Exodus 4:16

4:16 He ¹  will speak for you to the people, and it will be as if ²  he ³  were your mouth ⁴  and as if you were his God. ⁵ 

Exodus 5:19

5:19 The Israelite foremen saw ⁶  that they ⁷  were in trouble when they were told, ⁸  “You must not reduce the daily quota of your bricks.”

Exodus 6:15

6:15 The sons of Simeon were Jemuel, Jamin, Ohad, Jakin, Zohar, and Shaul, the son of a Canaanite woman. These were the clans of Simeon.

Exodus 6:27

6:27 They were the men who were speaking to Pharaoh king of Egypt, in order to bring the Israelites out of Egypt. It was the same Moses and Aaron.

Exodus 12:33

12:33 The Egyptians were urging ⁹  the people on, in order to send them out of the land quickly, ¹⁰  for they were saying, “We are all dead!”

Exodus 14:10

14:10 When ¹¹  Pharaoh got closer, ¹²  the Israelites looked up, ¹³  and there were the Egyptians marching after them, ¹⁴  and they were terrified. ¹⁵  The Israelites cried out to the Lord, ¹⁶ 

Exodus 15:23

15:23 Then they came to Marah, ¹⁷  but they were not able to drink ¹⁸  the waters of Marah, because ¹⁹  they were bitter. ²⁰  (That is ²¹  why its name was ²²  Marah.)

Exodus 36:4

36:4 So all the skilled people who were doing all the work on the sanctuary came from the work ²³  they were doing

Exodus 38:19

38:19 with four posts and their four bronze bases. Their hooks and their bands were silver, and their tops were overlaid with silver.

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¹ tn The word “he” represents the Hebrew independent pronoun, which makes the subject emphatic.

² tn The phrase “as if” is supplied for clarity.

³ tn Heb “and it will be [that] he, he will be to you for a mouth,” or more simply, “he will be your mouth.”

⁴ tn Heb “he will be to you for a mouth.”

⁵ tn The phrase “as if” is supplied for clarity. The word “you” represents the Hebrew independent pronoun, which makes the subject emphatic.

sn Moses will be like God to Aaron, giving him the words to say, inspiring him as God would inspire a prophet. The whole process had now been removed one step. Instead of God speaking to Moses and Moses telling the people, Aaron would be the speaker for a while. But God was still going to work through Moses.

⁶ tn The common Hebrew verb translated “saw,” like the common English verb for seeing, is also used to refer to mental perception and understanding, as in the question “See what I mean?” The foremen understood how difficult things would be under this ruling.

⁷ tn The text has the sign of the accusative with a suffix and then a prepositional phrase: אֹתָם בְּרָע (’otam bÿra’), meaning something like “[they saw] them in trouble” or “themselves in trouble.” Gesenius shows a few examples where the accusative of the reflexive pronoun is represented by the sign of the accusative with a suffix, and these with marked emphasis (GKC 439 §135.k).

⁸ tn The clause “when they were told” translates לֵאמֹר (le’mor), which usually simply means “saying.” The thing that was said was clearly the decree that was given to them.

⁹ tn The verb used here (חָזַק, khazaq) is the same verb used for Pharaoh’s heart being hardened. It conveys the idea of their being resolved or insistent in this – they were not going to change.

¹⁰ tn The phrase uses two construct infinitives in a hendiadys, the first infinitive becoming the modifier.

¹¹ tn The disjunctive vav introduces a circumstantial clause here.

¹² tn Heb “drew near.”

¹³ tn Heb “lifted up their eyes,” an expression that indicates an intentional and careful looking – they looked up and fixed their sights on the distance.

¹⁴ tn The construction uses הִנֵּה (hinneh) with the participle, traditionally rendered “and behold, the Egyptians were marching after them.” The deictic particle calls attention in a dramatic way to what was being seen. It captures the surprise and the sudden realization of the people.

¹⁵ tn The verb “feared” is intensified by the adverb מְאֹד (mÿ’od): “they feared greatly” or “were terrified.” In one look their defiant boldness seems to have evaporated.

¹⁶ sn Their cry to the Lord was proper and necessary. But their words to Moses were a rebuke and disloyal, showing a lack of faith and understanding. Their arrogance failed them in the crisis because it was built on the arm of flesh. Moses would have to get used to this murmuring, but here he takes it in stride and gives them the proper instructions. They had cried to the Lord, and now the Lord would deliver.

¹⁷ sn The Hebrew word “Marah” means “bitter.” This motif will be repeated four times in this passage to mark the central problem. Earlier in the book the word had been used for the “bitter herbs” in the Passover, recalling the bitter labor in bondage. So there may be a double reference here – to the bitter waters and to Egypt itself – God can deliver from either.

¹⁸ tn The infinitive construct here provides the direct object for the verb “to be able,” answering the question of what they were not able to do.

¹⁹ tn The causal clause here provides the reason for their being unable to drink the water, as well as a clear motivation for the name.

²⁰ sn Many scholars have attempted to explain these things with natural phenomena. Here Marah is identified with Ain Hawarah. It is said that the waters of this well are notoriously salty and brackish; Robinson said it was six to eight feet in diameter and the water about two feet deep; the water is unpleasant, salty, and somewhat bitter. As a result the Arabs say it is the worst tasting water in the area (W. C. Kaiser, Jr., “Exodus,” EBC 2:398). But that would not be a sufficient amount of water for the number of Israelites in the first place, and in the second, they could not drink it at all. But third, how did Moses change it?

²¹ tn The עַל־כֵּן (’al-ken) formula in the Pentateuch serves to explain to the reader the reason for the way things were. It does not necessarily mean here that Israel named the place – but they certainly could have.

²² tn Heb “one called its name,” the expression can be translated as a passive verb if the subject is not expressed.

²³ tn Heb “a man, a man from his work”; or “each one from his work.”