Keluaran 8:32

8:32 But Pharaoh hardened ¹  his heart this time also and did not release the people.

Keluaran 9:21

9:21 but those ²  who did not take ³  the word of the Lord seriously left their servants and their cattle ⁴  in the field.

Keluaran 15:14

15:14 The nations will hear ⁵  and tremble;

anguish ⁶  will seize ⁷  the inhabitants of Philistia.

Keluaran 22:20

22:20 “Whoever sacrifices to a god other than the Lord ⁸  alone must be utterly destroyed. ⁹ 

Keluaran 28:2

28:2 You must make holy garments ¹⁰  for your brother Aaron, for glory and for beauty. ¹¹ 

Keluaran 30:38

30:38 Whoever makes anything like it, to use as perfume, ¹²  will be cut off from his people.”

Keluaran 31:5

31:5 and with cutting and setting stone, and with cutting wood, to work in all kinds of craftsmanship.

Keluaran 32:16

32:16 Now the tablets were the work of God, and the writing was the writing of God, engraved on the tablets.

Keluaran 35:26

35:26 and all the women whose heart stirred them to action and who were skilled ¹³  spun goats’ hair.

[8:32]  ¹ tn This phrase translates the Hebrew word כָּבֵד (kaved); see S. R. Driver, Exodus, 53.

[9:21]  ² tn The Hebrew text again has the singular.

[9:21]  ³ tn Heb “put to his heart.”

[9:21]  ⁴ tn Heb “his servants and his cattle.”

[15:14]  ⁵ tn This verb is a prophetic perfect, assuming that the text means what it said and this song was sung at the Sea. So all these countries were yet to hear of the victory.

[15:14]  ⁶ tn The word properly refers to “pangs” of childbirth. When the nations hear, they will be terrified.

[15:14]  ⁷ tn The verb is again a prophetic perfect.

[22:20]  ⁸ tn Heb “not to Yahweh.”

[22:20]  ⁹ tn The verb חָרַם (kharam) means “to be devoted” to God or “to be banned.” The idea is that it would be God’s to do with as he liked. What was put under the ban was for God alone, either for his service or for his judgment. But it was out of human control. Here the verb is saying that the person will be utterly destroyed.

[28:2]  ¹⁰ sn The genitive “holiness” is the attribute for “garments” – “garments of holiness.” The point of the word “holy” is that these garments would be distinctive from ordinary garments, for they set Aaron apart to sanctuary service and ministry.

[28:2]  ¹¹ tn The expression is לְכָבוֹד וּלְתִפְארֶת (lÿkhavod ulÿtif’aret, “for glory and for beauty”). W. C. Kaiser (“Exodus,” EBC 2:465), quoting the NIV’s “to give him dignity and honor,” says that these clothes were to exalt the office of the high priest as well as beautify the worship of God (which explains more of what the text has than the NIV rendering). The meaning of the word “glory” has much to do with the importance of the office, to be sure, but in Exodus the word has been used also for the brilliance of the presence of Yahweh, and so the magnificence of these garments might indeed strike the worshiper with the sense of the exaltation of the service.

[30:38]  ¹² tn Or to smell it, to use for the maker’s own pleasure.

[35:26]  ¹³ tn The text simply uses a prepositional phrase, “with/in wisdom.” It seems to be qualifying “the women” as the relative clause is.