Keluaran 1:5

1:5 All the people ¹  who were directly descended ²  from Jacob numbered seventy. ³  But Joseph was already in Egypt, ⁴ 

Keluaran 1:12

1:12 But the more the Egyptians ⁵  oppressed them, the more they multiplied and spread. ⁶  As a result the Egyptians loathed ⁷  the Israelites,

Keluaran 2:21

2:21 Moses agreed ⁸  to stay with the man, and he gave his daughter Zipporah to Moses in marriage. ⁹ 

Keluaran 5:9

5:9 Make the work harder ¹⁰  for the men so they will keep at it ¹¹  and pay no attention to lying words!” ¹² 

Keluaran 5:13

5:13 The slave masters were pressuring ¹³  them, saying, “Complete ¹⁴  your work for each day, just like when there was straw!”

Keluaran 6:19

6:19 The sons of Merari were Mahli and Mushi. These were the clans of Levi, according to their records.

Keluaran 8:13

8:13 The Lord did as Moses asked ¹⁵  – the ¹⁶  frogs died out of the houses, the villages, and the fields.

Keluaran 8:23

8:23 I will put a division ¹⁷  between my people and your people. This sign will take place ¹⁸  tomorrow.”’”

Keluaran 9:4

9:4 But the Lord will distinguish ¹⁹  between the livestock of Israel and the livestock of Egypt, and nothing ²⁰  will die of all that the Israelites have.”’” ²¹ 

Keluaran 9:12

9:12 But the Lord hardened ²²  Pharaoh’s heart, and he did not listen to them, just as the Lord had predicted to Moses.

Keluaran 9:34

9:34 When Pharaoh saw ²³  that the rain and hail and thunder ceased, he sinned again: ²⁴  both he and his servants hardened ²⁵  their hearts.

Keluaran 10:4

10:4 But if you refuse to release my people, I am going to bring ²⁶  locusts ²⁷  into your territory ²⁸  tomorrow.

Keluaran 11:2

11:2 Instruct ²⁹  the people that each man and each woman is to request ³⁰  from his or her neighbor ³¹  items of silver and gold.” ³² 

Keluaran 12:20

12:20 You will not eat anything made with yeast; in all the places where you live you must eat bread made without yeast.’”

Keluaran 12:25

12:25 When you enter the land that the Lord will give to you, just as he said, you must observe ³³  this ceremony.

Keluaran 12:32

12:32 Also, take your flocks and your herds, just as you have requested, and leave. But bless me also.” ³⁴ 

Keluaran 13:22

13:22 He did not remove the pillar of cloud by day nor the pillar of fire by night from before the people. ³⁵ 

Keluaran 15:15

15:15 Then the chiefs of Edom will be terrified, ³⁶ 

trembling will seize ³⁷  the leaders of Moab,

and the inhabitants of Canaan will shake.

Keluaran 16:24

16:24 So they put it aside until the morning, just as Moses had commanded, and it did not stink, nor were there any worms in it.

Keluaran 18:13

18:13 On the next day ³⁸  Moses sat to judge ³⁹  the people, and the people stood around Moses from morning until evening.

Keluaran 18:15

18:15 Moses said to his father-in-law, “Because the people come to me to inquire ⁴⁰  of God.

Keluaran 19:3

19:3 Moses ⁴¹  went up to God, and the Lord called to him from the mountain, “Thus you will tell the house of Jacob, and declare to the people ⁴²  of Israel:

Keluaran 21:26-27

21:26 “If a man strikes the eye of his male servant or his female servant so that he destroys it, ⁴³  he will let the servant ⁴⁴  go free ⁴⁵  as compensation for the eye. 21:27 If he knocks out the tooth of his male servant or his female servant, he will let the servant ⁴⁶  go free as compensation for the tooth.

Keluaran 21:33

21:33 “If a man opens a pit or if a man digs a pit and does not cover it, and an ox or a donkey falls into it,

Keluaran 22:23

22:23 If you afflict them ⁴⁷  in any way ⁴⁸  and they cry to me, I will surely hear ⁴⁹  their cry,

Keluaran 22:29

22:29 “Do not hold back offerings from your granaries or your vats. ⁵⁰  You must give me the firstborn of your sons.

Keluaran 23:9

23:9 “You must not oppress ⁵¹  a foreigner, since you know the life ⁵²  of a foreigner, for you were foreigners in the land of Egypt.

Keluaran 23:20

The Angel of the Presence

23:20 ⁵³ “I am going to send ⁵⁴  an angel ⁵⁵  before you to protect you as you journey ⁵⁶  and to bring you into the place that I have prepared. ⁵⁷ 

Keluaran 24:2

24:2 Moses alone may come ⁵⁸  near the Lord, but the others ⁵⁹  must not come near, ⁶⁰  nor may the people go up with him.”

Keluaran 25:18

25:18 You are to make two cherubim ⁶¹  of gold; you are to make them of hammered metal on the two ends of the atonement lid.

Keluaran 25:32

25:32 Six branches are to extend from the sides of the lampstand, ⁶²  three branches of the lampstand from one side of it and three branches of the lampstand from the other side of it. ⁶³ 

Keluaran 25:36

25:36 Their buds and their branches will be one piece, ⁶⁴  all of it one hammered piece of pure gold.

Keluaran 26:18

26:18 So you are to make the frames for the tabernacle: twenty frames for the south side, ⁶⁵ 

Keluaran 27:4

27:4 You are to make a grating ⁶⁶  for it, a network of bronze, and you are to make on the network four bronze rings on its four corners.

Keluaran 28:5

28:5 The artisans ⁶⁷  are to use ⁶⁸  the gold, blue, purple, scarlet, and fine linen.

Keluaran 28:22

28:22 “You are to make for the breastpiece braided chains like cords of pure gold,

Keluaran 30:29-30

30:29 So you are to sanctify them, ⁶⁹  and they will be most holy; ⁷⁰  anything that touches them will be holy. ⁷¹ 

30:30 “You are to anoint Aaron and his sons and ⁷²  sanctify them, so that they may minister as my priests.

Keluaran 31:11

31:11 the anointing oil, and sweet incense for the Holy Place. They will make all these things just as I have commanded you.”

Keluaran 31:16

31:16 The Israelites must keep the Sabbath by observing the Sabbath throughout their generations as a perpetual covenant.

Keluaran 32:14

32:14 Then the Lord relented over the evil that he had said he would do to his people.

Keluaran 33:15

33:15 And Moses ⁷³  said to him, “If your presence does not go ⁷⁴  with us, ⁷⁵  do not take us up from here. ⁷⁶ 

Keluaran 33:21

33:21 The Lord said, “Here ⁷⁷  is a place by me; you will station yourself ⁷⁸  on a rock.

Keluaran 34:14

34:14 For you must not worship ⁷⁹  any other god, ⁸⁰  for the Lord, whose name ⁸¹  is Jealous, is a jealous God.

Keluaran 36:5

36:5 and told Moses, “The people are bringing much more than ⁸²  is needed for the completion ⁸³  of the work which the Lord commanded us to do!” ⁸⁴ 

Keluaran 37:12

37:12 He made a surrounding frame for it about three inches wide, and he made a surrounding border of gold for its frame.

Keluaran 37:22

37:22 Their buds and their branches were of one piece; ⁸⁵  all of it was one hammered piece of pure gold.

Keluaran 37:29

37:29 He made the sacred anointing oil and the pure fragrant incense, the work of a perfumer.

Keluaran 38:9

The Construction of the Courtyard

38:9 He made the courtyard. For the south side ⁸⁶  the hangings of the courtyard were of fine twisted linen, one hundred fifty feet long,

Keluaran 38:29

38:29 The bronze of the wave offering was seventy talents and 2,400 shekels. ⁸⁷ 

Keluaran 39:7

39:7 He put ⁸⁸  them on the shoulder pieces of the ephod as stones of memorial for the Israelites, just as the Lord had commanded Moses.

Keluaran 39:15

39:15 They made for the breastpiece braided chains like cords of pure gold,

Keluaran 39:18

39:18 the other ⁸⁹  two ends of the two chains they attached to the two settings, and they attached them to the shoulder pieces of the ephod at the front of it.

Keluaran 39:23

39:23 There was an opening in the center of the robe, like the opening of a collar, with an edge all around the opening so that it could not be torn.

Keluaran 39:26

39:26 There was ⁹⁰  a bell and a pomegranate, a bell and a pomegranate, all around the hem of the robe, to be used in ministering, ⁹¹  just as the Lord had commanded Moses.

Keluaran 39:28

39:28 and the turban of fine linen, the headbands of fine linen, and the undergarments of fine twisted linen.

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 ⁹² 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 39:43

39:43 Moses inspected ⁹³  all the work – and ⁹⁴  they had done it just as the Lord had commanded – they had done it exactly – and Moses blessed them. ⁹⁵ 

Keluaran 40:4

40:4 You are to bring in the table and set out the things that belong on it; ⁹⁶  then you are to bring in the lampstand and set up its lamps.

Keluaran 40:21

40:21 And he brought the ark into the tabernacle, hung ⁹⁷  the protecting curtain, ⁹⁸  and shielded the ark of the testimony from view, just as the Lord had commanded Moses.

[1:5]  ¹ tn The word נֶפֶשׁ (nefesh) is often translated “soul.” But the word refers to the whole person, the body with the soul, and so “life” or “person” is frequently a better translation.

[1:5]  ² tn The expression in apposition to נֶפֶשׁ (nefesh) literally says “those who went out from the loins of Jacob.” This distinguishes the entire company as his direct descendants.

[1:5]  ³ sn Gen 46 describes in more detail Jacob’s coming to Egypt with his family. The Greek text of Exod 1:5 and of Gen 46:27 and two Qumran manuscripts, have the number as seventy-five, counting the people a little differently. E. H. Merrill in conjunction with F. Delitzsch notes that the list in Gen 46 of those who entered Egypt includes Hezron and Hamul, who did so in potentia, since they were born after the family entered Egypt. Joseph’s sons are also included, though they too were born in Egypt. “The list must not be pressed too literally” (E. H. Merrill, Kingdom of Priests, 49).

[1:5]  ⁴ tn Heb “and Joseph was in Egypt” (so ASV). The disjunctive word order in Hebrew draws attention to the fact that Joseph, in contrast to his brothers, did not come to Egypt at the same time as Jacob.

[1:12]  ⁵ tn Heb “they”; the referent (the Egyptians) has been specified in the translation for clarity.

[1:12]  ⁶ tn The imperfect tenses in this verse are customary uses, expressing continual action in past time (see GKC 315 §107.e). For other examples of כַּאֲשֶׁר (ka’asher) with כֵּן (ken) expressing a comparison (“just as…so”) see Gen 41:13; Judg 1:7; Isa 31:4.

[1:12]  sn Nothing in the oppression caused this, of course. Rather, the blessing of God (Gen 12:1-3) was on Israel in spite of the efforts of Egypt to hinder it. According to Gen 15 God had foretold that there would be this period of oppression (עָנָה [’anah] in Gen 15:13). In other words, God had decreed and predicted both their becoming a great nation and the oppression to show that he could fulfill his promise to Abraham in spite of the bondage.

[1:12]  ⁷ tn Heb “they felt a loathing before/because of”; the referent (the Egyptians) has been specified in the translation for clarity.

[2:21]  ⁸ tn Or “and Moses was willing” to stay with Reuel. The Talmud understood this to mean that he swore, and so when it came time to leave he had to have a word from God and permission from his father-in-law (Exod 4:18-19).

[2:21]  ⁹ tn The words “in marriage” are implied, and have been supplied in the translation for clarity.

[5:9]  ¹⁰ tn Heb “let the work be heavy.”

[5:9]  ¹¹ tn The text has וְיַעֲשׂוּ־בָהּ (vÿya’asu-vah, “and let them work in it”) or the like. The jussive forms part of the king’s decree that the men not only be required to work harder but be doing it: “Let them be occupied in it.”

[5:9]  sn For a discussion of this whole section, see K. A. Kitchen, “From the Brickfields of Egypt,” TynBul 27 (1976): 137-47.

[5:9]  ¹² sn The words of Moses are here called “lying words” (דִבְרֵי־שָׁקֶר, divre-shaqer). Here is the main reason, then, for Pharaoh’s new policy. He wanted to discredit Moses. So the words that Moses spoke Pharaoh calls false and lying words. The world was saying that God’s words were vain and deceptive because they were calling people to a higher order. In a short time God would reveal that they were true words.

[5:13]  ¹³ tn Or “pressed.”

[5:13]  ¹⁴ tn כַּלּוּ (kallu) is the Piel imperative; the verb means “to finish, complete” in the sense of filling up the quota.

[8:13]  ¹⁵ tn Heb “according to the word of Moses” (so KJV, NASB). Just as Moses had told Pharaoh “according to your word” (v. 10), now the Lord does “according to the word” of Moses.

[8:13]  ¹⁶ tn Heb “and the frogs died.”

[8:23]  ¹⁷ tn The word in the text is פְדֻת (pÿdut, “redemption”). This would give the sense of making a distinction by redeeming Israel. The editors wish to read פְלֻת (pÿlut) instead – “a separation, distinction” to match the verb in the preceding verse. For another view, see G. I. Davies, “The Hebrew Text of Exodus VIII 19 [English 23]: An Emendation,” VT 24 (1974): 489-92.

[8:23]  ¹⁸ tn Heb “this sign will be tomorrow.”

[9:4]  ¹⁹ tn The verb פָּלָה (palah) in Hiphil means “to set apart, make separate, make distinct.” See also Exod 8:22 (18 HT); 11:7; 33:16.

[9:4]  ²⁰ tn There is a wordplay in this section. A pestilence – דֶּבֶר (dever) – will fall on Egypt’s cattle, but no thing – דָּבָר (davar) – belonging to Israel would die. It was perhaps for this reason that the verb was changed in v. 1 from “say” to “speak” (דִּבֶּר, dibber). See U. Cassuto, Exodus, 111.

[9:4]  ²¹ tn The lamed preposition indicates possession: “all that was to the Israelites” means “all that the Israelites had.”

[9:12]  ²² tn This phrase translates the Hebrew word חָזַק (khazaq); see S. R. Driver, Exodus, 53.

[9:34]  ²³ tn The clause beginning with the preterite and vav (ו) consecutive is here subordinated to the next, and main clause – that he hardened his heart again.

[9:34]  ²⁴ tn The construction is another verbal hendiadys: וַיֹּסֶף לַחֲטֹּא (vayyosef lakhatto’), literally rendered “and he added to sin.” The infinitive construct becomes the main verb, and the Hiphil preterite becomes adverbial. The text is clearly interpreting as sin the hardening of Pharaoh’s heart and his refusal to release Israel. At the least this means that the plagues are his fault, but the expression probably means more than this – he was disobeying Yahweh God.

[9:34]  ²⁵ tn This phrase translates the Hebrew word כָּבֵד (kaved); see S. R. Driver, Exodus, 53.

[10:4]  ²⁶ tn הִנְנִי (hinni) before the active participle מֵבִיא (mevi’) is the imminent future construction: “I am about to bring” or “I am going to bring” – precisely, “here I am bringing.”

[10:4]  ²⁷ tn One of the words for “locusts” in the Bible is אַרְבֶּה (’arbeh), which comes from רָבָה (ravah, “to be much, many”). It was used for locusts because of their immense numbers.

[10:4]  ²⁸ tn Heb “within your border.”

[11:2]  ²⁹ tn Heb “Speak now in the ears of the people.” The expression is emphatic; it seeks to ensure that the Israelites hear the instruction.

[11:2]  ³⁰ tn The verb translated “request” is וְיִשְׁאֲלוּ (vÿyish’alu), the Qal jussive: “let them ask.” This is the point introduced in Exod 3:22. The meaning of the verb might be stronger than simply “ask”; it might have something of the idea of “implore” (see also its use in the naming of Samuel, who was “asked” from Yahweh [1 Sam 1:20]).

[11:2]  ³¹ tn “each man is to request from his neighbor and each woman from her neighbor.”

[11:2]  sn Here neighbor refers to Egyptian neighbors, who are glad to see them go (12:33) and so willingly give their jewelry and vessels.

[11:2]  ³² sn See D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42.

[12:25]  ³³ tn The verb used here and at the beginning of v. 24 is שָׁמַר (shamar); it can be translated “watch, keep, protect,” but in this context the point is to “observe” the religious customs and practices set forth in these instructions.

[12:32]  ³⁴ tn The form is the Piel perfect with a vav (ו) consecutive (וּבֵרַכְתֶּם, uverakhtem); coming in the sequence of imperatives this perfect tense would be volitional – probably a request rather than a command.

[12:32]  sn Pharaoh probably meant that they should bless him also when they were sacrificing to Yahweh in their religious festival – after all, he might reason, he did let them go (after divine judgment). To bless him would mean to invoke good gifts from God for him.

[13:22]  ³⁵ sn See T. W. Mann, “The Pillar of Cloud in the Reed Sea Narrative,” JBL 90 (1971): 15-30.

[15:15]  ³⁶ tn This is a prophetic perfect.

[15:15]  ³⁷ tn This verb is imperfect tense.

[18:13]  ³⁸ tn Heb “and it was/happened on the morrow.”

[18:13]  ³⁹ sn This is a simple summary of the function of Moses on this particular day. He did not necessarily do this every day, but it was time now to do it. The people would come to solve their difficulties or to hear instruction from Moses on decisions to be made. The tradition of “sitting in Moses’ seat” is drawn from this passage.

[18:15]  ⁴⁰ tn The form is לִדְרֹשׁ (lidrosh), the Qal infinitive construct giving the purpose. To inquire of God would be to seek God’s will on a matter, to obtain a legal decision on a matter, or to settle a dispute. As a judge Moses is speaking for God, but as the servant of Yahweh Moses’ words will be God’s words. The psalms would later describe judges as “gods” because they made the right decisions based on God’s Law.

[19:3]  ⁴¹ tn Heb “and Moses went up.”

[19:3]  ⁴² tn This expression is normally translated as “Israelites” in this translation, but because in this place it is parallel to “the house of Jacob” it seemed better to offer a fuller rendering.

[21:26]  ⁴³ tn The form וְשִׁחֲתָהּ (vÿshikhatah) is the Piel perfect with the vav (ל) consecutive, rendered “and destroys it.” The verb is a strong one, meaning “to ruin, completely destroy.”

[21:26]  ⁴⁴ tn Heb “him”; the referent (the male or female servant) has been specified in the translation for clarity.

[21:26]  ⁴⁵ sn Interestingly, the verb used here for “let him go” is the same verb throughout the first part of the book for “release” of the Israelites from slavery. Here, an Israelite will have to release the injured slave.

[21:27]  ⁴⁶ tn Heb “him”; the referent (the male or female servant) has been specified in the translation for clarity.

[22:23]  ⁴⁷ tn The accusative here is the masculine singular pronoun, which leads S. R. Driver to conclude that this line is out of place, even though the masculine singular can be used in places like this (Exodus, 232). U. Cassuto says its use is to refer to certain classes (Exodus, 292).

[22:23]  ⁴⁸ tn Here again and with “cry” the infinitive absolute functions with a diminished emphasis (GKC 342-43 §113.o).

[22:23]  ⁴⁹ tn Here is the normal use of the infinitive absolute with the imperfect tense to emphasize the verb: “I will surely hear,” implying, “I will surely respond.”

[22:29]  ⁵⁰ tn The expressions are unusual. U. Cassuto renders them: “from the fullness of your harvest and from the outflow of your presses” (Exodus, 294). He adds the Hittite parallel material to show that the people were to bring the offerings on time and not let them overlap, because the firstfruits had to be eaten first by the priest.

[23:9]  ⁵¹ tn The verb means “to crush.” S. R. Driver notes that in this context this would probably mean with an unfair judgment in the courts (Exodus, 239).

[23:9]  ⁵² tn Heb “soul, life” – “you know what it feels like.”

[23:20]  ⁵³ 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]  ⁵⁴ tn The particle הִנֵּה (hinneh) with the active participle indicates imminent future, something God is about to do.

[23:20]  ⁵⁵ 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]  ⁵⁶ tn Heb “protect you in the way.”

[23:20]  ⁵⁷ tn The form is the Hiphil perfect of the verb כּוּן (kun, “to establish, prepare”).

[24:2]  ⁵⁸ tn The verb is a perfect tense with a vav (ו) consecutive; it and the preceding perfect tense follow the imperative, and so have either a force of instruction, or, as taken here, are the equivalent of an imperfect tense (of permission).

[24:2]  ⁵⁹ tn Heb “they.”

[24:2]  ⁶⁰ tn Now the imperfect tense negated is used; here the prohibition would fit (“they will not come near”), or the obligatory (“they must not”) in which the subjects are obliged to act – or not act in this case.

[25:18]  ⁶¹ tn The evidence suggests that the cherubim were composite angelic creatures that always indicated the nearness of God. So here images of them were to be crafted and put on each end of the ark of the covenant to signify that they were there. Ezekiel 1 describes four cherubim as each having human faces, four wings, and parts of different animals for their bodies. Traditions of them appear in the other cultures as well. They serve to guard the holy places and to bear the throne of God. Here they were to be beaten out as part of the lid.

[25:32]  ⁶² tn Heb “from the sides of it.”

[25:32]  ⁶³ tn Heb “from the second side.”

[25:36]  ⁶⁴ tn Heb “will be from it.”

[26:18]  ⁶⁵ tn Heb “on the south side southward.”

[27:4]  ⁶⁶ tn The noun מִכְבָּר (mikhbar) means “a grating”; it is related to the word that means a “sieve.” This formed a vertical support for the ledge, resting on the ground and supporting its outer edge (S. R. Driver, Exodus, 292).

[28:5]  ⁶⁷ tn Heb “and they.” The word “artisans” is supplied as the referent of the pronoun, a connection that is clearer in Hebrew than in English.

[28:5]  ⁶⁸ tn Heb “receive” or “take.”

[30:29]  ⁶⁹ tn The verb is a Piel perfect with vav (ו) consecutive; in this verse it is summarizing or explaining what the anointing has accomplished. This is the effect of the anointing (see Exod 29:36).

[30:29]  ⁷⁰ tn This is the superlative genitive again, Heb “holy of holies.”

[30:29]  ⁷¹ tn See Exod 29:37; as before, this could refer to anything or anyone touching the sanctified items.

[30:30]  ⁷² tn The perfect tense with vav (ו) consecutive follows the imperfect of instruction; it may be equal to the instruction, but more likely shows the purpose or result of the act.

[33:15]  ⁷³ tn Heb “and he said”; the referent (Moses) has been specified in the translation for clarity.

[33:15]  ⁷⁴ tn The construction uses the active participle to stress the continual going of the presence: if there is not your face going.

[33:15]  ⁷⁵ tn “with us” has been supplied.

[33:15]  ⁷⁶ tn Heb “from this.”

[33:21]  ⁷⁷ tn The deictic particle is used here simply to call attention to a place of God’s knowing and choosing.

[33:21]  ⁷⁸ tn Heb “and you will,” or interpretively, “where you will.”

[34:14]  ⁷⁹ tn Heb “bow down.”

[34:14]  ⁸⁰ sn In Exod 20:3 it was “gods.”

[34:14]  ⁸¹ sn Here, too, the emphasis on God’s being a jealous God is repeated (see Exod 20:5). The use of “name” here is to stress that this is his nature, his character.

[36:5]  ⁸² 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]  ⁸³ tn Heb “for the service” (so KJV, ASV).

[36:5]  ⁸⁴ tn The last clause is merely the infinitive with an object – “to do it.” It clearly means the skilled workers are to do it.

[37:22]  ⁸⁵ tn Heb “were from it.”

[38:9]  ⁸⁶ tn Heb “south side southward.”

[38:29]  ⁸⁷ sn The total shekels would have been 212,400 shekels, which would be about 108,749 oz. This would make about 2.5 to 3 tons.

[39:7]  ⁸⁸ tn Or “attached.”

[39:18]  ⁸⁹ tn Here “other” has been supplied.

[39:26]  ⁹⁰ tn The words “there was” are supplied in the translation for stylistic reasons.

[39:26]  ⁹¹ tn The infinitive “to minister” is present; “to be used” is supplied from the context.

[39:32]  ⁹² 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.

[39:43]  ⁹³ tn Or “examined” (NASB, TEV); NCV “looked closely at.”

[39:43]  ⁹⁴ tn The deictic particle draws attention to what he saw in such a way as to give the reader Moses’ point of view and a sense of his pleasure: “and behold, they…”

[39:43]  ⁹⁵ sn The situation and wording in Exod 39:43 are reminiscent of Gen 1:28 and 31, with the motifs of blessing people and inspecting what has been made.

[40:4]  ⁹⁶ tn Heb “and you will set in order its setting” or “arrange its arrangement.” See 25:29-30 for items that belonged on the table.

[40:21]  ⁹⁷ tn Heb “set up,” if it includes more than the curtain.

[40:21]  ⁹⁸ tn Or “shielding” (NIV); Heb “the veil of the covering” (cf. KJV).