Keluaran 5:2

5:2 But Pharaoh said, “Who is the Lord ¹  that ²  I should obey him ³  by releasing ⁴  Israel? I do not know the Lord, ⁵  and I will not release Israel!”

Keluaran 26:7

26:7 “You are to make curtains of goats’ hair ⁶  for a tent over the tabernacle; ⁷  you are to make ⁸  eleven curtains.

Keluaran 29:2

29:2 and ⁹  bread made without yeast, and perforated cakes without yeast mixed with oil, and wafers without yeast spread ¹⁰  with oil – you are to make them using ¹¹  fine wheat flour.

Keluaran 29:12

29:12 and take some of the blood of the bull and put it on the horns of the altar ¹²  with your finger; all the rest of ¹³  the blood you are to pour out at the base of the altar.

Keluaran 29:30

29:30 The priest who succeeds him ¹⁴  from his sons, when he first comes ¹⁵  to the tent of meeting to minister in the Holy Place, is to wear them for seven days. ¹⁶ 

Keluaran 29:41

29:41 The second lamb you are to offer around sundown; you are to prepare for it the same meal offering as for the morning and the same drink offering, for a soothing aroma, an offering made by fire to 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. ¹⁷  The rings ¹⁸  will be places ¹⁹  for poles to carry it with.

[5:2]  ¹ 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]  ² tn The relative pronoun introduces the consecutive clause that depends on the interrogative clause (see GKC 318-19 §107.u).

[5:2]  ³ 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]  ⁴ tn The Piel infinitive construct here has the epexegetical usage with lamed (ל); it explains the verb “obey.”

[5:2]  ⁵ 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.

[26:7]  ⁶ 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]  ⁷ sn This curtain will serve “for a tent over the tabernacle,” as a dwelling place.

[26:7]  ⁸ tn Heb “you will make them”

[29:2]  ⁹ sn This will be for the minkhah (מִנְחָה) offering (Lev 2), which was to accompany the animal sacrifices.

[29:2]  ¹⁰ tn Or “anointed” (KJV, ASV).

[29:2]  ¹¹ tn The “fine flour” is here an adverbial accusative, explaining the material from which these items were made. The flour is to be finely sifted, and from the wheat, not the barley, which was often the material used by the poor. Fine flour, no leaven, and perfect animals, without blemishes, were to be gathered for this service.

[29:12]  ¹² sn This act seems to have signified the efficacious nature of the blood, since the horns represented power. This is part of the ritual of the sin offering for laity, because before the priests become priests they are treated as laity. The offering is better described as a purification offering rather than a sin offering, because it was offered, according to Leviticus, for both sins and impurities. Moreover, it was offered primarily to purify the sanctuary so that the once-defiled or sinful person could enter (see J. Milgrom, Leviticus [AB]).

[29:12]  ¹³ tn The phrase “rest of” has been supplied in the translation for clarification.

[29:30]  ¹⁴ tn Heb “after him”; NCV, NLT “after Aaron.”

[29:30]  ¹⁵ tn The text just has the relative pronoun and the imperfect tense. It could be translated “who comes/enters.” But the context seems to indicate that this would be when he first comes to the tent to begin his tenure as High Priest, and so a temporal clause makes this clear. “First” has been supplied.

[29:30]  ¹⁶ tn “Seven days” is an adverbial accusative of time. The ritual of ordination is to be repeated for seven days, and so they are to remain there in the court in full dress.

[30:4]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Heb “for houses.”