Keluaran 3:4

3:4 When the Lord ¹  saw that ²  he had turned aside to look, God called to him from within the bush and said, “Moses, Moses!” ³  And Moses ⁴  said, “Here I am.”

Keluaran 13:2

13:2 “Set apart ⁵  to me every firstborn male – the first offspring of every womb ⁶  among the Israelites, whether human or animal; it is mine.” ⁷ 

Keluaran 13:7

13:7 Bread made without yeast must be eaten ⁸  for seven days; ⁹  no bread made with yeast shall be seen ¹⁰  among you, and you must have no yeast among you within any of your borders.

Keluaran 13:18

13:18 So God brought the people around by the way of the desert to the Red Sea, ¹¹  and the Israelites went up from the land of Egypt prepared for battle. ¹² 

Keluaran 16:9

16:9 Then Moses said to Aaron, “Tell the whole community ¹³  of the Israelites, ‘Come ¹⁴  before the Lord, because he has heard your murmurings.’”

Keluaran 18:16

18:16 When they have a dispute, ¹⁵  it comes to me and I decide ¹⁶  between a man and his neighbor, and I make known the decrees of God and his laws.” ¹⁷ 

Keluaran 18:20

18:20 warn ¹⁸  them of the statutes and the laws, and make known to them the way in which they must walk ¹⁹  and the work they must do. ²⁰ 

Keluaran 19:3

19:3 Moses ²¹  went up to God, and the Lord called to him from the mountain, “Thus you will tell the house of Jacob, and declare to the people ²²  of Israel:

Keluaran 25:2

25:2 “Tell the Israelites to take ²³  an offering ²⁴  for me; from every person motivated by a willing ²⁵  heart you ²⁶  are to receive my offering.

Keluaran 26:5

26:5 You are to make fifty loops on the one curtain, and you are to make fifty loops on the end curtain which is on the second set, so that the loops are opposite one to another. ²⁷ 

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. ²⁸ 

Keluaran 26:27

26:27 and five bars for the frames on the second side of the tabernacle, and five bars for the frames on the back of the tabernacle on the west.

Keluaran 27:10

27:10 with ²⁹  twenty posts and their twenty bronze bases, with the hooks of the posts and their bands of silver.

Keluaran 28:6

28:6 “They are to make the ephod of gold, blue, purple, scarlet, and fine twisted linen, the work of an artistic designer.

Keluaran 28:14

28:14 and two braided chains of pure gold, like a cord, and attach the chains to the settings.

Keluaran 30:18

30:18 “You are also to make a large bronze ³⁰  basin with a bronze stand ³¹  for washing. You are to put it between the tent of meeting and the altar and put water in it, ³² 

Keluaran 31:15

31:15 Six days ³³  work may be done, ³⁴  but on the seventh day is a Sabbath of complete rest, ³⁵  holy to the Lord; anyone who does work on the Sabbath day must surely be put to death.

Keluaran 34:6

34:6 The Lord passed by before him and proclaimed: ³⁶  “The Lord, the Lord, ³⁷  the compassionate and gracious ³⁸  God, slow to anger, ³⁹  and abounding in loyal love and faithfulness, ⁴⁰ 

Keluaran 35:15

35:15 and the altar of incense with its poles, the anointing oil, and the fragrant incense; the hanging for the door at the entrance of the tabernacle;

Keluaran 35:19

35:19 the woven garments for serving in the holy place, the holy garments for Aaron the priest, and the garments for his sons to minister as priests.”

Keluaran 36:5

36:5 and told Moses, “The people are bringing much more than ⁴¹  is needed for the completion ⁴²  of the work which the Lord commanded us to do!” ⁴³ 

Keluaran 36:12

36:12 He made fifty loops on the first curtain, and he made fifty loops on the end curtain that was in the second set, with the loops opposite one another.

Keluaran 36:32

36:32 and five bars for the frames on the second side of the tabernacle, and five bars for the frames of the tabernacle for the back side on the west.

Keluaran 38:15

38:15 and for the second side of the gate of the courtyard, just like the other, ⁴⁴  the hangings were twenty-two and a half feet long, with their three posts and their three bases.

Keluaran 38:30-31

38:30 With it he made the bases for the door of the tent of meeting, the bronze altar, the bronze grating for it, and all the utensils of the altar, 38:31 the bases for the courtyard all around, the bases for the gate of the courtyard, all the tent pegs of the tabernacle, and all the tent pegs of the courtyard all around. ⁴⁵ 

Keluaran 39:7

39:7 He put ⁴⁶  them on the shoulder pieces of the ephod as stones of memorial for the Israelites, just as the Lord had commanded Moses.

Keluaran 39:18

39:18 the other ⁴⁷  two ends of the two chains they attached to the two settings, and they attached them to the shoulder pieces of the ephod at the front of it.

Keluaran 39:26

39:26 There was ⁴⁸  a bell and a pomegranate, a bell and a pomegranate, all around the hem of the robe, to be used in ministering, ⁴⁹  just as the Lord had commanded Moses.

Keluaran 39:29

39:29 The sash was of fine twisted linen and blue, purple, and scarlet yarn, the work of an embroiderer, just as the Lord had commanded Moses.

[3:4]  ¹ tn The preterite with the vav (ו) is subordinated as a temporal clause to the main point of the verse, that God called to him. The language is anthropomorphic, as if God’s actions were based on his observing what Moses did.

[3:4]  ² tn The particle כִּי (ki, “that”) introduces the noun clause that functions as the direct object of the verb “saw” (R. J. Williams, Hebrew Syntax, 81, §490).

[3:4]  ³ sn The repetition of the name in God’s call is emphatic, making the appeal direct and immediate (see also Gen 22:11; 46:2). The use of the personal name shows how specifically God directed the call and that he knew this person. The repetition may have stressed even more that it was indeed he whom the Lord wanted. It would have been an encouragement to Moses that this was in fact the Lord who was meeting him.

[3:4]  ⁴ tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.

[13:2]  ⁵ tn The verb “sanctify” is the Piel imperative of קָדַשׁ (qadash). In the Qal stem it means “be holy, be set apart, be distinct,” and in this stem “sanctify, set apart.”

[13:2]  sn Here is the central principle of the chapter – the firstborn were sacred to God and must be “set apart” (the meaning of the verb “sanctify”) for his use.

[13:2]  ⁶ tn The word פֶּטֶּר (petter) means “that which opens”; this construction literally says, “that which opens every womb,” which means “the first offspring of every womb.” Verses 12 and 15 further indicate male offspring.

[13:2]  ⁷ tn Heb “to me it.” The preposition here expresses possession; the construction is simply “it [is, belongs] to me.”

[13:7]  ⁸ tn The imperfect has the nuance of instruction or injunction again, but it could also be given an obligatory nuance.

[13:7]  ⁹ tn The construction is an adverbial accusative of time, answering how long the routine should be followed (see GKC 374 §118.k).

[13:7]  ¹⁰ tn Or “visible to you” (B. Jacob, Exodus, 366).

[13:18]  ¹¹ tn The Hebrew term יַם־סוּף (Yam Suf) cannot be a genitive (“wilderness of the Red Sea”) because it follows a noun that is not in construct; instead, it must be an adverbial accusative, unless it is simply joined by apposition to “the wilderness” – the way to the wilderness [and] to the Red Sea (B. S. Childs, Exodus [OTL], 217).

[13:18]  sn The translation of this name as “Red Sea” comes from the sea’s Greek name in the LXX and elsewhere. The Red Sea on today’s maps is farther south, below the Sinai Peninsula. But the title Red Sea in ancient times may very well have covered both the Gulf of Suez and the Gulf of Aqaba (see Deut 1:1; 1 Kgs 9:26). The name “Sea of Reeds” in various English versions (usually in the form of a marginal note) and commentaries reflects the meaning of the Hebrew word סוּף a word for reedy water plants (Exod 2:3, 5; Isa 19:6; Jonah 2:6 [Eng. v. 5]) that may have a connection with an Egyptian word used for papyrus and other marsh plants. On this basis some have taken the term Yam Suph as perhaps referring to Lake Menzaleh or Lake Ballah, which have abundant reeds, north of the extension of the Red Sea on the western side of Sinai. Whatever exact body of water is meant, it was not merely a marshy swamp that the people waded through, but a body of water large enough to make passage impossible without divine intervention, and deep enough to drown the Egyptian army. Lake Menzaleh has always been deep enough to preclude passage on foot (E. H. Merrill, Kingdom of Priests, 66). Among the many sources dealing with the geography, see B. F. Batto, “The Reed Sea: Requiescat in Pace,” JBL 102 (1983): 27-35; M. Waxman, “I Miss the Red Sea,” Conservative Judaism 18 (1963): 35-44; G. Coats, “The Sea Tradition in the Wilderness Theme: A Review,” JSOT 12 (1979): 2-8; and K. A. Kitchen, On the Reliability of the Old Testament, 261-63.

[13:18]  ¹² tn The term חֲמֻשִׁים (khamushim) is placed first for emphasis; it forms a circumstantial clause, explaining how they went up. Unfortunately, it is a rare word with uncertain meaning. Most translations have something to do with “in battle array” or “prepared to fight” if need be (cf. Josh 1:14; 4:12). The Targum took it as “armed with weapons.” The LXX had “in the fifth generation.” Some have opted for “in five divisions.”

[16:9]  ¹³ tn Or “congregation” (KJV, ASV, NASB, NRSV); the same word occurs in v. 10.

[16:9]  ¹⁴ tn The verb means “approach, draw near.” It is used in the Torah of drawing near for religious purposes. It is possible that some sacrifice was involved here, but no mention is made of that.

[18:16]  ¹⁵ tn Or “thing,” “matter,” “issue.”

[18:16]  ¹⁶ tn The verb שָׁפַט (shafat) means “to judge”; more specifically, it means to make a decision as an arbiter or umpire. When people brought issues to him, Moses decided between them. In the section of laws in Exodus after the Ten Commandments come the decisions, the מִשְׁפָּטִים (mishppatim).

[18:16]  ¹⁷ tn The “decrees” or “statutes” were definite rules, stereotyped and permanent; the “laws” were directives or pronouncements given when situations arose. S. R. Driver suggests this is another reason why this event might have taken place after Yahweh had given laws on the mountain (Exodus, 165).

[18:20]  ¹⁸ tn The perfect tense with the vav (ו) continues the sequence of instruction for Moses. He alone was to be the mediator, to guide them in the religious and moral instruction.

[18:20]  ¹⁹ tn The verb and its following prepositional phrase form a relative clause, modifying “the way.” The imperfect tense should be given the nuance of obligatory imperfect – it is the way they must walk.

[18:20]  ²⁰ tn This last part is parallel to the preceding: “work” is also a direct object of the verb “make known,” and the relative clause that qualifies it also uses an obligatory imperfect.

[19:3]  ²¹ tn Heb “and Moses went up.”

[19:3]  ²² tn This expression is normally translated as “Israelites” in this translation, but because in this place it is parallel to “the house of Jacob” it seemed better to offer a fuller rendering.

[25:2]  ²³ tn The verb is וְיִקְחוּ (vÿyiqkhu), the Qal imperfect or jussive with vav; after the imperative “speak” this verb indicates the purpose or result: “speak…that they may take” and continues with the force of a command.

[25:2]  ²⁴ tn The “offering” (תְּרוּמָה, tÿrumah) is perhaps better understood as a contribution since it was a freewill offering. There is some question about the etymology of the word. The traditional meaning of “heave-offering” derives from the idea of “elevation,” a root meaning “to be high” lying behind the word. B. Jacob says it is something sorted out of a mass of material and designated for a higher purpose (Exodus, 765). S. R. Driver (Exodus, 263) corrects the idea of “heave-offering” by relating the root to the Hiphil form of that root, herim, “to lift” or “take off.” He suggests the noun means “what is taken off” from a larger mass and so designated for sacred purposes. The LXX has “something taken off.”

[25:2]  ²⁵ tn The verb יִדְּבֶנּוּ (yiddÿvennu) is related to the word for the “freewill offering” (נְדָבָה, nÿdavah). The verb is used of volunteering for military campaigns (Judg 5:2, 9) and the willing offerings for both the first and second temples (see 1 Chr 29:5, 6, 9, 14, 17).

[25:2]  ²⁶ tn The pronoun is plural.

[26:5]  ²⁷ tn Heb “a woman to her sister.”

[26:11]  ²⁸ tn Heb “one”

[27:10]  ²⁹ tn Heb “and.”

[30:18]  ³⁰ sn The metal for this object was obtained from the women from their mirrors (see Exod 38:8).

[30:18]  ³¹ tn Heb “and its stand bronze.”

[30:18]  ³² tn The form is the adverb “there” with the directive qamets-he ( ָה).

[31:15]  ³³ tn This is an adverbial accusative of time, indicating that work may be done for six days out of the week.

[31:15]  ³⁴ tn The form is a Niphal imperfect; it has the nuance of permission in this sentence, for the sentence is simply saying that the six days are work days – that is when work may be done.

[31:15]  ³⁵ tn The expression is שַׁבַּת שַׁבָּתוֹן (shabbat shabbaton), “a Sabbath of entire rest,” or better, “a sabbath of complete desisting” (U. Cassuto, Exodus, 404). The second noun, the modifying genitive, is an abstract noun. The repetition provides the superlative idea that complete rest is the order of the day.

[34:6]  ³⁶ tn Here is one of the clearest examples of what it means “to call on the name of the Lord,” as that clause has been translated traditionally (וַיִּקְרָא בְשֵׁם יְהוָה, vayyiqra’ vÿshem yÿhvah). It seems more likely that it means “to make proclamation of Yahweh by name.” Yahweh came down and made a proclamation – and the next verses give the content of what he said. This cannot be prayer or praise; it is a proclamation of the nature or attributes of God (which is what his “name” means throughout the Bible). Attempts to make Moses the subject of the verb are awkward, for the verb is repeated in v. 6 with Yahweh clearly doing the proclaiming.

[34:6]  ³⁷ sn U. Cassuto (Exodus, 439) suggests that these two names be written as a sentence: “Yahweh, He is Yahweh.” In this manner it reflects “I am that I am.” It is impossible to define his name in any other way than to make this affirmation and then show what it means.

[34:6]  ³⁸ tn See Exod 33:19.

[34:6]  ³⁹ sn This is literally “long of anger.” His anger prolongs itself, allowing for people to repent before punishment is inflicted.

[34:6]  ⁴⁰ sn These two words (“loyal love” and “truth”) are often found together, occasionally in a hendiadys construction. If that is the interpretation here, then it means “faithful covenant love.” Even if they are left separate, they are dual elements of a single quality. The first word is God’s faithful covenant love; the second word is God’s reliability and faithfulness.

[36:5]  ⁴¹ tn The construction uses the verbal hendiadys: מַרְבִּים לְהָבִיא (marbim lÿhavi’) is the Hiphil participle followed (after the subject) by the Hiphil infinitive construct. It would read, “they multiply…to bring,” meaning, “they bring more” than is needed.

[36:5]  ⁴² tn Heb “for the service” (so KJV, ASV).

[36:5]  ⁴³ tn The last clause is merely the infinitive with an object – “to do it.” It clearly means the skilled workers are to do it.

[38:15]  ⁴⁴ tn Heb “from this and from this” (cf, 17:12; 25:19; 26:13; 32:15; Josh 8:22, 33; 1 Kgs 10:19-20; Ezek 45:7).

[38:31]  ⁴⁵ sn The bronze altar is the altar for the burnt offering; the large bronze basin is not included here in the list.

[39:7]  ⁴⁶ tn Or “attached.”

[39:18]  ⁴⁷ tn Here “other” has been supplied.

[39:26]  ⁴⁸ tn The words “there was” are supplied in the translation for stylistic reasons.

[39:26]  ⁴⁹ tn The infinitive “to minister” is present; “to be used” is supplied from the context.