Keluaran 5:5

5:5 Pharaoh was thinking, ¹  “The people of the land are now many, and you are giving them rest from their labor.”

Keluaran 9:17

9:17 You are still exalting ²  yourself against my people by ³  not releasing them.

Keluaran 9:35

9:35 So Pharaoh’s heart remained hard, ⁴  and he did not release the Israelites, as the Lord had predicted through Moses.

Keluaran 22:20

22:20 “Whoever sacrifices to a god other than the Lord ⁵  alone must be utterly destroyed. ⁶ 

Keluaran 23:17

23:17 At ⁷  three times in the year all your males will appear before the Lord God. ⁸ 

Keluaran 25:16

25:16 You are to put into the ark the testimony ⁹  that I will give to you.

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 26:8

26:8 The length of each ¹¹  curtain is to be forty-five feet, and the width of each curtain is to be six feet – the same size for the eleven curtains.

Keluaran 26:34

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

Keluaran 29:11

29:11 You are to kill the bull before the Lord at the entrance to the tent of meeting

Keluaran 29:39

29:39 The first lamb you are to prepare in the morning, and the second lamb you are to prepare around sundown. ¹² 

Keluaran 30:1

The Altar of Incense

30:1 ¹³ “You are to make an altar for burning incense; ¹⁴  you are to make it of ¹⁵  acacia wood. ¹⁶ 

Keluaran 32:18

32:18 Moses ¹⁷  said, “It is not the sound of those who shout for victory, ¹⁸  nor is it the sound of those who cry because they are overcome, ¹⁹  but the sound of singing ²⁰  I hear.” ²¹ 

Keluaran 36:22

36:22 with ²²  two projections per frame parallel one to another. ²³  He made all the frames of the tabernacle in this way.

Keluaran 37:7

37:7 He made two cherubim of gold; he made them of hammered metal on the two ends of the atonement lid,

Keluaran 40:8

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

Keluaran 40:12

40:12 “You are to bring ²⁴  Aaron and his sons to the entrance of the tent of meeting and wash them with water.

Keluaran 40:23

40:23 And he set the bread in order on it ²⁵  before the Lord, just as the Lord had commanded Moses.

[5:5]  ¹ tn Heb “And Pharaoh said.” This is not the kind of thing that Pharaoh is likely to have said to Moses, and so it probably is what he thought or reasoned within himself. Other passages (like Exod 2:14; 3:3) show that the verb “said” can do this. (See U. Cassuto, Exodus, 67.)

[9:17]  ² tn מִסְתּוֹלֵל (mistolel) is a Hitpael participle, from a root that means “raise up, obstruct.” So in the Hitpael it means to “raise oneself up,” “elevate oneself,” or “be an obstructionist.” See W. C. Kaiser, Jr., “Exodus,” EBC 2:363; U. Cassuto, Exodus, 116.

[9:17]  ³ tn The infinitive construct with lamed here is epexegetical; it explains how Pharaoh has exalted himself – “by not releasing the people.”

[9:35]  ⁴ tn The verb about Pharaoh’s heart in v. 35 is וַיֶּחֱזַק (vayyekhezaq), a Qal preterite: “and it was hardened” or “strengthened to resist.” This forms the summary statement of this stage in the drama. The verb used in v. 34 to report Pharaoh’s response was וַיַּכְבֵּד (vayyakhbed), a Hiphil preterite: “and he hardened [his heart]” or made it stubborn. The use of two descriptions of Pharaoh’s heart in close succession, along with mention of his servants’ heart condition, underscores the growing extent of the problem.

[22:20]  ⁵ tn Heb “not to Yahweh.”

[22:20]  ⁶ tn The verb חָרַם (kharam) means “to be devoted” to God or “to be banned.” The idea is that it would be God’s to do with as he liked. What was put under the ban was for God alone, either for his service or for his judgment. But it was out of human control. Here the verb is saying that the person will be utterly destroyed.

[23:17]  ⁷ tn Adverbial accusative of time: “three times” becomes “at three times.”

[23:17]  ⁸ tn Here the divine Name reads in Hebrew הָאָדֹן יְהוָה (ha’adon yÿhvah), which if rendered according to the traditional scheme of “Lord” for “Yahweh” would result in “Lord Lord.” A number of English versions therefore render this phrase “Lord God,” and that convention has been followed here.

[25:16]  ⁹ sn The “testimony” is the Decalogue (Exod 24:12; 31:18; Deut 4:13; 9:9; 1 Kgs 8:9); the word identifies it as the witness or affirmation of God’s commandments belonging to his covenant with Israel. It expressed God’s will and man’s duty. In other cultures important documents were put at the feet of the gods in the temples.

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

[26:8]  ¹¹ tn Heb “one”

[29:39]  ¹² tn Heb “between the two evenings” or “between the two settings” (בֵּין הָעַרְבָּיִם, ben ha’arbayim). This expression has had a good deal of discussion. (1) Tg. Onq. says “between the two suns,” which the Talmud explains as the time between the sunset and the time the stars become visible. More technically, the first “evening” would be the time between sunset and the appearance of the crescent moon, and the second “evening” the next hour, or from the appearance of the crescent moon to full darkness (see Deut 16:6 – “at the going down of the sun”). (2) Saadia, Rashi, and Kimchi say the first evening is when the sun begins to decline in the west and cast its shadows, and the second evening is the beginning of night. (3) The view adopted by the Pharisees and the Talmudists (b. Pesahim 61a) is that the first evening is when the heat of the sun begins to decrease, and the second evening begins at sunset, or, roughly from 3-5 p.m. The Mishnah (m. Pesahim 5:1) indicates the lamb was killed about 2:30 p.m. – anything before noon was not valid. S. R. Driver concludes from this survey that the first view is probably the best, although the last view was the traditionally accepted one (Exodus, 89-90). Late afternoon or early evening seems to be intended, the time of twilight perhaps.

[30:1]  ¹³ sn Why this section has been held until now is a mystery. One would have expected to find it with the instructions for the other furnishings. The widespread contemporary view that it was composed later does not answer the question, it merely moves the issue to the work of an editor rather than the author. N. M. Sarna notes concerning the items in chapter 30 that “all the materials for these final items were anticipated in the list of invited donations in 25:3-6” and that they were not needed for installing Aaron and his sons (Exodus [JPSTC], 193). Verses 1-10 can be divided into three sections: the instructions for building the incense altar (1-5), its placement (6), and its proper use (7-10).

[30:1]  ¹⁴ tn The expression is מִזְבֵּחַ מִקְטַר קְטֹרֶת (mizbeakh miqtar qÿtoret), either “an altar, namely an altar of incense,” or “an altar, [for] burning incense.” The second noun is “altar of incense,” although some suggest it is an active noun meaning “burning.” If the former, then it is in apposition to the word for “altar” (which is not in construct). The last noun is “incense” or “sweet smoke.” It either qualifies the “altar of incense” or serves as the object of the active noun. B. Jacob says that in order to designate that this altar be used only for incense, the Torah prepared the second word for this passage alone. It specifies the kind of altar this is (Exodus, 828).

[30:1]  ¹⁵ tn This is an adverbial accusative explaining the material used in building the altar.

[30:1]  ¹⁶ sn See M. Haran, “The Uses of Incense in Ancient Israel Ritual,” VT 10 (1960): 113-15; N. Glueck, “Incense Altars,” Translating and Understanding the Old Testament, 325-29.

[32:18]  ¹⁷ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[32:18]  ¹⁸ tn Heb “the sound of the answering of might,” meaning it is not the sound of shouting in victory (U. Cassuto, Exodus, 418).

[32:18]  ¹⁹ tn Heb “the sound of the answering of weakness,” meaning the cry of the defeated (U. Cassuto, Exodus, 415).

[32:18]  ²⁰ tn Heb “answering in song” (a play on the twofold meaning of the word).

[32:18]  ²¹ sn See A. Newman, “Compositional Analysis and Functional Ambiguity Equivalence: Translating Exodus 32, 17-18,” Babel 21 (1975): 29-35.

[36:22]  ²² tn Heb “two hands to the one frame.”

[36:22]  ²³ tn Heb “joined one to one.”

[40:12]  ²⁴ tn The verb is “bring near,” or “present,” to Yahweh.

[40:23]  ²⁵ tn Heb uses a cognate accusative construction, “he arranged the arrangement.”