Keluaran 2:19

2:19 They said, “An Egyptian man rescued us ¹  from the shepherds, ²  and he actually ³  drew water for us and watered the flock!”

Keluaran 5:2

5:2 But Pharaoh said, “Who is the Lord ⁴  that ⁵  I should obey him ⁶  by releasing ⁷  Israel? I do not know the Lord, ⁸  and I will not release Israel!”

Keluaran 6:4

6:4 I also established my covenant with them ⁹  to give them the land of Canaan, where they were living as resident foreigners. ¹⁰ 

Keluaran 8:5

8:5 The Lord spoke to Moses, “Tell Aaron, ‘Extend your hand with your staff ¹¹  over the rivers, over the canals, and over the ponds, and bring the frogs up over the land of Egypt.’”

Keluaran 8:31

8:31 and the Lord did as Moses asked ¹²  – he removed the swarms of flies from Pharaoh, from his servants, and from his people. Not one remained!

Keluaran 16:33

16:33 Moses said to Aaron, “Take a jar and put in it an omer full of manna, and place it before the Lord to be kept for generations to come.”

Keluaran 22:3

22:3 If the sun has risen on him, then there is blood guilt for him. A thief ¹³  must surely make full restitution; if he has nothing, then he will be sold for his theft.

Keluaran 26:4

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 ¹⁴  in the outer edge of the end curtain in the second set.

Keluaran 26:6-7

26:6 You are to make fifty gold clasps and join the curtains together with the clasps, so that the tabernacle is a unit. ¹⁵ 

26:7 “You are to make curtains of goats’ hair ¹⁶  for a tent over the tabernacle; ¹⁷  you are to make ¹⁸  eleven curtains.

Keluaran 26:19

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 ¹⁹  two bases under the next frame for its two projections;

Keluaran 26:31

26:31 “You are to make a special curtain ²⁰  of blue, purple, and scarlet yarn and fine twisted linen; it is to be made ²¹  with cherubim, the work of an artistic designer.

Keluaran 28:1

The Clothing of the Priests

28:1 ²² “And you, bring near ²³  to you your brother Aaron and his sons with him from among the Israelites, so that they may minister as my priests ²⁴  – Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons.

Keluaran 28:39

28:39 You are to weave ²⁵  the tunic of fine linen and make the turban of fine linen, and make the sash the work of an embroiderer.

Keluaran 29:19

29:19 “You are to take the second ram, and Aaron and his sons are to lay their hands on the ram’s head,

Keluaran 29:23

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.

Keluaran 30:4

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. ²⁶  The rings ²⁷  will be places ²⁸  for poles to carry it with.

Keluaran 33:17

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 ²⁹  you by name.”

Keluaran 36:3

36:3 and they received from Moses all the offerings the Israelites had brought to do ³⁰  the work for the service of the sanctuary, and they still continued to bring him a freewill offering each morning. ³¹ 

Keluaran 36:35

36:35 He made the special curtain of blue, purple, and scarlet yarn and fine twisted linen; he made ³²  it with cherubim, the work of an artistic designer.

Keluaran 37:27

37:27 He also made ³³  two gold rings for it under its border, on its two sides, on opposite sides, ³⁴  as places ³⁵  for poles to carry it with.

Keluaran 38:8

38:8 He made the large basin of bronze and its pedestal of bronze from the mirrors of the women who served ³⁶  at the entrance of the tent of meeting.

[2:19]  ¹ sn Continuing the theme of Moses as the deliverer, the text now uses another word for salvation (נָצַל, natsal, “to deliver, rescue”) in the sense of plucking out or away, snatching out of danger.

[2:19]  ² tn Heb “from the hand of the shepherds” (so NASB); NAB “saved us from the interference of the shepherds.” Most recent English versions translate simply “from the shepherds.”

[2:19]  ³ tn The construction is emphatic with the use of the perfect tense and its infinitive absolute: דָלָה דָּלֹה (daloh dalah). B. Jacob says, “They showed their enthusiasm through the use of the infinitive absolute – And think of that, he even drew water for us; a man did this for us girls” (Exodus, 41).

[5:2]  ⁴ tn Heb “Yahweh.” This is a rhetorical question, expressing doubt or indignation or simply a negative thought that Yahweh is nothing (see erotesis in E. W. Bullinger, Figures of Speech, 944-45). Pharaoh is not asking for information (cf. 1 Sam 25:5-10).

[5:2]  ⁵ tn The relative pronoun introduces the consecutive clause that depends on the interrogative clause (see GKC 318-19 §107.u).

[5:2]  ⁶ tn The imperfect tense here receives the classification of obligatory imperfect. The verb שָׁמַע (shama’) followed by “in the voice of” is idiomatic; rather than referring to simple audition – “that I should hear his voice” – it conveys the thought of listening that issues in action – “that I should obey him.”

[5:2]  sn The construction of these clauses is similar to (ironically) the words of Moses: “Who am I that I should go?” (3:11).

[5:2]  ⁷ tn The Piel infinitive construct here has the epexegetical usage with lamed (ל); it explains the verb “obey.”

[5:2]  ⁸ sn This absolute statement of Pharaoh is part of a motif that will develop throughout the conflict. For Pharaoh, the Lord (Yahweh) did not exist. So he said “I do not know the Lord [i.e., Yahweh].” The point of the plagues and the exodus will be “that he might know.” Pharaoh will come to know this Yahweh, but not in any pleasant way.

[6:4]  ⁹ tn The statement refers to the making of the covenant with Abraham (Gen 15 and following) and confirming it with the other patriarchs. The verb הֲקִמֹתִי (haqimoti) means “set up, establish, give effect to, conclude” a covenant agreement. The covenant promised the patriarchs a great nation, a land – Canaan, and divine blessing. They lived with those promises, but now their descendants were in bondage in Egypt. God’s reference to the covenant here is meant to show the new revelation through redemption will start to fulfill the promises and show what the reality of the name Yahweh is to them.

[6:4]  ¹⁰ tn Heb “the land of their sojournings.” The noun מְגֻרִים (mÿgurim) is a reminder that the patriarchs did not receive the promises. It is also an indication that those living in the age of promise did not experience the full meaning of the name of the covenant God. The “land of their sojournings” is the land of Canaan where the family lived (גּרוּ, garu) as foreigners, without owning property or having the rights of kinship with the surrounding population.

[8:5]  ¹¹ sn After the instructions for Pharaoh (7:25-8:4), the plague now is brought on by the staff in Aaron’s hand (8:5-7). This will lead to the confrontation (vv. 8-11) and the hardening (vv. 12-15).

[8:31]  ¹² tn Heb “according to the word of Moses” (so KJV, ASV).

[22:3]  ¹³ tn The words “a thief” have been added for clarification. S. R. Driver (Exodus, 224) thinks that these lines are out of order, since some of them deal with killing the thief and then others with the thief making restitution, but rearranging the clauses is not a necessary way to bring clarity to the paragraph. The idea here would be that any thief caught alive would pay restitution.

[26:4]  ¹⁴ tn Here “loops” has been supplied.

[26:6]  ¹⁵ tn Heb “one”; KJV “it shall be one tabernacle”; NRSV “that the tabernacle may be one whole”; NLT “a single unit.”

[26:7]  ¹⁶ 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]  ¹⁷ sn This curtain will serve “for a tent over the tabernacle,” as a dwelling place.

[26:7]  ¹⁸ tn Heb “you will make them”

[26:19]  ¹⁹ tn The clause is repeated to show the distributive sense; it literally says, “and two bases under the one frame for its two projections.”

[26:31]  ²⁰ 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]  ²¹ 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.

[28:1]  ²² 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]  ²³ 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]  ²⁴ 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.

[28:39]  ²⁵ 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).

[30:4]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn Heb “for houses.”

[33:17]  ²⁹ 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.”

[36:3]  ³⁰ 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]  ³¹ tn Heb “in the morning, in the morning.”

[36:35]  ³² 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.

[37:27]  ³³ tn Heb “and he made.”

[37:27]  ³⁴ sn Since it was a small altar, it needed only two rings, one on either side, in order to be carried. The second mention of their location clarifies that they should be on the sides, the right and the left, as one approached the altar.

[37:27]  ³⁵ tn Heb “for houses.”

[38:8]  ³⁶ sn The word for “serve” is not the ordinary one. It means “to serve in a host,” especially in a war. It appears that women were organized into bands and served at the tent of meeting. S. R. Driver thinks that this meant “no doubt” washing, cleaning, or repairing (Exodus, 391). But there is no hint of that (see 1 Sam 2:22; and see Ps 68:11 [12 Hebrew text]). They seem to have had more to do than what Driver said.