Discovery BoxExodus 5:15 
Context5:15 1 The Israelite foremen went and cried out to Pharaoh, “Why are you treating 2 your servants this way?
Exodus 12:38
Context12:38 A mixed multitude 3 also went up with them, and flocks and herds – a very large number of cattle. 4
Exodus 16:27
Context16:27 On the seventh day some of the people went out to gather it, but they found nothing.
Exodus 18:27
Context18:27 Then Moses sent his father-in-law on his way, 5 and so Jethro 6 went 7 to his own land. 8
Exodus 19:14
Context19:14 Then Moses went down from the mountain to the people and sanctified the people, and they washed their clothes.
1 sn The last section of this event tells the effect of the oppression on Israel, first on the people (15-19) and then on Moses and Aaron (20-21). The immediate reaction of Israel was to cry to Pharaoh – something they would learn should be directed to God. When Pharaoh rebuffed them harshly, they turned bitterly against their leaders.
2 tn The imperfect tense should be classified here with the progressive imperfect nuance, because the harsh treatment was a present reality.
3 tn The “mixed multitude” (עֵרֶב רַב, ’erev rav) refers to a great “swarm” (see a possible cognate in 8:21[17]) of folk who joined the Israelites, people who were impressed by the defeat of Egypt, who came to faith, or who just wanted to escape Egypt (maybe slaves or descendants of the Hyksos). The expression prepares for later references to riffraff who came along.
4 tn Heb “and very much cattle.”
5 tn The verb וַיְשַׁלַּח (vayshallakh) has the same root and same stem used in the passages calling for Pharaoh to “release” Israel. Here, in a peaceful and righteous relationship, Moses sent Jethro to his home.
6 tn Heb “he”; the referent (Jethro) has been specified in the translation for clarity.
7 tn The prepositional phrase included here Gesenius classifies as a pleonastic dativus ethicus to give special emphasis to the significance of the occurrence in question for a particular subject (GKC 381 §119.s).
8 sn This chapter makes an excellent message on spiritual leadership of the people of God. Spiritually responsible people are to be selected to help in the work of the ministry (teaching, deciding cases, meeting needs), so that there will be peace, and so that leaders will not be exhausted. Probably capable people are more ready to do that than leaders are ready to relinquish control. But leaders have to be willing to take the risk, to entrust the task to others. Here Moses is the model of humility, receiving correction and counsel from Jethro. And Jethro is the ideal adviser, for he has no intention of remaining there to run the operation.
