Keluaran 4:9

4:9 And if ¹  they do not believe even these two signs or listen to you, ²  then take ³  some water from the Nile and pour it out on the dry ground. The water you take out of the Nile will become blood on the dry ground.” ⁴ 

Keluaran 12:22

12:22 Take a branch of hyssop, ⁵  dip it in the blood that is in the basin, ⁶  and apply to the top of the doorframe and the two side posts some of the blood that is in the basin. Not one of you is to go out ⁷  the door of his house until morning.

Keluaran 12:27

12:27 then you will say, ‘It is the sacrifice ⁸  of the Lord’s Passover, when he passed over the houses of the Israelites in Egypt, when he struck ⁹  Egypt and delivered our households.’” The people bowed down low ¹⁰  to the ground,

Keluaran 18:19

18:19 Now listen to me, ¹¹  I will give you advice, and may God be with you: You be a representative for the people to God, ¹²  and you bring ¹³  their disputes ¹⁴  to God;

Keluaran 27:9

The Courtyard

27:9 “You are to make the courtyard ¹⁵  of the tabernacle. For the south side ¹⁶  there are to be hangings ¹⁷  for the courtyard of fine twisted linen, one hundred fifty feet long for one side, ¹⁸ 

Keluaran 28:29

28:29 Aaron will bear the names of the sons of Israel in the breastpiece of decision over his heart ¹⁹  when he goes into the holy place, for a memorial before the Lord continually.

Keluaran 29:20

29:20 and you are to kill the ram and take some of its blood and put it on the tip of the right ear of Aaron, on the tip of the right ear of his sons, on the thumb of their right hand, and on the big toe of their right foot, ²⁰  and then splash the blood all around on the altar.

Keluaran 35:5

35:5 ‘Take ²¹  an offering for the Lord. Let everyone who has a willing heart ²²  bring ²³  an offering to the Lord: ²⁴  gold, silver, bronze,

[4:9]  ¹ tn Heb “and it will be if.”

[4:9]  ² tn Heb “listen to your voice.”

[4:9]  ³ tn The verb form is the perfect tense with the vav (ו) consecutive; it functions then as the equivalent of the imperfect tense – here as an imperfect of instruction.

[4:9]  ⁴ sn This is a powerful sign, for the Nile was always known as the source of life in Egypt, but now it will become the evidence of death. So the three signs were alike, each consisting of life and death. They would clearly anticipate the struggle with Egypt through the plagues. The point is clear that in the face of the possibility that people might not believe, the servants of God must offer clear proof of the power of God as they deliver the message of God. The rest is up to God.

[12:22]  ⁵ sn The hyssop is a small bush that grows throughout the Sinai, probably the aromatic herb Origanum Maru L., or Origanum Aegyptiacum. The plant also grew out of the walls in Jerusalem (1 Kgs 4:33). See L. Baldensperger and G. M. Crowfoot, “Hyssop,” PEQ 63 (1931): 89-98. A piece of hyssop was also useful to the priests because it worked well for sprinkling.

[12:22]  ⁶ tn The Greek and the Vulgate translate סַף (saf, “basin”) as “threshold.” W. C. Kaiser reports how early traditions grew up about the killing of the lamb on the threshold (“Exodus,” EBC 2:376).

[12:22]  ⁷ tn Heb “and you, you shall not go out, a man from the door of his house.” This construction puts stress on prohibiting absolutely everyone from going out.

[12:27]  ⁸ sn This expression “the sacrifice of Yahweh’s Passover” occurs only here. The word זֶבַח (zevakh) means “slaughtering” and so a blood sacrifice. The fact that this word is used in Lev 3 for the peace offering has linked the Passover as a kind of peace offering, and both the Passover and the peace offerings were eaten as communal meals.

[12:27]  ⁹ tn The verb means “to strike, smite, plague”; it is the same verb that has been used throughout this section (נָגַף, nagaf). Here the construction is the infinitive construct in a temporal clause.

[12:27]  ¹⁰ tn The two verbs form a verbal hendiadys: “and the people bowed down and they worshiped.” The words are synonymous, and so one is taken as the adverb for the other.

[18:19]  ¹¹ tn Heb “hear my voice.”

[18:19]  ¹² tn The line reads “Be you to the people before God.” He is to be their representative before God. This is introducing the aspect of the work that only Moses could do, what he has been doing. He is to be before God for the people, to pray for them, to appeal on their behalf. Jethro is essentially saying, I understand that you cannot delegate this to anyone else, so continue doing it (U. Cassuto, Exodus, 219-20).

[18:19]  ¹³ tn The form is the perfect tense with the vav (ו) consecutive; following the imperative it will be instruction as well. Since the imperative preceding this had the idea of “continue to be” as you are, this too has that force.

[18:19]  ¹⁴ tn Heb “words”; KJV, ASV “the causes”; NRSV “cases”; NLT “questions.”

[27:9]  ¹⁵ tn Or “enclosure” (TEV).

[27:9]  ¹⁶ tn Heb “south side southward.”

[27:9]  ¹⁷ tn Or “curtains.”

[27:9]  ¹⁸ sn The entire courtyard of 150 feet by 75 feet was to be enclosed by a curtain wall held up with posts in bases. All these hangings were kept in place by a cord and tent pegs.

[28:29]  ¹⁹ sn So Aaron will have the names of the tribes on his shoulders (v. 12) which bear the weight and symbol of office (see Isa 9:6; 22:22), and over his heart (implying that they have a constant place in his thoughts [Deut 6:6]). Thus he was to enter the presence of God as the nation’s representative, ever mindful of the nation’s interests, and ever bringing the remembrance of it before God (S. R. Driver, Exodus, 306).

[29:20]  ²⁰ sn By this ritual the priests were set apart completely to the service of God. The ear represented the organ of hearing (as in “ears you have dug” in Ps 40 or “awakens my ear” in Isa 50), and this had to be set apart to God so that they could hear the Word of God. The thumb and the hand represented the instrument to be used for all ministry, and so everything that they “put their hand to” had to be dedicated to God and appropriate for his service. The toe set the foot apart to God, meaning that the walk of the priest had to be consecrated – where he went, how he conducted himself, what life he lived, all belonged to God now.

[35:5]  ²¹ tn Heb “from with you.”

[35:5]  ²² tn “Heart” is a genitive of specification, clarifying in what way they might be “willing.” The heart refers to their will, their choices.

[35:5]  ²³ tn The verb has a suffix that is the direct object, but the suffixed object is qualified by the second accusative: “let him bring it, an offering.”

[35:5]  ²⁴ tn The phrase is literally “the offering of Yahweh”; it could be a simple possessive, “Yahweh’s offering,” but a genitive that indicates the indirect object is more appropriate.