GOD'S WORD® Translation (©1995)
They will know that I am the LORD their God. I brought them out of Egypt so that I might live among them. I am the LORD their God."

King James Bible
And they shall know that I am the LORD their God, that brought them forth out of the land of Egypt, that I may dwell among them: I am the LORD their God.

Douay-Rheims Bible
And they shall know that I am the Lord their God, who have brought them out of the land of Egypt, that I might abide among them, I the Lord their God.

Darby Bible Translation
And they shall know that I am Jehovah their God, who have brought them forth out of the land of Egypt, to dwell in their midst: I am Jehovah their God.

English Revised Version
And they shall know that I am the LORD their God, that brought them forth out of the land of Egypt, that I may dwell among them: I am the LORD their God.

Webster's Bible Translation
And they shall know that I am the LORD their God, that brought them forth out of the land of Egypt, that I may dwell among them: I am the LORD their God.

World English Bible
They shall know that I am Yahweh their God, who brought them forth out of the land of Egypt, that I might dwell among them: I am Yahweh their God.

Young's Literal Translation
and they have known that I am Jehovah their God, who hath brought them out of the land of Egypt, that I may tabernacle in their midst; I am Jehovah their God.

Cross References

Exodus 20:2 "I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery.

Exodus 25:8 "Let them construct a sanctuary for Me, that I may dwell among them.

Leviticus 26:11 'Moreover, I will make My dwelling among you, and My soul will not reject you.

Psalm 114:2 Judah became His sanctuary, Israel, His dominion.

Haggai 2:5 'As for the promise which I made you when you came out of Egypt, My Spirit is abiding in your midst; do not fear!'

Commentary

Matthew Henry's Whole Bible Commentary

Verses 38-46

In this paragraph we have,

I. The daily service appointed. A lamb was to be offered upon the altar every morning, and a lamb every evening, each with a meat-offering, both made by fire, as a continual burnt-offering throughout their generations, v. 38-41. Whether there were any other sacrifices to be offered or not, these were sure to be offered, at the public charge, for the benefit and comfort of all Israel, to make atonement for their daily sins, and to be an acknowledgement to God of their daily mercies. This was that which the duty of every day required. The taking away of this daily sacrifice by Antiochus, for so many evenings and mornings, was that great calamity of the church which was foretold, Dan. 8:11. Note, 1. This typified the continual intercession which Christ ever lives to make, in virtue of his satisfaction, for the continual sanctification of his church: though he offered himself once for all, yet that one offering thus becomes a continual offering. 2. This teaches us to offer up to God the spiritual sacrifices of prayer and praise every day, morning and evening, in humble acknowledgement of our dependence upon him and our obligations to him. Our daily devotions must be looked upon as the most needful of our daily works and the most pleasant of our daily comforts. Whatever business we have, this must never be omitted, either morning or evening; prayer-time must be kept up as duly as meat-time. The daily sacrifices were as the daily meals in God's house, and therefore they were always attended with bread and wine. Those starve their own souls that keep not up a constant attendance on the throne of grace.

II. Great and precious promises made of God's favour to Israel, and the tokens of his special presence with them, while they thus kept up his institutions among them. He speaks as one well pleased with the appointment of the daily sacrifice; for, before he proceeds to the other appointments that follow, he interposes these promises. It is constancy in religion that brings in the comfort of it. He promises, 1. That he would keep up communion with them; that he would not only meet Moses, and speak to him, but that he would meet the children of Israel, (v. 43), to accept the daily sacrifices offered up on their behalf. Note, God will not fail to give those the meeting who diligently and conscientiously attend upon him in the ordinances of his own appointment. 2. That he would own his own institutions, the tabernacle, the altar, the priesthood (v. 43, 44); he would take possession of that which was consecrated to him. Note, What is sanctified to the glory of God shall be sanctified by his glory. If we do our part, God will do his, and will mark and fit that for himself which is in sincerity given up to him. 3. That he would reside among them as God in covenant with them, and would give them sure and comfortable tokens of his peculiar favour to them, and his special presence with them (v. 45, 45): I will dwell among the children of Israel. Note, Where God sets up the tabernacle of his ordinances he will himself dwell. Lo, I am with you always, Mt. 28:20. Those that abide in God's house shall have God to abide with them. I will be their God, and they shall know that I am so. Note, Those are truly happy that have a covenant-interest in God as theirs and the comfortable evidence of that interest. If we have this, we have enough, and need no more to make us happy.

Calvin's Commentary

38. Now this is that which thou shalt offer upon the altar; two lambs of the first year day by day continually.

38. Hoc est quod facies super altare, agnos anniculos jugiter in singulos dies.

39. The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at even:

39. Agnum unum facies mane, et agnum unum inter duas vesperas.

40. And with the one lamb a tenth-deal of flour mingled with the fourth part of an hin of beaten oil; and the fourth part of an hin of wine for a drink offering.

40. Et decimam partem similae mistae oleo contuso, quartam partem hin et libamen, quartam partem hin vini in agnam unum.

41. And the other lamb thou shalt offer at even, and shalt do thereto according to the meat offering of the morning, and according to the drink offering thereof, for a sweet savour, an offering made by fire unto the LORD.

41. Agnum alterum facies inter duas vesperas sicut minha matutino, et sicut libamini ejus facies ei in odorem quietis, oblationem ignitam Jehovae.

42. This shall be a continual burnt offering throughout your generations, at the door of the tabernacle of the congregation before the LORD: where I will meet you, to speak there unto thee.

42. Holocaustum juge in generationes vestras, ad ostium tabernaculi conventionis coram Jehova, quo conveniam vobiscum nt tecum loquar.

43. And there I will meet with the children of Israel, and the tabernacle shall be sanctified by my glory.

43. Et conveniam illie cum filiis Israel, et locus sanctificabitur in gloria mea.

44. And I will sanctify the tabernacle of the congregation, and the altar: I will sanctify also both Aaron and his sons, to minister to me in the priest's office.

44. Sanctificabo tabernaculum conventionis et altare, Aharonem quoque et filios ejus, et sacrificia, ut sacerdotio fungantur mihi.

45. And I will dwell among the children of Israel, and will be their God.

45. Habitaboqne in medio filiorum Israel, et ero ipsis in Deum.

46. And they shall know that I am the LORD their God, that brought them forth out of the land of Egypt, that I may dwell among them: I am the LORD their God.

46. Et scient quod sum Jehova Dens eorum, qui eduxi eos e terra AEgypti: ut habitarem in medio eorum. Ego Jehova Deus eorum

The custom of sacrificing has always been in use among all nations, and its origin is doubtless to be traced to the ancient Fathers; but after the whole world had fallen away into superstition, first of all, the rites themselves became degenerate, when every one invented something new for himself, and made an absurd mimicry of whatever remained having any similarity, since they no longer retained their proper end and use. All heathendom was ignorant of the reason why it was needful that God should be appeased by blood; and therefore they shed the blood of their victims unreasonably, inasmuch as they did not know themselves to be guilty before God, so as humbly to seek for pardon; and much less did they apply their minds to embrace the atonement, which was not only predestinated in God's secret counsels, but likewise promised to men. Hence we infer that all the religious services of the Gentiles were rejected of God, (reprobatos,) since they were not based upon His word. Only let this be deemed sure, that, by the very custom of sacrifice, adulterated as it was, they were convicted of their own unworthiness, so that they should have acknowledged that God can only be propitiated towards the human race through the medium of a reconciliation. Foolish, then, was the philosophy of Pythagoras, which held that God's name was contaminated by sacrifices; for thus does the Poet introduce him, inveighing against the eating of flesh, (eis ten sarkophagian)

"Nor will the sin itself their hearts content: The very gods must share that guilty deed, And He, they think, who reigns omnipotent, Joys to behold the patient victim bleed. Spotless it stands, of perfect form confess'd,

(Its beauty nerves the hand which else might spare,) Before the shrine, with gold and fillets dress'd, And all unconscious, hears its murderer's prayer. It sees the fruits itself has toiled to rear Placed on its horned brow; and as the blow Descends, perchance the blood-stained knives appear, Mirror'd before it in the streamlet's flow." [228]

He [229] was pained that an innocent animal should be slain for man's sin; but he might have considered, what it was gross ignorance not to feel, that men are but too impudently audacious and foolhardy if they come into God's presence to ask His pardon, seeing that He is justly offended with them all. There is, therefore, nothing absurd in submitting to the eyes of sinners that judgment of death which they deserve, in order that, descending into themselves, they may begin seriously to abominate the sin in which they fondly indulged themselves. But this was the chief cause of the error of Pythagoras, that he knew not that God could not be reconciled without an expiation. Since, however, this is a thing which is beyond the reach of the human mind, let us, who have ever truly sought after God, learn, under the guidance and teaching of Scripture, that He has appointed the propitiation to be by blood; so that, before the delivery of the Law, religion was always sanctioned by sacrifices. Nor can it be doubted but that by the sacred inspiration of the Spirit, the holy fathers were directed to the Mediator, by whose death God was hereafter to be appeased; and surely if Christ be put out of sight, all the sacrifices that may be offered differ in no respect from mere profane butchery. But afterwards a clearer revelation was added in the Law; and since many modes of sacrificing were heaped together by the Gentiles, God left out no part of them at all which might afford a profitable exercise for believers, whether their piety was to be testified, or thanksgivings to be made, or zeal to be added to their prayers, or purification to be sought, or sins to be atoned for. Yet the twofold division of them is complete and clear when we say that some of them were expiatory, and others testimonies of gratitude. Thus, under the first head I include the rites of consecration, by which God would have the priests initiated, since purification was their main object. Moreover, since it is plain that God can listen to no prayers without the intercession of Christ, the constant morning and evening sacrifice was instituted to consecrate the prayers of the Church; and, even when they only celebrated the bounties of God, blood was shed, that they might know that not even their gratitude was acceptable to Him, except through the sacrifice of the Mediator; in a word, that nothing pure can proceed from men unless purged by blood.

38. Now this is that which thou shalt offer. I have thought it well to give the first place among the sacrifices to that daily one which is called the continual sacrifice; for God would have two lambs offered to Him every morning and evening, that the people might perpetually exercise themselves in the recollection of the future reconciliation. But, although the sacrifices were constantly repeated under the Law, inasmuch as their offering had no efficacy in expiating sin, yet it must be observed that, as the priest entered once every year into the holy of holies with blood, so it was profitable that another kind of victim should be daily set before the people's eyes, in order that they might reflect that they had constant need of being reconciled to God. Propitiation was, therefore, daily made with two lambs, that the Israelites, being reminded of their guilt and condemnation, from the beginning to the end of the day, might learn to fly to God's mercy. The lamb chosen for this sacrifice was spotless and entire, for the mention of its age (one year) implies its perfection or entireness. It was offered with a cake made with oil, and a libation of wine; and doubtless the ancients were reminded by these symbols that it is not lawful to offer anything tasteless to God. True that God was not gratified by their sweet savor, neither did He desire to accustom the priests to delicacies that they might be epicures under color of religion; for the scent of wine cannot in itself be pleasing to God; but the object of these seasonings was that the people should not rest in the bare and empty figures, but should acknowledge that something better and more excellent underlay them. The savor of the wine and oil, then, was nothing else than the spiritual truth; that the people, for their part., might bring to the sacrifices faith and repentance. And assuredly the external ceremony without the reality would have been mere folly. Even heathen nations partially imitated this rite; whence those words of Horace, --

"Utque sacerdotis fugitivus, liba recuso:" [230] "And like a runaway from priests, cakes I:refuse:"

whereby he implies that cakes were universally offered to idols. But this was a mere blind mimicry, for they looked no higher, but thought that their gods took delight, like, human beings, in sweet and delicate foods; whilst, as I have above hinted, God's intention was very different; for, by the, external savor, He desired to arouse His people, so that, being affected by a serious feeling of repentance, and by pure faith, they should seek for the remission of their sins, not in these lambs which they saw slain, but in the victim promised to them. They called it the "continual" sacrifice, because God commanded it to be offered continually through all generations; but it appears from Daniel that it was temporary, for it ceased at the coming of Christ; for so speaks the angel: Christ

"shall confirm the covenant with many for one week: and in the midst of the week he shall cause the continual sacrifice, and the oblation (minha) to cease." [231] (Daniel 9:27.)

It is clear that he speaks of this kind of sacrifice. Hence we assuredly gather that by this sacrifice the minds of the people were directed to Christ. But if this was its use and object with the ancients, the profit of it now returns upon us, that we may know that whatever was then shewn under the figure was fulfilled in Christ. God promises that this sacrifice would be to Him "a savor of rest." [232] We may not, therefore, doubt but that He has been altogether propitiated to us by the sacrifices of His only-begotten Son, and has remitted our sins. But although Christ was once offered, that by that one offering He might consecrate us for ever to God, yet by this daily sacrifice under the Law, we learn that by the benefit of His death pardon is always ready for us, as Paul says [233] that God continually reconciles Himself to the Church when He sets before it the sacrifice of Christ in the Gospel As to the word minha, [234] although it is derived from, nchh nachah, which means to offer, still we must consider it to be peculiarly applied to this oblation, which was a kind of appendix to the daily sacrifice. There are some, too, who restrict it to the evening sacrifice alone, but, when it is used in connection with victims, it is also extended generally to other offerings.

42. At the door of the tabernacle [235] of the congregation. This passage shews us in what sense the word mvd mogned, is used, when it is employed in connection with the tabernacle. Some translate it "testimony:" others, "church:" others, "assembly," (conventum;) others, "appointment," (constitutum;) but its etymology is sufficiently shewn in this passage; for, when Moses gives the reason of its appellation, he uses the word ygd yagnad, from whence it is derived. What, then, is the tabernacle of the convention? God Himself answers, that it is the place which He has chosen and appointed unto His people, that they may there mutually come to agreement with each other. Some conceive its root to be, dh gnadah, which is to make protestation as by a solemn rite; but since this is opposed to grammar, I will take what is certain. The word yd yagnad, in this construction, means to contract or agree with another, or at least to meet for the transaction of mutual business; no word, therefore, has appeared to me more nearly equivalent to it than convention; for the fact that God invited them to familiar colloquy, was of the greatest weight in preserving the modest reverence of the faithful towards the priests. In the next verse He repeats to them, addressing them in the third person, that whosoever shall desire to be reckoned among the Israelites, should not turn away or wander elsewhere; for a law is laid down for all the children of Israel, that they should seek God there. Another confirmation is subjoined, i.e., that this place ought to be sanctified, because God will there magnificently display His glory. In fine, from the whole passage, it appears that God's design was to keep the people bound to Him by the tie of the Levitical priesthood; yet we must observe that it is God alone who sanctifies both the place and the offerings, as well as the men themselves. Wherefore frivolous is the boast of those who arrogate more than God has conferred upon them. If we believe the Pope, in him is the holiness of holiness; yet, since he does not produce God's authority for this, but vaunts himself of titles invented without foundation, we may safely laugh at his stupid impudence. But from this and similar passages, our doctrine is taken that Christ ought not to be estimated humanly, but according to His heavenly and divine power. Hence, too, is refuted the boast of the Popish priests that they offer Christ; for we must always ask them, By what authority? since God claims for Himself alone this right of sanctifying those who exercise the lawful priesthood.

46. And they shall know that I am the Lord. In these words God signifies that He has not only been the deliverer of His people on one occasion, but with the object of presiding over their welfare, and of demonstrating practically that He dwells among them. He, moreover, appointed the sanctuary to be the symbol of His presence, and, as it were, its pledge; from whence He would have the rule of piety proceed, and be sought for by His worshippers.

Footnotes:

[228] Ovid Metam. 15:127. The version here attempted is at least literal. That in Garth's Translation, though sanctioned by a great name, is but a poor paraphrase. The Fr. omits the whole quotation. The original stands thus, -- "Nec satis est quod tale nefas committitur: ipsos Inscrips?re deos sceleri, numenque supernum Ctede laboriferi credunt gaudere juvenci. Victima labe carens, et prtestantissima form'a, (Nam placuisse nocet) vittis prsesignis et auro Sistitur ante aras, auditque ignara precantem; Imponique sum videt inter cornua fronti Quas colttit fruges: percussaque sanguine cultros Inficit in liquid& prmvisos forsitan unda."

[229] "Ce fantastique, etc." -- Fr.

[230] Hor. Epis. 1:10:10.

[231] A. V., "The sacrifice and the oblation to cease."

[232] See Numbers 28:2. Margin, A. V. "a savor of my rest."

[233] The reference here is to 2 Corinthians 7:2, a misprint, I presume, for 6:2.

[234] mnchh, A. V., "meat offering." In deriving this word from, nchh, C. follows S. M.; but later lexicographers observe that this verb means to go or lead, and not to offer; while they tell us that the root mnch has been preserved in Arabic, and signifies to give freely. -- W.

[235] "Conventionis:" of the convention. -- Lat.

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Eighth Day. Holiness and Indwelling.
And let them make me a holy place, that I may dwell among them.'--Ex. xxv. 8. 'And the tent shall be sanctified by my glory, and I will dwell among the children of Israel, and will be their God.'--Ex. xxix. 43, 45. The Presence of God makes holy, even when it descends but for a little while, as at Horeb, in the burning bush. How much more must that Presence make holy the place where it dwells, where it fixes its permanent abode! So much is this the case, that the place where God dwells …
Andrew Murray—Holy in Christ

Thirtieth Day. The Unction from the Holy One.
And ye have an anointing from the Holy One, and ye know all things. And as for you, the anointing which ye received of Him abideth in you, and ye need not that any one teach you; but as His anointing teacheth you concerning all things, and is true, and is no lie, and even as it taught you, ye abide in Him.'--1 John ii. 20, 27. In the revelation by Moses of God's Holiness and His way of making holy, the priests, and specially the high priests, were the chief expression of God's Holiness in man. …
Andrew Murray—Holy in Christ

Sixth Day. Holiness and Glory.
Who is like unto Thee, O Lord! among the gods? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders? Thou in Thy mercy hast led Thy people which Thou hast redeemed: Thou hast guided them in Thy strength to the habitation of Thy holiness ... The holy place, O Lord, which Thy hands have established.' --Ex. xv. 11-17. In these words we have another step in advance in the revelation of Holiness. We have here for the first time Holiness predicated of God Himself. He …
Andrew Murray—Holy in Christ

That the Ruler Should be Always Chief in Action.
The ruler should always be chief in action, that by his living he may point out the way of life to those that are put under him, and that the flock, which follows the voice and manners of the shepherd, may learn how to walk better through example than through words. For he who is required by the necessity of his position to speak the highest things is compelled by the same necessity to exhibit the highest things. For that voice more readily penetrates the hearer's heart, which the speaker's life …
Leo the Great—Writings of Leo the Great

Twenty-Fourth Day. Holiness and Cleansing.
Having therefore these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God.'--2 Cor. vii. 1. That holiness is more than cleansing, and must be preceded by it, is taught us in more than one passage of the New Testament. 'Christ loved the Church, and gave Himself up for it, that He might sanctify it, having cleansed it by the washing of water with the word.' 'If a man cleanse himself from these, he shall be a vessel …
Andrew Murray—Holy in Christ

"The Prophets of God Helping Them"
Close by the Israelites who had set themselves to the task of rebuilding the temple, dwelt the Samaritans, a mixed race that had sprung up through the intermarriage of heathen colonists from the provinces of Assyria with the remnant of the ten tribes which had been left in Samaria and Galilee. In later years the Samaritans claimed to worship the true God, but in heart and practice they were idolaters. It is true, they held that their idols were but to remind them of the living God, the Ruler of the …
Ellen Gould White—The Story of Prophets and Kings

Thirtieth Lesson. An Holy Priesthood;'
An holy priesthood;' Or, The Ministry of Intercession. An holy priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ.'--I Peter ii. 5. Ye shall be named the Priests of the Lord.'--Isaiah lxi. 6. THE Spirit of the Lord God is upon me: because the Lord hath anointed me.' These are the words of Jesus in Isaiah. As the fruit of His work all redeemed ones are priests, fellow-partakers with Him of His anointing with the Spirit as High Priest. Like the precious ointment upon …
Andrew Murray—With Christ in the School of Prayer

Man's Inability to Keep the Moral Law
Is any man able perfectly to keep the commandments of God? No mere man, since the fall, is able in this life perfectly to keep the commandments of God, but does daily break them, in thought, word, and deed. In many things we offend all.' James 3: 2. Man in his primitive state of innocence, was endowed with ability to keep the whole moral law. He had rectitude of mind, sanctity of will, and perfection of power. He had the copy of God's law written on his heart; no sooner did God command but he obeyed. …
Thomas Watson—The Ten Commandments

John's First Testimony to Jesus.
(Bethany Beyond Jordan, February, a.d. 27.) ^D John I. 19-34. ^d 19 And this is the witness of John [John had been sent to testify, "and" this is the matter of his testimony], when the Jews [The term "Jews" is used seventy times by John to describe the ruling classes of Judæa] sent unto him [In thus sending an embassy they honored John more than they ever honored Christ. They looked upon John as a priest and Judæan, but upon Jesus as a carpenter and Galilæan. It is probable that …
J. W. McGarvey—The Four-Fold Gospel

The Covenant of Works
Q-12: I proceed to the next question, WHAT SPECIAL ACT OF PROVIDENCE DID GOD EXERCISE TOWARDS MAN IN THE ESTATE WHEREIN HE WAS CREATED? A: When God had created man, he entered into a covenant of life with him upon condition of perfect obedience, forbidding him to eat of the tree of knowledge upon pain of death. For this, consult with Gen 2:16, 17: And the Lord commanded the man, saying, Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt …
Thomas Watson—A Body of Divinity

Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage, …
John Edgar McFadyen—Introduction to the Old Testament