Keluaran 4:11

4:11 The Lord said to him, “Who gave ¹  a mouth to man, or who makes a person mute or deaf or seeing or blind? Is it not I, the Lord? ² 

Keluaran 5:7

5:7 “You must no longer ³  give straw to the people for making bricks ⁴  as before. ⁵  Let them go ⁶  and collect straw for themselves.

Keluaran 5:10

5:10 So the slave masters of the people and their foremen went to the Israelites and said, ⁷  “Thus says Pharaoh: ‘I am not giving ⁸  you straw.

Keluaran 7:4

7:4 Pharaoh will not listen to you. ⁹  I will reach into ¹⁰  Egypt and bring out my regiments, ¹¹  my people the Israelites, from the land of Egypt with great acts of judgment.

Keluaran 8:28

8:28 Pharaoh said, “I will release you ¹²  so that you may sacrifice ¹³  to the Lord your God in the desert. Only you must not go very far. ¹⁴  Do ¹⁵  pray for me.”

Keluaran 9:14

9:14 For this time I will send all my plagues ¹⁶  on your very self ¹⁷  and on your servants and your people, so that you may know that there is no one like me in all the earth.

Keluaran 10:1

The Eighth Blow: Locusts

10:1 ¹⁸ The Lord said ¹⁹  to Moses, “Go to Pharaoh, for I have hardened his heart and the heart of his servants, in order to display ²⁰  these signs of mine before him, ²¹ 

Keluaran 10:10-11

10:10 He said to them, “The Lord will need to be with you ²²  if I release you and your dependents! ²³  Watch out! ²⁴  Trouble is right in front of you! ²⁵  10:11 No! ²⁶  Go, you men ²⁷  only, and serve the Lord, for that ²⁸  is what you want.” ²⁹  Then Moses and Aaron ³⁰  were driven ³¹  out of Pharaoh’s presence.

Keluaran 14:8

14:8 But the Lord hardened the heart of Pharaoh king of Egypt, and he chased after the Israelites. Now the Israelites were going out defiantly. ³² 

Keluaran 14:20

14:20 It came between the Egyptian camp and the Israelite camp; it was a dark cloud ³³  and it lit up the night so that one camp did not come near the other ³⁴  the whole night. ³⁵ 

Keluaran 16:15

16:15 When ³⁶  the Israelites saw it, they said to one another, ³⁷  “What is it?” because they did not know what it was. ³⁸  Moses said to them, “It is the bread ³⁹  that the Lord has given you for food. ⁴⁰ 

Keluaran 17:2

17:2 So the people contended ⁴¹  with Moses, and they said, “Give us water to drink!” ⁴²  Moses said to them, “Why do you contend ⁴³  with me? Why do you test ⁴⁴  the Lord?”

Keluaran 19:21

19:21 The Lord said to Moses, “Go down and solemnly warn ⁴⁵  the people, lest they force their way through to the Lord to look, and many of them perish. ⁴⁶ 

Keluaran 19:23

19:23 Moses said to the Lord, “The people are not able to come up to Mount Sinai, because you solemnly warned us, ⁴⁷  ‘Set boundaries for the mountain and set it apart.’” ⁴⁸ 

Keluaran 20:20

20:20 Moses said to the people, “Do not fear, for God has come to test you, ⁴⁹  that the fear of him ⁵⁰  may be before you so that you do not ⁵¹  sin.”

Keluaran 22:2

22:2 “If a thief is caught ⁵²  breaking in ⁵³  and is struck so that he dies, there will be no blood guilt for him. ⁵⁴ 

Keluaran 22:7

22:7 “If a man gives his neighbor money or articles ⁵⁵  for safekeeping, ⁵⁶  and it is stolen from the man’s house, if the thief is caught, ⁵⁷  he must repay double.

Keluaran 22:30

22:30 You must also do this for your oxen and for your sheep; seven days they may remain with their mothers, but give them to me on the eighth day.

Keluaran 24:14

24:14 He told the elders, “Wait for us in this place until we return to you. Here are ⁵⁸  Aaron and Hur with you. Whoever has any matters of dispute ⁵⁹  can approach ⁶⁰  them.”

Keluaran 27:1

The Altar

27:1 “You are to make the ⁶¹  altar of acacia wood, seven feet six inches long, ⁶²  and seven feet six inches wide; the altar is to be square, ⁶³  and its height is to be ⁶⁴  four feet six inches.

Keluaran 27:11

27:11 Likewise ⁶⁵  for its length on the north side, there are to be ⁶⁶  hangings for one hundred fifty feet, with twenty posts and their twenty bronze bases, with silver hooks and bands ⁶⁷  on the posts.

Keluaran 31:13

31:13 “Tell the Israelites, ‘Surely you must keep my Sabbaths, ⁶⁸  for it is a sign between me and you throughout your generations, that you may know that I am the Lord who sanctifies you. ⁶⁹ 

Keluaran 34:3

34:3 No one is to come up with you; do not let anyone be seen anywhere on the mountain; not even the flocks or the herds may graze in front of that mountain.”

Keluaran 34:11

34:11 “Obey ⁷⁰  what I am commanding you this day. I am going to drive out ⁷¹  before you the Amorite, the Canaanite, the Hittite, the Perizzite, the Hivite, and the Jebusite.

Keluaran 34:29

The Radiant Face of Moses

34:29 ⁷² Now when Moses came down ⁷³  from Mount Sinai with ⁷⁴  the two tablets of the testimony in his hand ⁷⁵  – when he came down ⁷⁶  from the mountain, Moses ⁷⁷  did not know that the skin of his face shone ⁷⁸  while he talked with him.

Keluaran 38:1

The Making of the Altar for the Burnt Offering

38:1 He made the altar for the burnt offering of acacia wood seven feet six inches long and seven feet six inches wide – it was square – and its height was four feet six inches.

Keluaran 38:11

38:11 For the north side the hangings were ⁷⁹  one hundred fifty feet, with their twenty posts and their twenty bronze bases, with the hooks of the posts and their bands of silver.

Keluaran 38:17

38:17 The bases for the posts were bronze. The hooks of the posts and their bands were silver, their tops were overlaid with silver, and all the posts of the courtyard had silver bands. ⁸⁰ 

[4:11]  ¹ tn The verb שִׂים (sim) means “to place, put, set”; the sentence here more precisely says, “Who put a mouth into a man?”

[4:11]  sn The argumentation by Moses is here met by Yahweh’s rhetorical questions. They are intended to be sharp – it is reproof for Moses. The message is twofold. First, Yahweh is fully able to overcome all of Moses’ deficiencies. Second, Moses is exactly the way that God intended him to be. So the rhetorical questions are meant to prod Moses’ faith.

[4:11]  ² sn The final question obviously demands a positive answer. But the clause is worded in such a way as to return to the theme of “I AM.” Isaiah 45:5-7 developed this same idea of God’s control over life. Moses protests that he is not an eloquent speaker, and the Lord replies with reminders about himself and promises, “I will be with your mouth,” an assertion that repeats the verb he used four times in 3:12 and 14 and in promises to Isaac and Jacob (Gen 26:3; 31:3).

[5:7]  ³ tn The construction is a verbal hendiadys: לֹא תֹאסִפוּן לָתֵת (lo’ to’sifun latet, “you must not add to give”). The imperfect tense acts adverbially, and the infinitive becomes the main verb of the clause: “you must no longer give.”

[5:7]  ⁴ tn The expression “for making bricks” is made of the infinitive construct followed by its cognate accusative: לִלְבֹּן הַלְּבֵנִים (lilbon hallÿvenim).

[5:7]  ⁵ tn Heb “as yesterday and three days ago” or “as yesterday and before that.” This is idiomatic for “as previously” or “as in the past.”

[5:7]  ⁶ tn The jussive יֵלְכוּ (yelÿkhu) and its following sequential verb would have the force of decree and not permission or advice. He is telling them to go and find straw or stubble for the bricks.

[5:10]  ⁷ tn Heb “went out and spoke to the people saying.” Here “the people” has been specified as “the Israelites” for clarity.

[5:10]  ⁸ tn The construction uses the negative particle combined with a subject suffix before the participle: אֵינֶנִּי נֹתֵן (’enenni noten, “there is not I – giving”).

[7:4]  ⁹ tn Heb “and Pharaoh will not listen.”

[7:4]  ¹⁰ tn Heb “put my hand into.” The expression is a strong anthropomorphism to depict God’s severest judgment on Egypt. The point is that neither the speeches of Moses and Aaron nor the signs that God would do will be effective. Consequently, God would deliver the blow that would destroy.

[7:4]  ¹¹ tn See the note on this term in 6:26.

[8:28]  ¹² sn By changing from “the people” to “you” (plural) the speech of Pharaoh was becoming more personal.

[8:28]  ¹³ tn This form, a perfect tense with vav (ו) consecutive, is equivalent to the imperfect tense that precedes it. However, it must be subordinate to the preceding verb to express the purpose. He is not saying “I will release…and you will sacrifice,” but rather “I will release…that you may sacrifice” or even “to sacrifice.”

[8:28]  ¹⁴ tn The construction is very emphatic. First, it uses a verbal hendiadys with a Hiphil imperfect and the Qal infinitive construct: לֹא־תַרְחִיקוּ לָלֶכֶת (lo’ tarkhiqu lalekhet, “you will not make far to go”), meaning “you will not go far.” But this prohibition is then emphasized with the additional infinitive absolute הַרְחֵק (harkheq) – “you will in no wise go too far.” The point is very strong to safeguard the concession.

[8:28]  ¹⁵ tn “Do” has been supplied here to convey that this somewhat unexpected command is tacked onto Pharaoh’s instructions as his ultimate concern, which Moses seems to understand as such, since he speaks about it immediately (v. 29).

[9:14]  ¹⁶ tn The expression “all my plagues” points to the rest of the plagues and anticipates the proper outcome. Another view is to take the expression to mean the full brunt of the attack on the Egyptian people.

[9:14]  ¹⁷ tn Heb “to your heart.” The expression is unusual, but it may be an allusion to the hard heartedness of Pharaoh – his stubbornness and blindness (B. Jacob, Exodus, 274).

[10:1]  ¹⁸ sn The Egyptians dreaded locusts like every other ancient civilization. They had particular gods to whom they looked for help in such catastrophes. The locust-scaring deities of Greece and Asia were probably looked to in Egypt as well (especially in view of the origins in Egypt of so many of those religious ideas). The announcement of the plague falls into the now-familiar pattern. God tells Moses to go and speak to Pharaoh but reminds Moses that he has hardened his heart. Yahweh explains that he has done this so that he might show his power, so that in turn they might declare his name from generation to generation. This point is stressed so often that it must not be minimized. God was laying the foundation of the faith for Israel – the sovereignty of Yahweh.

[10:1]  ¹⁹ tn Heb “and Yahweh said.”

[10:1]  ²⁰ tn The verb is שִׁתִי (shiti, “I have put”); it is used here as a synonym for the verb שִׂים (sim). Yahweh placed the signs in his midst, where they will be obvious.

[10:1]  ²¹ tn Heb “in his midst.”

[10:10]  ²² sn Pharaoh is by no means offering a blessing on them in the name of Yahweh. The meaning of his “wish” is connected to the next clause – as he is releasing them, may God help them. S. R. Driver says that in Pharaoh’s scornful challenge Yahweh is as likely to protect them as Pharaoh is likely to let them go – not at all (Exodus, 80). He is planning to keep the women and children as hostages to force the men to return. U. Cassuto (Exodus, 125) paraphrases it this way: “May the help of your God be as far from you as I am from giving you permission to go forth with your little ones.” The real irony, Cassuto observes, is that in the final analysis he will let them go, and Yahweh will be with them.

[10:10]  ²³ tn The context of Moses’ list of young and old, sons and daughters, and the contrast with the word for strong “men” in v. 11 indicates that טַפְּכֶם (tappÿkhem), often translated “little ones” or “children,” refers to dependent people, noncombatants in general.

[10:10]  ²⁴ tn Heb “see.”

[10:10]  ²⁵ tn Heb “before your face.”

[10:10]  sn The “trouble” or “evil” that is before them could refer to the evil that they are devising – the attempt to escape from Egypt. But that does not make much sense in the sentence – why would he tell them to take heed or look out about that? U. Cassuto (Exodus, 126) makes a better suggestion. He argues that Pharaoh is saying, “Don’t push me too far.” The evil, then, would be what Pharaoh was going to do if these men kept making demands on him. This fits the fact that he had them driven out of his court immediately. There could also be here an allusion to Pharaoh’s god Re’, the sun-deity and head of the pantheon; he would be saying that the power of his god would confront them.

[10:11]  ²⁶ tn Heb “not thus.”

[10:11]  ²⁷ tn The word is הַגְּבָרִים (haggÿvarim, “the strong men”), a word different from the more general one that Pharaoh’s servants used (v. 7). Pharaoh appears to be conceding, but he is holding hostages. The word “only” has been supplied in the translation to indicate this.

[10:11]  ²⁸ tn The suffix on the sign of the accusative refers in a general sense to the idea contained in the preceding clause (see GKC 440-41 §135.p).

[10:11]  ²⁹ tn Heb “you are seeking.”

[10:11]  ³⁰ tn Heb “they”; the referent (Moses and Aaron) has been specified in the translation for clarity.

[10:11]  ³¹ tn The verb is the Piel preterite, third person masculine singular, meaning “and he drove them out.” But “Pharaoh” cannot be the subject of the sentence, for “Pharaoh” is the object of the preposition. The subject is not specified, and so the verb can be treated as passive.

[14:8]  ³² tn Heb “with a high hand”; the expression means “defiantly,” “boldly,” or “with confidence.” The phrase is usually used for arrogant sin and pride, the defiant fist, as it were. The image of the high hand can also mean the hand raised to deliver a blow (Job 38:15). So the narrative here builds tension between these two resolute forces.

[14:20]  ³³ tn The two nouns “cloud” and “darkness” form a nominal hendiadys: “and it was the cloud and the darkness” means “and it was the dark cloud.” Perhaps this is what the Egyptians saw, preventing them from observing Moses and the Israelites.

[14:20]  ³⁴ tn Heb “this to this”; for the use of the pronouns in this reciprocal sense of “the one to the other,” see GKC 448 §139.e, n. 3.

[14:20]  ³⁵ tc The LXX reads very differently at the end of this verse: “and there was darkness and blackness and the night passed.” B. S. Childs (Exodus [OTL], 218) summarizes three proposals: (1) One takes the MT as it stands and explains it along the lines of the Targum and Jewish exegesis, that there was one cloud that was dark to one group and light to the other. (2) Another tries to reconstruct a verb from the noun “darkness” or make some use of the Greek verb. (3) A third seeks a different meaning for the verb “lit,” “gave light” by comparative philology, but no consensus has been reached. Given that there is no easy solution apart from reconstructing the text, and given that the MT can be interpreted as it is, the present translation follows the MT.

[16:15]  ³⁶ tn The preterite with vav consecutive is here subordinated to the next verb as a temporal clause. The main point of the verse is what they said.

[16:15]  ³⁷ tn Heb “a man to his brother.”

[16:15]  ³⁸ tn The text has: מָן הוּא כִּי לאֹ יָדְעוּ מַה־הוּא (man hu’ ki lo’ yadÿ’u mah hu’). From this statement the name “manna” was given to the substance. מָן for “what” is not found in Hebrew, but appears in Syriac as a contraction of ma den, “what then?” In Aramaic and Arabic man is “what?” The word is used here apparently for the sake of etymology. B. S. Childs (Exodus [OTL], 274) follows the approach that any connections to words that actually meant “what?” are unnecessary, for it is a play on the name (whatever it may have been) and therefore related only by sound to the term being explained. This, however, presumes that a substance was known prior to this account – a point that Deuteronomy does not seem to allow. S. R. Driver says that it is not known how early the contraction came into use, but that this verse seems to reflect it (Exodus, 149). Probably one must simply accept that in the early Israelite period man meant “what?” There seems to be sufficient evidence to support this. See EA 286,5; UT 435; DNWSI 1:157.

[16:15]  ³⁹ sn B. Jacob (Exodus, 454-55) suggests that Moses was saying to them, “It is not manna. It is the food Yahweh has given you.” He comes to this conclusion based on the strange popular etymology from the interrogative word, noting that people do not call things “what?”

[16:15]  ⁴⁰ sn For other views see G. Vermès, “‘He Is the Bread’ Targum Neofiti Ex. 16:15,” SJLA 8 (1975): 139-46; and G. J. Cowling, “Targum Neofiti Ex. 16:15,” AJBA (1974-75): 93-105.

[17:2]  ⁴¹ tn The verb וַיָּרֶב (vayyarev) is from the root רִיב (riv); it forms the basis of the name “Meribah.” The word means “strive, quarrel, be in contention” and even “litigation.” A translation “quarrel” does not appear to capture the magnitude of what is being done here. The people have a legal dispute – they are contending with Moses as if bringing a lawsuit.

[17:2]  ⁴² tn The imperfect tense with the vav (ו) follows the imperative, and so it carries the nuance of the logical sequence, showing purpose or result. This may be expressed in English as “give us water so that we may drink,” but more simply with the English infinitive, “give us water to drink.”

[17:2]  sn One wonders if the people thought that Moses and Aaron had water and were withholding it from the people, or whether Moses was able to get it on demand. The people should have come to Moses to ask him to pray to God for water, but their action led Moses to say that they had challenged God (B. Jacob, Exodus, 476).

[17:2]  ⁴³ tn In this case and in the next clause the imperfect tenses are to be taken as progressive imperfects – the action is in progress.

[17:2]  ⁴⁴ tn The verb נָסָה (nasah) means “to test, tempt, try, prove.” It can be used of people simply trying to do something that they are not sure of (such as David trying on Saul’s armor), or of God testing people to see if they will obey (as in testing Abraham, Gen 22:1), or of people challenging others (as in the Queen of Sheba coming to test Solomon), and of the people in the desert in rebellion putting God to the test. By doubting that God was truly in their midst, and demanding that he demonstrate his presence, they tested him to see if he would act. There are times when “proving” God is correct and required, but that is done by faith (as with Gideon); when it is done out of unbelief, then it is an act of disloyalty.

[19:21]  ⁴⁵ tn The imperative הָעֵד (ha’ed) means “charge” them – put them under oath, or solemnly warn them. God wished to ensure that the people would not force their way past the barriers that had been set out.

[19:21]  ⁴⁶ tn Heb “and fall”; NAB “be struck down.”

[19:23]  ⁴⁷ tn The construction is emphatic: “because you – you solemnly warned us.” Moses’ response to God is to ask how they would break through when God had already charged them not to. God knew them better than Moses did.

[19:23]  ⁴⁸ tn Heb “sanctify it.”

[20:20]  ⁴⁹ tn נַסּוֹת (nassot) is the Piel infinitive construct; it forms the purpose of God’s coming with all the accompanying phenomena. The verb can mean “to try, test, prove.” The sense of “prove” fits this context best because the terrifying phenomena were intended to put the fear of God in their hearts so that they would obey. In other words, God was inspiring them to obey, not simply testing to see if they would.

[20:20]  ⁵⁰ tn The suffix on the noun is an objective genitive, referring to the fear that the people would have of God (GKC 439 §135.m).

[20:20]  ⁵¹ tn The negative form לְבִלְתִּי (lÿvilti) is used here with the imperfect tense (see for other examples GKC 483 §152.x). This gives the imperfect the nuance of a final imperfect: that you might not sin. Others: to keep you from sin.

[22:2]  ⁵² tn Heb “found” (so KJV, ASV, NRSV).

[22:2]  ⁵³ tn The word בַּמַּחְתֶּרֶת (bammakhteret) means “digging through” the walls of a house (usually made of mud bricks). The verb is used only a few times and has the meaning of dig in (as into houses) or row hard (as in Jonah 1:13).

[22:2]  ⁵⁴ tn The text has “there is not to him bloods.” When the word “blood” is put in the plural, it refers to bloodshed, or the price of blood that is shed, i.e., blood guiltiness.

[22:2]  sn This law focuses on what is reasonable defense against burglary. If someone killed a thief who was breaking in during the night, he was not charged because he would not have known it was just a thief, but if it happened during the day, he was guilty of a crime, on the assumption that in daylight the thief posed no threat to the homeowner’s life and could be stopped and made to pay restitution.

[22:7]  ⁵⁵ tn The word usually means “vessels” but can have the sense of household goods and articles. It could be anything from jewels and ornaments to weapons or pottery.

[22:7]  ⁵⁶ tn Heb “to keep.” Here “safekeeping,” that is, to keep something secure on behalf of a third party, is intended.

[22:7]  ⁵⁷ tn Heb “found.”

[24:14]  ⁵⁸ tn The word הִנֵּה (hinneh) calls attention to the presence of Aaron and Hur to answer the difficult cases that might come up.

[24:14]  ⁵⁹ tn Or “issues to resolve.” The term is simply דְּבָרִים (dÿvarim, “words, things, matters”).

[24:14]  ⁶⁰ tn The imperfect tense here has the nuance of potential imperfect. In the absence of Moses and Joshua, Aaron and Hur will be available.

[24:14]  sn Attention to the preparation for Moses’ departure contributes to the weight of the guilt of the faithless Israelites (chap. 32) and of Aaron, to whom Moses had delegated an important duty.

[27:1]  ⁶¹ tn The article on this word identifies this as the altar, meaning the main high altar on which the sacrifices would be made.

[27:1]  ⁶² tn The dimensions are five cubits by five cubits by three cubits high.

[27:1]  ⁶³ tn Heb “four”; this refers to four sides. S. R. Driver says this is an archaism that means there were four equal sides (Exodus, 291).

[27:1]  ⁶⁴ tn Heb “and three cubits its height.”

[27:11]  ⁶⁵ tn Heb “and thus.”

[27:11]  ⁶⁶ tn Here the phrase “there will be” has been supplied.

[27:11]  ⁶⁷ 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).

[31:13]  ⁶⁸ sn The instruction for the Sabbath at this point seems rather abrupt, but it follows logically the extended plans of building the sanctuary. B. Jacob, following some of the earlier treatments, suggests that these are specific rules given for the duration of the building of the sanctuary (Exodus, 844). The Sabbath day is a day of complete cessation; no labor or work could be done. The point here is that God’s covenant people must faithfully keep the sign of the covenant as a living commemoration of the finished work of Yahweh, and as an active part in their sanctification. See also H. Routtenberg, “The Laws of Sabbath: Biblical Sources,” Dor le Dor 6 (1977): 41-43, 99-101, 153-55, 204-6; G. Robinson, “The Idea of Rest in the OT and the Search for the Basic Character of Sabbath,” ZAW 92 (1980): 32-42; M. Tsevat, “The Basic Meaning of the Biblical Sabbath, ZAW 84 (1972): 447-59; M. T. Willshaw, “A Joyous Sign,” ExpTim 89 (1978): 179-80.

[31:13]  ⁶⁹ tn Or “your sanctifier.”

[34:11]  ⁷⁰ tn The covenant duties begin with this command to “keep well” what is being commanded. The Hebrew expression is “keep for you”; the preposition and the suffix form the ethical dative, adding strength to the imperative.

[34:11]  ⁷¹ tn Again, this is the futur instans use of the participle.

[34:29]  ⁷² sn Now, at the culmination of the renewing of the covenant, comes the account of Moses’ shining face. It is important to read this in its context first, holding off on the connection to Paul’s discussion in 2 Corinthians. There is a delicate balance here in Exodus. On the one hand Moses’ shining face served to authenticate the message, but on the other hand Moses prevented the people from seeing more than they could handle. The subject matter in the OT, then, is how to authenticate the message. The section again can be subdivided into three points that develop the whole idea: I. The one who spends time with God reflects his glory (29-30). It will not always be as Moses; rather, the glory of the Lord is reflected differently today, but nonetheless reflected. II. The glory of Yahweh authenticates the message (31-32). III. The authentication of the message must be used cautiously with the weak and immature (33-35).

[34:29]  ⁷³ tn The temporal clause is composed of the temporal indicator (“and it happened”), followed by the temporal preposition, infinitive construct, and subjective genitive (“Moses”).

[34:29]  ⁷⁴ tn The second clause begins with “and/now”; it is a circumstantial clause explaining that the tablets were in his hand. It repeats the temporal clause at the end.

[34:29]  ⁷⁵ tn Heb “in the hand of Moses.”

[34:29]  ⁷⁶ tn The temporal clause parallels the first temporal clause; it uses the same infinitive construct, but now with a suffix referring to Moses.

[34:29]  ⁷⁷ tn Heb “and Moses.”

[34:29]  ⁷⁸ tn The word קָרַן (qaran) is derived from the noun קֶרֶן (qeren) in the sense of a “ray of light” (see Hab 3:4). Something of the divine glory remained with Moses. The Greek translation of Aquila and the Latin Vulgate convey the idea that he had horns, the primary meaning of the word from which this word is derived. Some have tried to defend this, saying that the glory appeared like horns or that Moses covered his face with a mask adorned with horns. But in the text the subject of the verb is the skin of Moses’ face (see U. Cassuto, Exodus, 449).

[38:11]  ⁷⁹ tn Here the phrase “the hangings were” has been supplied.

[38:17]  ⁸⁰ tn Heb “they were banded with silver.”