Keluaran 14:11

14:11 and they said to Moses, “Is it because there are no graves in Egypt that you have taken us away to die in the desert? ¹  What in the world ²  have you done to us by bringing ³  us out of Egypt?

Keluaran 23:20

The Angel of the Presence

23:20 ⁴ “I am going to send ⁵  an angel ⁶  before you to protect you as you journey ⁷  and to bring you into the place that I have prepared. ⁸ 

Keluaran 25:21

25:21 You are to put the atonement lid on top of the ark, and in the ark you are to put the testimony I am giving you.

Keluaran 25:29

25:29 You are to make its plates, ⁹  its ladles, ¹⁰  its pitchers, and its bowls, to be used in pouring out offerings; ¹¹  you are to make them of pure gold.

Keluaran 29:35

29:35 “Thus you are to do for Aaron and for his sons, according to all that I have commanded you; you are to consecrate them ¹²  for ¹³  seven days.

[14:11]  ¹ sn B. Jacob (Exodus, 396-97) notes how the speech is overly dramatic and came from a people given to using such exaggerations (Num 16:14), even using a double negative. The challenge to Moses brings a double irony. To die in the desert would be without proper burial, but in Egypt there were graves – it was a land of tombs and graves! Gesenius notes that two negatives in the sentence do not nullify each other but make the sentence all the more emphatic: “Is it because there were no graves…?” (GKC 483 §152.y).

[14:11]  ² tn The demonstrative pronoun has the enclitic use again, giving a special emphasis to the question (R. J. Williams, Hebrew Syntax, 24, §118).

[14:11]  ³ tn The Hebrew term לְהוֹצִּיאָנוּ (lÿhotsi’anu) is the Hiphil infinitive construct with a suffix, “to bring us out.” It is used epexegetically here, explaining the previous question.

[23:20]  ⁴ sn This passage has some of the most interesting and perplexing expressions and constructions in the book. It is largely promise, but it is part of the Law and so demands compliance by faith. Its points are: God promises to send his angel to prepare the way before his obedient servants (20-23); God promises blessing for his loyal servants (24-33). So in the section one learns that God promises his protection (victory) and blessing (through his angel) for his obedient and loyal worshipers.

[23:20]  ⁵ tn The particle הִנֵּה (hinneh) with the active participle indicates imminent future, something God is about to do.

[23:20]  ⁶ sn The word is מַלְאָךְ (mal’akh, “messenger, angel”). This angel is to be treated with the same fear and respect as Yahweh, for Yahweh will be speaking in him. U. Cassuto (Exodus, 305-6) says that the words of the first clause do not imply a being distinct from God, for in the ancient world the line of demarcation between the sender and the sent is liable easily to be blurred. He then shows how the “Angel of Yahweh” in Genesis is Yahweh. He concludes that the words here mean “I will guide you.” Christian commentators tend to identify the Angel of Yahweh as the second person of the Trinity (W. C. Kaiser, Jr., “Exodus,” EBC 2:446). However, in addition to being a preincarnate appearance, the word could refer to Yahweh – some manifestation of Yahweh himself.

[23:20]  ⁷ tn Heb “protect you in the way.”

[23:20]  ⁸ tn The form is the Hiphil perfect of the verb כּוּן (kun, “to establish, prepare”).

[25:29]  ⁹ tn Or “a deep gold dish.” The four nouns in this list are items associated with the table and its use.

[25:29]  ¹⁰ tn Or “cups” (NAB, TEV).

[25:29]  ¹¹ tn The expression “for pouring out offerings” represents Hebrew אֲשֶׁר יֻסַּךְ בָּהֵן (’asher yussakh bahen). This literally says, “which it may be poured out with them,” or “with which [libations] may be poured out.”

[29:35]  ¹² tn Heb “you will fill their hand.”

[29:35]  ¹³ tn The “seven days” is the adverbial accusative explaining that the ritual of the filling should continue daily for a week. Leviticus makes it clear that they are not to leave the sanctuary.