Keluaran 14:3

14:3 Pharaoh will think ¹  regarding the Israelites, ‘They are wandering around confused ²  in the land – the desert has closed in on them.’ ³ 

Keluaran 15:15

15:15 Then the chiefs of Edom will be terrified, ⁴ 

trembling will seize ⁵  the leaders of Moab,

and the inhabitants of Canaan will shake.

Keluaran 19:11

19:11 and be ready for the third day, for on the third day the Lord will come down on Mount Sinai in the sight of all the people.

Keluaran 23:9

23:9 “You must not oppress ⁶  a foreigner, since you know the life ⁷  of a foreigner, for you were foreigners in the land of Egypt.

Keluaran 23:20

The Angel of the Presence

23:20 ⁸ “I am going to send ⁹  an angel ¹⁰  before you to protect you as you journey ¹¹  and to bring you into the place that I have prepared. ¹² 

Keluaran 25:26

25:26 You are to make four rings of gold for it and attach ¹³  the rings at the four corners where its four legs are. ¹⁴ 

Keluaran 26:13

26:13 The foot and a half ¹⁵  on the one side and the foot and a half on the other side of what remains in the length of the curtains of the tent will hang over the sides of the tabernacle, on one side and the other side, to cover it. ¹⁶ 

Keluaran 27:5

27:5 You are to put it under the ledge of the altar below, so that the network will come ¹⁷  halfway up the altar. ¹⁸ 

Keluaran 27:8

27:8 You are to make the altar hollow, out of boards. Just as it was shown you ¹⁹  on the mountain, so they must make it. ²⁰ 

Keluaran 29:18

29:18 and burn ²¹  the whole ram on the altar. It is a burnt offering ²²  to the Lord, a soothing aroma; it is an offering made by fire ²³  to the Lord. ²⁴ 

Keluaran 29:38

29:38 “Now this is what you are to prepare ²⁵  on the altar every day continually: two lambs a year old.

Keluaran 29:43

29:43 There I will meet ²⁶  with the Israelites, and it will be set apart as holy by my glory. ²⁷ 

Keluaran 30:7

30:7 Aaron is to burn sweet incense ²⁸  on it morning by morning; when he attends ²⁹  to the lamps he is to burn incense. ³⁰ 

Keluaran 32:17

32:17 When Joshua heard the noise of the people as they shouted, ³¹  he said to Moses, “It is the sound of war in the camp!”

Keluaran 33:10

33:10 When all the people would see the pillar of cloud standing at the entrance of the tent, all the people, each one at the entrance of his own tent, would rise and worship. ³² 

Keluaran 34:32

34:32 After this all the Israelites approached, and he commanded them all that the Lord had spoken to him on Mount Sinai.

Keluaran 36:30

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

Keluaran 38:4

38:4 He made a grating for the altar, a network of bronze under its ledge, halfway up from the bottom.

Keluaran 40:4

40:4 You are to bring in the table and set out the things that belong on it; ³³  then you are to bring in the lampstand and set up its lamps.

[14:3]  ¹ tn Heb “and Pharaoh will say.”

[14:3]  ² sn The word translated “wandering around confused” indicates that Pharaoh thought the Israelites would be so perplexed and confused that they would not know which way to turn in order to escape – and they would never dream of crossing the sea (S. R. Driver, Exodus, 115).

[14:3]  ³ tn The expression has also been translated “the desert has shut [the way] for them,” and more freely “[the Israelites are] hemmed in by the desert.”

[15:15]  ⁴ tn This is a prophetic perfect.

[15:15]  ⁵ tn This verb is imperfect tense.

[23:9]  ⁶ tn The verb means “to crush.” S. R. Driver notes that in this context this would probably mean with an unfair judgment in the courts (Exodus, 239).

[23:9]  ⁷ tn Heb “soul, life” – “you know what it feels like.”

[23:20]  ⁸ sn This passage has some of the most interesting and perplexing expressions and constructions in the book. It is largely promise, but it is part of the Law and so demands compliance by faith. Its points are: God promises to send his angel to prepare the way before his obedient servants (20-23); God promises blessing for his loyal servants (24-33). So in the section one learns that God promises his protection (victory) and blessing (through his angel) for his obedient and loyal worshipers.

[23:20]  ⁹ tn The particle הִנֵּה (hinneh) with the active participle indicates imminent future, something God is about to do.

[23:20]  ¹⁰ sn The word is מַלְאָךְ (mal’akh, “messenger, angel”). This angel is to be treated with the same fear and respect as Yahweh, for Yahweh will be speaking in him. U. Cassuto (Exodus, 305-6) says that the words of the first clause do not imply a being distinct from God, for in the ancient world the line of demarcation between the sender and the sent is liable easily to be blurred. He then shows how the “Angel of Yahweh” in Genesis is Yahweh. He concludes that the words here mean “I will guide you.” Christian commentators tend to identify the Angel of Yahweh as the second person of the Trinity (W. C. Kaiser, Jr., “Exodus,” EBC 2:446). However, in addition to being a preincarnate appearance, the word could refer to Yahweh – some manifestation of Yahweh himself.

[23:20]  ¹¹ tn Heb “protect you in the way.”

[23:20]  ¹² tn The form is the Hiphil perfect of the verb כּוּן (kun, “to establish, prepare”).

[25:26]  ¹³ tn Heb “give.”

[25:26]  ¹⁴ tn Heb “which [are] to four of its feet.”

[26:13]  ¹⁵ tn Literally “cubit.”

[26:13]  ¹⁶ sn U. Cassuto states the following: “To the north and to the south, since the tent curtains were thirty cubits long, there were ten cubits left over on each side; these covered the nine cubits of the curtains of the tabernacle and also the bottom cubit of the boards, which the tabernacle curtains did not suffice to cover. It is to this that v. 13 refers” (Exodus, 353).

[27:5]  ¹⁷ tn The verb is the verb “to be,” here the perfect tense with vav (ו) consecutive. It is “and it will be” or “that it may be,” or here “that it may come” halfway up.

[27:5]  ¹⁸ tn Heb “to the half of the altar.”

[27:8]  ¹⁹ 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]  ²⁰ 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.

[29:18]  ²¹ tn Heb “turn to sweet smoke.”

[29:18]  ²² 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]  ²³ 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]  ²⁴ 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.

[29:38]  ²⁵ tn The verb is “you will do,” “you will make.” It clearly refers to offering the animals on the altar, but may emphasize all the preparation that was involved in the process.

[29:43]  ²⁶ tn The verb now is a Niphal perfect from the same root, with a vav (ו) consecutive. It simply continues the preceding verb, announcing now that he would meet the people.

[29:43]  ²⁷ tn Or “will be sanctified by my glory” (KJV and ASV both similar).

[29:43]  sn The tabernacle, as well as the priests and the altar, will be sanctified by the power of Yahweh’s presence. The reference here is to when Yahweh enters the sanctuary in all his glory (see Exod 40:34f.).

[30:7]  ²⁸ tn The text uses a cognate accusative (“incense”) with the verb “to burn” or “to make into incense/sweet smoke.” Then, the noun “sweet spices” is added in apposition to clarify the incense as sweet.

[30:7]  ²⁹ tn The Hebrew is בְּהֵיטִיבוֹ (bÿhetivo), a Hiphil infinitive construct serving in a temporal clause. The Hebrew verb means “to make good” and so in this context “to fix” or “to dress.” This refers to cleansing and trimming the lamps.

[30:7]  ³⁰ sn The point of the little golden altar of incense is normally for intercessory prayer, and then at the Day of Atonement for blood applied atonement. The instructions for making it show that God wanted his people to make a place for prayer. The instructions for its use show that God expects that the requests of his people will be pleasing to him.

[32:17]  ³¹ sn See F. C. Fensham, “New Light from Ugaritica V on Ex, 32:17 (br’h),” JNSL 2 (1972): 86-7.

[33:10]  ³² tn All the main verbs in this verse are perfect tenses continuing the customary sequence (see GKC 337 §112.kk). The idea is that the people would get up (rise) when the cloud was there and then worship, meaning in part bow down. When the cloud was not there, there was access to seek God.

[40:4]  ³³ tn Heb “and you will set in order its setting” or “arrange its arrangement.” See 25:29-30 for items that belonged on the table.