Keluaran 9:20

9:20 Those ¹  of Pharaoh’s servants who feared the word of the Lord hurried to bring their ²  servants and livestock into the houses,

Keluaran 16:9-10

16:9 Then Moses said to Aaron, “Tell the whole community ³  of the Israelites, ‘Come ⁴  before the Lord, because he has heard your murmurings.’”

16:10 As Aaron spoke ⁵  to the whole community of the Israelites and they looked toward the desert, there the glory of the Lord ⁶  appeared ⁷  in the cloud,

Keluaran 18:9

18:9 Jethro rejoiced ⁸  because of all the good that the Lord had done for Israel, whom he had delivered from the hand of Egypt.

Keluaran 19:3

19:3 Moses ⁹  went up to God, and the Lord called to him from the mountain, “Thus you will tell the house of Jacob, and declare to the people ¹⁰  of Israel:

Keluaran 24:2

24:2 Moses alone may come ¹¹  near the Lord, but the others ¹²  must not come near, ¹³  nor may the people go up with him.”

Keluaran 28:36

28:36 “You are to make a plate ¹⁴  of pure gold and engrave on it the way a seal is engraved: ¹⁵  “Holiness to the Lord.” ¹⁶ 

Keluaran 29:24

29:24 You are to put all these ¹⁷  in Aaron’s hands ¹⁸  and in his sons’ hands, and you are to wave them as a wave offering ¹⁹  before the Lord.

Keluaran 29:26

29:26 You are to take the breast of the ram of Aaron’s consecration; you are to wave it as a wave offering before the Lord, and it is to be your share.

Keluaran 30:14

30:14 Everyone who crosses over to those numbered, from twenty years old and up, is to pay an offering to the Lord.

Keluaran 30:37

30:37 And the incense that you are to make, you must not make for yourselves using the same recipe; it is to be most holy to you, belonging to the Lord.

Keluaran 32:14

32:14 Then the Lord relented over the evil that he had said he would do to his people.

Keluaran 33:9

33:9 And ²⁰  whenever Moses entered the tent, the pillar of cloud would descend and stand at the entrance of the tent, and the Lord ²¹  would speak with Moses. ²² 

Keluaran 35:34

35:34 And he has put it in his heart ²³  to teach, he and Oholiab son of Ahisamach, of the tribe of Dan.

Keluaran 36:5

36:5 and told Moses, “The people are bringing much more than ²⁴  is needed for the completion ²⁵  of the work which the Lord commanded us to do!” ²⁶ 

Keluaran 38:22

38:22 Now Bezalel son of Uri, the son of Hur, of the tribe of Judah, made everything that the Lord had commanded Moses;

Keluaran 39:7

39:7 He put ²⁷  them on the shoulder pieces of the ephod as stones of memorial for the Israelites, just as the Lord had commanded Moses.

Keluaran 39:29

39:29 The sash was of fine twisted linen and blue, purple, and scarlet yarn, the work of an embroiderer, just as the Lord had commanded Moses.

[9:20]  ¹ tn The text has “the one fearing.” The singular expression here and throughout vv. 20-21 refers to all who fit the description.

[9:20]  ² tn Heb “his” (singular).

[16:9]  ³ tn Or “congregation” (KJV, ASV, NASB, NRSV); the same word occurs in v. 10.

[16:9]  ⁴ tn The verb means “approach, draw near.” It is used in the Torah of drawing near for religious purposes. It is possible that some sacrifice was involved here, but no mention is made of that.

[16:10]  ⁵ tn Heb “and it was as Aaron spoke.” The construction uses the temporal indicator and then the Piel infinitive construct followed by the subjective genitive “Aaron.”

[16:10]  ⁶ sn S. R. Driver says, “A brilliant glow of fire…symbolizing Jehovah’s presence, gleamed through the cloud, resting…on the Tent of Meeting. The cloud shrouds the full brilliancy of the glory, which human eye could not behold” (Exodus, 147-48; see also Ezek 1:28; 3:12, 23; 8:4; 9:3, et al.). A Hebrew word often translated “behold” or “lo” introduces the surprising sight.

[16:10]  ⁷ tn The verb is the Niphal perfect of the verb “to see” – “it was seen.” But the standard way of translating this form is from the perspective of Yahweh as subject – “he appeared.”

[18:9]  ⁸ tn The word חָדָה (khada) is rare, occurring only in Job 3:6 and Ps 21:6, although it is common in Aramaic. The LXX translated it “he shuddered.” U. Cassuto suggests that that rendering was based on the midrashic interpretation in b. Sanhedrin 94b, “he felt cuts in his body” – a wordplay on the verb (Exodus, 215-16).

[19:3]  ⁹ tn Heb “and Moses went up.”

[19:3]  ¹⁰ tn This expression is normally translated as “Israelites” in this translation, but because in this place it is parallel to “the house of Jacob” it seemed better to offer a fuller rendering.

[24:2]  ¹¹ tn The verb is a perfect tense with a vav (ו) consecutive; it and the preceding perfect tense follow the imperative, and so have either a force of instruction, or, as taken here, are the equivalent of an imperfect tense (of permission).

[24:2]  ¹² tn Heb “they.”

[24:2]  ¹³ tn Now the imperfect tense negated is used; here the prohibition would fit (“they will not come near”), or the obligatory (“they must not”) in which the subjects are obliged to act – or not act in this case.

[28:36]  ¹⁴ 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]  ¹⁵ tn Heb “the engravings of a seal”; this phrase is an adverbial accusative of manner.

[28:36]  ¹⁶ 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]  ¹⁷ tn Heb “the whole” or “the all.”

[29:24]  ¹⁸ tn Heb “palms.”

[29:24]  ¹⁹ 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.

[33:9]  ²⁰ tn Heb “and it was when.”

[33:9]  ²¹ tn Heb “and he”; the referent (the Lord) has been specified in the translation for clarity.

[33:9]  ²² tn Both verbs, “stand” and “speak,” are perfect tenses with vav (ו) consecutive.

[35:34]  ²³ sn The expression means that God has given them the ability and the desire to teach others how to do the work. The infinitive construct “to teach” is related to the word Torah, “instruction, guide, law.” They will be able to direct others in the work.

[36:5]  ²⁴ tn The construction uses the verbal hendiadys: מַרְבִּים לְהָבִיא (marbim lÿhavi’) is the Hiphil participle followed (after the subject) by the Hiphil infinitive construct. It would read, “they multiply…to bring,” meaning, “they bring more” than is needed.

[36:5]  ²⁵ tn Heb “for the service” (so KJV, ASV).

[36:5]  ²⁶ tn The last clause is merely the infinitive with an object – “to do it.” It clearly means the skilled workers are to do it.

[39:7]  ²⁷ tn Or “attached.”