Keluaran 4:19

4:19 The Lord said to Moses in Midian, “Go back ¹  to Egypt, because all the men who were seeking your life are dead.” ² 

Keluaran 18:15

18:15 Moses said to his father-in-law, “Because the people come to me to inquire ³  of God.

Keluaran 25:21

25:21 You are to put the atonement lid on top of the ark, and in the ark you are to put the testimony I am giving you.

Keluaran 27:10

27:10 with ⁴  twenty posts and their twenty bronze bases, with the hooks of the posts and their bands of silver.

Keluaran 28:14

28:14 and two braided chains of pure gold, like a cord, and attach the chains to the settings.

Keluaran 29:10

29:10 “You are to present the bull at the front of the tent of meeting, and Aaron and his sons are to put ⁵  their hands on the head ⁶  of the bull.

Keluaran 29:24

29:24 You are to put all these ⁷  in Aaron’s hands ⁸  and in his sons’ hands, and you are to wave them as a wave offering ⁹  before the Lord.

Keluaran 30:7

30:7 Aaron is to burn sweet incense ¹⁰  on it morning by morning; when he attends ¹¹  to the lamps he is to burn incense. ¹² 

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.

[4:19]  ¹ tn The text has two imperatives, “Go, return”; if these are interpreted as a hendiadys (as in the translation), then the second is adverbial.

[4:19]  ² sn The text clearly stated that Pharaoh sought to kill Moses; so this seems to be a reference to Pharaoh’s death shortly before Moses’ return. Moses was forty years in Midian. In the 18th dynasty, only Pharaoh Thutmose III had a reign of the right length (1504-1450 b.c.) to fit this period of Moses’ life. This would place Moses’ returning to Egypt near 1450 b.c., in the beginning of the reign of Amenhotep II, whom most conservatives identify as the pharaoh of the exodus. Rameses II, of course, had a very long reign (1304-1236). But if he were the one from whom Moses fled, then he could not be the pharaoh of the exodus, but his son would be – and that puts the date of the exodus after 1236, a date too late for anyone. See E. H. Merrill, Kingdom of Priests, 62.

[18:15]  ³ tn The form is לִדְרֹשׁ (lidrosh), the Qal infinitive construct giving the purpose. To inquire of God would be to seek God’s will on a matter, to obtain a legal decision on a matter, or to settle a dispute. As a judge Moses is speaking for God, but as the servant of Yahweh Moses’ words will be God’s words. The psalms would later describe judges as “gods” because they made the right decisions based on God’s Law.

[27:10]  ⁴ tn Heb “and.”

[29:10]  ⁵ tn The verb is singular, agreeing with the first of the compound subject – Aaron.

[29:10]  ⁶ 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.

[29:24]  ⁷ tn Heb “the whole” or “the all.”

[29:24]  ⁸ tn Heb “palms.”

[29:24]  ⁹ 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.

[30:7]  ¹⁰ 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]  ¹¹ 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]  ¹² 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.