Keluaran 5:3

5:3 And they said, “The God of the Hebrews has met with us. Let us go a three-day journey ¹  into the desert so that we may sacrifice ²  to the Lord our God, so that he does not strike us with plague or the sword.” ³ 

Keluaran 9:29

9:29 Moses said to him, “When I leave the city ⁴  I will spread my hands to the Lord, the thunder will cease, and there will be no more hail, so that you may know that the earth belongs to the Lord. ⁵ 

Keluaran 10:6

10:6 They will fill your houses, the houses of your servants, and all the houses of Egypt, such as ⁶  neither ⁷  your fathers nor your grandfathers have seen since they have been ⁸  in the land until this day!’” Then Moses ⁹  turned and went out from Pharaoh.

Keluaran 12:48

12:48 “When a foreigner lives ¹⁰  with you and wants to observe the Passover to the Lord, all his males must be circumcised, ¹¹  and then he may approach and observe it, and he will be like one who is born in the land ¹²  – but no uncircumcised person may eat of it.

Keluaran 13:3

13:3 Moses said to the people, “Remember ¹³  this day on which you came out from Egypt, from the place where you were enslaved, ¹⁴  for the Lord brought you out of there ¹⁵  with a mighty hand – and no bread made with yeast may be eaten. ¹⁶ 

Keluaran 13:19

13:19 Moses took the bones of Joseph with him, for Joseph ¹⁷  had made the Israelites solemnly swear, ¹⁸  “God will surely attend ¹⁹  to you, and you will carry ²⁰  my bones up from this place with you.”

Keluaran 14:4

14:4 I will harden ²¹  Pharaoh’s heart, and he will chase after them. I will gain honor ²²  because of Pharaoh and because of all his army, and the Egyptians will know ²³  that I am the Lord.” So this is what they did. ²⁴ 

Keluaran 14:13

14:13 Moses said to the people, “Do not fear! ²⁵  Stand firm ²⁶  and see ²⁷  the salvation ²⁸  of the Lord that he will provide ²⁹  for you today; for the Egyptians that you see today you will never, ever see again. ³⁰ 

Keluaran 14:17

14:17 And as for me, I am going to harden ³¹  the hearts of the Egyptians so that ³²  they will come after them, that I may be honored ³³  because ³⁴  of Pharaoh and his army and his chariots and his horsemen.

Keluaran 15:26

15:26 He said, “If you will diligently obey ³⁵  the Lord your God, and do what is right ³⁶  in his sight, and pay attention ³⁷  to his commandments, and keep all his statutes, then all ³⁸  the diseases ³⁹  that I brought on the Egyptians I will not bring on you, for I, the Lord, am your healer.” ⁴⁰ 

Keluaran 16:23

16:23 He said to them, “This is what the Lord has said: ‘Tomorrow is a time of cessation from work, ⁴¹  a holy Sabbath ⁴²  to the Lord. Whatever you want to ⁴³  bake, bake today; ⁴⁴  whatever you want to boil, boil today; whatever is left put aside for yourselves to be kept until morning.’”

Keluaran 18:22

18:22 They will judge ⁴⁵  the people under normal circumstances, ⁴⁶  and every difficult case ⁴⁷  they will bring to you, but every small case ⁴⁸  they themselves will judge, so that ⁴⁹  you may make it easier for yourself, ⁵⁰  and they will bear the burden ⁵¹  with you.

Keluaran 19:5

19:5 And now, if you will diligently listen to me ⁵²  and keep ⁵³  my covenant, then you will be my ⁵⁴  special possession ⁵⁵  out of all the nations, for all the earth is mine,

Keluaran 20:11

20:11 For in six days the Lord made the heavens and the earth and the sea and all that is in them, and he rested on the seventh day; therefore the Lord blessed the Sabbath day and set it apart as holy.

Keluaran 20:25

20:25 If you make me an altar of stone, you must not build it ⁵⁶  of stones shaped with tools, ⁵⁷  for if you use your tool on it you have defiled it. ⁵⁸ 

Keluaran 21:29

21:29 But if the ox had the habit of goring, and its owner was warned, ⁵⁹  and he did not take the necessary precautions, ⁶⁰  and then it killed a man or a woman, the ox must be stoned and the man must be put to death.

Keluaran 26:1

The Tabernacle

26:1 ⁶¹ “The tabernacle itself ⁶²  you are to make with ⁶³  ten curtains of fine twisted linen and blue and purple and scarlet; ⁶⁴  you are to make them with ⁶⁵  cherubim that are the work of an artistic designer.

Keluaran 27:9

The Courtyard

27:9 “You are to make the courtyard ⁶⁶  of the tabernacle. For the south side ⁶⁷  there are to be hangings ⁶⁸  for the courtyard of fine twisted linen, one hundred fifty feet long for one side, ⁶⁹ 

Keluaran 31:6

31:6 Moreover, ⁷⁰  I have also given him Oholiab son of Ahisamach, of the tribe of Dan, and I have given ability to all the specially skilled, ⁷¹  that they may make ⁷²  everything I have commanded you:

Keluaran 32:8

32:8 They have quickly turned aside ⁷³  from the way that I commanded them – they have made for themselves a molten calf and have bowed down to it and sacrificed to it and said, ‘These are your gods, O Israel, which brought you up from the land of Egypt.’”

Keluaran 32:11

32:11 But Moses sought the favor ⁷⁴  of the Lord his God and said, “O Lord, why does your anger burn against your people, whom you have brought out from the land of Egypt with great power and with a mighty hand?

Keluaran 34:1

The New Tablets of the Covenant

34:1 ⁷⁵ The Lord said to Moses, “Cut out ⁷⁶  two tablets of stone like the first, and I will write ⁷⁷  on the tablets the words that were on the first tablets, which you smashed.

Keluaran 34:15

34:15 Be careful ⁷⁸  not to make a covenant with the inhabitants of the land, for when ⁷⁹  they prostitute themselves ⁸⁰  to their gods and sacrifice to their gods, and someone invites you, ⁸¹  you will eat from his sacrifice;

Keluaran 35:5

35:5 ‘Take ⁸²  an offering for the Lord. Let everyone who has a willing heart ⁸³  bring ⁸⁴  an offering to the Lord: ⁸⁵  gold, silver, bronze,

[5:3]  ¹ tn The word “journey” is an adverbial accusative telling the distance that Moses wanted the people to go. It is qualified by “three days.” It is not saying that they will be gone three days, but that they will go a distance that will take three days to cover (see Gen 31:22-23; Num 10:33; 33:8).

[5:3]  ² tn The purpose clause here is formed with a second cohortative joined with a vav (ו): “let us go…and let us sacrifice.” The purpose of the going was to sacrifice.

[5:3]  sn Where did Moses get the idea that they should have a pilgrim feast and make sacrifices? God had only said they would serve Him in that mountain. In the OT the pilgrim feasts to the sanctuary three times a year incorporated the ideas of serving the Lord and keeping the commands. So the words here use the more general idea of appearing before their God. They would go to the desert because there was no homeland yet. Moses later spoke of the journey as necessary to avoid offending Egyptian sensibilities (8:25-26).

[5:3]  ³ sn The last clause of this verse is rather unexpected here: “lest he meet [afflict] us with pestilence or sword.” To fail to comply with the summons of one’s God was to invite such calamities. The Law would later incorporate many such things as the curses for disobedience. Moses is indicating to Pharaoh that there is more reason to fear Yahweh than Pharaoh.

[9:29]  ⁴ tn כְּצֵאתִי (kÿtse’ti) is the Qal infinitive construct of יָצָא (yatsa’); it functions here as the temporal clause before the statement about prayer.

[9:29]  sn There has been a good deal of speculation about why Moses would leave the city before praying. Rashi said he did not want to pray where there were so many idols. It may also be as the midrash in Exodus Rabbah 12:5 says that most of the devastation of this plague had been outside in the fields, and that was where Moses wished to go.

[9:29]  ⁵ sn This clause provides the purpose/result of Moses’ intention: he will pray to Yahweh and the storms will cease “that you might know….” It was not enough to pray and have the plague stop. Pharaoh must “know” that Yahweh is the sovereign Lord over the earth. Here was that purpose of knowing through experience. This clause provides the key for the exposition of this plague: God demonstrated his power over the forces of nature to show his sovereignty – the earth is Yahweh’s. He can destroy it. He can preserve it. If people sin by ignoring his word and not fearing him, he can bring judgment on them. If any fear Yahweh and obey his instructions, they will be spared. A positive way to express the expositional point of the chapter is to say that those who fear Yahweh and obey his word will escape the powerful destruction he has prepared for those who sinfully disregard his word.

[10:6]  ⁶ tn The relative pronoun אֲשֶׁר (’asher) is occasionally used as a comparative conjunction (see GKC 499 §161.b).

[10:6]  ⁷ tn Heb “which your fathers have not seen, nor your fathers’ fathers.”

[10:6]  ⁸ tn The Hebrew construction מִיּוֹם הֱיוֹתָם (miyyom heyotam, “from the day of their being”). The statement essentially says that no one, even the elderly, could remember seeing a plague of locusts like this. In addition, see B. Childs, “A Study of the Formula, ‘Until This Day,’” JBL 82 (1963).

[10:6]  ⁹ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[12:48]  ¹⁰ tn Both the participle “foreigner” and the verb “lives” are from the verb גּוּר (gur), which means “to sojourn, to dwell as an alien.” This reference is to a foreigner who settles in the land. He is the protected foreigner; when he comes to another area where he does not have his clan to protect him, he must come under the protection of the Law, or the people. If the “resident alien” is circumcised, he may participate in the Passover (S. R. Driver, Exodus, 104).

[12:48]  ¹¹ tn The infinitive absolute functions as the finite verb here, and “every male” could be either the object or the subject (see GKC 347 §113.gg and 387 §121.a).

[12:48]  ¹² tn אֶזְרָח (’ezrakh) refers to the native-born individual, the native Israelite as opposed to the “stranger, alien” (S. R. Driver, Exodus, 104); see also W. F. Albright, Archaeology and the Religion of Israel, 127, 210.

[13:3]  ¹³ tn The form is the infinitive absolute of זָכַר (zakhar, “remember”). The use of this form in place of the imperative (also found in the Decalogue with the Sabbath instruction) stresses the basic meaning of the root word, everything involved with remembering (emphatic imperative, according to GKC 346 §113.bb). The verb usually implies that there will be proper action based on what was remembered.

[13:3]  sn There is a pattern in the arrangement of vv. 3-10 and 11-16. Both sections contain commands based on the mighty deliverance as reminders of the deliverance. “With a mighty hand” occurs in vv. 3, 9, 14, 16. An explanation to the son is found in vv. 8 and 14. The emphases “sign on your hand” and “between your eyes” are part of the conclusions to both halves (vv. 9, 16).

[13:3]  ¹⁴ tn Heb “from a house of slaves.” “House” is obviously not meant to be literal; it indicates a location characterized by slavery, a land of slaves, as if they were in a slave house. Egypt is also called an “iron-smelting furnace” (Deut 4:20).

[13:3]  ¹⁵ tn Heb “from this” [place].

[13:3]  ¹⁶ tn The verb is a Niphal imperfect; it could be rendered “must not be eaten” in the nuance of the instruction or injunction category, but permission fits this sermonic presentation very well – nothing with yeast may be eaten.

[13:19]  ¹⁷ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

[13:19]  ¹⁸ tn Heb “solemnly swear, saying” (so NASB). The construction uses the Hiphil infinitive absolute with the Hiphil perfect to stress that Joseph had made them take a solemn oath to carry his bones out of Egypt. “Saying” introduces the content of what Joseph said.

[13:19]  ¹⁹ sn This verb appears also in 3:16 and 4:31. The repetition here is a reminder that God was doing what he had said he would do and what Joseph had expected.

[13:19]  ²⁰ tn The form is a Hiphil perfect with the vav (ו) consecutive; it follows in the sequence of the imperfect tense before it, and so is equal to an imperfect of injunction (because of the solemn oath). Israel took Joseph’s bones with them as a sign of piety toward the past and as a symbol of their previous bond with Canaan (B. Jacob, Exodus, 380).

[14:4]  ²¹ tn In this place the verb חָזַק (hazaq) is used; it indicates that God would make Pharaoh’s will strong or firm.

[14:4]  ²² tn The form is וְאִכָּבְדָה (vÿ’ikkavÿda), the Niphal cohortative; coming after the perfect tenses with vav (ו) consecutives expressing the future, this cohortative indicates the purpose of the hardening and chasing. Yahweh intended to gain glory by this final and great victory over the strength of Pharaoh. There is irony in this expression since a different form of the word was used frequently to describe Pharaoh’s hard heart. So judgment will not only destroy the wicked – it will reveal the glory and majesty of the sovereignty of God.

[14:4]  ²³ tn This is the perfect tense with the vav (ו) consecutive. But it announces the fulfillment of an long standing purpose – that they might know.

[14:4]  ²⁴ tn Heb “and they did so.”

[14:13]  ²⁵ tn The use of אַל (’al) with the jussive has the force of “stop fearing.” It is a more immediate negative command than לֹא (lo’) with the imperfect (as in the Decalogue).

[14:13]  ²⁶ tn The force of this verb in the Hitpael is “to station oneself” or “stand firm” without fleeing.

[14:13]  ²⁷ tn The form is an imperative with a vav (ו). It could also be rendered “stand firm and you will see” meaning the result, or “stand firm that you may see” meaning the purpose.

[14:13]  ²⁸ tn Or “victory” (NAB) or “deliverance” (NIV, NRSV).

[14:13]  ²⁹ tn Heb “do,” i.e., perform or accomplish.

[14:13]  ³⁰ tn The construction uses a verbal hendiadys consisting of a Hiphil imperfect (“you will not add”) and a Qal infinitive construct with a suffix (“to see them”) – “you will no longer see them.” Then the clause adds “again, for ever.”

[14:13]  sn U. Cassuto (Exodus, 164) notes that the antithetical parallelism between seeing salvation and seeing the Egyptians, as well as the threefold repetition of the word “see” cannot be accidental; so too the alliteration of the last three words beginning with ayin (ע).

[14:17]  ³¹ tn הִנְנִי (hinni) before the participle gives it the force of a futur instans participle, meaning “I am about to harden” or “I am going to harden” their heart.

[14:17]  ³² tn The form again is the imperfect tense with vav (ו) to express the purpose or the result of the hardening. The repetition of the verb translated “come” is interesting: Moses is to divide the sea in order that the people may cross, but God will harden the Egyptians’ hearts in order that they may follow.

[14:17]  ³³ tn For the comments on this verb see the discussion in v. 4. God would get glory by defeating Egypt.

[14:17]  ³⁴ tn Or “I will get glory over.”

[15:26]  ³⁵ tn The construction uses the infinitive absolute and the imperfect tense of שָׁמַע (shama’). The meaning of the verb is idiomatic here because it is followed by “to the voice of Yahweh your God.” When this is present, the verb is translated “obey.” The construction is in a causal clause. It reads, “If you will diligently obey.” Gesenius points out that the infinitive absolute in a conditional clause also emphasizes the importance of the condition on which the consequence depends (GKC 342-43 §113.o).

[15:26]  ³⁶ tn The word order is reversed in the text: “and the right in his eyes you do,” or, “[if] you do what is right in his eyes.” The conditional idea in the first clause is continued in this clause.

[15:26]  ³⁷ tn Heb “give ear.” This verb and the next are both perfect tenses with the vav (ו) consecutive; they continue the sequence of the original conditional clause.

[15:26]  ³⁸ tn The substantive כָּל־ (kol, “all of”) in a negative clause can be translated “none of.”

[15:26]  ³⁹ sn The reference is no doubt to the plagues that Yahweh has just put on them. These will not come on God’s true people. But the interesting thing about a conditional clause like this is that the opposite is also true – “if you do not obey, then I will bring these diseases.”

[15:26]  ⁴⁰ tn The form is רֹפְאֶךָ (rofÿ’ekha), a participle with a pronominal suffix. The word is the predicate after the pronoun “I”: “I [am] your healer.” The suffix is an objective genitive – the Lord heals them.

[15:26]  sn The name I Yahweh am your healer comes as a bit of a surprise. One might expect, “I am Yahweh who heals your water,” but it was the people he came to heal because their faith was weak. God lets Israel know here that he can control the elements of nature to bring about a spiritual response in Israel (see Deut 8).

[16:23]  ⁴¹ tn The noun שַׁבָּתוֹן (shabbaton) has the abstract ending on it: “resting, ceasing.” The root word means “cease” from something, more than “to rest.” The Law would make it clear that they were to cease from their normal occupations and do no common work.

[16:23]  ⁴² tn The technical expression is now used: שַׁבַּת־קֹדֶשׁ (shabbat-qodesh, “a holy Sabbath”) meaning a “cessation of/for holiness” for Yahweh. The rest was to be characterized by holiness.

[16:23]  ⁴³ tn The two verbs in these objective noun clauses are desiderative imperfects – “bake whatever you want to bake.”

[16:23]  ⁴⁴ tn The word “today” is implied from the context.

[18:22]  ⁴⁵ tn The form is the perfect tense with the vav (ו) consecutive, making it equivalent to the imperfect of instruction in the preceding verse.

[18:22]  ⁴⁶ tn Heb “in every time,” meaning “in all normal cases” or “under normal circumstances.” The same phrase occurs in v. 26.

[18:22]  ⁴⁷ tn Heb “great thing.”

[18:22]  ⁴⁸ tn Heb “thing.”

[18:22]  ⁴⁹ tn The vav here shows the result or the purpose of the instructions given.

[18:22]  ⁵⁰ tn The expression וְהָקֵל מֵעָלֶיךָ (vÿhaqel me’aleykha) means literally “and make it light off yourself.” The word plays against the word for “heavy” used earlier – since it was a heavy or burdensome task, Moses must lighten the load.

[18:22]  ⁵¹ tn Here “the burden” has been supplied.

[19:5]  ⁵² tn Heb “listen to my voice.” The construction uses the imperfect tense in the conditional clause, preceded by the infinitive absolute from the same verb. The idiom “listen to the voice of” implies obedience, not just mental awareness of sound.

[19:5]  ⁵³ tn The verb is a perfect tense with vav (ו) consecutive; it continues the idea in the protasis of the sentence: “and [if you will] keep.”

[19:5]  ⁵⁴ tn The lamed preposition expresses possession here: “to me” means “my.”

[19:5]  ⁵⁵ tn The noun is סְגֻלָּה (sÿgullah), which means a special possession. Israel was to be God’s special possession, but the prophets will later narrow it to the faithful remnant. All the nations belong to God, but Israel was to stand in a place of special privilege and enormous responsibility. See Deut 7:6; 14:2; 26:18; Ps 135:4; and Mal 3:17. See M. Greenburg, “Hebrew sÿgulla: Akkadian sikiltu,” JAOS 71 (1951): 172ff.

[20:25]  ⁵⁶ tn Heb “them” referring to the stones.

[20:25]  ⁵⁷ tn Heb “of hewn stones.” Gesenius classifies this as an adverbial accusative – “you shall not build them (the stones of the altar) as hewn stones.” The remoter accusative is in apposition to the nearer (GKC 372 §117.kk).

[20:25]  ⁵⁸ tn The verb is a preterite with vav (ו) consecutive. It forms the apodosis in a conditional clause: “if you lift up your tool on it…you have defiled it.”

[21:29]  ⁵⁹ tn The Hophal perfect has the idea of “attested, testified against.”

[21:29]  ⁶⁰ tn Heb “he was not keeping it” or perhaps guarding or watching it (referring to the ox).

[26:1]  ⁶¹ 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]  ⁶² 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]  ⁶³ tn This is for the adverbial accusative explaining how the dwelling place is to be made.

[26:1]  ⁶⁴ 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]  ⁶⁵ 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).

[27:9]  ⁶⁶ tn Or “enclosure” (TEV).

[27:9]  ⁶⁷ tn Heb “south side southward.”

[27:9]  ⁶⁸ tn Or “curtains.”

[27:9]  ⁶⁹ 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.

[31:6]  ⁷⁰ tn The expression uses the independent personal pronoun (“and I”) with the deictic particle (“behold”) to enforce the subject of the verb – “and I, indeed I have given.”

[31:6]  ⁷¹ tn Heb “and in the heart of all that are wise-hearted I have put wisdom.”

[31:6]  sn The verse means that there were a good number of very skilled and trained artisans that could come to do the work that God wanted done. But God’s Spirit further endowed them with additional wisdom and skill for the work that had to be done.

[31:6]  ⁷² tn The form is a perfect with vav (ו) consecutive. The form at this place shows the purpose or the result of what has gone before, and so it is rendered “that they may make.”

[32:8]  ⁷³ tn The verb is a perfect tense, reflecting the present perfect nuance: “they have turned aside” and are still disobedient. But the verb is modified with the adverb “quickly” (actually a Piel infinitive absolute). It has been only a matter of weeks since they heard the voice of God prohibiting this.

[32:11]  ⁷⁴ tn S. R. Driver (Exodus, 351) draws on Arabic to show that the meaning of this verb (חָלָה, khalah) was properly “make sweet the face” or “stroke the face”; so here “to entreat, seek to conciliate.” In this prayer, Driver adds, Moses urges four motives for mercy: 1) Israel is Yahweh’s people, 2) Israel’s deliverance has demanded great power, 3) the Egyptians would mock if the people now perished, and 4) the oath God made to the fathers.

[34:1]  ⁷⁵ sn The restoration of the faltering community continues in this chapter. First, Moses is instructed to make new tablets and take them to the mountain (1-4). Then, through the promised theophany God proclaims his moral character (5-8). Moses responds with the reiteration of the intercession (8), and God responds with the renewal of the covenant (10-28). To put these into expository form, as principles, the chapter would run as follows: I. God provides for spiritual renewal (1-4), II. God reminds people of his moral standard (5-9), III. God renews his covenant promises and stipulations (10-28).

[34:1]  ⁷⁶ tn The imperative is followed by the preposition with a suffix expressing the ethical dative; it strengthens the instruction for Moses. Interestingly, the verb “cut out, chisel, hew,” is the same verb from which the word for a “graven image” is derived – פָּסַל (pasal).

[34:1]  ⁷⁷ tn The perfect tense with vav consecutive makes the value of this verb equal to an imperfect tense, probably a simple future here.

[34:1]  sn Nothing is said of how God was going to write on these stone tablets at this point, but in the end it is Moses who wrote the words. This is not considered a contradiction, since God is often credited with things he has people do in his place. There is great symbolism in this command – if ever a command said far more than it actually said, this is it. The instruction means that the covenant had been renewed, or was going to be renewed, and that the sanctuary with the tablets in the ark at its center would be built (see Deut 10:1). The first time Moses went up he was empty-handed; when he came down he smashed the tablets because of the Israelites’ sin. Now the people would see him go up with empty tablets and be uncertain whether he would come back with the tablets inscribed again (B. Jacob, Exodus, 977-78).

[34:15]  ⁷⁸ tn The sentence begins simply “lest you make a covenant”; it is undoubtedly a continuation of the imperative introduced earlier, and so that is supplied here.

[34:15]  ⁷⁹ tn The verb is a perfect with a vav consecutive. In the literal form of the sentence, this clause tells what might happen if the people made a covenant with the inhabitants of the land: “Take heed…lest you make a covenant…and then they prostitute themselves…and sacrifice…and invite…and you eat.” The sequence lays out an entire scenario.

[34:15]  ⁸⁰ tn The verb זָנָה (zanah) means “to play the prostitute; to commit whoredom; to be a harlot” or something similar. It is used here and elsewhere in the Bible for departing from pure religion and engaging in pagan religion. The use of the word in this figurative sense is fitting, because the relationship between God and his people is pictured as a marriage, and to be unfaithful to it was a sin. This is also why God is described as a “jealous” or “impassioned” God. The figure may not be merely a metaphorical use, but perhaps a metonymy, since there actually was sexual immorality at the Canaanite altars and poles.

[34:15]  ⁸¹ tn There is no subject for the verb. It could be rendered “and one invites you,” or it could be made a passive.

[35:5]  ⁸² tn Heb “from with you.”

[35:5]  ⁸³ 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]  ⁸⁴ 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]  ⁸⁵ 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.