells Moses how to prepare Israel for his presence at Sinai.
EXODUS—NOTE ON 19:1–3 When Israel comes to the wilderness of Sinai and camps at the mountain, the Lord’s promise to Moses is fulfilled. He has brought the people out of Egypt and they will “serve God on this mountain” (3:12). On the third new moon means they arrived at Sinai about seven weeks after the exodus.
EXODUS—NOTE ON 19:4–6 The Lord calls Israel to be faithful to his covenant with them even before he has fully revealed it to them.
On eagles’ wings. The kind of eagle that the author of Exodus probably had in mind had a wingspan of 8 to 10 feet (2–3 m), making it a fitting symbol of the Lord’s ability to rescue his people from their life of slavery in Egypt.
EXODUS—NOTE ON 19:6 When the Lord calls Israel a kingdom of priests and a holy nation, he is referring to what Israel’s life as a whole is to represent among the nations. By keeping the covenant (v. 5), the people of Israel would continue not only to set themselves apart from the surrounding nations but also to mediate the presence and blessing of the Lord to them (see Gen. 12:3; note on Isa. 61:5–7). When Peter applies these terms to the church (1 Pet. 2:5, 9), he is calling believers to faithfulness so that those around them “may see your good deeds and glorify God on the day of visitation” (1 Pet. 2:12).
EXODUS—NOTE ON 19:10–13 Through the instructions to consecrate the people and to set limits, the Lord is preparing Israel for the worship that will occur in the tabernacle (see 26:31–37). The Hebrew word for “consecrate” means to “set apart as holy.” Moses is to prepare Israel to come before a holy God. wash their garments. Consecration includes changes in daily living (see 19:17).
EXODUS—NOTE ON 19:15 The instruction to not go near a woman probably includes abstaining from sex as a way of preparing to meet with God (compare Lev. 15:16–18). It does not imply that there is anything inherently unacceptable either in sexual relations or in women.
EXODUS—NOTE ON 19:16–20 All of these sights and sounds signify the Lord’s presence (v. 18).
EXODUS—NOTE ON 19:22–24 The reference to the priests precedes the Lord’s instructions that Aaron and his sons will fill that role (see 28:1). If Aaron’s sons are being referred to here, they are grouped with the people who are restricted from coming up on the mountain. break out against them. That is, kill them (compare Lev. 10:1–2; 2 Sam. 6:6–8).
20:1–23:33 Covenant Words and Rules. This section records what will later be referred to as the “Book of the Covenant” (24:7) and includes: the Ten Commandments (20:1–21); instructions on worship (20:22–26; 23:10–19); rules and principles for community life (21:1–23:9); and instructions for entering the land of Canaan (23:20–33).
EXODUS—NOTE ON 20:1–21 (See note on Deut. 5:1–21.) The Ten Commandments or “ten words” (see esv footnote at Ex. 34:28) are highlighted as the core of the covenant conditions revealed to Moses. They define the life that God calls his people to live before him (20:1–11) and with each other (vv. 12–17). The commandments are not exhaustive, but they show how to remain faithful to the Lord. NT authors assume the applicability of these commands in shaping the moral life of both Jewish and Gentile Christians (e.g., Rom. 13:9–10; Eph. 6:2).
EXODUS—NOTE ON 20:1 When God spoke all these words, he did so in such a way that all the people could hear. Compare “I have talked with you from heaven” (v. 22).
EXODUS—NOTE ON 20:2 I am the LORD your God, who brought you out of . . . Egypt. Throughout Israel’s history, the Lord will identify himself in terms of his deliverance of the nation from Egypt (e.g., Judg. 6:8; 1 Sam. 10:18; Ps. 81:10; Jer. 34:13).
EXODUS—NOTE ON 20:3 You shall have no other gods. The Lord demands exclusive covenant loyalty. As the one true God, he cannot tolerate the worship of any “other gods” (22:20; 23:13, 24, 32). before me. This Hebrew expression most likely refers to worshiping other gods in addition to the Lord. Even though this commandment does not comment on whether these “other gods” might exist, Moses’ statement to a later generation makes clear that only “the LORD is God; there is no other besides him” (Deut. 4:35, 39; see also Isa. 45:5–6). See also note on Deut. 5:7.
EXODUS—NOTE ON 20:4–6 You shall not make for yourself a carved image. The Lord commands Israel not to craft an image of anything in heaven or earth for worship. This is because the Lord is a jealous God (see 34:14; Deut. 6:15). The Lord has no physical form and cannot be contained in one (Deut. 4:15–20).
EXODUS—NOTE ON 20:5–6 a jealous God. God the Creator is worthy of all honor from his creation. His creatures are functioning properly only when they give him the honor and worship that he deserves. God’s jealousy shows his concern for his creatures’ well-being. visiting the iniquity of the fathers on the children. Human experience confirms that immoral behavior by parents often results in suffering for their children and grandchildren. But this general principle is qualified in two ways: First, it applies only to those who hate God; the cycle of sin and suffering can be broken through repentance. Second, the suffering comes to the third and the fourth generation, while God shows steadfast love (v. 6) to thousands of those who love me and keep my commandments (that is, to the thousandth generation; see esv footnote and compare Deut. 7:9).
EXODUS—NOTE ON 20:7 Taking the Lord’s name in vain (see note on Deut. 5:11) refers primarily to taking a deceptive oath in God’s name or invoking God’s name to justify a dishonest act (Lev. 19:12). It also forbids using God’s name in magic, or irreverently, or disrespectfully (Lev. 24:10–16).
EXODUS—NOTE ON 20:8–11 Israel is to remember the Sabbath day by keeping it holy (see notes on Deut. 5:12–15). The Lord had already begun to form the people’s life in the rhythm of collecting manna for six days (Ex. 20:9) and resting on the seventh day as a Sabbath (see 16:22–26). Here the command imitates the Lord’s pattern in creation (see Gen. 2:1–3).
EXODUS—NOTE ON 20:12 Honor your father and your mother. “Honor” means to show the proper respect due to the person and his or her role. Both Jesus and Paul underline the importance of this command (Mark 7:1–13; Eph. 6:1–3; 1 Tim. 5:4). This is the only one of the Ten Commandments with a specific promise attached to it: that your days may be long—meaning not just a long life but one filled with God’s presence and favor. See note on Deut. 5:16.
EXODUS—NOTE ON 20:13–15 The sixth through eighth commandments present general prohibitions not to murder (see note on Deut. 5:17), commit adultery, or steal. These are the minimum standards for a just society. Israel is later called to be holy and to love the Lord with all their heart, soul, and might (Deut. 6:4–9), and to show their neighbors goodwill and generosity (Lev. 19:18). When Jesus refers to the law in the Sermon on the Mount (“you have heard that it was said,” Matt. 5:21–48), he is correcting the mistaken assumption that these laws (as understood by the Pharisees) revealed all of what it meant to be a child of God. (See Matt. 5:21–24, 27–28; and note on Matt. 5:21–48.)
EXODUS—NOTE ON 20:16 Acting as a false witness (see 23:1–3) suggests a legal trial in which false testimony could lead to unjust punishment for one’s neighbor.
EXODUS—NOTE ON 20:17 While the previous four commandments focus on actions committed or words spoken (vv. 13–16), the tenth commandment warns against allowing the heart to covet . . . anything that is your neighbor’s. Coveting may cause a person to murder, steal, or lie in order to obtain the desired thing. Because coveting values a particular thing over trusting and obeying the Lord as the provider, it also breaks the first commandment.
EXODUS—NOTE ON 20:22–26 These verses introduce the first section of laws following the Ten Commandments (21:1–23:9), and 23:10–19 closes the section. Both the opening and closing verses focus on Israel’s worship. Israel’s relationship with the Lord is her first priority. The rules of 21:1–23:9 give more detailed explanations of the obligations implied by the first and second commandments (20:3–6).
EXODUS—NOTE ON 21:1–23:19 This section contains basic guidelines for living together as a just society and as a people set apart to the Lord. The specific laws are not intended to be exhaustive but are to encourage and safeguard justice, civility, and moral excellence.
How did people end up as slaves? The word translated "slave" can refer to several types of persons. Debt was the most common reason that people became slaves. The security provided by a good employer led some slaves to choose to remain in that status permanently. In ancient times, people could generally not be bought and sold at will, unlike much of the more horrific slavery in recent centuries around the world. Slavery has continued even to the present day, as vulnerable men, women, and even children are often forced into various kinds of unjust slavery.
EXODUS—NOTE ON 21:1 The word rules could also be translated “rulings” or “judgments”—that is, decisions by a judge to settle disputes.
EXODUS—NOTE ON 21:2–11 When you buy a Hebrew slave. Despite the use of “buy,” it should be clear that slaves were considered human beings rather than mere possessions, since there is no mention of slaves in the laws governing loss of property (21:33–22:15). (See notes on 1 Cor. 7:21; Eph. 6:5; Col. 3:22–25; Philem. 18–19.)
EXODUS—NOTE ON 21:5–6 Debt was the most common reason that people became slaves. To take a destitute person as a slave could be seen as benevolent, as it guaranteed him food and shelter and some income. The security provided by a good employer led some slaves to choose to remain in that status forever.
EXODUS—NOTE ON 21:7–11 If a poor family could not afford a normal wedding, the father might “sell” his daughter to a rich man as his “slave,” that is, as a secondary wife like Zilpah and Bilhah (Gen. 29:24, 29). These laws aim to prevent any mistreatment the daughter might then face.
EXODUS—NOTE ON 21:13 The reference to a place to which he may flee looks forward to the cities of refuge that the Lord will provide (see Num. 35:9–15) to protect those who killed unintentionally.
EXODUS—NOTE ON 21:17 Placing this rule here, with the prescription of the death penalty, highlights the gravity of the command to honor one’s parents (20:12; see Mark 7:9–10).
EXODUS—NOTE ON 21:20–21 These verses provide a general rule relating to cases in which a slave has been severely beaten by his master (strikes his slave . . . with a rod). The instruction not to avenge a slave who survives such a beating because the slave is his money relates only to the financial circumstances of the one he serves; it is neither a description of how a slave as a person is to be understood, nor a prescription for how a slave is to be treated. The expectation for how Israelites were to treat one another (and particularly those who were typically oppressed or overlooked) is indicated in the repeated statements at the end of this section of laws: “You shall not wrong a sojourner or oppress him” (22:21–24; 23:6–9). If a sojourner (resident alien) is to be well treated, how much more an Israelite.
EXODUS—NOTE ON 21:22–25 These verses are difficult to interpret. The esv offers a traditional understanding in the text and an alternative view in the footnote. Interpreters agree that the passage describes a brawl in which a pregnant woman is accidentally hit, resulting in either a premature live birth or a miscarriage where the child dies (her children come out). Interpreters disagree, however, about the exact meaning of the Hebrew traditionally rendered there is no harm . . . there is harm, and the judges determine (see esv footnote for the alternative reading). According to the traditional view, “harm” is suffered by either the woman or her baby. Depending on the extent of loss, the man who caused the injury shall pay “as the judges determine.” The alternative view assumes that the baby has died, and the issue is who should pay the penalty. In a fight, it may not be obvious who is responsible for the lethal blow. If the offender can be identified, he alone must pay for the loss of life (see v. 30). If the offender cannot be identified, the community (you) shall pay. Either interpretation clearly regards the unborn child as fully human (see Ps. 71:5–6 and note; Ps. 139:13–16).
EXODUS—NOTE ON 21:23–25 Compensation for a life taken or harmed shall be life for life, eye for eye, tooth for tooth . . . stripe for stripe (see also Lev. 24:17–22). As it applies to human life, the rule is grounded in humanity being made in God’s image (see Gen. 9:6). The principle was meant to guide judges in assessing damages. It was not intended to be applied literally in every case, and it assumed that circumstances would be taken into account (see Ex. 21:12–14, 19, 21, 26–28, 30). In Matt. 5:38–42, Jesus shows that the “eye for eye” principle was never intended to apply to ordinary human relationships; rather, believers should seek to imitate God’s generosity.
EXODUS—NOTE ON 21:28–29 When an animal gores and kills a person, it shall be stoned, for human life is holy to the Lord (see also 19:12–13).
EXODUS—NOTE ON 21:33–36 If a person was irresponsible (such as in not covering a pit, v. 33) or had previous knowledge of a problem (such as knowing but disregarding an ox’s tendency to gore, v. 36), such things should be taken into account when determining the amount of a fine.
Restitution. The Mosaic law decreed that those who caused others to lose property, through either theft or carelessness, had to make full restitution for the loss. By contrast, many other societies in both ancient and modern times have decreed prison time and even death for crimes against property.
EXODUS—NOTE ON 22:2–3 There is no penalty for killing an intruder who breaks in during the night, but if the sun has risen on him, the person who kills him is held responsible. The law protects both the one who is surprised by a thief at night and the thief himself, who could be identified during the day and brought to the judges for punishment.
EXODUS—NOTE ON 22:9 In this case, as also in v. 12, a person steals his neighbor’s property by falsely claiming that he himself was the victim of a thief. Then, the person must pay double to his neighbor, which is the standard punishment for theft (see v. 4). The dishonest person would say “this is it” to indicate that “this is the item in dispute.”
EXODUS—NOTE ON 22:16–17 Although seduces probably implies mutual consent, the man must provide for the woman he has seduced, both by marrying her (unless the father utterly refuses) and by paying the bride-price (see Deut. 22:28–29), even if the father forbids the marriage. Since the bride-price was equivalent to several years’ wages, this amounts to a huge fine for premarital intercourse.
EXODUS—NOTE ON 22:22 The Lord repeatedly forbids the mistreatment of the widow and the fatherless child (e.g., Isa. 1:17, 23; Jer. 7:5–7; Zech. 7:10).
EXODUS—NOTE ON 23:4–5 Israelites are called to show love for an enemy or for one who hates them.
EXODUS—NOTE ON 23:6 To pervert . . . justice could involve taking advantage of the poor in a lawsuit. It could also mean showing partiality to them by altering testimony (v. 3).
EXODUS—NOTE ON 23:10–19 See note on 20:22–26.
EXODUS—NOTE ON 23:10–11 See Lev. 25:2–7.
EXODUS—NOTE ON 23:14–17 This section introduces the feasts of Harvest and Ingathering, which are explained in further detail later (see Lev. 23:9–22).
EXODUS—NOTE ON 23:19 The reason for this rule is not explained. Boiling a young goat in its mother’s milk may have been a pagan religious ceremony practiced to induce fertility. Or it may be seen as a violation of the natural order: the young goat should drink its mother’s milk and gain life from it, not be cooked in it.
EXODUS—NOTE ON 23:20–22 The angel who will go before Israel is closely identified with God himself: my name is in him implies God’s nature and character; to obey his voice is to do all that I say.
EXODUS—NOTE ON 23:24 you shall not bow down to their gods. See note on 20:3.
24:1–18 Covenant Confirmed. This section describes three different aspects of the covenant being confirmed: (1) Moses leads the people of Israel in sacrificing to the Lord and in reconfirming the covenant (vv. 3–8); (2) Moses, Aaron and his sons, and the elders worship the Lord and share a meal in his presence (vv. 1–2, 9–11); and (3) Moses and Joshua go further up the mountain, so that Moses can enter the cloud of the Lord’s presence (vv. 12–18).
What was the purpose of the Mosaic covenant? Israel was already God’s chosen people because of the promises God made to Abraham. The covenant with Moses established the nation as a holy kingdom of priests, dedicated to serving God and teaching the other nations of the world about him (19:5–6). Israel was a theocracy, a nation ruled directly by God. The Mosaic covenant established the political, social, and religious aspects of Israel’s life.
EXODUS—NOTE ON 24:1–2 The rules about who can enter the Lord’s presence on Mount Sinai will prepare Israel for the similar rules regarding the tabernacle.
EXODUS—NOTE ON 24:4 This is one of three references in Exodus to Moses writing (also 34:28) or being commanded to write (17:14).
EXODUS—NOTE ON 24:5 Burnt offerings (10:25; 18:12) and peace offerings (20:24) have already been mentioned in Exodus, but the Lord had not yet given full instructions concerning them.
EXODUS—NOTE ON 24:6–8 Throwing blood . . . against the altar and on the people probably signifies cleansing and atonement. The blood links the altar and the people, symbolizing the union of God and Israel in the covenant.
EXODUS—NOTE ON 24:7 The Book of the Covenant apparently refers to both the Ten Commandments (20:1–21) and the commands and rules that follow (20:22–23:33).
EXODUS—NOTE ON 24:9–11 The men saw the God of Israel and remained unharmed. According to 33:20, “man shall not see [God] and live,” so the “seeing” here was something different. Compare 33:23, which perhaps describes a partial vision of God (see notes on John 1:18; Rev. 22:4). The clear surface they saw under his feet may indicate that this is all they saw of God.
EXODUS—NOTE ON 24:13–14 This is the first time Joshua is referred to as Moses’ assistant (also 33:11; Josh. 1:1). Hur helped Aaron hold up Moses’ hands during the battle with Amalek (Ex. 17:10–12).
EXODUS—NOTE ON 24:17–18 like a devouring fire. God’s presence is often signified by fire (see also 3:2; 13:21–22; 19:18; 40:38; compare Deut. 9:3). Moses is able to enter the cloud of God’s presence; he is the one with whom God has chosen to meet and therefore he will not be destroyed (see Ex. 24:9–11).
25:1–31:17 Instructions for the Tabernacle. The instructions for the tabernacle (25:1–31:17) and the description of those instructions being carried out (35:4–40:38) make up most of the second half of the book of Exodus. The tabernacle is the means through which the Lord chose to dwell among his people (see 25:8; 29:45). There are two important keys to understanding the symbolism of the tabernacle. First, the tabernacle is seen as a palace for Israel’s divine king. He is enthroned on the ark of the covenant in the Most Holy Place. Second, the tabernacle, like the garden of Eden, is where God dwells, and various details of the tabernacle suggest it is a mini-Eden.
EXODUS—NOTE ON 25:1–9 Israel’s contribution for the sanctuary most likely came from the precious metals and other things that the people brought out of Egypt (see 3:21–22; 11:2; 12:35–36).
EXODUS—NOTE ON 25:8 A sanctuary is a “holy place.” Like the ground at the burning bush, it is made holy by the Lord’s presence (3:5).
EXODUS—NOTE ON 25:9 Israel is to follow the pattern for building the sanctuary exactly as the Lord shows Moses (also v. 40; 26:30; 27:8). Obedience to God’s commands will show that the people fear him. Obedience to every detail is important because the structure itself will teach the people what it means to have a holy God dwell among them.
EXODUS—NOTE ON 25:10–22 The ark (see 37:1–9) is God’s throne, from where he will meet and speak with Moses (25:22). It will contain the testimony (v. 16), that is, the tablets on which the Ten Commandments will be written.
The wooden altar, overlaid with pure gold (Ex. 30:1–10; 37:25–28), was 3 feet high, 1.5 feet long, and 1.5 feet wide (1 m x 0.5 m x 0.5 m). It stood in the Holy Place before the veil which separated the Holy Place from the Most Holy Place. It was transported by means of wooden poles which were overlaid with gold and inserted through rings attached to the sides of the altar.
The ark of the covenant (Ex. 25:10–22; 37:1–9) was the only piece of furniture in the Most Holy Place; the ark and its contents were kept hidden from view at all times. The ark itself was a wooden chest, overlaid with pure gold, measuring 3.75 feet long, 2.25 feet wide, and 2.25 feet high (1.1 m x 0.7 m x 0.7 m). It contained within it the two stone tablets of the Testimony (the Ten Commandments). The author of Hebrews adds that it also contained “a golden urn holding the manna, and Aaron’s staff that budded” (Heb. 9:4). The ark was not to be touched by human hands. Two wooden poles, overlaid with gold, were used to transport it and were not to be removed from the ark. The mercy seat, or atonement cover, was a solid golden slab that fitted perfectly on top of the ark. The golden cherubim, which were hammered out of the same piece of gold, had wings outstretched over the mercy seat and faces that looked downward (in reverent awe). It was here, from between the cherubim, that God spoke to Moses, the representative of the people of Israel. Ancient iconography often depicts cherubim as having a lion-like body, wings, and a human face.
The bronze altar for burnt offerings (Ex. 27:1–8; 38:1–7) stood in the outer courtyard with its poles removed. It was a hollow wooden box, overlaid with bronze, measuring 4.5 feet high, 7.5 feet long, and 7.5 feet wide (1.4 m x 2.3 m x 2.3 m). There was a bronze grating on the top and on the sides of the altar.
The golden lampstand (Ex. 25:31–40) was made of pure gold, hammered out of one solid piece. Resting on a base, the central stem had six branches, three on either side, together carrying seven lamps. The lampstand with its branches was modeled on a flowering almond tree. Although the Bible text does not specify the size of the lampstand, the text indicates that the lampstand (and the utensels) were made out of pure gold, weighing one talent (about 75 lb. or 34 kg). The lampstand may have been 5 or 6 feet (1.5–1.8 m) tall.
The illustration depicts the holy garments worn by the high priests (Exodus 28; 39).
The turban of fine linen held a plate of pure shining gold, on which were engraved the Hebrew words for “Holy to YHWH.”
The ephod (a colorful linen torso garment held by a skillfully woven waistband) had two shoulder pieces, each holding an onyx stone. The names of the 12 sons of Israel were engraved on these two stones. The cloth breastpiece of judgment had four rows, each with three precious stones. Each of these stones had engraved upon it the name of one of the tribes of Israel. The breastpiece also contained the Urim and the Thummim, and was attached to the ephod by gold chains and rings. The blue robe was worn under the ephod (Lev. 8:7–8); colorful imitation pomegranates lined the hem of the robe, alternating with golden bells. The white coat or tunic of checkered weave and fine linen was probably held by the embroidered sash under the robe.
The wooden table, overlaid with pure gold (Ex. 25:23–30; 37:10–16), was 3 feet long, 1.5 feet wide, and 2.25 feet high (1 m x 0.5 m x 0.7 m). It held the 12 loaves (Lev. 24:5–9) of the bread of the Presence, which were holy (1 Sam. 21:4). Wooden poles, overlaid with gold, were inserted through the rings of the table when the table was transported.
EXODUS—NOTE ON 25:17–22 The noun translated mercy seat may be related to the verb meaning “to make atonement.” Some Bible versions translate it as “atonement cover.” Cherubim are the traditional guardians of holy places (see illustration).
EXODUS—NOTE ON 25:23–30 The table (see 37:10–16) is one of three items in the Holy Place (see 40:4–5; see illustration). The bread of the Presence consisted of 12 flat loaves of bread, symbolizing the 12 tribes of Israel (Lev. 24:5–9).
The table for the bread of the Presence held the 12 loaves of sacred bread which were baked the day before the Sabbath. On the Sabbath, the priests would eat the bread from the week before and replace it with the newly baked bread. This bread symbolized Israel’s dependence on God.
EXODUS—NOTE ON 25:31–40 The lampstand (see 37:17–24) provides light within the tabernacle. The priests will be instructed to keep it burning regularly (see 27:20–21; Lev. 24:1–4). It was a symbolic tree, recalling the tree of life in Eden.
EXODUS—NOTE ON 26:1–37 This section describes the curtains, frames, and bars (vv. 1–30) that would make up the tabernacle (see 36:8–38; and illustration). The tent’s external dimensions were 45 feet long, 15 feet wide, and 15 feet high (13.7 m by 4.6 m by 4.6 m). It was surrounded by a screened courtyard 50 yards by 25 yards (45.7 m by 22.9 m); see 27:9–19.
EXODUS—NOTE ON 26:1 cherubim. See note on 25:17–22.
EXODUS—NOTE ON 26:30 according to the plan for it that you were shown on the mountain. See note on 25:9.
EXODUS—NOTE ON 26:33–35 The Most Holy Place will contain only the ark of the testimony. It is separated by a veil from the Holy Place, which will include the altar of incense (30:1–10) in addition to the lampstand and table (25:23–40).
EXODUS—NOTE ON 27:1–8 This altar made of wood and overlaid with bronze is referred to later by its function: “the altar of burnt offering” (38:1–7). The altar was placed before the door of the tabernacle, with the bronze basin between them (40:6–7). The altar and the bronze basin were the only two items in the tabernacle courtyard (see illustration of the bronze altar). This is where the priests will offer sacrifices (see Lev. 1:1–7:38).
The entire tent was 45 feet (13.7 m) long, 15 feet (4.6 m) wide, and 15 feet (4.6 m) high. It was a wooden skeletal structure, overlaid with gold, with no solid roof or front wall (Ex. 26:15–29). Five wooden bars (overlaid with gold) passed through rings attached to each frame (Ex. 26:26–30).
The tabernacle was a portable temple—a “tent of meeting”—within a movable courtyard (Exodus 25–31; 35–40). It was constructed after the pattern that Yahweh revealed to Moses on Mount Sinai, and was assembled in the desert as Moses led the Israelites from Egypt to the Promised Land. The tabernacle courtyard was 150 feet (46 m) long and 75 feet (23 m) wide, totaling 11,250 square feet (1,045 square meters).
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The bronze altar was the largest item in the tabernacle courtyard, measuring more than seven feet square. Bronze was more resistant than other metals to the heat required for burnt offerings. The altar provided a contrast to the items inside the tabernacle tent, which were overlaid with gold.
EXODUS—NOTE ON 27:2 The altar is to have horns on each corner. Their function and significance are not explained.
EXODUS—NOTE ON 27:9–19 The court of the tabernacle (see 38:9–20) encloses the tabernacle and the bronze basin and altar of burnt offering (see illustration of the tabernacle).
EXODUS—NOTE ON 27:10–11 Metals of lesser value than gold will be used for the court, since it is farther away from the Most Holy Place, where the Lord dwells.
EXODUS—NOTE ON 27:13 The sanctuary, like the garden of Eden, is entered from the east (see Gen. 3:24).
EXODUS—NOTE ON 28:2 for glory and for beauty. Like the tabernacle and its furniture, Aaron’s garments are made with precious materials and vivid colors, representing the glory of the Lord (see illustration).
EXODUS—NOTE ON 28:9–30 The priests’ work of mediation goes in two directions: from God to Israel and from Israel to God. two onyx stones. Similar stones will decorate the new Jerusalem (Rev. 21:12–21).
EXODUS—NOTE ON 28:30 The exact nature of the Urim and the Thummim is not clear (see note on 1 Sam. 14:41–42). It does seem, however, that they were used to seek the Lord’s direction on particular matters (see Num. 27:21; 1 Sam. 28:6; Ezra 2:63).
EXODUS—NOTE ON 28:35 its sound shall be heard . . . so that he does not die. The Lord did not need to be alerted to Aaron’s presence by the sound of bells, but they were a way of showing reverence. Approaching God carelessly can lead to death (see 19:21–25).
The gold bells along the hems of the high priest’s garment (28:33) served two purposes. They alerted people that the high priest was present, and they reminded the priest himself to be reverent and careful in carrying out his sacred duties.
EXODUS—NOTE ON 28:36–38 For an illustration of the turban and the plate, see p. 138.
EXODUS—NOTE ON 28:42–43 Aaron and his sons wear linen undergarments (v. 42) so that they will not bear guilt and die (v. 43). This relates to the rule in 20:26 about not approaching God’s altar naked. Adam and Eve had to wear clothes in God’s presence after the fall. So must the priests in the tabernacle.
EXODUS—NOTE ON 29:1–3 The animals and food to be offered in the consecration of Aaron and his sons (vv. 10–28) are a preview of the instructions for offerings in Lev. 1:1–7:38.
A veil separated the altar from the Most Holy Place of God’s presence in the tabernacle and later in the temple. Aaron the priest was to make atonement there once a year on behalf of the people and their sin (ch. 29). The tearing of the veil at Christ’s death indicated that the Mosaic institution of sacrifices and rituals had now been replaced by the final sacrifice of Christ. Jesus Christ’s sacrifice was enough "once for all" to sanctify eternally all who trusted in him (see Heb. 9:11–12; 10:1–18).
EXODUS—NOTE ON 29:7 The anointing oil will be used to anoint the tabernacle and all of its parts as well as Aaron and his sons (see 30:22–33).
EXODUS—NOTE ON 29:10–14 The bull is to be a sin offering, purifying the altar and making atonement for it (v. 36; see Lev. 4:1–12).
EXODUS—NOTE ON 29:15–18 The first of the two rams is to be a burnt offering. This offering atones for the sin of the one who offers it (see Lev. 1:3–9).
EXODUS—NOTE ON 29:19–28 The other ram (v. 19) is offered as a ram of ordination (vv. 22, 27), which differs in at least two ways from the burnt offering (vv. 15–18). First, some of its blood is placed on Aaron and his sons before it is thrown against the altar (v. 20). The blood is sprinkled on their clothes along with anointing oil to consecrate both the priests and their garments (v. 21). Second, rather than burning the whole ram on the altar, certain parts are offered to the Lord together with bread (vv. 22–25) and the breast is eaten by the priests (vv. 26–28).
EXODUS—NOTE ON 29:20 the tip of the right ear. Since Aaron and his sons were dressed in their priestly garments, the blood is placed on their exposed body parts to represent the whole. Specifying the right member of each of these body parts is probably related to the right hand being considered the place of honor (see Gen. 48:17–19). As in Ex. 24:6–8, putting the blood on the priests and on the altar serves to link them closely to God. It may also be seen as purifying them from sin.
EXODUS—NOTE ON 29:27–28 In peace offerings the breast and the right thigh are set apart for the priest (see Lev. 7:29–36).
EXODUS—NOTE ON 29:31–34 The priests’ portion of the ram of ordination (vv. 26–28) must be treated as holy. The Lord specifies where it is to be cooked and eaten, who is able to eat it, and how long it may be kept.
EXODUS—NOTE ON 29:35–37 The ordination process will last seven days (see Lev. 8:33–36).
EXODUS—NOTE ON 30:1–10 The altar for burning incense is similar to the altar for burnt offering (27:1–8), except that it is smaller and is overlaid with pure gold (30:3). It is one of the three items in the Holy Place.
Altar of incense. Incense was burned to purify the altars after animals had been slaughtered there. Incense also symbolized Israel’s constant prayer to God.
The level of detail given in God’s instructions for the tabernacle in ch. 30 emphasizes that Israel is to worship the Lord in their midst according to his word and plan.
EXODUS—NOTE ON 30:6–8 The altar is to be placed in the Holy Place before the veil that separates it from the Most Holy Place and the ark of the testimony (v. 6; see illustration of the tabernacle tent).
EXODUS—NOTE ON 30:9 Like all the other tabernacle rules, the rule against offering unauthorized incense emphasizes God’s holiness (see vv. 34–38; Lev. 10:1–3).
EXODUS—NOTE ON 30:11–16 Every person counted in a census is to give half a shekel for the service of the tabernacle. It is an offering to the LORD, either as a ransom or to make atonement for your lives.
EXODUS—NOTE ON 30:12 The ransom given with the census will prevent a plague. This warns Israel not to let pride in their great numbers replace their dependence on the Lord. Such pride in numbers appears to have been the reason for the Lord’s judgment against David’s census (see 2 Sam. 24:1–17; 1 Chron. 21:1–17).
EXODUS—NOTE ON 30:17–21 The basin of bronze is for the priests to wash themselves before serving in the tabernacle. It is in the courtyard (see illustration of the tabernacle and its court). The basin may also have been used to wash the sacrifices (Lev. 1:9).
EXODUS—NOTE ON 30:20–21 so that they may not die. See note on 28:35.
EXODUS—NOTE ON 30:22–38 This section gives instructions for making the anointing oil and incense. Since the oil is to consecrate the elements of the tabernacle and the priests, and the incense is to be burned inside the Holy Place, each is to be treated as holy and must not be used for any other purpose.
EXODUS—NOTE ON 30:33–38 shall be cut off from his people. See note on 12:15.
EXODUS—NOTE ON 31:3–5 Bezalel is described as being filled . . . with the Spirit of God, which means that he has been equipped to fulfill the particular task to which he was called (vv. 3b–4; compare 28:3; 35:31; Deut. 34:9; Mic. 3:8; Luke 1:15, 41; Acts 2:4; Eph. 5:18).
EXODUS—NOTE ON 31:12–17 Remembering the Sabbath by keeping it holy is central to Israel’s life as the people of God. Observance of the Sabbath relates both to creation (v. 17), which Israel shares with all mankind, and to God’s special choice of Israel (vv. 13, 16). The form of the Sabbath commandment in Exodus (20:8–11) stresses the first, while the form in Deuteronomy (Deut. 5:12–15) stresses the second.
EXODUS—NOTE ON 31:14–15 It is unclear exactly what is meant by being cut off from among his people (see 12:15 and note; compare Lev. 17:10; Num. 9:13). Sometimes, as here, the judgment appears to include death at the hand of the congregation. At other times, the person is killed directly by the Lord (see Ex. 30:38; Lev. 10:1–3) or suffers some other kind of separation from covenant benefits.
31:18 Moses Receives the Tablets. The Lord gives Moses the tablets of the testimony (the Ten Commandments), for which he had called him up to the mountain (24:12).
32:1–34:35 Covenant Breach, Intercession, and Renewal. This section illustrates Israel’s need for sanctification from the Lord.
EXODUS—NOTE ON 32:1 make us gods who shall go before us. Speaking of this event, Stephen says that Israel “thrust [Moses] aside, and in their hearts they turned to Egypt” (Acts 7:39).
EXODUS—NOTE ON 32:4 These are your gods, O Israel. The plurals “these” and “gods” may mean that the people considered the calf to be another god equal to the Lord. Whatever they may have thought, their words and actions clearly violate both the first and second commandments (20:3–6).
EXODUS—NOTE ON 32:6 The people offered burnt offerings and peace offerings to the calf. These were the same offerings they had made to the Lord at Mount Sinai just before promising to keep his covenant (see 24:5).
EXODUS—NOTE ON 32:11 In his intercession, Moses uses the Lord’s own words when he refers to Israel as “your people” (see v. 7).
EXODUS—NOTE ON 32:16 the writing was the writing of God. See 31:18.
EXODUS—NOTE ON 32:19 When Moses saw the golden calf, his anger burned hot. The same words describe the Lord’s response (v. 10), and Aaron uses the same term in v. 22, pleading that the Lord would not let his anger “burn hot.” When Moses throws down the tablets and breaks them, it is a picture of what the people have done in worshiping the calf.
EXODUS—NOTE ON 32:20 The text does not explain why the people had to drink the water containing the powdered remains of the calf. It may represent (1) a further step in the destruction and desecration of the idol, (2) a step in shaming the Israelites for their folly, or (3) a type of test, like the test for adultery in Num. 5:16–22, exposing degrees of guilt.
EXODUS—NOTE ON 32:24 Amid these serious circumstances, there is pathetic humor in Aaron’s feeble attempt to claim that he merely threw the metal into the fire and out came this calf (see v. 4).
EXODUS—NOTE ON 32:27 each of you kill his brother and his companion and his neighbor. The Levites were to kill anyone guilty of violating God’s laws. In light of “whoever has sinned against me” (v. 33), it seems unlikely that the killing was random.
EXODUS—NOTE ON 32:33–34 The Lord determines whose names will be in his book. Compare “the book of the living” (Ps. 69:28), “the book” (Dan. 12:1), “names . . . written in heaven” (Luke 10:20), “the book of life” (Phil. 4:3).
EXODUS—NOTE ON 33:1–23 This chapter describes the difficult time following the golden calf episode, as the Lord says he no longer will go among his people (v. 3).
EXODUS—NOTE ON 33:7–11 Although the Lord has said he will no longer go “among” his people (v. 3), hope remains because of his presence in the pillar of cloud (see 13:21; 14:19; 24:15) and his continued relationship with Moses, to whom he speaks face to face (33:8–11).
EXODUS—NOTE ON 33:12–16 God has promised to send an “angel” to lead his rebellious people into the land (v. 2), but Moses demands that the Lord himself go with them (v. 15). God agrees to do this, and his presence is demonstrated personally to Moses (33:17–34:28) and publicly as well (chs. 35–40).
EXODUS—NOTE ON 33:19 will show mercy on whom I will show mercy. Paul quotes these words in Rom. 9:15 to show that, when God shows mercy, it is because he has deliberately chosen to do so. See note on Ex. 34:6–7.
Moses’ life was spared when his mother hid him in a reed basket and set him adrift on the Nile. Rescued by Pharaoh’s daughter and raised as a prince, Moses nonetheless recognized the Hebrews as his people. After killing an Egyptian who was beating a Hebrew slave, Moses fled to Midian, where he married Zipporah. God spoke to him through a burning bush, instructing him to return to Egypt and rescue the Hebrews from slavery to the Egyptians. After performing powerful signs before Pharaoh, Moses led the Hebrews out of Egypt and brought them to Mount Sinai, where he received the Law and the Ten Commandments. He led the people of Israel for 40 years as they wandered in the wilderness. Through Moses God redeemed his people from slavery in Egypt, prefiguring Christ’s eternal redemption of his people from slavery to sin. (Exodus 33:17)
EXODUS—NOTE ON 34:3 As Moses goes to receive the law a second time, God decrees that no one besides Moses is to be seen throughout all the mountain. This seems to be a stricter warning than when the law was first given (see 19:12, 17).
EXODUS—NOTE ON 34:6–7 The Lord’s proclamation of his name and description of his character is a key OT passage (compare Neh. 9:17, 31; Ps. 86:15; Joel 2:13; Jonah 4:2). God is merciful and gracious (see Ex. 33:19). His steadfast love and forgiveness extends to thousands (probably of generations; see Deut. 7:9; and note on Ex. 20:5–6). On visiting the iniquity of the fathers on the children, see notes on 20:5–6 and Deut. 5:9–10.
EXODUS—NOTE ON 34:11–16 These instructions about the inhabitants of the land reinforce the command in 23:23–33.
EXODUS—NOTE ON 34:17 Cast metal is the same Hebrew word used of the “golden” calf (see esv footnote at 32:4).
35:1–40:38 Tabernacle: Preparation for the Presence. The final section of Exodus describes the construction of the tabernacle, which is then filled by the glory of the Lord (40:34–38). The tabernacle is the visible guarantee of God’s continuing presence with and care for Israel.
The Jewish year was based on the annual rotation of the sun, moon, and stars, and on the cycle for planting and harvesting crops. The OT refers to days, months, years, and seasons, but no passages specify a complete calendar.
EXODUS—NOTE ON 35:5–19 The lists of the materials needed (vv. 5–9; see 25:3–7) and the objects to be built (35:10–19) assume that the people already know the basic plan for the tabernacle (see 34:32).
EXODUS—NOTE ON 35:10 Moses called for material contributions for the tabernacle (vv. 5–9) and also for every skillful craftsman (see vv. 25–26; 36:1).
EXODUS—NOTE ON 35:20–29 The abundance of materials given for the tabernacle showed the people’s willingness of heart (vv. 21–22, 26, 29).
EXODUS—NOTE ON 35:30–36:1 Just as the Lord enabled his people to contribute the materials needed for the sanctuary (see 25:1–9), he gave some of them the skills to build it.
EXODUS—NOTE ON 35:31 he has filled him with the Spirit of God. See 31:3–5 and note.
EXODUS—NOTE ON 36:2–7 The people responded so generously that they had to be restrained from bringing any more.
EXODUS—NOTE ON 36:10 Throughout the building of the tabernacle, the person leading the work is referred to as he; this is probably Bezalel (see 37:1), whom the Lord called to oversee the work (35:30–34).
EXODUS—NOTE ON 37:1–29 The pieces described in this chapter will be inside the tabernacle. The ark (vv. 1–9) is the only piece in the Most Holy Place (26:34), which is separated by a veil from the table (37:10–16), the lampstand (vv. 17–24), and the altar of incense (vv. 25–29) in the Holy Place (see 26:33–34; 40:3–5, 21–27).
Acacia wood was highly valued for its beauty and durability. Around the Mediterranean, some acacias are like shrubs, while others grow up to 50 feet (15 m) tall. They are one of the few large trees hardy enough to withstand the harsh desert climate. They are also resistant to insects, which find the taste of the wood unpleasant.
Every piece of furniture in the tabernacle was crafted according to God’s plan. Each item represented something about God’s character: his sovereignty, his generosity, his presence with his people. They were reminders of how God met their needs and forgave their sins.
EXODUS—NOTE ON 37:1–9 When the tabernacle is finally assembled (see 25:16; 40:20), the ark (see 25:10–20) will become known as “the ark of the testimony,” because Moses will place in it the tablets of the Ten Commandments, also called the “testimony.” See illustration of the ark.
EXODUS—NOTE ON 37:10–16 The table is now constructed, but the bread of the Presence (see 25:23–29) will be placed on it only when the tabernacle is finally assembled (see 40:23). See illustration of the table.
EXODUS—NOTE ON 37:17–24 lampstand of pure gold. See 25:31–39; and illustration.
EXODUS—NOTE ON 37:25–29 altar of incense. See 30:1–5; and illustration. anointing oil, incense. See note on 30:22–38.
EXODUS—NOTE ON 38:1–20 The pieces described are those in the court that surrounds the tabernacle (vv. 9–20; see 27:9–19). See illustration of the tabernacle and its court.
Cubits were a basic unit of measurement in Israel. One cubit equaled the distance from the elbow to the fingertips—about 18 inches (46 cm).
EXODUS—NOTE ON 38:8 The mirrors given by the women were highly polished pieces of bronze. They were probably among the treasures brought out of Egypt during the exodus (see 12:36). The original readers of Exodus would have understood the role of the women who ministered in the entrance of the tent of meeting, but it is not explained anywhere else in the OT. It is referred to elsewhere only in connection with the sin of Eli’s sons (see 1 Sam. 2:22).
EXODUS—NOTE ON 39:1–31 This section describes the garments for Aaron and his sons. See illustration. After the description of each piece, it is emphasized that it was made as the LORD had commanded Moses.
Linen was made from the flax plant. The plants were pulled up by their roots and dried before undergoing a process known as "retting," which loosened the fibers. The fibers were then beaten and combed so that they could be spun into thread. The result was a fabric that was light, durable, and easy to bleach. It was ideal for the hot, dry climate of ancient Israel.
EXODUS—NOTE ON 39:32–43 The people completed all the work of the tabernacle and then brought the pieces to Moses.
EXODUS—NOTE ON 40:12–15 The anointing of Aaron and his sons commanded here is described in Lev. 8:1–13.
EXODUS—NOTE ON 40:16–33 The people’s strict obedience to God’s commands showed that they had repented of their sin with the golden calf. This made it possible for God to dwell among them again (vv. 34–38; compare “I will not go up among you,” 33:3).
EXODUS—NOTE ON 40:34–38 The repetition in these verses emphasizes that the Lord is present with all his glory in the midst of his people. They can know that he is their God who has brought them out of the land of Egypt, and who dwells among them (see 29:43–46).
Israel has witnessed some incredible events, such as the 10 plagues and the parting of the Sea. Now, at the end of Exodus, God’s glory fills the tabernacle and he will lead them to the Promised Land.