Keluaran 13:7

13:7 Bread made without yeast must be eaten ¹  for seven days; ²  no bread made with yeast shall be seen ³  among you, and you must have no yeast among you within any of your borders.

Keluaran 16:26

16:26 Six days you will gather it, but on the seventh day, the Sabbath, there will not be any.”

Keluaran 19:14

19:14 Then Moses went down from the mountain to the people and sanctified the people, and they washed their clothes.

Keluaran 20:26

20:26 And you must not go up by steps to my altar, so that your nakedness is not exposed.’ ⁴ 

Keluaran 23:13

23:13 “Pay attention to do ⁵  everything I have told you, and do not even mention ⁶  the names of other gods – do not let them be heard on your lips. ⁷ 

Keluaran 24:2

24:2 Moses alone may come ⁸  near the Lord, but the others ⁹  must not come near, ¹⁰  nor may the people go up with him.”

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 25:23

The Table for the Bread of the Presence

25:23 ¹⁴ “You are to make a table of acacia wood; its length is to be three feet, its width one foot six inches, and its height two feet three inches.

Keluaran 25:25-26

25:25 You are to make a surrounding frame ¹⁵  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 ¹⁶  the rings at the four corners where its four legs are. ¹⁷ 

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. ¹⁸ 

Keluaran 26:26

26:26 “You are to make bars of acacia wood, five for the frames on one side of the tabernacle,

Keluaran 27:12

27:12 The width of the court on the west side is to be seventy-five feet with hangings, with their ten posts and their ten bases.

Keluaran 28:17

28:17 You are to set in it a setting for stones, four rows of stones, a row with a ruby, a topaz, and a beryl – the first row;

Keluaran 28:22

28:22 “You are to make for the breastpiece braided chains like cords of pure gold,

Keluaran 28:26

28:26 You are to make two rings of gold and put them on the other ¹⁹  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 ²⁰  of pure gold and engrave on it the way a seal is engraved: ²¹  “Holiness to the Lord.” ²² 

Keluaran 29:18

29:18 and burn ²³  the whole ram on the altar. It is a burnt offering ²⁴  to the Lord, a soothing aroma; it is an offering made by fire ²⁵  to the Lord. ²⁶ 

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 29:31

29:31 “You are to take the ram of the consecration and cook ²⁷  its meat in a holy place. ²⁸ 

Keluaran 30:18

30:18 “You are also to make a large bronze ²⁹  basin with a bronze stand ³⁰  for washing. You are to put it between the tent of meeting and the altar and put water in it, ³¹ 

Keluaran 30:30

30:30 “You are to anoint Aaron and his sons and ³²  sanctify them, so that they may minister as my priests.

Keluaran 30:35

30:35 and make it into an incense, ³³  a perfume, ³⁴  the work of a perfumer. It is to be finely ground, ³⁵  and pure and sacred.

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 31:10

31:10 the woven garments, the holy garments for Aaron the priest and the garments for his sons, to minister as priests,

Keluaran 34:14

34:14 For you must not worship ³⁶  any other god, ³⁷  for the Lord, whose name ³⁸  is Jealous, is a jealous God.

Keluaran 40:10

40:10 Then you are to anoint the altar for the burnt offering with ³⁹  all its utensils; you are to sanctify the altar, and it will be the most holy altar.

[13:7]  ¹ tn The imperfect has the nuance of instruction or injunction again, but it could also be given an obligatory nuance.

[13:7]  ² tn The construction is an adverbial accusative of time, answering how long the routine should be followed (see GKC 374 §118.k).

[13:7]  ³ tn Or “visible to you” (B. Jacob, Exodus, 366).

[20:26]  ⁴ tn Heb “uncovered” (so ASV, NAB).

[23:13]  ⁵ tn The phrase “to do” is added; in Hebrew word order the line says, “In all that I have said to you you will watch yourselves.” The verb for paying attention is a Niphal imperfect with an imperatival force.

[23:13]  ⁶ tn Or “honor,” Hiphil of זָכַר (zakhar). See also Exod 20:25; Josh 23:7; Isa 26:13.

[23:13]  ⁷ tn Heb “mouth.”

[23:13]  sn See also Ps 16:4, where David affirms his loyalty to God with this expression.

[24:2]  ⁸ 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]  ⁹ tn Heb “they.”

[24:2]  ¹⁰ 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.

[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.

[25:23]  ¹⁴ sn The Table of the Bread of the Presence (Tyndale’s translation, “Shewbread,” was used in KJV and influenced ASV, NAB) was to be a standing acknowledgment that Yahweh was the giver of daily bread. It was called the “presence-bread” because it was set out in his presence. The theology of this is that God provides, and the practice of this is that the people must provide for constant thanks. So if the ark speaks of communion through atonement, the table speaks of dedicatory gratitude.

[25:25]  ¹⁵ 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]  ¹⁶ tn Heb “give.”

[25:26]  ¹⁷ tn Heb “which [are] to four of its feet.”

[26:11]  ¹⁸ tn Heb “one”

[28:26]  ¹⁹ tn Here “other” has been supplied.

[28:36]  ²⁰ 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]  ²¹ tn Heb “the engravings of a seal”; this phrase is an adverbial accusative of manner.

[28:36]  ²² 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.

[29:18]  ²³ tn Heb “turn to sweet smoke.”

[29:18]  ²⁴ sn According to Lev 1 the burnt offering (often called whole burnt offering, except that the skins were usually given to the priests for income) was an atoning sacrifice. By consuming the entire animal, God was indicating that he had completely accepted the worshiper, and as it was a sweet smelling fire sacrifice, he was indicating that he was pleased to accept it. By offering the entire animal, the worshiper was indicating on his part a complete surrender to God.

[29:18]  ²⁵ tn The word אִשֶּׁה (’isheh) has traditionally been translated “an offering made with fire” or the like, because it appears so obviously connected with fire. But further evidence from Ugaritic suggests that it might only mean “a gift” (see Milgrom, Leviticus 1-16, 161).

[29:18]  ²⁶ sn These sections show that the priest had to be purified or cleansed from defilement of sin and also be atoned for and accepted by the Lord through the blood of the sacrifice. The principles from these two sacrifices should be basic to anyone seeking to serve God.

[29:31]  ²⁷ tn Or “boil” (see Lev 8:31).

[29:31]  ²⁸ 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]  ²⁹ sn The metal for this object was obtained from the women from their mirrors (see Exod 38:8).

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

[30:18]  ³¹ tn The form is the adverb “there” with the directive qamets-he ( ָה).

[30:30]  ³² 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.

[30:35]  ³³ tn This is an accusative of result or product.

[30:35]  ³⁴ tn The word is in apposition to “incense,” further defining the kind of incense that is to be made.

[30:35]  ³⁵ 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.

[34:14]  ³⁶ tn Heb “bow down.”

[34:14]  ³⁷ sn In Exod 20:3 it was “gods.”

[34:14]  ³⁸ sn Here, too, the emphasis on God’s being a jealous God is repeated (see Exod 20:5). The use of “name” here is to stress that this is his nature, his character.

[40:10]  ³⁹ tn Heb “and.”