Keluaran 1:18

1:18 Then the king of Egypt summoned ¹  the midwives and said to them, “Why have you done this and let the boys live?” ² 

Keluaran 1:20

1:20 So God treated the midwives well, ³  and the people multiplied and became very strong.

Keluaran 2:1

The Birth of the Deliverer

2:1 ⁴ A man from the household ⁵  of Levi married ⁶  a woman who was a descendant of Levi. ⁷ 

Keluaran 2:22

2:22 When she bore ⁸  a son, Moses ⁹  named him Gershom, for he said, “I have become a resident foreigner in a foreign land.” ¹⁰ 

Keluaran 4:4

4:4 But the Lord said to Moses, “Put out your hand and grab it by the tail” – so he put out his hand and caught it, and it became a staff in his hand ¹¹  –

Keluaran 5:6

5:6 That same day Pharaoh commanded ¹²  the slave masters and foremen ¹³  who were ¹⁴  over the people: ¹⁵ 

Keluaran 5:9

5:9 Make the work harder ¹⁶  for the men so they will keep at it ¹⁷  and pay no attention to lying words!” ¹⁸ 

Keluaran 5:22

The Assurance of Deliverance

5:22 ¹⁹ Moses returned ²⁰  to the Lord, and said, “Lord, ²¹  why have you caused trouble for this people? ²²  Why did you ever ²³  send me?

Keluaran 7:3

7:3 But I will harden ²⁴  Pharaoh’s heart, and although I will multiply ²⁵  my signs and my wonders in the land of Egypt,

Keluaran 8:11

8:11 The frogs will depart from you, your houses, your servants, and your people; they will be left only in the Nile.”

Keluaran 9:34

9:34 When Pharaoh saw ²⁶  that the rain and hail and thunder ceased, he sinned again: ²⁷  both he and his servants hardened ²⁸  their hearts.

Keluaran 10:4

10:4 But if you refuse to release my people, I am going to bring ²⁹  locusts ³⁰  into your territory ³¹  tomorrow.

Keluaran 11:2

11:2 Instruct ³²  the people that each man and each woman is to request ³³  from his or her neighbor ³⁴  items of silver and gold.” ³⁵ 

Keluaran 12:43

Participation in the Passover

12:43 ³⁶ The Lord said to Moses and Aaron, “This is the ordinance of the Passover. No foreigner may ³⁷  share in eating it. ³⁸ 

Keluaran 14:24

14:24 In the morning watch ³⁹  the Lord looked down ⁴⁰  on the Egyptian army ⁴¹  through the pillar of fire and cloud, and he threw the Egyptian army ⁴²  into a panic. ⁴³ 

Keluaran 18:13

18:13 On the next day ⁴⁴  Moses sat to judge ⁴⁵  the people, and the people stood around Moses from morning until evening.

Keluaran 20:23

20:23 You must not make gods of silver alongside me, ⁴⁶  nor make gods of gold for yourselves. ⁴⁷ 

Keluaran 21:7

21:7 “If a man sells his daughter ⁴⁸  as a female servant, ⁴⁹  she will not go out as the male servants do.

Keluaran 21:20-21

21:20 “If a man strikes his male servant or his female servant with a staff so that he or she ⁵⁰  dies as a result of the blow, ⁵¹  he will surely be punished. ⁵²  21:21 However, if the injured servant ⁵³  survives one or two days, the owner ⁵⁴  will not be punished, for he has suffered the loss. ⁵⁵ 

Keluaran 21:26-27

21:26 “If a man strikes the eye of his male servant or his female servant so that he destroys it, ⁵⁶  he will let the servant ⁵⁷  go free ⁵⁸  as compensation for the eye. 21:27 If he knocks out the tooth of his male servant or his female servant, he will let the servant ⁵⁹  go free as compensation for the tooth.

Keluaran 21:33

21:33 “If a man opens a pit or if a man digs a pit and does not cover it, and an ox or a donkey falls into it,

Keluaran 23:30

23:30 Little by little ⁶⁰  I will drive them out before you, until you become fruitful and inherit the land.

Keluaran 24:5

24:5 He sent young Israelite men, ⁶¹  and they offered burnt offerings and sacrificed young bulls for peace offerings ⁶²  to the Lord.

Keluaran 24:11

24:11 But he did not lay a hand ⁶³  on the leaders of the Israelites, so they saw God, ⁶⁴  and they ate and they drank. ⁶⁵ 

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. ⁶⁶ 

Keluaran 25:34

25:34 On the lampstand there are to be four cups shaped like almond flowers with buds and blossoms,

Keluaran 25:37

25:37 “You are to make its seven lamps, ⁶⁷  and then set ⁶⁸  its lamps up on it, so that it will give light ⁶⁹  to the area in front of it.

Keluaran 27:2

27:2 You are to make its four horns ⁷⁰  on its four corners; its horns will be part of it, ⁷¹  and you are to overlay it with bronze.

Keluaran 27:7

27:7 The poles are to be put ⁷²  into the rings so that the poles will be on two sides of the altar when carrying it. ⁷³ 

Keluaran 27:14

27:14 The hangings on one side ⁷⁴  of the gate are to be ⁷⁵  twenty-two and a half feet long, with their three posts and their three bases.

Keluaran 28:5

28:5 The artisans ⁷⁶  are to use ⁷⁷  the gold, blue, purple, scarlet, and fine linen.

Keluaran 30:30

30:30 “You are to anoint Aaron and his sons and ⁷⁸  sanctify them, so that they may minister as my priests.

Keluaran 31:8

31:8 the table with its utensils, the pure lampstand with all its utensils, the altar of incense,

Keluaran 32:17

32:17 When Joshua heard the noise of the people as they shouted, ⁷⁹  he said to Moses, “It is the sound of war in the camp!”

Keluaran 34:27

34:27 The Lord said to Moses, “Write down ⁸⁰  these words, for in accordance with these words I have made a covenant with you and with Israel.”

Keluaran 35:34

35:34 And he has put it in his heart ⁸¹  to teach, he and Oholiab son of Ahisamach, of the tribe of Dan.

Keluaran 36:30-31

36:30 So there were eight frames and their silver bases, sixteen bases, two bases under each frame.

36:31 He made bars of acacia wood, five for the frames on one side of the tabernacle

Keluaran 37:9

37:9 The cherubim were spreading their wings ⁸²  upward, overshadowing the atonement lid with their wings. The cherubim ⁸³  faced each other, ⁸⁴  looking toward the atonement lid. ⁸⁵ 

Keluaran 38:10

38:10 with ⁸⁶  their twenty posts and their twenty bronze bases, with the hooks of the posts and their bands of silver.

Keluaran 39:30

39:30 They made a plate, the holy diadem, of pure gold and wrote on it an inscription, as on the engravings of a seal, “Holiness to the Lord.”

Keluaran 40:24

40:24 And he put the lampstand in the tent of meeting opposite the table, on the south side of the tabernacle.

[1:18]  ¹ tn The verb קָרָא (qara’) followed by the lamed (ל) preposition has here the nuance of “summon.” The same construction is used later when Pharaoh summons Moses.

[1:18]  ² tn The second verb in Pharaoh’s speech is a preterite with a vav (ו) consecutive. It may indicate a simple sequence: “Why have you done…and (so that you) let live?” It could also indicate that this is a second question, “Why have you done …[why] have you let live?”

[1:20]  ³ tn The verb וַיֵּיטֶב (vayyetev) is the Hiphil preterite of יָטַב (yatav). In this stem the word means “to cause good, treat well, treat favorably.” The vav (ו) consecutive shows that this favor from God was a result of their fearing and obeying him.

[2:1]  ⁴ sn The chapter records the exceptional survival of Moses under the decree of death by Pharaoh (vv. 1-10), the flight of Moses from Pharaoh after killing the Egyptian (vv. 11-15), the marriage of Moses (vv. 16-22), and finally a note about the Lord’s hearing the sighing of the people in bondage (vv. 23-25). The first part is the birth. The Bible has several stories about miraculous or special births and deliverances of those destined to lead Israel. Their impact is essentially to authenticate the individual’s ministry. If the person’s beginning was providentially provided and protected by the Lord, then the mission must be of divine origin too. In this chapter the plot works around the decree for the death of the children – a decree undone by the women. The second part of the chapter records Moses’ flight and marriage. Having introduced the deliverer Moses in such an auspicious way, the chapter then records how this deliverer acted presumptuously and had to flee for his life. Any deliverance God desired had to be supernatural, as the chapter’s final note about answering prayer shows.

[2:1]  ⁵ tn Heb “house.” In other words, the tribe of Levi.

[2:1]  ⁶ tn Heb “went and took”; NASB “went and married.”

[2:1]  ⁷ tn Heb “a daughter of Levi.” The word “daughter” is used in the sense of “descendant” and connects the new account with Pharaoh’s command in 1:22. The words “a woman who was” are added for clarity in English.

[2:1]  sn The first part of this section is the account of hiding the infant (vv. 1-4). The marriage, the birth, the hiding of the child, and the positioning of Miriam, are all faith operations that ignore the decree of Pharaoh or work around it to preserve the life of the child.

[2:22]  ⁸ tn The preterite with the vav (ו) consecutive is subordinated to the next clause, which reports the naming and its motivation.

[2:22]  ⁹ tn Heb “and he called”; the referent (Moses) has been specified in the translation for clarity.

[2:22]  ¹⁰ sn Like the naming of Moses, this naming that incorporates a phonetic wordplay forms the commemorative summary of the account just provided. Moses seems to have settled into a domestic life with his new wife and his father-in-law. But when the first son is born, he named him גֵּרְשֹׁם (gerÿshom). There is little information available about what the name by itself might have meant. If it is linked to the verb “drive away” used earlier (גָרַשׁ, garash), then the final mem (מ) would have to be explained as an enclitic mem. It seems most likely that that verb was used in the narrative to make a secondary wordplay on the name. The primary explanation is the popular etymology supplied by Moses himself. He links the name to the verb גּוּר (gur, “to sojourn, to live as an alien”). He then adds that he was a sojourner (גֵּר, ger, the participle) in a foreign land. The word “foreign” (נָכְרִיּה, nokhriyyah) adds to the idea of his being a resident alien. The final syllable in the name would then be connected to the adverb “there” (שָׁם, sham). Thus, the name is given the significance in the story of “sojourner there” or “alien there.” He no doubt knew that this was not the actual meaning of the name; the name itself had already been introduced into the family of Levi (1 Chr 6:1, 16). He chose the name because its sounds reflected his sentiment at that time. But to what was Moses referring? In view of naming customs among the Semites, he was most likely referring to Midian as the foreign land. If Egypt had been the strange land, and he had now found his place, he would not have given the lad such a name. Personal names reflect the present or recent experiences, or the hope for the future. So this naming is a clear expression by Moses that he knows he is not where he is supposed to be. That this is what he meant is supported in the NT by Stephen (Acts 7:29). So the choice of the name, the explanation of it, and the wordplay before it, all serve to stress the point that Moses had been driven away from his proper place of service.

[4:4]  ¹¹ sn The signs authenticated Moses’ ministry as the Lord’s emissary. This sign will show that the Lord had control over Egypt and its stability, over life and death. But first Moses has to be convinced that he can turn it into a dead stick again.

[5:6]  ¹² tn Heb “and Pharaoh commanded on that day.”

[5:6]  ¹³ tn The Greek has “scribes” for this word, perhaps thinking of those lesser officials as keeping records of the slaves and the bricks.

[5:6]  ¹⁴ tn The phrase “who were” is supplied for clarity.

[5:6]  ¹⁵ sn In vv. 6-14 the second section of the chapter describes the severe measures by the king to increase the labor by decreasing the material. The emphasis in this section must be on the harsh treatment of the people and Pharaoh’s reason for it – he accuses them of idleness because they want to go and worship. The real reason, of course, is that he wants to discredit Moses (v. 9) and keep the people as slaves.

[5:9]  ¹⁶ tn Heb “let the work be heavy.”

[5:9]  ¹⁷ tn The text has וְיַעֲשׂוּ־בָהּ (vÿya’asu-vah, “and let them work in it”) or the like. The jussive forms part of the king’s decree that the men not only be required to work harder but be doing it: “Let them be occupied in it.”

[5:9]  sn For a discussion of this whole section, see K. A. Kitchen, “From the Brickfields of Egypt,” TynBul 27 (1976): 137-47.

[5:9]  ¹⁸ sn The words of Moses are here called “lying words” (דִבְרֵי־שָׁקֶר, divre-shaqer). Here is the main reason, then, for Pharaoh’s new policy. He wanted to discredit Moses. So the words that Moses spoke Pharaoh calls false and lying words. The world was saying that God’s words were vain and deceptive because they were calling people to a higher order. In a short time God would reveal that they were true words.

[5:22]  ¹⁹ sn In view of the apparent failure of the mission, Moses seeks Yahweh for assurance. The answer from Yahweh not only assures him that all is well, but that there will be a great deliverance. The passage can be divided into three parts: the complaint of Moses (5:22-23), the promise of Yahweh (6:1-9), and the instructions for Moses (6:10-13). Moses complains because God has not delivered his people as he had said he would, and God answers that he will because he is the sovereign covenant God who keeps his word. Therefore, Moses must keep his commission to speak God’s word. See further, E. A. Martens, “Tackling Old Testament Theology,” JETS 20 (1977): 123-32. The message is very similar to that found in the NT, “Where is the promise of his coming?” (2 Pet 3:4). The complaint of Moses (5:22-23) can be worded with Peter’s “Where is the promise of his coming?” theme; the assurance from Yahweh (6:1-9) can be worded with Peter’s “The Lord is not slack in keeping his promises” (2 Pet 3:9); and the third part, the instructions for Moses (6:10-13) can be worded with Peter’s “Prepare for the day of God and speed its coming” (2 Pet 3:12). The people who speak for God must do so in the sure confidence of the coming deliverance – Moses with the deliverance from the bondage of Egypt, and Christians with the deliverance from this sinful world.

[5:22]  ²⁰ tn Heb “and Moses returned.”

[5:22]  ²¹ tn The designation in Moses’ address is “Lord” (אֲדֹנָי, ’adonay) – the term for “lord” or “master” but pointed as it would be when it represents the tetragrammaton.

[5:22]  ²² tn The verb is הֲרֵעֹתָה (hare’otah), the Hiphil perfect of רָעַע (ra’a’). The word itself means “to do evil,” and in this stem “to cause evil” – but evil in the sense of pain, calamity, trouble, or affliction, and not always in the sense of sin. Certainly not here. That God had allowed Pharaoh to oppose them had brought greater pain to the Israelites.

[5:22]  sn Moses’ question is rhetorical; the point is more of a complaint or accusation to God, although there is in it the desire to know why. B. Jacob (Exodus, 139) comments that such frank words were a sign of the man’s closeness to God. God never has objected to such bold complaints by the devout. He then notes how God was angered by his defenders in the book of Job rather than by Job’s heated accusations.

[5:22]  ²³ tn The demonstrative pronoun serves for emphasis in the question (see R. J. Williams, Hebrew Syntax, 24, §118). This second question continues Moses’ bold approach to God, more chiding than praying. He is implying that if this was the result of the call, then God had no purpose calling him (compare Jeremiah’s similar complaint in Jer 20).

[7:3]  ²⁴ tn The clause begins with the emphatic use of the pronoun and a disjunctive vav (ו) expressing the contrast “But as for me, I will harden.” They will speak, but God will harden.

[7:3]  sn The imperfect tense of the verb קָשָׁה (qasha) is found only here in these “hardening passages.” The verb (here the Hiphil for “I will harden”) summarizes Pharaoh’s resistance to what God would be doing through Moses – he would stubbornly resist and refuse to submit; he would be resolved in his opposition. See R. R. Wilson, “The Hardening of Pharaoh’s Heart,” CBQ 41 (1979): 18-36.

[7:3]  ²⁵ tn The form beginning the second half of the verse is the perfect tense with vav (ו) consecutive, הִרְבֵּיתִי (hirbeti). It could be translated as a simple future in sequence after the imperfect preceding it, but the logical connection is not obvious. Since it carries the force of an imperfect due to the sequence, it may be subordinated as a temporal clause to the next clause that begins in v. 4. That maintains the flow of the argument.

[9:34]  ²⁶ tn The clause beginning with the preterite and vav (ו) consecutive is here subordinated to the next, and main clause – that he hardened his heart again.

[9:34]  ²⁷ tn The construction is another verbal hendiadys: וַיֹּסֶף לַחֲטֹּא (vayyosef lakhatto’), literally rendered “and he added to sin.” The infinitive construct becomes the main verb, and the Hiphil preterite becomes adverbial. The text is clearly interpreting as sin the hardening of Pharaoh’s heart and his refusal to release Israel. At the least this means that the plagues are his fault, but the expression probably means more than this – he was disobeying Yahweh God.

[9:34]  ²⁸ tn This phrase translates the Hebrew word כָּבֵד (kaved); see S. R. Driver, Exodus, 53.

[10:4]  ²⁹ tn הִנְנִי (hinni) before the active participle מֵבִיא (mevi’) is the imminent future construction: “I am about to bring” or “I am going to bring” – precisely, “here I am bringing.”

[10:4]  ³⁰ tn One of the words for “locusts” in the Bible is אַרְבֶּה (’arbeh), which comes from רָבָה (ravah, “to be much, many”). It was used for locusts because of their immense numbers.

[10:4]  ³¹ tn Heb “within your border.”

[11:2]  ³² tn Heb “Speak now in the ears of the people.” The expression is emphatic; it seeks to ensure that the Israelites hear the instruction.

[11:2]  ³³ tn The verb translated “request” is וְיִשְׁאֲלוּ (vÿyish’alu), the Qal jussive: “let them ask.” This is the point introduced in Exod 3:22. The meaning of the verb might be stronger than simply “ask”; it might have something of the idea of “implore” (see also its use in the naming of Samuel, who was “asked” from Yahweh [1 Sam 1:20]).

[11:2]  ³⁴ tn “each man is to request from his neighbor and each woman from her neighbor.”

[11:2]  sn Here neighbor refers to Egyptian neighbors, who are glad to see them go (12:33) and so willingly give their jewelry and vessels.

[11:2]  ³⁵ sn See D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42.

[12:43]  ³⁶ sn The section that concludes the chapter contains regulations pertaining to the Passover. The section begins at v. 43, but vv. 40-42 form a good setting for it. In this unit vv. 43-45 belong together because they stress that a stranger and foreigner cannot eat. Verse 46 stands by itself, ruling that the meal must be eaten at home. Verse 47 instructs that the whole nation was to eat it. Verses 48-49 make provision for foreigners who may wish to participate. And vv. 50-51 record the obedience of Israel.

[12:43]  ³⁷ tn This taken in the modal nuance of permission, reading that no foreigner is permitted to share in it (apart from being a member of the household as a circumcised slave [v. 44] or obeying v. 48, if a free individual).

[12:43]  ³⁸ tn This is the partitive use of the bet (ב) preposition, expressing that the action extends to something and includes the idea of participation in it (GKC 380 §119.m).

[14:24]  ³⁹ tn The night was divided into three watches of about four hours each, making the morning watch about 2:00-6:00 a.m. The text has this as “the watch of the morning,” the genitive qualifying which of the night watches was meant.

[14:24]  ⁴⁰ tn This particular verb, שָׁקַף (shaqaf) is a bold anthropomorphism: Yahweh looked down. But its usage is always with some demonstration of mercy or wrath. S. R. Driver (Exodus, 120) suggests that the look might be with fiery flashes to startle the Egyptians, throwing them into a panic. Ps 77:17-19 pictures torrents of rain with lightning and thunder.

[14:24]  ⁴¹ tn Heb “camp.” The same Hebrew word is used in Exod 14:20. Unlike the English word “camp,” it can be used of a body of people at rest (encamped) or on the move.

[14:24]  ⁴² tn Heb “camp.”

[14:24]  ⁴³ tn The verb הָמַם (hamam) means “throw into confusion.” It is used in the Bible for the panic and disarray of an army before a superior force (Josh 10:10; Judg 4:15).

[18:13]  ⁴⁴ tn Heb “and it was/happened on the morrow.”

[18:13]  ⁴⁵ sn This is a simple summary of the function of Moses on this particular day. He did not necessarily do this every day, but it was time now to do it. The people would come to solve their difficulties or to hear instruction from Moses on decisions to be made. The tradition of “sitting in Moses’ seat” is drawn from this passage.

[20:23]  ⁴⁶ tn The direct object of the verb must be “gods of silver.” The prepositional phrase modifies the whole verse to say that these gods would then be alongside the one true God.

[20:23]  ⁴⁷ tn Heb “neither will you make for you gods of gold.”

[20:23]  sn U. Cassuto explains that by the understanding of parallelism each of the halves apply to the whole verse, so that “with me” and “for you” concern gods of silver or gods of gold (Exodus, 255).

[21:7]  ⁴⁸ sn This paragraph is troubling to modern readers, but given the way that marriages were contracted and the way people lived in the ancient world, it was a good provision for people who might want to find a better life for their daughter. On the subject in general for this chapter, see W. M. Swartley, Slavery, Sabbath, War, and Women, 31-64.

[21:7]  ⁴⁹ tn The word אָמָה (’amah) refers to a female servant who would eventually become a concubine or wife; the sale price included the amount for the service as well as the bride price (see B. Jacob, Exodus, 621). The arrangement recognized her honor as an Israelite woman, one who could be a wife, even though she entered the household in service. The marriage was not automatic, as the conditions show, but her treatment was safeguarded come what may. The law was a way, then, for a poor man to provide a better life for a daughter.

[21:20]  ⁵⁰ tn Heb “so that he”; the words “or she” have been supplied in the translation for stylistic reasons.

[21:20]  ⁵¹ tn Heb “under his hand.”

[21:20]  ⁵² tn Heb “will be avenged” (how is not specified).

[21:21]  ⁵³ tn Heb “if he”; the referent (the servant struck and injured in the previous verse) has been specified in the translation for clarity.

[21:21]  ⁵⁴ tn Heb “he”; the referent (the owner of the injured servant) has been supplied in the translation for clarity.

[21:21]  ⁵⁵ tn This last clause is a free paraphrase of the Hebrew, “for he is his money” (so KJV, ASV); NASB “his property.” It seems that if the slave survives a couple of days, it is probable that the master was punishing him and not intending to kill him. If he then dies, there is no penalty other than that the owner loses the slave who is his property – he suffers the loss.

[21:26]  ⁵⁶ tn The form וְשִׁחֲתָהּ (vÿshikhatah) is the Piel perfect with the vav (ל) consecutive, rendered “and destroys it.” The verb is a strong one, meaning “to ruin, completely destroy.”

[21:26]  ⁵⁷ tn Heb “him”; the referent (the male or female servant) has been specified in the translation for clarity.

[21:26]  ⁵⁸ sn Interestingly, the verb used here for “let him go” is the same verb throughout the first part of the book for “release” of the Israelites from slavery. Here, an Israelite will have to release the injured slave.

[21:27]  ⁵⁹ tn Heb “him”; the referent (the male or female servant) has been specified in the translation for clarity.

[23:30]  ⁶⁰ tn The repetition expresses an exceptional or super-fine quality (see GKC 396 §123.e).

[24:5]  ⁶¹ tn The construct has “young men of the Israelites,” and so “Israelite” is a genitive that describes them.

[24:5]  ⁶² tn The verbs and their respective accusatives are cognates. First, they offered up burnt offerings (see Lev 1), which is וַיַּעֲלוּ עֹלֹת (vayya’alu ’olot); then they sacrificed young bulls as peace sacrifices (Lev 3), which is in Hebrew וַיִּזְבְּחוּ זְבָחִים (vayyizbÿkhu zÿvakhim). In the first case the cognate accusative is the direct object; in the second it is an adverbial accusative of product. See on this covenant ritual H. M. Kamsler, “The Blood Covenant in the Bible,” Dor le Dor 6 (1977): 94-98; E. W. Nicholson, “The Covenant Ritual in Exodus 24:3-8,” VT 32 (1982): 74-86.

[24:11]  ⁶³ tn Heb “he did not stretch out his hand,” i.e., to destroy them.

[24:11]  ⁶⁴ tn The verb is חָזָה (khazah); it can mean “to see, perceive” or “see a vision” as the prophets did. The LXX safeguarded this by saying, “appeared in the place of God.” B. Jacob says they beheld – prophetically, religiously (Exodus, 746) – but the meaning of that is unclear. The fact that God did not lay a hand on them – to kill them – shows that they saw something that they never expected to see and live. Some Christian interpreters have taken this to refer to a glorious appearance of the preincarnate Christ, the second person of the Trinity. They saw the brilliance of this manifestation – but not the detail. Later, Moses will still ask to see God’s glory – the real presence behind the phenomena.

[24:11]  ⁶⁵ sn This is the covenant meal, the peace offering, that they are eating there on the mountain. To eat from the sacrifice meant that they were at peace with God, in covenant with him. Likewise, in the new covenant believers draw near to God on the basis of sacrifice, and eat of the sacrifice because they are at peace with him, and in Christ they see the Godhead revealed.

[25:28]  ⁶⁶ 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).

[25:37]  ⁶⁷ tn The word for “lamps” is from the same root as the lampstand, of course. The word is נֵרוֹת (nerot). This probably refers to the small saucer-like pottery lamps that are made very simply with the rim pinched over to form a place to lay the wick. The bowl is then filled with olive oil as fuel.

[25:37]  ⁶⁸ tn The translation “set up on” is from the Hebrew verb “bring up.” The construction is impersonal, “and he will bring up,” meaning “one will bring up.” It may mean that people were to fix the lamps on to the shaft and the branches, rather than cause the light to go up (see S. R. Driver, Exodus, 277).

[25:37]  ⁶⁹ tn This is a Hiphil perfect with vav consecutive, from אוֹר (’or, “light”), and in the causative, “to light, give light.”

[27:2]  ⁷⁰ sn The horns of the altar were indispensable – they were the most sacred part. Blood was put on them; fugitives could cling to them, and the priests would grab the horns of the little altar when making intercessory prayer. They signified power, as horns on an animal did in the wild (and so the word was used for kings as well). The horns may also represent the sacrificial animals killed on the altar.

[27:2]  ⁷¹ sn The text, as before, uses the prepositional phrase “from it” or “part of it” to say that the horns will be part of the altar – of the same piece as the altar. They were not to be made separately and then attached, but made at the end of the boards used to build the altar (U. Cassuto, Exodus, 363).

[27:7]  ⁷² tn The verb is a Hophal perfect with vav consecutive: וְהוּבָא (vÿhuva’, “and it will be brought”). The particle אֶת (’et) here introduces the subject of the passive verb (see a similar use in 21:28, “and its flesh will not be eaten”).

[27:7]  ⁷³ tn The construction is the infinitive construct with bet (ב) preposition: “in carrying it.” Here the meaning must be that the poles are not left in the rings, but only put into the rings when they carried it.

[27:14]  ⁷⁴ tn The word literally means “shoulder.” The next words, “of the gate,” have been supplied here and in v. 15. The east end would contain the courtyard’s entry with a wall of curtains on each side of the entry (see v. 16).

[27:14]  ⁷⁵ tn Here “will be” has been supplied.

[28:5]  ⁷⁶ tn Heb “and they.” The word “artisans” is supplied as the referent of the pronoun, a connection that is clearer in Hebrew than in English.

[28:5]  ⁷⁷ tn Heb “receive” or “take.”

[30:30]  ⁷⁸ tn The perfect tense with vav (ו) consecutive follows the imperfect of instruction; it may be equal to the instruction, but more likely shows the purpose or result of the act.

[32:17]  ⁷⁹ sn See F. C. Fensham, “New Light from Ugaritica V on Ex, 32:17 (br’h),” JNSL 2 (1972): 86-7.

[34:27]  ⁸⁰ tn Once again the preposition with the suffix follows the imperative, adding some emphasis to the subject of the verb.

[35:34]  ⁸¹ 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.

[37:9]  ⁸² tn The construction is a participle in construct followed by the genitive “wings” – “spreaders of wings.”

[37:9]  ⁸³ tn “The cherubim” has been placed here instead of in the second clause to produce a smoother translation.

[37:9]  ⁸⁴ tn Heb “and their faces a man to his brother.”

[37:9]  ⁸⁵ tn Heb “to the atonement lid were the faces of the cherubim.”

[38:10]  ⁸⁶ tn While this verse could be translated as an independent sentence, it is probably to be subordinated as a circumstantial clause in line with Exod 27:10-12, as well as v. 12 of this passage.