Keluaran 15:2

15:2 The Lord ¹  is my strength and my song, ² 

and he has become my salvation.

This is my God, and I will praise him, ³ 

my father’s God, and I will exalt him.

Keluaran 36:1-4

36:1 So Bezalel and Oholiab and every skilled person ⁴  in whom the Lord has put skill ⁵  and ability ⁶  to know how ⁷  to do all the work for the service ⁸  of the sanctuary are to do the work ⁹  according to all that the Lord has commanded.”

36:2 Moses summoned ¹⁰  Bezalel and Oholiab and every skilled person in whom ¹¹  the Lord had put skill – everyone whose heart stirred him ¹²  to volunteer ¹³  to do the work, 36:3 and they received from Moses all the offerings the Israelites had brought to do ¹⁴  the work for the service of the sanctuary, and they still continued to bring him a freewill offering each morning. ¹⁵  36:4 So all the skilled people who were doing all the work on the sanctuary came from the work ¹⁶  they were doing

Imamat 4:6

4:6 The priest must dip his finger in the blood and sprinkle ¹⁷  some of it ¹⁸  seven times before the Lord toward ¹⁹  the front of the veil-canopy ²⁰  of the sanctuary.

Imamat 10:4

10:4 Moses then called to Mishael and Elzaphan, the sons of Uzziel, Aaron’s uncle, and said to them, “Come near, carry your brothers away from the front of the sanctuary to a place outside the camp.”

Imamat 21:12

21:12 He must not go out from the sanctuary and must not profane ²¹  the sanctuary of his God, because the dedication of the anointing oil of his God is on him. I am the Lord.

Ibrani 9:1-2

The Arrangement and Ritual of the Earthly Sanctuary

9:1 Now the first covenant, ²²  in fact, had regulations for worship and its earthly sanctuary. 9:2 For a tent was prepared, the outer one, ²³  which contained ²⁴  the lampstand, the table, and the presentation of the loaves; this ²⁵  is called the holy place.

[15:2]  ¹ tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.”

[15:2]  ² tn The word וְזִמְרָת (vÿzimrat) is problematic. It probably had a suffix yod (י) that was accidentally dropped because of the yod (י) on the divine name following. Most scholars posit another meaning for the word. A meaning of “power” fits the line fairly well, forming a hendiadys with strength – “strength and power” becoming “strong power.” Similar lines are in Isa 12:2 and Ps 118:14. Others suggest “protection” or “glory.” However, there is nothing substantially wrong with “my song” in the line – only that it would be a nicer match if it had something to do with strength.

[15:2]  ³ tn The word נָוָה (navah) occurs only here. It may mean “beautify, adorn” with praises (see BDB 627 s.v.). See also M. Dahood, “Exodus 15:2: ‘anwehu and Ugaritic snwt,” Bib 59 (1979): 260-61; and M. Klein, “The Targumic Tosefta to Exodus 15:2,” JJS 26 (1975): 61-67; and S. B. Parker, “Exodus 15:2 Again,” VT 21 (1971): 373-79.

[36:1]  ⁴ tn Heb “wise of [in] heart.”

[36:1]  ⁵ tn Heb “wisdom.”

[36:1]  ⁶ tn Heb “understanding, discernment.”

[36:1]  ⁷ tn The relative clause includes this infinitive clause that expresses either the purpose or the result of God’s giving wisdom and understanding to these folk.

[36:1]  ⁸ tn This noun is usually given an interpretive translation. B. Jacob renders the bound relationship as “the holy task” or “the sacred task” (Exodus, 1019). The NIV makes it “constructing,” so read “the work of constructing the sanctuary.”

[36:1]  ⁹ tn The first word of the verse is a perfect tense with vav (ו) consecutive; it is singular because it agrees with the first of the compound subject. The sentence is a little cumbersome because of the extended relative clause in the middle.

[36:2]  ¹⁰ tn The verb קָרָא (qara’) plus the preposition “to” – “to call to” someone means “to summon” that person.

[36:2]  ¹¹ tn Here there is a slight change: “in whose heart Yahweh had put skill.”

[36:2]  ¹² tn Or “whose heart was willing.”

[36:2]  ¹³ sn The verb means more than “approach” or “draw near”; קָרַב (qarav) is the word used for drawing near the altar as in bringing an offering. Here they offer themselves, their talents and their time.

[36:3]  ¹⁴ tn In the Hebrew text the infinitive “to do it” comes after “sanctuary”; it makes a smoother rendering in English to move it forward, rather than reading “brought for the work.”

[36:3]  ¹⁵ tn Heb “in the morning, in the morning.”

[36:4]  ¹⁶ tn Heb “a man, a man from his work”; or “each one from his work.”

[4:6]  ¹⁷ tn The Hebrew verb וְהִזָּה (vÿhizzah, Hiphil of נָזָה, nazah) does indeed mean “sprinkle” or “splatter.” Contrast the different Hebrew verb meaning “splash” in Lev 1:5 (זָרָק, zaraq).

[4:6]  ¹⁸ tn Heb “of the blood.” The relative pronoun (“it”) has been used in the translation here for stylistic reasons.

[4:6]  ¹⁹ tn The particle here translated “toward” usually serves as a direct object indicator or a preposition meaning “with.” With the verb of motion it probably means “toward,” “in the direction of” (J. Milgrom, Leviticus [AB], 1:234; J. E. Hartley, Leviticus [WBC], 60); cf. NAB, CEV.

[4:6]  ²⁰ tn The Hebrew term פָּרֹכֶת (parokhet) is usually translated “veil” (e.g., ASV, NAB, NASB) or “curtain” (e.g., NIV, NRSV), but it seems to have stretched not only in front of but also over the top of the ark of the covenant which stood behind and under it inside the most holy place (see R. E. Averbeck, NIDOTTE 3:687-89).

[21:12]  ²¹ sn Regarding “profane,” see the note on Lev 10:10 above.

[9:1]  ²² tn Grk “the first” (referring to the covenant described in Heb 8:7, 13). In the translation the referent (covenant) has been specified for clarity.

[9:2]  ²³ tn Grk “the first,” in order of approach in the ritual.

[9:2]  ²⁴ tn Grk “in which [were].”

[9:2]  ²⁵ tn Grk “which,” describing the outer tent.