Keluaran 3:8

3:8 I have come down ¹  to deliver them ²  from the hand of the Egyptians and to bring them up from that land to a land that is both good and spacious, ³  to a land flowing with milk and honey, ⁴  to the region of the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites. ⁵ 

Keluaran 3:15

3:15 God also said to Moses, “You must say this to the Israelites, ‘The Lord ⁶  – the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob – has sent me to you. This is my name ⁷  forever, and this is my memorial from generation to generation.’ ⁸ 

Keluaran 3:17

3:17 and I have promised ⁹  that I will bring you up out of the affliction of Egypt to the land of the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites, ¹⁰  to a land flowing with milk and honey.”’

Keluaran 6:1

6:1 Then the Lord said to Moses, “Now you will see what I will do to Pharaoh, ¹¹  for compelled by my strong hand ¹²  he will release them, and by my strong hand he will drive them out of his land.” ¹³ 

Keluaran 7:16

7:16 Tell him, ‘The Lord, the God of the Hebrews, has sent me to you to say, ¹⁴  “Release my people, that they may serve me ¹⁵  in the desert!” But until now ¹⁶  you have not listened. ¹⁷ 

Keluaran 8:21

8:21 If you do not release ¹⁸  my people, then I am going to send ¹⁹  swarms of flies ²⁰  on you and on your servants and on your people and in your houses. The houses of the Egyptians will be full of flies, and even the ground they stand on. ²¹ 

Keluaran 8:26

8:26 But Moses said, “That would not be the right thing to do, ²²  for the sacrifices we make ²³  to the Lord our God would be an abomination ²⁴  to the Egyptians. ²⁵  If we make sacrifices that are an abomination to the Egyptians right before their eyes, ²⁶  will they not stone us? ²⁷ 

Keluaran 10:9

10:9 Moses said, “We will go with our young and our old, with our sons and our daughters, and with our sheep and our cattle we will go, because we are to hold ²⁸  a pilgrim feast for the Lord.”

Keluaran 12:15

12:15 For seven days ²⁹  you must eat ³⁰  bread made without yeast. ³¹  Surely ³²  on the first day you must put away yeast from your houses because anyone who eats bread made with yeast ³³  from the first day to the seventh day will be cut off ³⁴  from Israel.

Keluaran 12:39

12:39 They baked cakes of bread without yeast using the dough they had brought from Egypt, for it was made without yeast – because they were thrust out ³⁵  of Egypt and were not able to delay, they ³⁶  could not prepare ³⁷  food for themselves either.

Keluaran 13:21

13:21 Now the Lord was going before them by day in a pillar of cloud to lead them in the way, and by night in a pillar of fire to give them light, ³⁸  so that they could ³⁹  travel day or night. ⁴⁰ 

Keluaran 14:9

14:9 The Egyptians chased after them, and all the horses and chariots of Pharaoh and his horsemen and his army overtook them camping by the sea, beside Pi-hahiroth, before Baal-Zephon.

Keluaran 14:17

14:17 And as for me, I am going to harden ⁴¹  the hearts of the Egyptians so that ⁴²  they will come after them, that I may be honored ⁴³  because ⁴⁴  of Pharaoh and his army and his chariots and his horsemen.

Keluaran 15:17

15:17 You will bring them in ⁴⁵  and plant them in the mountain ⁴⁶  of your inheritance,

in the place you made ⁴⁷  for your residence, O Lord,

the sanctuary, O Lord, that your hands have established.

Keluaran 16:3

16:3 The Israelites said to them, “If only we had died ⁴⁸  by the hand of the Lord in the land of Egypt, when we sat by ⁴⁹  the pots of meat, when we ate bread to the full, ⁵⁰  for you have brought us out into this desert to kill ⁵¹  this whole assembly with hunger!”

Keluaran 16:32

16:32 Moses said, “This is what ⁵²  the Lord has commanded: ‘Fill an omer with it to be kept ⁵³  for generations to come, ⁵⁴  so that they may see ⁵⁵  the food I fed you in the desert when I brought you out from the land of Egypt.’”

Keluaran 17:3

17:3 But the people were very thirsty ⁵⁶  there for water, and they murmured against Moses and said, “Why in the world ⁵⁷  did you bring us up out of Egypt – to kill us and our children and our cattle with thirst?” ⁵⁸ 

Keluaran 18:14

18:14 When Moses’ father-in-law saw all that he was doing for the people, he said, “What is this ⁵⁹  that you are doing for the people? ⁶⁰  Why are you sitting by yourself, and all the people stand around you from morning until evening?”

Keluaran 19:13

19:13 No hand will touch him ⁶¹  – but he will surely be stoned or shot through, whether a beast or a human being; ⁶²  he must not live.’ When the ram’s horn sounds a long blast they may ⁶³  go up on the mountain.”

Keluaran 20:11

20:11 For in six days the Lord made the heavens and the earth and the sea and all that is in them, and he rested on the seventh day; therefore the Lord blessed the Sabbath day and set it apart as holy.

Keluaran 25:22

25:22 I will meet with you there, ⁶⁴  and ⁶⁵  from above the atonement lid, from between the two cherubim that are over the ark of the testimony, I will speak with you about all that I will command you for the Israelites.

Keluaran 26:33

26:33 You are to hang this curtain under the clasps and bring the ark of the testimony in there behind the curtain. ⁶⁶  The curtain will make a division for you between the Holy Place and the Most Holy Place. ⁶⁷ 

Keluaran 27:9

The Courtyard

27:9 “You are to make the courtyard ⁶⁸  of the tabernacle. For the south side ⁶⁹  there are to be hangings ⁷⁰  for the courtyard of fine twisted linen, one hundred fifty feet long for one side, ⁷¹ 

Keluaran 29:21

29:21 You are to take some of the blood that is on the altar and some of the anointing oil and sprinkle it ⁷²  on Aaron, on his garments, on his sons, and on his sons’ garments with him, so that he may be holy, ⁷³  he and his garments along with his sons and his sons’ garments.

Keluaran 32:27

32:27 and he said to them, “Thus says the Lord, the God of Israel, ‘Each man fasten ⁷⁴  his sword on his side, and go back and forth ⁷⁵  from entrance to entrance throughout the camp, and each one kill his brother, his friend, and his neighbor.’” ⁷⁶ 

Keluaran 34:15

34:15 Be careful ⁷⁷  not to make a covenant with the inhabitants of the land, for when ⁷⁸  they prostitute themselves ⁷⁹  to their gods and sacrifice to their gods, and someone invites you, ⁸⁰  you will eat from his sacrifice;

Keluaran 34:18

34:18 “You must keep the Feast of Unleavened Bread. For seven days ⁸¹  you must eat bread made without yeast, as I commanded you; do this ⁸²  at the appointed time of the month Abib, for in the month Abib you came out of Egypt.

Keluaran 35:10

35:10 Every skilled person ⁸³  among you is to come and make all that the Lord has commanded:

Keluaran 35:35

35:35 He has filled them with skill ⁸⁴  to do all kinds of work ⁸⁵  as craftsmen, as designers, as embroiderers in blue, purple, and scarlet yarn and in fine linen, and as weavers. They are ⁸⁶  craftsmen in all the work ⁸⁷  and artistic designers. ⁸⁸ 

Keluaran 38:18

38:18 The curtain ⁸⁹  for the gate of the courtyard was of blue, purple, and scarlet yarn and fine twisted linen, the work of an embroiderer. It was thirty feet long, and like the hangings in the courtyard, it was seven and a half feet high,

[3:8]  ¹ sn God’s coming down is a frequent anthropomorphism in Genesis and Exodus. It expresses his direct involvement, often in the exercise of judgment.

[3:8]  ² tn The Hiphil infinitive with the suffix is לְהַצִּילוֹ (lÿhatsilo, “to deliver them”). It expresses the purpose of God’s coming down. The verb itself is used for delivering or rescuing in the general sense, and snatching out of danger for the specific.

[3:8]  ³ tn Heb “to a land good and large”; NRSV “to a good and broad land.” In the translation the words “that is both” are supplied because in contemporary English “good and” combined with any additional descriptive term can be understood as elative (“good and large” = “very large”; “good and spacious” = “very spacious”; “good and ready” = “very ready”). The point made in the Hebrew text is that the land to which they are going is both good (in terms of quality) and large (in terms of size).

[3:8]  ⁴ tn This vibrant description of the promised land is a familiar one. Gesenius classifies “milk and honey” as epexegetical genitives because they provide more precise description following a verbal adjective in the construct state (GKC 418-19 §128.x). The land is modified by “flowing,” and “flowing” is explained by the genitives “milk and honey.” These two products will be in abundance in the land, and they therefore exemplify what a desirable land it is. The language is hyperbolic, as if the land were streaming with these products.

[3:8]  ⁵ tn Each people group is joined to the preceding by the vav conjunction, “and.” Each also has the definite article, as in other similar lists (3:17; 13:5; 34:11). To repeat the conjunction and article in the translation seems to put more weight on the list in English than is necessary to its function in identifying what land God was giving the Israelites.

[3:15]  ⁶ sn Heb “Yahweh,” traditionally rendered “the Lord.” First the verb “I AM” was used (v. 14) in place of the name to indicate its meaning and to remind Moses of God’s promise to be with him (v. 12). Now in v. 15 the actual name is used for clear identification: “Yahweh…has sent me.” This is the name that the patriarchs invoked and proclaimed in the land of Canaan.

[3:15]  ⁷ sn The words “name” and “memorial” are at the heart of the two parallel clauses that form a poetic pair. The Hebrew word “remembrance” is a poetical synonym for “name” (cf. Job 18:17; Ps 135:13; Prov 10:7; Isa 26:8) and conveys the idea that the nature or character of the person is to be remembered and praised (S. R. Driver, Exodus, 24).

[3:15]  ⁸ tn The repetition of “generation” in this expression serves as a periphrasis for the superlative: “to the remotest generation” (GKC 432 §133.l).

[3:17]  ⁹ tn Heb “And I said.”

[3:17]  ¹⁰ tn See the note on this list in 3:8.

[6:1]  ¹¹ sn The expression “I will do to Pharaoh” always refers to the plagues. God would first show his sovereignty over Pharaoh before defeating him.

[6:1]  ¹² tn The expression “with a strong hand” (וּבְיָד חֲזָקָה, uvÿyad khazaqah) could refer (1) to God’s powerful intervention (“compelled by my strong hand”) or (2) to Pharaoh’s forceful pursuit (“he will forcefully drive them out”). In Exod 3:20 God has summarized what his hand would do in Egypt, and that is probably what is intended here, as he promises that Moses will see what God will do. All Egypt ultimately desired that Israel be released (12:33), and when they were released Pharaoh pursued them to the sea, and so in a sense drove them out – whether that was his intention or not. But ultimately it was God’s power that was the real force behind it all. U. Cassuto (Exodus, 74) considers that it is unlikely that the phrase would be used in the same verse twice with the same meaning. So he thinks that the first “strong hand” is God’s, and the second “strong hand” is Pharaoh’s. It is true that if Pharaoh acted forcefully in any way that contributed to Israel leaving Egypt it was because God was acting forcefully in his life. So in an understated way, God is saying that when forced by God’s strong hand, Pharaoh will indeed release God’s people.”

[6:1]  ¹³ tn Or “and he will forcefully drive them out of his land,” if the second occurrence of “strong hand” refers to Pharaoh’s rather than God’s (see the previous note).

[6:1]  sn In Exod 12:33 the Egyptians were eager to send (release) Israel away in haste, because they all thought they were going to die.

[7:16]  ¹⁴ tn The form לֵאמֹר (le’mor) is the Qal infinitive construct with the lamed (ל) preposition. It is used so often epexegetically that it has achieved idiomatic status – “saying” (if translated at all). But here it would make better sense to take it as a purpose infinitive. God sent him to say these words.

[7:16]  ¹⁵ tn The imperfect tense with the vav (וְיַעַבְדֻנִי, vÿya’avduni) following the imperative is in volitive sequence, showing the purpose – “that they may serve me.” The word “serve” (עָבַד, ’avad) is a general term to include religious observance and obedience.

[7:16]  ¹⁶ tn The final עַד־כֹּה (’ad-koh, “until now”) narrows the use of the perfect tense to the present perfect: “you have not listened.” That verb, however, involves more than than mere audition. It has the idea of responding to, hearkening, and in some places obeying; here “you have not complied” might catch the point of what Moses is saying, while “listen” helps to maintain the connection with other uses of the verb.

[7:16]  ¹⁷ tn Or “complied” (שָׁמַעְתָּ, shama’ta).

[8:21]  ¹⁸ tn The construction uses the predicator of nonexistence – אֵין (’en, “there is not”) – with a pronominal suffix prior to the Piel participle. The suffix becomes the subject of the clause. Heb “but if there is not you releasing.”

[8:21]  ¹⁹ tn Here again is the futur instans use of the participle, now Qal with the meaning “send”: הִנְנִי מַשְׁלִיחַ (hinni mashliakh, “here I am sending”).

[8:21]  ²⁰ tn The word עָרֹב (’arov) means “a mix” or “swarm.” It seems that some irritating kind of flying insect is involved. Ps 78:45 says that the Egyptians were eaten or devoured by them. Various suggestions have been made over the years: (1) it could refer to beasts or reptiles; (2) the Greek took it as the dog-fly, a vicious blood-sucking gadfly, more common in the spring than in the fall; (3) the ordinary house fly, which is a symbol of Egypt in Isa 7:18 (Hebrew זְבוּב, zÿvuv); and (4) the beetle, which gnaws and bites plants, animals, and materials. The fly probably fits the details of this passage best; the plague would have greatly intensified a problem with flies that already existed.

[8:21]  ²¹ tn Or perhaps “the land where they are” (cf. NRSV “the land where they live”).

[8:26]  ²² tn The clause is a little unusual in its formation. The form נָכוֹן (nakhon) is the Niphal participle from כּוּן (kun), which usually means “firm, fixed, steadfast,” but here it has a rare meaning of “right, fitting, appropriate.” It functions in the sentence as the predicate adjective, because the infinitive לַעֲשּׂוֹת (la’asot) is the subject – “to do so is not right.”

[8:26]  ²³ tn This translation has been smoothed out to capture the sense. The text literally says, “for the abomination of Egypt we will sacrifice to Yahweh our God.” In other words, the animals that Israel would sacrifice were sacred to Egypt, and sacrificing them would have been abhorrent to the Egyptians.

[8:26]  ²⁴ tn An “abomination” is something that is off-limits, something that is tabu. It could be translated “detestable” or “loathsome.”

[8:26]  ²⁵ sn U. Cassuto (Exodus, 109) says there are two ways to understand “the abomination of the Egyptians.” One is that the sacrifice of the sacred animals would appear an abominable thing in the eyes of the Egyptians, and the other is that the word “abomination” could be a derogatory term for idols – we sacrifice what is an Egyptian idol. So that is why he says if they did this the Egyptians would stone them.

[8:26]  ²⁶ tn Heb “if we sacrifice the abomination of the Egyptians [or “of Egypt”] before their eyes.”

[8:26]  ²⁷ tn The interrogative clause has no particle to indicate it is a question, but it is connected with the conjunction to the preceding clause, and the meaning of these clauses indicate it is a question (GKC 473 §150.a).

[10:9]  ²⁸ tn Heb “we have a pilgrim feast (חַג, khag) to Yahweh.”

[12:15]  ²⁹ tn This expression is an adverbial accusative of time. The feast was to last from the 15th to the 21st of the month.

[12:15]  ³⁰ tn Or “you will eat.” The statement stresses their obligation – they must eat unleavened bread and avoid all leaven.

[12:15]  ³¹ tn The etymology of מַצּוֹת (matsot, “unleavened bread,” i.e., “bread made without yeast”) is uncertain. Suggested connections to known verbs include “to squeeze, press,” “to depart, go out,” “to ransom,” or to an Egyptian word “food, cake, evening meal.” For a more detailed study of “unleavened bread” and related matters such as “yeast” or “leaven,” see A. P. Ross, NIDOTTE 4:448-53.

[12:15]  ³² tn The particle serves to emphasize, not restrict here (B. S. Childs, Exodus [OTL], 183, n. 15).

[12:15]  ³³ tn Heb “every eater of leavened bread.” The participial phrase stands at the beginning of the clause as a casus pendens, that is, it stands grammatically separate from the sentence. It names a condition, the contingent occurrences of which involve a further consequence (GKC 361 §116.w).

[12:15]  ³⁴ tn The verb וְנִכְרְתָה (vÿnikhrÿtah) is the Niphal perfect with the vav (ו) consecutive; it is a common formula in the Law for divine punishment. Here, in sequence to the idea that someone might eat bread made with yeast, the result would be that “that soul [the verb is feminine] will be cut off.” The verb is the equivalent of the imperfect tense due to the consecutive; a translation with a nuance of the imperfect of possibility (“may be cut off”) fits better perhaps than a specific future. There is the real danger of being cut off, for while the punishment might include excommunication from the community, the greater danger was in the possibility of divine intervention to root out the evildoer (S. R. Driver, Exodus, 94). Gesenius lists this as the use of a perfect with a vav consecutive after a participle (a casus pendens) to introduce the apodosis (GKC 337 §112.mm).

[12:15]  sn In Lev 20:3, 5-6, God speaks of himself as cutting off a person from among the Israelites. The rabbis mentioned premature death and childlessness as possible judgments in such cases, and N. M. Sarna comments that “one who deliberately excludes himself from the religious community of Israel cannot be a beneficiary of the covenantal blessings” (Exodus [JPSTC], 58).

[12:39]  ³⁵ sn For the use of this word in developing the motif, see Exod 2:17, 22; 6:1; and 11:1.

[12:39]  ³⁶ tn Heb “and also.”

[12:39]  ³⁷ tn The verb is עָשׂוּ (’asu, “they made”); here, with a potential nuance, it is rendered “they could [not] prepare.”

[13:21]  ³⁸ sn God chose to guide the people with a pillar of cloud in the day and one of fire at night, or, as a pillar of cloud and fire, since they represented his presence. God had already appeared to Moses in the fire of the bush, and so here again is revelation with fire. Whatever the exact nature of these things, they formed direct, visible revelations from God, who was guiding the people in a clear and unambiguous way. Both clouds and fire would again and again represent the presence of God in his power and majesty, guiding and protecting his people, by judging their enemies.

[13:21]  ³⁹ tn The infinitive construct here indicates the result of these manifestations – “so that they went” or “could go.”

[13:21]  ⁴⁰ tn These are adverbial accusatives of time.

[14:17]  ⁴¹ tn הִנְנִי (hinni) before the participle gives it the force of a futur instans participle, meaning “I am about to harden” or “I am going to harden” their heart.

[14:17]  ⁴² tn The form again is the imperfect tense with vav (ו) to express the purpose or the result of the hardening. The repetition of the verb translated “come” is interesting: Moses is to divide the sea in order that the people may cross, but God will harden the Egyptians’ hearts in order that they may follow.

[14:17]  ⁴³ tn For the comments on this verb see the discussion in v. 4. God would get glory by defeating Egypt.

[14:17]  ⁴⁴ tn Or “I will get glory over.”

[15:17]  ⁴⁵ tn The verb is imperfect.

[15:17]  ⁴⁶ sn The “mountain” and the “place” would be wherever Yahweh met with his people. It here refers to Canaan, the land promised to the patriarchs.

[15:17]  ⁴⁷ tn The verb is perfect tense, referring to Yahweh’s previous choice of the holy place.

[16:3]  ⁴⁸ tn The text reads: מִי־יִתֵּן מוּתֵנוּ (mi-yitten mutenu, “who will give our dying”) meaning “If only we had died.” מוּתֵנוּ is the Qal infinitive construct with the suffix. This is one way that Hebrew expresses the optative with an infinitive construct. See R. J. Williams, Hebrew Syntax, 91-92, §547.

[16:3]  ⁴⁹ tn The form is a Qal infinitive construct used in a temporal clause, and the verb “when we ate” has the same structure.

[16:3]  ⁵⁰ sn That the complaint leading up to the manna is unjustified can be seen from the record itself. They left Egypt with flocks and herds and very much cattle, and about 45 days later they are complaining that they are without food. Moses reminded them later that they lacked nothing (Deut 3:7; for the whole sermon on this passage, see 8:1-20). Moreover, the complaint is absurd because the food of work gangs was far more meager than they recall. The complaint was really against Moses. They crave the eating of meat and of bread and so God will meet that need; he will send bread from heaven and quail as well.

[16:3]  ⁵¹ tn לְהָמִית (lÿhamit) is the Hiphil infinitive construct showing purpose. The people do not trust the intentions or the plan of their leaders and charge Moses with bringing everyone out to kill them.

[16:32]  ⁵² tn Heb “This is the thing that.”

[16:32]  ⁵³ tn Heb “for keeping.”

[16:32]  ⁵⁴ tn Heb “according to your generations” (see Exod 12:14).

[16:32]  ⁵⁵ tn In this construction after the particle expressing purpose or result, the imperfect tense has the nuance of final imperfect, equal to a subjunctive in the classical languages.

[17:3]  ⁵⁶ tn The verbs and the pronouns in this verse are in the singular because “the people” is singular in form.

[17:3]  ⁵⁷ tn The demonstrative pronoun is used as the enclitic form for special emphasis in the question; it literally says, “why is this you have brought us up?” (R. J. Williams, Hebrew Syntax, 24, §118).

[17:3]  ⁵⁸ sn Their words deny God the credit for bringing them out of Egypt, impugn the integrity of Moses and God by accusing them of bringing the people out here to die, and show a lack of faith in God’s ability to provide for them.

[18:14]  ⁵⁹ tn Heb “what is this thing.”

[18:14]  ⁶⁰ sn This question, “what are you doing for the people,” is qualified by the next question. Sitting alone all day and the people standing around all day showed that Moses was exhibiting too much care for the people – he could not do this.

[19:13]  ⁶¹ sn There is some ambiguity here. The clause either means that no man will touch the mountain, so that if there is someone who is to be put to death he must be stoned or shot since they could not go into the mountain region to get him, or, it may mean no one is to touch the culprit who went in to the region of the mountain.

[19:13]  ⁶² tn Heb “a man.”

[19:13]  ⁶³ tn The nuance here is permissive imperfect, “they may go up.” The ram’s horn would sound the blast to announce that the revelation period was over and it was permitted then to ascend the mountain.

[25:22]  ⁶⁴ sn Here then is the main point of the ark of the covenant, and the main point of all worship – meeting with God through atonement. The text makes it clear that here God would meet with Moses (“you” is singular) and then he would speak to the people – he is the mediator of the covenant. S. R. Driver (Exodus, 272) makes the point that the verb here is not the word that means “to meet by chance” (as in Exod 3:18), but “to meet” by appointment for a purpose (וְנוֹעַדְתִּי, vÿno’adti). The parallel in the NT is Jesus Christ and his work. The theology is that the Law condemns people as guilty of sin, but the sacrifice of Christ makes atonement. So he is the “place of propitiation (Rom 3:25) who gains communion with the Father for sinners. A major point that could be made from this section is this: At the center of worship must be the atoning work of Christ – a perpetual reminder of God’s righteous standard (the testimony in the ark) and God’s gracious provision (the atonement lid).

[25:22]  ⁶⁵ tn The verb is placed here in the text: “and I will speak”; it has been moved in this translation to be closer to the direct object clause.

[26:33]  ⁶⁶ tn The traditional expression is “within the veil,” literally “into the house (or area) of the (special) curtain.”

[26:33]  ⁶⁷ tn Or “the Holy of Holies.”

[27:9]  ⁶⁸ tn Or “enclosure” (TEV).

[27:9]  ⁶⁹ tn Heb “south side southward.”

[27:9]  ⁷⁰ tn Or “curtains.”

[27:9]  ⁷¹ 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.

[29:21]  ⁷² tn Here “it” has been supplied.

[29:21]  ⁷³ 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.

[32:27]  ⁷⁴ tn Heb “put.”

[32:27]  ⁷⁵ tn The two imperatives form a verbal hendiadys: “pass over and return,” meaning, “go back and forth” throughout the camp.

[32:27]  ⁷⁶ 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.

[34:15]  ⁷⁷ 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]  ⁷⁸ 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]  ⁷⁹ 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]  ⁸⁰ tn There is no subject for the verb. It could be rendered “and one invites you,” or it could be made a passive.

[34:18]  ⁸¹ tn This is an adverbial accusative of time.

[34:18]  ⁸² tn The words “do this” have been supplied.

[35:10]  ⁸³ tn Heb “wise of heart”; here also “heart” would be a genitive of specification, showing that there were those who could make skillful decisions.

[35:35]  ⁸⁴ 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]  ⁸⁵ tn The expression “all the work” means “all kinds of work.”

[35:35]  ⁸⁶ tn Here “They are” has been supplied.

[35:35]  ⁸⁷ tn Heb “doers of all work.”

[35:35]  ⁸⁸ tn Heb “designers of designs.”

[38:18]  ⁸⁹ tn This word is different from the word for hangings; it has more of the idea of a screen, shielding or securing the area.