Keluaran 21:8

21:8 If she does not please ¹  her master, who has designated her ²  for himself, then he must let her be redeemed. ³  He has no right ⁴  to sell her to a foreign nation, because he has dealt deceitfully ⁵  with her.

Keluaran 24:12

24:12 ⁶ The Lord said to Moses, “Come up to me to the mountain and remain there, and I will give you the stone tablets ⁷  with ⁸  the law and the commandments that I have written, so that you may teach them.” ⁹ 

Keluaran 26:1

The Tabernacle

26:1 ¹⁰ “The tabernacle itself ¹¹  you are to make with ¹²  ten curtains of fine twisted linen and blue and purple and scarlet; ¹³  you are to make them with ¹⁴  cherubim that are the work of an artistic designer.

Keluaran 28:15

28:15 “You are to make a breastpiece for use in making decisions, ¹⁵  the work of an artistic designer; you are to make it in the same fashion as the ephod; you are to make it of gold, blue, purple, scarlet, and fine twisted linen.

Keluaran 29:28

29:28 It is to belong to Aaron and to his sons from the Israelites, by a perpetual ordinance, for it is a contribution. It is to be a contribution from the Israelites from their peace offerings, their contribution to the Lord.

[21:8]  ¹ tn Heb “and if unpleasant (רָעָה, ra’ah) in the eyes of her master.”

[21:8]  ² tn The verb יָעַד (ya’ad) does not mean “betroth, espouse” as some of the earlier translations had it, but “to designate.” When he bought the girl, he designated her for himself, giving her and her family certain expectations.

[21:8]  ³ tn The verb is a Hiphil perfect with vav (ו) consecutive from פָדָה (padah, “to redeem”). Here in the apodosis the form is equivalent to an imperfect: “let someone redeem her” – perhaps her father if he can, or another. U. Cassuto says it can also mean she can redeem herself and dissolve the relationship (Exodus, 268).

[21:8]  ⁴ tn Heb “he has no authority/power,” for the verb means “rule, have dominion.”

[21:8]  ⁵ sn The deceit is in not making her his wife or concubine as the arrangement had stipulated.

[24:12]  ⁶ sn Now the last part is recorded in which Moses ascends to Yahweh to receive the tablets of stone. As Moses disappears into the clouds, the people are given a vision of the glory of Yahweh.

[24:12]  ⁷ sn These are the stone tablets on which the Ten Commandments would be written. This is the first time they are mentioned. The commandments were apparently proclaimed by God first and then proclaimed to the people by Moses. Now that they have been formally agreed on and ratified, they will be written by God on stone for a perpetual covenant.

[24:12]  ⁸ tn Or “namely”; or “that is to say.” The vav (ו) on the noun does not mean that this is in addition to the tablets of stone; the vav is explanatory. Gesenius has “to wit”; see GKC 484-85 §154.a, n. 1(b).

[24:12]  ⁹ tn The last word of the verse is לְהוֹרֹתָם (lÿhorotam), the Hiphil infinitive construct of יָרָה (yarah). It serves as a purpose clause, “to teach them,” meaning “I am giving you this Law and these commands in order that you may teach them.” This duty to teach the Law will be passed especially to parents (Deut 6:6-9, 20-25) and to the tribe of Levi as a whole (Deut 33:9-10; Mal 2:1-9).

[26:1]  ¹⁰ sn This chapter is given over to the details of the structure itself, the curtains, coverings, boards and walls and veil. The passage can be studied on one level for its function both practically and symbolically for Israel’s worship. On another level it can be studied for its typology, for the tabernacle and many of its parts speak of Christ. For this one should see the commentaries.

[26:1]  ¹¹ tn The word order in Hebrew thrusts the direct object to the front for particular emphasis. After the first couple of pieces of furniture are treated (chap. 25), attention turns to the tabernacle itself.

[26:1]  ¹² tn This is for the adverbial accusative explaining how the dwelling place is to be made.

[26:1]  ¹³ sn S. R. Driver suggests that the curtains were made with threads dyed with these colors (Exodus, 280). Perhaps the colored threads were used for embroidering the cherubim in the curtains.

[26:1]  ¹⁴ tn The construction is difficult in this line because of the word order. “Cherubim” is an adverbial accusative explaining how they were to make the curtains. And מַעֲשֵׂה חֹשֵׁב (ma’aseh khoshev) means literally “work of a designer”; it is in apposition to “cherubim.” The Hebrew participle means “designer” or “deviser” so that one could render this “of artistic designs in weaving” (S. R. Driver, Exodus, 280-81). B. Jacob says that it refers to “artistic weavers” (Exodus, 789).

[28:15]  ¹⁵ tn Heb “a breastpiece of decision” (חֹשֶׁן מִשְׁפָּט, khoshen mishpat; so NAB). The first word, rendered “breastpiece,” is of uncertain etymology. This item was made of material similar to the ephod. It had four rows of three gems on it, bearing the names of the tribes. In it were the urim and thummim. J. P. Hyatt refers to a similar object found in the Egyptian reliefs, including even the twisted gold chains used to hang it from the priest (Exodus [NCBC], 282).