Keluaran 26:1--36:38
Konteks26:1 1 “The tabernacle itself 2 you are to make with 3 ten curtains of fine twisted linen and blue and purple and scarlet; 4 you are to make them with 5 cherubim that are the work of an artistic designer. 26:2 The length of each 6 curtain is to be forty-two feet, and the width of each curtain is to be six feet 7 – the same size for each of the curtains. 26:3 Five curtains are to be joined, 8 one to another, 9 and the other 10 five curtains are to be joined, one to another. 26:4 You are to make loops of blue material along the edge of the end curtain in one set, and in the same way you are to make loops 11 in the outer edge of the end curtain in the second set. 26:5 You are to make fifty loops on the one curtain, and you are to make fifty loops on the end curtain which is on the second set, so that the loops are opposite one to another. 12 26:6 You are to make fifty gold clasps and join the curtains together with the clasps, so that the tabernacle is a unit. 13
26:7 “You are to make curtains of goats’ hair 14 for a tent over the tabernacle; 15 you are to make 16 eleven curtains. 26:8 The length of each 17 curtain is to be forty-five feet, and the width of each curtain is to be six feet – the same size for the eleven curtains. 26:9 You are to join five curtains by themselves and six curtains by themselves. You are to double over 18 the sixth curtain at the front of the tent. 26:10 You are to make fifty loops along the edge of the end curtain in one set and fifty loops along the edge of the curtain that joins the second set. 26:11 You are to make fifty bronze clasps and put the clasps into the loops and join the tent together so that it is a unit. 19 26:12 Now the part that remains of the curtains of the tent – the half curtain that remains will hang over at the back of the tabernacle. 20 26:13 The foot and a half 21 on the one side and the foot and a half on the other side of what remains in the length of the curtains of the tent will hang over the sides of the tabernacle, on one side and the other side, to cover it. 22
26:14 “You are to make a covering 23 for the tent out of ram skins dyed red and over that a covering of fine leather. 24
26:15 “You are to make the frames 25 for the tabernacle out of 26 acacia wood as uprights. 27 26:16 Each 28 frame is to be fifteen feet long, and each frame is to be two feet three inches wide, 26:17 with two projections 29 per frame parallel one to another. 30 You are to make all the frames of the tabernacle in this way. 26:18 So you are to make the frames for the tabernacle: twenty frames for the south side, 31 26:19 and you are to make forty silver bases to go under the twenty frames – two bases under the first frame for its two projections, and likewise 32 two bases under the next frame for its two projections; 26:20 and for the second side of the tabernacle, the north side, twenty frames, 26:21 and their forty silver bases, two bases under the first frame, and two bases under the next frame. 26:22 And for the back of the tabernacle on the west 33 you will make six frames. 26:23 You are to make two frames for the corners 34 of the tabernacle on the back. 26:24 At the two corners 35 they must be doubled at the lower end and finished together at the top in one ring. So it will be for both. 26:25 So there are to be eight frames and their silver bases, sixteen bases, two bases under the first frame, and two bases under the next frame.
26:26 “You are to make bars of acacia wood, five for the frames on one side of the tabernacle, 26:27 and five bars for the frames on the second side of the tabernacle, and five bars for the frames on the back of the tabernacle on the west. 26:28 The middle bar in the center of the frames will reach from end to end. 36 26:29 You are to overlay the frames with gold and make their rings of gold to provide places for the bars, and you are to overlay the bars with gold. 26:30 You are to set up the tabernacle according to the plan 37 that you were shown on the mountain.
26:31 “You are to make a special curtain 38 of blue, purple, and scarlet yarn and fine twisted linen; it is to be made 39 with cherubim, the work of an artistic designer. 26:32 You are to hang it 40 with gold hooks 41 on four posts of acacia wood overlaid with gold, set in 42 four silver bases. 26:33 You are to hang this curtain under the clasps and bring the ark of the testimony in there behind the curtain. 43 The curtain will make a division for you between the Holy Place and the Most Holy Place. 44 26:34 You are to put the atonement lid on the ark of the testimony in the Most Holy Place. 26:35 You are to put the table outside the curtain and the lampstand on the south side of the tabernacle, opposite the table, and you are to place the table on the north side.
26:36 “You are to make a hanging 45 for the entrance of the tent of blue, purple, and scarlet yarn and fine twined linen, the work of an embroiderer. 46 26:37 You are to make for the hanging five posts of acacia wood and overlay them with gold, and their hooks will be 47 gold, and you are to cast five bronze bases for them. 48
27:1 “You are to make the 49 altar of acacia wood, seven feet six inches long, 50 and seven feet six inches wide; the altar is to be square, 51 and its height is to be 52 four feet six inches. 27:2 You are to make its four horns 53 on its four corners; its horns will be part of it, 54 and you are to overlay it with bronze. 27:3 You are to make its pots for the ashes, 55 its shovels, its tossing bowls, 56 its meat hooks, and its fire pans – you are to make all 57 its utensils of bronze. 27:4 You are to make a grating 58 for it, a network of bronze, and you are to make on the network four bronze rings on its four corners. 27:5 You are to put it under the ledge of the altar below, so that the network will come 59 halfway up the altar. 60 27:6 You are to make poles for the altar, poles of acacia wood, and you are to overlay them with bronze. 27:7 The poles are to be put 61 into the rings so that the poles will be on two sides of the altar when carrying it. 62 27:8 You are to make the altar hollow, out of boards. Just as it was shown you 63 on the mountain, so they must make it. 64
27:9 “You are to make the courtyard 65 of the tabernacle. For the south side 66 there are to be hangings 67 for the courtyard of fine twisted linen, one hundred fifty feet long for one side, 68 27:10 with 69 twenty posts and their twenty bronze bases, with the hooks of the posts and their bands of silver. 27:11 Likewise 70 for its length on the north side, there are to be 71 hangings for one hundred fifty feet, with twenty posts and their twenty bronze bases, with silver hooks and bands 72 on the posts. 27:12 The width of the court on the west side is to be seventy-five feet with hangings, with their ten posts and their ten bases. 27:13 The width of the court on the east side, toward the sunrise, is to be seventy-five feet. 27:14 The hangings on one side 73 of the gate are to be 74 twenty-two and a half feet long, with their three posts and their three bases. 27:15 On the second side 75 there are to be 76 hangings twenty-two and a half feet long, with their three posts and their three bases. 27:16 For the gate of the courtyard there is to be a curtain of thirty feet, of blue, purple, and scarlet yarn and fine twined linen, the work of an embroiderer, with four posts and their four bases. 27:17 All the posts around the courtyard are to have silver bands; 77 their hooks are to be 78 silver, and their bases bronze. 27:18 The length of the courtyard is to be one hundred fifty feet 79 and the width seventy-five feet, 80 and the height of the fine twisted linen hangings 81 is to be 82 seven and a half feet, with their bronze bases. 27:19 All 83 the utensils of the tabernacle used 84 in all its service, all its tent pegs, and all the tent pegs of the courtyard are to be made of bronze. 85
27:20 “You are to command the Israelites that they bring 86 to you pure oil of pressed olives for the light, so that the lamps 87 will burn 88 regularly. 89 27:21 In the tent of meeting 90 outside the curtain that is before the testimony, Aaron and his sons are to arrange it from evening 91 to morning before the Lord. This is to be a lasting ordinance among the Israelites for generations to come. 92
28:1 93 “And you, bring near 94 to you your brother Aaron and his sons with him from among the Israelites, so that they may minister as my priests 95 – Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons. 28:2 You must make holy garments 96 for your brother Aaron, for glory and for beauty. 97 28:3 You 98 are to speak to all who are specially skilled, 99 whom I have filled with the spirit of wisdom, 100 so that they may make 101 Aaron’s garments to set him apart 102 to minister as my priest. 28:4 Now these are the garments that they are to make: a breastpiece, 103 an ephod, 104 a robe, a fitted 105 tunic, a turban, and a sash. They are to make holy garments for your brother Aaron and for his sons, that they may minister as my priests. 28:5 The artisans 106 are to use 107 the gold, blue, purple, scarlet, and fine linen.
28:6 “They are to make the ephod of gold, blue, purple, scarlet, and fine twisted linen, the work of an artistic designer. 28:7 It is to have two shoulder pieces attached to two of its corners, so it can be joined together. 108 28:8 The artistically woven waistband 109 of the ephod that is on it is to be like it, of one piece with the ephod, 110 of gold, blue, purple, scarlet, and fine twisted linen.
28:9 “You are to take two onyx stones and engrave on them the names of the sons of Israel, 111 28:10 six 112 of their names on one stone, and the six remaining names on the second stone, according to the order of their birth. 113 28:11 You are to engrave the two stones with the names of the sons of Israel with the work of an engraver in stone, like the engravings of a seal; 114 you are to have them set 115 in gold filigree 116 settings. 28:12 You are to put the two stones on the shoulders of the ephod, stones of memorial for the sons of Israel, and Aaron will bear their names before the Lord on his two shoulders for a memorial. 117 28:13 You are to make filigree settings of gold 28:14 and two braided chains of pure gold, like a cord, and attach the chains to the settings.
28:15 “You are to make a breastpiece for use in making decisions, 118 the work of an artistic designer; you are to make it in the same fashion as the ephod; you are to make it of gold, blue, purple, scarlet, and fine twisted linen. 28:16 It is to be square 119 when 120 doubled, nine inches 121 long and nine inches wide. 28:17 You are to set in it a setting for stones, four rows of stones, a row with a ruby, a topaz, and a beryl – the first row; 28:18 and the second row, a turquoise, a sapphire, and an emerald; 28:19 and the third row, a jacinth, an agate, and an amethyst; 28:20 and the fourth row, a chrysolite, an onyx, and a jasper. 122 They are to be enclosed in gold in their filigree settings. 28:21 The stones are to be for the names of the sons of Israel, twelve, according to the number of 123 their names. Each name according to the twelve tribes is to be like 124 the engravings of a seal.
28:22 “You are to make for the breastpiece braided chains like cords of pure gold, 28:23 and you are to make for the breastpiece two gold rings and attach 125 the two rings to the upper 126 two ends of the breastpiece. 28:24 You are to attach the two gold chains to the two rings at the ends of the breastpiece; 28:25 the other 127 two ends of the two chains you will attach to the two settings and then attach them 128 to the shoulder pieces of the ephod at the front of it. 28:26 You are to make two rings of gold and put them on the other 129 two ends of the breastpiece, on its edge that is on the inner side of the ephod. 28:27 You are to make two more 130 gold rings and attach 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. 28:28 They are to tie the breastpiece by its rings to the rings of the ephod by blue cord, so that it may be above the waistband of the ephod, and so that the breastpiece will not be loose from the ephod. 28:29 Aaron will bear the names of the sons of Israel in the breastpiece of decision over his heart 131 when he goes into the holy place, for a memorial before the Lord continually.
28:30 “You are to put the Urim and the Thummim 132 into the breastpiece of decision; and they are to be over Aaron’s heart when he goes in before the Lord. Aaron is to bear the decisions 133 of the Israelites over his heart before the Lord continually.
28:31 “You are to make the robe 134 of the ephod completely blue. 28:32 There is to be an opening 135 in its top 136 in the center of it, with an edge all around the opening, the work of a weaver, 137 like the opening of a collar, 138 so that it cannot be torn. 139 28:33 You are to make pomegranates 140 of blue, purple, and scarlet all around its hem 141 and bells of gold between them all around. 28:34 The pattern is to be 142 a gold bell and a pomegranate, a gold bell and a pomegranate, all around the hem of the robe. 28:35 The robe 143 is to be on Aaron as he ministers, 144 and his sound will be heard 145 when he enters the Holy Place before the Lord and when he leaves, so that he does not die.
28:36 “You are to make a plate 146 of pure gold and engrave on it the way a seal is engraved: 147 “Holiness to the Lord.” 148 28:37 You are to attach to it a blue cord so that it will be 149 on the turban; it is to be 150 on the front of the turban, 28:38 It will be on Aaron’s forehead, and Aaron will bear the iniquity of the holy things, 151 which the Israelites are to sanctify by all their holy gifts; 152 it will always be on his forehead, for their acceptance 153 before the Lord. 28:39 You are to weave 154 the tunic of fine linen and make the turban of fine linen, and make the sash the work of an embroiderer.
28:40 “For Aaron’s sons you are to make tunics, sashes, and headbands 155 for glory and for beauty.
28:41 “You are to clothe them – your brother Aaron and his sons with him – and anoint them 156 and ordain them 157 and set them apart as holy, 158 so that they may minister as my priests. 28:42 Make for them linen undergarments to cover their naked bodies; 159 they must cover 160 from the waist to the thighs. 28:43 These must be on Aaron and his sons when they enter 161 to the tent of meeting, or when they approach 162 the altar to minister in the Holy Place, so that they bear no iniquity and die. 163 It is to be a perpetual ordinance for him and for his descendants 164 after him. 165
29:1 166 “Now this is what 167 you are to do for them to consecrate them so that they may minister as my priests. Take a young 168 bull and two rams without blemish; 169 29:2 and 170 bread made without yeast, and perforated cakes without yeast mixed with oil, and wafers without yeast spread 171 with oil – you are to make them using 172 fine wheat flour. 29:3 You are to put them in one basket and present 173 them in the basket, along with 174 the bull and the two rams.
29:4 “You are to present 175 Aaron and his sons at the entrance of the tent of meeting. You are to wash 176 them with water 29:5 and take the garments and clothe Aaron with the tunic, 177 the robe of the ephod, the ephod, and the breastpiece; you are to fasten the ephod on him by using the skillfully woven waistband. 178 29:6 You are to put the turban on his head and put the holy diadem 179 on the turban. 29:7 You are to take the anointing oil and pour it on his head and anoint him. 180 29:8 You are to present his sons and clothe them with tunics 29:9 and wrap the sashes around Aaron and his sons 181 and put headbands on them, and so the ministry of priesthood will belong to them by a perpetual ordinance. Thus you are to consecrate 182 Aaron and his sons.
29:10 “You are to present the bull at the front of the tent of meeting, and Aaron and his sons are to put 183 their hands on the head 184 of the bull. 29:11 You are to kill the bull before the Lord at the entrance to the tent of meeting 29:12 and take some of the blood of the bull and put it on the horns of the altar 185 with your finger; all the rest of 186 the blood you are to pour out at the base of the altar. 29:13 You are to take all the fat that covers the entrails, and the lobe 187 that is above the liver, and the two kidneys and the fat that is on them, and burn them 188 on the altar. 29:14 But the meat of the bull, its skin, and its dung you are to burn up 189 outside the camp. 190 It is the purification offering. 191
29:15 “You are to take one ram, and Aaron and his sons are to lay their hands on the ram’s head, 29:16 and you are to kill the ram and take its blood and splash it all around on the altar. 29:17 Then you are to cut the ram into pieces and wash the entrails and its legs and put them on its pieces and on its head 29:18 and burn 192 the whole ram on the altar. It is a burnt offering 193 to the Lord, a soothing aroma; it is an offering made by fire 194 to the Lord. 195
29:19 “You are to take the second ram, and Aaron and his sons are to lay their hands on the ram’s head, 29:20 and you are to kill the ram and take some of its blood and put it on the tip of the right ear of Aaron, on the tip of the right ear of his sons, on the thumb of their right hand, and on the big toe of their right foot, 196 and then splash the blood all around on the altar. 29:21 You are to take some of the blood that is on the altar and some of the anointing oil and sprinkle it 197 on Aaron, on his garments, on his sons, and on his sons’ garments with him, so that he may be holy, 198 he and his garments along with his sons and his sons’ garments.
29:22 “You are to take from the ram the fat, the fat tail, the fat that covers the entrails, the lobe 199 of the liver, the two kidneys and the fat that is on them, and the right thigh – for it is the ram for consecration 200 – 29:23 and one round flat cake of bread, one perforated cake of oiled bread, and one wafer from the basket of bread made without yeast that is before the Lord. 29:24 You are to put all these 201 in Aaron’s hands 202 and in his sons’ hands, and you are to wave them as a wave offering 203 before the Lord. 29:25 Then you are to take them from their hands and burn 204 them 205 on the altar for a burnt offering, for a soothing aroma before the Lord. It is an offering made by fire to the Lord. 29:26 You are to take the breast of the ram of Aaron’s consecration; you are to wave it as a wave offering before the Lord, and it is to be your share. 29:27 You are to sanctify the breast of the wave offering and the thigh of the contribution, 206 which were waved and lifted up as a contribution from the ram of consecration, from what belongs to Aaron and to his sons. 29:28 It is to belong to Aaron and to his sons from the Israelites, by a perpetual ordinance, for it is a contribution. It is to be a contribution from the Israelites from their peace offerings, their contribution to the Lord.
29:29 “The holy garments that belong to Aaron are to belong to his sons after him, so that they may be anointed 207 in them and consecrated 208 in them. 29:30 The priest who succeeds him 209 from his sons, when he first comes 210 to the tent of meeting to minister in the Holy Place, is to wear them for seven days. 211
29:31 “You are to take the ram of the consecration and cook 212 its meat in a holy place. 213 29:32 Aaron and his sons are to eat the meat of the ram and the bread that was in the basket at the entrance of the tent of meeting. 29:33 They are to eat those things by which atonement was made 214 to consecrate and to set them apart, but no one else 215 may eat them, for they are holy. 29:34 If any of the meat from the consecration offerings 216 or any of the bread is left over 217 until morning, then you are to burn up 218 what is left over. It must not be eaten, 219 because it is holy.
29:35 “Thus you are to do for Aaron and for his sons, according to all that I have commanded you; you are to consecrate them 220 for 221 seven days. 29:36 Every day you are to prepare a bull for a purification offering 222 for atonement. 223 You are to purge 224 the altar by making atonement 225 for it, and you are to anoint it to set it apart as holy. 29:37 For seven days 226 you are to make atonement for the altar and set it apart as holy. Then the altar will be most holy. 227 Anything that touches the altar will be holy. 228
29:38 “Now this is what you are to prepare 229 on the altar every day continually: two lambs a year old. 29:39 The first lamb you are to prepare in the morning, and the second lamb you are to prepare around sundown. 230 29:40 With the first lamb offer a tenth of an ephah 231 of fine flour mixed with a fourth of a hin 232 of oil from pressed olives, and a fourth of a hin of wine as a drink offering. 29:41 The second lamb you are to offer around sundown; you are to prepare for it the same meal offering as for the morning and the same drink offering, for a soothing aroma, an offering made by fire to the Lord.
29:42 “This will be a regular 233 burnt offering throughout your generations at the entrance of the tent of meeting before the Lord, where I will meet 234 with you to speak to you there. 29:43 There I will meet 235 with the Israelites, and it will be set apart as holy by my glory. 236
29:44 “So I will set apart as holy 237 the tent of meeting and the altar, and I will set apart as holy Aaron and his sons, that they may minister as priests to me. 29:45 I will reside 238 among the Israelites, and I will be their God, 29:46 and they will know that I am the Lord their God, who brought them out from the land of Egypt, so that I may reside among them. I am the Lord their God.
30:1 239 “You are to make an altar for burning incense; 240 you are to make it of 241 acacia wood. 242 30:2 Its length is to be a foot and a half 243 and its width a foot and a half; it will be square. Its height is to be three feet, 244 with its horns of one piece with it. 245 30:3 You are to overlay it with pure gold – its top, 246 its four walls, 247 and its horns – and make a surrounding border of gold for it. 248 30:4 You are to make two gold rings for it under its border, on its two flanks; you are to make them on its two sides. 249 The rings 250 will be places 251 for poles to carry it with. 30:5 You are to make the poles of acacia wood and overlay them with gold.
30:6 “You are to put it in front of the curtain that is before the ark of the testimony (before the atonement lid that is over the testimony), where I will meet you. 30:7 Aaron is to burn sweet incense 252 on it morning by morning; when he attends 253 to the lamps he is to burn incense. 254 30:8 When Aaron sets up the lamps around sundown he is to burn incense on it; it is to be a regular incense offering before the Lord throughout your generations. 30:9 You must not offer strange incense on it, nor burnt offering, nor meal offering, and you must not pour out a drink offering on it. 30:10 Aaron is to make atonement on its horns once in the year with some of the blood of the sin offering for atonement; 255 once in the year 256 he is to make atonement on it throughout your generations. It is most holy to the Lord.” 257
30:11 258 The Lord spoke to Moses: 259 30:12 “When you take a census 260 of the Israelites according to their number, 261 then each man is to pay a ransom 262 for his life to the Lord when you number them, 263 so that there will be no plague among them when you number them. 30:13 Everyone who crosses over to those who are numbered 264 is to pay this: a half shekel 265 according to the shekel of the sanctuary 266 (a shekel weighs twenty gerahs). The half shekel is to be an offering 267 to the Lord. 30:14 Everyone who crosses over to those numbered, from twenty years old and up, is to pay an offering to the Lord. 30:15 The rich are not to increase it, 268 and the poor are not to pay less than the half shekel when giving 269 the offering of the Lord, to make atonement 270 for your lives. 30:16 You are to receive the atonement money 271 from the Israelites and give it for the service 272 of the tent of meeting. It will be a memorial 273 for the Israelites before the Lord, to make atonement 274 for your lives.”
30:17 275 The Lord spoke to Moses: 276 30:18 “You are also to make a large bronze 277 basin with a bronze stand 278 for washing. You are to put it between the tent of meeting and the altar and put water in it, 279 30:19 and Aaron and his sons must wash their hands and their feet from it. 280 30:20 When they enter 281 the tent of meeting, they must wash with 282 water so that they do not die. 283 Also, when they approach 284 the altar to minister by burning incense 285 as an offering made by fire 286 to the Lord, 30:21 they must wash 287 their hands and their feet so that they do not die. And this 288 will be a perpetual ordinance for them and for their descendants 289 throughout their generations.” 290
30:22 291 The Lord spoke to Moses: 292 30:23 “Take 293 choice spices: 294 twelve and a half pounds 295 of free-flowing myrrh, 296 half that – about six and a quarter pounds – of sweet-smelling cinnamon, six and a quarter pounds of sweet-smelling cane, 30:24 and twelve and a half pounds of cassia, all weighed 297 according to the sanctuary shekel, and four quarts 298 of olive oil. 30:25 You are to make this 299 into 300 a sacred anointing oil, a perfumed compound, 301 the work of a perfumer. It will be sacred anointing oil.
30:26 “With it you are to anoint the tent of meeting, the ark of the testimony, 30:27 the table and all its utensils, the lampstand and its utensils, the altar of incense, 30:28 the altar for the burnt offering and all its utensils, and the laver and its base. 30:29 So you are to sanctify them, 302 and they will be most holy; 303 anything that touches them will be holy. 304
30:30 “You are to anoint Aaron and his sons and 305 sanctify them, so that they may minister as my priests. 30:31 And you are to tell the Israelites: ‘This is to be my sacred anointing oil throughout your generations. 30:32 It must not be applied 306 to people’s bodies, and you must not make any like it with the same recipe. It is holy, and it must be holy to you. 30:33 Whoever makes perfume like it and whoever puts any of it on someone not a priest 307 will be cut off 308 from his people.’”
30:34 The Lord said to Moses: “Take 309 spices, gum resin, 310 onycha, 311 galbanum, 312 and pure frankincense 313 of equal amounts 314 30:35 and make it into an incense, 315 a perfume, 316 the work of a perfumer. It is to be finely ground, 317 and pure and sacred. 30:36 You are to beat some of it very fine and put some of it before the ark of the testimony in the tent of meeting where I will meet with you; it is to be most holy to you. 30:37 And the incense that you are to make, you must not make for yourselves using the same recipe; it is to be most holy to you, belonging to the Lord. 30:38 Whoever makes anything like it, to use as perfume, 318 will be cut off from his people.”
31:1 319 The Lord spoke to Moses: 320 31:2 “See, I have chosen 321 Bezalel son of Uri, the son of Hur, of the tribe of Judah, 31:3 and I have filled him with the Spirit of God 322 in skill, 323 in understanding, in knowledge, and in all kinds 324 of craftsmanship, 31:4 to make artistic designs 325 for work with gold, with silver, and with bronze, 31:5 and with cutting and setting stone, and with cutting wood, to work in all kinds of craftsmanship. 31:6 Moreover, 326 I have also given him Oholiab son of Ahisamach, of the tribe of Dan, and I have given ability to all the specially skilled, 327 that they may make 328 everything I have commanded you: 31:7 the tent of meeting, the ark of the testimony, the atonement lid that is on it, all the furnishings 329 of the tent, 31:8 the table with its utensils, the pure lampstand with all its utensils, the altar of incense, 31:9 the altar for the burnt offering with all its utensils, the large basin with its base, 31:10 the woven garments, the holy garments for Aaron the priest and the garments for his sons, to minister as priests, 31:11 the anointing oil, and sweet incense for the Holy Place. They will make all these things just as I have commanded you.”
31:12 330 The Lord said to Moses, 331 31:13 “Tell the Israelites, ‘Surely you must keep my Sabbaths, 332 for it is a sign between me and you throughout your generations, that you may know that I am the Lord who sanctifies you. 333 31:14 So you must keep the Sabbath, for it is holy for you. Everyone who defiles it 334 must surely be put to death; indeed, 335 if anyone does 336 any 337 work on it, then that person will be cut off from among his 338 people. 31:15 Six days 339 work may be done, 340 but on the seventh day is a Sabbath of complete rest, 341 holy to the Lord; anyone who does work on the Sabbath day must surely be put to death. 31:16 The Israelites must keep the Sabbath by observing the Sabbath throughout their generations as a perpetual covenant. 31:17 It is a sign between me and the Israelites forever; for in six days 342 the Lord made the heavens and the earth, and on the seventh day he rested and was refreshed.’” 343
31:18 He gave Moses two tablets of testimony when he had finished speaking with him on Mount Sinai, tablets of stone written by the finger of God. 344
32:1 345 When the people saw that Moses delayed 346 in coming down 347 from the mountain, they 348 gathered around Aaron and said to him, “Get up, 349 make us gods 350 that will go before us. As for this fellow Moses, 351 the man who brought us up from the land of Egypt, we do not know what 352 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.” 353 32:3 So all 354 the people broke off the gold earrings that were on their ears and brought them to Aaron. 32:4 He accepted the gold 355 from them, 356 fashioned 357 it with an engraving tool, and made a molten calf. 358 Then they said, “These are your gods, 359 O Israel, who brought you up out of Egypt.”
32:5 When 360 Aaron saw this, 361 he built an altar before it, 362 and Aaron made a proclamation 363 and said, “Tomorrow will be a feast 364 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, 365 and they rose up to play. 366
32:7 The Lord spoke to Moses: “Go quickly, descend, 367 because your 368 people, whom you brought up from the land of Egypt, have acted corruptly. 32:8 They have quickly turned aside 369 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. 370 Look 371 what a stiff-necked people they are! 372 32:10 So now, leave me alone 373 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 374 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 375 should the Egyptians say, 376 ‘For evil 377 he led them out to kill them in the mountains and to destroy 378 them from the face of the earth’? Turn from your burning anger, and relent 379 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 380 like the stars of heaven, and all this land that I have spoken about 381 I will give to your descendants, 382 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 383 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, 384 he said to Moses, “It is the sound of war in the camp!” 32:18 Moses 385 said, “It is not the sound of those who shout for victory, 386 nor is it the sound of those who cry because they are overcome, 387 but the sound of singing 388 I hear.” 389
32:19 When he approached the camp and saw the calf and the dancing, Moses became extremely angry. 390 He threw the tablets from his hands and broke them to pieces at the bottom of the mountain. 391 32:20 He took the calf they had made and burned it in the fire, ground it 392 to powder, poured it out on the water, and made the Israelites drink it. 393
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; 394 you know these people, that they tend to evil. 395 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 396 to me, and I threw it into the fire, and this calf came out.” 397
32:25 Moses saw that the people were running wild, 398 for Aaron had let them get completely out of control, causing derision from their enemies. 399 32:26 So Moses stood at the entrance of the camp and said, “Whoever is for the Lord, come 400 to me.” 401 All the Levites gathered around him, 32:27 and he said to them, “Thus says the Lord, the God of Israel, ‘Each man fasten 402 his sword on his side, and go back and forth 403 from entrance to entrance throughout the camp, and each one kill his brother, his friend, and his neighbor.’” 404
32:28 The Levites did what Moses ordered, 405 and that day about three thousand men of the people died. 406 32:29 Moses said, “You have been consecrated 407 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.” 408
32:30 The next day Moses said to the people, 409 “You have committed a very serious sin, 410 but now I will go up to the Lord – perhaps I can make atonement 411 on behalf of your sin.”
32:31 So Moses returned to the Lord and said, “Alas, this people has committed a very serious sin, 412 and they have made for themselves gods of gold. 32:32 But now, if you will forgive their sin…, 413 but if not, wipe me out 414 from your book that you have written.” 415 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, 416 my angel will go before you. But on the day that I punish, I will indeed punish them for their sin.” 417
32:35 And the Lord sent a plague on the people because they had made the calf 418 – the one Aaron made. 419
33:1 The Lord said to Moses, “Go up 420 from here, you and the people whom you brought up out of the land of Egypt, to the land I promised on oath 421 to Abraham, to Isaac, and to Jacob, saying, ‘I will give it to your descendants.’ 422 33:2 I will send an angel 423 before you, and I will drive out the Canaanite, the Amorite, the Hittite, the Perizzite, the Hivite, and the Jebusite. 424 33:3 Go up 425 to a land flowing with milk and honey. But 426 I will not go up among you, for you are a stiff-necked people, and I might destroy you 427 on the way.”
33:4 When the people heard this troubling word 428 they mourned; 429 no one put on his ornaments. 33:5 For 430 the Lord had said to Moses, “Tell the Israelites, ‘You are a stiff-necked people. If I went up among you for a moment, 431 I might destroy you. Now take off your ornaments, 432 that I may know 433 what I should do to you.’” 434 33:6 So the Israelites stripped off their ornaments by Mount Horeb.
33:7 435 Moses took 436 the tent 437 and pitched it outside the camp, at a good distance 438 from the camp, and he called it the tent of meeting. Anyone 439 seeking 440 the Lord would go out to the tent of meeting that was outside the camp.
33:8 And when Moses went out 441 to the tent, all the people would get up 442 and stand at the entrance to their tents 443 and watch 444 Moses until he entered the tent. 445 33:9 And 446 whenever Moses entered the tent, the pillar of cloud would descend and stand at the entrance of the tent, and the Lord 447 would speak with Moses. 448 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. 449 33:11 The Lord would speak to Moses face to face, 450 the way a person speaks 451 to a friend. Then Moses 452 would return to the camp, but his servant, Joshua son of Nun, a young man, did not leave the tent. 453
33:12 Moses said to the Lord, “See, you have been saying to me, ‘Bring this people up,’ 454 but you have not let me know whom you will send with me. But you said, ‘I know you by name, 455 and also you have found favor in my sight.’ 33:13 Now if I have found favor in your sight, show me 456 your way, that I may know you, 457 that I may continue to find 458 favor in your sight. And see 459 that this nation is your people.”
33:14 And the Lord 460 said, “My presence 461 will go with you, 462 and I will give you rest.” 463
33:15 And Moses 464 said to him, “If your presence does not go 465 with us, 466 do not take us up from here. 467 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?” 468
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 469 you by name.”
33:18 And Moses 470 said, “Show me your glory.” 471
33:19 And the Lord 472 said, “I will make all my goodness 473 pass before your face, and I will proclaim the Lord by name 474 before you; I will be gracious to whom I will be gracious, I will show mercy to whom I will show mercy.” 475 33:20 But he added, “You cannot see my face, for no one can 476 see me and live.” 477 33:21 The Lord said, “Here 478 is a place by me; you will station yourself 479 on a rock. 33:22 When my glory passes by, I will put you in a cleft in the rock and will cover 480 you with my hand 481 while I pass by. 482 33:23 Then I will take away my hand, and you will see my back, 483 but my face must not be seen.” 484
34:1 485 The Lord said to Moses, “Cut out 486 two tablets of stone like the first, and I will write 487 on the tablets the words that were on the first tablets, which you smashed. 34:2 Be prepared 488 in the morning, and go up in the morning to Mount Sinai, and station yourself 489 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 490 cut out two tablets of stone like the first; 491 early in the morning he went up 492 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. 493 34:6 The Lord passed by before him and proclaimed: 494 “The Lord, the Lord, 495 the compassionate and gracious 496 God, slow to anger, 497 and abounding in loyal love and faithfulness, 498 34:7 keeping loyal love for thousands, 499 forgiving iniquity and transgression and sin. But he by no means leaves the guilty unpunished, responding to the transgression 500 of fathers by dealing with children and children’s children, to the third and fourth generation.”
34:8 Moses quickly bowed 501 to the ground and worshiped 34:9 and said, “If now I have found favor in your sight, O Lord, let my Lord 502 go among us, for we 503 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 504 a covenant before all your people. I will do wonders such as have not been done 505 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. 506
34:11 “Obey 507 what I am commanding you this day. I am going to drive out 508 before you the Amorite, the Canaanite, the Hittite, the Perizzite, the Hivite, and the Jebusite. 34:12 Be careful not to make 509 a covenant with the inhabitants of the land where you are going, lest it become a snare 510 among you. 34:13 Rather you must destroy their altars, smash their images, and cut down their Asherah poles. 511 34:14 For you must not worship 512 any other god, 513 for the Lord, whose name 514 is Jealous, is a jealous God. 34:15 Be careful 515 not to make a covenant with the inhabitants of the land, for when 516 they prostitute themselves 517 to their gods and sacrifice to their gods, and someone invites you, 518 you will eat from his sacrifice; 34:16 and you then take 519 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 520 you must eat bread made without yeast, as I commanded you; do this 521 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 522 belongs to me, even every firstborn 523 of your cattle that is a male, 524 whether ox or sheep. 34:20 Now the firstling 525 of a donkey you may redeem with a lamb, but if you do not redeem it, then break its neck. 526 You must redeem all the firstborn of your sons.
“No one will appear before me empty-handed. 527
34:21 “On six days 528 you may labor, but on the seventh day you must rest; 529 even at the time of plowing and of harvest 530 you are to rest. 531
34:22 “You must observe 532 the Feast of Weeks – the firstfruits of the harvest of wheat – and the Feast of Ingathering at the end 533 of the year. 34:23 At three times 534 in the year all your men 535 must appear before the Lord God, 536 the God of Israel. 34:24 For I will drive out 537 the nations before you and enlarge your borders; no one will covet 538 your land when you go up 539 to appear before the Lord your God three times 540 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. 541
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.” 542
34:27 The Lord said to Moses, “Write down 543 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; 544 he did not eat bread, and he did not drink water. He wrote on the tablets the words of the covenant, the ten commandments. 545
34:29 546 Now when Moses came down 547 from Mount Sinai with 548 the two tablets of the testimony in his hand 549 – when he came down 550 from the mountain, Moses 551 did not know that the skin of his face shone 552 while he talked with him. 34:30 When Aaron and all the Israelites saw Moses, the skin of his face shone; 553 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 554 speaking 555 with them, he would 556 put a veil on his face. 34:34 But when Moses went in 557 before the Lord to speak with him, he would remove the veil until he came out. 558 Then he would come out and tell the Israelites what he had been commanded. 559 34:35 When the Israelites would see 560 the face of Moses, that 561 the skin of Moses’ face shone, Moses would put the veil on his face again, until he went in to speak with the Lord. 562
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. 563 35:2 In six days 564 work may be done, but on the seventh day there must be a holy day 565 for you, a Sabbath of complete rest to the Lord. 566 Anyone who does work on it will be put to death. 35:3 You must not kindle a fire 567 in any of your homes 568 on the Sabbath day.” 569
35:4 570 Moses spoke to the whole community of the Israelites, “This is the word that the Lord has commanded: 35:5 ‘Take 571 an offering for the Lord. Let everyone who has a willing heart 572 bring 573 an offering to the Lord: 574 gold, silver, bronze, 35:6 blue, purple, and scarlet yarn, fine linen, goat’s hair, 35:7 ram skins dyed red, fine leather, 575 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 576 for mounting 577 on the ephod and the breastpiece. 35:10 Every skilled person 578 among you is to come and make all that the Lord has commanded: 35:11 the tabernacle with 579 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 580 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 581 whose heart stirred him to action 582 and everyone whose spirit was willing 583 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. 584 35:22 They came, men and women alike, 585 all who had willing hearts. They brought brooches, earrings, rings and ornaments, all kinds of gold jewelry, 586 and everyone came who waved 587 a wave offering of gold to the Lord.
35:23 Everyone who had 588 blue, purple, or 589 scarlet yarn, fine linen, goats’ hair, ram skins dyed red, or fine leather 590 brought them. 591 35:24 Everyone making an offering of silver or bronze brought it as 592 an offering to the Lord, and everyone who had acacia wood 593 for any work of the service brought it. 594 35:25 Every woman who was skilled 595 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 596 spun goats’ hair.
35:27 The leaders brought onyx stones and other gems to be mounted 597 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 598 Moses had commanded them 599 to do.
35:30 Moses said to the Israelites, “See, the Lord has chosen 600 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, 601 and in cutting wood, to do work in every artistic craft. 602 35:34 And he has put it in his heart 603 to teach, he and Oholiab son of Ahisamach, of the tribe of Dan. 35:35 He has filled them with skill 604 to do all kinds of work 605 as craftsmen, as designers, as embroiderers in blue, purple, and scarlet yarn and in fine linen, and as weavers. They are 606 craftsmen in all the work 607 and artistic designers. 608 36:1 So Bezalel and Oholiab and every skilled person 609 in whom the Lord has put skill 610 and ability 611 to know how 612 to do all the work for the service 613 of the sanctuary are to do the work 614 according to all that the Lord has commanded.”
36:2 Moses summoned 615 Bezalel and Oholiab and every skilled person in whom 616 the Lord had put skill – everyone whose heart stirred him 617 to volunteer 618 to do the work, 36:3 and they received from Moses all the offerings the Israelites had brought to do 619 the work for the service of the sanctuary, and they still continued to bring him a freewill offering each morning. 620 36:4 So all the skilled people who were doing all the work on the sanctuary came from the work 621 they were doing 36:5 and told Moses, “The people are bringing much more than 622 is needed for the completion 623 of the work which the Lord commanded us to do!” 624
36:6 Moses instructed them to take 625 his message 626 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. 627 36:7 Now the materials were more than enough 628 for them to do all the work. 629
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 630 five of the curtains to one another, and the other 631 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. 632
36:14 He made curtains of goats’ hair for a tent over the tabernacle; he made eleven curtains. 633 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. 634 36:19 He made a covering for the tent out of ram skins dyed red and over that a covering of fine leather. 635
36:20 He made the frames 636 for the tabernacle of acacia wood 637 as uprights. 638 36:21 The length of each 639 frame was fifteen feet, the width of each 640 frame was two and a quarter feet, 36:22 with 641 two projections per frame parallel one to another. 642 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 643 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 644 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 645 they were doubled at the lower end and 646 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 647 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 648 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, 649 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 650 and their bands with gold, but their five bases were bronze. 651
[26:1] 1 sn This chapter is given over to the details of the structure itself, the curtains, coverings, boards and walls and veil. The passage can be studied on one level for its function both practically and symbolically for Israel’s worship. On another level it can be studied for its typology, for the tabernacle and many of its parts speak of Christ. For this one should see the commentaries.
[26:1] 2 tn The word order in Hebrew thrusts the direct object to the front for particular emphasis. After the first couple of pieces of furniture are treated (chap. 25), attention turns to the tabernacle itself.
[26:1] 3 tn This is for the adverbial accusative explaining how the dwelling place is to be made.
[26:1] 4 sn S. R. Driver suggests that the curtains were made with threads dyed with these colors (Exodus, 280). Perhaps the colored threads were used for embroidering the cherubim in the curtains.
[26:1] 5 tn The construction is difficult in this line because of the word order. “Cherubim” is an adverbial accusative explaining how they were to make the curtains. And מַעֲשֵׂה חֹשֵׁב (ma’aseh khoshev) means literally “work of a designer”; it is in apposition to “cherubim.” The Hebrew participle means “designer” or “deviser” so that one could render this “of artistic designs in weaving” (S. R. Driver, Exodus, 280-81). B. Jacob says that it refers to “artistic weavers” (Exodus, 789).
[26:2] 6 tn Heb “one” (so KJV).
[26:2] 7 tn Heb “twenty-eight cubits” long and “four cubits” wide.
[26:3] 8 tn This is the active participle, not the passive. It would normally be rendered “joining together.” The Bible uses the active because it has the result of the sewing in mind, namely, that every curtain accompanies another (U. Cassuto, Exodus, 348).
[26:3] 9 tn Heb “a woman to her sister,” this form of using nouns to express “one to another” is selected because “curtains” is a feminine noun (see GKC 448 §139.e).
[26:3] 10 tn The phrase “the other” has been supplied.
[26:4] 11 tn Here “loops” has been supplied.
[26:5] 12 tn Heb “a woman to her sister.”
[26:6] 13 tn Heb “one”; KJV “it shall be one tabernacle”; NRSV “that the tabernacle may be one whole”; NLT “a single unit.”
[26:7] 14 sn This chapter will show that there were two sets of curtains and two sets of coverings that went over the wood building to make the tabernacle or dwelling place. The curtains of fine linen described above could be seen only by the priests from inside. Above that was the curtain of goats’ hair. Then over that were the coverings, an inner covering of rams’ skins dyed red and an outer covering of hides of fine leather. The movement is from the inside to the outside because it is God’s dwelling place; the approach of the worshiper would be the opposite. The pure linen represented the righteousness of God, guarded by the embroidered cherubim; the curtain of goats’ hair was a reminder of sin through the daily sin offering of a goat; the covering of rams’ skins dyed red was a reminder of the sacrifice and the priestly ministry set apart by blood, and the outer covering marked the separation between God and the world. These are the interpretations set forth by Kaiser; others vary, but not greatly (see W. C. Kaiser, Jr., “Exodus,” EBC 2:459).
[26:7] 15 sn This curtain will serve “for a tent over the tabernacle,” as a dwelling place.
[26:7] 16 tn Heb “you will make them”
[26:9] 18 sn The text seems to describe this part as being in front of the tabernacle, hanging down to form a valence at the entrance (S. R. Driver, Exodus, 284).
[26:12] 20 sn U. Cassuto (Exodus, 353) cites b. Shabbat 98b which says, “What did the tabernacle resemble? A woman walking on the street with her train trailing behind her.” In the expression “the half of the curtain that remains,” the verb agrees in gender with the genitive near it.
[26:13] 21 tn Literally “cubit.”
[26:13] 22 sn U. Cassuto states the following: “To the north and to the south, since the tent curtains were thirty cubits long, there were ten cubits left over on each side; these covered the nine cubits of the curtains of the tabernacle and also the bottom cubit of the boards, which the tabernacle curtains did not suffice to cover. It is to this that v. 13 refers” (Exodus, 353).
[26:14] 23 sn Two outer coverings made of stronger materials will be put over the tent and the curtain, the two inner layers.
[26:14] 24 tn See the note on this phrase in Exod 25:5.
[26:15] 25 tn There is debate whether the word הַקְּרָשִׁים (haqqÿrashim) means “boards” (KJV, ASV, NAB, NASB) or “frames” (NIV, NCV, NRSV, TEV) 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.
[26:15] 26 tn “Wood” is an adverbial accusative.
[26:15] 27 tn The plural participle “standing” refers to how these items will be situated; they will be vertical rather than horizontal (U. Cassuto, Exodus, 354).
[26:16] 28 tn Heb “the frame.”
[26:17] 29 sn Heb “hands,” the reference is probably to projections that served as stays or supports. They may have been tenons, or pegs, projecting from the bottom of the frames to hold the frames in their sockets (S. R. Driver, Exodus, 286).
[26:17] 30 tn Or “being joined each to the other.”
[26:18] 31 tn Heb “on the south side southward.”
[26:19] 32 tn The clause is repeated to show the distributive sense; it literally says, “and two bases under the one frame for its two projections.”
[26:22] 33 tn Or “westward” (toward the sea).
[26:23] 34 sn The term rendered “corners” is “an architectural term for some kind of special corner structure. Here it seems to involve two extra supports, one at each corner of the western wall” (N. M. Sarna, Exodus [JPSTC], 170).
[26:24] 35 tn Heb “they will be for the two corners.” This is the last clause of the verse, moved forward for clarity.
[26:28] 36 sn These bars served as reinforcements to hold the upright frames together. The Hebrew term for these bars is also used of crossbars on gates (Judg 16:3; Neh 3:3).
[26:30] 37 tn The noun is מִשְׁפָּט (mishpat), often translated “judgment” or “decision” in other contexts. In those settings it may reflect its basic idea of custom, which here would be reflected with a rendering of “prescribed norm” or “plan.”
[26:31] 38 tn Although translated “curtain” (traditionally “veil,” so ASV, NAB, NASB) this is a different word from the one used earlier of the tent curtains, so “special curtain” is used. The word פָרֹכֶת (farokhet) seems to be connected with a verb that means “to shut off” and was used with a shrine. This curtain would form a barrier in the approach to God (see S. R. Driver, Exodus, 289).
[26:31] 39 tn The verb is the third masculine singular form, but no subject is expressed. It could be translated “one will make” or as a passive. The verb means “to make,” but probably has the sense of embroidering both here and in v. 1.
[26:32] 41 tn This clause simply says “and their hooks gold,” but is taken as a circumstantial clause telling how the veil will be hung.
[26:32] 42 tn Heb “on four silver bases.”
[26:33] 43 tn The traditional expression is “within the veil,” literally “into the house (or area) of the (special) curtain.”
[26:33] 44 tn Or “the Holy of Holies.”
[26:36] 45 sn This was another curtain, serving as a screen in the entrance way. Since it was far away from the special curtain screening the Most Holy Place, it was less elaborate. It was not the work of the master designer, but of the “embroiderer,” and it did not have the cherubim on it.
[26:36] 46 tn The word רֹקֵם (roqem) refers to someone who made cloth with colors. It is not certain, however, whether the colors were woven into the fabric on the loom or applied with a needle; so “embroiderer” should be understood as an approximation (cf. HALOT 1290-91 s.v. רקם).
[26:37] 47 tn “will be” has been supplied.
[26:37] 48 sn In all the details of this chapter the expositor should pay attention to the overall message rather than engage in speculation concerning the symbolism of the details. It is, after all, the divine instruction for the preparation of the dwelling place for Yahweh. The point could be said this way: The dwelling place of Yahweh must be prepared in accordance with, and by the power of, his divine word. If God was to fellowship with his people, then the center of worship had to be made to his specifications, which were in harmony with his nature. Everything was functional for the approach to God through the ritual by divine provisions. But everything also reflected the nature of God, the symmetry, the order, the pure wood, the gold overlay, or (closer to God) the solid gold. And the symbolism of the light, the table, the veil, the cherubim – all of it was revelatory. All of it reflected the reality in heaven. Churches today do not retain the pattern and furnishings of the old tabernacle. However, they would do well to learn what God was requiring of Israel, so that their structures are planned in accordance with the theology of worship and the theology of access to God. Function is a big part, but symbolism and revelation instruct the planning of everything to be used. Christians live in the light of the fulfillment of Christ, and so they know the realities that the old foreshadowed. While a building is not necessary for worship (just as Israel worshiped in places other than the sanctuary), it is practical, and if there is going to be one, then the most should be made of it in the teaching and worshiping of the assembly. This chapter, then, provides an inspiration for believers on preparing a functional, symbolical, ordered place of worship that is in harmony with the word of God. And there is much to be said for making it as beautiful and uplifting as is possible – as a gift of freewill offering to God. Of course, the most important part of preparing a place of worship is the preparing of the heart. Worship, to be acceptable to God, must be in Christ. He said that when the temple was destroyed he would raise it up in three days. While he referred to his own body, he also alluded to the temple by the figure. When they put Jesus to death, they were destroying the temple; at his resurrection he would indeed begin a new form of worship. He is the tent, the curtain, the atonement, that the sanctuary foreshadowed. And then, believers also (when they receive Christ) become the temple of the Lord. So the NT will take the imagery and teaching of this chapter in a number of useful ways that call for more study. This does not, however, involve allegorization of the individual tabernacle parts.
[27:1] 49 tn The article on this word identifies this as the altar, meaning the main high altar on which the sacrifices would be made.
[27:1] 50 tn The dimensions are five cubits by five cubits by three cubits high.
[27:1] 51 tn Heb “four”; this refers to four sides. S. R. Driver says this is an archaism that means there were four equal sides (Exodus, 291).
[27:1] 52 tn Heb “and three cubits its height.”
[27:2] 53 sn The horns of the altar were indispensable – they were the most sacred part. Blood was put on them; fugitives could cling to them, and the priests would grab the horns of the little altar when making intercessory prayer. They signified power, as horns on an animal did in the wild (and so the word was used for kings as well). The horns may also represent the sacrificial animals killed on the altar.
[27:2] 54 sn The text, as before, uses the prepositional phrase “from it” or “part of it” to say that the horns will be part of the altar – of the same piece as the altar. They were not to be made separately and then attached, but made at the end of the boards used to build the altar (U. Cassuto, Exodus, 363).
[27:3] 55 sn The word is literally “its fat,” but sometimes it describes “fatty ashes” (TEV “the greasy ashes”). The fat would run down and mix with the ashes, and this had to be collected and removed.
[27:3] 56 sn This was the larger bowl used in tossing the blood at the side of the altar.
[27:3] 57 tn The text has “to all its vessels.” This is the lamed (ל) of inclusion according to Gesenius, meaning “all its utensils” (GKC 458 §143.e).
[27:4] 58 tn The noun מִכְבָּר (mikhbar) means “a grating”; it is related to the word that means a “sieve.” This formed a vertical support for the ledge, resting on the ground and supporting its outer edge (S. R. Driver, Exodus, 292).
[27:5] 59 tn The verb is the verb “to be,” here the perfect tense with vav (ו) consecutive. It is “and it will be” or “that it may be,” or here “that it may come” halfway up.
[27:5] 60 tn Heb “to the half of the altar.”
[27:7] 61 tn The verb is a Hophal perfect with vav consecutive: וְהוּבָא (vÿhuva’, “and it will be brought”). The particle אֶת (’et) here introduces the subject of the passive verb (see a similar use in 21:28, “and its flesh will not be eaten”).
[27:7] 62 tn The construction is the infinitive construct with bet (ב) preposition: “in carrying it.” Here the meaning must be that the poles are not left in the rings, but only put into the rings when they carried it.
[27:8] 63 tn The verb is used impersonally; it reads “just as he showed you.” This form then can be made a passive in the translation.
[27:8] 64 tn Heb “thus they will make.” Here too it could be given a passive translation since the subject is not expressed. But “they” would normally refer to the people who will be making this and so can be retained in the translation.
[27:8] sn Nothing is said about the top of the altar. Some commentators suggest, in view of the previous instruction for making an altar out of earth and stone, that when this one was to be used it would be filled up with dirt clods and the animal burnt on the top of that. If the animal was burnt inside it, the wood would quickly burn. A number of recent scholars think this was simply an imagined plan to make a portable altar after the pattern of Solomon’s – but that is an unsatisfactory suggestion. This construction must simply represent a portable frame for the altar in the courtyard, an improvement over the field altar. The purpose and function of the altar are not in question. Here worshipers would make their sacrifices to God in order to find forgiveness and atonement, and in order to celebrate in worship with him. No one could worship God apart from this; no one could approach God apart from this. So too the truths that this altar communicated form the basis and center of all Christian worship. One could word an applicable lesson this way: Believers must ensure that the foundation and center of their worship is the altar, i.e., the sacrificial atonement.
[27:9] 65 tn Or “enclosure” (TEV).
[27:9] 66 tn Heb “south side southward.”
[27:9] 68 sn The entire courtyard of 150 feet by 75 feet was to be enclosed by a curtain wall held up with posts in bases. All these hangings were kept in place by a cord and tent pegs.
[27:11] 71 tn Here the phrase “there will be” has been supplied.
[27:11] 72 sn These bands have been thought by some to refer to connecting rods joining the tops of the posts. But it is more likely that they are bands or bind rings surrounding the posts at the base of the capitals (see 38:17).
[27:14] 73 tn The word literally means “shoulder.” The next words, “of the gate,” have been supplied here and in v. 15. The east end would contain the courtyard’s entry with a wall of curtains on each side of the entry (see v. 16).
[27:14] 74 tn Here “will be” has been supplied.
[27:15] 76 tn Here the phrase “there will be” has been supplied.
[27:17] 77 tn The text uses the passive participle here: they are to “be filleted with silver” or “bound round” with silver.
[27:17] 78 tn Here the phrase “are to be” has been supplied.
[27:18] 79 tn Heb “a hundred cubits.”
[27:18] 80 tn Heb “fifty.” The text has “and the width fifty [cubits] with fifty.” This means that it is fifty cubits wide on the western end and fifty cubits wide on the eastern end.
[27:18] 81 tn Here “hangings” has been supplied.
[27:18] 82 tn Here the phrase “is to be” has been supplied.
[27:19] 83 tn Heb “to all”; for use of the preposition lamed (ל) to show inclusion (all belonging to) see GKC 458 §143.e.
[27:19] 84 tn Here “used” has been supplied.
[27:19] 85 sn The tabernacle is an important aspect of OT theology. The writer’s pattern so far has been: ark, table, lamp, and then their container (the tabernacle); then the altar and its container (the courtyard). The courtyard is the place of worship where the people could gather – they entered God’s courts. Though the courtyard may not seem of much interest to current readers, it did interest the Israelites. Here the sacrifices were made, the choirs sang, the believers offered their praises, they had their sins forgiven, they came to pray, they appeared on the holy days, and they heard from God. It was sacred because God met them there; they left the “world” (figuratively speaking) and came into the very presence of God.
[27:20] 86 tn The form is the imperfect tense with the vav showing a sequence with the first verb: “you will command…that they take.” The verb “take, receive” is used here as before for receiving an offering and bringing it to the sanctuary.
[27:20] 87 tn Heb “lamp,” which must be a collective singular here.
[27:20] 88 tn The verb is unusual; it is the Hiphil infinitive construct of עָלָה (’alah), with the sense here of “to set up” to burn, or “to fix on” as in Exod 25:37, or “to kindle” (U. Cassuto, Exodus, 370).
[27:20] 89 sn The word can mean “continually,” but in this context, as well as in the passages on the sacrifices, “regularly” is better, since each morning things were cleaned and restored.
[27:21] 90 tn The LXX has mistakenly rendered this name “the tent of the testimony.”
[27:21] 91 sn The lamps were to be removed in the morning so that the wicks could be trimmed and the oil replenished (30:7) and then lit every evening to burn through the night.
[27:21] 92 sn This is the first of several sections of priestly duties. The point is a simple one here: those who lead the worship use the offerings of the people to ensure that access to God is illumined regularly. The NT will make much of the symbolism of light.
[28:1] 93 sn Some modern scholars find this and the next chapter too elaborate for the wilderness experience. To most of them this reflects the later Zadokite priesthood of the writer’s (P’s) day that was referred to Mosaic legislation for authentication. But there is no compelling reason why this should be late; it is put late because it is assumed to be P, and that is assumed to be late. But both assumptions are unwarranted. This lengthy chapter could be divided this way: instructions for preparing the garments (1-5), details of the apparel (6-39), and a warning against deviating from these (40-43). The subject matter of the first part is that God requires that his chosen ministers reflect his holy nature; the point of the second part is that God requires his ministers to be prepared to fulfill the tasks of the ministry, and the subject matter of the third part is that God warns all his ministers to safeguard the holiness of their service.
[28:1] 94 tn The verb is the Hiphil imperative of the root קָרַב (qarav, “to draw near”). In the present stem the word has religious significance, namely, to present something to God, like an offering.
[28:1] 95 tn This entire clause is a translation of the Hebrew לְכַהֲנוֹ־לִי (lÿkhahano-li, “that he might be a priest to me”), but the form is unusual. The word means “to be a priest” or “to act as a priest.” The etymology of the word for priest, כֹּהֵן (kohen), is uncertain.
[28:2] 96 sn The genitive “holiness” is the attribute for “garments” – “garments of holiness.” The point of the word “holy” is that these garments would be distinctive from ordinary garments, for they set Aaron apart to sanctuary service and ministry.
[28:2] 97 tn The expression is לְכָבוֹד וּלְתִפְארֶת (lÿkhavod ulÿtif’aret, “for glory and for beauty”). W. C. Kaiser (“Exodus,” EBC 2:465), quoting the NIV’s “to give him dignity and honor,” says that these clothes were to exalt the office of the high priest as well as beautify the worship of God (which explains more of what the text has than the NIV rendering). The meaning of the word “glory” has much to do with the importance of the office, to be sure, but in Exodus the word has been used also for the brilliance of the presence of Yahweh, and so the magnificence of these garments might indeed strike the worshiper with the sense of the exaltation of the service.
[28:3] 98 tn Heb “And you, you will speak to.”
[28:3] 99 tn Heb “wise of heart.” The word for “wise” (חַכְמֵי, khakhme, the plural construct form) is from the word group that is usually translated “wisdom, wise, be wise,” but it has as its basic meaning “skill” or “skillful.” This is the way it is used in 31:3, 6 and 35:10 etc. God gave these people “wisdom” so that they would know how to make these things. The “heart” for the Hebrews is the locus of understanding, the mind and the will. To be “wise of heart” or “wise in heart” means that they had the understanding to do skillful work, they were talented artisans and artists.
[28:3] 100 sn There is no necessity to take this as a reference to the Holy Spirit who produces wisdom in these people, although that is not totally impossible. A number of English versions (e.g., NAB, NIV, NCV, NRSV, TEV, CEV, NLT) do not even translate the word “spirit.” It probably refers to their attitude and ability. U. Cassuto has “to all the artisans skilled in the making of stately robes, in the heart [i.e., mind] of each of whom I have implanted sagacity in his craft so that he may do his craft successfully” (Exodus, 371).
[28:3] 101 tn The form is the perfect tense with the vav (ו) consecutive; after the instruction to speak to the wise, this verb, equal to an imperfect, will have the force of purpose.
[28:3] 102 tn Or “to sanctify him” (ASV) or “to consecrate him” (KJV, NASB, NRSV). It is the garments that will set Aaron apart, or sanctify him, not the workers. The expression could be taken to mean “for his consecration” (NIV) since the investiture is part of his being set apart for service.
[28:4] 103 sn The breastpiece seems to have been a pouch of sorts or to have had a pocket, since it was folded in some way (28:16; 39:9) and contained the Urim and Thummim (Exod 28:30; Lev 8:8).
[28:4] 104 sn The word “ephod” is taken over directly from Hebrew, because no one knows how to translate it, nor is there agreement about its design. It refers here to a garment worn by the priests, but the word can also refer to some kind of image for a god (Judg 8:27).
[28:4] 105 tn The word תָּשְׁבֵּץ (tashbets), which describes the tunic and which appears only in this verse, is related to a verb (also rare) of the same root in 28:39 that describes making the tunic. Their meaning is uncertain (see the extended discussion in C. Houtman, Exodus, 3:473-75). A related noun describes gold fasteners and the “settings,” or “mountings,” for precious stones (28:11, 13, 14, 20, 25; 36:18; 39:6, 13, 16, 18; cf. Ps 45:14). The word “fitted” in 28:4 reflects the possibility that “the tunic is to be shaped by sewing, … so that it will fit tightly around the body” (C. Houtman, Exodus, 3:475).
[28:5] 106 tn Heb “and they.” The word “artisans” is supplied as the referent of the pronoun, a connection that is clearer in Hebrew than in English.
[28:5] 107 tn Heb “receive” or “take.”
[28:7] 108 tn Here the Pual perfect with the vav (ו) consecutive provides the purpose clause (equal to a final imperfect); the form follows the use of the active participle, “attached” or more Heb “joining.”
[28:8] 109 tn This is the rendering of the word חֵשֶׁב (kheshev), cognate to the word translated “designer” in v. 6. Since the entire ephod was of the same material, and this was of the same piece, it is unclear why this is singled out as “artistically woven.” Perhaps the word is from another root that just describes the item as a “band.” Whatever the connection, this band was to be of the same material, and the same piece, as the ephod, but perhaps a different pattern (S. R. Driver, Exodus, 301). It is this sash that attaches the ephod to the priest’s body, that is, at the upper border of the ephod and clasped together at the back.
[28:8] 110 tn Heb “from it” but meaning “of one [the same] piece”; the phrase “the ephod” has been supplied.
[28:9] 111 tn Although this is normally translated “Israelites,” here a more literal translation is clearer because it refers to the names of the twelve tribes – the actual sons of Israel.
[28:10] 112 tn This is in apposition to the direct object of the verb “engrave.” It further defines how the names were to be engraved – six on one and the other six on the other.
[28:10] 113 tn Heb “according to their begettings” (the major word in the book of Genesis). What is meant is that the names would be listed in the order of their ages.
[28:11] 114 sn Expert stone or gem engravers were used to engrave designs and names in identification seals of various sizes. It was work that skilled artisans did.
[28:11] 115 tn Or “you will mount them” (NRSV similar).
[28:11] 116 tn Or “rosettes,” shield-like frames for the stones. The Hebrew word means “to plait, checker.”
[28:12] 117 sn This was to be a perpetual reminder that the priest ministers on behalf of the twelve tribes of Israel. Their names would always be borne by the priests.
[28:15] 118 tn Heb “a breastpiece of decision” (חֹשֶׁן מִשְׁפָּט, khoshen mishpat; so NAB). The first word, rendered “breastpiece,” is of uncertain etymology. This item was made of material similar to the ephod. It had four rows of three gems on it, bearing the names of the tribes. In it were the urim and thummim. J. P. Hyatt refers to a similar object found in the Egyptian reliefs, including even the twisted gold chains used to hang it from the priest (Exodus [NCBC], 282).
[28:16] 120 tn “when” is added for clarification (U. Cassuto, Exodus, 375).
[28:16] 121 tn The word זֶרֶת (zeret) is half a cubit; it is often translated “span.”
[28:20] 122 sn U. Cassuto (Exodus, 375-76) points out that these are the same precious stones mentioned in Ezek 28:13 that were to be found in Eden, the garden of God. So the priest, when making atonement, was to wear the precious gems that were there and symbolized the garden of Eden when man was free from sin.
[28:21] 123 tn For clarity the words “the number of” have been supplied.
[28:21] 124 tn The phrase translated “the engravings of a seal” is an adverbial accusative of manner here.
[28:23] 125 tn Heb “give, put.”
[28:23] 126 tn Here “upper” has been supplied.
[28:25] 127 tn Here “the other” has been supplied.
[28:25] 128 tn Here “them” has been supplied.
[28:26] 129 tn Here “other” has been supplied.
[28:27] 130 tn Here “more” has been supplied.
[28:29] 131 sn So Aaron will have the names of the tribes on his shoulders (v. 12) which bear the weight and symbol of office (see Isa 9:6; 22:22), and over his heart (implying that they have a constant place in his thoughts [Deut 6:6]). Thus he was to enter the presence of God as the nation’s representative, ever mindful of the nation’s interests, and ever bringing the remembrance of it before God (S. R. Driver, Exodus, 306).
[28:30] 132 sn The Urim and the Thummim were two objects intended for determining the divine will. There is no clear evidence of their size or shape or the material of which they were made, but they seem to have been familiar items to Moses and the people. The best example of their use comes from 1 Sam 14:36-42. Some have suggested from the etymologies that they were light and dark objects respectively, perhaps stones or sticks or some other object. They seem to have fallen out of use after the Davidic period when the prophetic oracles became popular. It may be that the title “breastpiece of judgment” indicates that these objects were used for making “decisions” (J. P. Hyatt, Exodus [NCBC], 283-84). U. Cassuto has the most thorough treatment of the subject (Exodus, 378-82); he lists several very clear rules for their uses gathered from their instances in the Bible, including that they were a form of sacred lot, that priests or leaders of the people only could use them, and that they were used for discovering the divine will in areas that were beyond human knowledge.
[28:30] 133 tn Or “judgment” (KJV, ASV, NASB, NRSV). The term is מִשְׁפָּט (mishpat), the same word that describes the breastpiece that held the two objects. Here it is translated “decisions” since the Urim and Thummim contained in the breastpiece represented the means by which the
[28:31] 134 tn The מְעִיל (mÿ’il), according to S. R. Driver (Exodus, 307), is a long robe worn over the ephod, perhaps open down the front, with sleeves. It is made of finer material than ordinary cloaks because it was to be worn by people in positions of rank.
[28:32] 135 tn Heb “mouth” or “opening” (פִּי, pi; in construct).
[28:32] 136 tn The “mouth of its head” probably means its neck; it may be rendered “the opening for the head,” except the pronominal suffix would have to refer to Aaron, and that is not immediately within the context.
[28:32] 137 tn Or “woven work” (KJV, ASV, NASB), that is, “the work of a weaver.” The expression suggests that the weaving was from the fabric edges itself and not something woven and then added to the robe. It was obviously intended to keep the opening from fraying.
[28:32] 138 tn The expression כְּפִי תַחְרָא (kÿfi takhra’) is difficult. It was early rendered “like the opening of a coat of mail.” It occurs only here and in the parallel 39:23. Tg. Onq. has “coat of mail.” S. R. Driver suggests “a linen corselet,” after the Greek (Exodus, 308). See J. Cohen, “A Samaritan Authentication of the Rabbinic Interpretation of kephi tahra’,” VT 24 (1974): 361-66.
[28:32] 139 tn The verb is the Niphal imperfect, here given the nuance of potential imperfect. Here it serves in a final clause (purpose/result), introduced only by the negative (see GKC 503-4 §165.a).
[28:33] 140 sn This must mean round balls of yarn that looked like pomegranates. The fruit was very common in the land, but there is no indication of the reason for its choice here. Pomegranates are found in decorative schemes in Ugarit, probably as signs of fertility. It may be that here they represent the blessing of God on Israel in the land. The bells that are between them possibly have the intent of drawing God’s attention as the priest moves and the bells jingle (anthropomorphic, to be sure), or that the people would know that the priest was still alive and moving inside. Some have suggested that the pomegranate may have recalled the forbidden fruit eaten in the garden (the gems already have referred to the garden), the reason for the priest entering for atonement, and the bells would divert the eye (of God) to remind him of the need. This is possible but far from supportable, since nothing is said of the reason, nor is the fruit in the garden identified.
[28:33] 141 tn The text repeats the idea: “you will make for its hem…all around its hem.”
[28:34] 142 tn The words “the pattern is to be” are not in the Hebrew text, but are supplied in the translation for clarity and for stylistic reasons.
[28:35] 143 tn Heb “it”; the referent (the robe) has been specified in the translation for clarity.
[28:35] 144 tn The form is a Piel infinitive construct with the lamed (ל) preposition: “to minister” or “to serve.” It may be taken epexegetically here, “while serving,” although S. R. Driver takes it as a purpose, “in order that he may minister” (Exodus, 308). The point then would be that he dare not enter into the Holy Place without wearing it.
[28:35] 145 sn God would hear the bells and be reminded that this priest was in his presence representing the nation and that the priest had followed the rules of the sanctuary by wearing the appropriate robes with their attachments.
[28:36] 146 tn The word צִּיץ (tsits) seems to mean “a shining thing” and so here a plate of metal. It originally meant “flower,” but they could not write on a flower. So it must have the sense of something worn openly, visible, and shining. The Rabbinic tradition says it was two fingers wide and stretched from ear to ear, but this is an attempt to give details that the Law does not give (see B. Jacob, Exodus, 818).
[28:36] 147 tn Heb “the engravings of a seal”; this phrase is an adverbial accusative of manner.
[28:36] 148 sn The engraving was a perpetual reminder of the holiness that was due the
[28:37] 149 tn The verb is the perfect tense with the vav (ו) consecutive; it follows the same at the beginning of the verse. Since the first verb is equal to the imperfect of instruction, this could be as well, but it is more likely to be subordinated to express the purpose of the former.
[28:37] 150 tn Heb “it will be,” an instruction imperfect.
[28:38] 151 tn The construction “the iniquity of the holy things” is difficult. “Holy things” is explained in the passage by all the gifts the people bring and consecrate to Yahweh. But there will inevitably be iniquity involved. U. Cassuto explains that Aaron “will atone for all the transgressions committed in connection with the order of the service, the purity of the consecrated things, or the use of the holy gifts, for the declaration engraved on the plate will prove that everything was intended to be holy to the Lord, and if aught was done irregularly, the intention at least was good” (Exodus, 385).
[28:38] 152 tn The clause reads: “according to/by all the gifts of their holiness.” The genitive is an attributive genitive, the suffix on it referring to the whole bound construction – “their holy gifts.” The idea of the line is that the people will consecrate as holy things gifts they bring to the sanctuary.
[28:38] 153 tn This clause is the infinitive construct with the lamed preposition, followed by the prepositional phrase: “for acceptance for them.” This infinitive provides the purpose or result of the act of wearing the dedicatory frontlet – that they will be acceptable.
[28:39] 154 tn It is difficult to know how to translate וְשִׁבַּצְּתָּ (vÿshibbatsta); it is a Piel perfect with the vav (ו) consecutive, and so equal to the imperfect of instruction. Some have thought that this verb describes a type of weaving and that the root may indicate that the cloth had something of a pattern to it by means of alternate weaving of the threads. It was the work of a weaver (39:27) and not so detailed as certain other fabrics (26:1), but it was more than plain weaving (S. R. Driver, Exodus, 310). Here, however, it may be that the fabric is assumed to be in existence and that the action has to do with sewing (C. Houtman, Exodus, 3:475, 517).
[28:40] 155 sn This refers to a band of linen wrapped around the head, forming something like a brimless convex cap, resembling something like a half egg. It refers to the headgear of ordinary priests only (see S. R. Driver, Exodus, 310-11).
[28:41] 156 sn The instructions in this verse anticipate chap. 29, as well as the ordination ceremony described in Lev 8 and 9. The anointing of Aaron is specifically required in the Law, for he is to be the High Priest. The expression “ordain them” might also be translated as “install them” or “consecrate them”; it literally reads “and fill their hands,” an expression for the consecration offering for priesthood in Lev 8:33. The final instruction to sanctify them will involve the ritual of the atoning sacrifices to make the priests acceptable in the sanctuary.
[28:41] 157 tn Heb “fill their hand.” As a result of this installation ceremony they will be officially designated for the work. It seems likely that the concept derives from the notion of putting the priestly responsibilities under their control (i.e., “filling their hands” with work). See note on the phrase “ordained seven days” in Lev 8:33.
[28:41] 158 tn Traditionally “sanctify them” (KJV, ASV).
[28:42] 159 tn Heb “naked flesh” (so NAB, NRSV); KJV “nakedness.”
[28:43] 161 tn The construction for this temporal clause is the infinitive construct with the temporal preposition bet (ב) and the suffixed subjective genitive.
[28:43] 162 tn This construction is also the temporal clause with the infinitive construct and the temporal preposition bet (ב) and the suffixed subjective genitive.
[28:43] 163 tn The text has וְלאֹ־יִשְׂאוּ עָוֹן וָמֵתוּ (vÿlo’-yis’u ’avon vametu). The imperfect tense here introduces a final clause, yielding a purpose or result translation (“in order that” or “so that”). The last verb is the perfect tense with the vav consecutive, and so it too is equal to a final imperfect – but it would show the result of bearing the iniquity. The idea is that if they approached the holy things with a lack of modesty, perhaps like the pagans who have nakedness and sexuality as part of the religious ritual, they would pollute the holy things, and it would be reckoned to them for iniquity and they would die.
[28:43] 165 sn So the priests were to make intercession for the people, give decisions from God’s revealed will, enter his presence in purity, and represent holiness to Yahweh. The clothing of the priests provided for these functions, but in a way that brought honor and dignity. A priest was, therefore, to serve in purity, holiness, and fear (Malachi). There is much that can be derived from this chapter to form principles of spiritual leadership, but the overall point can be worded this way: Those whom God selects to minister to the congregation through intercessory prayer, divine counsel, and sacrificial worship, must always represent the holiness of Yahweh in their activities and demeanor.
[29:1] 166 sn Chap. 29 is a rather long, involved discussion of the consecration of Aaron the priest. It is similar to the ordination service in Lev 8. In fact, the execution of what is instructed here is narrated there. But these instructions must have been formulated after or in conjunction with Lev 1-7, for they presuppose a knowledge of the sacrifices. The bulk of the chapter is the consecration of the priests: 1-35. It has the preparation (1-3), washing (4), investiture and anointing (5-9), sin offering (10-14), burnt offering (15-18), installation peace offering (19-26, 31-34), other offerings’ rulings (27-30), and the duration of the ritual (35). Then there is the consecration of the altar (36-37), and the oblations (38-46). There are many possibilities for the study and exposition of this material. The whole chapter is the consecration of tabernacle, altar, people, and most of all the priests. God was beginning the holy operations with sacral ritual. So the overall message would be: Everyone who ministers, everyone who worships, and everything they use in the presence of Yahweh, must be set apart to God by the cleansing, enabling, and sanctifying work of God.
[29:1] 167 tn Heb “the thing.”
[29:1] 168 tn Literally: “take one bull, a ‘son’ of the herd.”
[29:1] 169 tn The word תָּמִים (tamim) means “perfect.” The animals could not have diseases or be crippled or blind (see Mal 1). The requirement was designed to ensure that the people would give the best they had to Yahweh. The typology pointed to the sinless Messiah who would fulfill all these sacrifices in his one sacrifice on the cross.
[29:2] 170 sn This will be for the minkhah (מִנְחָה) offering (Lev 2), which was to accompany the animal sacrifices.
[29:2] 171 tn Or “anointed” (KJV, ASV).
[29:2] 172 tn The “fine flour” is here an adverbial accusative, explaining the material from which these items were made. The flour is to be finely sifted, and from the wheat, not the barley, which was often the material used by the poor. Fine flour, no leaven, and perfect animals, without blemishes, were to be gathered for this service.
[29:3] 173 tn The verb קָרַב (qarav) in the Hiphil means to “bring near” to the altar, or, to offer something to God. These gifts will, therefore, be offered to him for the service of this ritual.
[29:4] 175 tn Here too the verb is Hiphil (now imperfect) meaning “bring near” the altar. The choice of this verb indicates that they were not merely being brought near, but that they were being formally presented to Yahweh as the offerings were.
[29:4] 176 sn This is the washing referred to in Lev 8:6. This is a complete washing, not just of the hands and feet that would follow in the course of service. It had to serve as a symbolic ritual cleansing or purifying as the initial stage in the consecration. The imagery of washing will be used in the NT for regeneration (Titus 3:5).
[29:5] 177 tn The Hiphil of לָבַשׁ (lavash, “to clothe”) will take double accusatives; so the sign of the accusative is with Aaron, and then with the articles of clothing. The translation will have to treat Aaron as the direct object and the articles as indirect objects, because Aaron receives the prominence in the verse – you will clothe Aaron.
[29:5] 178 tn The verb used in this last clause is a denominative verb from the word for ephod. And so “ephod the ephod on him” means “fasten as an ephod the ephod on him” (S. R. Driver, Exodus, 316).
[29:6] 179 sn This term does not appear in chap. 28, but it can only refer to the plate with the inscription on it that was tied to the turban. Here it is called a “holy diadem,” a diadem that is distinctly set apart for this service. All the clothing was described as “holy garments,” and so they were all meant to mark the separation of the priests to this holy service. The items of clothing were each intended for different aspects of ministry, and so this step in the consecration was designed to symbolize being set apart for those duties, or, prepared (gifted) to perform the ministry.
[29:7] 180 sn The act of anointing was meant to set him apart for this holy service within the house of Yahweh. The psalms indicate that no oil was spared in this ritual, for it ran down his beard and to the hem of his garment. Oil of anointing was used for all major offices (giving the label with the passive adjective “mashiah” (or “messiah”) to anyone anointed. In the further revelation of Scripture, the oil came to signify the enablement as well as the setting apart, and often the Holy Spirit came on the person at the anointing with oil. The olive oil was a symbol of the Spirit in the OT as well (Zech 4:4-6). And in the NT “anointing” signifies empowerment by the Holy Spirit for service.
[29:9] 181 tc Hebrew has both the objective pronoun “them” and the names “Aaron and his sons.” Neither the LXX nor Leviticus 8:13 has “Aaron and his sons,” suggesting that this may have been a later gloss in the text.
[29:9] 182 tn Heb “and you will fill the hand” and so “consecrate” or “ordain.” The verb draws together the individual acts of the process.
[29:10] 183 tn The verb is singular, agreeing with the first of the compound subject – Aaron.
[29:10] 184 sn The details of these offerings have to be determined from a careful study of Leviticus. There is a good deal of debate over the meaning of laying hands on the animals. At the very least it identifies the animal formally as their sacrifice. But it may very well indicate that the animal is a substitute for them as well, given the nature and the effect of the sacrifices.
[29:12] 185 sn This act seems to have signified the efficacious nature of the blood, since the horns represented power. This is part of the ritual of the sin offering for laity, because before the priests become priests they are treated as laity. The offering is better described as a purification offering rather than a sin offering, because it was offered, according to Leviticus, for both sins and impurities. Moreover, it was offered primarily to purify the sanctuary so that the once-defiled or sinful person could enter (see J. Milgrom, Leviticus [AB]).
[29:12] 186 tn The phrase “rest of” has been supplied in the translation for clarification.
[29:13] 187 tn S. R. Driver suggests that this is the appendix or an appendix, both here and in v. 22 (Exodus, 320). “The surplus, the appendage of liver, found with cow, sheep, or goat, but not with humans: Lobus caudatus” (HALOT 453 s.v. יֹתֶרֶת).
[29:13] 188 tn Heb “turn [them] into sweet smoke” since the word is used for burning incense.
[29:13] sn The giving of the visceral organs and the fat has received various explanations. The fat represented the best, and the best was to go to God. If the animal is a substitute, then the visceral organs represent the will of the worshiper in an act of surrender to God.
[29:14] 189 tn Heb “burn with fire.”
[29:14] 190 sn This is to be done because there is no priesthood yet. Once they are installed, then the sin/purification offering is to be eaten by the officiating priests as a sign that the offering was received. But priests could not consume their own sin offering.
[29:14] 191 sn There were two kinds of “purification offering,” those made with confession for sin and those made without. The title needs to cover both of them, and if it is called in the traditional way “the sin offering,” that will convey that when people offered it for skin diseases, menstruation, or having babies, they had sinned. That was not the case. Moreover, it is usual to translate the names of the sacrifices by what they do more than what they cover – so peace offering, reparation offering, and purification offering.
[29:18] 192 tn Heb “turn to sweet smoke.”
[29:18] 193 sn According to Lev 1 the burnt offering (often called whole burnt offering, except that the skins were usually given to the priests for income) was an atoning sacrifice. By consuming the entire animal, God was indicating that he had completely accepted the worshiper, and as it was a sweet smelling fire sacrifice, he was indicating that he was pleased to accept it. By offering the entire animal, the worshiper was indicating on his part a complete surrender to God.
[29:18] 194 tn The word אִשֶּׁה (’isheh) has traditionally been translated “an offering made with fire” or the like, because it appears so obviously connected with fire. But further evidence from Ugaritic suggests that it might only mean “a gift” (see Milgrom, Leviticus 1-16, 161).
[29:18] 195 sn These sections show that the priest had to be purified or cleansed from defilement of sin and also be atoned for and accepted by the
[29:20] 196 sn By this ritual the priests were set apart completely to the service of God. The ear represented the organ of hearing (as in “ears you have dug” in Ps 40 or “awakens my ear” in Isa 50), and this had to be set apart to God so that they could hear the Word of God. The thumb and the hand represented the instrument to be used for all ministry, and so everything that they “put their hand to” had to be dedicated to God and appropriate for his service. The toe set the foot apart to God, meaning that the walk of the priest had to be consecrated – where he went, how he conducted himself, what life he lived, all belonged to God now.
[29:21] 197 tn Here “it” has been supplied.
[29:21] 198 tn The verb in this instance is Qal and not Piel, “to be holy” rather than “sanctify.” The result of all this ritual is that Aaron and his sons will be set aside and distinct in their life and their service.
[29:22] 199 tn S. R. Driver suggests that this is the appendix or an appendix, both here and in v. 13 (Exodus, 320). “The surplus, the appendage of liver, found with cow, sheep, or goat, but not with humans: Lobus caudatus” (HALOT 453 s.v. יֹתֶרֶת).
[29:24] 201 tn Heb “the whole” or “the all.”
[29:24] 203 tn The “wave offering” is תְּנוּפָה (tÿnufah); it is, of course, cognate with the verb, but an adverbial accusative rather than the direct object. In Lev 23 this seems to be a sacrificial gesture of things that are for the priests – but they present them first to Yahweh and then receive them back from him. So the waving is not side to side, but forward to Yahweh and then back to the priest. Here it is just an induction into that routine, since this is the ordination of the priests and the gifts are not yet theirs. So this will all be burned on the altar.
[29:25] 204 tn “turn to sweet smoke.”
[29:25] 205 tn “them” has been supplied.
[29:27] 206 sn These are the two special priestly offerings: the wave offering (from the verb “to wave”) and the “presentation offering” (older English: heave offering; from a verb “to be high,” in Hiphil meaning “to lift up,” an item separated from the offering, a contribution). The two are then clarified with two corresponding relative clauses containing two Hophals: “which was waved and which was presented.” In making sacrifices, the breast and the thigh belong to the priests.
[29:29] 207 tn The construction is an infinitive construct with a lamed (ל) preposition. The form simply means “for anointing,” but it serves to express the purpose or result of their inheriting the sacred garments.
[29:29] 208 tn This form is a Piel infinitive construct with a lamed (ל) preposition. It literally reads “for filling the hands,” the idiom used throughout this chapter for ordination or installation. Here too it has a parallel use of purpose or result.
[29:30] 209 tn Heb “after him”; NCV, NLT “after Aaron.”
[29:30] 210 tn The text just has the relative pronoun and the imperfect tense. It could be translated “who comes/enters.” But the context seems to indicate that this would be when he first comes to the tent to begin his tenure as High Priest, and so a temporal clause makes this clear. “First” has been supplied.
[29:30] 211 tn “Seven days” is an adverbial accusative of time. The ritual of ordination is to be repeated for seven days, and so they are to remain there in the court in full dress.
[29:31] 212 tn Or “boil” (see Lev 8:31).
[29:31] 213 sn The “holy place” must be in the courtyard of the sanctuary. Lev 8:31 says it is to be cooked at the entrance of the tent of meeting. Here it says it will be eaten there as well. This, then, becomes a communion sacrifice, a peace offering which was a shared meal. Eating a communal meal in a holy place was meant to signify that the worshipers and the priests were at peace with God.
[29:33] 214 tn The clause is a relative clause modifying “those things,” the direct object of the verb “eat.” The relative clause has a resumptive pronoun: “which atonement was made by them” becomes “by which atonement was made.” The verb is a Pual perfect of כִּפֵּר (kipper, “to expiate, atone, pacify”).
[29:33] 215 tn The Hebrew word is “stranger, alien” (זָר, zar). But in this context it means anyone who is not a priest (see S. R. Driver, Exodus, 324).
[29:34] 216 tn Or “ordination offerings” (Heb “fillings”).
[29:34] 217 tn The verb in the conditional clause is a Niphal imperfect of יָתַר (yatar); this verb is repeated in the next clause (as a Niphal participle) as the direct object of the verb “you will burn” (a Qal perfect with a vav [ו] consecutive to form the instruction).
[29:34] 218 tn Heb “burn with fire.”
[29:34] 219 tn The verb is a Niphal imperfect negated. It expresses the prohibition against eating this, but in the passive voice: “it will not be eaten,” or stronger, “it must not be eaten.”
[29:35] 220 tn Heb “you will fill their hand.”
[29:35] 221 tn The “seven days” is the adverbial accusative explaining that the ritual of the filling should continue daily for a week. Leviticus makes it clear that they are not to leave the sanctuary.
[29:36] 222 tn The construction uses a genitive: “a bull of the sin offering,” which means, a bull that is designated for a sin (or better, purification) offering.
[29:36] 223 sn It is difficult to understand how this verse is to be harmonized with the other passages. The ceremony in the earlier passages deals with atonement made for the priests, for people. But here it is the altar that is being sanctified. The “sin [purification] offering” seems to be for purification of the sanctuary and altar to receive people in their worship.
[29:36] 224 tn The verb is וְחִטֵּאתָ (vÿhitte’ta), a Piel perfect of the word usually translated “to sin.” Here it may be interpreted as a privative Piel (as in Ps 51:7 [9]), with the sense of “un-sin” or “remove sin.” It could also be interpreted as related to the word for “sin offering,” and so be a denominative verb. It means “to purify, cleanse.” The Hebrews understood that sin and contamination could corrupt and pollute even things, and so they had to be purged.
[29:36] 225 tn The construction is a Piel infinitive construct in an adverbial clause. The preposition bet (ב) that begins the clause could be taken as a temporal preposition, but in this context it seems to express the means by which the altar was purged of contamination – “in your making atonement” is “by [your] making atonement.”
[29:37] 226 tn Once again this is an adverbial accusative of time. Each day for seven days the ritual at the altar is to be followed.
[29:37] 227 tn The construction is the superlative genitive: “holy of holies,” or “most holy.”
[29:37] 228 sn This line states an unusual principle, meant to preserve the sanctity of the altar. S. R. Driver explains it this way (Exodus, 325): If anything comes in contact with the altar, it becomes holy and must remain in the sanctuary for Yahweh’s use. If a person touches the altar, he likewise becomes holy and cannot return to the profane regions. He will be given over to God to be dealt with as God pleases. Anyone who was not qualified to touch the altar did not dare approach it, for contact would have meant that he was no longer free to leave but was God’s holy possession – and might pay for it with his life (see Exod 30:29; Lev 6:18b, 27; and Ezek 46:20).
[29:38] 229 tn The verb is “you will do,” “you will make.” It clearly refers to offering the animals on the altar, but may emphasize all the preparation that was involved in the process.
[29:39] 230 tn Heb “between the two evenings” or “between the two settings” (בֵּין הָעַרְבָּיִם, ben ha’arbayim). This expression has had a good deal of discussion. (1) Tg. Onq. says “between the two suns,” which the Talmud explains as the time between the sunset and the time the stars become visible. More technically, the first “evening” would be the time between sunset and the appearance of the crescent moon, and the second “evening” the next hour, or from the appearance of the crescent moon to full darkness (see Deut 16:6 – “at the going down of the sun”). (2) Saadia, Rashi, and Kimchi say the first evening is when the sun begins to decline in the west and cast its shadows, and the second evening is the beginning of night. (3) The view adopted by the Pharisees and the Talmudists (b. Pesahim 61a) is that the first evening is when the heat of the sun begins to decrease, and the second evening begins at sunset, or, roughly from 3-5
[29:40] 231 tn The phrase “of an ephah” has been supplied for clarity (cf. Num 28:5). The ephah was a commonly used dry measure whose capacity is now uncertain: “Quotations given for the ephah vary from ca. 45 to 20 liters” (C. Houtman, Exodus, 2:340-41).
[29:40] 232 tn “Hin” is a transliterated Hebrew word that seems to have an Egyptian derivation. The amount of liquid measured by a hin is uncertain: “Its presumed capacity varies from about 3,5 liters to 7,5 liters” (C. Houtman, Exodus, 3:550).
[29:42] 233 tn The translation has “regular” instead of “continually,” because they will be preparing this twice a day.
[29:42] 234 tn The relative clause identifies the place in front of the Tent as the place that Yahweh would meet Moses. The main verb of the clause is אִוָּעֵד (’ivva’ed), a Niphal imperfect of the verb יָעַד (ya’ad), the verb that is cognate to the name “tent of meeting” – hence the name. This clause leads into the next four verses.
[29:43] 235 tn The verb now is a Niphal perfect from the same root, with a vav (ו) consecutive. It simply continues the preceding verb, announcing now that he would meet the people.
[29:43] 236 tn Or “will be sanctified by my glory” (KJV and ASV both similar).
[29:43] sn The tabernacle, as well as the priests and the altar, will be sanctified by the power of Yahweh’s presence. The reference here is to when Yahweh enters the sanctuary in all his glory (see Exod 40:34f.).
[29:44] 237 tn This verse affirms the same point as the last, but now with an active verb: “I will set apart as holy” (or “I will sanctify”). This verse, then, probably introduces the conclusion of the chapter: “So I will….”
[29:45] 238 tn The verb has the root שָׁכַן (shakan), from which came the word for the dwelling place, or sanctuary, itself (מִשְׁכָּן, mishkan). It is also used for the description of “the Shekinah glory.” God is affirming that he will reside in the midst of his people.
[30:1] 239 sn Why this section has been held until now is a mystery. One would have expected to find it with the instructions for the other furnishings. The widespread contemporary view that it was composed later does not answer the question, it merely moves the issue to the work of an editor rather than the author. N. M. Sarna notes concerning the items in chapter 30 that “all the materials for these final items were anticipated in the list of invited donations in 25:3-6” and that they were not needed for installing Aaron and his sons (Exodus [JPSTC], 193). Verses 1-10 can be divided into three sections: the instructions for building the incense altar (1-5), its placement (6), and its proper use (7-10).
[30:1] 240 tn The expression is מִזְבֵּחַ מִקְטַר קְטֹרֶת (mizbeakh miqtar qÿtoret), either “an altar, namely an altar of incense,” or “an altar, [for] burning incense.” The second noun is “altar of incense,” although some suggest it is an active noun meaning “burning.” If the former, then it is in apposition to the word for “altar” (which is not in construct). The last noun is “incense” or “sweet smoke.” It either qualifies the “altar of incense” or serves as the object of the active noun. B. Jacob says that in order to designate that this altar be used only for incense, the Torah prepared the second word for this passage alone. It specifies the kind of altar this is (Exodus, 828).
[30:1] 241 tn This is an adverbial accusative explaining the material used in building the altar.
[30:1] 242 sn See M. Haran, “The Uses of Incense in Ancient Israel Ritual,” VT 10 (1960): 113-15; N. Glueck, “Incense Altars,” Translating and Understanding the Old Testament, 325-29.
[30:2] 244 tn Heb “two cubits.”
[30:2] 245 tn Heb “its horns from it.”
[30:3] 247 tn Heb “its walls around.”
[30:3] 248 tn Heb “and make for it border gold around.” The verb is a consecutive perfect. See Exod 25:11, where the ark also has such a molding.
[30:4] 249 sn Since it was a small altar, it needed only two rings, one on either side, in order to be carried. The second clause clarifies that the rings should be on the sides, the right and the left, as you approach the altar.
[30:4] 250 tn Heb “And it”; this refers to the rings collectively in their placement on the box, and so the word “rings” has been used to clarify the referent for the modern reader.
[30:4] 251 tn Heb “for houses.”
[30:7] 252 tn The text uses a cognate accusative (“incense”) with the verb “to burn” or “to make into incense/sweet smoke.” Then, the noun “sweet spices” is added in apposition to clarify the incense as sweet.
[30:7] 253 tn The Hebrew is בְּהֵיטִיבוֹ (bÿhetivo), a Hiphil infinitive construct serving in a temporal clause. The Hebrew verb means “to make good” and so in this context “to fix” or “to dress.” This refers to cleansing and trimming the lamps.
[30:7] 254 sn The point of the little golden altar of incense is normally for intercessory prayer, and then at the Day of Atonement for blood applied atonement. The instructions for making it show that God wanted his people to make a place for prayer. The instructions for its use show that God expects that the requests of his people will be pleasing to him.
[30:10] 255 tn The word “atonements” (plural in Hebrew) is a genitive showing the result or product of the sacrifice made.
[30:10] 256 sn This ruling presupposes that the instruction for the Day of Atonement has been given, or at the very least, is to be given shortly. That is the one day of the year that all sin and all ritual impurity would be removed.
[30:10] 257 sn The phrase “most holy to the
[30:11] 258 sn This brief section has been interpreted a number of ways by biblical scholars (for a good survey and discussion, see B. Jacob, Exodus, 829-35). In this context the danger of erecting and caring for a sanctuary may have been in view. A census would be taken to count the losses and to cover the danger of coming into such proximity with the holy place; payment was made to ransom the lives of the people numbered so that they would not die. The money collected would then be used for the care of the sanctuary. The principle was fairly straightforward: Those numbered among the redeemed of the
[30:11] 259 tn Heb “and Yahweh spoke to Moses, saying.” This full means for introducing a quotation from the Lord is used again in 30:17, 22; 31:1; and 40:1. It appears first in 6:10. Cynthia L. Miller discusses its use in detail (The Representation of Speech in Biblical Hebrew Narrative, 373-86).
[30:12] 260 tn The expression is “when you take [lift up] the sum [head] of the Israelites.”
[30:12] 261 tn The form is לִפְקֻדֵיהֶם (lifqudehem, “according to those that are numbered of/by them”) from the verb פָּקַד (paqad, “to visit”). But the idea of this word seems more to be that of changing or determining the destiny, and so “appoint” and “number” become clear categories of meaning for the word. Here it simply refers to the census, but when this word is used for a census it often involves mustering an army for a military purpose. Here there is no indication of a war, but it may be laying down the principle that when they should do this, here is the price. B. Jacob (Exodus, 835) uses Num 31 as a good illustration, showing that the warrior was essentially a murderer, if he killed anyone in battle. For this reason his blood was forfeit; if he survived he must pay a כֹּפֶר (kofer) because every human life possesses value and must be atoned for. The payment during the census represented a “presumptive ransom” so that they could not be faulted for what they might do in war.
[30:12] 262 tn The “ransom” is כֹּפֶר (kofer), a word related to words translated “atone” and “atonement.” Here the noun refers to what is paid for the life. The idea is that of delivering or redeeming by a substitute – here the substitute is the money. If they paid the amount, their lives would be safe (W. C. Kaiser, Jr., “Exodus,” EBC 2:473).
[30:12] 263 tn The temporal clause uses a preposition, an infinitive construct, and then an accusative. The subject is supplied: “in numbering them” means “when [you] number them.” The verb could also be rendered “when you muster them.”
[30:13] 264 sn Each man was to pass in front of the counting officer and join those already counted on the other side.
[30:13] 265 sn The half shekel weight of silver would be about one-fifth of an ounce (6 grams).
[30:13] 266 sn It appears that some standard is in view for the amount of a shekel weight. The sanctuary shekel is sometimes considered to be twice the value of the ordinary shekel. The “gerah,” also of uncertain meaning, was mentioned as a reference point for the ancient reader to understand the value of the required payment. It may also be that the expression meant “a sacred shekel” and looked at the purpose more – a shekel for sanctuary dues. This would mean that the standard of the shekel weight was set because it was the traditional amount of sacred dues (S. R. Driver, Exodus, 333). “Though there is no certainty, the shekel is said to weigh about 11,5 grams…Whether an official standard is meant [by ‘sanctuary shekel’] or whether the sanctuary shekel had a different weight than the ‘ordinary’ shekel is not known” (C. Houtman, Exodus, 3:181).
[30:13] 267 tn Or “contribution” (תְּרוּמָה, tÿrumah).
[30:15] 269 tn The form is לָתֵת (latet), the Qal infinitive construct with the lamed preposition. The infinitive here is explaining the preceding verbs. They are not to increase or diminish the amount “in paying the offering.” The construction approximates a temporal clause.
[30:15] 270 tn This infinitive construct (לְכַפֵּר, lÿkhapper) provides the purpose of the giving the offering – to atone.
[30:16] 271 tn Heb “the silver of the atonements.” The genitive here is the result (as in “sheep of slaughter”) telling what the money will be used for (see R. J. Williams, Hebrew Syntax, 11, §44).
[30:16] 272 sn The idea of “service” is maintenance and care of the sanctuary and its service, meaning the morning and evening sacrifices and the other elements to be used.
[30:16] 273 sn S. R. Driver says this is “to keep Jehovah in continual remembrance of the ransom which had been paid for their lives” (Exodus, 334).
[30:16] 274 tn The infinitive could be taken in a couple of ways here. It could be an epexegetical infinitive: “making atonement.” Or it could be the infinitive expressing result: “so that atonement will be made for your lives.”
[30:17] 275 sn Another piece of furniture is now introduced, the laver, or washing basin. It was a round (the root means to be round) basin for holding water, but it had to be up on a pedestal or base to let water run out (through taps of some kind) for the priests to wash – they could not simply dip dirty hands into the basin. This was for the priests primarily to wash their hands and feet before entering the tent. It stood in the courtyard between the altar and the tent. No dimensions are given. The passage can be divided into three sections: the instructions (17-18), the rules for washing (19-20), and the reminder that this is a perpetual statute.
[30:17] 276 tn Heb “and Yahweh spoke to Moses, saying.”
[30:18] 277 sn The metal for this object was obtained from the women from their mirrors (see Exod 38:8).
[30:18] 278 tn Heb “and its stand bronze.”
[30:18] 279 tn The form is the adverb “there” with the directive qamets-he ( ָה).
[30:19] 280 tn That is, from water from it.
[30:20] 281 tn The form is an infinitive construct with the temporal preposition bet (ב), and a suffixed subjective genitive: “in their going in,” or, whenever they enter.
[30:20] 282 tn “Water” is an adverbial accusative of means, and so is translated “with water.” Gesenius classifies this with verbs of “covering with something.” But he prefers to emend the text with a preposition (see GKC 369 §117.y, n. 1).
[30:20] 283 tn The verb is a Qal imperfect with a nuance of final imperfect. The purpose/result clause here is indicated only with the conjunction: “and they do not die.” But clearly from the context this is the intended result of their washing – it is in order that they not die.
[30:20] 284 tn Here, too, the infinitive is used in a temporal clause construction. The verb נָגַשׁ (nagash) is the common verb used for drawing near to the altar to make offerings – the official duties of the priest.
[30:20] 285 tn The text uses two infinitives construct: “to minister to burn incense”; the first is the general term and expresses the purpose of the drawing near, and the second infinitive is epexegetical, explaining the first infinitive.
[30:20] 286 tn The translation “as an offering made by fire” is a standard rendering of the one word in the text that appears to refer to “fire.” Milgrom and others contend that it simply means a “gift” (Leviticus 1-16, 161).
[30:21] 287 tn Heb “and [then] they will wash.”
[30:21] 288 tn The verb is “it will be.”
[30:21] 289 tn Heb “for his seed.”
[30:21] 290 tn Or “for generations to come”; it literally is “to their generations.”
[30:21] sn The symbolic meaning of washing has been taught throughout the ages. This was a practical matter of cleaning hands and feet, but it was also symbolic of purification before Yahweh. It was an outward sign of inner spiritual cleansing, or forgiveness. Jesus washed the disciples feet (Jn 13) to show this same teaching; he asked the disciples if they knew what he had done (so it was more than washing feet). In this passage the theological points for the outline would be these: I. God provides the means of cleansing; II. Cleansing is a prerequisite for participating in the worship, and III. (Believers) priests must regularly appropriate God’s provision of cleansing.
[30:22] 291 sn The chapter ends with these two sections. The oil (22-33) is the mark of consecration, and the incense (34-38) is a mark of pleasing service, especially in prayer. So the essence of the message of the chapter is that the servants of God must be set apart by the Spirit for ministry and must be pleasing to God in the ministry.
[30:22] 292 tn Heb “and Yahweh spoke to Moses, saying.”
[30:23] 293 tn The construction uses the imperative “take,” but before it is the independent pronoun to add emphasis to it. After the imperative is the ethical dative (lit. “to you”) to stress the task to Moses as a personal responsibility: “and you, take to yourself.”
[30:23] 294 tn Heb “spices head.” This must mean the chief spices, or perhaps the top spice, meaning fine spices or choice spices. See Song 4:14; Ezek 27:22.
[30:23] 295 tn Or “500 shekels.” Verse 24 specifies that the sanctuary shekel was the unit for weighing the spices. The total of 1500 shekels for the four spices is estimated at between 77 and 100 pounds, or 17 to 22 kilograms, depending on how much a shekel weighed (C. Houtman, Exodus, 3:576).
[30:23] 296 sn Myrrh is an aromatic substance that flows from the bark of certain trees in Arabia and Africa and then hardens. “The hardened globules of the gum appear also to have been ground into a powder that would have been easy to store and would have been poured from a container” (J. Durham, Exodus [WBC], 3:406).
[30:24] 297 tn The words “all weighed” are added for clarity in English.
[30:24] 298 tn Or “a hin.” A hin of oil is estimated at around one gallon (J. Durham, Exodus [WBC], 3:406).
[30:25] 300 tn The word “oil” is an adverbial accusative, indicating the product that results from the verb (R. J. Williams, Hebrew Syntax, §52).
[30:25] 301 tn The somewhat rare words rendered “a perfumed compound” are both associated with a verbal root having to do with mixing spices and other ingredients to make fragrant ointments. They are used with the next phrase, “the work of a perfumer,” to describe the finished oil as a special mixture of aromatic spices and one requiring the knowledge and skills of an experienced maker.
[30:29] 302 tn The verb is a Piel perfect with vav (ו) consecutive; in this verse it is summarizing or explaining what the anointing has accomplished. This is the effect of the anointing (see Exod 29:36).
[30:29] 303 tn This is the superlative genitive again, Heb “holy of holies.”
[30:29] 304 tn See Exod 29:37; as before, this could refer to anything or anyone touching the sanctified items.
[30:30] 305 tn The perfect tense with vav (ו) consecutive follows the imperfect of instruction; it may be equal to the instruction, but more likely shows the purpose or result of the act.
[30:32] 306 tn Without an expressed subject, the verb may be treated as a passive. Any common use, as in personal hygiene, would be a complete desecration.
[30:33] 307 tn Heb “a stranger,” meaning someone not ordained a priest.
[30:33] 308 sn The rabbinic interpretation of this is that it is a penalty imposed by heaven, that the life will be cut short and the person could die childless.
[30:34] 309 tn The construction is “take to you,” which could be left in that literal sense, but more likely the suffix is an ethical dative, stressing the subject of the imperative.
[30:34] 310 sn This is from a word that means “to drip”; the spice is a balsam that drips from a resinous tree.
[30:34] 311 sn This may be a plant, or it may be from a species of mollusks; it is mentioned in Ugaritic and Akkadian; it gives a pungent odor when burnt.
[30:34] 312 sn This is a gum from plants of the genus Ferula; it has an unpleasant odor, but when mixed with others is pleasant.
[30:34] 313 tn The word “spice is repeated here, suggesting that the first three formed half of the ingredient and this spice the other half – but this is conjecture (U. Cassuto, Exodus, 400).
[30:34] 314 tn Heb “of each part there will be an equal part.”
[30:35] 315 tn This is an accusative of result or product.
[30:35] 316 tn The word is in apposition to “incense,” further defining the kind of incense that is to be made.
[30:35] 317 tn The word מְמֻלָּח (mÿmullakh), a passive participle, is usually taken to mean “salted.” Since there is no meaning like that for the Pual form, the word probably should be taken as “mixed,” as in Rashi and Tg. Onq. Seasoning with salt would work if it were food, but since it is not food, if it means “salted” it would be a symbol of what was sound and whole for the covenant. Some have thought that it would have helped the incense burn quickly with more smoke.
[30:38] 318 tn Or to smell it, to use for the maker’s own pleasure.
[31:1] 319 sn The next unit describes the preparation of skilled workers to build all that has been listed now for several chapters. This chapter would have been the bridge to the building of the sanctuary (35-39) if it were not for the idolatrous interlude. God called individuals and prepared them by his Spirit to be skilled to do the work for the tabernacle. If this were the substance of an exposition, it would clearly be a message on gifted people doing the work – close to the spiritual lesson of Ephesians 4. There would be two levels of meaning: the physical, which looks at the skilled artisans providing for a place to worship Yahweh, and the spiritual, which would bring in the Spirit-filled servants of God participating in building up his kingdom.
[31:1] 320 tn Heb “and Yahweh spoke to Moses, saying.”
[31:2] 321 tn Heb “called by name.” 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.
[31:3] 322 sn The expression in the Bible means that the individual was given special, supernatural enablement to do what God wanted done. It usually is said of someone with exceptional power or ability. The image of “filling” usually means under the control of the Spirit, so that the Spirit is the dominant force in the life.
[31:3] 323 sn The following qualities are the ways in which the Spirit’s enablement will be displayed. “Skill” is the ability to produce something valuable to God and the community, “understanding” is the ability to distinguish between things, to perceive the best way to follow, and “knowledge” is the experiential awareness of how things are done.
[31:3] 324 tn Heb “and in all work”; “all” means “all kinds of” here.
[31:4] 325 tn The expression is לַחְשֹׁב מַחֲשָׁבֹת (lakhshov makhashavot, “to devise devices”). The infinitive emphasizes that Bezalel will be able to design or plan works that are artistic or skillful. He will think thoughts or devise the plans, and then he will execute them in silver or stone or whatever other material he uses.
[31:6] 326 tn The expression uses the independent personal pronoun (“and I”) with the deictic particle (“behold”) to enforce the subject of the verb – “and I, indeed I have given.”
[31:6] 327 tn Heb “and in the heart of all that are wise-hearted I have put wisdom.”
[31:6] sn The verse means that there were a good number of very skilled and trained artisans that could come to do the work that God wanted done. But God’s Spirit further endowed them with additional wisdom and skill for the work that had to be done.
[31:6] 328 tn The form is a perfect with vav (ו) consecutive. The form at this place shows the purpose or the result of what has gone before, and so it is rendered “that they may make.”
[31:7] 329 tn Heb “all the vessels of the tent.”
[31:12] 330 sn There are some questions about the arrangement of the book. The placement of this section here, however, should come as no surprise. After the instructions and preparation for work, a Sabbath day when work could not be done had to be legislated. In all that they were going to do, they must not violate the Sabbath,
[31:12] 331 tn Heb “and Yahweh said (אָמַר, ’amar) to Moses, saying.”
[31:13] 332 sn The instruction for the Sabbath at this point seems rather abrupt, but it follows logically the extended plans of building the sanctuary. B. Jacob, following some of the earlier treatments, suggests that these are specific rules given for the duration of the building of the sanctuary (Exodus, 844). The Sabbath day is a day of complete cessation; no labor or work could be done. The point here is that God’s covenant people must faithfully keep the sign of the covenant as a living commemoration of the finished work of Yahweh, and as an active part in their sanctification. See also H. Routtenberg, “The Laws of Sabbath: Biblical Sources,” Dor le Dor 6 (1977): 41-43, 99-101, 153-55, 204-6; G. Robinson, “The Idea of Rest in the OT and the Search for the Basic Character of Sabbath,” ZAW 92 (1980): 32-42; M. Tsevat, “The Basic Meaning of the Biblical Sabbath, ZAW 84 (1972): 447-59; M. T. Willshaw, “A Joyous Sign,” ExpTim 89 (1978): 179-80.
[31:13] 333 tn Or “your sanctifier.”
[31:14] 334 tn This clause is all from one word, a Piel plural participle with a third, feminine suffix: מְחַלְלֶיהָ (mÿkhalleha, “defilers of it”). This form serves as the subject of the sentence. The word חָלַל (khalal) is the antonym of קָדַשׁ (qadash, “to be holy”). It means “common, profane,” and in the Piel stem “make common, profane” or “defile.” Treating the Sabbath like an ordinary day would profane it, make it common.
[31:14] 335 tn This is the asseverative use of כִּי (ki) meaning “surely, indeed,” for it restates the point just made (see R. J. Williams, Hebrew Syntax, 73, §449).
[31:14] 336 tn Heb “the one who does.”
[31:14] 337 tn “any” has been supplied.
[31:14] 338 tn Literally “her” (a feminine pronoun agreeing with “soul/life,” which is grammatically feminine).
[31:15] 339 tn This is an adverbial accusative of time, indicating that work may be done for six days out of the week.
[31:15] 340 tn The form is a Niphal imperfect; it has the nuance of permission in this sentence, for the sentence is simply saying that the six days are work days – that is when work may be done.
[31:15] 341 tn The expression is שַׁבַּת שַׁבָּתוֹן (shabbat shabbaton), “a Sabbath of entire rest,” or better, “a sabbath of complete desisting” (U. Cassuto, Exodus, 404). The second noun, the modifying genitive, is an abstract noun. The repetition provides the superlative idea that complete rest is the order of the day.
[31:17] 342 tn The expression again forms an adverbial accusative of time.
[31:17] 343 sn The word “rest” essentially means “to cease, stop.” So describing God as “resting” on the seventh day does not indicate that he was tired – he simply finished creation and then ceased or stopped. But in this verse is a very bold anthropomorphism in the form of the verb וַיִּנָּפַשׁ (vayyinnafash), a Niphal preterite from the root נָפַשׁ (nafash), the word that is related to “life, soul” or more specifically “breath, throat.” The verb is usually translated here as “he was refreshed,” offering a very human picture. It could also be rendered “he took breath” (S. R. Driver, Exodus, 345). Elsewhere the verb is used of people and animals. The anthropomorphism is clearly intended to teach people to stop and refresh themselves physically, spiritually, and emotionally on this day of rest.
[31:18] 344 sn The expression “the finger of God” has come up before in the book, in the plagues (Exod 8:15) to express that it was a demonstration of the power and authority of God. So here too the commandments given to Moses on stone tablets came from God. It too is a bold anthropomorphism; to attribute such a material action to Yahweh would have been thought provoking to say the least. But by using “God” and by stating it in an obviously figurative way, balance is maintained. Since no one writes with one finger, the expression simply says that the Law came directly from God.
[32:1] 345 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] 346 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] 347 tn The infinitive construct with the lamed (ל) preposition is used here epexegetically, explaining the delay of Moses.
[32:1] 348 tn Heb “the people.”
[32:1] 349 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] 350 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] 351 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] 352 tn The interrogative is used in an indirect question (see GKC 443-44 §137.c).
[32:2] 353 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] 354 tn This “all” is a natural hyperbole in the narrative, for it means the large majority of the people.
[32:4] 355 tn Here “the gold” has been supplied.
[32:4] 356 tn Heb “from their hand.”
[32:4] 357 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] 358 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] 359 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] 360 tn The preterite with the vav (ו) consecutive is subordinated as a temporal clause to the next preterite.
[32:5] 361 tn The word “this” has been supplied.
[32:5] 362 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] 364 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] 365 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] 366 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] 367 tn The two imperatives could also express one idea: “get down there.” In other words, “Make haste to get down.”
[32:7] 368 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] 369 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] 370 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] 371 tn Heb “and behold” or “and look.” The expression directs attention in order to persuade the hearer.
[32:9] 372 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] 373 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] 374 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] 375 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] 376 tn Heb “speak, saying.” This is redundant in English and has been simplified in the translation.
[32:12] 377 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] 378 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] 379 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] 380 tn Heb “your seed.”
[32:13] 381 tn “about” has been supplied.
[32:15] 383 tn The disjunctive vav (ו) serves here as a circumstantial clause indicator.
[32:17] 384 sn See F. C. Fensham, “New Light from Ugaritica V on Ex, 32:17 (br’h),” JNSL 2 (1972): 86-7.
[32:18] 385 tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.
[32:18] 386 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] 387 tn Heb “the sound of the answering of weakness,” meaning the cry of the defeated (U. Cassuto, Exodus, 415).
[32:18] 388 tn Heb “answering in song” (a play on the twofold meaning of the word).
[32:18] 389 sn See A. Newman, “Compositional Analysis and Functional Ambiguity Equivalence: Translating Exodus 32, 17-18,” Babel 21 (1975): 29-35.
[32:19] 390 tn Heb “and the anger of Moses burned hot.”
[32:19] 391 sn See N. M. Waldham, “The Breaking of the Tablets,” Judaism 27 (1978): 442-47.
[32:20] 392 tn Here “it” has been supplied.
[32:20] 393 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] 394 sn “My lord” refers to Moses.
[32:22] 395 tn Heb “that on evil it is.”
[32:24] 396 tn Here “it” has been supplied.
[32:24] 397 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] 398 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] 399 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] 400 tn “come” is not in the text, but has been supplied.
[32:26] 401 tn S. R. Driver suggests that the command was tersely put: “Who is for Yahweh? To me!” (Exodus, 354).
[32:27] 403 tn The two imperatives form a verbal hendiadys: “pass over and return,” meaning, “go back and forth” throughout the camp.
[32:27] 404 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] 405 tn Heb “did according to the word of Moses.”
[32:29] 407 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] 408 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] 409 tn Heb “and it was on the morrow and Moses said to the people.”
[32:30] 410 tn The text uses a cognate accusative: “you have sinned a great sin.”
[32:30] 411 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] 412 tn As before, the cognate accusative is used; it would literally be “this people has sinned a great sin.”
[32:32] 413 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] 414 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] 415 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] 416 tn Heb “behold, look.” Moses should take this fact into consideration.
[32:34] 417 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] 418 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] 419 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] 420 tn The two imperatives underscore the immediacy of the demand: “go, go up,” meaning “get going up” or “be on your way.”
[33:1] 421 tn Or “the land which I swore.”
[33:2] 423 sn This seems not to be the same as the Angel of the Presence introduced before.
[33:2] 424 sn See T. Ishida, “The Structure and Historical Implications of Lists of Pre-Israelite Nations,” Bib (1979): 461-90.
[33:3] 425 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] 426 tn This is a strong adversative here, “but.”
[33:3] 427 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] 428 tn Or “bad news” (NAB, NCV).
[33:4] 429 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] 430 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] 431 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] 432 tn The Hebrew text also has “from on you.”
[33:5] 433 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] 434 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] 435 sn This unit of the book could actually include all of chap. 33, starting with the point of the
[33:7] 436 tn Heb “and Moses took.”
[33:7] 437 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] 438 tn The infinitive absolute is used here as an adverb (see GKC 341 §113.h).
[33:7] 439 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] 440 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] 441 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] 443 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] 444 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] 445 tn This is a temporal clause using an infinitive construct with a suffixed subject.
[33:9] 446 tn Heb “and it was when.”
[33:9] 447 tn Heb “and he”; the referent (the
[33:9] 448 tn Both verbs, “stand” and “speak,” are perfect tenses with vav (ו) consecutive.
[33:10] 449 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] 450 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] 451 tn The verb in this clause is a progressive imperfect.
[33:11] 452 tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.
[33:11] 453 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] 454 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] 455 tn That is, “chosen you.”
[33:13] 456 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] 457 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] 458 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] 459 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] 460 tn Heb “and he said”; the referent (the
[33:14] 461 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] 462 tn The phrase “with you” is not in the Hebrew text, but is implied.
[33:14] 463 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] 464 tn Heb “and he said”; the referent (
[33:15] 465 tn The construction uses the active participle to stress the continual going of the presence: if there is not your face going.
[33:15] 466 tn “with us” has been supplied.
[33:15] 467 tn Heb “from this.”
[33:16] 468 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] 469 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] 470 tn Heb “and he said”; the referent (
[33:18] 471 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] 472 tn Heb “and he said”; the referent (the
[33:19] 473 sn The word “goodness” refers to the divine appearance in summary fashion.
[33:19] 474 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] 475 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] 476 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] 477 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] 478 tn The deictic particle is used here simply to call attention to a place of God’s knowing and choosing.
[33:21] 479 tn Heb “and you will,” or interpretively, “where you will.”
[33:22] 480 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] 481 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] 482 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] 483 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] 484 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] 485 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] 486 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] 487 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] 488 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] 489 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] 490 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] 491 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] 492 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] 493 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] 494 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] 495 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] 496 tn See Exod 33:19.
[34:6] 497 sn This is literally “long of anger.” His anger prolongs itself, allowing for people to repent before punishment is inflicted.
[34:6] 498 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] 499 tn That is, “for thousands of generations.”
[34:7] 500 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] 501 tn The first two verbs form a hendiadys: “he hurried…he bowed,” meaning “he quickly bowed down.”
[34:9] 502 tn The Hebrew term translated “Lord” two times here is אֲדֹנָי (’adonay).
[34:9] 503 tn Heb “it is.” Hebrew uses the third person masculine singular pronoun here in agreement with the noun “people.”
[34:10] 504 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] 505 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] 506 sn The idea is that God will be doing awesome things in dealing with them, i.e., to fulfill his program.
[34:11] 507 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] 508 tn Again, this is the futur instans use of the participle.
[34:12] 509 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] 510 sn A snare would be a trap, an allurement to ruin. See Exod 23:33.
[34:13] 511 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] 512 tn Heb “bow down.”
[34:14] 513 sn In Exod 20:3 it was “gods.”
[34:14] 514 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] 515 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] 516 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] 517 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] 518 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] 519 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] 520 tn This is an adverbial accusative of time.
[34:18] 521 tn The words “do this” have been supplied.
[34:19] 522 tn Heb “everything that opens the womb.”
[34:19] 523 tn Here too: everything that “opens [the womb].”
[34:19] 524 tn The verb basically means “that drops a male.” The verb is feminine, referring to the cattle.
[34:20] 525 tn Heb “and the one that opens [the womb of] the donkey.”
[34:20] 526 sn See G. Brin, “The Firstling of Unclean Animals,” JQR 68 (1971): 1-15.
[34:20] 527 tn The form is the adverb “empty.”
[34:21] 528 tn This is an adverbial accusative of time.
[34:21] 529 tn Or “cease” (i.e., from the labors).
[34:21] 530 sn See M. Dahood, “Vocative lamed in Exodus 2,4 and Merismus in 34,21,” Bib 62 (1981): 413-15.
[34:21] 531 tn The imperfect tense expresses injunction or instruction.
[34:22] 532 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] 533 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] 534 tn “Three times” is an adverbial accusative.
[34:23] 535 tn Heb “all your males.”
[34:23] 536 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] 537 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] 538 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] 539 tn The construction uses the infinitive construct with a preposition and a suffixed subject to form the temporal clause.
[34:24] 540 tn The expression “three times” is an adverbial accusative of time.
[34:25] 541 sn See M. Haran, “The Passover Sacrifice,” Studies in the Religion of Ancient Israel (VTSup), 86-116.
[34:26] 542 sn See the note on this same command in 23:19.
[34:27] 543 tn Once again the preposition with the suffix follows the imperative, adding some emphasis to the subject of the verb.
[34:28] 544 tn These too are adverbial in relation to the main clause, telling how long Moses was with Yahweh on the mountain.
[34:28] 545 tn Heb “the ten words,” though “commandments” is traditional.
[34:29] 546 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] 547 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] 548 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] 549 tn Heb “in the hand of Moses.”
[34:29] 550 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] 551 tn Heb “and Moses.”
[34:29] 552 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] 553 tn This clause is introduced by the deictic particle הִנֵּה (hinneh); it has the force of pointing to something surprising or sudden.
[34:33] 554 tn Heb “and Moses finished”; the clause is subordinated as a temporal clause to the next clause.
[34:33] 555 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] 556 tn Throughout this section the actions of Moses and the people are frequentative. The text tells what happened regularly.
[34:34] 557 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] 558 tn The temporal clause begins with the temporal preposition “until,” followed by an infinitive construct with the suffixed subjective genitive.
[34:34] 559 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] 560 tn Now the perfect tense with vav consecutive is subordinated to the next clause, “Moses returned the veil….”
[34:35] 561 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] 562 tn Heb “with him”; the referent (the
[35:1] 563 tn Heb “to do them”; this is somewhat redundant in English and has been simplified in the translation.
[35:2] 564 tn This is an adverbial accusative of time.
[35:2] 565 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] 566 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] 567 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] 568 tn Heb “dwelling places”; KJV, ASV “habitations.”
[35:3] 569 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] 570 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] 571 tn Heb “from with you.”
[35:5] 572 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] 573 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] 574 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] 575 tn See the note on this phrase in Exod 25:5.
[35:9] 576 tn Heb “and stones.”
[35:10] 578 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] 579 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] 580 tn “for” has been supplied.
[35:21] 582 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] 583 tn Heb “his spirit made him willing.” The verb is used in Scripture for the freewill offering that people brought (Lev 7).
[35:21] 584 tn Literally “the garments of holiness,” the genitive is the attributive genitive, marking out what type of garments these were.
[35:22] 585 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] 586 tn Heb “all gold utensils.”
[35:22] 587 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] 588 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] 589 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] 590 tn See the note on this phrase in Exod 25:5.
[35:23] 591 tn Here “them” has been supplied.
[35:24] 592 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] 593 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] 594 tn Here “it” has been supplied.
[35:25] 595 tn Heb “wisdom of heart,” which means that they were skilled and could make all the right choices about the work.
[35:26] 596 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] 597 tn Heb “and stones of the filling.”
[35:29] 598 tn Heb “by the hand of.”
[35:29] 599 tn Here “them” has been supplied.
[35:30] 600 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] 602 tn Heb “in every work of thought,” meaning, every work that required the implementation of design or plan.
[35:34] 603 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] 604 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] 605 tn The expression “all the work” means “all kinds of work.”
[35:35] 606 tn Here “They are” has been supplied.
[35:35] 607 tn Heb “doers of all work.”
[35:35] 608 tn Heb “designers of designs.”
[36:1] 609 tn Heb “wise of [in] heart.”
[36:1] 611 tn Heb “understanding, discernment.”
[36:1] 612 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] 613 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] 614 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] 615 tn The verb קָרָא (qara’) plus the preposition “to” – “to call to” someone means “to summon” that person.
[36:2] 616 tn Here there is a slight change: “in whose heart Yahweh had put skill.”
[36:2] 617 tn Or “whose heart was willing.”
[36:2] 618 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] 619 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] 620 tn Heb “in the morning, in the morning.”
[36:4] 621 tn Heb “a man, a man from his work”; or “each one from his work.”
[36:5] 622 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] 623 tn Heb “for the service” (so KJV, ASV).
[36:5] 624 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] 625 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] 627 tn The verse ends with the infinitive serving as the object of the preposition: “from bringing.”
[36:7] 628 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] 629 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] 630 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] 631 tn The words “the other” have been supplied.
[36:14] 633 tn Heb “eleven curtains he made them.”
[36:18] 634 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] 635 tn See the note on this phrase in Exod 25:5.
[36:20] 636 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] 637 tn “Wood” is an adverbial accusative.
[36:20] 638 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] 639 tn Heb “the frame.”
[36:22] 641 tn Heb “two hands to the one frame.”
[36:22] 642 tn Heb “joined one to one.”
[36:24] 643 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] 644 tn Heb “under the one frame” again.
[36:29] 645 tn This is the last phrase of the verse, moved forward for clarity.
[36:29] 646 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] 647 tn Literally “houses”; i.e., places to hold the bars.
[36:35] 648 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] 649 tn Heb “and their hooks gold.”
[36:38] 650 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] 651 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.
