Keluaran 6:11

6:11 “Go, tell Pharaoh king of Egypt that he must release ¹  the Israelites from his land.”

Keluaran 15:10

15:10 But ²  you blew with your breath, and ³  the sea covered them.

They sank ⁴  like lead in the mighty waters.

Keluaran 18:20

18:20 warn ⁵  them of the statutes and the laws, and make known to them the way in which they must walk ⁶  and the work they must do. ⁷ 

Keluaran 22:23

22:23 If you afflict them ⁸  in any way ⁹  and they cry to me, I will surely hear ¹⁰  their cry,

Keluaran 25:17-18

25:17 “You are to make an atonement lid ¹¹  of pure gold; ¹²  its length is to be three feet nine inches, and its width is to be two feet three inches. 25:18 You are to make two cherubim ¹³  of gold; you are to make them of hammered metal on the two ends of the atonement lid.

Keluaran 25:25-26

25:25 You are to make a surrounding frame ¹⁴  for it about three inches broad, and you are to make a surrounding border of gold for its frame. 25:26 You are to make four rings of gold for it and attach ¹⁵  the rings at the four corners where its four legs are. ¹⁶ 

Keluaran 25:28

25:28 You are to make the poles of acacia wood and overlay them with gold, so that the table may be carried with them. ¹⁷ 

Keluaran 26:5

26:5 You are to make fifty loops on the one curtain, and you are to make fifty loops on the end curtain which is on the second set, so that the loops are opposite one to another. ¹⁸ 

Keluaran 26:11

26:11 You are to make fifty bronze clasps and put the clasps into the loops and join the tent together so that it is a unit. ¹⁹ 

Keluaran 26:18

26:18 So you are to make the frames for the tabernacle: twenty frames for the south side, ²⁰ 

Keluaran 27:8

27:8 You are to make the altar hollow, out of boards. Just as it was shown you ²¹  on the mountain, so they must make it. ²² 

Keluaran 28:14

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

Keluaran 28:26

28:26 You are to make two rings of gold and put them on the other ²³  two ends of the breastpiece, on its edge that is on the inner side of the ephod.

Keluaran 28:36

28:36 “You are to make a plate ²⁴  of pure gold and engrave on it the way a seal is engraved: ²⁵  “Holiness to the Lord.” ²⁶ 

Keluaran 29:24

29:24 You are to put all these ²⁷  in Aaron’s hands ²⁸  and in his sons’ hands, and you are to wave them as a wave offering ²⁹  before the Lord.

Keluaran 29:31

29:31 “You are to take the ram of the consecration and cook ³⁰  its meat in a holy place. ³¹ 

Keluaran 30:9

30:9 You must not offer strange incense on it, nor burnt offering, nor meal offering, and you must not pour out a drink offering on it.

Keluaran 30:18

30:18 “You are also to make a large bronze ³²  basin with a bronze stand ³³  for washing. You are to put it between the tent of meeting and the altar and put water in it, ³⁴ 

Keluaran 30:35

30:35 and make it into an incense, ³⁵  a perfume, ³⁶  the work of a perfumer. It is to be finely ground, ³⁷  and pure and sacred.

Keluaran 40:5

40:5 You are to put ³⁸  the gold altar for incense in front of the ark of the testimony and put the curtain at the entrance to the tabernacle.

[6:11]  ¹ tn The form וִישַׁלַּח (vishallakh) is the Piel imperfect or jussive with a sequential vav; following an imperative it gives the imperative’s purpose and intended result. They are to speak to Pharaoh, and (so that as a result) he will release Israel. After the command to speak, however, the second clause also indirectly states the content of the speech (cf. Exod 11:2; 14:2, 15; 25:2; Lev 16:2; 22:2). As the next verse shows, Moses doubts that what he says will have the intended effect.

[15:10]  ² tn “But” has been supplied here.

[15:10]  ³ tn Here “and” has been supplied.

[15:10]  ⁴ tn The verb may have the idea of sinking with a gurgling sound, like water going into a whirlpool (R. A. Cole, Exodus [TOTC], 124; S. R. Driver, Exodus, 136). See F. M. Cross and D. N. Freedman, “The Song of Miriam,” JNES 14 (1955): 243-47.

[18:20]  ⁵ tn The perfect tense with the vav (ו) continues the sequence of instruction for Moses. He alone was to be the mediator, to guide them in the religious and moral instruction.

[18:20]  ⁶ tn The verb and its following prepositional phrase form a relative clause, modifying “the way.” The imperfect tense should be given the nuance of obligatory imperfect – it is the way they must walk.

[18:20]  ⁷ tn This last part is parallel to the preceding: “work” is also a direct object of the verb “make known,” and the relative clause that qualifies it also uses an obligatory imperfect.

[22:23]  ⁸ tn The accusative here is the masculine singular pronoun, which leads S. R. Driver to conclude that this line is out of place, even though the masculine singular can be used in places like this (Exodus, 232). U. Cassuto says its use is to refer to certain classes (Exodus, 292).

[22:23]  ⁹ tn Here again and with “cry” the infinitive absolute functions with a diminished emphasis (GKC 342-43 §113.o).

[22:23]  ¹⁰ tn Here is the normal use of the infinitive absolute with the imperfect tense to emphasize the verb: “I will surely hear,” implying, “I will surely respond.”

[25:17]  ¹¹ tn The noun is כַּפֹּרֶת (kapporet), translated “atonement lid” or “atonement plate.” The traditional translation “mercy-seat” (so KJV, ASV, NASB, NRSV) came from Tyndale in 1530 and was also used by Luther in 1523. The noun is formed from the word “to make atonement.” The item that the Israelites should make would be more than just a lid for the ark. It would be the place where atonement was signified. The translation of “covering” is probably incorrect, for it derives from a rare use of the verb, if the same verb at all (the evidence shows “cover” is from another root with the same letters as this). The value of this place was that Yahweh sat enthroned above it, and so the ark essentially was the “footstool.” Blood was applied to the lid of the box, for that was the place of atonement (see S. R. Driver, Exodus, 269-270).

[25:17]  ¹² tn After verbs of making or producing, the accusative (like “gold” here) may be used to express the material from which something is made (see GKC 371 §117.hh).

[25:18]  ¹³ tn The evidence suggests that the cherubim were composite angelic creatures that always indicated the nearness of God. So here images of them were to be crafted and put on each end of the ark of the covenant to signify that they were there. Ezekiel 1 describes four cherubim as each having human faces, four wings, and parts of different animals for their bodies. Traditions of them appear in the other cultures as well. They serve to guard the holy places and to bear the throne of God. Here they were to be beaten out as part of the lid.

[25:25]  ¹⁴ sn There is some debate as to the meaning of מִסְגֶּרֶת (misgeret). This does not seem to be a natural part of the table and its legs. The drawing on the Arch of Titus shows two cross-stays in the space between the legs, about halfway up. It might have been nearer the top, but the drawing of the table of presence-bread from the arch shows it half-way up. This frame was then decorated with the molding as well.

[25:26]  ¹⁵ tn Heb “give.”

[25:26]  ¹⁶ tn Heb “which [are] to four of its feet.”

[25:28]  ¹⁷ tn The verb is a Niphal perfect with vav consecutive, showing here the intended result: “so that [the table] might be lifted up [by them].” The noun “the table” is introduced by what looks like the sign of the accusative, but here it serves to introduce or emphasize the nominative (see GKC 365 §117.i).

[26:5]  ¹⁸ tn Heb “a woman to her sister.”

[26:11]  ¹⁹ tn Heb “one”

[26:18]  ²⁰ tn Heb “on the south side southward.”

[27:8]  ²¹ tn The verb is used impersonally; it reads “just as he showed you.” This form then can be made a passive in the translation.

[27:8]  ²² tn Heb “thus they will make.” Here too it could be given a passive translation since the subject is not expressed. But “they” would normally refer to the people who will be making this and so can be retained in the translation.

[27:8]  sn Nothing is said about the top of the altar. Some commentators suggest, in view of the previous instruction for making an altar out of earth and stone, that when this one was to be used it would be filled up with dirt clods and the animal burnt on the top of that. If the animal was burnt inside it, the wood would quickly burn. A number of recent scholars think this was simply an imagined plan to make a portable altar after the pattern of Solomon’s – but that is an unsatisfactory suggestion. This construction must simply represent a portable frame for the altar in the courtyard, an improvement over the field altar. The purpose and function of the altar are not in question. Here worshipers would make their sacrifices to God in order to find forgiveness and atonement, and in order to celebrate in worship with him. No one could worship God apart from this; no one could approach God apart from this. So too the truths that this altar communicated form the basis and center of all Christian worship. One could word an applicable lesson this way: Believers must ensure that the foundation and center of their worship is the altar, i.e., the sacrificial atonement.

[28:26]  ²³ tn Here “other” has been supplied.

[28:36]  ²⁴ tn The word צִּיץ (tsits) seems to mean “a shining thing” and so here a plate of metal. It originally meant “flower,” but they could not write on a flower. So it must have the sense of something worn openly, visible, and shining. The Rabbinic tradition says it was two fingers wide and stretched from ear to ear, but this is an attempt to give details that the Law does not give (see B. Jacob, Exodus, 818).

[28:36]  ²⁵ tn Heb “the engravings of a seal”; this phrase is an adverbial accusative of manner.

[28:36]  ²⁶ sn The engraving was a perpetual reminder of the holiness that was due the Lord (Heb “Yahweh”), that all the clothing, the furnishings, and the activities were to come under that description. This corresponded to the symbolism for the whole nation of binding the law between the eyes. It was to be a perpetual reminder of commitment.

[29:24]  ²⁷ tn Heb “the whole” or “the all.”

[29:24]  ²⁸ tn Heb “palms.”

[29:24]  ²⁹ 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.

[29:31]  ³⁰ tn Or “boil” (see Lev 8:31).

[29:31]  ³¹ sn The “holy place” must be in the courtyard of the sanctuary. Lev 8:31 says it is to be cooked at the entrance of the tent of meeting. Here it says it will be eaten there as well. This, then, becomes a communion sacrifice, a peace offering which was a shared meal. Eating a communal meal in a holy place was meant to signify that the worshipers and the priests were at peace with God.

[30:18]  ³² sn The metal for this object was obtained from the women from their mirrors (see Exod 38:8).

[30:18]  ³³ tn Heb “and its stand bronze.”

[30:18]  ³⁴ tn The form is the adverb “there” with the directive qamets-he ( ָה).

[30:35]  ³⁵ tn This is an accusative of result or product.

[30:35]  ³⁶ tn The word is in apposition to “incense,” further defining the kind of incense that is to be made.

[30:35]  ³⁷ tn The word מְמֻלָּח (mÿmullakh), a passive participle, is usually taken to mean “salted.” Since there is no meaning like that for the Pual form, the word probably should be taken as “mixed,” as in Rashi and Tg. Onq. Seasoning with salt would work if it were food, but since it is not food, if it means “salted” it would be a symbol of what was sound and whole for the covenant. Some have thought that it would have helped the incense burn quickly with more smoke.

[40:5]  ³⁸ tn Heb “give” (also four additional times in vv. 6-8).