Keluaran 19:9

19:9 The Lord said to Moses, “I am going to come ¹  to you in a dense cloud, ²  so that the people may hear when I speak with you and so that they will always believe in you.” ³  And Moses told the words of the people to the Lord.

Keluaran 23:2

23:2 “You must not follow a crowd ⁴  in doing evil things; ⁵  in a lawsuit you must not offer testimony that agrees with a crowd so as to pervert justice, ⁶ 

Keluaran 27:11

27:11 Likewise ⁷  for its length on the north side, there are to be ⁸  hangings for one hundred fifty feet, with twenty posts and their twenty bronze bases, with silver hooks and bands ⁹  on the posts.

Keluaran 30:20

30:20 When they enter ¹⁰  the tent of meeting, they must wash with ¹¹  water so that they do not die. ¹²  Also, when they approach ¹³  the altar to minister by burning incense ¹⁴  as an offering made by fire ¹⁵  to the Lord,

[19:9]  ¹ tn The construction uses the deictic particle and the participle to express the imminent future, what God was about to do. Here is the first announcement of the theophany.

[19:9]  ² tn Heb “the thickness of the cloud”; KJV, ASV, NASB, NCV, TEV, CEV, NLT “in a thick cloud.”

[19:9]  ³ tn Since “and also in you” begins the clause, the emphasis must be that the people would also trust Moses. See Exod 4:1-9, 31; 14:31.

[23:2]  ⁴ tn The word רָבִּים (rabbim), here rendered “crowd,” is also used infrequently to refer to the “mighty,” people of importance in society (Job 35:9; cf. Lev 19:15).

[23:2]  ⁵ tn For any individual to join a group that is bent on acting wickedly would be a violation of the Law and would incur personal responsibility.

[23:2]  ⁶ tn Heb “you will not answer in a lawsuit to turn after the crowd to turn.” The form translated “agrees with” (Heb “to turn after”) is a Qal infinitive construct from נָטָה (natah); the same root is used at the end of the verse but as a Hiphil infinitive construct, “to pervert [justice].”

[27:11]  ⁷ tn Heb “and thus.”

[27:11]  ⁸ tn Here the phrase “there will be” has been supplied.

[27:11]  ⁹ sn These bands have been thought by some to refer to connecting rods joining the tops of the posts. But it is more likely that they are bands or bind rings surrounding the posts at the base of the capitals (see 38:17).

[30:20]  ¹⁰ tn The form is an infinitive construct with the temporal preposition bet (ב), and a suffixed subjective genitive: “in their going in,” or, whenever they enter.

[30:20]  ¹¹ tn “Water” is an adverbial accusative of means, and so is translated “with water.” Gesenius classifies this with verbs of “covering with something.” But he prefers to emend the text with a preposition (see GKC 369 §117.y, n. 1).

[30:20]  ¹² tn The verb is a Qal imperfect with a nuance of final imperfect. The purpose/result clause here is indicated only with the conjunction: “and they do not die.” But clearly from the context this is the intended result of their washing – it is in order that they not die.

[30:20]  ¹³ tn Here, too, the infinitive is used in a temporal clause construction. The verb נָגַשׁ (nagash) is the common verb used for drawing near to the altar to make offerings – the official duties of the priest.

[30:20]  ¹⁴ tn The text uses two infinitives construct: “to minister to burn incense”; the first is the general term and expresses the purpose of the drawing near, and the second infinitive is epexegetical, explaining the first infinitive.

[30:20]  ¹⁵ tn The translation “as an offering made by fire” is a standard rendering of the one word in the text that appears to refer to “fire.” Milgrom and others contend that it simply means a “gift” (Leviticus 1-16, 161).