Keluaran 5:7

5:7 “You must no longer ¹  give straw to the people for making bricks ²  as before. ³  Let them go ⁴  and collect straw for themselves.

Keluaran 7:2

7:2 You are to speak ⁵  everything I command you, ⁶  and your brother Aaron is to tell Pharaoh that he must release ⁷  the Israelites from his land.

Keluaran 12:42

12:42 It was a night of vigil for the Lord to bring them out from the land of Egypt, ⁸  and so ⁹  on this night all Israel is to keep the vigil ¹⁰  to the Lord for generations to come.

Keluaran 18:7

18:7 Moses went out to meet his father-in-law and bowed down and kissed him; ¹¹  they each asked about the other’s welfare, and then they went into the tent.

Keluaran 18:26

18:26 They judged the people under normal circumstances; the difficult cases they would bring ¹²  to Moses, but every small case they would judge themselves.

Keluaran 23:19

23:19 The first of the firstfruits of your soil you must bring to the house of the Lord your God.

“You must not cook a young goat in its mother’s milk. ¹³ 

Keluaran 26:35

26:35 You are to put the table outside the curtain and the lampstand on the south side of the tabernacle, opposite the table, and you are to place the table on the north side.

Keluaran 28:37

28:37 You are to attach to it a blue cord so that it will be ¹⁴  on the turban; it is to be ¹⁵  on the front of the turban,

Keluaran 29:13

29:13 You are to take all the fat that covers the entrails, and the lobe ¹⁶  that is above the liver, and the two kidneys and the fat that is on them, and burn them ¹⁷  on the altar.

Keluaran 29:23

29:23 and one round flat cake of bread, one perforated cake of oiled bread, and one wafer from the basket of bread made without yeast that is before the Lord.

Keluaran 29:25

29:25 Then you are to take them from their hands and burn ¹⁸  them ¹⁹  on the altar for a burnt offering, for a soothing aroma before the Lord. It is an offering made by fire to the Lord.

Keluaran 29:33

29:33 They are to eat those things by which atonement was made ²⁰  to consecrate and to set them apart, but no one else ²¹  may eat them, for they are holy.

Keluaran 30:8

30:8 When Aaron sets up the lamps around sundown he is to burn incense on it; it is to be a regular incense offering before the Lord throughout your generations.

Keluaran 30:20

30:20 When they enter ²²  the tent of meeting, they must wash with ²³  water so that they do not die. ²⁴  Also, when they approach ²⁵  the altar to minister by burning incense ²⁶  as an offering made by fire ²⁷  to the Lord,

Keluaran 35:23

35:23 Everyone who had ²⁸  blue, purple, or ²⁹  scarlet yarn, fine linen, goats’ hair, ram skins dyed red, or fine leather ³⁰  brought them. ³¹ 

Keluaran 37:25

The Making of the Altar of Incense

37:25 He made the incense altar of acacia wood. Its length was a foot and a half and its width a foot and a half – a square – and its height was three feet. Its horns were of one piece with it. ³² 

Keluaran 38:25

38:25 The silver of those who were numbered of the community was one hundred talents and 1,775 shekels, ³³  according to the sanctuary shekel,

Keluaran 40:9

40:9 And take ³⁴  the anointing oil, and anoint ³⁵  the tabernacle and all that is in it, and sanctify ³⁶  it and all its furnishings, and it will be holy.

[5:7]  ¹ 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]  ² tn The expression “for making bricks” is made of the infinitive construct followed by its cognate accusative: לִלְבֹּן הַלְּבֵנִים (lilbon hallÿvenim).

[5:7]  ³ 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]  ⁴ 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.

[7:2]  ⁵ tn The imperfect tense here should have the nuance of instruction or injunction: “you are to speak.” The subject is singular (Moses) and made emphatic by the presence of the personal pronoun “you.”

[7:2]  ⁶ tn The phrase translated “everything I command you” is a noun clause serving as the direct object of the verb “speak.” The verb in the clause (אֲצַוֶּךָ, ’atsavvekha) is the Piel imperfect. It could be classified as a future: “everything that I will command you.” A nuance of progressive imperfect also fits well: “everything that I am commanding you.”

[7:2]  sn The distinct emphasis is important. Aaron will speak to the people and Pharaoh what Moses tells him, and Moses will speak to Aaron what God commands him. The use of “command” keeps everything in perspective for Moses’ position.

[7:2]  ⁷ tn The form is וְשִׁלַּח (vÿshillakh), a Piel perfect with vav (ו) consecutive. Following the imperfects of injunction or instruction, this verb continues the sequence. It could be taken as equal to an imperfect expressing future (“and he will release”) or subordinate to express purpose (“to release” = “in order that he may release”).

[12:42]  ⁸ tn There is some ambiguity in לֵיל שִׁמֻּרִים הוּא לַיהוָה (lel shimmurim hu’ la’adonay [layhveh]). It is likely that this first clause means that Yahweh was on watch for Israel to bring them out, as the next clause says. He was protecting his people (S. R. Driver, Exodus, 102). Then, the night of vigil will be transferred to Israel, who now must keep it “to” him.

[12:42]  ⁹ tn “and so” has been supplied.

[12:42]  ¹⁰ tn Heb “this night is for Yahweh a vigil for all Israelites for their generations.”

[18:7]  ¹¹ sn This is more than polite oriental custom. Jethro was Moses’ benefactor, father-in-law, and a priest. He paid much respect to him. Now he could invite Jethro into his home (see B. Jacob, Exodus, 496).

[18:26]  ¹² tn This verb and the verb in the next clause are imperfect tenses. In the past tense narrative of the verse they must be customary, describing continuous action in past time.

[23:19]  ¹³ sn On this verse, see C. M. Carmichael, “On Separating Life and Death: An Explanation of Some Biblical Laws,” HTR 69 (1976): 1-7; J. Milgrom, “You Shall Not Boil a Kid in Its Mother’s Milk,” BRev 1 (1985): 48-55; R. J. Ratner and B. Zuckerman, “In Rereading the ‘Kid in Milk’ Inscriptions,” BRev 1 (1985): 56-58; and M. Haran, “Seething a Kid in Its Mother’s Milk,” JJS 30 (1979): 23-35. Here and at 34:26, where this command is repeated, it ends a series of instructions about procedures for worship.

[28:37]  ¹⁴ tn The verb is the perfect tense with the vav (ו) consecutive; it follows the same at the beginning of the verse. Since the first verb is equal to the imperfect of instruction, this could be as well, but it is more likely to be subordinated to express the purpose of the former.

[28:37]  ¹⁵ tn Heb “it will be,” an instruction imperfect.

[29:13]  ¹⁶ tn S. R. Driver suggests that this is the appendix or an appendix, both here and in v. 22 (Exodus, 320). “The surplus, the appendage of liver, found with cow, sheep, or goat, but not with humans: Lobus caudatus” (HALOT 453 s.v. יֹתֶרֶת).

[29:13]  ¹⁷ tn Heb “turn [them] into sweet smoke” since the word is used for burning incense.

[29:13]  sn The giving of the visceral organs and the fat has received various explanations. The fat represented the best, and the best was to go to God. If the animal is a substitute, then the visceral organs represent the will of the worshiper in an act of surrender to God.

[29:25]  ¹⁸ tn “turn to sweet smoke.”

[29:25]  ¹⁹ tn “them” has been supplied.

[29:33]  ²⁰ tn The clause is a relative clause modifying “those things,” the direct object of the verb “eat.” The relative clause has a resumptive pronoun: “which atonement was made by them” becomes “by which atonement was made.” The verb is a Pual perfect of כִּפֵּר (kipper, “to expiate, atone, pacify”).

[29:33]  ²¹ tn The Hebrew word is “stranger, alien” (זָר, zar). But in this context it means anyone who is not a priest (see S. R. Driver, Exodus, 324).

[30:20]  ²² tn The form is an infinitive construct with the temporal preposition bet (ב), and a suffixed subjective genitive: “in their going in,” or, whenever they enter.

[30:20]  ²³ tn “Water” is an adverbial accusative of means, and so is translated “with water.” Gesenius classifies this with verbs of “covering with something.” But he prefers to emend the text with a preposition (see GKC 369 §117.y, n. 1).

[30:20]  ²⁴ tn The verb is a Qal imperfect with a nuance of final imperfect. The purpose/result clause here is indicated only with the conjunction: “and they do not die.” But clearly from the context this is the intended result of their washing – it is in order that they not die.

[30:20]  ²⁵ tn Here, too, the infinitive is used in a temporal clause construction. The verb נָגַשׁ (nagash) is the common verb used for drawing near to the altar to make offerings – the official duties of the priest.

[30:20]  ²⁶ tn The text uses two infinitives construct: “to minister to burn incense”; the first is the general term and expresses the purpose of the drawing near, and the second infinitive is epexegetical, explaining the first infinitive.

[30:20]  ²⁷ tn The translation “as an offering made by fire” is a standard rendering of the one word in the text that appears to refer to “fire.” Milgrom and others contend that it simply means a “gift” (Leviticus 1-16, 161).

[35:23]  ²⁸ tn The text uses a relative clause with a resumptive pronoun for this: “who was found with him,” meaning “with whom was found.”

[35:23]  ²⁹ tn The conjunction in this verse is translated “or” because the sentence does not intend to say that each person had all these things. They brought what they had.

[35:23]  ³⁰ tn See the note on this phrase in Exod 25:5.

[35:23]  ³¹ tn Here “them” has been supplied.

[37:25]  ³² tn Heb “from it were its horns,” meaning that they were made from the same piece.

[38:25]  ³³ sn This would be a total of 301,775 shekels (about 140,828 oz), being a half shekel exacted per person from 605,550 male Israelites 20 years old or more (Num 1:46). The amount is estimated to be around 3.75 tons.

[40:9]  ³⁴ tn Heb “you will take” (perfect with vav, ו).

[40:9]  ³⁵ tn Heb “and you will anoint” (perfect with vav, ו).

[40:9]  ³⁶ tn Heb “and you will sanctify” (perfect with vav, ו).