Keluaran 6:29

6:29 he said to him, ¹  “I am the Lord. Tell ²  Pharaoh king of Egypt all that ³  I am telling ⁴  you.”

Keluaran 9:16

9:16 But ⁵  for this purpose I have caused you to stand: ⁶  to show you ⁷  my strength, and so that my name may be declared ⁸  in all the earth.

Keluaran 11:6

11:6 There will be a great cry throughout the whole land of Egypt, such as there has never been, ⁹  nor ever will be again. ¹⁰ 

Keluaran 11:9

11:9 The Lord said to Moses, “Pharaoh will not listen to you, so that my wonders ¹¹  may be multiplied in the land of Egypt.”

Keluaran 25:1

The Materials for the Sanctuary

25:1 ¹² The Lord spoke to Moses:

Keluaran 25:9

25:9 According to all that I am showing you ¹³  – the pattern of the tabernacle ¹⁴  and the pattern of all its furnishings – you ¹⁵  must make it exactly so. ¹⁶ 

Keluaran 28:36

28:36 “You are to make a plate ¹⁷  of pure gold and engrave on it the way a seal is engraved: ¹⁸  “Holiness to the Lord.” ¹⁹ 

Keluaran 29:38

29:38 “Now this is what you are to prepare ²⁰  on the altar every day continually: two lambs a year old.

Keluaran 30:21

30:21 they must wash ²¹  their hands and their feet so that they do not die. And this ²²  will be a perpetual ordinance for them and for their descendants ²³  throughout their generations.” ²⁴ 

Keluaran 30:31

30:31 And you are to tell the Israelites: ‘This is to be my sacred anointing oil throughout your generations.

Keluaran 32:32

32:32 But now, if you will forgive their sin…, ²⁵  but if not, wipe me out ²⁶  from your book that you have written.” ²⁷ 

Keluaran 33:21

33:21 The Lord said, “Here ²⁸  is a place by me; you will station yourself ²⁹  on a rock.

Keluaran 34:6

34:6 The Lord passed by before him and proclaimed: ³⁰  “The Lord, the Lord, ³¹  the compassionate and gracious ³²  God, slow to anger, ³³  and abounding in loyal love and faithfulness, ³⁴ 

Keluaran 35:34

35:34 And he has put it in his heart ³⁵  to teach, he and Oholiab son of Ahisamach, of the tribe of Dan.

Keluaran 36:5

36:5 and told Moses, “The people are bringing much more than ³⁶  is needed for the completion ³⁷  of the work which the Lord commanded us to do!” ³⁸ 

Keluaran 36:30

36:30 So there were eight frames and their silver bases, sixteen bases, two bases under each frame.

Keluaran 38:15

38:15 and for the second side of the gate of the courtyard, just like the other, ³⁹  the hangings were twenty-two and a half feet long, with their three posts and their three bases.

Keluaran 39:30

39:30 They made a plate, the holy diadem, of pure gold and wrote on it an inscription, as on the engravings of a seal, “Holiness to the Lord.”

Keluaran 39:32

Moses Inspects the Sanctuary

39:32 ⁴⁰ So all the work of the tabernacle, the tent of meeting, was completed, and the Israelites did according to all that the Lord had commanded Moses – they did it exactly so.

Keluaran 40:10

40:10 Then you are to anoint the altar for the burnt offering with ⁴¹  all its utensils; you are to sanctify the altar, and it will be the most holy altar.

[6:29]  ¹ tn Heb “and Yahweh spoke to Moses saying.” This has been simplified in the translation as “he said to him” for stylistic reasons.

[6:29]  ² tn The verb is דַּבֵּר (dabber), the Piel imperative. It would normally be translated “speak,” but in English that verb does not sound as natural with a direct object as “tell.”

[6:29]  ³ tn The clause begins with אֵת כָּל־אֲשֶׁר (’et kol-’asher) indicating that this is a noun clause functioning as the direct object of the imperative and providing the content of the commanded speech.

[6:29]  ⁴ tn דֹּבֵר (dover) is the Qal active participle; it functions here as the predicate in the noun clause: “that I [am] telling you.” This one could be rendered, “that I am speaking to you.”

[9:16]  ⁵ tn The first word is a very strong adversative, which, in general, can be translated “but, howbeit”; BDB 19 s.v. אוּלָם suggests for this passage “but in very deed.”

[9:16]  ⁶ tn The form הֶעֱמַדְתִּיךָ (he’emadtikha) is the Hiphil perfect of עָמַד (’amad). It would normally mean “I caused you to stand.” But that seems to have one or two different connotations. S. R. Driver (Exodus, 73) says that it means “maintain you alive.” The causative of this verb means “continue,” according to him. The LXX has the same basic sense – “you were preserved.” But Paul bypasses the Greek and writes “he raised you up” to show God’s absolute sovereignty over Pharaoh. Both renderings show God’s sovereign control over Pharaoh.

[9:16]  ⁷ tn The Hiphil infinitive construct הַרְאֹתְךָ (har’otÿkha) is the purpose of God’s making Pharaoh come to power in the first place. To make Pharaoh see is to cause him to understand, to experience God’s power.

[9:16]  ⁸ tn Heb “in order to declare my name.” Since there is no expressed subject, this may be given a passive translation.

[11:6]  ⁹ tn Heb “which like it there has never been.”

[11:6]  ¹⁰ tn Heb “and like it it will not add.”

[11:9]  ¹¹ sn The thought is essentially the same as in Exod 7:3-4, but the wonders, or portents, here refer to what is yet to be done in Egypt.

[25:1]  ¹² sn Now begin the detailed instructions for constructing the tabernacle of Yahweh, with all its furnishings. The first paragraph introduces the issue of the heavenly pattern for the construction, calls for the people to make willing offerings (vv. 2-7), and explains the purpose for these offerings (vv. 8-9). The message here is that God calls his people to offer of their substance willingly so that his sanctuary may be made.

[25:9]  ¹³ tn The pronoun is singular.

[25:9]  ¹⁴ sn The expression “the pattern of the tabernacle” (תַּבְנִית הַמִּשְׁכָּן, tavnit hammiskan) has been the source of much inquiry. The word rendered “pattern” is related to the verb “to build”; it suggests a model. S. R. Driver notes that in ancient literature there is the account of Gudea receiving in a dream a complete model of a temple he was to erect (Exodus, 267). In this passage Moses is being shown something on the mountain that should be the pattern of the earthly sanctuary. The most plausible explanation of what he was shown comes from a correlation with comments in the Letter to the Hebrews and the book of Revelation, which describe the heavenly sanctuary as the true sanctuary, and the earthly as the copy or shadow. One could say that Moses was allowed to see what John saw on the island of Patmos, a vision of the heavenly sanctuary. That still might not explain what it was, but it would mean he saw a revelation of the true tent, and that would imply that he learned of the spiritual and eternal significance of all of it. The fact that Israel’s sanctuary resembled those of other cultures does not nullify this act of revelation; rather, it raises the question of where the other nations got their ideas if it was not made known early in human history. One can conclude that in the beginning there was much more revealed to the parents in the garden than Scripture tells about (Cain and Abel did know how to make sacrifices before Leviticus legislated it). Likewise, one cannot but guess at the influence of the fallen Satan and his angels in the world of pagan religion. Whatever the source, at Sinai God shows the true, and instructs that it all be done without the pagan corruptions and additions. U. Cassuto notes that the existence of these ancient parallels shows that the section on the tabernacle need not be dated in the second temple period, but fits the earlier period well (Exodus, 324).

[25:9]  ¹⁵ tn The pronoun is plural.

[25:9]  ¹⁶ sn Among the many helpful studies on the tabernacle, include S. M. Fish, “And They Shall Build Me a Sanctuary,” Gratz College of Jewish Studies 2 (1973): 43-59; I. Hart, “Preaching on the Account of the Tabernacle,” EvQ 54 (1982): 111-16; D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42; S. McEvenue, “The Style of Building Instructions,” Sem 4 (1974): 1-9; M. Ben-Uri, “The Mosaic Building Code,” Creation Research Society Quarterly 19 (1982): 36-39.

[28:36]  ¹⁷ tn The word צִּיץ (tsits) seems to mean “a shining thing” and so here a plate of metal. It originally meant “flower,” but they could not write on a flower. So it must have the sense of something worn openly, visible, and shining. The Rabbinic tradition says it was two fingers wide and stretched from ear to ear, but this is an attempt to give details that the Law does not give (see B. Jacob, Exodus, 818).

[28:36]  ¹⁸ tn Heb “the engravings of a seal”; this phrase is an adverbial accusative of manner.

[28:36]  ¹⁹ sn The engraving was a perpetual reminder of the holiness that was due the Lord (Heb “Yahweh”), that all the clothing, the furnishings, and the activities were to come under that description. This corresponded to the symbolism for the whole nation of binding the law between the eyes. It was to be a perpetual reminder of commitment.

[29:38]  ²⁰ tn The verb is “you will do,” “you will make.” It clearly refers to offering the animals on the altar, but may emphasize all the preparation that was involved in the process.

[30:21]  ²¹ tn Heb “and [then] they will wash.”

[30:21]  ²² tn The verb is “it will be.”

[30:21]  ²³ tn Heb “for his seed.”

[30:21]  ²⁴ tn Or “for generations to come”; it literally is “to their generations.”

[30:21]  sn The symbolic meaning of washing has been taught throughout the ages. This was a practical matter of cleaning hands and feet, but it was also symbolic of purification before Yahweh. It was an outward sign of inner spiritual cleansing, or forgiveness. Jesus washed the disciples feet (Jn 13) to show this same teaching; he asked the disciples if they knew what he had done (so it was more than washing feet). In this passage the theological points for the outline would be these: I. God provides the means of cleansing; II. Cleansing is a prerequisite for participating in the worship, and III. (Believers) priests must regularly appropriate God’s provision of cleansing.

[32:32]  ²⁵ tn The apodosis is not expressed; it would be understood as “good.” It is not stated because of the intensity of the expression (the figure is aposiopesis, a sudden silence). It is also possible to take this first clause as a desire and not a conditional clause, rendering it “Oh that you would forgive!”

[32:32]  ²⁶ tn The word “wipe” is a figure of speech indicating “remove me” (meaning he wants to die). The translation “blot” is traditional, but not very satisfactory, since it does not convey complete removal.

[32:32]  ²⁷ sn The book that is referred to here should not be interpreted as the NT “book of life” which is portrayed (figuratively) as a register of all the names of the saints who are redeemed and will inherit eternal life. Here it refers to the names of those who are living and serving in this life, whose names, it was imagined, were on the roster in the heavenly courts as belonging to the chosen. Moses would rather die than live if these people are not forgiven (S. R. Driver, Exodus, 356).

[33:21]  ²⁸ tn The deictic particle is used here simply to call attention to a place of God’s knowing and choosing.

[33:21]  ²⁹ tn Heb “and you will,” or interpretively, “where you will.”

[34:6]  ³⁰ tn Here is one of the clearest examples of what it means “to call on the name of the Lord,” as that clause has been translated traditionally (וַיִּקְרָא בְשֵׁם יְהוָה, vayyiqra’ vÿshem yÿhvah). It seems more likely that it means “to make proclamation of Yahweh by name.” Yahweh came down and made a proclamation – and the next verses give the content of what he said. This cannot be prayer or praise; it is a proclamation of the nature or attributes of God (which is what his “name” means throughout the Bible). Attempts to make Moses the subject of the verb are awkward, for the verb is repeated in v. 6 with Yahweh clearly doing the proclaiming.

[34:6]  ³¹ sn U. Cassuto (Exodus, 439) suggests that these two names be written as a sentence: “Yahweh, He is Yahweh.” In this manner it reflects “I am that I am.” It is impossible to define his name in any other way than to make this affirmation and then show what it means.

[34:6]  ³² tn See Exod 33:19.

[34:6]  ³³ sn This is literally “long of anger.” His anger prolongs itself, allowing for people to repent before punishment is inflicted.

[34:6]  ³⁴ sn These two words (“loyal love” and “truth”) are often found together, occasionally in a hendiadys construction. If that is the interpretation here, then it means “faithful covenant love.” Even if they are left separate, they are dual elements of a single quality. The first word is God’s faithful covenant love; the second word is God’s reliability and faithfulness.

[35:34]  ³⁵ sn The expression means that God has given them the ability and the desire to teach others how to do the work. The infinitive construct “to teach” is related to the word Torah, “instruction, guide, law.” They will be able to direct others in the work.

[36:5]  ³⁶ tn The construction uses the verbal hendiadys: מַרְבִּים לְהָבִיא (marbim lÿhavi’) is the Hiphil participle followed (after the subject) by the Hiphil infinitive construct. It would read, “they multiply…to bring,” meaning, “they bring more” than is needed.

[36:5]  ³⁷ tn Heb “for the service” (so KJV, ASV).

[36:5]  ³⁸ tn The last clause is merely the infinitive with an object – “to do it.” It clearly means the skilled workers are to do it.

[38:15]  ³⁹ tn Heb “from this and from this” (cf, 17:12; 25:19; 26:13; 32:15; Josh 8:22, 33; 1 Kgs 10:19-20; Ezek 45:7).

[39:32]  ⁴⁰ sn The last sections of the book bring several themes together to a full conclusion. Not only is it the completion of the tabernacle, it is the fulfillment of God’s plan revealed at the beginning of the book, i.e., to reside with his people.

[40:10]  ⁴¹ tn Heb “and.”