Keluaran 9:21

9:21 but those ¹  who did not take ²  the word of the Lord seriously left their servants and their cattle ³  in the field.

Keluaran 19:22

19:22 Let the priests also, who approach the Lord, sanctify themselves, lest the Lord break through ⁴  against them.”

Keluaran 20:2

20:2 “I, ⁵  the Lord, am your God, ⁶  who brought you ⁷  from the land of Egypt, from the house of slavery. ⁸ 

Keluaran 20:12

20:12 “Honor ⁹  your father and your mother, that you may live a long time ¹⁰  in the land ¹¹  the Lord your God is giving to you.

Keluaran 24:17

24:17 Now the appearance of the glory of the Lord was like a devouring fire on the top of the mountain in plain view ¹²  of the people.

Keluaran 25:40

25:40 Now be sure to make ¹³  them according to the pattern you were shown ¹⁴  on the mountain. ¹⁵ 

Keluaran 26:30

26:30 You are to set up the tabernacle according to the plan ¹⁶  that you were shown on the mountain.

Keluaran 35:26

35:26 and all the women whose heart stirred them to action and who were skilled ¹⁷  spun goats’ hair.

[9:21]  ¹ tn The Hebrew text again has the singular.

[9:21]  ² tn Heb “put to his heart.”

[9:21]  ³ tn Heb “his servants and his cattle.”

[19:22]  ⁴ tn The verb יִפְרֹץ (yifrots) is the imperfect tense from פָּרַץ (parats, “to make a breach, to break through”). The image of Yahweh breaking forth on them means “work destruction” (see 2 Sam 6:8; S. R. Driver, Exodus, 174).

[20:2]  ⁵ sn The revelation of Yahweh here begins with the personal pronoun. “I” – a person, a living personality, not an object or a mere thought. This enabled him to address “you” – Israel, and all his people, making the binding stipulations for them to conform to his will (B. Jacob, Exodus, 544).

[20:2]  ⁶ tn Most English translations have “I am Yahweh your God.” But the preceding chapters have again and again demonstrated how he made himself known to them. Now, the emphasis is on “I am your God” – and what that would mean in their lives.

[20:2]  ⁷ tn The suffix on the verb is second masculine singular. It is this person that will be used throughout the commandments for the whole nation. God addresses them all as his people, but he addresses them individually for their obedience. The masculine form is not, thereby, intended to exclude women.

[20:2]  ⁸ tn Heb “the house of slaves” meaning “the land of slavery.”

[20:2]  sn By this announcement Yahweh declared what he had done for Israel by freeing them from slavery. Now they are free to serve him. He has a claim on them for gratitude and obedience. But this will not be a covenant of cruel slavery and oppression; it is a covenant of love, as God is saying “I am yours, and you are mine.” This was the sovereign Lord of creation and of history speaking, declaring that he was their savior.

[20:12]  ⁹ tn The verb כַּבֵּד (kabbed) is a Piel imperative; it calls for people to give their parents the respect and honor that is appropriate for them. It could be paraphrased to say, give them the weight of authority that they deserve. Next to God, parents were to be highly valued, cared for, and respected.

[20:12]  ¹⁰ tn Heb “that your days may be long.”

[20:12]  ¹¹ sn The promise here is national rather than individual, although it is certainly true that the blessing of life was promised for anyone who was obedient to God’s commands (Deut 4:1, 8:1, etc.). But as W. C. Kaiser (“Exodus,” EBC 2:424) summarizes, the land that was promised was the land of Canaan, and the duration of Israel in the land was to be based on morality and the fear of God as expressed in the home (Deut 4:26, 33, 40; 32:46-47). The captivity was in part caused by a breakdown in this area (Ezek 22:7, 15). Malachi would announce at the end of his book that Elijah would come at the end of the age to turn the hearts of the children and the parents toward each other again.

[24:17]  ¹² tn Heb “to the eyes of” which could mean in their opinion.

[25:40]  ¹³ tn The text uses two imperatives: “see and make.” This can be interpreted as a verbal hendiadys, calling for Moses and Israel to see to it that they make these things correctly.

[25:40]  ¹⁴ tn The participle is passive, “caused to see,” or, “shown.”

[25:40]  ¹⁵ sn The message of this section surely concerns access to God. To expound this correctly, though, since it is an instruction section for building the lampstand, the message would be: God requires that his people ensure that light will guide the way of access to God. The breakdown for exposition could be the instructions for preparation for light (one lamp, several branches), then instructions for the purpose and maintenance of the lamps, and then the last verse telling the divine source for the instructions. Naturally, the metaphorical value of light will come up in the study, especially from the NT. So in the NT there is the warning that if churches are unfaithful God will remove their lampstand, their ministry (Rev 2-3).

[26:30]  ¹⁶ tn The noun is מִשְׁפָּט (mishpat), often translated “judgment” or “decision” in other contexts. In those settings it may reflect its basic idea of custom, which here would be reflected with a rendering of “prescribed norm” or “plan.”

[35:26]  ¹⁷ tn The text simply uses a prepositional phrase, “with/in wisdom.” It seems to be qualifying “the women” as the relative clause is.