Keluaran 32:1--40:38
Konteks32:1 1 When the people saw that Moses delayed 2 in coming down 3 from the mountain, they 4 gathered around Aaron and said to him, “Get up, 5 make us gods 6 that will go before us. As for this fellow Moses, 7 the man who brought us up from the land of Egypt, we do not know what 8 has become of him!”
32:2 So Aaron said to them, “Break off the gold earrings that are on the ears of your wives, your sons, and your daughters, and bring them to me.” 9 32:3 So all 10 the people broke off the gold earrings that were on their ears and brought them to Aaron. 32:4 He accepted the gold 11 from them, 12 fashioned 13 it with an engraving tool, and made a molten calf. 14 Then they said, “These are your gods, 15 O Israel, who brought you up out of Egypt.”
32:5 When 16 Aaron saw this, 17 he built an altar before it, 18 and Aaron made a proclamation 19 and said, “Tomorrow will be a feast 20 to the Lord.” 32:6 So they got up early on the next day and offered up burnt offerings and brought peace offerings, and the people sat down to eat and drink, 21 and they rose up to play. 22
32:7 The Lord spoke to Moses: “Go quickly, descend, 23 because your 24 people, whom you brought up from the land of Egypt, have acted corruptly. 32:8 They have quickly turned aside 25 from the way that I commanded them – they have made for themselves a molten calf and have bowed down to it and sacrificed to it and said, ‘These are your gods, O Israel, which brought you up from the land of Egypt.’”
32:9 Then the Lord said to Moses: “I have seen this people. 26 Look 27 what a stiff-necked people they are! 28 32:10 So now, leave me alone 29 so that my anger can burn against them and I can destroy them, and I will make from you a great nation.”
32:11 But Moses sought the favor 30 of the Lord his God and said, “O Lord, why does your anger burn against your people, whom you have brought out from the land of Egypt with great power and with a mighty hand? 32:12 Why 31 should the Egyptians say, 32 ‘For evil 33 he led them out to kill them in the mountains and to destroy 34 them from the face of the earth’? Turn from your burning anger, and relent 35 of this evil against your people. 32:13 Remember Abraham, Isaac, and Israel your servants, to whom you swore by yourself and told them, ‘I will multiply your descendants 36 like the stars of heaven, and all this land that I have spoken about 37 I will give to your descendants, 38 and they will inherit it forever.’” 32:14 Then the Lord relented over the evil that he had said he would do to his people.
32:15 Moses turned and went down from the mountain with 39 the two tablets of the testimony in his hands. The tablets were written on both sides – they were written on the front and on the back. 32:16 Now the tablets were the work of God, and the writing was the writing of God, engraved on the tablets. 32:17 When Joshua heard the noise of the people as they shouted, 40 he said to Moses, “It is the sound of war in the camp!” 32:18 Moses 41 said, “It is not the sound of those who shout for victory, 42 nor is it the sound of those who cry because they are overcome, 43 but the sound of singing 44 I hear.” 45
32:19 When he approached the camp and saw the calf and the dancing, Moses became extremely angry. 46 He threw the tablets from his hands and broke them to pieces at the bottom of the mountain. 47 32:20 He took the calf they had made and burned it in the fire, ground it 48 to powder, poured it out on the water, and made the Israelites drink it. 49
32:21 Moses said to Aaron, “What did this people do to you, that you have brought on them so great a sin?” 32:22 Aaron said, “Do not let your anger burn hot, my lord; 50 you know these people, that they tend to evil. 51 32:23 They said to me, ‘Make us gods that will go before us, for as for this fellow Moses, the man who brought us up out of the land of Egypt, we do not know what has happened to him.’ 32:24 So I said to them, ‘Whoever has gold, break it off.’ So they gave it 52 to me, and I threw it into the fire, and this calf came out.” 53
32:25 Moses saw that the people were running wild, 54 for Aaron had let them get completely out of control, causing derision from their enemies. 55 32:26 So Moses stood at the entrance of the camp and said, “Whoever is for the Lord, come 56 to me.” 57 All the Levites gathered around him, 32:27 and he said to them, “Thus says the Lord, the God of Israel, ‘Each man fasten 58 his sword on his side, and go back and forth 59 from entrance to entrance throughout the camp, and each one kill his brother, his friend, and his neighbor.’” 60
32:28 The Levites did what Moses ordered, 61 and that day about three thousand men of the people died. 62 32:29 Moses said, “You have been consecrated 63 today for the Lord, for each of you was against his son or against his brother, so he has given a blessing to you today.” 64
32:30 The next day Moses said to the people, 65 “You have committed a very serious sin, 66 but now I will go up to the Lord – perhaps I can make atonement 67 on behalf of your sin.”
32:31 So Moses returned to the Lord and said, “Alas, this people has committed a very serious sin, 68 and they have made for themselves gods of gold. 32:32 But now, if you will forgive their sin…, 69 but if not, wipe me out 70 from your book that you have written.” 71 32:33 The Lord said to Moses, “Whoever has sinned against me – that person I will wipe out of my book. 32:34 So now go, lead the people to the place I have spoken to you about. See, 72 my angel will go before you. But on the day that I punish, I will indeed punish them for their sin.” 73
32:35 And the Lord sent a plague on the people because they had made the calf 74 – the one Aaron made. 75
33:1 The Lord said to Moses, “Go up 76 from here, you and the people whom you brought up out of the land of Egypt, to the land I promised on oath 77 to Abraham, to Isaac, and to Jacob, saying, ‘I will give it to your descendants.’ 78 33:2 I will send an angel 79 before you, and I will drive out the Canaanite, the Amorite, the Hittite, the Perizzite, the Hivite, and the Jebusite. 80 33:3 Go up 81 to a land flowing with milk and honey. But 82 I will not go up among you, for you are a stiff-necked people, and I might destroy you 83 on the way.”
33:4 When the people heard this troubling word 84 they mourned; 85 no one put on his ornaments. 33:5 For 86 the Lord had said to Moses, “Tell the Israelites, ‘You are a stiff-necked people. If I went up among you for a moment, 87 I might destroy you. Now take off your ornaments, 88 that I may know 89 what I should do to you.’” 90 33:6 So the Israelites stripped off their ornaments by Mount Horeb.
33:7 91 Moses took 92 the tent 93 and pitched it outside the camp, at a good distance 94 from the camp, and he called it the tent of meeting. Anyone 95 seeking 96 the Lord would go out to the tent of meeting that was outside the camp.
33:8 And when Moses went out 97 to the tent, all the people would get up 98 and stand at the entrance to their tents 99 and watch 100 Moses until he entered the tent. 101 33:9 And 102 whenever Moses entered the tent, the pillar of cloud would descend and stand at the entrance of the tent, and the Lord 103 would speak with Moses. 104 33:10 When all the people would see the pillar of cloud standing at the entrance of the tent, all the people, each one at the entrance of his own tent, would rise and worship. 105 33:11 The Lord would speak to Moses face to face, 106 the way a person speaks 107 to a friend. Then Moses 108 would return to the camp, but his servant, Joshua son of Nun, a young man, did not leave the tent. 109
33:12 Moses said to the Lord, “See, you have been saying to me, ‘Bring this people up,’ 110 but you have not let me know whom you will send with me. But you said, ‘I know you by name, 111 and also you have found favor in my sight.’ 33:13 Now if I have found favor in your sight, show me 112 your way, that I may know you, 113 that I may continue to find 114 favor in your sight. And see 115 that this nation is your people.”
33:14 And the Lord 116 said, “My presence 117 will go with you, 118 and I will give you rest.” 119
33:15 And Moses 120 said to him, “If your presence does not go 121 with us, 122 do not take us up from here. 123 33:16 For how will it be known then that I have found favor in your sight, I and your people? Is it not by your going with us, so that we will be distinguished, I and your people, from all the people who are on the face of the earth?” 124
33:17 The Lord said to Moses, “I will do this thing also that you have requested, for you have found favor in my sight, and I know 125 you by name.”
33:18 And Moses 126 said, “Show me your glory.” 127
33:19 And the Lord 128 said, “I will make all my goodness 129 pass before your face, and I will proclaim the Lord by name 130 before you; I will be gracious to whom I will be gracious, I will show mercy to whom I will show mercy.” 131 33:20 But he added, “You cannot see my face, for no one can 132 see me and live.” 133 33:21 The Lord said, “Here 134 is a place by me; you will station yourself 135 on a rock. 33:22 When my glory passes by, I will put you in a cleft in the rock and will cover 136 you with my hand 137 while I pass by. 138 33:23 Then I will take away my hand, and you will see my back, 139 but my face must not be seen.” 140
34:1 141 The Lord said to Moses, “Cut out 142 two tablets of stone like the first, and I will write 143 on the tablets the words that were on the first tablets, which you smashed. 34:2 Be prepared 144 in the morning, and go up in the morning to Mount Sinai, and station yourself 145 for me there on the top of the mountain. 34:3 No one is to come up with you; do not let anyone be seen anywhere on the mountain; not even the flocks or the herds may graze in front of that mountain.” 34:4 So Moses 146 cut out two tablets of stone like the first; 147 early in the morning he went up 148 to Mount Sinai, just as the Lord had commanded him, and he took in his hand the two tablets of stone.
34:5 The Lord descended in the cloud and stood with him there and proclaimed the Lord by name. 149 34:6 The Lord passed by before him and proclaimed: 150 “The Lord, the Lord, 151 the compassionate and gracious 152 God, slow to anger, 153 and abounding in loyal love and faithfulness, 154 34:7 keeping loyal love for thousands, 155 forgiving iniquity and transgression and sin. But he by no means leaves the guilty unpunished, responding to the transgression 156 of fathers by dealing with children and children’s children, to the third and fourth generation.”
34:8 Moses quickly bowed 157 to the ground and worshiped 34:9 and said, “If now I have found favor in your sight, O Lord, let my Lord 158 go among us, for we 159 are a stiff-necked people; pardon our iniquity and our sin, and take us for your inheritance.”
34:10 He said, “See, I am going to make 160 a covenant before all your people. I will do wonders such as have not been done 161 in all the earth, nor in any nation. All the people among whom you live will see the work of the Lord, for it is a fearful thing that I am doing with you. 162
34:11 “Obey 163 what I am commanding you this day. I am going to drive out 164 before you the Amorite, the Canaanite, the Hittite, the Perizzite, the Hivite, and the Jebusite. 34:12 Be careful not to make 165 a covenant with the inhabitants of the land where you are going, lest it become a snare 166 among you. 34:13 Rather you must destroy their altars, smash their images, and cut down their Asherah poles. 167 34:14 For you must not worship 168 any other god, 169 for the Lord, whose name 170 is Jealous, is a jealous God. 34:15 Be careful 171 not to make a covenant with the inhabitants of the land, for when 172 they prostitute themselves 173 to their gods and sacrifice to their gods, and someone invites you, 174 you will eat from his sacrifice; 34:16 and you then take 175 his daughters for your sons, and when his daughters prostitute themselves to their gods, they will make your sons prostitute themselves to their gods as well. 34:17 You must not make yourselves molten gods.
34:18 “You must keep the Feast of Unleavened Bread. For seven days 176 you must eat bread made without yeast, as I commanded you; do this 177 at the appointed time of the month Abib, for in the month Abib you came out of Egypt.
34:19 “Every firstborn of the womb 178 belongs to me, even every firstborn 179 of your cattle that is a male, 180 whether ox or sheep. 34:20 Now the firstling 181 of a donkey you may redeem with a lamb, but if you do not redeem it, then break its neck. 182 You must redeem all the firstborn of your sons.
“No one will appear before me empty-handed. 183
34:21 “On six days 184 you may labor, but on the seventh day you must rest; 185 even at the time of plowing and of harvest 186 you are to rest. 187
34:22 “You must observe 188 the Feast of Weeks – the firstfruits of the harvest of wheat – and the Feast of Ingathering at the end 189 of the year. 34:23 At three times 190 in the year all your men 191 must appear before the Lord God, 192 the God of Israel. 34:24 For I will drive out 193 the nations before you and enlarge your borders; no one will covet 194 your land when you go up 195 to appear before the Lord your God three times 196 in the year.
34:25 “You must not offer the blood of my sacrifice with yeast; the sacrifice from the feast of Passover must not remain until the following morning. 197
34:26 “The first of the firstfruits of your soil you must bring to the house of the Lord your God.
You must not cook a young goat in its mother’s milk.” 198
34:27 The Lord said to Moses, “Write down 199 these words, for in accordance with these words I have made a covenant with you and with Israel.” 34:28 So he was there with the Lord forty days and forty nights; 200 he did not eat bread, and he did not drink water. He wrote on the tablets the words of the covenant, the ten commandments. 201
34:29 202 Now when Moses came down 203 from Mount Sinai with 204 the two tablets of the testimony in his hand 205 – when he came down 206 from the mountain, Moses 207 did not know that the skin of his face shone 208 while he talked with him. 34:30 When Aaron and all the Israelites saw Moses, the skin of his face shone; 209 and they were afraid to approach him. 34:31 But Moses called to them, so Aaron and all the leaders of the community came back to him, and Moses spoke to them. 34:32 After this all the Israelites approached, and he commanded them all that the Lord had spoken to him on Mount Sinai. 34:33 When Moses finished 210 speaking 211 with them, he would 212 put a veil on his face. 34:34 But when Moses went in 213 before the Lord to speak with him, he would remove the veil until he came out. 214 Then he would come out and tell the Israelites what he had been commanded. 215 34:35 When the Israelites would see 216 the face of Moses, that 217 the skin of Moses’ face shone, Moses would put the veil on his face again, until he went in to speak with the Lord. 218
35:1 Moses assembled the whole community of the Israelites and said to them, “These are the things that the Lord has commanded you to do. 219 35:2 In six days 220 work may be done, but on the seventh day there must be a holy day 221 for you, a Sabbath of complete rest to the Lord. 222 Anyone who does work on it will be put to death. 35:3 You must not kindle a fire 223 in any of your homes 224 on the Sabbath day.” 225
35:4 226 Moses spoke to the whole community of the Israelites, “This is the word that the Lord has commanded: 35:5 ‘Take 227 an offering for the Lord. Let everyone who has a willing heart 228 bring 229 an offering to the Lord: 230 gold, silver, bronze, 35:6 blue, purple, and scarlet yarn, fine linen, goat’s hair, 35:7 ram skins dyed red, fine leather, 231 acacia wood, 35:8 olive oil for the light, spices for the anointing oil and for the fragrant incense, 35:9 onyx stones, and other gems 232 for mounting 233 on the ephod and the breastpiece. 35:10 Every skilled person 234 among you is to come and make all that the Lord has commanded: 35:11 the tabernacle with 235 its tent, its covering, its clasps, its frames, its crossbars, its posts, and its bases; 35:12 the ark, with its poles, the atonement lid, and the special curtain that conceals it; 35:13 the table with its poles and all its vessels, and the Bread of the Presence; 35:14 the lampstand for 236 the light and its accessories, its lamps, and oil for the light; 35:15 and the altar of incense with its poles, the anointing oil, and the fragrant incense; the hanging for the door at the entrance of the tabernacle; 35:16 the altar for the burnt offering with its bronze grating that is on it, its poles, and all its utensils; the large basin and its pedestal; 35:17 the hangings of the courtyard, its posts and its bases, and the curtain for the gateway to the courtyard; 35:18 tent pegs for the tabernacle and tent pegs for the courtyard and their ropes; 35:19 the woven garments for serving in the holy place, the holy garments for Aaron the priest, and the garments for his sons to minister as priests.”
35:20 So the whole community of the Israelites went out from the presence of Moses. 35:21 Everyone 237 whose heart stirred him to action 238 and everyone whose spirit was willing 239 came and brought the offering for the Lord for the work of the tent of meeting, for all its service, and for the holy garments. 240 35:22 They came, men and women alike, 241 all who had willing hearts. They brought brooches, earrings, rings and ornaments, all kinds of gold jewelry, 242 and everyone came who waved 243 a wave offering of gold to the Lord.
35:23 Everyone who had 244 blue, purple, or 245 scarlet yarn, fine linen, goats’ hair, ram skins dyed red, or fine leather 246 brought them. 247 35:24 Everyone making an offering of silver or bronze brought it as 248 an offering to the Lord, and everyone who had acacia wood 249 for any work of the service brought it. 250 35:25 Every woman who was skilled 251 spun with her hands and brought what she had spun, blue, purple, or scarlet yarn, or fine linen, 35:26 and all the women whose heart stirred them to action and who were skilled 252 spun goats’ hair.
35:27 The leaders brought onyx stones and other gems to be mounted 253 for the ephod and the breastpiece, 35:28 and spices and olive oil for the light, for the anointing oil, and for the fragrant incense.
35:29 The Israelites brought a freewill offering to the Lord, every man and woman whose heart was willing to bring materials for all the work that the Lord through 254 Moses had commanded them 255 to do.
35:30 Moses said to the Israelites, “See, the Lord has chosen 256 Bezalel son of Uri, the son of Hur, of the tribe of Judah. 35:31 He has filled him with the Spirit of God – with skill, with understanding, with knowledge, and in all kinds of work, 35:32 to design artistic designs, to work in gold, in silver, and in bronze, 35:33 and in cutting stones for their setting, 257 and in cutting wood, to do work in every artistic craft. 258 35:34 And he has put it in his heart 259 to teach, he and Oholiab son of Ahisamach, of the tribe of Dan. 35:35 He has filled them with skill 260 to do all kinds of work 261 as craftsmen, as designers, as embroiderers in blue, purple, and scarlet yarn and in fine linen, and as weavers. They are 262 craftsmen in all the work 263 and artistic designers. 264 36:1 So Bezalel and Oholiab and every skilled person 265 in whom the Lord has put skill 266 and ability 267 to know how 268 to do all the work for the service 269 of the sanctuary are to do the work 270 according to all that the Lord has commanded.”
36:2 Moses summoned 271 Bezalel and Oholiab and every skilled person in whom 272 the Lord had put skill – everyone whose heart stirred him 273 to volunteer 274 to do the work, 36:3 and they received from Moses all the offerings the Israelites had brought to do 275 the work for the service of the sanctuary, and they still continued to bring him a freewill offering each morning. 276 36:4 So all the skilled people who were doing all the work on the sanctuary came from the work 277 they were doing 36:5 and told Moses, “The people are bringing much more than 278 is needed for the completion 279 of the work which the Lord commanded us to do!” 280
36:6 Moses instructed them to take 281 his message 282 throughout the camp, saying, “Let no man or woman do any more work for the offering for the sanctuary.” So the people were restrained from bringing any more. 283 36:7 Now the materials were more than enough 284 for them to do all the work. 285
36:8 All the skilled among those who were doing the work made the tabernacle with ten curtains of fine twisted linen and blue and purple and scarlet; they were made with cherubim that were the work of an artistic designer. 36:9 The length of one curtain was forty-two feet, and the width of one curtain was six feet – the same size for each of the curtains. 36:10 He joined 286 five of the curtains to one another, and the other 287 five curtains he joined to one another. 36:11 He made loops of blue material along the edge of the end curtain in the first set; he did the same along the edge of the end curtain in the second set. 36:12 He made fifty loops on the first curtain, and he made fifty loops on the end curtain that was in the second set, with the loops opposite one another. 36:13 He made fifty gold clasps and joined the curtains together to one another with the clasps, so that the tabernacle was a unit. 288
36:14 He made curtains of goats’ hair for a tent over the tabernacle; he made eleven curtains. 289 36:15 The length of one curtain was forty-five feet, and the width of one curtain was six feet – one size for all eleven curtains. 36:16 He joined five curtains by themselves and six curtains by themselves. 36:17 He made fifty loops along the edge of the end curtain in the first set and fifty loops along the edge of the curtain that joined the second set. 36:18 He made fifty bronze clasps to join the tent together so that it might be a unit. 290 36:19 He made a covering for the tent out of ram skins dyed red and over that a covering of fine leather. 291
36:20 He made the frames 292 for the tabernacle of acacia wood 293 as uprights. 294 36:21 The length of each 295 frame was fifteen feet, the width of each 296 frame was two and a quarter feet, 36:22 with 297 two projections per frame parallel one to another. 298 He made all the frames of the tabernacle in this way. 36:23 So he made frames for the tabernacle: twenty frames for the south side. 36:24 He made forty silver bases under the twenty frames – two bases under the first frame for its two projections, and likewise 299 two bases under the next frame for its two projections, 36:25 and for the second side of the tabernacle, the north side, he made twenty frames 36:26 and their forty silver bases, two bases under the first frame and two bases under the next 300 frame. 36:27 And for the back of the tabernacle on the west he made six frames. 36:28 He made two frames for the corners of the tabernacle on the back. 36:29 At the two corners 301 they were doubled at the lower end and 302 finished together at the top in one ring. So he did for both. 36:30 So there were eight frames and their silver bases, sixteen bases, two bases under each frame.
36:31 He made bars of acacia wood, five for the frames on one side of the tabernacle 36:32 and five bars for the frames on the second side of the tabernacle, and five bars for the frames of the tabernacle for the back side on the west. 36:33 He made the middle bar to reach from end to end in the center of the frames. 36:34 He overlaid the frames with gold and made their rings of gold to provide places 303 for the bars, and he overlaid the bars with gold.
36:35 He made the special curtain of blue, purple, and scarlet yarn and fine twisted linen; he made 304 it with cherubim, the work of an artistic designer. 36:36 He made for it four posts of acacia wood and overlaid them with gold, with gold hooks, 305 and he cast for them four silver bases.
36:37 He made a hanging for the entrance of the tent of blue, purple, and scarlet yarn and fine twisted linen, the work of an embroiderer, 36:38 and its five posts and their hooks. He overlaid their tops 306 and their bands with gold, but their five bases were bronze. 307
37:1 Bezalel made the ark of acacia wood; its length was three feet nine inches, its width two feet three inches, and its height two feet three inches. 37:2 He overlaid it with pure gold, inside and out, and he made a surrounding border 308 of gold for it. 37:3 He cast four gold rings for it that he put 309 on its four feet, with 310 two rings on one side and two rings on the other side. 37:4 He made poles of acacia wood, overlaid them with gold, 37:5 and put the poles into the rings on the sides of the ark in order to carry the ark.
37:6 He made 311 an atonement lid of pure gold; its length was three feet nine inches, and its width was two feet three inches. 37:7 He made two cherubim of gold; he made them of hammered metal on the two ends of the atonement lid, 37:8 one cherub on one end 312 and one cherub on the other end. 313 He made the cherubim from the atonement lid on its two ends. 37:9 The cherubim were spreading their wings 314 upward, overshadowing the atonement lid with their wings. The cherubim 315 faced each other, 316 looking toward the atonement lid. 317
37:10 He made the table of acacia wood; its length was three feet, its width one foot six inches, and its height two feet three inches. 37:11 He overlaid it with pure gold, and he made a surrounding border of gold for it. 37:12 He made a surrounding frame for it about three inches wide, and he made a surrounding border of gold for its frame. 37:13 He cast four gold rings for it and attached the rings at the four corners where its four legs were. 37:14 The rings were close to the frame to provide places for the poles to carry the table. 37:15 He made the poles of acacia wood and overlaid them with gold, to carry the table. 37:16 He made the vessels which were on the table out of pure gold, its 318 plates, its ladles, its pitchers, and its bowls, to be used in pouring out offerings.
37:17 He made the lampstand of pure gold. He made the lampstand of hammered metal; its base and its shaft, its cups, its buds, and its blossoms were from the same piece. 319 37:18 Six branches were extending from its sides, three branches of the lampstand from one side of it, and three branches of the lampstand from the other side of it. 37:19 Three cups shaped like almond flowers with buds and blossoms were on the first branch, and three cups shaped like almond flowers with buds and blossoms were on the next 320 branch, and the same 321 for the six branches that were extending from the lampstand. 37:20 On the lampstand there were four cups shaped like almond flowers with buds and blossoms, 37:21 with a bud under the first two branches from it, and a bud under the next two branches from it, and a bud under the third two branches from it; according to the six branches that extended from it. 322 37:22 Their buds and their branches were of one piece; 323 all of it was one hammered piece of pure gold. 37:23 He made its seven lamps, its trimmers, and its trays of pure gold. 37:24 He made the lampstand 324 and all its accessories with seventy-five pounds of pure gold.
37:25 He made the incense altar of acacia wood. Its length was a foot and a half and its width a foot and a half – a square – and its height was three feet. Its horns were of one piece with it. 325 37:26 He overlaid it with pure gold – its top, 326 its four walls, 327 and its horns – and he made a surrounding border of gold for it. 328 37:27 He also made 329 two gold rings for it under its border, on its two sides, on opposite sides, 330 as places 331 for poles to carry it with. 37:28 He made the poles of acacia wood and overlaid them with gold.
37:29 He made the sacred anointing oil and the pure fragrant incense, the work of a perfumer.
38:1 He made the altar for the burnt offering of acacia wood seven feet six inches long and seven feet six inches wide – it was square – and its height was four feet six inches. 38:2 He made its horns on its four corners; its horns were part of it, 332 and he overlaid it with bronze. 38:3 He made all the utensils of the altar – the pots, the shovels, the tossing bowls, the meat hooks, and the fire pans – he made all its utensils of bronze. 38:4 He made a grating for the altar, a network of bronze under its ledge, halfway up from the bottom. 38:5 He cast four rings for the four corners of the bronze grating, to provide places for the poles. 38:6 He made the poles of acacia wood and overlaid them with bronze. 38:7 He put the poles into the rings on the sides of the altar, with which to carry it. He made the altar 333 hollow, out of boards.
38:8 He made the large basin of bronze and its pedestal of bronze from the mirrors of the women who served 334 at the entrance of the tent of meeting.
38:9 He made the courtyard. For the south side 335 the hangings of the courtyard were of fine twisted linen, one hundred fifty feet long, 38:10 with 336 their twenty posts and their twenty bronze bases, with the hooks of the posts and their bands of silver. 38:11 For the north side the hangings were 337 one hundred fifty feet, with their twenty posts and their twenty bronze bases, with the hooks of the posts and their bands of silver. 38:12 For the west side there were 338 hangings seventy-five feet long, with 339 their ten posts and their ten bases, with the hooks of the posts and their bands of silver. 38:13 For the east side, toward the sunrise, it was seventy-five feet wide, 340 38:14 with hangings on one side 341 of the gate that were twenty-two and a half feet long, with their three posts and their three bases, 38:15 and for the second side of the gate of the courtyard, just like the other, 342 the hangings were twenty-two and a half feet long, with their three posts and their three bases. 38:16 All the hangings around the courtyard were of fine twisted linen. 38:17 The bases for the posts were bronze. The hooks of the posts and their bands were silver, their tops were overlaid with silver, and all the posts of the courtyard had silver bands. 343 38:18 The curtain 344 for the gate of the courtyard was of blue, purple, and scarlet yarn and fine twisted linen, the work of an embroiderer. It was thirty feet long, and like the hangings in the courtyard, it was seven and a half feet high, 38:19 with four posts and their four bronze bases. Their hooks and their bands were silver, and their tops were overlaid with silver. 38:20 All the tent pegs of the tabernacle and of the courtyard all around were bronze.
38:21 This is the inventory 345 of the tabernacle, the tabernacle of the testimony, which was counted 346 by the order 347 of Moses, being the work 348 of the Levites under the direction 349 of Ithamar, son of Aaron the priest. 38:22 Now Bezalel son of Uri, the son of Hur, of the tribe of Judah, made everything that the Lord had commanded Moses; 38:23 and with him was Oholiab son of Ahisamach, of the tribe of Dan, an artisan, a designer, and an embroiderer in blue, purple, and scarlet yarn and fine linen.
38:24 All the gold that was used for the work, in all the work of the sanctuary 350 (namely, 351 the gold of the wave offering) was twenty-nine talents and 730 shekels, 352 according to the sanctuary shekel.
38:25 The silver of those who were numbered of the community was one hundred talents and 1,775 shekels, 353 according to the sanctuary shekel, 38:26 one beka per person, that is, a half shekel, 354 according to the sanctuary shekel, for everyone who crossed over to those numbered, from twenty years old or older, 355 603,550 in all. 356 38:27 The one hundred talents of silver were used for casting the bases of the sanctuary and the bases of the special curtain – one hundred bases for one hundred talents, one talent per base. 38:28 From the remaining 1,775 shekels 357 he made hooks for the posts, overlaid their tops, and made bands for them.
38:29 The bronze of the wave offering was seventy talents and 2,400 shekels. 358 38:30 With it he made the bases for the door of the tent of meeting, the bronze altar, the bronze grating for it, and all the utensils of the altar, 38:31 the bases for the courtyard all around, the bases for the gate of the courtyard, all the tent pegs of the tabernacle, and all the tent pegs of the courtyard all around. 359
39:1 From the blue, purple, and scarlet yarn they made woven garments for serving in the sanctuary; they made holy garments that were for Aaron, just as the Lord had commanded Moses. 360
39:2 He made the ephod of gold, blue, purple, scarlet, and fine twisted linen. 39:3 They hammered the gold into thin sheets and cut it into narrow strips to weave 361 them into the blue, purple, and scarlet yarn, and into the fine linen, the work of an artistic designer. 39:4 They made shoulder pieces for it, attached to two of its corners, so it could be joined together. 39:5 The artistically woven waistband of the ephod that was on it was like it, of one piece with it, 362 of gold, blue, purple, and scarlet yarn and fine twisted linen, just as the Lord had commanded Moses.
39:6 They set the onyx stones in gold filigree settings, engraved as with the engravings of a seal 363 with the names of the sons of Israel. 364 39:7 He put 365 them on the shoulder pieces of the ephod as stones of memorial for the Israelites, just as the Lord had commanded Moses.
39:8 He made the breastpiece, the work of an artistic designer, in the same fashion as the ephod, of gold, blue, purple, and scarlet, and fine twisted linen. 39:9 It was square – they made the breastpiece doubled, nine inches long and nine inches wide when doubled. 39:10 They set on it 366 four rows of stones: a row with a ruby, a topaz, and a beryl – the first row; 39:11 and the second row, a turquoise, a sapphire, and an emerald; 39:12 and the third row, a jacinth, an agate, and an amethyst; 39:13 and the fourth row, a chrysolite, an onyx, and a jasper. They were enclosed in gold filigree settings. 39:14 The stones were for the names of the sons of Israel, twelve, corresponding to the number of 367 their names. Each name corresponding to one of the twelve tribes was like the engravings of a seal.
39:15 They made for the breastpiece braided chains like cords of pure gold, 39:16 and they made two gold filigree settings and two gold rings, and they attached the two rings to the upper 368 two ends of the breastpiece. 39:17 They attached the two gold chains to the two rings at the ends of the breastpiece; 39:18 the other 369 two ends of the two chains they attached to the two settings, and they attached them to the shoulder pieces of the ephod at the front of it. 39:19 They made two rings of gold and put them on the other 370 two ends of the breastpiece on its edge, which is on the inner side of the ephod. 371 39:20 They made two more 372 gold rings and attached them to the bottom of the two shoulder pieces on the front of the ephod, close to the juncture above the waistband of the ephod. 39:21 They tied the breastpiece by its rings to the rings of the ephod by blue cord, so that it was above the waistband of the ephod, so that the breastpiece would not be loose from the ephod, just as the Lord had commanded Moses.
39:22 He made the robe of the ephod completely blue, the work of a weaver. 39:23 There was an opening in the center of the robe, like the opening of a collar, with an edge all around the opening so that it could not be torn. 39:24 They made pomegranates of blue, purple, and scarlet yarn and twisted linen 373 around the hem of the robe. 39:25 They made bells of pure gold and attached the bells between the pomegranates around the hem of the robe between the pomegranates. 39:26 There was 374 a bell and a pomegranate, a bell and a pomegranate, all around the hem of the robe, to be used in ministering, 375 just as the Lord had commanded Moses.
39:27 They made tunics of fine linen – the work of a weaver, for Aaron and for his sons – 39:28 and the turban of fine linen, the headbands of fine linen, and the undergarments of fine twisted linen. 39:29 The sash was of fine twisted linen and blue, purple, and scarlet yarn, the work of an embroiderer, just as the Lord had commanded Moses. 39:30 They made a plate, the holy diadem, of pure gold and wrote on it an inscription, as on the engravings of a seal, “Holiness to the Lord.” 39:31 They attached to it a blue cord, to attach it to the turban above, just as the Lord had commanded Moses.
39:32 376 So all the work of the tabernacle, the tent of meeting, was completed, and the Israelites did according to all that the Lord had commanded Moses – they did it exactly so. 39:33 They brought the tabernacle to Moses, the tent and all its furnishings, clasps, frames, bars, posts, and bases; 39:34 and the coverings of ram skins dyed red, the covering of fine leather, 377 and the protecting 378 curtain; 39:35 the ark of the testimony and its poles, and the atonement lid; 39:36 the table, all its utensils, and the Bread of the Presence; 39:37 the pure 379 lampstand, its lamps, with the lamps set in order, and all its accessories, and oil for the light; 39:38 and the gold altar, and the anointing oil, and the fragrant incense; and the curtain for the entrance to the tent; 39:39 the bronze altar and its bronze grating, its poles, and all its utensils; the large basin with its pedestal; 39:40 the hangings of the courtyard, its posts and its bases, and the curtain for the gateway of the courtyard, its ropes and its tent pegs, and all the furnishings 380 for the service of the tabernacle, for the tent of meeting; 39:41 the woven garments for serving 381 in the sanctuary, the holy garments for Aaron the priest, and the garments for his sons to minister as priests.
39:42 The Israelites did all the work according to all that the Lord had commanded Moses. 39:43 Moses inspected 382 all the work – and 383 they had done it just as the Lord had commanded – they had done it exactly – and Moses blessed them. 384
40:1 385 Then the Lord spoke to Moses: 386 40:2 “On the first day of the first month you are to set up 387 the tabernacle, the tent of meeting. 40:3 You are to place the ark of the testimony in it and shield the ark with the special curtain. 40:4 You are to bring in the table and set out the things that belong on it; 388 then you are to bring in the lampstand and set up its lamps. 40:5 You are to put 389 the gold altar for incense in front of the ark of the testimony and put the curtain at the entrance to the tabernacle. 40:6 You are to put the altar for the burnt offering in front of the entrance to the tabernacle, the tent of meeting. 40:7 You are to put the large basin between the tent of meeting and the altar and put water in it. 390 40:8 You are to set up the courtyard around it and put the curtain at the gate of the courtyard. 40:9 And take 391 the anointing oil, and anoint 392 the tabernacle and all that is in it, and sanctify 393 it and all its furnishings, and it will be holy. 40:10 Then you are to anoint the altar for the burnt offering with 394 all its utensils; you are to sanctify the altar, and it will be the most holy altar. 40:11 You must also anoint the large basin and its pedestal, and you are to sanctify it. 395
40:12 “You are to bring 396 Aaron and his sons to the entrance of the tent of meeting and wash them with water. 40:13 Then you are to clothe Aaron with the holy garments and anoint him and sanctify him so that he may minister as my priest. 40:14 You are to bring 397 his sons and clothe them with tunics 40:15 and anoint them just as you anointed their father, so that they may minister as my priests; their anointing will make them a priesthood that will continue throughout their generations.” 40:16 This is what Moses did, according to all the Lord had commanded him – so he did.
40:17 So the tabernacle was set up on the first day of the first month, in the second year. 40:18 When Moses set up the tabernacle and put its bases in place, he set up its frames, attached its bars, and set up its posts. 40:19 Then he spread the tent over the tabernacle and put the covering of the tent over it, as the Lord had commanded Moses. 40:20 He took the testimony and put it in the ark, attached the poles to the ark, and then put the atonement lid on the ark. 40:21 And he brought the ark into the tabernacle, hung 398 the protecting curtain, 399 and shielded the ark of the testimony from view, just as the Lord had commanded Moses.
40:22 And he put the table in the tent of meeting, on the north side of the tabernacle, outside the curtain. 40:23 And he set the bread in order on it 400 before the Lord, just as the Lord had commanded Moses.
40:24 And he put the lampstand in the tent of meeting opposite the table, on the south side of the tabernacle. 40:25 Then he set up the lamps before the Lord, just as the Lord had commanded Moses.
40:26 And he put the gold altar in the tent of meeting in front of the curtain, 40:27 and he burned fragrant incense on it, just as the Lord had commanded Moses.
40:28 Then he put the curtain at the entrance to the tabernacle. 40:29 He also put the altar for the burnt offering by the entrance to the tabernacle, the tent of meeting, and offered on it the burnt offering and the meal offering, just as the Lord had commanded Moses.
40:30 Then he put the large basin between the tent of meeting and the altar and put water in it 401 for washing. 40:31 Moses and Aaron and his sons would wash their hands and their feet from it. 40:32 Whenever they entered 402 the tent of meeting, and whenever they approached 403 the altar, they would wash, 404 just as the Lord had commanded Moses.
40:33 And he set up the courtyard around the tabernacle and the altar, and put the curtain at the gate of the courtyard. So Moses finished the work.
40:34 Then the cloud covered the tent of meeting, and the glory of the Lord filled the tabernacle. 40:35 Moses was not able to enter the tent of meeting because the cloud settled on it and the glory of the Lord filled the tabernacle. 40:36 But when the cloud was lifted up 405 from the tabernacle, the Israelites would set out 406 on all their journeys; 40:37 but if the cloud was not lifted up, then they would not journey further until the day it was lifted up. 407 40:38 For the cloud of the Lord was on the tabernacle by day, but fire would be 408 on it at night, in plain view 409 of all the house of Israel, throughout all their journeys.
[32:1] 1 sn This narrative is an unhappy interlude in the flow of the argument of the book. After the giving of the Law and the instructions for the tabernacle, the people get into idolatry. So this section tells what the people were doing when Moses was on the mountain. Here is an instant violation of the covenant that they had just agreed to uphold. But through it all Moses shines as the great intercessor for the people. So the subject matter is the sin of idolatry, its effects and its remedy. Because of the similarities to Jeroboam’s setting up the calves in Dan and Bethel, modern critics have often said this passage was written at that time. U. Cassuto shows how the language of this chapter would not fit an Iron Age setting in Dan. Rather, he argues, this story was well enough known for Jeroboam to imitate the practice (Exodus, 407-10). This chapter can be divided into four parts for an easier exposition: idolatry (32:1-6), intercession (32:7-14), judgment (32:15-29), intercession again (32:30-33:6). Of course, these sections are far more complex than this, but this gives an overview. Four summary statements for expository points might be: I. Impatience often leads to foolish violations of the faith, II. Violations of the covenant require intercession to escape condemnation, III. Those spared of divine wrath must purge evil from their midst, and IV. Those who purge evil from their midst will find reinstatement through intercession. Several important studies are available for this. See, among others, D. R. Davis, “Rebellion, Presence, and Covenant: A Study in Exodus 32-34,” WTJ 44 (1982): 71-87; M. Greenberg, “Moses’ Intercessory Prayer,” Ecumenical Institute for Advanced Theological Studies (1978): 21-35; R. A. Hamer, “The New Covenant of Moses,” Judaism 27 (1978): 345-50; R. L. Honeycutt, Jr., “Aaron, the Priesthood, and the Golden Calf,” RevExp 74 (1977): 523-35; J. N. Oswalt, “The Golden Calves and the Egyptian Concept of Deity,” EvQ 45 (1973): 13-20.
[32:1] 2 tn The meaning of this verb is properly “caused shame,” meaning cause disappointment because he was not coming back (see also Judg 5:28 for the delay of Sisera’s chariots [S. R. Driver, Exodus, 349]).
[32:1] 3 tn The infinitive construct with the lamed (ל) preposition is used here epexegetically, explaining the delay of Moses.
[32:1] 5 tn The imperative means “arise.” It could be serving here as an interjection, getting Aaron’s attention. But it might also have the force of prompting him to get busy.
[32:1] 6 tn The plural translation is required here (although the form itself could be singular in meaning) because the verb that follows in the relative clause is a plural verb – that they go before us).
[32:1] 7 tn The text has “this Moses.” But this instance may find the demonstrative used in an earlier deictic sense, especially since there is no article with it.
[32:1] 8 tn The interrogative is used in an indirect question (see GKC 443-44 §137.c).
[32:2] 9 sn B. Jacob (Exodus, 937-38) argues that Aaron simply did not have the resolution that Moses did, and wanting to keep peace he gave in to the crowd. He also tries to explain that Aaron was wanting to show their folly through the deed. U. Cassuto also says that Aaron’s request for the gold was a form of procrastination, but that the people quickly did it and so he had no alternative but to go through with it (Exodus, 412). These may be right, since Aaron fully understood what was wrong with this, and what the program was all about. The text gives no strong indication to support these ideas, but there are enough hints from the way Aaron does things to warrant such a conclusion.
[32:3] 10 tn This “all” is a natural hyperbole in the narrative, for it means the large majority of the people.
[32:4] 11 tn Here “the gold” has been supplied.
[32:4] 12 tn Heb “from their hand.”
[32:4] 13 tn The verb looks similar to יָצַר (yatsar), “to form, fashion” by a plan or a design. That is the verb used in Gen 2:7 for Yahweh God forming the man from the dust of the ground. If it is here, it is the reverse, a human – the dust of the ground – trying to form a god or gods. The active participle of this verb in Hebrew is “the potter.” A related noun is the word יֵצֶּר (yetser), “evil inclination,” the wicked designs or intent of the human heart (Gen 6:5). But see the discussion by B. S. Childs (Exodus [OTL], 555-56) on a different reading, one that links the root to a hollow verb meaning “to cast out of metal” (as in 1 Kgs 7:15).
[32:4] 14 sn The word means a “young bull” and need not be translated as “calf” (although “calf” has become the traditional rendering in English). The word could describe an animal three years old. Aaron probably made an inner structure of wood and then, after melting down the gold, plated it. The verb “molten” does not need to imply that the image was solid gold; the word is used in Isa 30:22 for gold plating. So it was a young bull calf that was overlaid with gold, and the gold was fashioned with the stylus.
[32:4] 15 tn The word could be singular here and earlier; here it would then be “this is your god, O Israel.” However, the use of “these” indicates more than one god was meant by the image. But their statement and their statue, although they do not use the holy name, violate the first two commandments.
[32:5] 16 tn The preterite with the vav (ו) consecutive is subordinated as a temporal clause to the next preterite.
[32:5] 17 tn The word “this” has been supplied.
[32:5] 18 tn “Before it” means before the deity in the form of the calf. Aaron tried to redirect their worship to Yahweh, but the people had already broken down the barrier and were beyond control (U. Cassuto, Exodus, 413).
[32:5] 20 sn The word is חַג (khag), the pilgrim’s festival. This was the word used by Moses for their pilgrimage into the wilderness. Aaron seems here to be trying to do what Moses had intended they do, make a feast to Yahweh at Sinai, but his efforts will not compete with the idol. As B. Jacob says, Aaron saw all this happening and tried to rescue the true belief (Exodus, 941).
[32:6] 21 tn The second infinitive is an infinitive absolute. The first is an infinitive construct with a lamed (ל) preposition, expressing the purpose of their sitting down. The infinitive absolute that follows cannot take the preposition, but with the conjunction follows the force of the form before it (see GKC 340 §113.e).
[32:6] 22 tn The form is לְצַחֵק (lÿtsakheq), a Piel infinitive construct, giving the purpose of their rising up after the festal meal. On the surface it would seem that with the festival there would be singing and dancing, so that the people were celebrating even though they did not know the reason. W. C. Kaiser says the word means “drunken immoral orgies and sexual play” (“Exodus,” EBC 2:478). That is quite an assumption for this word, but is reflected in some recent English versions (e.g., NCV “got up and sinned sexually”; TEV “an orgy of drinking and sex”). The word means “to play, trifle.” It can have other meanings, depending on its contexts. It is used of Lot when he warned his sons-in-law and appeared as one who “mocked” them; it is also used of Ishmael “playing” with Isaac, which Paul interprets as mocking; it is used of Isaac “playing” with his wife in a manner that revealed to Abimelech that they were not brother and sister, and it is used by Potiphar’s wife to say that her husband brought this slave Joseph in to “mock” them. The most that can be gathered from these is that it is playful teasing, serious mocking, or playful caresses. It might fit with wild orgies, but there is no indication of that in this passage, and the word does not mean it. The fact that they were festive and playing before an idol was sufficient.
[32:7] 23 tn The two imperatives could also express one idea: “get down there.” In other words, “Make haste to get down.”
[32:7] 24 sn By giving the people to Moses in this way, God is saying that they have no longer any right to claim him as their God, since they have shared his honor with another. This is God’s talionic response to their “These are your gods who brought you up.” The use of these pronoun changes also would form an appeal to Moses to respond, since Moses knew that God had brought them up from Egypt.
[32:8] 25 tn The verb is a perfect tense, reflecting the present perfect nuance: “they have turned aside” and are still disobedient. But the verb is modified with the adverb “quickly” (actually a Piel infinitive absolute). It has been only a matter of weeks since they heard the voice of God prohibiting this.
[32:9] 26 sn This is a bold anthropomorphism; it is as if God has now had a chance to get to know these people and has discovered how rebellious they are. The point of the figure is that there has been discernible evidence of their nature.
[32:9] 27 tn Heb “and behold” or “and look.” The expression directs attention in order to persuade the hearer.
[32:9] 28 sn B. Jacob says the image is that of the people walking before God, and when he called to them the directions, they would not bend their neck to listen; they were resolute in doing what they intended to do (Exodus, 943). The figure describes them as refusing to submit, but resisting in pride.
[32:10] 29 tn The imperative, from the word “to rest” (נוּחַ, nuakh), has the sense of “leave me alone, let me be.” It is a directive for Moses not to intercede for the people. B. S. Childs (Exodus [OTL], 567) reflects the Jewish interpretation that there is a profound paradox in God’s words. He vows the severest punishment but then suddenly conditions it on Moses’ agreement. “Let me alone that I may consume them” is the statement, but the effect is that he has left the door open for intercession. He allows himself to be persuaded – that is what a mediator is for. God could have slammed the door (as when Moses wanted to go into the promised land). Moreover, by alluding to the promise to Abraham God gave Moses the strongest reason to intercede.
[32:11] 30 tn S. R. Driver (Exodus, 351) draws on Arabic to show that the meaning of this verb (חָלָה, khalah) was properly “make sweet the face” or “stroke the face”; so here “to entreat, seek to conciliate.” In this prayer, Driver adds, Moses urges four motives for mercy: 1) Israel is Yahweh’s people, 2) Israel’s deliverance has demanded great power, 3) the Egyptians would mock if the people now perished, and 4) the oath God made to the fathers.
[32:12] 31 tn The question is rhetorical; it really forms an affirmation that is used here as a reason for the request (see GKC 474 §150.e).
[32:12] 32 tn Heb “speak, saying.” This is redundant in English and has been simplified in the translation.
[32:12] 33 tn The word “evil” means any kind of life-threatening or fatal calamity. “Evil” is that which hinders life, interrupts life, causes pain to life, or destroys it. The Egyptians would conclude that such a God would have no good intent in taking his people to the desert if now he destroyed them.
[32:12] 34 tn The form is a Piel infinitive construct from כָּלָה (kalah, “to complete, finish”) but in this stem, “bring to an end, destroy.” As a purpose infinitive this expresses what the Egyptians would have thought of God’s motive.
[32:12] 35 tn The verb “repent, relent” when used of God is certainly an anthropomorphism. It expresses the deep pain that one would have over a situation. Earlier God repented that he had made humans (Gen 6:6). Here Moses is asking God to repent/relent over the judgment he was about to bring, meaning that he should be moved by such compassion that there would be no judgment like that. J. P. Hyatt observes that the Bible uses so many anthropomorphisms because the Israelites conceived of God as a dynamic and living person in a vital relationship with people, responding to their needs and attitudes and actions (Exodus [NCBC], 307). See H. V. D. Parunak, “A Semantic Survey of NHM,” Bib 56 (1975): 512-32.
[32:13] 36 tn Heb “your seed.”
[32:13] 37 tn “about” has been supplied.
[32:15] 39 tn The disjunctive vav (ו) serves here as a circumstantial clause indicator.
[32:17] 40 sn See F. C. Fensham, “New Light from Ugaritica V on Ex, 32:17 (br’h),” JNSL 2 (1972): 86-7.
[32:18] 41 tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.
[32:18] 42 tn Heb “the sound of the answering of might,” meaning it is not the sound of shouting in victory (U. Cassuto, Exodus, 418).
[32:18] 43 tn Heb “the sound of the answering of weakness,” meaning the cry of the defeated (U. Cassuto, Exodus, 415).
[32:18] 44 tn Heb “answering in song” (a play on the twofold meaning of the word).
[32:18] 45 sn See A. Newman, “Compositional Analysis and Functional Ambiguity Equivalence: Translating Exodus 32, 17-18,” Babel 21 (1975): 29-35.
[32:19] 46 tn Heb “and the anger of Moses burned hot.”
[32:19] 47 sn See N. M. Waldham, “The Breaking of the Tablets,” Judaism 27 (1978): 442-47.
[32:20] 48 tn Here “it” has been supplied.
[32:20] 49 tn Here “it” has been supplied.
[32:20] sn Pouring the ashes into the water running from the mountain in the brook (Deut 9:21) and making them drink it was a type of the bitter water test that tested the wife suspected of unfaithfulness. Here the reaction of the people who drank would indicate guilt or not (U. Cassuto, Exodus, 419).
[32:22] 50 sn “My lord” refers to Moses.
[32:22] 51 tn Heb “that on evil it is.”
[32:24] 52 tn Here “it” has been supplied.
[32:24] 53 sn Aaron first tried to blame the people, and then he tried to make it sound like a miracle – was it to sound like one of the plagues where out of the furnace came life? This text does not mention it, but Deut 9:20 tells how angry God was with Aaron. Only intercession saved his life.
[32:25] 54 tn The word is difficult to interpret. There does not seem to be enough evidence to justify the KJV’s translation “naked.” It appears to mean something like “let loose” or “lack restraint” (Prov 29:18). The idea seems to be that the people had broken loose, were undisciplined, and were completely given over to their desires.
[32:25] 55 tn The last two words of the verse read literally “for a whispering among those who rose up against them.” The foes would have mocked and derided them when they heard that they had abandoned the God who had led them out of Egypt (S. R. Driver, Exodus, 354).
[32:26] 56 tn “come” is not in the text, but has been supplied.
[32:26] 57 tn S. R. Driver suggests that the command was tersely put: “Who is for Yahweh? To me!” (Exodus, 354).
[32:27] 59 tn The two imperatives form a verbal hendiadys: “pass over and return,” meaning, “go back and forth” throughout the camp.
[32:27] 60 tn The phrases have “and kill a man his brother, and a man his companion, and a man his neighbor.” The instructions were probably intended to mean that they should kill leaders they knew to be guilty because they had been seen or because they failed the water test – whoever they were.
[32:28] 61 tn Heb “did according to the word of Moses.”
[32:29] 63 tn Heb “Your hand was filled.” The phrase “fill your hands” is a familiar expression having to do with commissioning and devotion to a task that is earlier used in 28:41; 29:9, 29, 33, 35. This has usually been explained as a Qal imperative. S. R. Driver explains it “Fill your hand today,” meaning, take a sacrifice to God and be installed in the priesthood (Exodus, 355). But it probably is a Piel perfect, meaning “they have filled your hands today,” or, “your hand was filled today.” This was an expression meant to say that they had been faithful to God even though it turned them against family and friends – but God would give them a blessing.
[32:29] 64 tn The text simply has “and to give on you today a blessing.” Gesenius notes that the infinitive construct seems to be attached with a vav (ו; like the infinitive absolute) as the continuation of a previous finite verb. He reads the verb “fill” as an imperative: “fill your hand today…and that to bring a blessing on you, i.e., that you may be blessed” (see GKC 351 §114.p). If the preceding verb is taken as perfect tense, however, then this would also be perfect – “he has blessed you today.”
[32:30] 65 tn Heb “and it was on the morrow and Moses said to the people.”
[32:30] 66 tn The text uses a cognate accusative: “you have sinned a great sin.”
[32:30] 67 tn The form אֲכַפְּרָה (’akhappÿrah) is a Piel cohortative/imperfect. Here with only a possibility of being successful, a potential imperfect nuance works best.
[32:31] 68 tn As before, the cognate accusative is used; it would literally be “this people has sinned a great sin.”
[32:32] 69 tn The apodosis is not expressed; it would be understood as “good.” It is not stated because of the intensity of the expression (the figure is aposiopesis, a sudden silence). It is also possible to take this first clause as a desire and not a conditional clause, rendering it “Oh that you would forgive!”
[32:32] 70 tn The word “wipe” is a figure of speech indicating “remove me” (meaning he wants to die). The translation “blot” is traditional, but not very satisfactory, since it does not convey complete removal.
[32:32] 71 sn The book that is referred to here should not be interpreted as the NT “book of life” which is portrayed (figuratively) as a register of all the names of the saints who are redeemed and will inherit eternal life. Here it refers to the names of those who are living and serving in this life, whose names, it was imagined, were on the roster in the heavenly courts as belonging to the chosen. Moses would rather die than live if these people are not forgiven (S. R. Driver, Exodus, 356).
[32:34] 72 tn Heb “behold, look.” Moses should take this fact into consideration.
[32:34] 73 sn The Law said that God would not clear the guilty. But here the punishment is postponed to some future date when he would revisit this matter. Others have taken the line to mean that whenever a reckoning was considered necessary, then this sin would be included (see B. Jacob, Exodus, 957). The repetition of the verb traditionally rendered “visit” in both clauses puts emphasis on the certainty – so “indeed.”
[32:35] 74 tn The verse is difficult because of the double reference to the making of the calf. The NJPS’s translation tries to reconcile the two by reading “for what they did with the calf that Aaron had made.” B. S. Childs (Exodus [OTL], 557) explains in some detail why this is not a good translation based on syntactical grounds; he opts for the conclusion that the last three words are a clumsy secondary addition. It seems preferable to take the view that both are true, Aaron is singled out for his obvious lead in the sin, but the people sinned by instigating the whole thing.
[32:35] 75 sn Most commentators have difficulty with this verse. W. C. Kaiser says the strict chronology is not always kept, and so the plague here may very well refer to the killing of the three thousand (“Exodus,” EBC 2:481).
[33:1] 76 tn The two imperatives underscore the immediacy of the demand: “go, go up,” meaning “get going up” or “be on your way.”
[33:1] 77 tn Or “the land which I swore.”
[33:2] 79 sn This seems not to be the same as the Angel of the Presence introduced before.
[33:2] 80 sn See T. Ishida, “The Structure and Historical Implications of Lists of Pre-Israelite Nations,” Bib (1979): 461-90.
[33:3] 81 tn This verse seems to be a continuation of the command to “go up” since it begins with “to a land….” The intervening clauses are therefore parenthetical or relative. But the translation is made simpler by supplying the verb.
[33:3] 82 tn This is a strong adversative here, “but.”
[33:3] 83 tn The clause is “lest I consume you.” It would go with the decision not to accompany them: “I will not go up with you…lest I consume (destroy) you in the way.” The verse is saying that because of the people’s bent to rebellion, Yahweh would not remain in their midst as he had formerly said he would do. Their lives would be at risk if he did.
[33:4] 84 tn Or “bad news” (NAB, NCV).
[33:4] 85 sn The people would rather have risked divine discipline than to go without Yahweh in their midst. So they mourned, and they took off the ornaments. Such had been used in making the golden calf, and so because of their association with all of that they were to be removed as a sign of remorse.
[33:5] 86 tn The verse simply begins “And Yahweh said.” But it is clearly meant to be explanatory for the preceding action of the people.
[33:5] 87 tn The construction is formed with a simple imperfect in the first half and a perfect tense with vav (ו) in the second half. Heb “[in] one moment I will go up in your midst and I will destroy you.” The verse is certainly not intended to say that God was about to destroy them. That, plus the fact that he has announced he will not go in their midst, leads most commentators to take this as a conditional clause: “If I were to do such and such, then….”
[33:5] 88 tn The Hebrew text also has “from on you.”
[33:5] 89 tn The form is the cohortative with a vav (ו) following the imperative; it therefore expresses the purpose or result: “strip off…that I may know.” The call to remove the ornaments must have been perceived as a call to show true repentance for what had happened. If they repented, then God would know how to deal with them.
[33:5] 90 tn This last clause begins with the interrogative “what,” but it is used here as an indirect interrogative. It introduces a noun clause, the object of the verb “know.”
[33:7] 91 sn This unit of the book could actually include all of chap. 33, starting with the point of the
[33:7] 92 tn Heb “and Moses took.”
[33:7] 93 sn A widespread contemporary view is that this section represents a source that thought the tent of meeting was already erected (see S. R. Driver, Exodus, 359). But the better view is that this is a temporary tent used for meeting the
[33:7] 94 tn The infinitive absolute is used here as an adverb (see GKC 341 §113.h).
[33:7] 95 tn The clause begins with “and it was,” the perfect tense with the vav conjunction. The imperfect tenses in this section are customary, describing what used to happen (others describe the verbs as frequentative). See GKC 315 §107.e.
[33:7] 96 tn The form is the Piel participle. The seeking here would indicate seeking an oracle from Yahweh or seeking to find a resolution for some difficulty (as in 2 Sam 21:1) or even perhaps coming with a sacrifice. B. Jacob notes that the tent was even here a place of prayer, for the benefit of the people (Exodus, 961). It is not known how long this location was used.
[33:8] 97 tn The clause is introduced again with “and it was.” The perfect tense here with the vav (ו) is used to continue the sequence of actions that were done repeatedly in the past (see GKC 331-32 §112.e). The temporal clause is then formed with the infinitive construct of יָצָא (yatsa’), with “Moses” as the subjective genitive: “and it was according to the going out of Moses.”
[33:8] 99 tn The subject of this verb is specified with the individualizing use of “man”: “and all Israel would station themselves, each person (man) at the entrance to his tent.”
[33:8] 100 tn The perfect tense with the vav (ו) continues the sequence of the customary imperfect. The people “would gaze” (after) Moses until he entered the tent.
[33:8] 101 tn This is a temporal clause using an infinitive construct with a suffixed subject.
[33:9] 102 tn Heb “and it was when.”
[33:9] 103 tn Heb “and he”; the referent (the
[33:9] 104 tn Both verbs, “stand” and “speak,” are perfect tenses with vav (ו) consecutive.
[33:10] 105 tn All the main verbs in this verse are perfect tenses continuing the customary sequence (see GKC 337 §112.kk). The idea is that the people would get up (rise) when the cloud was there and then worship, meaning in part bow down. When the cloud was not there, there was access to seek God.
[33:11] 106 tn “Face to face” is circumstantial to the action of the verb, explaining how they spoke (see GKC 489-90 §156.c). The point of this note of friendly relationship with Moses is that Moses was “at home” in this tent speaking with God. Moses would derive courage from this when he interceded for the people (B. Jacob, Exodus, 966).
[33:11] 107 tn The verb in this clause is a progressive imperfect.
[33:11] 108 tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.
[33:11] 109 sn Moses did not live in the tent. But Joshua remained there most of the time to guard the tent, it seems, lest any of the people approach it out of curiosity.
[33:12] 110 tn The Hiphil imperative is from the same verb that has been used before for bringing the people up from Egypt and leading them to Canaan.
[33:12] 111 tn That is, “chosen you.”
[33:13] 112 tn The prayer uses the Hiphil imperative of the verb “to know.” “Cause me to know” is “show me, reveal to me, teach or inform me.” Moses wanted to know more of God’s dealings with people, especially after all that has happened in the preceding chapter.
[33:13] 113 tn The imperfect tense of the verb “to know” with the vav follows the imperative of this root, and so this indicates the purpose clause (final imperfect): “in order that I may know you.” S. R. Driver summarizes it this way: that I may understand what your nature and character is, and shape my petitions accordingly, so that I may find grace in your sight, and my future prayers may be answered (Exodus, 361).
[33:13] 114 tn The purpose clause simply uses the imperfect, “that I may find.” But since he already has found favor in God’s eyes, he is clearly praying that it be so in the future as well as now.
[33:13] 115 tn The verb “see” (an imperative) is a request for God to acknowledge Israel as his people by providing the divine leadership needed. So his main appeal will be for the people and not himself. To underscore this, he repeats “see” the way the section opened.
[33:14] 116 tn Heb “and he said”; the referent (the
[33:14] 117 sn Heb “my face.” This represents the presence of Yahweh going with the people (see 2 Sam 17:11 for an illustration). The “presence” probably refers to the angel of the presence or some similar manifestation of God’s leading and caring for his people.
[33:14] 118 tn The phrase “with you” is not in the Hebrew text, but is implied.
[33:14] 119 sn The expression certainly refers to the peace of mind and security of knowing that God was with them. But the expression came to mean “settle them in the land of promise” and give them rest and peace from their enemies. U. Cassuto (Exodus, 434) observes how in 32:10 God had told Moses, “Leave me alone” (“give me rest”), but now he promises to give them rest. The parallelism underscores the great transition through intercession.
[33:15] 120 tn Heb “and he said”; the referent (
[33:15] 121 tn The construction uses the active participle to stress the continual going of the presence: if there is not your face going.
[33:15] 122 tn “with us” has been supplied.
[33:15] 123 tn Heb “from this.”
[33:16] 124 sn See W. Brueggemann, “The Crisis and Promise of Presence in Israel,” HBT 1 (1979): 47-86; and N. M. Waldman, “God’s Ways – A Comparative Note,” JQR 70 (1979): 67-70.
[33:17] 125 tn The verb in this place is a preterite with the vav (ו) consecutive, judging from the pointing. It then follows in sequence the verb “you have found favor,” meaning you stand in that favor, and so it means “I have known you” and still do (equal to the present perfect). The emphasis, however, is on the results of the action, and so “I know you.”
[33:18] 126 tn Heb “and he said”; the referent (
[33:18] 127 sn Moses now wanted to see the glory of Yahweh, more than what he had already seen and experienced. He wanted to see God in all his majesty. The LXX chose to translate this without a word for “glory” or “honor”; instead they used the pronoun seautou, “yourself” – show me the real You. God tells him that he cannot see it fully, but in part. It will be enough for Moses to disclose to him the reality of the divine presence as well as God’s moral nature. It would be impossible for Moses to comprehend all of the nature of God, for there is a boundary between God and man. But God would let him see his goodness, the sum of his nature, pass by in a flash. B. Jacob (Exodus, 972) says that the glory refers to God’s majesty, might, and glory, as manifested in nature, in his providence, his laws, and his judgments. He adds that this glory should and would be made visible to man – that was its purpose in the world.
[33:19] 128 tn Heb “and he said”; the referent (the
[33:19] 129 sn The word “goodness” refers to the divine appearance in summary fashion.
[33:19] 130 tn The expression “make proclamation in the name of Yahweh” (here a perfect tense with vav [ו] consecutive for future) means to declare, reveal, or otherwise make proclamation of who Yahweh is. The “name of Yahweh” (rendered “the name of the
[33:19] 131 sn God declares his mercy and grace in similar terms to his earlier self-revelation (“I am that I am”): “I will be gracious to whom I will be gracious.” In other words, the grace and mercy of God are bound up in his own will. Obviously, in this passage the recipients of that favor are the penitent Israelites who were forgiven through Moses’ intercession. The two words are at the heart of God’s dealings with people. The first is חָנַן (khanan, “to be gracious, show favor”). It means to grant favor or grace to someone, grace meaning unmerited favor. All of God’s dealings are gracious, but especially in forgiving sins and granting salvation it is critical. Parallel to this is רָחַם (rakham), a word that means “show compassion, tender mercy.” It is a word that is related to the noun “womb,” the connection being in providing care and protection for that which is helpless and dependent – a motherly quality. In both of these constructions the verbs simply express what God will do, without explaining why. See further, J. R. Lundbom, “God’s Use of the Idem per idem to Terminate Debate,” HTR 71 (1978): 193-201; and J. Piper, “Prolegomena to Understanding Romans 9:14-15: An Interpretation of Exodus 33:19,” JETS 22 (1979): 203-16.
[33:20] 132 tn In view of the use of the verb “can, be able to” in the first clause, this imperfect tense is given a potential nuance.
[33:20] 133 tn Gesenius notes that sometimes a negative statement takes the place of a conditional clause; here it is equal to “if a man sees me he does not live” (GKC 498 §159.gg). The other passages that teach this are Gen 32:30; Deut 4:33, 5:24, 26; Judg 6:22, 13:22, and Isa 6:5.
[33:21] 134 tn The deictic particle is used here simply to call attention to a place of God’s knowing and choosing.
[33:21] 135 tn Heb “and you will,” or interpretively, “where you will.”
[33:22] 136 sn Note the use in Exod 40:3, “and you will screen the ark with the curtain.” The glory is covered, veiled from being seen.
[33:22] 137 tn The circumstantial clause is simply, “my hand [being] over you.” This protecting hand of Yahweh represents a fairly common theme in the Bible.
[33:22] 138 tn The construction has a preposition with an infinitive construct and a suffix: “while [or until] I pass by” (Heb “in the passing by of me”).
[33:23] 139 tn The plural “my backs” is according to Gesenius an extension plural (compare “face,” a dual in Hebrew). The word denotes a locality in general, but that is composed of numerous parts (see GKC 397 §124.b). W. C. Kaiser says that since God is a spirit, the meaning of this word could just as easily be rendered “after effects” of his presence (“Exodus,” EBC 2:484). As S. R. Driver says, though, while this may indicate just the “afterglow” that he leaves behind him, it was enough to suggest what the full brilliancy of his presence must be (Exodus, 363; see also Job 26:14).
[33:23] 140 tn The Niphal imperfect could simply be rendered “will not be seen,” but given the emphasis of the preceding verses, it is more binding than that, and so a negated obligatory imperfect fits better: “it must not be seen.” It would also be possible to render it with a potential imperfect tense: “it cannot be seen.”
[34:1] 141 sn The restoration of the faltering community continues in this chapter. First, Moses is instructed to make new tablets and take them to the mountain (1-4). Then, through the promised theophany God proclaims his moral character (5-8). Moses responds with the reiteration of the intercession (8), and God responds with the renewal of the covenant (10-28). To put these into expository form, as principles, the chapter would run as follows: I. God provides for spiritual renewal (1-4), II. God reminds people of his moral standard (5-9), III. God renews his covenant promises and stipulations (10-28).
[34:1] 142 tn The imperative is followed by the preposition with a suffix expressing the ethical dative; it strengthens the instruction for Moses. Interestingly, the verb “cut out, chisel, hew,” is the same verb from which the word for a “graven image” is derived – פָּסַל (pasal).
[34:1] 143 tn The perfect tense with vav consecutive makes the value of this verb equal to an imperfect tense, probably a simple future here.
[34:1] sn Nothing is said of how God was going to write on these stone tablets at this point, but in the end it is Moses who wrote the words. This is not considered a contradiction, since God is often credited with things he has people do in his place. There is great symbolism in this command – if ever a command said far more than it actually said, this is it. The instruction means that the covenant had been renewed, or was going to be renewed, and that the sanctuary with the tablets in the ark at its center would be built (see Deut 10:1). The first time Moses went up he was empty-handed; when he came down he smashed the tablets because of the Israelites’ sin. Now the people would see him go up with empty tablets and be uncertain whether he would come back with the tablets inscribed again (B. Jacob, Exodus, 977-78).
[34:2] 144 tn The form is a Niphal participle that means “be prepared, be ready.” This probably means that Moses was to do in preparation what the congregation had to do back in Exod 19:11-15.
[34:2] 145 sn The same word is used in Exod 33:21. It is as if Moses was to be at his post when Yahweh wanted to communicate to him.
[34:4] 146 tn Heb “he”; the referent has been specified here and the name “Moses,” which occurs later in this verse, has been replaced with the pronoun (“he”), both for stylistic reasons.
[34:4] 147 sn Deuteronomy says that Moses was also to make an ark of acacia wood before the tablets, apparently to put the tablets in until the sanctuary was built. But this ark may not have been the ark built later; or, it might be the wood box, but Bezalel still had to do all the golden work with it.
[34:4] 148 tn The line reads “and Moses got up early in the morning and went up.” These verbs likely form a verbal hendiadys, the first one with its prepositional phrase serving in an adverbial sense.
[34:5] 149 tn Some commentaries wish to make Moses the subject of the second and the third verbs, the first because he was told to stand there and this verb suggests he did it, and the last because it sounds like he was worshiping Yahweh (cf. NASB). But it is clear from v. 6 that Yahweh was the subject of the last clause of v. 5 – v. 6 tells how he did it. So if Yahweh is the subject of the first and last clauses of v. 5, it seems simpler that he also be the subject of the second. Moses took his stand there, but God stood by him (B. Jacob, Exodus, 981; U. Cassuto, Exodus, 439). There is no reason to make Moses the subject in any of the verbs of v. 5.
[34:6] 150 tn Here is one of the clearest examples of what it means “to call on the name of the Lord,” as that clause has been translated traditionally (וַיִּקְרָא בְשֵׁם יְהוָה, vayyiqra’ vÿshem yÿhvah). It seems more likely that it means “to make proclamation of Yahweh by name.” Yahweh came down and made a proclamation – and the next verses give the content of what he said. This cannot be prayer or praise; it is a proclamation of the nature or attributes of God (which is what his “name” means throughout the Bible). Attempts to make Moses the subject of the verb are awkward, for the verb is repeated in v. 6 with Yahweh clearly doing the proclaiming.
[34:6] 151 sn U. Cassuto (Exodus, 439) suggests that these two names be written as a sentence: “Yahweh, He is Yahweh.” In this manner it reflects “I am that I am.” It is impossible to define his name in any other way than to make this affirmation and then show what it means.
[34:6] 152 tn See Exod 33:19.
[34:6] 153 sn This is literally “long of anger.” His anger prolongs itself, allowing for people to repent before punishment is inflicted.
[34:6] 154 sn These two words (“loyal love” and “truth”) are often found together, occasionally in a hendiadys construction. If that is the interpretation here, then it means “faithful covenant love.” Even if they are left separate, they are dual elements of a single quality. The first word is God’s faithful covenant love; the second word is God’s reliability and faithfulness.
[34:7] 155 tn That is, “for thousands of generations.”
[34:7] 156 sn As in the ten commandments (20:5-6), this expression shows that the iniquity and its punishment will continue in the family if left unchecked. This does not go on as long as the outcomes for good (thousands versus third or fourth generations), and it is limited to those who hate God.
[34:8] 157 tn The first two verbs form a hendiadys: “he hurried…he bowed,” meaning “he quickly bowed down.”
[34:9] 158 tn The Hebrew term translated “Lord” two times here is אֲדֹנָי (’adonay).
[34:9] 159 tn Heb “it is.” Hebrew uses the third person masculine singular pronoun here in agreement with the noun “people.”
[34:10] 160 tn Here again is a use of the futur instans participle; the deictic particle plus the pronoun precedes the participle, showing what is about to happen.
[34:10] 161 tn The verb here is בָּרָא (bara’, “to create”). The choice of this verb is to stress that these wonders would be supernaturally performed, for the verb is used only with God as the subject.
[34:10] 162 sn The idea is that God will be doing awesome things in dealing with them, i.e., to fulfill his program.
[34:11] 163 tn The covenant duties begin with this command to “keep well” what is being commanded. The Hebrew expression is “keep for you”; the preposition and the suffix form the ethical dative, adding strength to the imperative.
[34:11] 164 tn Again, this is the futur instans use of the participle.
[34:12] 165 tn The exact expression is “take heed to yourself lest you make.” It is the second use of this verb in the duties, now in the Niphal stem. To take heed to yourself means to watch yourself, be sure not to do something. Here, if they failed to do this, they would end up making entangling treaties.
[34:12] 166 sn A snare would be a trap, an allurement to ruin. See Exod 23:33.
[34:13] 167 tn Or “images of Asherah”; ASV, NASB “their Asherim”; NCV “their Asherah idols.”
[34:13] sn Asherah was a leading deity of the Canaanite pantheon, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles. These were to be burned or cut down (Deut 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4).
[34:14] 168 tn Heb “bow down.”
[34:14] 169 sn In Exod 20:3 it was “gods.”
[34:14] 170 sn Here, too, the emphasis on God’s being a jealous God is repeated (see Exod 20:5). The use of “name” here is to stress that this is his nature, his character.
[34:15] 171 tn The sentence begins simply “lest you make a covenant”; it is undoubtedly a continuation of the imperative introduced earlier, and so that is supplied here.
[34:15] 172 tn The verb is a perfect with a vav consecutive. In the literal form of the sentence, this clause tells what might happen if the people made a covenant with the inhabitants of the land: “Take heed…lest you make a covenant…and then they prostitute themselves…and sacrifice…and invite…and you eat.” The sequence lays out an entire scenario.
[34:15] 173 tn The verb זָנָה (zanah) means “to play the prostitute; to commit whoredom; to be a harlot” or something similar. It is used here and elsewhere in the Bible for departing from pure religion and engaging in pagan religion. The use of the word in this figurative sense is fitting, because the relationship between God and his people is pictured as a marriage, and to be unfaithful to it was a sin. This is also why God is described as a “jealous” or “impassioned” God. The figure may not be merely a metaphorical use, but perhaps a metonymy, since there actually was sexual immorality at the Canaanite altars and poles.
[34:15] 174 tn There is no subject for the verb. It could be rendered “and one invites you,” or it could be made a passive.
[34:16] 175 tn In the construction this verb would follow as a possible outcome of the last event, and so remain in the verbal sequence. If the people participate in the festivals of the land, then they will intermarry, and that could lead to further involvement with idolatry.
[34:18] 176 tn This is an adverbial accusative of time.
[34:18] 177 tn The words “do this” have been supplied.
[34:19] 178 tn Heb “everything that opens the womb.”
[34:19] 179 tn Here too: everything that “opens [the womb].”
[34:19] 180 tn The verb basically means “that drops a male.” The verb is feminine, referring to the cattle.
[34:20] 181 tn Heb “and the one that opens [the womb of] the donkey.”
[34:20] 182 sn See G. Brin, “The Firstling of Unclean Animals,” JQR 68 (1971): 1-15.
[34:20] 183 tn The form is the adverb “empty.”
[34:21] 184 tn This is an adverbial accusative of time.
[34:21] 185 tn Or “cease” (i.e., from the labors).
[34:21] 186 sn See M. Dahood, “Vocative lamed in Exodus 2,4 and Merismus in 34,21,” Bib 62 (1981): 413-15.
[34:21] 187 tn The imperfect tense expresses injunction or instruction.
[34:22] 188 tn The imperfect tense means “you will do”; it is followed by the preposition with a suffix to express the ethical dative to stress the subject.
[34:22] 189 tn The expression is “the turn of the year,” which is parallel to “the going out of the year,” and means the end of the agricultural season.
[34:23] 190 tn “Three times” is an adverbial accusative.
[34:23] 191 tn Heb “all your males.”
[34:23] 192 tn Here the divine name reads in Hebrew הָאָדֹן יְהוָה (ha’adon yÿhvah), which if rendered according to the traditional scheme of “
[34:23] sn The title “Lord” is included here before the divine name (translated “
[34:24] 193 tn The verb is a Hiphil imperfect of יָרַשׁ (yarash), which means “to possess.” In the causative stem it can mean “dispossess” or “drive out.”
[34:24] 194 sn The verb “covet” means more than desire; it means that some action will be taken to try to acquire the land that is being coveted. It is one thing to envy someone for their land; it is another to be consumed by the desire that stops at nothing to get it (it, not something like it).
[34:24] 195 tn The construction uses the infinitive construct with a preposition and a suffixed subject to form the temporal clause.
[34:24] 196 tn The expression “three times” is an adverbial accusative of time.
[34:25] 197 sn See M. Haran, “The Passover Sacrifice,” Studies in the Religion of Ancient Israel (VTSup), 86-116.
[34:26] 198 sn See the note on this same command in 23:19.
[34:27] 199 tn Once again the preposition with the suffix follows the imperative, adding some emphasis to the subject of the verb.
[34:28] 200 tn These too are adverbial in relation to the main clause, telling how long Moses was with Yahweh on the mountain.
[34:28] 201 tn Heb “the ten words,” though “commandments” is traditional.
[34:29] 202 sn Now, at the culmination of the renewing of the covenant, comes the account of Moses’ shining face. It is important to read this in its context first, holding off on the connection to Paul’s discussion in 2 Corinthians. There is a delicate balance here in Exodus. On the one hand Moses’ shining face served to authenticate the message, but on the other hand Moses prevented the people from seeing more than they could handle. The subject matter in the OT, then, is how to authenticate the message. The section again can be subdivided into three points that develop the whole idea: I. The one who spends time with God reflects his glory (29-30). It will not always be as Moses; rather, the glory of the
[34:29] 203 tn The temporal clause is composed of the temporal indicator (“and it happened”), followed by the temporal preposition, infinitive construct, and subjective genitive (“Moses”).
[34:29] 204 tn The second clause begins with “and/now”; it is a circumstantial clause explaining that the tablets were in his hand. It repeats the temporal clause at the end.
[34:29] 205 tn Heb “in the hand of Moses.”
[34:29] 206 tn The temporal clause parallels the first temporal clause; it uses the same infinitive construct, but now with a suffix referring to Moses.
[34:29] 207 tn Heb “and Moses.”
[34:29] 208 tn The word קָרַן (qaran) is derived from the noun קֶרֶן (qeren) in the sense of a “ray of light” (see Hab 3:4). Something of the divine glory remained with Moses. The Greek translation of Aquila and the Latin Vulgate convey the idea that he had horns, the primary meaning of the word from which this word is derived. Some have tried to defend this, saying that the glory appeared like horns or that Moses covered his face with a mask adorned with horns. But in the text the subject of the verb is the skin of Moses’ face (see U. Cassuto, Exodus, 449).
[34:30] 209 tn This clause is introduced by the deictic particle הִנֵּה (hinneh); it has the force of pointing to something surprising or sudden.
[34:33] 210 tn Heb “and Moses finished”; the clause is subordinated as a temporal clause to the next clause.
[34:33] 211 tn The Piel infinitive construct is the object of the preposition; the whole phrase serves as the direct object of the verb “finished.”
[34:33] 212 tn Throughout this section the actions of Moses and the people are frequentative. The text tells what happened regularly.
[34:34] 213 tn The construction uses a infinitive construct for the temporal clause; it is prefixed with the temporal preposition: “and in the going in of Moses.”
[34:34] 214 tn The temporal clause begins with the temporal preposition “until,” followed by an infinitive construct with the suffixed subjective genitive.
[34:34] 215 tn The form is the Pual imperfect, but since the context demands a past tense here, in fact a past perfect tense, this is probably an old preterite form without a vav consecutive.
[34:35] 216 tn Now the perfect tense with vav consecutive is subordinated to the next clause, “Moses returned the veil….”
[34:35] 217 tn Verbs of seeing often take two accusatives. Here, the second is the noun clause explaining what it was about the face that they saw.
[34:35] 218 tn Heb “with him”; the referent (the
[35:1] 219 tn Heb “to do them”; this is somewhat redundant in English and has been simplified in the translation.
[35:2] 220 tn This is an adverbial accusative of time.
[35:2] 221 tn The word is קֹדֶשׁ (qodesh, “holiness”). S. R. Driver suggests that the word was transposed, and the line should read: “a sabbath of entire rest, holy to Jehovah” (Exodus, 379). But the word may simply be taken as a substitution for “holy day.”
[35:2] 222 sn See on this H. Routtenberg, “The Laws of the Sabbath: Biblical Sources,” Dor le Dor 6 (1977): 41-43, 99-101, 153-55, 204-6; G. Robinson, “The Idea of Rest in the Old Testament and the Search for the Basic Character of Sabbath,” ZAW 92 (1980): 32-43.
[35:3] 223 sn Kindling a fire receives special attention here because the people thought that kindling a fire was not work, but only a preparation for some kind of work. The Law makes sure that this too was not done. But see also G. Robinson, “The Prohibition of Strange Fire in Ancient Israel: A Look at the Case of Gathering Wood and Kindling Fire on the Sabbath,” VT 28 (1978): 301-17.
[35:3] 224 tn Heb “dwelling places”; KJV, ASV “habitations.”
[35:3] 225 sn The presence of these three verses in this place has raised all kinds of questions. It may be that after the renewal of the covenant the people needed a reminder to obey God, and obeying the sign of the covenant was the starting point. But there is more to it than this; it is part of the narrative design of the book. It is the artistic design that puts the filling of the Spirit section (31:1-11) prior to the Sabbath laws (31:12-18) before the idolatry section, and then after the renewal there is the Sabbath reminder (35:1-3) before the filling of the Spirit material (35:4-36:7).
[35:4] 226 sn The book now turns to record how all the work of the sanctuary was done. This next unit picks up on the ideas in Exod 31:1-11. But it adds several features. The first part is the instruction of God for all people to give willingly (35:4-19); the next section tells how the faithful brought an offering for the service of the tabernacle (35:20-29); the next section tells how God set some apart with special gifts (35:30-35), and finally, the narrative reports how the faithful people of God enthusiastically began the work (36:1-7).
[35:5] 227 tn Heb “from with you.”
[35:5] 228 tn “Heart” is a genitive of specification, clarifying in what way they might be “willing.” The heart refers to their will, their choices.
[35:5] 229 tn The verb has a suffix that is the direct object, but the suffixed object is qualified by the second accusative: “let him bring it, an offering.”
[35:5] 230 tn The phrase is literally “the offering of Yahweh”; it could be a simple possessive, “Yahweh’s offering,” but a genitive that indicates the indirect object is more appropriate.
[35:7] 231 tn See the note on this phrase in Exod 25:5.
[35:9] 232 tn Heb “and stones.”
[35:10] 234 tn Heb “wise of heart”; here also “heart” would be a genitive of specification, showing that there were those who could make skillful decisions.
[35:11] 235 tn In Hebrew style all these items are typically connected with a vav (ו) conjunction, but English typically uses commas except between the last two items in a series or between items in a series that are somehow related to one another. The present translation follows contemporary English style in lists such as this.
[35:14] 236 tn “for” has been supplied.
[35:21] 238 tn The verb means “lift up, bear, carry.” Here the subject is “heart” or will, and so the expression describes one moved within to act.
[35:21] 239 tn Heb “his spirit made him willing.” The verb is used in Scripture for the freewill offering that people brought (Lev 7).
[35:21] 240 tn Literally “the garments of holiness,” the genitive is the attributive genitive, marking out what type of garments these were.
[35:22] 241 tn The expression in Hebrew is “men on/after the women,” meaning men with women, to ensure that it was clear that the preceding verse did not mean only men. B. Jacob takes it further, saying that the men came after the women because the latter had taken the initiative (Exodus, 1017).
[35:22] 242 tn Heb “all gold utensils.”
[35:22] 243 tn The verb could be translated “offered,” but it is cognate with the following noun that is the wave offering. This sentence underscores the freewill nature of the offerings people made. The word “came” is supplied from v. 21 and v. 22.
[35:23] 244 tn The text uses a relative clause with a resumptive pronoun for this: “who was found with him,” meaning “with whom was found.”
[35:23] 245 tn The conjunction in this verse is translated “or” because the sentence does not intend to say that each person had all these things. They brought what they had.
[35:23] 246 tn See the note on this phrase in Exod 25:5.
[35:23] 247 tn Here “them” has been supplied.
[35:24] 248 tn This translation takes “offering” as an adverbial accusative explaining the form or purpose of their bringing things. It could also be rendered as the direct object, but that would seem to repeat without much difference what had just been said.
[35:24] 249 sn U. Cassuto notes that the expression “with whom was found” does not rule out the idea that these folks went out and cut down acacia trees (Exodus, 458). It is unlikely that they had much wood in their tents.
[35:24] 250 tn Here “it” has been supplied.
[35:25] 251 tn Heb “wisdom of heart,” which means that they were skilled and could make all the right choices about the work.
[35:26] 252 tn The text simply uses a prepositional phrase, “with/in wisdom.” It seems to be qualifying “the women” as the relative clause is.
[35:27] 253 tn Heb “and stones of the filling.”
[35:29] 254 tn Heb “by the hand of.”
[35:29] 255 tn Here “them” has been supplied.
[35:30] 256 tn Heb “called by name” (so KJV, ASV, NASB, NRSV). This expression means that the person was specifically chosen for some important task (S. R. Driver, Exodus, 342). See the expression with Cyrus in Isa 45:3-4.
[35:33] 258 tn Heb “in every work of thought,” meaning, every work that required the implementation of design or plan.
[35:34] 259 sn The expression means that God has given them the ability and the desire to teach others how to do the work. The infinitive construct “to teach” is related to the word Torah, “instruction, guide, law.” They will be able to direct others in the work.
[35:35] 260 tn The expression “wisdom of heart,” or “wisdom in heart,” means artistic skill. The decisions and plans they make are skilled. The expression forms a second accusative after the verb of filling.
[35:35] 261 tn The expression “all the work” means “all kinds of work.”
[35:35] 262 tn Here “They are” has been supplied.
[35:35] 263 tn Heb “doers of all work.”
[35:35] 264 tn Heb “designers of designs.”
[36:1] 265 tn Heb “wise of [in] heart.”
[36:1] 267 tn Heb “understanding, discernment.”
[36:1] 268 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] 269 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] 270 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] 271 tn The verb קָרָא (qara’) plus the preposition “to” – “to call to” someone means “to summon” that person.
[36:2] 272 tn Here there is a slight change: “in whose heart Yahweh had put skill.”
[36:2] 273 tn Or “whose heart was willing.”
[36:2] 274 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] 275 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] 276 tn Heb “in the morning, in the morning.”
[36:4] 277 tn Heb “a man, a man from his work”; or “each one from his work.”
[36:5] 278 tn The construction uses the verbal hendiadys: מַרְבִּים לְהָבִיא (marbim lÿhavi’) is the Hiphil participle followed (after the subject) by the Hiphil infinitive construct. It would read, “they multiply…to bring,” meaning, “they bring more” than is needed.
[36:5] 279 tn Heb “for the service” (so KJV, ASV).
[36:5] 280 tn The last clause is merely the infinitive with an object – “to do it.” It clearly means the skilled workers are to do it.
[36:6] 281 tn The verse simply reads, “and Moses commanded and they caused [a voice] to cross over in the camp.” The second preterite with the vav may be subordinated to the first clause, giving the intent (purpose or result).
[36:6] 283 tn The verse ends with the infinitive serving as the object of the preposition: “from bringing.”
[36:7] 284 tn This part of the sentence comes from the final verb, the Hiphil infinitive – leave over, meaning, have more than enough (see BDB 451 s.v. יָתַר).
[36:7] 285 tn Heb “for all the work, to do it.”
[36:7] sn This lengthy section (35:1-36:7) forms one of the most remarkable sections in the book. Here there is a mixture of God’s preparation of people to do the work and their willingness to give and to serve. It not only provides insight into this renewed community of believers, but it also provides a timeless message for the church. The point is clear enough: In response to God’s commission, and inspired by God’s Spirit, the faithful and willing people rally to support and participate in the
[36:10] 286 tn The verb is singular since it probably is referring to Bezalel, but since he would not do all the work himself, it may be that the verbs could be given a plural subject: “they joined.”
[36:10] 287 tn The words “the other” have been supplied.
[36:14] 289 tn Heb “eleven curtains he made them.”
[36:18] 290 tn The construction uses the infinitive construct from the verb “to be” to express this purpose clause: “to be one,” or, “so that it might be a unit.”
[36:19] 291 tn See the note on this phrase in Exod 25:5.
[36:20] 292 tn There is debate whether the word הַקְּרָשִׁים (haqqÿrashim) means “boards” or “frames” or “planks” (see Ezek 27:6) or “beams,” given the size of them. The literature on this includes M. Haran, “The Priestly Image of the Tabernacle,” HUCA 36 (1965): 192; B. A. Levine, “The Description of the Tabernacle Texts of the Pentateuch,” JAOS 85 (1965): 307-18; J. Morgenstern, “The Ark, the Ephod, and the Tent,” HUCA 17 (1942/43): 153-265; 18 (1943/44): 1-52.
[36:20] 293 tn “Wood” is an adverbial accusative.
[36:20] 294 tn The plural participle “standing” refers to how these items will be situated; they will be vertical rather than horizontal (U. Cassuto, Exodus, 354).
[36:21] 295 tn Heb “the frame.”
[36:22] 297 tn Heb “two hands to the one frame.”
[36:22] 298 tn Heb “joined one to one.”
[36:24] 299 tn The clause is repeated to show the distributive sense; it literally says, “and two bases under the one frame for its two projections.”
[36:26] 300 tn Heb “under the one frame” again.
[36:29] 301 tn This is the last phrase of the verse, moved forward for clarity.
[36:29] 302 tn This difficult verse uses the perfect tense at the beginning, and the second clause parallels it with יִהְיוּ (yihyu), which has to be taken here as a preterite without the consecutive vav (ו). The predicate “finished” or “completed” is the word תָּמִּים (tammim); it normally means “complete, sound, whole,” and related words describe the sacrifices as without blemish.
[36:34] 303 tn Literally “houses”; i.e., places to hold the bars.
[36:35] 304 tn The verb is simply “he made” but as in Exod 26:31 it probably means that the cherubim were worked into the curtain with the yarn, and so embroidered on the curtain.
[36:36] 305 tn Heb “and their hooks gold.”
[36:38] 306 tn The word is “their heads”; technically it would be “their capitals” (so ASV, NAB, NRSV). The bands were bands of metal surrounding these capitals just beneath them. These are not mentioned in Exod 26:37, and it sounds like the posts are to be covered with gold. But the gradation of metals is what is intended: the posts at the entrance to the Most Holy Place are all of gold; the posts at the entrance to the tent are overlaid with gold at the top; and the posts at the entrance to the courtyard are overlaid with silver at the top (S. R. Driver, Exodus, 387, citing Dillmann without reference).
[36:38] 307 sn For a good summary of the differences between the instruction section and the completion section, and the reasons for the changes and the omissions, see B. Jacob, Exodus, 1022-23.
[37:3] 309 tn “that he put” has been supplied.
[37:3] 310 tn This is taken as a circumstantial clause; the clause begins with the conjunction vav.
[37:6] 311 tn Heb “and he made.”
[37:8] 312 tn Heb “from/at [the] end, from this.”
[37:8] 313 tn The repetition of the expression indicates it has the distributive sense.
[37:9] 314 tn The construction is a participle in construct followed by the genitive “wings” – “spreaders of wings.”
[37:9] 315 tn “The cherubim” has been placed here instead of in the second clause to produce a smoother translation.
[37:9] 316 tn Heb “and their faces a man to his brother.”
[37:9] 317 tn Heb “to the atonement lid were the faces of the cherubim.”
[37:16] 318 tn The suffixes on these could also indicate the indirect object (see Exod 25:29).
[37:17] 319 tn Heb “from it”; the referent (“the same piece” of wrought metal) has been specified in the translation for clarity.
[37:19] 320 tn Heb “the one branch.” But the repetition of “one…one” means here one after another, or the “first” and then the “next.”
[37:19] 321 tn Heb “thus for six branches….”
[37:21] 322 tn As in Exod 26:35, the translation of “first” and “next” and “third” is interpretive, because the text simply says “under two branches” in each of three places.
[37:22] 323 tn Heb “were from it.”
[37:24] 324 tn Heb “it”; the referent (the lampstand) has been specified in the translation for clarity.
[37:25] 325 tn Heb “from it were its horns,” meaning that they were made from the same piece.
[37:26] 327 tn Heb “its walls around.”
[37:26] 328 tn Heb “and he made for it border gold around.”
[37:27] 329 tn Heb “and he made.”
[37:27] 330 sn Since it was a small altar, it needed only two rings, one on either side, in order to be carried. The second mention of their location clarifies that they should be on the sides, the right and the left, as one approached the altar.
[37:27] 331 tn Heb “for houses.”
[38:2] 332 tn Heb “its horns were from it,” meaning from the same piece.
[38:7] 333 tn Heb “it”; the referent (the altar) has been specified in the translation for clarity.
[38:8] 334 sn The word for “serve” is not the ordinary one. It means “to serve in a host,” especially in a war. It appears that women were organized into bands and served at the tent of meeting. S. R. Driver thinks that this meant “no doubt” washing, cleaning, or repairing (Exodus, 391). But there is no hint of that (see 1 Sam 2:22; and see Ps 68:11 [12 Hebrew text]). They seem to have had more to do than what Driver said.
[38:9] 335 tn Heb “south side southward.”
[38:10] 336 tn While this verse could be translated as an independent sentence, it is probably to be subordinated as a circumstantial clause in line with Exod 27:10-12, as well as v. 12 of this passage.
[38:11] 337 tn Here the phrase “the hangings were” has been supplied.
[38:12] 338 tn The phrase “there were” has been supplied.
[38:12] 339 tn The text simply has “their posts ten and their bases ten”; this may be added here as a circumstantial clause with the main sentence in order to make sense out of the construction.
[38:13] 340 tn The text simply says “seventy-five feet.”
[38:14] 341 tn The word literally means “shoulder.” The next words, “of the gate,” have been supplied here. The east end contained the courtyard’s entry with a wall of curtains on each side of the entry (see v. 15).
[38:15] 342 tn Heb “from this and from this” (cf, 17:12; 25:19; 26:13; 32:15; Josh 8:22, 33; 1 Kgs 10:19-20; Ezek 45:7).
[38:17] 343 tn Heb “they were banded with silver.”
[38:18] 344 tn This word is different from the word for hangings; it has more of the idea of a screen, shielding or securing the area.
[38:21] 345 tn The Hebrew word is פְּקוּדֵי (pÿqude), which in a slavishly literal way would be “visitations of” the tabernacle. But the word often has the idea of “numbering” or “appointing” as well. Here it is an accounting or enumeration of the materials that people brought, so the contemporary term “inventory” is a close approximation. By using this Hebrew word there is also the indication that whatever was given, i.e., appointed for the tabernacle, was changed forever in its use. This is consistent with this Hebrew root, which does have a sense of changing the destiny of someone (“God will surely visit you”). The list in this section will also be tied to the numbering of the people.
[38:21] 346 tn The same verb is used here, but now in the Pual perfect tense, third masculine singular. A translation “was numbered” or “was counted” works. The verb is singular because it refers to the tabernacle as a unit. This section will list what made up the tabernacle.
[38:21] 347 tn Heb “at/by the mouth of.”
[38:21] 348 tn The noun is “work” or “service.” S. R. Driver explains that the reckonings were not made for the Levites, but that they were the work of the Levites, done by them under the direction of Ithamar (Exodus, 393).
[38:21] 349 tn Heb “by the hand of.”
[38:24] 350 tn These words form the casus pendens, or independent nominative absolute, followed by the apodosis beginning with the vav (ו; see U. Cassuto, Exodus, 469).
[38:24] 351 tn Heb “and it was.”
[38:24] 352 sn There were 3000 shekels in a talent, and so the total weight here in shekels would be 87,730 shekels of gold. If the sanctuary shekel was 224 grs., then this was about 40,940 oz. troy. This is estimated to be a little over a ton (cf. NCV “over 2,000 pounds”; TEV “a thousand kilogrammes”; CEV “two thousand two hundred nine pounds”; NLT “about 2,200 pounds”), although other widely diverging estimates are also given.
[38:25] 353 sn This would be a total of 301,775 shekels (about 140,828 oz), being a half shekel exacted per person from 605,550 male Israelites 20 years old or more (Num 1:46). The amount is estimated to be around 3.75 tons.
[38:26] 354 sn The weight would be about half an ounce.
[38:26] 356 tn The phrase “in all” has been supplied.
[38:28] 357 tn Here the word “shekels” is understood; about 45 pounds.
[38:29] 358 sn The total shekels would have been 212,400 shekels, which would be about 108,749 oz. This would make about 2.5 to 3 tons.
[38:31] 359 sn The bronze altar is the altar for the burnt offering; the large bronze basin is not included here in the list.
[39:1] 360 sn This chapter also will be almost identical to the instructions given earlier, with a few changes along the way.
[39:3] 361 tn The verb is the infinitive that means “to do, to work.” It could be given a literal rendering: “to work [them into] the blue….” Weaving or embroidering is probably what is intended.
[39:5] 362 tn Heb “from it” or the same.
[39:6] 363 tn Or “as seals are engraved.”
[39:6] 364 sn The twelve names were those of Israel’s sons. The idea was not the remembrance of the twelve sons as such, but the twelve tribes that bore their names.
[39:10] 366 tn That is, they set in mountings.
[39:14] 367 tn The phrase “the number of” has been supplied.
[39:16] 368 tn Here “upper” has been supplied.
[39:18] 369 tn Here “other” has been supplied.
[39:19] 370 tn Here “other” has been supplied.
[39:19] 371 tn Heb “homeward side.”
[39:20] 372 tn Here “more” has been supplied.
[39:24] 373 tn The word is simply “twined” or “twisted.” It may refer to the twisted linen that so frequently is found in these lists; or, it may refer to the yarn twisted. The LXX reads “fine twined linen.” This is not found in the text of Exod 28:33, except in Smr and LXX.
[39:26] 374 tn The words “there was” are supplied in the translation for stylistic reasons.
[39:26] 375 tn The infinitive “to minister” is present; “to be used” is supplied from the context.
[39:32] 376 sn The last sections of the book bring several themes together to a full conclusion. Not only is it the completion of the tabernacle, it is the fulfillment of God’s plan revealed at the beginning of the book, i.e., to reside with his people.
[39:34] 377 tn See the note on this phrase in Exod 25:5.
[39:34] 378 tn Or “shielding” (NIV); NASB “the screening veil.”
[39:37] 379 tn Possibly meaning “pure gold lampstand.”
[39:40] 380 tn Heb “utensils, vessels.”
[39:41] 381 tn The form is the infinitive construct; it means the clothes to be used “to minister” in the holy place.
[39:43] 382 tn Or “examined” (NASB, TEV); NCV “looked closely at.”
[39:43] 383 tn The deictic particle draws attention to what he saw in such a way as to give the reader Moses’ point of view and a sense of his pleasure: “and behold, they…”
[39:43] 384 sn The situation and wording in Exod 39:43 are reminiscent of Gen 1:28 and 31, with the motifs of blessing people and inspecting what has been made.
[40:1] 385 sn All of Exod 39:32-40:38 could be taken as a unit. The first section (39:32-43) shows that the Israelites had carefully and accurately completed the preparation and brought everything they had made to Moses: The work of the
[40:1] 386 tn Heb “and Yahweh spoke to Moses, saying.”
[40:2] 387 tn Heb “you will raise,” an imperfect of instruction.
[40:4] 388 tn Heb “and you will set in order its setting” or “arrange its arrangement.” See 25:29-30 for items that belonged on the table.
[40:5] 389 tn Heb “give” (also four additional times in vv. 6-8).
[40:9] 391 tn Heb “you will take” (perfect with vav, ו).
[40:9] 392 tn Heb “and you will anoint” (perfect with vav, ו).
[40:9] 393 tn Heb “and you will sanctify” (perfect with vav, ו).
[40:11] 395 sn U. Cassuto (Exodus, 480) notes that the items inside the tent did not need to be enumerated since they were already holy, but items in the courtyard needed special attention. People needed to know that items outside the tent were just as holy.
[40:12] 396 tn The verb is “bring near,” or “present,” to Yahweh.
[40:14] 397 tn The verb is also “bring near” or “present.”
[40:21] 398 tn Heb “set up,” if it includes more than the curtain.
[40:21] 399 tn Or “shielding” (NIV); Heb “the veil of the covering” (cf. KJV).
[40:23] 400 tn Heb uses a cognate accusative construction, “he arranged the arrangement.”
[40:32] 402 tn The construction is the infinitive construct with the temporal preposition and the suffixed subjective genitive. This temporal clause indicates that the verb in the preceding verse was frequentative.
[40:32] 403 tn This is another infinitive construct in a temporal clause.
[40:32] 404 tn In this explanatory verse the verb is a customary imperfect.
[40:36] 405 tn The construction uses the Niphal infinitive construct to form the temporal clause.
[40:36] 406 tn The imperfect tense in this context describes a customary action.
[40:37] 407 tn The clause uses the Niphal infinitive construct in the temporal clause: “until the day of its being taken up.”
[40:38] 408 tn Here is another imperfect tense of the customary nuance.
[40:38] 409 tn Heb “to the eyes of all”; KJV, ASV, NASB “in the sight of all”; NRSV “before the eyes of all.”
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