Exodus 29:46

29:46 The purpose of the Exodus was to reveal the grace, power, and holiness of God and to enable humans to experience God’s presence in their lives.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

It is I the Lord, that am their God.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 46. And they shall know that I am the Lord their God] That is, They shall acknowledge God, and their infinite obligations to him. In a multitude of places in Scripture the word know should be thus understood.

That I may dwell among them] For without this acknowledgment and consequent dependence on and gratitude and obedience to God, they could not expect him to dwell among them.

BY dwelling among the people God shows that he would be a continual resident in their houses and in their hearts; that he would be their God - the sole object of their religious worship, to whom they should turn and on whom they should trust in all difficulties and distresses; and that he would be to them all that the Creator could be to his creatures. That in consequence they should have a full conviction of his presence and blessing, and a consciousness that HE was their God, and that they were his people. Thus then God dwells among men that they may know him; and they must know him that he may continue to dwell among them. He who does not experimentally know God, cannot have him as an indwelling Saviour; and he who does not continue to know - to acknowledge, love, and obey him, cannot retain him as his Preserver and Sanctifier. From the beginning of the world, the salvation of the souls of men necessarily implied the indwelling influences of God. Reader, hast thou this salvation? This alone will support thee in all thy travels in this wilderness, comfort thee in death, and give thee boldness in the day of judgment. "He," says an old writer, "who has pardon may look his judge in the face."

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(46) They shall know . . . —i.e., My after care of them will prove me the same loving and all-powerful God whose help effected their deliverance from the bondage of Egypt.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

46. And they shall know] viz. by the evidences of His presence in their midst (cf. Exo_16:6; Exo_16:12). For other instances of the expression, see on Exo_6:7.

I am Jehovah their God] a closing asseverative formula: see on Exo_6:8

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And they shall know that I am the Lord their God,.... By his presence with them, by the blessings bestowed upon them, by his care of them, and kindness to them:

that brought them forth out of the land of Egypt, that I may dwell amongst them; not only did he bring them from thence, that they might dwell in the land of Canaan, but that he might dwell among them, which was by far the greatest mercy; and not only that they might be delivered from the bondage and affliction with which they were sorely pressed, but that they might be a free people, under the protection of their King and their God, in the midst of them; all which was a great encouragement to them, and an obligation on them to attend the service of the sanctuary, and to obey the Lord in whatsoever he had enjoined or should command them:

I am the Lord their God; of which he had given full proof and evidence by what he had done for them, and would yet give more; and to have the Lord our God is the greatest happiness that can be enjoyed, see Psa 33:12.

Next: Exodus Chapter 30

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

And they shall know, etc. When they experience my protection, bounty, love, tenderness, pardon, they shall truly feel and know in their inmost hearts, that I am the same God who delivered them out of the bondage of Egypt, and brought them forth, for the very purpose of "dwelling among them." I am Jehovah, their God. No other God could deliver after this sort. No other God could be so long-suffering to a "stiffnecked people."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

לשכני בתכם means under the condition that I may dwell in the midst of them.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

L’SHOCHNI B’THOCHAM’ — “on condition that I dwell in the midst of them.” This is Rashi’s language. But the usage of the letter lamed [l’shochni] for a condition of this kind is not found [elsewhere in Scripture]! It is possible that He is stating: “and they shall know ‘when’ I dwell among them that I am the Eternal their G-d that brought them forth out of the land of Egypt, for they will [then] know My Glory and believe that I brought them forth from the land of Egypt.” It is similar in usage to the verses: And David had great success ‘l’chol drachav’ all his ways.” [which is like b’chol drachav — “in all his ways”]; that thou hast chosen ‘l’ben Yishai’, 20:30. Literally: “to the son of Jesse.” [which means b’ben Yishai — “the son of Jesse”]; because ye rebelled against My word ‘l’mei Meribah’ the waters of Meribah.” [which means b’mei Meribah — “in (or ‘at’) the waters of Meribah”], and similar cases.But Rabbi Abraham ibn Ezra explained [the verse to mean that] the purpose of My bringing them forth from the land of Egypt was only that I might dwell in their midst, and that this was the fulfilment of [the promise to Moses], you shall serve G-d upon this mountain. He explained it well, and if it is so, there is in this matter a great secret. For in the plain sense of things it would appear that [the dwelling of] the Divine Glory in Israel was to fulfill a want below, but it is not so. It fulfilled a want above, being rather similar in thought to that which Scripture states, Israel, in whom I will be glorified. And Joshua said, [For when the Canaanites… hear of it… and cut off our name from the earth,] and what wilt Thou do for Thy Great Name? There are many verses which express this thought: He hath desired it [i.e., Zion] for His habitation; Here I dwell; for I have desired it., Verse 14. And it is further written, and I will remember the land. is of the root The Eternal hath been mindful of us” (Psalms 115:12) (Ricanti).

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

They will know … to dwell among them. They will know that God brought them out of Egypt solely in order to in the Sanctuary that they would build for Him.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.