Keluaran 3:18

3:18 “The elders ¹  will listen ²  to you, and then you and the elders of Israel must go to the king of Egypt and tell him, ‘The Lord, the God of the Hebrews, has met ³  with us. So now, let us go ⁴  three days’ journey into the wilderness, so that we may sacrifice ⁵  to the Lord our God.’

Keluaran 5:11

5:11 You ⁶  go get straw for yourselves wherever you can ⁷  find it, because there will be no reduction at all in your workload.’”

Keluaran 15:24

15:24 So the people murmured ⁸  against Moses, saying, “What can ⁹  we drink?”

Keluaran 25:13-14

25:13 You are to make poles of acacia wood, overlay them with gold, 25:14 and put the poles into the rings at the sides of the ark in order to carry the ark with them.

Keluaran 25:27

25:27 The rings are to be close to the frame to provide places ¹⁰  for the poles to carry the table.

Keluaran 25:40

25:40 Now be sure to make ¹¹  them according to the pattern you were shown ¹²  on the mountain. ¹³ 

Keluaran 26:15

26:15 “You are to make the frames ¹⁴  for the tabernacle out of ¹⁵  acacia wood as uprights. ¹⁶ 

Keluaran 26:30

26:30 You are to set up the tabernacle according to the plan ¹⁷  that you were shown on the mountain.

Keluaran 26:34

26:34 You are to put the atonement lid on the ark of the testimony in the Most Holy Place.

Keluaran 27:6

27:6 You are to make poles for the altar, poles of acacia wood, and you are to overlay them with bronze.

Keluaran 28:2

28:2 You must make holy garments ¹⁸  for your brother Aaron, for glory and for beauty. ¹⁹ 

Keluaran 28:24

28:24 You are to attach the two gold chains to the two rings at the ends of the breastpiece;

Keluaran 29:4

29:4 “You are to present ²⁰  Aaron and his sons at the entrance of the tent of meeting. You are to wash ²¹  them with water

Keluaran 39:37

39:37 the pure ²²  lampstand, its lamps, with the lamps set in order, and all its accessories, and oil for the light;

Keluaran 40:8

40:8 You are to set up the courtyard around it and put the curtain at the gate of the courtyard.

[3:18]  ¹ tn Heb “And they will listen”; the referent (the elders) has been specified in the translation for clarity.

[3:18]  ² tn This is the combination of the verb שָׁמַע (shama’) followed by לְקֹלֶךָ (lÿqolekha), an idiomatic formation that means “listen to your voice,” which in turn implies a favorable response.

[3:18]  ³ tn The verb נִקְרָה (niqra) has the idea of encountering in a sudden or unexpected way (S. R. Driver, Exodus, 25).

[3:18]  ⁴ tn The form used here is the cohortative of הָלַךְ (halakh). It could be a resolve, but more likely before Pharaoh it is a request.

[3:18]  sn Was this a deceptive request if they were not planning on coming back? Since no one knows what the intent was, that question is not likely to be resolved. The request may have been intended to test the waters, so to speak – How did Pharaoh feel about the Israelites? Would he let them go and worship their God as they saw fit? In any case, it gave him the opportunity to grant to the Israelites a permission that other groups are known to have received (N. M. Sarna, Exodus [JPSTC], 19).

[3:18]  ⁵ tn Here a cohortative with a vav (ו) follows a cohortative; the second one expresses purpose or result: “let us go…in order that we may.”

[5:11]  ⁶ tn The independent personal pronoun emphasizes that the people were to get their own straw, and it heightens the contrast with the king. “You – go get.”

[5:11]  ⁷ tn The tense in this section could be translated as having the nuance of possibility: “wherever you may find it,” or the nuance of potential imperfect: “wherever you are able to find any.”

[15:24]  ⁸ tn The verb וַיִּלֹנוּ (vayyillonu) from לוּן (lun) is a much stronger word than “to grumble” or “to complain.” It is used almost exclusively in the wilderness wandering stories, to describe the rebellion of the Israelites against God (see also Ps 59:14-15). They were not merely complaining – they were questioning God’s abilities and motives. The action is something like a parliamentary vote of no confidence.

[15:24]  ⁹ tn The imperfect tense here should be given a potential nuance: “What can we drink?” since the previous verse reports that they were not able to drink the water.

[15:24]  sn It is likely that Moses used words very much like this when he prayed. The difference seems to lie in the prepositions – he cried “to” Yahweh, but the people murmured “against” Moses.

[25:27]  ¹⁰ tn Heb “houses”; NAB, NASB “holders.”

[25:40]  ¹¹ tn The text uses two imperatives: “see and make.” This can be interpreted as a verbal hendiadys, calling for Moses and Israel to see to it that they make these things correctly.

[25:40]  ¹² tn The participle is passive, “caused to see,” or, “shown.”

[25:40]  ¹³ sn The message of this section surely concerns access to God. To expound this correctly, though, since it is an instruction section for building the lampstand, the message would be: God requires that his people ensure that light will guide the way of access to God. The breakdown for exposition could be the instructions for preparation for light (one lamp, several branches), then instructions for the purpose and maintenance of the lamps, and then the last verse telling the divine source for the instructions. Naturally, the metaphorical value of light will come up in the study, especially from the NT. So in the NT there is the warning that if churches are unfaithful God will remove their lampstand, their ministry (Rev 2-3).

[26:15]  ¹⁴ 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]  ¹⁵ tn “Wood” is an adverbial accusative.

[26:15]  ¹⁶ tn The plural participle “standing” refers to how these items will be situated; they will be vertical rather than horizontal (U. Cassuto, Exodus, 354).

[26:30]  ¹⁷ 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.”

[28:2]  ¹⁸ 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]  ¹⁹ 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.

[29:4]  ²⁰ 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]  ²¹ 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).

[39:37]  ²² tn Possibly meaning “pure gold lampstand.”