Keluaran 39:3

39:3 They hammered the gold into thin sheets and cut it into narrow strips to weave ¹  them into the blue, purple, and scarlet yarn, and into the fine linen, the work of an artistic designer.

Keluaran 25:8

25:8 Let them make ²  for me a sanctuary, ³  so that I may live among them.

Keluaran 39:25

39:25 They made bells of pure gold and attached the bells between the pomegranates around the hem of the robe between the pomegranates.

Keluaran 12:49

12:49 The same law will apply ⁴  to the person who is native-born and to the foreigner who lives among you.”

Keluaran 29:45

29:45 I will reside ⁵  among the Israelites, and I will be their God,

Keluaran 11:4

11:4 Moses said, “Thus says the Lord: ‘About midnight ⁶  I will go throughout Egypt, ⁷ 

Keluaran 14:22-23

14:22 So the Israelites went through the middle of the sea on dry ground, the water forming a wall ⁸  for them on their right and on their left.

14:23 The Egyptians chased them and followed them into the middle of the sea – all the horses of Pharaoh, his chariots, and his horsemen.

Keluaran 14:29

14:29 But the Israelites walked on dry ground in the middle of the sea, the water forming a wall for them on their right and on their left.

Keluaran 26:28

26:28 The middle bar in the center of the frames will reach from end to end. ⁹ 

Keluaran 36:33

36:33 He made the middle bar to reach from end to end in the center of the frames.

Keluaran 39:23

39:23 There was an opening in the center of the robe, like the opening of a collar, with an edge all around the opening so that it could not be torn.

Keluaran 3:2

3:2 The angel of the Lord ¹⁰  appeared ¹¹  to him in ¹²  a flame of fire from within a bush. ¹³  He looked ¹⁴  – and ¹⁵  the bush was ablaze with fire, but it was not being consumed! ¹⁶ 

Keluaran 3:4

3:4 When the Lord ¹⁷  saw that ¹⁸  he had turned aside to look, God called to him from within the bush and said, “Moses, Moses!” ¹⁹  And Moses ²⁰  said, “Here I am.”

Keluaran 7:5

7:5 Then ²¹  the Egyptians will know that I am the Lord, when I extend my hand ²²  over Egypt and bring the Israelites out from among them.

Keluaran 9:24

9:24 Hail fell ²³  and fire mingled ²⁴  with the hail; the hail was so severe ²⁵  that there had not been any like it ²⁶  in all the land of Egypt since it had become a nation.

Keluaran 14:16

14:16 And as for you, ²⁷  lift up your staff and extend your hand toward the sea and divide it, so that ²⁸  the Israelites may go through the middle of the sea on dry ground.

Keluaran 24:16

24:16 The glory of the Lord resided ²⁹  on Mount Sinai, and the cloud covered it for six days. ³⁰  On the seventh day he called to Moses from within the cloud.

Keluaran 24:18

24:18 Moses went into the cloud when he went up ³¹  the mountain, and Moses was on the mountain forty days and forty nights. ³² 

Keluaran 28:32-33

28:32 There is to be an opening ³³  in its top ³⁴  in the center of it, with an edge all around the opening, the work of a weaver, ³⁵  like the opening of a collar, ³⁶  so that it cannot be torn. ³⁷  28:33 You are to make pomegranates ³⁸  of blue, purple, and scarlet all around its hem ³⁹  and bells of gold between them all around.

Keluaran 29:46

29:46 and they will know that I am the Lord their God, who brought them out from the land of Egypt, so that I may reside among them. I am the Lord their God.

Keluaran 2:5

2:5 Then the daughter of Pharaoh ⁴⁰  came down to wash herself ⁴¹  by the Nile, while her attendants were walking alongside the river, ⁴²  and she saw the basket among the reeds. She sent one of her attendants, ⁴³  took it, ⁴⁴ 

Keluaran 12:31

12:31 Pharaoh ⁴⁵  summoned Moses and Aaron in the night and said, “Get up, get out ⁴⁶  from among my people, both you and the Israelites! Go, serve the Lord as you have requested! ⁴⁷ 

Keluaran 14:27

14:27 So Moses extended his hand toward the sea, and the sea returned to its normal state ⁴⁸  when the sun began to rise. ⁴⁹  Now the Egyptians were fleeing ⁵⁰  before it, but the Lord overthrew ⁵¹  the Egyptians in the middle of the sea.

Keluaran 15:19

15:19 For the horses of Pharaoh came with his chariots and his footmen into the sea,

and the Lord brought back the waters of the sea on them,

but the Israelites walked on dry land in the middle of the sea.”

Keluaran 28:1

The Clothing of the Priests

28:1 ⁵² “And you, bring near ⁵³  to you your brother Aaron and his sons with him from among the Israelites, so that they may minister as my priests ⁵⁴  – Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons.

Keluaran 33:11

33:11 The Lord would speak to Moses face to face, ⁵⁵  the way a person speaks ⁵⁶  to a friend. Then Moses ⁵⁷  would return to the camp, but his servant, Joshua son of Nun, a young man, did not leave the tent. ⁵⁸ 

[39:3]  ¹ tn The verb is the infinitive that means “to do, to work.” It could be given a literal rendering: “to work [them into] the blue….” Weaving or embroidering is probably what is intended.

[25:8]  ² tn The verb is a perfect with vav (ו) consecutive; it follows in the sequence initiated by the imperative in v. 2 and continues with the force of a command.

[25:8]  ³ tn The word here is מִקְדּשׁ (miqdash), “a sanctuary” or “holy place”; cf. NLT “sacred residence.” The purpose of building it is to enable Yahweh to reside (וְשָׁכַנְתִּי, vÿshakhanti) in their midst. U. Cassuto reminds the reader that God did not need a place to dwell, but the Israelites needed a dwelling place for him, so that they would look to it and be reminded that he was in their midst (Exodus, 327).

[12:49]  ⁴ tn Heb “one law will be to.”

[29:45]  ⁵ tn The verb has the root שָׁכַן (shakan), from which came the word for the dwelling place, or sanctuary, itself (מִשְׁכָּן, mishkan). It is also used for the description of “the Shekinah glory.” God is affirming that he will reside in the midst of his people.

[11:4]  ⁶ tn Heb “about the middle of the night.”

[11:4]  ⁷ tn Heb “I will go out in the midst of Egypt.”

[14:22]  ⁸ tn The clause literally reads, “and the waters [were] for them a wall.” The word order in Hebrew is disjunctive, with the vav (ו) on the noun introducing a circumstantial clause.

[14:22]  sn S. R. Driver (Exodus, 119), still trying to explain things with natural explanations, suggests that a northeast wind is to be thought of (an east wind would be directly in their face he says), such as a shallow ford might cooperate with an ebb tide in keeping a passage clear. He then quotes Dillmann about the “wall” of water: “A very summary poetical and hyperbolical (xv. 8) description of the occurrence, which at most can be pictured as the drying up of a shallow ford, on both sides of which the basin of the sea was much deeper, and remained filled with water.” There is no way to “water down” the text to fit natural explanations; the report clearly shows a miraculous work of God making a path through the sea – a path that had to be as wide as half a mile in order for the many people and their animals to cross between about 2:00 a.m. and 6:00 a.m. (W. C. Kaiser, Jr., “Exodus,” EBC 2:389). The text does not say that they actually only started across in the morning watch, however.

[26:28]  ⁹ sn These bars served as reinforcements to hold the upright frames together. The Hebrew term for these bars is also used of crossbars on gates (Judg 16:3; Neh 3:3).

[3:2]  ¹⁰ sn The designation “the angel of the Lord” (Heb “the angel of Yahweh”) occurred in Genesis already (16:7-13; 21:17; 22:11-18). There is some ambiguity in the expression, but it seems often to be interchangeable with God’s name itself, indicating that it refers to the Lord.

[3:2]  ¹¹ tn The verb וַיֵּרָא (vayyera’) is the Niphal preterite of the verb “to see.” For similar examples of רָאָה (ra’ah) in Niphal where the subject “appears,” that is, allows himself to be seen, or presents himself, see Gen 12:7; 35:9; 46:29; Exod 6:3; and 23:17. B. Jacob notes that God appears in this way only to individuals and never to masses of people; it is his glory that appears to the masses (Exodus, 49).

[3:2]  ¹² tn Gesenius rightly classifies this as a bet (ב) essentiae (GKC 379 §119.i); it would then indicate that Yahweh appeared to Moses “as a flame.”

[3:2]  ¹³ sn Fire frequently accompanies the revelation of Yahweh in Exodus as he delivers Israel, guides her, and purifies her. The description here is unique, calling attention to the manifestation as a flame of fire from within the bush. Philo was the first to interpret the bush as Israel, suffering under the persecution of Egypt but never consumed. The Bible leaves the interpretation open. However, in this revelation the fire is coming from within the bush, not from outside, and it represents the Lord who will deliver his people from persecution. See further E. Levine, “The Evolving Symbolism of the Burning Bush,” Dor le Dor 8 (1979): 185-93.

[3:2]  ¹⁴ tn Heb “And he saw.”

[3:2]  ¹⁵ tn The text again uses the deictic particle with vav, וְהִנֵּה (vÿhinneh), traditionally rendered “and behold.” The particle goes with the intense gaze, the outstretched arm, the raised eyebrow – excitement and intense interest: “look, over there.” It draws the reader into the immediate experience of the subject.

[3:2]  ¹⁶ tn The construction uses the suffixed negative אֵינֶנּוּ (’enennu) to convey the subject of the passive verb: “It was not” consumed. This was the amazing thing, for nothing would burn faster in the desert than a thornbush on fire.

[3:4]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.

[7:5]  ²¹ tn The emphasis on sequence is clear because the form is the perfect tense with the vav consecutive.

[7:5]  sn The use of the verb “to know” (יָדַע, yada’) underscores what was said with regard to 6:3. By the time the actual exodus took place, the Egyptians would have “known” the name Yahweh, probably hearing it more than they wished. But they will know – experience the truth of it – when Yahweh defeats them.

[7:5]  ²² sn This is another anthropomorphism, parallel to the preceding. If God were to “put” (נָתַן, natan), “extend” (נָטָה, nata), or “reach out” (שָׁלַח, shalakh) his hand against them, they would be destroyed. Contrast Exod 24:11.

[9:24]  ²³ tn The verb is the common preterite וַיְהִי (vayÿhi), which is normally translated “and there was” if it is translated at all. The verb הָיָה (hayah), however, can mean “be, become, befall, fall, fall out, happen.” Here it could be simply translated “there was hail,” but the active “hail fell” fits the point of the sequence better.

[9:24]  ²⁴ tn The form מִתְלַקַּחַת (mitlaqqakhat) is a Hitpael participle; the clause reads, “and fire taking hold of itself in the midst of the hail.” This probably refers to lightning flashing back and forth. See also Ezek 1:4. God created a great storm with flashing fire connected to it.

[9:24]  ²⁵ tn Heb “very heavy” or “very severe.” The subject “the hail” is implied.

[9:24]  ²⁶ tn A literal reading of the clause would be “which there was not like it in all the land of Egypt.” The relative pronoun must be joined to the resumptive pronoun: “which like it (like which) there had not been.”

[14:16]  ²⁷ tn The conjunction plus pronoun (“and you”) is emphatic – “and as for you” – before the imperative “lift up.” In contrast, v. 17 begins with “and as for me, I….”

[14:16]  ²⁸ tn The imperfect (or jussive) with the vav (ו) is sequential, coming after the series of imperatives instructing Moses to divide the sea; the form then gives the purpose (or result) of the activity – “that they may go.”

[24:16]  ²⁹ sn The verb is וַיִּשְׁכֹּן (vayyishkon, “and dwelt, abode”). From this is derived the epithet “the Shekinah Glory,” the dwelling or abiding glory. The “glory of Yahweh” was a display visible at a distance, clearly in view of the Israelites. To them it was like a consuming fire in the midst of the cloud that covered the mountain. That fire indicated that Yahweh wished to accept their sacrifice, as if it were a pleasant aroma to him, as Leviticus would say. This “appearance” indicated that the phenomena represented a shimmer of the likeness of his glory (B. Jacob, Exodus, 749). The verb, according to U. Cassuto (Exodus, 316), also gives an inkling of the next section of the book, the building of the “tabernacle,” the dwelling place, the מִשְׁכָּן (mishkan). The vision of the glory of Yahweh confirmed the authority of the revelation of the Law given to Israel. This chapter is the climax of God’s bringing people into covenant with himself, the completion of his revelation to them, a completion that is authenticated with the miraculous. It ends with the mediator going up in the clouds to be with God, and the people down below eagerly awaiting his return. The message of the whole chapter could be worded this way: Those whom God sanctifies by the blood of the covenant and instructs by the book of the covenant may enjoy fellowship with him and anticipate a far more glorious fellowship. So too in the NT the commandments and teachings of Jesus are confirmed by his miraculous deeds and by his glorious manifestation on the Mount of the Transfiguration, where a few who represented the disciples would see his glory and be able to teach others. The people of the new covenant have been brought into fellowship with God through the blood of the covenant; they wait eagerly for his return from heaven in the clouds.

[24:16]  ³⁰ tn This is an adverbial accusative of time.

[24:18]  ³¹ tn The verb is a preterite with vav (ו) consecutive; here, the second clause, is subordinated to the first preterite, because it seems that the entering into the cloud is the dominant point in this section of the chapter.

[24:18]  ³² sn B. Jacob (Exodus, 750) offers this description of some of the mystery involved in Moses’ ascending into the cloud: Moses ascended into the presence of God, but remained on earth. He did not rise to heaven – the ground remained firmly under his feet. But he clearly was brought into God’s presence; he was like a heavenly servant before God’s throne, like the angels, and he consumed neither bread nor water. The purpose of his being there was to become familiar with all God’s demands and purposes. He would receive the tablets of stone and all the instructions for the tabernacle that was to be built (beginning in chap. 25). He would not descend until the sin of the golden calf.

[28:32]  ³³ tn Heb “mouth” or “opening” (פִּי, pi; in construct).

[28:32]  ³⁴ tn The “mouth of its head” probably means its neck; it may be rendered “the opening for the head,” except the pronominal suffix would have to refer to Aaron, and that is not immediately within the context.

[28:32]  ³⁵ tn Or “woven work” (KJV, ASV, NASB), that is, “the work of a weaver.” The expression suggests that the weaving was from the fabric edges itself and not something woven and then added to the robe. It was obviously intended to keep the opening from fraying.

[28:32]  ³⁶ tn The expression כְּפִי תַחְרָא (kÿfi takhra’) is difficult. It was early rendered “like the opening of a coat of mail.” It occurs only here and in the parallel 39:23. Tg. Onq. has “coat of mail.” S. R. Driver suggests “a linen corselet,” after the Greek (Exodus, 308). See J. Cohen, “A Samaritan Authentication of the Rabbinic Interpretation of kephi tahra’,” VT 24 (1974): 361-66.

[28:32]  ³⁷ tn The verb is the Niphal imperfect, here given the nuance of potential imperfect. Here it serves in a final clause (purpose/result), introduced only by the negative (see GKC 503-4 §165.a).

[28:33]  ³⁸ sn This must mean round balls of yarn that looked like pomegranates. The fruit was very common in the land, but there is no indication of the reason for its choice here. Pomegranates are found in decorative schemes in Ugarit, probably as signs of fertility. It may be that here they represent the blessing of God on Israel in the land. The bells that are between them possibly have the intent of drawing God’s attention as the priest moves and the bells jingle (anthropomorphic, to be sure), or that the people would know that the priest was still alive and moving inside. Some have suggested that the pomegranate may have recalled the forbidden fruit eaten in the garden (the gems already have referred to the garden), the reason for the priest entering for atonement, and the bells would divert the eye (of God) to remind him of the need. This is possible but far from supportable, since nothing is said of the reason, nor is the fruit in the garden identified.

[28:33]  ³⁹ tn The text repeats the idea: “you will make for its hem…all around its hem.”

[2:5]  ⁴⁰ sn It is impossible, perhaps, to identify with certainty who this person was. For those who have taken a view that Rameses was the pharaoh, there were numerous daughters for Rameses. She is named Tharmuth in Jub. 47:5; Josephus spells it Thermouthis (Ant. 2.9.5 [2.224]), but Eusebius has Merris (Praep. Ev. ix. 27). E. H. Merrill (Kingdom of Priests, 60) makes a reasonable case for her identification as the famous Hatshepsut, daughter of Thutmose I. She would have been there about the time of Moses’ birth, and the general picture of her from history shows her to be the kind of princess with enough courage to countermand a decree of her father.

[2:5]  ⁴¹ tn Or “bathe.”

[2:5]  ⁴² sn A disjunctive vav initiates here a circumstantial clause. The picture is one of a royal entourage coming down to the edge of a tributary of the river, and while the princess was bathing, her female attendants were walking along the edge of the water out of the way of the princess. They may not have witnessed the discovery or the discussion.

[2:5]  ⁴³ tn The word here is אָמָה (’amah), which means “female slave.” The word translated “attendants” earlier in the verse is נַעֲרֹת (na’arot, “young women”), possibly referring here to an assortment of servants and companions.

[2:5]  ⁴⁴ tn The verb is preterite, third person feminine singular, with a pronominal suffix, from לָקַח (laqakh, “to take”). The form says literally “and she took it,” and retains the princess as the subject of the verb.

[12:31]  ⁴⁵ tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.

[12:31]  ⁴⁶ tn The urgency in Pharaoh’s words is caught by the abrupt use of the imperatives – “get up, go” (קוּמוּ צְּאוּ, qumu tsÿ’u), and “go, serve” (וּלְכוּ עִבְדוּ, ulÿkhu ’ivdu) and “take” and “leave/go” (וָלֵכוּ…קְחוּ, qÿkhu...valekhu).

[12:31]  ⁴⁷ tn Heb “as you have said.” The same phrase also occurs in the following verse.

[12:31]  sn It appears from this clause that Pharaoh has given up attempting to impose restrictions as he had earlier. With the severe judgment on him for his previous refusals he should now know that these people are no longer his subjects, and he is no longer sovereign. As Moses had insisted, all the Israelites would leave, and with all their possessions, to worship Yahweh.

[14:27]  ⁴⁸ tn The Hebrew term לְאֵיתָנוֹ (lÿ’etano) means “to its place,” or better, “to its perennial state.” The point is that the sea here had a normal level, and now when the Egyptians were in the sea on the dry ground the water would return to that level.

[14:27]  ⁴⁹ tn Heb “at the turning of the morning”; NASB, NIV, TEV, CEV “at daybreak.”

[14:27]  ⁵⁰ tn The clause begins with the disjunctive vav (ו) on the noun, signaling either a circumstantial clause or a new beginning. It could be rendered, “Although the Egyptians…Yahweh…” or “as the Egyptians….”

[14:27]  ⁵¹ tn The verb means “shake out” or “shaking off.” It has the significance of “throw downward.” See Neh 5:13 or Job 38:13.

[28:1]  ⁵² sn Some modern scholars find this and the next chapter too elaborate for the wilderness experience. To most of them this reflects the later Zadokite priesthood of the writer’s (P’s) day that was referred to Mosaic legislation for authentication. But there is no compelling reason why this should be late; it is put late because it is assumed to be P, and that is assumed to be late. But both assumptions are unwarranted. This lengthy chapter could be divided this way: instructions for preparing the garments (1-5), details of the apparel (6-39), and a warning against deviating from these (40-43). The subject matter of the first part is that God requires that his chosen ministers reflect his holy nature; the point of the second part is that God requires his ministers to be prepared to fulfill the tasks of the ministry, and the subject matter of the third part is that God warns all his ministers to safeguard the holiness of their service.

[28:1]  ⁵³ tn The verb is the Hiphil imperative of the root קָרַב (qarav, “to draw near”). In the present stem the word has religious significance, namely, to present something to God, like an offering.

[28:1]  ⁵⁴ tn This entire clause is a translation of the Hebrew לְכַהֲנוֹ־לִי (lÿkhahano-li, “that he might be a priest to me”), but the form is unusual. The word means “to be a priest” or “to act as a priest.” The etymology of the word for priest, כֹּהֵן (kohen), is uncertain.

[33:11]  ⁵⁵ tn “Face to face” is circumstantial to the action of the verb, explaining how they spoke (see GKC 489-90 §156.c). The point of this note of friendly relationship with Moses is that Moses was “at home” in this tent speaking with God. Moses would derive courage from this when he interceded for the people (B. Jacob, Exodus, 966).

[33:11]  ⁵⁶ tn The verb in this clause is a progressive imperfect.

[33:11]  ⁵⁷ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[33:11]  ⁵⁸ sn Moses did not live in the tent. But Joshua remained there most of the time to guard the tent, it seems, lest any of the people approach it out of curiosity.