Keluaran 6:8

6:8 I will bring you to the land I swore to give ¹  to Abraham, to Isaac, and to Jacob – and I will give it to you ²  as a possession. I am the Lord!’”

Keluaran 10:7

10:7 Pharaoh’s servants said to him, “How long ³  will this man be a menace ⁴  to us? Release the people so that they may serve the Lord their God. Do you not know ⁵  that Egypt is destroyed?”

Keluaran 12:15

12:15 For seven days ⁶  you must eat ⁷  bread made without yeast. ⁸  Surely ⁹  on the first day you must put away yeast from your houses because anyone who eats bread made with yeast ¹⁰  from the first day to the seventh day will be cut off ¹¹  from Israel.

Keluaran 13:3

13:3 Moses said to the people, “Remember ¹²  this day on which you came out from Egypt, from the place where you were enslaved, ¹³  for the Lord brought you out of there ¹⁴  with a mighty hand – and no bread made with yeast may be eaten. ¹⁵ 

Keluaran 15:26

15:26 He said, “If you will diligently obey ¹⁶  the Lord your God, and do what is right ¹⁷  in his sight, and pay attention ¹⁸  to his commandments, and keep all his statutes, then all ¹⁹  the diseases ²⁰  that I brought on the Egyptians I will not bring on you, for I, the Lord, am your healer.” ²¹ 

Keluaran 16:23

16:23 He said to them, “This is what the Lord has said: ‘Tomorrow is a time of cessation from work, ²²  a holy Sabbath ²³  to the Lord. Whatever you want to ²⁴  bake, bake today; ²⁵  whatever you want to boil, boil today; whatever is left put aside for yourselves to be kept until morning.’”

Keluaran 16:32

16:32 Moses said, “This is what ²⁶  the Lord has commanded: ‘Fill an omer with it to be kept ²⁷  for generations to come, ²⁸  so that they may see ²⁹  the food I fed you in the desert when I brought you out from the land of Egypt.’”

Keluaran 17:12

17:12 When ³⁰  the hands of Moses became heavy, ³¹  they took a stone and put it under him, and Aaron and Hur held up his hands, one on one side and one on the other, ³²  and so his hands were steady ³³  until the sun went down.

Keluaran 18:8

18:8 Moses told his father-in-law all that the Lord had done to Pharaoh and to Egypt for Israel’s sake, and all the hardship ³⁴  that had come on them ³⁵  along the way, and how ³⁶  the Lord had delivered them.

Keluaran 20:24-25

20:24 ‘You must make for me an altar made of earth, ³⁷  and you will sacrifice on it your burnt offerings and your peace offerings, ³⁸  your sheep and your cattle. In every place ³⁹  where I cause my name to be honored ⁴⁰  I will come to you and I will bless you. 20:25 If you make me an altar of stone, you must not build it ⁴¹  of stones shaped with tools, ⁴²  for if you use your tool on it you have defiled it. ⁴³ 

Keluaran 21:22

21:22 “If men fight and hit a pregnant woman and her child is born prematurely, ⁴⁴  but there is no serious injury, he will surely be punished in accordance with what the woman’s husband demands of him, and he will pay what the court decides. ⁴⁵ 

Keluaran 26:1

The Tabernacle

26:1 ⁴⁶ “The tabernacle itself ⁴⁷  you are to make with ⁴⁸  ten curtains of fine twisted linen and blue and purple and scarlet; ⁴⁹  you are to make them with ⁵⁰  cherubim that are the work of an artistic designer.

Keluaran 31:14

31:14 So you must keep the Sabbath, for it is holy for you. Everyone who defiles it ⁵¹  must surely be put to death; indeed, ⁵²  if anyone does ⁵³  any ⁵⁴  work on it, then that person will be cut off from among his ⁵⁵  people.

Keluaran 33:12

33:12 Moses said to the Lord, “See, you have been saying to me, ‘Bring this people up,’ ⁵⁶  but you have not let me know whom you will send with me. But you said, ‘I know you by name, ⁵⁷  and also you have found favor in my sight.’

Keluaran 35:35

35:35 He has filled them with skill ⁵⁸  to do all kinds of work ⁵⁹  as craftsmen, as designers, as embroiderers in blue, purple, and scarlet yarn and in fine linen, and as weavers. They are ⁶⁰  craftsmen in all the work ⁶¹  and artistic designers. ⁶² 

Keluaran 36:8

The Building of the Tabernacle

36:8 All the skilled among those who were doing the work made the tabernacle with ten curtains of fine twisted linen and blue and purple and scarlet; they were made with cherubim that were the work of an artistic designer.

Keluaran 38:18

38:18 The curtain ⁶³  for the gate of the courtyard was of blue, purple, and scarlet yarn and fine twisted linen, the work of an embroiderer. It was thirty feet long, and like the hangings in the courtyard, it was seven and a half feet high,

Keluaran 39:21

39:21 They tied the breastpiece by its rings to the rings of the ephod by blue cord, so that it was above the waistband of the ephod, so that the breastpiece would not be loose from the ephod, just as the Lord had commanded Moses.

[6:8]  ¹ tn Heb “which I raised my hand to give it.” The relative clause specifies which land is their goal. The bold anthropomorphism mentions part of an oath-taking ceremony to refer to the whole event and reminds the reader that God swore that he would give the land to them. The reference to taking an oath would have made the promise of God sure in the mind of the Israelite.

[6:8]  ² sn Here is the twofold aspect again clearly depicted: God swore the promise to the patriarchs, but he is about to give what he promised to this generation. This generation will know more about him as a result.

[10:7]  ³ sn The question of Pharaoh’s servants echoes the question of Moses – “How long?” Now the servants of Pharaoh are demanding what Moses demanded – “Release the people.” They know that the land is destroyed, and they speak of it as Moses’ doing. That way they avoid acknowledging Yahweh or blaming Pharaoh.

[10:7]  ⁴ tn Heb “snare” (מוֹקֵשׁ, moqesh), a word used for a trap for catching birds. Here it is a figure for the cause of Egypt’s destruction.

[10:7]  ⁵ tn With the adverb טֶרֶם (terem), the imperfect tense receives a present sense: “Do you not know?” (See GKC 481 §152.r).

[12:15]  ⁶ tn This expression is an adverbial accusative of time. The feast was to last from the 15th to the 21st of the month.

[12:15]  ⁷ tn Or “you will eat.” The statement stresses their obligation – they must eat unleavened bread and avoid all leaven.

[12:15]  ⁸ tn The etymology of מַצּוֹת (matsot, “unleavened bread,” i.e., “bread made without yeast”) is uncertain. Suggested connections to known verbs include “to squeeze, press,” “to depart, go out,” “to ransom,” or to an Egyptian word “food, cake, evening meal.” For a more detailed study of “unleavened bread” and related matters such as “yeast” or “leaven,” see A. P. Ross, NIDOTTE 4:448-53.

[12:15]  ⁹ tn The particle serves to emphasize, not restrict here (B. S. Childs, Exodus [OTL], 183, n. 15).

[12:15]  ¹⁰ tn Heb “every eater of leavened bread.” The participial phrase stands at the beginning of the clause as a casus pendens, that is, it stands grammatically separate from the sentence. It names a condition, the contingent occurrences of which involve a further consequence (GKC 361 §116.w).

[12:15]  ¹¹ tn The verb וְנִכְרְתָה (vÿnikhrÿtah) is the Niphal perfect with the vav (ו) consecutive; it is a common formula in the Law for divine punishment. Here, in sequence to the idea that someone might eat bread made with yeast, the result would be that “that soul [the verb is feminine] will be cut off.” The verb is the equivalent of the imperfect tense due to the consecutive; a translation with a nuance of the imperfect of possibility (“may be cut off”) fits better perhaps than a specific future. There is the real danger of being cut off, for while the punishment might include excommunication from the community, the greater danger was in the possibility of divine intervention to root out the evildoer (S. R. Driver, Exodus, 94). Gesenius lists this as the use of a perfect with a vav consecutive after a participle (a casus pendens) to introduce the apodosis (GKC 337 §112.mm).

[12:15]  sn In Lev 20:3, 5-6, God speaks of himself as cutting off a person from among the Israelites. The rabbis mentioned premature death and childlessness as possible judgments in such cases, and N. M. Sarna comments that “one who deliberately excludes himself from the religious community of Israel cannot be a beneficiary of the covenantal blessings” (Exodus [JPSTC], 58).

[13:3]  ¹² tn The form is the infinitive absolute of זָכַר (zakhar, “remember”). The use of this form in place of the imperative (also found in the Decalogue with the Sabbath instruction) stresses the basic meaning of the root word, everything involved with remembering (emphatic imperative, according to GKC 346 §113.bb). The verb usually implies that there will be proper action based on what was remembered.

[13:3]  sn There is a pattern in the arrangement of vv. 3-10 and 11-16. Both sections contain commands based on the mighty deliverance as reminders of the deliverance. “With a mighty hand” occurs in vv. 3, 9, 14, 16. An explanation to the son is found in vv. 8 and 14. The emphases “sign on your hand” and “between your eyes” are part of the conclusions to both halves (vv. 9, 16).

[13:3]  ¹³ tn Heb “from a house of slaves.” “House” is obviously not meant to be literal; it indicates a location characterized by slavery, a land of slaves, as if they were in a slave house. Egypt is also called an “iron-smelting furnace” (Deut 4:20).

[13:3]  ¹⁴ tn Heb “from this” [place].

[13:3]  ¹⁵ tn The verb is a Niphal imperfect; it could be rendered “must not be eaten” in the nuance of the instruction or injunction category, but permission fits this sermonic presentation very well – nothing with yeast may be eaten.

[15:26]  ¹⁶ tn The construction uses the infinitive absolute and the imperfect tense of שָׁמַע (shama’). The meaning of the verb is idiomatic here because it is followed by “to the voice of Yahweh your God.” When this is present, the verb is translated “obey.” The construction is in a causal clause. It reads, “If you will diligently obey.” Gesenius points out that the infinitive absolute in a conditional clause also emphasizes the importance of the condition on which the consequence depends (GKC 342-43 §113.o).

[15:26]  ¹⁷ tn The word order is reversed in the text: “and the right in his eyes you do,” or, “[if] you do what is right in his eyes.” The conditional idea in the first clause is continued in this clause.

[15:26]  ¹⁸ tn Heb “give ear.” This verb and the next are both perfect tenses with the vav (ו) consecutive; they continue the sequence of the original conditional clause.

[15:26]  ¹⁹ tn The substantive כָּל־ (kol, “all of”) in a negative clause can be translated “none of.”

[15:26]  ²⁰ sn The reference is no doubt to the plagues that Yahweh has just put on them. These will not come on God’s true people. But the interesting thing about a conditional clause like this is that the opposite is also true – “if you do not obey, then I will bring these diseases.”

[15:26]  ²¹ tn The form is רֹפְאֶךָ (rofÿ’ekha), a participle with a pronominal suffix. The word is the predicate after the pronoun “I”: “I [am] your healer.” The suffix is an objective genitive – the Lord heals them.

[15:26]  sn The name I Yahweh am your healer comes as a bit of a surprise. One might expect, “I am Yahweh who heals your water,” but it was the people he came to heal because their faith was weak. God lets Israel know here that he can control the elements of nature to bring about a spiritual response in Israel (see Deut 8).

[16:23]  ²² tn The noun שַׁבָּתוֹן (shabbaton) has the abstract ending on it: “resting, ceasing.” The root word means “cease” from something, more than “to rest.” The Law would make it clear that they were to cease from their normal occupations and do no common work.

[16:23]  ²³ tn The technical expression is now used: שַׁבַּת־קֹדֶשׁ (shabbat-qodesh, “a holy Sabbath”) meaning a “cessation of/for holiness” for Yahweh. The rest was to be characterized by holiness.

[16:23]  ²⁴ tn The two verbs in these objective noun clauses are desiderative imperfects – “bake whatever you want to bake.”

[16:23]  ²⁵ tn The word “today” is implied from the context.

[16:32]  ²⁶ tn Heb “This is the thing that.”

[16:32]  ²⁷ tn Heb “for keeping.”

[16:32]  ²⁸ tn Heb “according to your generations” (see Exod 12:14).

[16:32]  ²⁹ tn In this construction after the particle expressing purpose or result, the imperfect tense has the nuance of final imperfect, equal to a subjunctive in the classical languages.

[17:12]  ³⁰ tn Literally “now the hands of Moses,” the disjunctive vav (ו) introduces a circumstantial clause here – of time.

[17:12]  ³¹ tn The term used here is the adjective כְּבֵדִים (kÿvedim). It means “heavy,” but in this context the idea is more that of being tired. This is the important word that was used in the plague stories: when the heart of Pharaoh was hard, then the Israelites did not gain their freedom or victory. Likewise here, when the staff was lowered because Moses’ hands were “heavy,” Israel started to lose.

[17:12]  ³² tn Heb “from this, one, and from this, one.”

[17:12]  ³³ tn The word “steady” is אֱמוּנָה (’emuna) from the root אָמַן (’aman). The word usually means “faithfulness.” Here is a good illustration of the basic idea of the word – firm, steady, reliable, dependable. There may be a double entendre here; on the one hand it simply says that his hands were stayed so that Israel might win, but on the other hand it is portraying Moses as steady, firm, reliable, faithful. The point is that whatever God commissioned as the means or agency of power – to Moses a staff, to the Christians the Spirit – the people of God had to know that the victory came from God alone.

[18:8]  ³⁴ tn A rare word, “weariness” of the hardships.

[18:8]  ³⁵ tn Heb “found them.”

[18:8]  ³⁶ tn Here “how” has been supplied.

[20:24]  ³⁷ sn The instructions here call for the altar to be made of natural things, not things manufactured or shaped by man. The altar was either to be made of clumps of earth or natural, unhewn rocks.

[20:24]  ³⁸ sn The “burnt offering” is the offering prescribed in Lev 1. Everything of this animal went up in smoke as a sweet aroma to God. It signified complete surrender by the worshiper who brought the animal, and complete acceptance by God, thereby making atonement. The “peace offering” is legislated in Lev 3 and 7. This was a communal meal offering to celebrate being at peace with God. It was made usually for thanksgiving, for payment of vows, or as a freewill offering.

[20:24]  ³⁹ tn Gesenius lists this as one of the few places where the noun in construct seems to be indefinite in spite of the fact that the genitive has the article. He says בְּכָל־הַמָּקוֹם (bÿkhol-hammaqom) means “in all the place, sc. of the sanctuary, and is a dogmatic correction of “in every place” (כָּל־מָקוֹם, kol-maqom). See GKC 412 §127.e.

[20:24]  ⁴⁰ tn The verb is זָכַר (zakhar, “to remember”), but in the Hiphil especially it can mean more than remember or cause to remember (remind) – it has the sense of praise or honor. B. S. Childs says it has a denominative meaning, “to proclaim” (Exodus [OTL], 447). The point of the verse is that God will give Israel reason for praising and honoring him, and in every place that occurs he will make his presence known by blessing them.

[20:25]  ⁴¹ tn Heb “them” referring to the stones.

[20:25]  ⁴² tn Heb “of hewn stones.” Gesenius classifies this as an adverbial accusative – “you shall not build them (the stones of the altar) as hewn stones.” The remoter accusative is in apposition to the nearer (GKC 372 §117.kk).

[20:25]  ⁴³ tn The verb is a preterite with vav (ו) consecutive. It forms the apodosis in a conditional clause: “if you lift up your tool on it…you have defiled it.”

[21:22]  ⁴⁴ tn This line has occasioned a good deal of discussion. It may indicate that the child was killed, as in a miscarriage; or it may mean that there was a premature birth. The latter view is taken here because of the way the whole section is written: (1) “her children come out” reflects a birth and not the loss of children, (2) there is no serious damage, and (3) payment is to be set for any remuneration. The word אָסוֹן (’ason) is translated “serious damage.” The word was taken in Mekilta to mean “death.” U. Cassuto says the point of the phrase is that neither the woman or the children that are born die (Exodus, 275). But see among the literature on this: M. G. Kline, “Lex Talionis and the Human Fetus,” JETS 20 (1977): 193-201; W. House, “Miscarriage or Premature Birth: Additional Thoughts on Exodus 21:22-25,” WTJ 41 (1978): 108-23; S. E. Loewenstamm, “Exodus XXI 22-25,” VT 27 (1977): 352-60.

[21:22]  ⁴⁵ tn The word בִּפְלִלִים (biflilim) means “with arbitrators.” The point then seems to be that the amount of remuneration for damages that was fixed by the husband had to be approved by the courts. S. R. Driver mentions an alternative to this unusual reading presented by Budde, reading בנפלים as “untimely birth” (Exodus, 219). See also E. A. Speiser, “The Stem PLL in Hebrew,” JBL 82 (1963): 301-6.

[26:1]  ⁴⁶ sn This chapter is given over to the details of the structure itself, the curtains, coverings, boards and walls and veil. The passage can be studied on one level for its function both practically and symbolically for Israel’s worship. On another level it can be studied for its typology, for the tabernacle and many of its parts speak of Christ. For this one should see the commentaries.

[26:1]  ⁴⁷ tn The word order in Hebrew thrusts the direct object to the front for particular emphasis. After the first couple of pieces of furniture are treated (chap. 25), attention turns to the tabernacle itself.

[26:1]  ⁴⁸ tn This is for the adverbial accusative explaining how the dwelling place is to be made.

[26:1]  ⁴⁹ sn S. R. Driver suggests that the curtains were made with threads dyed with these colors (Exodus, 280). Perhaps the colored threads were used for embroidering the cherubim in the curtains.

[26:1]  ⁵⁰ tn The construction is difficult in this line because of the word order. “Cherubim” is an adverbial accusative explaining how they were to make the curtains. And מַעֲשֵׂה חֹשֵׁב (ma’aseh khoshev) means literally “work of a designer”; it is in apposition to “cherubim.” The Hebrew participle means “designer” or “deviser” so that one could render this “of artistic designs in weaving” (S. R. Driver, Exodus, 280-81). B. Jacob says that it refers to “artistic weavers” (Exodus, 789).

[31:14]  ⁵¹ tn This clause is all from one word, a Piel plural participle with a third, feminine suffix: מְחַלְלֶיהָ (mÿkhalleha, “defilers of it”). This form serves as the subject of the sentence. The word חָלַל (khalal) is the antonym of קָדַשׁ (qadash, “to be holy”). It means “common, profane,” and in the Piel stem “make common, profane” or “defile.” Treating the Sabbath like an ordinary day would profane it, make it common.

[31:14]  ⁵² tn This is the asseverative use of כִּי (ki) meaning “surely, indeed,” for it restates the point just made (see R. J. Williams, Hebrew Syntax, 73, §449).

[31:14]  ⁵³ tn Heb “the one who does.”

[31:14]  ⁵⁴ tn “any” has been supplied.

[31:14]  ⁵⁵ tn Literally “her” (a feminine pronoun agreeing with “soul/life,” which is grammatically feminine).

[33:12]  ⁵⁶ tn The Hiphil imperative is from the same verb that has been used before for bringing the people up from Egypt and leading them to Canaan.

[33:12]  ⁵⁷ tn That is, “chosen you.”

[35:35]  ⁵⁸ tn The expression “wisdom of heart,” or “wisdom in heart,” means artistic skill. The decisions and plans they make are skilled. The expression forms a second accusative after the verb of filling.

[35:35]  ⁵⁹ tn The expression “all the work” means “all kinds of work.”

[35:35]  ⁶⁰ tn Here “They are” has been supplied.

[35:35]  ⁶¹ tn Heb “doers of all work.”

[35:35]  ⁶² tn Heb “designers of designs.”

[38:18]  ⁶³ tn This word is different from the word for hangings; it has more of the idea of a screen, shielding or securing the area.