Keluaran 2:16

2:16 Now a priest of Midian had seven daughters, and they came and began to draw ¹  water ²  and fill ³  the troughs in order to water their father’s flock.

Keluaran 3:4

3:4 When the Lord ⁴  saw that ⁵  he had turned aside to look, God called to him from within the bush and said, “Moses, Moses!” ⁶  And Moses ⁷  said, “Here I am.”

Keluaran 7:7

7:7 Now Moses was eighty years old and Aaron was eighty-three years old when they spoke to Pharaoh.

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 12:37

12:37 The Israelites journeyed ⁸  from Rameses ⁹  to Sukkoth. There were about 600,000 men ¹⁰  on foot, plus their dependants. ¹¹ 

Keluaran 13:2

13:2 “Set apart ¹²  to me every firstborn male – the first offspring of every womb ¹³  among the Israelites, whether human or animal; it is mine.” ¹⁴ 

Keluaran 13:7

13:7 Bread made without yeast must be eaten ¹⁵  for seven days; ¹⁶  no bread made with yeast shall be seen ¹⁷  among you, and you must have no yeast among you within any of your borders.

Keluaran 13:18

13:18 So God brought the people around by the way of the desert to the Red Sea, ¹⁸  and the Israelites went up from the land of Egypt prepared for battle. ¹⁹ 

Keluaran 15:15

15:15 Then the chiefs of Edom will be terrified, ²⁰ 

trembling will seize ²¹  the leaders of Moab,

and the inhabitants of Canaan will shake.

Keluaran 16:9

16:9 Then Moses said to Aaron, “Tell the whole community ²²  of the Israelites, ‘Come ²³  before the Lord, because he has heard your murmurings.’”

Keluaran 18:16

18:16 When they have a dispute, ²⁴  it comes to me and I decide ²⁵  between a man and his neighbor, and I make known the decrees of God and his laws.” ²⁶ 

Keluaran 18:20

18:20 warn ²⁷  them of the statutes and the laws, and make known to them the way in which they must walk ²⁸  and the work they must do. ²⁹ 

Keluaran 19:3

19:3 Moses ³⁰  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 ³¹  of Israel:

Keluaran 25:2

25:2 “Tell the Israelites to take ³²  an offering ³³  for me; from every person motivated by a willing ³⁴  heart you ³⁵  are to receive my offering.

Keluaran 25:17

25:17 “You are to make an atonement lid ³⁶  of pure gold; ³⁷  its length is to be three feet nine inches, and its width is to be two feet three inches.

Keluaran 25:25

25:25 You are to make a surrounding frame ³⁸  for it about three inches broad, and you are to make a surrounding border of gold for its frame.

Keluaran 26:5

26:5 You are to make fifty loops on the one curtain, and you are to make fifty loops on the end curtain which is on the second set, so that the loops are opposite one to another. ³⁹ 

Keluaran 26:11

26:11 You are to make fifty bronze clasps and put the clasps into the loops and join the tent together so that it is a unit. ⁴⁰ 

Keluaran 26:27

26:27 and five bars for the frames on the second side of the tabernacle, and five bars for the frames on the back of the tabernacle on the west.

Keluaran 27:10

27:10 with ⁴¹  twenty posts and their twenty bronze bases, with the hooks of the posts and their bands of silver.

Keluaran 28:10-11

28:10 six ⁴²  of their names on one stone, and the six remaining names on the second stone, according to the order of their birth. ⁴³  28:11 You are to engrave the two stones with the names of the sons of Israel with the work of an engraver in stone, like the engravings of a seal; ⁴⁴  you are to have them set ⁴⁵  in gold filigree ⁴⁶  settings.

Keluaran 28:14

28:14 and two braided chains of pure gold, like a cord, and attach the chains to the settings.

Keluaran 30:18

30:18 “You are also to make a large bronze ⁴⁷  basin with a bronze stand ⁴⁸  for washing. You are to put it between the tent of meeting and the altar and put water in it, ⁴⁹ 

Keluaran 30:21

30:21 they must wash ⁵⁰  their hands and their feet so that they do not die. And this ⁵¹  will be a perpetual ordinance for them and for their descendants ⁵²  throughout their generations.” ⁵³ 

Keluaran 30:37

30:37 And the incense that you are to make, you must not make for yourselves using the same recipe; it is to be most holy to you, belonging to the Lord.

Keluaran 34:6

34:6 The Lord passed by before him and proclaimed: ⁵⁴  “The Lord, the Lord, ⁵⁵  the compassionate and gracious ⁵⁶  God, slow to anger, ⁵⁷  and abounding in loyal love and faithfulness, ⁵⁸ 

Keluaran 35:15

35:15 and the altar of incense with its poles, the anointing oil, and the fragrant incense; the hanging for the door at the entrance of the tabernacle;

Keluaran 35:19

35:19 the woven garments for serving in the holy place, the holy garments for Aaron the priest, and the garments for his sons to minister as priests.”

Keluaran 36:5

36:5 and told Moses, “The people are bringing much more than ⁵⁹  is needed for the completion ⁶⁰  of the work which the Lord commanded us to do!” ⁶¹ 

Keluaran 36:12

36:12 He made fifty loops on the first curtain, and he made fifty loops on the end curtain that was in the second set, with the loops opposite one another.

Keluaran 36:32

36:32 and five bars for the frames on the second side of the tabernacle, and five bars for the frames of the tabernacle for the back side on the west.

Keluaran 37:6

37:6 He made ⁶²  an atonement lid of pure gold; its length was three feet nine inches, and its width was two feet three inches.

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 38:14

38:14 with hangings on one side ⁶³  of the gate that were twenty-two and a half feet long, with their three posts and their three bases,

Keluaran 38:30-31

38:30 With it he made the bases for the door of the tent of meeting, the bronze altar, the bronze grating for it, and all the utensils of the altar, 38:31 the bases for the courtyard all around, the bases for the gate of the courtyard, all the tent pegs of the tabernacle, and all the tent pegs of the courtyard all around. ⁶⁴ 

Keluaran 39:7

39:7 He put ⁶⁵  them on the shoulder pieces of the ephod as stones of memorial for the Israelites, just as the Lord had commanded Moses.

Keluaran 39:18

39:18 the other ⁶⁶  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 39:29

39:29 The sash was of fine twisted linen and blue, purple, and scarlet yarn, the work of an embroiderer, just as the Lord had commanded Moses.

[2:16]  ¹ tn The preterites describing their actions must be taken in an ingressive sense, since they did not actually complete the job. Shepherds drove them away, and Moses watered the flocks.

[2:16]  ² tn The object “water” is not in the Hebrew text, but is implied.

[2:16]  ³ tn This also has the ingressive sense, “began to fill,” but for stylistic reasons is translated simply “fill” here.

[3:4]  ⁴ tn The preterite with the vav (ו) is subordinated as a temporal clause to the main point of the verse, that God called to him. The language is anthropomorphic, as if God’s actions were based on his observing what Moses did.

[3:4]  ⁵ tn The particle כִּי (ki, “that”) introduces the noun clause that functions as the direct object of the verb “saw” (R. J. Williams, Hebrew Syntax, 81, §490).

[3:4]  ⁶ sn The repetition of the name in God’s call is emphatic, making the appeal direct and immediate (see also Gen 22:11; 46:2). The use of the personal name shows how specifically God directed the call and that he knew this person. The repetition may have stressed even more that it was indeed he whom the Lord wanted. It would have been an encouragement to Moses that this was in fact the Lord who was meeting him.

[3:4]  ⁷ tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.

[12:37]  ⁸ tn Heb “and the sons of Israel journeyed.”

[12:37]  ⁹ sn The wilderness itinerary begins here. W. C. Kaiser records the identification of these two places as follows: The name Rameses probably refers to Qantir rather than Tanis, which is more remote, because Qantir was by the water; Sukkoth is identified as Tell el Maskhuta in the Wadi Tumilat near modern Ismailia – or the region around the city (“Exodus,” EBC 2:379). Of the extensive bibliography, see G. W. Coats, “The Wilderness Itinerary,” CBQ 34 (1972): 135-52; G. I. Davies, “The Wilderness Itineraries: A Comparative Study,” TynBul 25 (1974): 46-81; and J. T. Walsh, “From Egypt to Moab. A Source Critical Analysis of the Wilderness Itinerary,” CBQ 39 (1977): 20-33.

[12:37]  ¹⁰ tn The word for “men” (הַגְּבָרִים, haggÿvarim) stresses their hardiness and capability – strong men, potential soldiers – in contrast with the word that follows and designates noncombatants.

[12:37]  sn There have been many attempts to calculate the population of the exodus group, but nothing in the text gives the exact number other than the 600,000 people on foot who were men. Estimates of two million people are very large, especially since the Bible says there were seven nations in the land of Canaan mightier than Israel. It is probably not two million people (note, the Bible never said it was – this is calculated by scholars). But attempts to reduce the number by redefining the word “thousand” to mean clan or tribe or family unit have not been convincing, primarily because of all the tabulations of the tribes in the different books of the Bible that have to be likewise reduced. B. Jacob (Exodus, 347) rejects the many arguments and calculations as the work of eighteenth century deists and rationalists, arguing that the numbers were taken seriously in the text. Some writers interpret the numbers as inflated due to a rhetorical use of numbers, arriving at a number of 60,000 or so for the men here listed (reducing it by a factor of ten), and insisting this is a literal interpretation of the text as opposed to a spiritual or allegorical approach (see R. Allen, “Numbers,” EBC 2:686-96; see also G. Mendenhall, “The Census Lists of Numbers 1 and 26,” JBL 77 [1958]: 52-66). This proposal removes the “embarrassingly” large number for the exodus, but like other suggestions, lacks completely compelling evidence. For a more extensive discussion of the large numbers used to describe the Israelites in their wilderness experience, see the note on “46,500” in Num 1:21.

[12:37]  ¹¹ tn For more on this word see 10:10 and 24.

[13:2]  ¹² tn The verb “sanctify” is the Piel imperative of קָדַשׁ (qadash). In the Qal stem it means “be holy, be set apart, be distinct,” and in this stem “sanctify, set apart.”

[13:2]  sn Here is the central principle of the chapter – the firstborn were sacred to God and must be “set apart” (the meaning of the verb “sanctify”) for his use.

[13:2]  ¹³ tn The word פֶּטֶּר (petter) means “that which opens”; this construction literally says, “that which opens every womb,” which means “the first offspring of every womb.” Verses 12 and 15 further indicate male offspring.

[13:2]  ¹⁴ tn Heb “to me it.” The preposition here expresses possession; the construction is simply “it [is, belongs] to me.”

[13:7]  ¹⁵ tn The imperfect has the nuance of instruction or injunction again, but it could also be given an obligatory nuance.

[13:7]  ¹⁶ tn The construction is an adverbial accusative of time, answering how long the routine should be followed (see GKC 374 §118.k).

[13:7]  ¹⁷ tn Or “visible to you” (B. Jacob, Exodus, 366).

[13:18]  ¹⁸ tn The Hebrew term יַם־סוּף (Yam Suf) cannot be a genitive (“wilderness of the Red Sea”) because it follows a noun that is not in construct; instead, it must be an adverbial accusative, unless it is simply joined by apposition to “the wilderness” – the way to the wilderness [and] to the Red Sea (B. S. Childs, Exodus [OTL], 217).

[13:18]  sn The translation of this name as “Red Sea” comes from the sea’s Greek name in the LXX and elsewhere. The Red Sea on today’s maps is farther south, below the Sinai Peninsula. But the title Red Sea in ancient times may very well have covered both the Gulf of Suez and the Gulf of Aqaba (see Deut 1:1; 1 Kgs 9:26). The name “Sea of Reeds” in various English versions (usually in the form of a marginal note) and commentaries reflects the meaning of the Hebrew word סוּף a word for reedy water plants (Exod 2:3, 5; Isa 19:6; Jonah 2:6 [Eng. v. 5]) that may have a connection with an Egyptian word used for papyrus and other marsh plants. On this basis some have taken the term Yam Suph as perhaps referring to Lake Menzaleh or Lake Ballah, which have abundant reeds, north of the extension of the Red Sea on the western side of Sinai. Whatever exact body of water is meant, it was not merely a marshy swamp that the people waded through, but a body of water large enough to make passage impossible without divine intervention, and deep enough to drown the Egyptian army. Lake Menzaleh has always been deep enough to preclude passage on foot (E. H. Merrill, Kingdom of Priests, 66). Among the many sources dealing with the geography, see B. F. Batto, “The Reed Sea: Requiescat in Pace,” JBL 102 (1983): 27-35; M. Waxman, “I Miss the Red Sea,” Conservative Judaism 18 (1963): 35-44; G. Coats, “The Sea Tradition in the Wilderness Theme: A Review,” JSOT 12 (1979): 2-8; and K. A. Kitchen, On the Reliability of the Old Testament, 261-63.

[13:18]  ¹⁹ tn The term חֲמֻשִׁים (khamushim) is placed first for emphasis; it forms a circumstantial clause, explaining how they went up. Unfortunately, it is a rare word with uncertain meaning. Most translations have something to do with “in battle array” or “prepared to fight” if need be (cf. Josh 1:14; 4:12). The Targum took it as “armed with weapons.” The LXX had “in the fifth generation.” Some have opted for “in five divisions.”

[15:15]  ²⁰ tn This is a prophetic perfect.

[15:15]  ²¹ tn This verb is imperfect tense.

[16:9]  ²² tn Or “congregation” (KJV, ASV, NASB, NRSV); the same word occurs in v. 10.

[16:9]  ²³ tn The verb means “approach, draw near.” It is used in the Torah of drawing near for religious purposes. It is possible that some sacrifice was involved here, but no mention is made of that.

[18:16]  ²⁴ tn Or “thing,” “matter,” “issue.”

[18:16]  ²⁵ tn The verb שָׁפַט (shafat) means “to judge”; more specifically, it means to make a decision as an arbiter or umpire. When people brought issues to him, Moses decided between them. In the section of laws in Exodus after the Ten Commandments come the decisions, the מִשְׁפָּטִים (mishppatim).

[18:16]  ²⁶ tn The “decrees” or “statutes” were definite rules, stereotyped and permanent; the “laws” were directives or pronouncements given when situations arose. S. R. Driver suggests this is another reason why this event might have taken place after Yahweh had given laws on the mountain (Exodus, 165).

[18:20]  ²⁷ tn The perfect tense with the vav (ו) continues the sequence of instruction for Moses. He alone was to be the mediator, to guide them in the religious and moral instruction.

[18:20]  ²⁸ tn The verb and its following prepositional phrase form a relative clause, modifying “the way.” The imperfect tense should be given the nuance of obligatory imperfect – it is the way they must walk.

[18:20]  ²⁹ tn This last part is parallel to the preceding: “work” is also a direct object of the verb “make known,” and the relative clause that qualifies it also uses an obligatory imperfect.

[19:3]  ³⁰ tn Heb “and Moses went up.”

[19:3]  ³¹ 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.

[25:2]  ³² tn The verb is וְיִקְחוּ (vÿyiqkhu), the Qal imperfect or jussive with vav; after the imperative “speak” this verb indicates the purpose or result: “speak…that they may take” and continues with the force of a command.

[25:2]  ³³ tn The “offering” (תְּרוּמָה, tÿrumah) is perhaps better understood as a contribution since it was a freewill offering. There is some question about the etymology of the word. The traditional meaning of “heave-offering” derives from the idea of “elevation,” a root meaning “to be high” lying behind the word. B. Jacob says it is something sorted out of a mass of material and designated for a higher purpose (Exodus, 765). S. R. Driver (Exodus, 263) corrects the idea of “heave-offering” by relating the root to the Hiphil form of that root, herim, “to lift” or “take off.” He suggests the noun means “what is taken off” from a larger mass and so designated for sacred purposes. The LXX has “something taken off.”

[25:2]  ³⁴ tn The verb יִדְּבֶנּוּ (yiddÿvennu) is related to the word for the “freewill offering” (נְדָבָה, nÿdavah). The verb is used of volunteering for military campaigns (Judg 5:2, 9) and the willing offerings for both the first and second temples (see 1 Chr 29:5, 6, 9, 14, 17).

[25:2]  ³⁵ tn The pronoun is plural.

[25:17]  ³⁶ tn The noun is כַּפֹּרֶת (kapporet), translated “atonement lid” or “atonement plate.” The traditional translation “mercy-seat” (so KJV, ASV, NASB, NRSV) came from Tyndale in 1530 and was also used by Luther in 1523. The noun is formed from the word “to make atonement.” The item that the Israelites should make would be more than just a lid for the ark. It would be the place where atonement was signified. The translation of “covering” is probably incorrect, for it derives from a rare use of the verb, if the same verb at all (the evidence shows “cover” is from another root with the same letters as this). The value of this place was that Yahweh sat enthroned above it, and so the ark essentially was the “footstool.” Blood was applied to the lid of the box, for that was the place of atonement (see S. R. Driver, Exodus, 269-270).

[25:17]  ³⁷ tn After verbs of making or producing, the accusative (like “gold” here) may be used to express the material from which something is made (see GKC 371 §117.hh).

[25:25]  ³⁸ sn There is some debate as to the meaning of מִסְגֶּרֶת (misgeret). This does not seem to be a natural part of the table and its legs. The drawing on the Arch of Titus shows two cross-stays in the space between the legs, about halfway up. It might have been nearer the top, but the drawing of the table of presence-bread from the arch shows it half-way up. This frame was then decorated with the molding as well.

[26:5]  ³⁹ tn Heb “a woman to her sister.”

[26:11]  ⁴⁰ tn Heb “one”

[27:10]  ⁴¹ tn Heb “and.”

[28:10]  ⁴² tn This is in apposition to the direct object of the verb “engrave.” It further defines how the names were to be engraved – six on one and the other six on the other.

[28:10]  ⁴³ tn Heb “according to their begettings” (the major word in the book of Genesis). What is meant is that the names would be listed in the order of their ages.

[28:11]  ⁴⁴ sn Expert stone or gem engravers were used to engrave designs and names in identification seals of various sizes. It was work that skilled artisans did.

[28:11]  ⁴⁵ tn Or “you will mount them” (NRSV similar).

[28:11]  ⁴⁶ tn Or “rosettes,” shield-like frames for the stones. The Hebrew word means “to plait, checker.”

[30:18]  ⁴⁷ sn The metal for this object was obtained from the women from their mirrors (see Exod 38:8).

[30:18]  ⁴⁸ tn Heb “and its stand bronze.”

[30:18]  ⁴⁹ tn The form is the adverb “there” with the directive qamets-he ( ָה).

[30:21]  ⁵⁰ tn Heb “and [then] they will wash.”

[30:21]  ⁵¹ tn The verb is “it will be.”

[30:21]  ⁵² tn Heb “for his seed.”

[30:21]  ⁵³ 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.

[34:6]  ⁵⁴ 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]  ⁵⁵ 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]  ⁵⁶ tn See Exod 33:19.

[34:6]  ⁵⁷ sn This is literally “long of anger.” His anger prolongs itself, allowing for people to repent before punishment is inflicted.

[34:6]  ⁵⁸ 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.

[36:5]  ⁵⁹ 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]  ⁶⁰ tn Heb “for the service” (so KJV, ASV).

[36:5]  ⁶¹ tn The last clause is merely the infinitive with an object – “to do it.” It clearly means the skilled workers are to do it.

[37:6]  ⁶² tn Heb “and he made.”

[38:14]  ⁶³ tn The word literally means “shoulder.” The next words, “of the gate,” have been supplied here. The east end contained the courtyard’s entry with a wall of curtains on each side of the entry (see v. 15).

[38:31]  ⁶⁴ sn The bronze altar is the altar for the burnt offering; the large bronze basin is not included here in the list.

[39:7]  ⁶⁵ tn Or “attached.”

[39:18]  ⁶⁶ tn Here “other” has been supplied.