Keluaran 1:7

1:7 The Israelites, ¹  however, ²  were fruitful, increased greatly, multiplied, and became extremely strong, ³  so that the land was filled with them.

Keluaran 1:12

1:12 But the more the Egyptians ⁴  oppressed them, the more they multiplied and spread. ⁵  As a result the Egyptians loathed ⁶  the Israelites,

Keluaran 5:18

5:18 So now, get back to work! ⁷  You will not be given straw, but you must still produce ⁸  your quota ⁹  of bricks!”

Keluaran 6:5

6:5 I ¹⁰  have also heard ¹¹  the groaning of the Israelites, whom the Egyptians are enslaving, ¹²  and I have remembered my covenant. ¹³ 

Keluaran 7:3

7:3 But I will harden ¹⁴  Pharaoh’s heart, and although I will multiply ¹⁵  my signs and my wonders in the land of Egypt,

Keluaran 7:18

7:18 Fish ¹⁶  in the Nile will die, the Nile will stink, and the Egyptians will be unable ¹⁷  to drink water from the Nile.”’”

Keluaran 7:24

7:24 All the Egyptians dug around the Nile for water to drink, ¹⁸  because they could not drink the water of the Nile.

Keluaran 9:12

9:12 But the Lord hardened ¹⁹  Pharaoh’s heart, and he did not listen to them, just as the Lord had predicted to Moses.

Keluaran 9:16

9:16 But ²⁰  for this purpose I have caused you to stand: ²¹  to show you ²²  my strength, and so that my name may be declared ²³  in all the earth.

Keluaran 9:31

9:31 (Now the ²⁴  flax and the barley were struck ²⁵  by the hail, ²⁶  for the barley had ripened ²⁷  and the flax ²⁸  was in bud.

Keluaran 10:25

10:25 But Moses said, “Will you also ²⁹  provide us ³⁰  with sacrifices and burnt offerings that we may present them ³¹  to the Lord our God?

Keluaran 11:4

11:4 Moses said, “Thus says the Lord: ‘About midnight ³²  I will go throughout Egypt, ³³ 

Keluaran 12:20

12:20 You will not eat anything made with yeast; in all the places where you live you must eat bread made without yeast.’”

Keluaran 13:7

13:7 Bread made without yeast must be eaten ³⁴  for seven days; ³⁵  no bread made with yeast shall be seen ³⁶  among you, and you must have no yeast among you within any of your borders.

Keluaran 15:8

15:8 By the blast of your nostrils ³⁷  the waters were piled up,

the flowing water stood upright like a heap, ³⁸ 

and the deep waters were solidified in the heart of the sea.

Keluaran 15:15

15:15 Then the chiefs of Edom will be terrified, ³⁹ 

trembling will seize ⁴⁰  the leaders of Moab,

and the inhabitants of Canaan will shake.

Keluaran 18:5

18:5 Jethro, Moses’ father-in-law, together with Moses’ ⁴¹  sons and his wife, came to Moses in the desert where he was camping by ⁴²  the mountain of God. ⁴³ 

Keluaran 21:16

21:16 “Whoever kidnaps someone ⁴⁴  and sells him, ⁴⁵  or is caught still holding him, ⁴⁶  must surely be put to death.

Keluaran 22:23

22:23 If you afflict them ⁴⁷  in any way ⁴⁸  and they cry to me, I will surely hear ⁴⁹  their cry,

Keluaran 23:8-9

23:8 “You must not accept a bribe, for a bribe blinds those who see ⁵⁰  and subverts the words of the righteous.

23:9 “You must not oppress ⁵¹  a foreigner, since you know the life ⁵²  of a foreigner, for you were foreigners in the land of Egypt.

Keluaran 23:20

The Angel of the Presence

23:20 ⁵³ “I am going to send ⁵⁴  an angel ⁵⁵  before you to protect you as you journey ⁵⁶  and to bring you into the place that I have prepared. ⁵⁷ 

Keluaran 23:30

23:30 Little by little ⁵⁸  I will drive them out before you, until you become fruitful and inherit the land.

Keluaran 24:2

24:2 Moses alone may come ⁵⁹  near the Lord, but the others ⁶⁰  must not come near, ⁶¹  nor may the people go up with him.”

Keluaran 25:9

25:9 According to all that I am showing you ⁶²  – the pattern of the tabernacle ⁶³  and the pattern of all its furnishings – you ⁶⁴  must make it exactly so. ⁶⁵ 

Keluaran 25:18

25:18 You are to make two cherubim ⁶⁶  of gold; you are to make them of hammered metal on the two ends of the atonement lid.

Keluaran 25:34

25:34 On the lampstand there are to be four cups shaped like almond flowers with buds and blossoms,

Keluaran 25:36

25:36 Their buds and their branches will be one piece, ⁶⁷  all of it one hammered piece of pure gold.

Keluaran 26:3

26:3 Five curtains are to be joined, ⁶⁸  one to another, ⁶⁹  and the other ⁷⁰  five curtains are to be joined, one to another.

Keluaran 26:17

26:17 with two projections ⁷¹  per frame parallel one to another. ⁷²  You are to make all the frames of the tabernacle in this way.

Keluaran 27:3

27:3 You are to make its pots for the ashes, ⁷³  its shovels, its tossing bowls, ⁷⁴  its meat hooks, and its fire pans – you are to make all ⁷⁵  its utensils of bronze.

Keluaran 27:8

27:8 You are to make the altar hollow, out of boards. Just as it was shown you ⁷⁶  on the mountain, so they must make it. ⁷⁷ 

Keluaran 28:17

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;

Keluaran 28:32

28:32 There is to be an opening ⁷⁸  in its top ⁷⁹  in the center of it, with an edge all around the opening, the work of a weaver, ⁸⁰  like the opening of a collar, ⁸¹  so that it cannot be torn. ⁸² 

Keluaran 30:3

30:3 You are to overlay it with pure gold – its top, ⁸³  its four walls, ⁸⁴  and its horns – and make a surrounding border of gold for it. ⁸⁵ 

Keluaran 30:14

30:14 Everyone who crosses over to those numbered, from twenty years old and up, is to pay an offering to the Lord.

Keluaran 30:30

30:30 “You are to anoint Aaron and his sons and ⁸⁶  sanctify them, so that they may minister as my priests.

Keluaran 30:33

30:33 Whoever makes perfume like it and whoever puts any of it on someone not a priest ⁸⁷  will be cut off ⁸⁸  from his people.’”

Keluaran 31:15

31:15 Six days ⁸⁹  work may be done, ⁹⁰  but on the seventh day is a Sabbath of complete rest, ⁹¹  holy to the Lord; anyone who does work on the Sabbath day must surely be put to death.

Keluaran 33:20

33:20 But he added, “You cannot see my face, for no one can ⁹²  see me and live.” ⁹³ 

Keluaran 34:23

34:23 At three times ⁹⁴  in the year all your men ⁹⁵  must appear before the Lord God, ⁹⁶  the God of Israel.

Keluaran 34:27

34:27 The Lord said to Moses, “Write down ⁹⁷  these words, for in accordance with these words I have made a covenant with you and with Israel.”

Keluaran 34:32

34:32 After this all the Israelites approached, and he commanded them all that the Lord had spoken to him on Mount Sinai.

Keluaran 35:30

35:30 Moses said to the Israelites, “See, the Lord has chosen ⁹⁸  Bezalel son of Uri, the son of Hur, of the tribe of Judah.

Keluaran 37:12

37:12 He made a surrounding frame for it about three inches wide, and he made a surrounding border of gold for its frame.

Keluaran 37:20

37:20 On the lampstand there were four cups shaped like almond flowers with buds and blossoms,

Keluaran 37:22

37:22 Their buds and their branches were of one piece; ⁹⁹  all of it was one hammered piece of pure gold.

Keluaran 37:26

37:26 He overlaid it with pure gold – its top, ¹⁰⁰  its four walls, ¹⁰¹  and its horns – and he made a surrounding border of gold for it. ¹⁰² 

Keluaran 38:3

38:3 He made all the utensils of the altar – the pots, the shovels, the tossing bowls, the meat hooks, and the fire pans – he made all its utensils of bronze.

Keluaran 38:14-15

38:14 with hangings on one side ¹⁰³  of the gate that were twenty-two and a half feet long, with their three posts and their three bases, 38:15 and for the second side of the gate of the courtyard, just like the other, ¹⁰⁴  the hangings were twenty-two and a half feet long, with their three posts and their three bases.

Keluaran 38:29

38:29 The bronze of the wave offering was seventy talents and 2,400 shekels. ¹⁰⁵ 

Keluaran 39:15

39:15 They made for the breastpiece braided chains like cords of pure gold,

Keluaran 39:18

39:18 the other ¹⁰⁶  two ends of the two chains they attached to the two settings, and they attached them to the shoulder pieces of the ephod at the front of it.

Keluaran 40:5

40:5 You are to put ¹⁰⁷  the gold altar for incense in front of the ark of the testimony and put the curtain at the entrance to the tabernacle.

Keluaran 40:13

40:13 Then you are to clothe Aaron with the holy garments and anoint him and sanctify him so that he may minister as my priest.

[1:7]  ¹ tn Heb “the sons of Israel.”

[1:7]  ² tn The disjunctive vav marks a contrast with the note about the deaths of the first generation.

[1:7]  ³ tn Using מְאֹד (mÿ’od) twice intensifies the idea of their becoming strong (see GKC 431-32 §133.k).

[1:7]  sn The text is clearly going out of its way to say that the people of Israel flourished in Egypt. The verbs פָּרָה (parah, “be fruitful”), שָׁרַץ (sharats, “swarm, teem”), רָבָה (ravah, “multiply”), and עָצַם (’atsam, “be strong, mighty”) form a literary link to the creation account in Genesis. The text describes Israel’s prosperity in the terms of God’s original command to be fruitful and multiply and fill the earth, to show that their prosperity was by divine blessing and in compliance with the will of God. The commission for the creation to fill the earth and subdue it would now begin to materialize through the seed of Abraham.

[1:12]  ⁴ tn Heb “they”; the referent (the Egyptians) has been specified in the translation for clarity.

[1:12]  ⁵ tn The imperfect tenses in this verse are customary uses, expressing continual action in past time (see GKC 315 §107.e). For other examples of כַּאֲשֶׁר (ka’asher) with כֵּן (ken) expressing a comparison (“just as…so”) see Gen 41:13; Judg 1:7; Isa 31:4.

[1:12]  sn Nothing in the oppression caused this, of course. Rather, the blessing of God (Gen 12:1-3) was on Israel in spite of the efforts of Egypt to hinder it. According to Gen 15 God had foretold that there would be this period of oppression (עָנָה [’anah] in Gen 15:13). In other words, God had decreed and predicted both their becoming a great nation and the oppression to show that he could fulfill his promise to Abraham in spite of the bondage.

[1:12]  ⁶ tn Heb “they felt a loathing before/because of”; the referent (the Egyptians) has been specified in the translation for clarity.

[5:18]  ⁷ tn The text has two imperatives: “go, work.” They may be used together to convey one complex idea (so a use of hendiadys): “go back to work.”

[5:18]  ⁸ tn The imperfect תִּתֵּנּוּ (tittennu) is here taken as an obligatory imperfect: “you must give” or “you must produce.”

[5:18]  ⁹ sn B. Jacob is amazed at the wealth of this tyrant’s vocabulary in describing the work of others. Here, תֹכֶן (tokhen) is another word for “quota” of bricks, the fifth word used to describe their duty (Exodus, 137).

[6:5]  ¹⁰ tn The addition of the independent pronoun אֲנִי (’ani, “I”) emphasizes the fact that it was Yahweh himself who heard the cry.

[6:5]  ¹¹ tn Heb “And also I have heard.”

[6:5]  ¹² tn The form is the Hiphil participle מַעֲבִדִים (ma’avidim, “causing to serve”). The participle occurs in a relative clause that modifies “the Israelites.” The clause ends with the accusative “them,” which must be combined with the relative pronoun for a smooth English translation. So “who the Egyptians are enslaving them,” results in the translation “whom the Egyptians are enslaving.”

[6:5]  ¹³ tn As in Exod 2:24, this remembering has the significance of God’s beginning to act to fulfill the covenant promises.

[7:3]  ¹⁴ tn The clause begins with the emphatic use of the pronoun and a disjunctive vav (ו) expressing the contrast “But as for me, I will harden.” They will speak, but God will harden.

[7:3]  sn The imperfect tense of the verb קָשָׁה (qasha) is found only here in these “hardening passages.” The verb (here the Hiphil for “I will harden”) summarizes Pharaoh’s resistance to what God would be doing through Moses – he would stubbornly resist and refuse to submit; he would be resolved in his opposition. See R. R. Wilson, “The Hardening of Pharaoh’s Heart,” CBQ 41 (1979): 18-36.

[7:3]  ¹⁵ tn The form beginning the second half of the verse is the perfect tense with vav (ו) consecutive, הִרְבֵּיתִי (hirbeti). It could be translated as a simple future in sequence after the imperfect preceding it, but the logical connection is not obvious. Since it carries the force of an imperfect due to the sequence, it may be subordinated as a temporal clause to the next clause that begins in v. 4. That maintains the flow of the argument.

[7:18]  ¹⁶ tn The definite article here has the generic use, indicating the class – “fish” (R. J. Williams, Hebrew Syntax, 19, §92).

[7:18]  ¹⁷ tn The verb לָאָה (la’a), here in the Niphal perfect with a vav consecutive, means “be weary, impatient.” The Niphal meaning is “make oneself weary” in doing something, or “weary (strenuously exert) oneself.” It seems always to indicate exhausted patience (see BDB 521 s.v.). The term seems to imply that the Egyptians were not able to drink the red, contaminated water, and so would expend all their energy looking for water to drink – in frustration of course.

[7:24]  ¹⁸ sn The text stresses that the water in the Nile, and Nile water that had been diverted or collected for use, was polluted and undrinkable. Water underground also was from the Nile, but it had not been contaminated, certainly not with dead fish, and so would be drinkable.

[9:12]  ¹⁹ tn This phrase translates the Hebrew word חָזַק (khazaq); see S. R. Driver, Exodus, 53.

[9:16]  ²⁰ tn The first word is a very strong adversative, which, in general, can be translated “but, howbeit”; BDB 19 s.v. אוּלָם suggests for this passage “but in very deed.”

[9:16]  ²¹ tn The form הֶעֱמַדְתִּיךָ (he’emadtikha) is the Hiphil perfect of עָמַד (’amad). It would normally mean “I caused you to stand.” But that seems to have one or two different connotations. S. R. Driver (Exodus, 73) says that it means “maintain you alive.” The causative of this verb means “continue,” according to him. The LXX has the same basic sense – “you were preserved.” But Paul bypasses the Greek and writes “he raised you up” to show God’s absolute sovereignty over Pharaoh. Both renderings show God’s sovereign control over Pharaoh.

[9:16]  ²² tn The Hiphil infinitive construct הַרְאֹתְךָ (har’otÿkha) is the purpose of God’s making Pharaoh come to power in the first place. To make Pharaoh see is to cause him to understand, to experience God’s power.

[9:16]  ²³ tn Heb “in order to declare my name.” Since there is no expressed subject, this may be given a passive translation.

[9:31]  ²⁴ tn A disjunctive vav introduces the two verses that provide parenthetical information to the reader. Gesenius notes that the boldness of such clauses is often indicated by the repetition of nouns at the beginning (see GKC 452 §141.d). Some have concluded that because they have been put here rather than back after v. 25 or 26, they form part of Moses’ speech to Pharaoh, explaining that the crops that were necessary for humans were spared, but those for other things were destroyed. This would also mean that Moses was saying there is more that God can destroy (see B. Jacob, Exodus, 279).

[9:31]  ²⁵ tn The unusual forms נֻכָּתָה (nukkatah) in v. 31 and נֻכּוּ (nukku) in v. 32 are probably to be taken as old Qal passives. There are no attested Piel uses of the root.

[9:31]  ²⁶ tn The words “by the hail” are not in the Hebrew text, but are supplied from context.

[9:31]  ²⁷ tn Heb “was in the ear” (so KJV, NAB, NASB, NRSV); NIV “had headed.”

[9:31]  ²⁸ sn Flax was used for making linen, and the area around Tanis was ideal for producing flax. Barley was used for bread for the poor people, as well as beer and animal feed.

[10:25]  ²⁹ tn B. Jacob (Exodus, 287) shows that the intent of Moses in using גַּם (gam) is to make an emphatic rhetorical question. He cites other samples of the usage in Num 22:33; 1 Sam 17:36; 2 Sam 12:14, and others. The point is that if Pharaoh told them to go and serve Yahweh, they had to have animals to sacrifice. If Pharaoh was holding the animals back, he would have to make some provision.

[10:25]  ³⁰ tn Heb “give into our hand.”

[10:25]  ³¹ tn The form here is וְעָשִּׂינוּ (vÿ’asinu), the Qal perfect with a vav (ו) consecutive – “and we will do.” But the verb means “do” in the sacrificial sense – prepare them, offer them. The verb form is to be subordinated here to form a purpose or result clause.

[11:4]  ³² tn Heb “about the middle of the night.”

[11:4]  ³³ tn Heb “I will go out in the midst of Egypt.”

[13:7]  ³⁴ tn The imperfect has the nuance of instruction or injunction again, but it could also be given an obligatory nuance.

[13:7]  ³⁵ tn The construction is an adverbial accusative of time, answering how long the routine should be followed (see GKC 374 §118.k).

[13:7]  ³⁶ tn Or “visible to you” (B. Jacob, Exodus, 366).

[15:8]  ³⁷ sn The phrase “the blast of your nostrils” is a bold anthropomorphic expression for the wind that came in and dried up the water.

[15:8]  ³⁸ tn The word “heap” describes the walls of water. The waters, which are naturally fluid, stood up as though they were a heap, a mound of earth. Likewise, the flowing waters deep in the ocean solidified – as though they were turned to ice (U. Cassuto, Exodus, 175).

[15:15]  ³⁹ tn This is a prophetic perfect.

[15:15]  ⁴⁰ tn This verb is imperfect tense.

[18:5]  ⁴¹ tn Heb “his”; the referent (Moses) has been specified in the translation for clarity.

[18:5]  ⁴² tn This is an adverbial accusative that defines the place (see GKC 373-74 §118.g).

[18:5]  ⁴³ sn The mountain of God is Horeb, and so the desert here must be the Sinai desert by it. But chap. 19 suggests that they left Rephidim to go the 24 miles to Sinai. It may be that this chapter fits in chronologically after the move to Sinai, but was placed here thematically. W. C. Kaiser defends the present location of the story by responding to other reasons for the change given by Lightfoot, but does not deal with the travel locations (W. C. Kaiser, Jr., “Exodus,” EBC 2:411).

[21:16]  ⁴⁴ tn Heb “a stealer of a man,” thus “anyone stealing a man.”

[21:16]  ⁴⁵ sn The implication is that it would be an Israelite citizen who was kidnapped and sold to a foreign tribe or country (like Joseph). There was always a market for slaves. The crime would be in forcibly taking the individual away from his home and religion and putting him into bondage or death.

[21:16]  ⁴⁶ tn Literally “and he is found in his hand” (KJV and ASV both similar), being not yet sold.

[22:23]  ⁴⁷ tn The accusative here is the masculine singular pronoun, which leads S. R. Driver to conclude that this line is out of place, even though the masculine singular can be used in places like this (Exodus, 232). U. Cassuto says its use is to refer to certain classes (Exodus, 292).

[22:23]  ⁴⁸ tn Here again and with “cry” the infinitive absolute functions with a diminished emphasis (GKC 342-43 §113.o).

[22:23]  ⁴⁹ tn Here is the normal use of the infinitive absolute with the imperfect tense to emphasize the verb: “I will surely hear,” implying, “I will surely respond.”

[23:8]  ⁵⁰ tn Heb “blinds the open-eyed.”

[23:9]  ⁵¹ tn The verb means “to crush.” S. R. Driver notes that in this context this would probably mean with an unfair judgment in the courts (Exodus, 239).

[23:9]  ⁵² tn Heb “soul, life” – “you know what it feels like.”

[23:20]  ⁵³ sn This passage has some of the most interesting and perplexing expressions and constructions in the book. It is largely promise, but it is part of the Law and so demands compliance by faith. Its points are: God promises to send his angel to prepare the way before his obedient servants (20-23); God promises blessing for his loyal servants (24-33). So in the section one learns that God promises his protection (victory) and blessing (through his angel) for his obedient and loyal worshipers.

[23:20]  ⁵⁴ tn The particle הִנֵּה (hinneh) with the active participle indicates imminent future, something God is about to do.

[23:20]  ⁵⁵ sn The word is מַלְאָךְ (mal’akh, “messenger, angel”). This angel is to be treated with the same fear and respect as Yahweh, for Yahweh will be speaking in him. U. Cassuto (Exodus, 305-6) says that the words of the first clause do not imply a being distinct from God, for in the ancient world the line of demarcation between the sender and the sent is liable easily to be blurred. He then shows how the “Angel of Yahweh” in Genesis is Yahweh. He concludes that the words here mean “I will guide you.” Christian commentators tend to identify the Angel of Yahweh as the second person of the Trinity (W. C. Kaiser, Jr., “Exodus,” EBC 2:446). However, in addition to being a preincarnate appearance, the word could refer to Yahweh – some manifestation of Yahweh himself.

[23:20]  ⁵⁶ tn Heb “protect you in the way.”

[23:20]  ⁵⁷ tn The form is the Hiphil perfect of the verb כּוּן (kun, “to establish, prepare”).

[23:30]  ⁵⁸ tn The repetition expresses an exceptional or super-fine quality (see GKC 396 §123.e).

[24:2]  ⁵⁹ tn The verb is a perfect tense with a vav (ו) consecutive; it and the preceding perfect tense follow the imperative, and so have either a force of instruction, or, as taken here, are the equivalent of an imperfect tense (of permission).

[24:2]  ⁶⁰ tn Heb “they.”

[24:2]  ⁶¹ tn Now the imperfect tense negated is used; here the prohibition would fit (“they will not come near”), or the obligatory (“they must not”) in which the subjects are obliged to act – or not act in this case.

[25:9]  ⁶² tn The pronoun is singular.

[25:9]  ⁶³ sn The expression “the pattern of the tabernacle” (תַּבְנִית הַמִּשְׁכָּן, tavnit hammiskan) has been the source of much inquiry. The word rendered “pattern” is related to the verb “to build”; it suggests a model. S. R. Driver notes that in ancient literature there is the account of Gudea receiving in a dream a complete model of a temple he was to erect (Exodus, 267). In this passage Moses is being shown something on the mountain that should be the pattern of the earthly sanctuary. The most plausible explanation of what he was shown comes from a correlation with comments in the Letter to the Hebrews and the book of Revelation, which describe the heavenly sanctuary as the true sanctuary, and the earthly as the copy or shadow. One could say that Moses was allowed to see what John saw on the island of Patmos, a vision of the heavenly sanctuary. That still might not explain what it was, but it would mean he saw a revelation of the true tent, and that would imply that he learned of the spiritual and eternal significance of all of it. The fact that Israel’s sanctuary resembled those of other cultures does not nullify this act of revelation; rather, it raises the question of where the other nations got their ideas if it was not made known early in human history. One can conclude that in the beginning there was much more revealed to the parents in the garden than Scripture tells about (Cain and Abel did know how to make sacrifices before Leviticus legislated it). Likewise, one cannot but guess at the influence of the fallen Satan and his angels in the world of pagan religion. Whatever the source, at Sinai God shows the true, and instructs that it all be done without the pagan corruptions and additions. U. Cassuto notes that the existence of these ancient parallels shows that the section on the tabernacle need not be dated in the second temple period, but fits the earlier period well (Exodus, 324).

[25:9]  ⁶⁴ tn The pronoun is plural.

[25:9]  ⁶⁵ sn Among the many helpful studies on the tabernacle, include S. M. Fish, “And They Shall Build Me a Sanctuary,” Gratz College of Jewish Studies 2 (1973): 43-59; I. Hart, “Preaching on the Account of the Tabernacle,” EvQ 54 (1982): 111-16; D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42; S. McEvenue, “The Style of Building Instructions,” Sem 4 (1974): 1-9; M. Ben-Uri, “The Mosaic Building Code,” Creation Research Society Quarterly 19 (1982): 36-39.

[25:18]  ⁶⁶ tn The evidence suggests that the cherubim were composite angelic creatures that always indicated the nearness of God. So here images of them were to be crafted and put on each end of the ark of the covenant to signify that they were there. Ezekiel 1 describes four cherubim as each having human faces, four wings, and parts of different animals for their bodies. Traditions of them appear in the other cultures as well. They serve to guard the holy places and to bear the throne of God. Here they were to be beaten out as part of the lid.

[25:36]  ⁶⁷ tn Heb “will be from it.”

[26:3]  ⁶⁸ 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]  ⁶⁹ 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]  ⁷⁰ tn The phrase “the other” has been supplied.

[26:17]  ⁷¹ 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]  ⁷² tn Or “being joined each to the other.”

[27:3]  ⁷³ 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]  ⁷⁴ sn This was the larger bowl used in tossing the blood at the side of the altar.

[27:3]  ⁷⁵ 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).

[27:8]  ⁷⁶ 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]  ⁷⁷ 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.

[28:32]  ⁷⁸ tn Heb “mouth” or “opening” (פִּי, pi; in construct).

[28:32]  ⁷⁹ 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]  ⁸⁰ 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]  ⁸¹ 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]  ⁸² 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).

[30:3]  ⁸³ tn Heb “roof.”

[30:3]  ⁸⁴ tn Heb “its walls around.”

[30:3]  ⁸⁵ 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.

[30:30]  ⁸⁶ 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.

[30:33]  ⁸⁷ tn Heb “a stranger,” meaning someone not ordained a priest.

[30:33]  ⁸⁸ 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.

[31:15]  ⁸⁹ tn This is an adverbial accusative of time, indicating that work may be done for six days out of the week.

[31:15]  ⁹⁰ 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]  ⁹¹ 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.

[33:20]  ⁹² 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]  ⁹³ 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.

[34:23]  ⁹⁴ tn “Three times” is an adverbial accusative.

[34:23]  ⁹⁵ tn Heb “all your males.”

[34:23]  ⁹⁶ tn Here the divine name reads in Hebrew הָאָדֹן יְהוָה (ha’adon yÿhvah), which if rendered according to the traditional scheme of “Lord” for “Yahweh” would result in “Lord Lord.” A number of English versions therefore render this phrase “Lord God,” and that convention has been followed here.

[34:23]  sn The title “Lord” is included here before the divine name (translated “God” here; see Exod 23:17), perhaps to form a contrast with Baal (which means “lord” as well) and to show the sovereignty of Yahweh. But the distinct designation “the God of Israel” is certainly the point of the renewed covenant relationship.

[34:27]  ⁹⁷ tn Once again the preposition with the suffix follows the imperative, adding some emphasis to the subject of the verb.

[35:30]  ⁹⁸ 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.

[37:22]  ⁹⁹ tn Heb “were from it.”

[37:26]  ¹⁰⁰ tn Heb “roof.”

[37:26]  ¹⁰¹ tn Heb “its walls around.”

[37:26]  ¹⁰² tn Heb “and he made for it border gold around.”

[38:14]  ¹⁰³ tn The word literally means “shoulder.” The next words, “of the gate,” have been supplied here. The east end contained the courtyard’s entry with a wall of curtains on each side of the entry (see v. 15).

[38:15]  ¹⁰⁴ tn Heb “from this and from this” (cf, 17:12; 25:19; 26:13; 32:15; Josh 8:22, 33; 1 Kgs 10:19-20; Ezek 45:7).

[38:29]  ¹⁰⁵ sn The total shekels would have been 212,400 shekels, which would be about 108,749 oz. This would make about 2.5 to 3 tons.

[39:18]  ¹⁰⁶ tn Here “other” has been supplied.

[40:5]  ¹⁰⁷ tn Heb “give” (also four additional times in vv. 6-8).