Keluaran 30:1--32:35
Konteks30:1 1 “You are to make an altar for burning incense; 2 you are to make it of 3 acacia wood. 4 30:2 Its length is to be a foot and a half 5 and its width a foot and a half; it will be square. Its height is to be three feet, 6 with its horns of one piece with it. 7 30:3 You are to overlay it with pure gold – its top, 8 its four walls, 9 and its horns – and make a surrounding border of gold for it. 10 30:4 You are to make two gold rings for it under its border, on its two flanks; you are to make them on its two sides. 11 The rings 12 will be places 13 for poles to carry it with. 30:5 You are to make the poles of acacia wood and overlay them with gold.
30:6 “You are to put it in front of the curtain that is before the ark of the testimony (before the atonement lid that is over the testimony), where I will meet you. 30:7 Aaron is to burn sweet incense 14 on it morning by morning; when he attends 15 to the lamps he is to burn incense. 16 30:8 When Aaron sets up the lamps around sundown he is to burn incense on it; it is to be a regular incense offering before the Lord throughout your generations. 30:9 You must not offer strange incense on it, nor burnt offering, nor meal offering, and you must not pour out a drink offering on it. 30:10 Aaron is to make atonement on its horns once in the year with some of the blood of the sin offering for atonement; 17 once in the year 18 he is to make atonement on it throughout your generations. It is most holy to the Lord.” 19
30:11 20 The Lord spoke to Moses: 21 30:12 “When you take a census 22 of the Israelites according to their number, 23 then each man is to pay a ransom 24 for his life to the Lord when you number them, 25 so that there will be no plague among them when you number them. 30:13 Everyone who crosses over to those who are numbered 26 is to pay this: a half shekel 27 according to the shekel of the sanctuary 28 (a shekel weighs twenty gerahs). The half shekel is to be an offering 29 to the Lord. 30:14 Everyone who crosses over to those numbered, from twenty years old and up, is to pay an offering to the Lord. 30:15 The rich are not to increase it, 30 and the poor are not to pay less than the half shekel when giving 31 the offering of the Lord, to make atonement 32 for your lives. 30:16 You are to receive the atonement money 33 from the Israelites and give it for the service 34 of the tent of meeting. It will be a memorial 35 for the Israelites before the Lord, to make atonement 36 for your lives.”
30:17 37 The Lord spoke to Moses: 38 30:18 “You are also to make a large bronze 39 basin with a bronze stand 40 for washing. You are to put it between the tent of meeting and the altar and put water in it, 41 30:19 and Aaron and his sons must wash their hands and their feet from it. 42 30:20 When they enter 43 the tent of meeting, they must wash with 44 water so that they do not die. 45 Also, when they approach 46 the altar to minister by burning incense 47 as an offering made by fire 48 to the Lord, 30:21 they must wash 49 their hands and their feet so that they do not die. And this 50 will be a perpetual ordinance for them and for their descendants 51 throughout their generations.” 52
30:22 53 The Lord spoke to Moses: 54 30:23 “Take 55 choice spices: 56 twelve and a half pounds 57 of free-flowing myrrh, 58 half that – about six and a quarter pounds – of sweet-smelling cinnamon, six and a quarter pounds of sweet-smelling cane, 30:24 and twelve and a half pounds of cassia, all weighed 59 according to the sanctuary shekel, and four quarts 60 of olive oil. 30:25 You are to make this 61 into 62 a sacred anointing oil, a perfumed compound, 63 the work of a perfumer. It will be sacred anointing oil.
30:26 “With it you are to anoint the tent of meeting, the ark of the testimony, 30:27 the table and all its utensils, the lampstand and its utensils, the altar of incense, 30:28 the altar for the burnt offering and all its utensils, and the laver and its base. 30:29 So you are to sanctify them, 64 and they will be most holy; 65 anything that touches them will be holy. 66
30:30 “You are to anoint Aaron and his sons and 67 sanctify them, so that they may minister as my priests. 30:31 And you are to tell the Israelites: ‘This is to be my sacred anointing oil throughout your generations. 30:32 It must not be applied 68 to people’s bodies, and you must not make any like it with the same recipe. It is holy, and it must be holy to you. 30:33 Whoever makes perfume like it and whoever puts any of it on someone not a priest 69 will be cut off 70 from his people.’”
30:34 The Lord said to Moses: “Take 71 spices, gum resin, 72 onycha, 73 galbanum, 74 and pure frankincense 75 of equal amounts 76 30:35 and make it into an incense, 77 a perfume, 78 the work of a perfumer. It is to be finely ground, 79 and pure and sacred. 30:36 You are to beat some of it very fine and put some of it before the ark of the testimony in the tent of meeting where I will meet with you; it is to be most holy to you. 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. 30:38 Whoever makes anything like it, to use as perfume, 80 will be cut off from his people.”
31:1 81 The Lord spoke to Moses: 82 31:2 “See, I have chosen 83 Bezalel son of Uri, the son of Hur, of the tribe of Judah, 31:3 and I have filled him with the Spirit of God 84 in skill, 85 in understanding, in knowledge, and in all kinds 86 of craftsmanship, 31:4 to make artistic designs 87 for work with gold, with silver, and with bronze, 31:5 and with cutting and setting stone, and with cutting wood, to work in all kinds of craftsmanship. 31:6 Moreover, 88 I have also given him Oholiab son of Ahisamach, of the tribe of Dan, and I have given ability to all the specially skilled, 89 that they may make 90 everything I have commanded you: 31:7 the tent of meeting, the ark of the testimony, the atonement lid that is on it, all the furnishings 91 of the tent, 31:8 the table with its utensils, the pure lampstand with all its utensils, the altar of incense, 31:9 the altar for the burnt offering with all its utensils, the large basin with its base, 31:10 the woven garments, the holy garments for Aaron the priest and the garments for his sons, to minister as priests, 31:11 the anointing oil, and sweet incense for the Holy Place. They will make all these things just as I have commanded you.”
31:12 92 The Lord said to Moses, 93 31:13 “Tell the Israelites, ‘Surely you must keep my Sabbaths, 94 for it is a sign between me and you throughout your generations, that you may know that I am the Lord who sanctifies you. 95 31:14 So you must keep the Sabbath, for it is holy for you. Everyone who defiles it 96 must surely be put to death; indeed, 97 if anyone does 98 any 99 work on it, then that person will be cut off from among his 100 people. 31:15 Six days 101 work may be done, 102 but on the seventh day is a Sabbath of complete rest, 103 holy to the Lord; anyone who does work on the Sabbath day must surely be put to death. 31:16 The Israelites must keep the Sabbath by observing the Sabbath throughout their generations as a perpetual covenant. 31:17 It is a sign between me and the Israelites forever; for in six days 104 the Lord made the heavens and the earth, and on the seventh day he rested and was refreshed.’” 105
31:18 He gave Moses two tablets of testimony when he had finished speaking with him on Mount Sinai, tablets of stone written by the finger of God. 106
32:1 107 When the people saw that Moses delayed 108 in coming down 109 from the mountain, they 110 gathered around Aaron and said to him, “Get up, 111 make us gods 112 that will go before us. As for this fellow Moses, 113 the man who brought us up from the land of Egypt, we do not know what 114 has become of him!”
32:2 So Aaron said to them, “Break off the gold earrings that are on the ears of your wives, your sons, and your daughters, and bring them to me.” 115 32:3 So all 116 the people broke off the gold earrings that were on their ears and brought them to Aaron. 32:4 He accepted the gold 117 from them, 118 fashioned 119 it with an engraving tool, and made a molten calf. 120 Then they said, “These are your gods, 121 O Israel, who brought you up out of Egypt.”
32:5 When 122 Aaron saw this, 123 he built an altar before it, 124 and Aaron made a proclamation 125 and said, “Tomorrow will be a feast 126 to the Lord.” 32:6 So they got up early on the next day and offered up burnt offerings and brought peace offerings, and the people sat down to eat and drink, 127 and they rose up to play. 128
32:7 The Lord spoke to Moses: “Go quickly, descend, 129 because your 130 people, whom you brought up from the land of Egypt, have acted corruptly. 32:8 They have quickly turned aside 131 from the way that I commanded them – they have made for themselves a molten calf and have bowed down to it and sacrificed to it and said, ‘These are your gods, O Israel, which brought you up from the land of Egypt.’”
32:9 Then the Lord said to Moses: “I have seen this people. 132 Look 133 what a stiff-necked people they are! 134 32:10 So now, leave me alone 135 so that my anger can burn against them and I can destroy them, and I will make from you a great nation.”
32:11 But Moses sought the favor 136 of the Lord his God and said, “O Lord, why does your anger burn against your people, whom you have brought out from the land of Egypt with great power and with a mighty hand? 32:12 Why 137 should the Egyptians say, 138 ‘For evil 139 he led them out to kill them in the mountains and to destroy 140 them from the face of the earth’? Turn from your burning anger, and relent 141 of this evil against your people. 32:13 Remember Abraham, Isaac, and Israel your servants, to whom you swore by yourself and told them, ‘I will multiply your descendants 142 like the stars of heaven, and all this land that I have spoken about 143 I will give to your descendants, 144 and they will inherit it forever.’” 32:14 Then the Lord relented over the evil that he had said he would do to his people.
32:15 Moses turned and went down from the mountain with 145 the two tablets of the testimony in his hands. The tablets were written on both sides – they were written on the front and on the back. 32:16 Now the tablets were the work of God, and the writing was the writing of God, engraved on the tablets. 32:17 When Joshua heard the noise of the people as they shouted, 146 he said to Moses, “It is the sound of war in the camp!” 32:18 Moses 147 said, “It is not the sound of those who shout for victory, 148 nor is it the sound of those who cry because they are overcome, 149 but the sound of singing 150 I hear.” 151
32:19 When he approached the camp and saw the calf and the dancing, Moses became extremely angry. 152 He threw the tablets from his hands and broke them to pieces at the bottom of the mountain. 153 32:20 He took the calf they had made and burned it in the fire, ground it 154 to powder, poured it out on the water, and made the Israelites drink it. 155
32:21 Moses said to Aaron, “What did this people do to you, that you have brought on them so great a sin?” 32:22 Aaron said, “Do not let your anger burn hot, my lord; 156 you know these people, that they tend to evil. 157 32:23 They said to me, ‘Make us gods that will go before us, for as for this fellow Moses, the man who brought us up out of the land of Egypt, we do not know what has happened to him.’ 32:24 So I said to them, ‘Whoever has gold, break it off.’ So they gave it 158 to me, and I threw it into the fire, and this calf came out.” 159
32:25 Moses saw that the people were running wild, 160 for Aaron had let them get completely out of control, causing derision from their enemies. 161 32:26 So Moses stood at the entrance of the camp and said, “Whoever is for the Lord, come 162 to me.” 163 All the Levites gathered around him, 32:27 and he said to them, “Thus says the Lord, the God of Israel, ‘Each man fasten 164 his sword on his side, and go back and forth 165 from entrance to entrance throughout the camp, and each one kill his brother, his friend, and his neighbor.’” 166
32:28 The Levites did what Moses ordered, 167 and that day about three thousand men of the people died. 168 32:29 Moses said, “You have been consecrated 169 today for the Lord, for each of you was against his son or against his brother, so he has given a blessing to you today.” 170
32:30 The next day Moses said to the people, 171 “You have committed a very serious sin, 172 but now I will go up to the Lord – perhaps I can make atonement 173 on behalf of your sin.”
32:31 So Moses returned to the Lord and said, “Alas, this people has committed a very serious sin, 174 and they have made for themselves gods of gold. 32:32 But now, if you will forgive their sin…, 175 but if not, wipe me out 176 from your book that you have written.” 177 32:33 The Lord said to Moses, “Whoever has sinned against me – that person I will wipe out of my book. 32:34 So now go, lead the people to the place I have spoken to you about. See, 178 my angel will go before you. But on the day that I punish, I will indeed punish them for their sin.” 179
32:35 And the Lord sent a plague on the people because they had made the calf 180 – the one Aaron made. 181
[30:1] 1 sn Why this section has been held until now is a mystery. One would have expected to find it with the instructions for the other furnishings. The widespread contemporary view that it was composed later does not answer the question, it merely moves the issue to the work of an editor rather than the author. N. M. Sarna notes concerning the items in chapter 30 that “all the materials for these final items were anticipated in the list of invited donations in 25:3-6” and that they were not needed for installing Aaron and his sons (Exodus [JPSTC], 193). Verses 1-10 can be divided into three sections: the instructions for building the incense altar (1-5), its placement (6), and its proper use (7-10).
[30:1] 2 tn The expression is מִזְבֵּחַ מִקְטַר קְטֹרֶת (mizbeakh miqtar qÿtoret), either “an altar, namely an altar of incense,” or “an altar, [for] burning incense.” The second noun is “altar of incense,” although some suggest it is an active noun meaning “burning.” If the former, then it is in apposition to the word for “altar” (which is not in construct). The last noun is “incense” or “sweet smoke.” It either qualifies the “altar of incense” or serves as the object of the active noun. B. Jacob says that in order to designate that this altar be used only for incense, the Torah prepared the second word for this passage alone. It specifies the kind of altar this is (Exodus, 828).
[30:1] 3 tn This is an adverbial accusative explaining the material used in building the altar.
[30:1] 4 sn See M. Haran, “The Uses of Incense in Ancient Israel Ritual,” VT 10 (1960): 113-15; N. Glueck, “Incense Altars,” Translating and Understanding the Old Testament, 325-29.
[30:2] 7 tn Heb “its horns from it.”
[30:3] 9 tn Heb “its walls around.”
[30:3] 10 tn Heb “and make for it border gold around.” The verb is a consecutive perfect. See Exod 25:11, where the ark also has such a molding.
[30:4] 11 sn Since it was a small altar, it needed only two rings, one on either side, in order to be carried. The second clause clarifies that the rings should be on the sides, the right and the left, as you approach the altar.
[30:4] 12 tn Heb “And it”; this refers to the rings collectively in their placement on the box, and so the word “rings” has been used to clarify the referent for the modern reader.
[30:4] 13 tn Heb “for houses.”
[30:7] 14 tn The text uses a cognate accusative (“incense”) with the verb “to burn” or “to make into incense/sweet smoke.” Then, the noun “sweet spices” is added in apposition to clarify the incense as sweet.
[30:7] 15 tn The Hebrew is בְּהֵיטִיבוֹ (bÿhetivo), a Hiphil infinitive construct serving in a temporal clause. The Hebrew verb means “to make good” and so in this context “to fix” or “to dress.” This refers to cleansing and trimming the lamps.
[30:7] 16 sn The point of the little golden altar of incense is normally for intercessory prayer, and then at the Day of Atonement for blood applied atonement. The instructions for making it show that God wanted his people to make a place for prayer. The instructions for its use show that God expects that the requests of his people will be pleasing to him.
[30:10] 17 tn The word “atonements” (plural in Hebrew) is a genitive showing the result or product of the sacrifice made.
[30:10] 18 sn This ruling presupposes that the instruction for the Day of Atonement has been given, or at the very least, is to be given shortly. That is the one day of the year that all sin and all ritual impurity would be removed.
[30:10] 19 sn The phrase “most holy to the
[30:11] 20 sn This brief section has been interpreted a number of ways by biblical scholars (for a good survey and discussion, see B. Jacob, Exodus, 829-35). In this context the danger of erecting and caring for a sanctuary may have been in view. A census would be taken to count the losses and to cover the danger of coming into such proximity with the holy place; payment was made to ransom the lives of the people numbered so that they would not die. The money collected would then be used for the care of the sanctuary. The principle was fairly straightforward: Those numbered among the redeemed of the
[30:11] 21 tn Heb “and Yahweh spoke to Moses, saying.” This full means for introducing a quotation from the Lord is used again in 30:17, 22; 31:1; and 40:1. It appears first in 6:10. Cynthia L. Miller discusses its use in detail (The Representation of Speech in Biblical Hebrew Narrative, 373-86).
[30:12] 22 tn The expression is “when you take [lift up] the sum [head] of the Israelites.”
[30:12] 23 tn The form is לִפְקֻדֵיהֶם (lifqudehem, “according to those that are numbered of/by them”) from the verb פָּקַד (paqad, “to visit”). But the idea of this word seems more to be that of changing or determining the destiny, and so “appoint” and “number” become clear categories of meaning for the word. Here it simply refers to the census, but when this word is used for a census it often involves mustering an army for a military purpose. Here there is no indication of a war, but it may be laying down the principle that when they should do this, here is the price. B. Jacob (Exodus, 835) uses Num 31 as a good illustration, showing that the warrior was essentially a murderer, if he killed anyone in battle. For this reason his blood was forfeit; if he survived he must pay a כֹּפֶר (kofer) because every human life possesses value and must be atoned for. The payment during the census represented a “presumptive ransom” so that they could not be faulted for what they might do in war.
[30:12] 24 tn The “ransom” is כֹּפֶר (kofer), a word related to words translated “atone” and “atonement.” Here the noun refers to what is paid for the life. The idea is that of delivering or redeeming by a substitute – here the substitute is the money. If they paid the amount, their lives would be safe (W. C. Kaiser, Jr., “Exodus,” EBC 2:473).
[30:12] 25 tn The temporal clause uses a preposition, an infinitive construct, and then an accusative. The subject is supplied: “in numbering them” means “when [you] number them.” The verb could also be rendered “when you muster them.”
[30:13] 26 sn Each man was to pass in front of the counting officer and join those already counted on the other side.
[30:13] 27 sn The half shekel weight of silver would be about one-fifth of an ounce (6 grams).
[30:13] 28 sn It appears that some standard is in view for the amount of a shekel weight. The sanctuary shekel is sometimes considered to be twice the value of the ordinary shekel. The “gerah,” also of uncertain meaning, was mentioned as a reference point for the ancient reader to understand the value of the required payment. It may also be that the expression meant “a sacred shekel” and looked at the purpose more – a shekel for sanctuary dues. This would mean that the standard of the shekel weight was set because it was the traditional amount of sacred dues (S. R. Driver, Exodus, 333). “Though there is no certainty, the shekel is said to weigh about 11,5 grams…Whether an official standard is meant [by ‘sanctuary shekel’] or whether the sanctuary shekel had a different weight than the ‘ordinary’ shekel is not known” (C. Houtman, Exodus, 3:181).
[30:13] 29 tn Or “contribution” (תְּרוּמָה, tÿrumah).
[30:15] 31 tn The form is לָתֵת (latet), the Qal infinitive construct with the lamed preposition. The infinitive here is explaining the preceding verbs. They are not to increase or diminish the amount “in paying the offering.” The construction approximates a temporal clause.
[30:15] 32 tn This infinitive construct (לְכַפֵּר, lÿkhapper) provides the purpose of the giving the offering – to atone.
[30:16] 33 tn Heb “the silver of the atonements.” The genitive here is the result (as in “sheep of slaughter”) telling what the money will be used for (see R. J. Williams, Hebrew Syntax, 11, §44).
[30:16] 34 sn The idea of “service” is maintenance and care of the sanctuary and its service, meaning the morning and evening sacrifices and the other elements to be used.
[30:16] 35 sn S. R. Driver says this is “to keep Jehovah in continual remembrance of the ransom which had been paid for their lives” (Exodus, 334).
[30:16] 36 tn The infinitive could be taken in a couple of ways here. It could be an epexegetical infinitive: “making atonement.” Or it could be the infinitive expressing result: “so that atonement will be made for your lives.”
[30:17] 37 sn Another piece of furniture is now introduced, the laver, or washing basin. It was a round (the root means to be round) basin for holding water, but it had to be up on a pedestal or base to let water run out (through taps of some kind) for the priests to wash – they could not simply dip dirty hands into the basin. This was for the priests primarily to wash their hands and feet before entering the tent. It stood in the courtyard between the altar and the tent. No dimensions are given. The passage can be divided into three sections: the instructions (17-18), the rules for washing (19-20), and the reminder that this is a perpetual statute.
[30:17] 38 tn Heb “and Yahweh spoke to Moses, saying.”
[30:18] 39 sn The metal for this object was obtained from the women from their mirrors (see Exod 38:8).
[30:18] 40 tn Heb “and its stand bronze.”
[30:18] 41 tn The form is the adverb “there” with the directive qamets-he ( ָה).
[30:19] 42 tn That is, from water from it.
[30:20] 43 tn The form is an infinitive construct with the temporal preposition bet (ב), and a suffixed subjective genitive: “in their going in,” or, whenever they enter.
[30:20] 44 tn “Water” is an adverbial accusative of means, and so is translated “with water.” Gesenius classifies this with verbs of “covering with something.” But he prefers to emend the text with a preposition (see GKC 369 §117.y, n. 1).
[30:20] 45 tn The verb is a Qal imperfect with a nuance of final imperfect. The purpose/result clause here is indicated only with the conjunction: “and they do not die.” But clearly from the context this is the intended result of their washing – it is in order that they not die.
[30:20] 46 tn Here, too, the infinitive is used in a temporal clause construction. The verb נָגַשׁ (nagash) is the common verb used for drawing near to the altar to make offerings – the official duties of the priest.
[30:20] 47 tn The text uses two infinitives construct: “to minister to burn incense”; the first is the general term and expresses the purpose of the drawing near, and the second infinitive is epexegetical, explaining the first infinitive.
[30:20] 48 tn The translation “as an offering made by fire” is a standard rendering of the one word in the text that appears to refer to “fire.” Milgrom and others contend that it simply means a “gift” (Leviticus 1-16, 161).
[30:21] 49 tn Heb “and [then] they will wash.”
[30:21] 50 tn The verb is “it will be.”
[30:21] 51 tn Heb “for his seed.”
[30:21] 52 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.
[30:22] 53 sn The chapter ends with these two sections. The oil (22-33) is the mark of consecration, and the incense (34-38) is a mark of pleasing service, especially in prayer. So the essence of the message of the chapter is that the servants of God must be set apart by the Spirit for ministry and must be pleasing to God in the ministry.
[30:22] 54 tn Heb “and Yahweh spoke to Moses, saying.”
[30:23] 55 tn The construction uses the imperative “take,” but before it is the independent pronoun to add emphasis to it. After the imperative is the ethical dative (lit. “to you”) to stress the task to Moses as a personal responsibility: “and you, take to yourself.”
[30:23] 56 tn Heb “spices head.” This must mean the chief spices, or perhaps the top spice, meaning fine spices or choice spices. See Song 4:14; Ezek 27:22.
[30:23] 57 tn Or “500 shekels.” Verse 24 specifies that the sanctuary shekel was the unit for weighing the spices. The total of 1500 shekels for the four spices is estimated at between 77 and 100 pounds, or 17 to 22 kilograms, depending on how much a shekel weighed (C. Houtman, Exodus, 3:576).
[30:23] 58 sn Myrrh is an aromatic substance that flows from the bark of certain trees in Arabia and Africa and then hardens. “The hardened globules of the gum appear also to have been ground into a powder that would have been easy to store and would have been poured from a container” (J. Durham, Exodus [WBC], 3:406).
[30:24] 59 tn The words “all weighed” are added for clarity in English.
[30:24] 60 tn Or “a hin.” A hin of oil is estimated at around one gallon (J. Durham, Exodus [WBC], 3:406).
[30:25] 62 tn The word “oil” is an adverbial accusative, indicating the product that results from the verb (R. J. Williams, Hebrew Syntax, §52).
[30:25] 63 tn The somewhat rare words rendered “a perfumed compound” are both associated with a verbal root having to do with mixing spices and other ingredients to make fragrant ointments. They are used with the next phrase, “the work of a perfumer,” to describe the finished oil as a special mixture of aromatic spices and one requiring the knowledge and skills of an experienced maker.
[30:29] 64 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] 65 tn This is the superlative genitive again, Heb “holy of holies.”
[30:29] 66 tn See Exod 29:37; as before, this could refer to anything or anyone touching the sanctified items.
[30:30] 67 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.
[30:32] 68 tn Without an expressed subject, the verb may be treated as a passive. Any common use, as in personal hygiene, would be a complete desecration.
[30:33] 69 tn Heb “a stranger,” meaning someone not ordained a priest.
[30:33] 70 sn The rabbinic interpretation of this is that it is a penalty imposed by heaven, that the life will be cut short and the person could die childless.
[30:34] 71 tn The construction is “take to you,” which could be left in that literal sense, but more likely the suffix is an ethical dative, stressing the subject of the imperative.
[30:34] 72 sn This is from a word that means “to drip”; the spice is a balsam that drips from a resinous tree.
[30:34] 73 sn This may be a plant, or it may be from a species of mollusks; it is mentioned in Ugaritic and Akkadian; it gives a pungent odor when burnt.
[30:34] 74 sn This is a gum from plants of the genus Ferula; it has an unpleasant odor, but when mixed with others is pleasant.
[30:34] 75 tn The word “spice is repeated here, suggesting that the first three formed half of the ingredient and this spice the other half – but this is conjecture (U. Cassuto, Exodus, 400).
[30:34] 76 tn Heb “of each part there will be an equal part.”
[30:35] 77 tn This is an accusative of result or product.
[30:35] 78 tn The word is in apposition to “incense,” further defining the kind of incense that is to be made.
[30:35] 79 tn The word מְמֻלָּח (mÿmullakh), a passive participle, is usually taken to mean “salted.” Since there is no meaning like that for the Pual form, the word probably should be taken as “mixed,” as in Rashi and Tg. Onq. Seasoning with salt would work if it were food, but since it is not food, if it means “salted” it would be a symbol of what was sound and whole for the covenant. Some have thought that it would have helped the incense burn quickly with more smoke.
[30:38] 80 tn Or to smell it, to use for the maker’s own pleasure.
[31:1] 81 sn The next unit describes the preparation of skilled workers to build all that has been listed now for several chapters. This chapter would have been the bridge to the building of the sanctuary (35-39) if it were not for the idolatrous interlude. God called individuals and prepared them by his Spirit to be skilled to do the work for the tabernacle. If this were the substance of an exposition, it would clearly be a message on gifted people doing the work – close to the spiritual lesson of Ephesians 4. There would be two levels of meaning: the physical, which looks at the skilled artisans providing for a place to worship Yahweh, and the spiritual, which would bring in the Spirit-filled servants of God participating in building up his kingdom.
[31:1] 82 tn Heb “and Yahweh spoke to Moses, saying.”
[31:2] 83 tn Heb “called by name.” This expression means that the person was specifically chosen for some important task (S. R. Driver, Exodus, 342). See the expression with Cyrus in Isa 45:3-4.
[31:3] 84 sn The expression in the Bible means that the individual was given special, supernatural enablement to do what God wanted done. It usually is said of someone with exceptional power or ability. The image of “filling” usually means under the control of the Spirit, so that the Spirit is the dominant force in the life.
[31:3] 85 sn The following qualities are the ways in which the Spirit’s enablement will be displayed. “Skill” is the ability to produce something valuable to God and the community, “understanding” is the ability to distinguish between things, to perceive the best way to follow, and “knowledge” is the experiential awareness of how things are done.
[31:3] 86 tn Heb “and in all work”; “all” means “all kinds of” here.
[31:4] 87 tn The expression is לַחְשֹׁב מַחֲשָׁבֹת (lakhshov makhashavot, “to devise devices”). The infinitive emphasizes that Bezalel will be able to design or plan works that are artistic or skillful. He will think thoughts or devise the plans, and then he will execute them in silver or stone or whatever other material he uses.
[31:6] 88 tn The expression uses the independent personal pronoun (“and I”) with the deictic particle (“behold”) to enforce the subject of the verb – “and I, indeed I have given.”
[31:6] 89 tn Heb “and in the heart of all that are wise-hearted I have put wisdom.”
[31:6] sn The verse means that there were a good number of very skilled and trained artisans that could come to do the work that God wanted done. But God’s Spirit further endowed them with additional wisdom and skill for the work that had to be done.
[31:6] 90 tn The form is a perfect with vav (ו) consecutive. The form at this place shows the purpose or the result of what has gone before, and so it is rendered “that they may make.”
[31:7] 91 tn Heb “all the vessels of the tent.”
[31:12] 92 sn There are some questions about the arrangement of the book. The placement of this section here, however, should come as no surprise. After the instructions and preparation for work, a Sabbath day when work could not be done had to be legislated. In all that they were going to do, they must not violate the Sabbath,
[31:12] 93 tn Heb “and Yahweh said (אָמַר, ’amar) to Moses, saying.”
[31:13] 94 sn The instruction for the Sabbath at this point seems rather abrupt, but it follows logically the extended plans of building the sanctuary. B. Jacob, following some of the earlier treatments, suggests that these are specific rules given for the duration of the building of the sanctuary (Exodus, 844). The Sabbath day is a day of complete cessation; no labor or work could be done. The point here is that God’s covenant people must faithfully keep the sign of the covenant as a living commemoration of the finished work of Yahweh, and as an active part in their sanctification. See also H. Routtenberg, “The Laws of Sabbath: Biblical Sources,” Dor le Dor 6 (1977): 41-43, 99-101, 153-55, 204-6; G. Robinson, “The Idea of Rest in the OT and the Search for the Basic Character of Sabbath,” ZAW 92 (1980): 32-42; M. Tsevat, “The Basic Meaning of the Biblical Sabbath, ZAW 84 (1972): 447-59; M. T. Willshaw, “A Joyous Sign,” ExpTim 89 (1978): 179-80.
[31:13] 95 tn Or “your sanctifier.”
[31:14] 96 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] 97 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] 98 tn Heb “the one who does.”
[31:14] 99 tn “any” has been supplied.
[31:14] 100 tn Literally “her” (a feminine pronoun agreeing with “soul/life,” which is grammatically feminine).
[31:15] 101 tn This is an adverbial accusative of time, indicating that work may be done for six days out of the week.
[31:15] 102 tn The form is a Niphal imperfect; it has the nuance of permission in this sentence, for the sentence is simply saying that the six days are work days – that is when work may be done.
[31:15] 103 tn The expression is שַׁבַּת שַׁבָּתוֹן (shabbat shabbaton), “a Sabbath of entire rest,” or better, “a sabbath of complete desisting” (U. Cassuto, Exodus, 404). The second noun, the modifying genitive, is an abstract noun. The repetition provides the superlative idea that complete rest is the order of the day.
[31:17] 104 tn The expression again forms an adverbial accusative of time.
[31:17] 105 sn The word “rest” essentially means “to cease, stop.” So describing God as “resting” on the seventh day does not indicate that he was tired – he simply finished creation and then ceased or stopped. But in this verse is a very bold anthropomorphism in the form of the verb וַיִּנָּפַשׁ (vayyinnafash), a Niphal preterite from the root נָפַשׁ (nafash), the word that is related to “life, soul” or more specifically “breath, throat.” The verb is usually translated here as “he was refreshed,” offering a very human picture. It could also be rendered “he took breath” (S. R. Driver, Exodus, 345). Elsewhere the verb is used of people and animals. The anthropomorphism is clearly intended to teach people to stop and refresh themselves physically, spiritually, and emotionally on this day of rest.
[31:18] 106 sn The expression “the finger of God” has come up before in the book, in the plagues (Exod 8:15) to express that it was a demonstration of the power and authority of God. So here too the commandments given to Moses on stone tablets came from God. It too is a bold anthropomorphism; to attribute such a material action to Yahweh would have been thought provoking to say the least. But by using “God” and by stating it in an obviously figurative way, balance is maintained. Since no one writes with one finger, the expression simply says that the Law came directly from God.
[32:1] 107 sn This narrative is an unhappy interlude in the flow of the argument of the book. After the giving of the Law and the instructions for the tabernacle, the people get into idolatry. So this section tells what the people were doing when Moses was on the mountain. Here is an instant violation of the covenant that they had just agreed to uphold. But through it all Moses shines as the great intercessor for the people. So the subject matter is the sin of idolatry, its effects and its remedy. Because of the similarities to Jeroboam’s setting up the calves in Dan and Bethel, modern critics have often said this passage was written at that time. U. Cassuto shows how the language of this chapter would not fit an Iron Age setting in Dan. Rather, he argues, this story was well enough known for Jeroboam to imitate the practice (Exodus, 407-10). This chapter can be divided into four parts for an easier exposition: idolatry (32:1-6), intercession (32:7-14), judgment (32:15-29), intercession again (32:30-33:6). Of course, these sections are far more complex than this, but this gives an overview. Four summary statements for expository points might be: I. Impatience often leads to foolish violations of the faith, II. Violations of the covenant require intercession to escape condemnation, III. Those spared of divine wrath must purge evil from their midst, and IV. Those who purge evil from their midst will find reinstatement through intercession. Several important studies are available for this. See, among others, D. R. Davis, “Rebellion, Presence, and Covenant: A Study in Exodus 32-34,” WTJ 44 (1982): 71-87; M. Greenberg, “Moses’ Intercessory Prayer,” Ecumenical Institute for Advanced Theological Studies (1978): 21-35; R. A. Hamer, “The New Covenant of Moses,” Judaism 27 (1978): 345-50; R. L. Honeycutt, Jr., “Aaron, the Priesthood, and the Golden Calf,” RevExp 74 (1977): 523-35; J. N. Oswalt, “The Golden Calves and the Egyptian Concept of Deity,” EvQ 45 (1973): 13-20.
[32:1] 108 tn The meaning of this verb is properly “caused shame,” meaning cause disappointment because he was not coming back (see also Judg 5:28 for the delay of Sisera’s chariots [S. R. Driver, Exodus, 349]).
[32:1] 109 tn The infinitive construct with the lamed (ל) preposition is used here epexegetically, explaining the delay of Moses.
[32:1] 110 tn Heb “the people.”
[32:1] 111 tn The imperative means “arise.” It could be serving here as an interjection, getting Aaron’s attention. But it might also have the force of prompting him to get busy.
[32:1] 112 tn The plural translation is required here (although the form itself could be singular in meaning) because the verb that follows in the relative clause is a plural verb – that they go before us).
[32:1] 113 tn The text has “this Moses.” But this instance may find the demonstrative used in an earlier deictic sense, especially since there is no article with it.
[32:1] 114 tn The interrogative is used in an indirect question (see GKC 443-44 §137.c).
[32:2] 115 sn B. Jacob (Exodus, 937-38) argues that Aaron simply did not have the resolution that Moses did, and wanting to keep peace he gave in to the crowd. He also tries to explain that Aaron was wanting to show their folly through the deed. U. Cassuto also says that Aaron’s request for the gold was a form of procrastination, but that the people quickly did it and so he had no alternative but to go through with it (Exodus, 412). These may be right, since Aaron fully understood what was wrong with this, and what the program was all about. The text gives no strong indication to support these ideas, but there are enough hints from the way Aaron does things to warrant such a conclusion.
[32:3] 116 tn This “all” is a natural hyperbole in the narrative, for it means the large majority of the people.
[32:4] 117 tn Here “the gold” has been supplied.
[32:4] 118 tn Heb “from their hand.”
[32:4] 119 tn The verb looks similar to יָצַר (yatsar), “to form, fashion” by a plan or a design. That is the verb used in Gen 2:7 for Yahweh God forming the man from the dust of the ground. If it is here, it is the reverse, a human – the dust of the ground – trying to form a god or gods. The active participle of this verb in Hebrew is “the potter.” A related noun is the word יֵצֶּר (yetser), “evil inclination,” the wicked designs or intent of the human heart (Gen 6:5). But see the discussion by B. S. Childs (Exodus [OTL], 555-56) on a different reading, one that links the root to a hollow verb meaning “to cast out of metal” (as in 1 Kgs 7:15).
[32:4] 120 sn The word means a “young bull” and need not be translated as “calf” (although “calf” has become the traditional rendering in English). The word could describe an animal three years old. Aaron probably made an inner structure of wood and then, after melting down the gold, plated it. The verb “molten” does not need to imply that the image was solid gold; the word is used in Isa 30:22 for gold plating. So it was a young bull calf that was overlaid with gold, and the gold was fashioned with the stylus.
[32:4] 121 tn The word could be singular here and earlier; here it would then be “this is your god, O Israel.” However, the use of “these” indicates more than one god was meant by the image. But their statement and their statue, although they do not use the holy name, violate the first two commandments.
[32:5] 122 tn The preterite with the vav (ו) consecutive is subordinated as a temporal clause to the next preterite.
[32:5] 123 tn The word “this” has been supplied.
[32:5] 124 tn “Before it” means before the deity in the form of the calf. Aaron tried to redirect their worship to Yahweh, but the people had already broken down the barrier and were beyond control (U. Cassuto, Exodus, 413).
[32:5] 126 sn The word is חַג (khag), the pilgrim’s festival. This was the word used by Moses for their pilgrimage into the wilderness. Aaron seems here to be trying to do what Moses had intended they do, make a feast to Yahweh at Sinai, but his efforts will not compete with the idol. As B. Jacob says, Aaron saw all this happening and tried to rescue the true belief (Exodus, 941).
[32:6] 127 tn The second infinitive is an infinitive absolute. The first is an infinitive construct with a lamed (ל) preposition, expressing the purpose of their sitting down. The infinitive absolute that follows cannot take the preposition, but with the conjunction follows the force of the form before it (see GKC 340 §113.e).
[32:6] 128 tn The form is לְצַחֵק (lÿtsakheq), a Piel infinitive construct, giving the purpose of their rising up after the festal meal. On the surface it would seem that with the festival there would be singing and dancing, so that the people were celebrating even though they did not know the reason. W. C. Kaiser says the word means “drunken immoral orgies and sexual play” (“Exodus,” EBC 2:478). That is quite an assumption for this word, but is reflected in some recent English versions (e.g., NCV “got up and sinned sexually”; TEV “an orgy of drinking and sex”). The word means “to play, trifle.” It can have other meanings, depending on its contexts. It is used of Lot when he warned his sons-in-law and appeared as one who “mocked” them; it is also used of Ishmael “playing” with Isaac, which Paul interprets as mocking; it is used of Isaac “playing” with his wife in a manner that revealed to Abimelech that they were not brother and sister, and it is used by Potiphar’s wife to say that her husband brought this slave Joseph in to “mock” them. The most that can be gathered from these is that it is playful teasing, serious mocking, or playful caresses. It might fit with wild orgies, but there is no indication of that in this passage, and the word does not mean it. The fact that they were festive and playing before an idol was sufficient.
[32:7] 129 tn The two imperatives could also express one idea: “get down there.” In other words, “Make haste to get down.”
[32:7] 130 sn By giving the people to Moses in this way, God is saying that they have no longer any right to claim him as their God, since they have shared his honor with another. This is God’s talionic response to their “These are your gods who brought you up.” The use of these pronoun changes also would form an appeal to Moses to respond, since Moses knew that God had brought them up from Egypt.
[32:8] 131 tn The verb is a perfect tense, reflecting the present perfect nuance: “they have turned aside” and are still disobedient. But the verb is modified with the adverb “quickly” (actually a Piel infinitive absolute). It has been only a matter of weeks since they heard the voice of God prohibiting this.
[32:9] 132 sn This is a bold anthropomorphism; it is as if God has now had a chance to get to know these people and has discovered how rebellious they are. The point of the figure is that there has been discernible evidence of their nature.
[32:9] 133 tn Heb “and behold” or “and look.” The expression directs attention in order to persuade the hearer.
[32:9] 134 sn B. Jacob says the image is that of the people walking before God, and when he called to them the directions, they would not bend their neck to listen; they were resolute in doing what they intended to do (Exodus, 943). The figure describes them as refusing to submit, but resisting in pride.
[32:10] 135 tn The imperative, from the word “to rest” (נוּחַ, nuakh), has the sense of “leave me alone, let me be.” It is a directive for Moses not to intercede for the people. B. S. Childs (Exodus [OTL], 567) reflects the Jewish interpretation that there is a profound paradox in God’s words. He vows the severest punishment but then suddenly conditions it on Moses’ agreement. “Let me alone that I may consume them” is the statement, but the effect is that he has left the door open for intercession. He allows himself to be persuaded – that is what a mediator is for. God could have slammed the door (as when Moses wanted to go into the promised land). Moreover, by alluding to the promise to Abraham God gave Moses the strongest reason to intercede.
[32:11] 136 tn S. R. Driver (Exodus, 351) draws on Arabic to show that the meaning of this verb (חָלָה, khalah) was properly “make sweet the face” or “stroke the face”; so here “to entreat, seek to conciliate.” In this prayer, Driver adds, Moses urges four motives for mercy: 1) Israel is Yahweh’s people, 2) Israel’s deliverance has demanded great power, 3) the Egyptians would mock if the people now perished, and 4) the oath God made to the fathers.
[32:12] 137 tn The question is rhetorical; it really forms an affirmation that is used here as a reason for the request (see GKC 474 §150.e).
[32:12] 138 tn Heb “speak, saying.” This is redundant in English and has been simplified in the translation.
[32:12] 139 tn The word “evil” means any kind of life-threatening or fatal calamity. “Evil” is that which hinders life, interrupts life, causes pain to life, or destroys it. The Egyptians would conclude that such a God would have no good intent in taking his people to the desert if now he destroyed them.
[32:12] 140 tn The form is a Piel infinitive construct from כָּלָה (kalah, “to complete, finish”) but in this stem, “bring to an end, destroy.” As a purpose infinitive this expresses what the Egyptians would have thought of God’s motive.
[32:12] 141 tn The verb “repent, relent” when used of God is certainly an anthropomorphism. It expresses the deep pain that one would have over a situation. Earlier God repented that he had made humans (Gen 6:6). Here Moses is asking God to repent/relent over the judgment he was about to bring, meaning that he should be moved by such compassion that there would be no judgment like that. J. P. Hyatt observes that the Bible uses so many anthropomorphisms because the Israelites conceived of God as a dynamic and living person in a vital relationship with people, responding to their needs and attitudes and actions (Exodus [NCBC], 307). See H. V. D. Parunak, “A Semantic Survey of NHM,” Bib 56 (1975): 512-32.
[32:13] 142 tn Heb “your seed.”
[32:13] 143 tn “about” has been supplied.
[32:15] 145 tn The disjunctive vav (ו) serves here as a circumstantial clause indicator.
[32:17] 146 sn See F. C. Fensham, “New Light from Ugaritica V on Ex, 32:17 (br’h),” JNSL 2 (1972): 86-7.
[32:18] 147 tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.
[32:18] 148 tn Heb “the sound of the answering of might,” meaning it is not the sound of shouting in victory (U. Cassuto, Exodus, 418).
[32:18] 149 tn Heb “the sound of the answering of weakness,” meaning the cry of the defeated (U. Cassuto, Exodus, 415).
[32:18] 150 tn Heb “answering in song” (a play on the twofold meaning of the word).
[32:18] 151 sn See A. Newman, “Compositional Analysis and Functional Ambiguity Equivalence: Translating Exodus 32, 17-18,” Babel 21 (1975): 29-35.
[32:19] 152 tn Heb “and the anger of Moses burned hot.”
[32:19] 153 sn See N. M. Waldham, “The Breaking of the Tablets,” Judaism 27 (1978): 442-47.
[32:20] 154 tn Here “it” has been supplied.
[32:20] 155 tn Here “it” has been supplied.
[32:20] sn Pouring the ashes into the water running from the mountain in the brook (Deut 9:21) and making them drink it was a type of the bitter water test that tested the wife suspected of unfaithfulness. Here the reaction of the people who drank would indicate guilt or not (U. Cassuto, Exodus, 419).
[32:22] 156 sn “My lord” refers to Moses.
[32:22] 157 tn Heb “that on evil it is.”
[32:24] 158 tn Here “it” has been supplied.
[32:24] 159 sn Aaron first tried to blame the people, and then he tried to make it sound like a miracle – was it to sound like one of the plagues where out of the furnace came life? This text does not mention it, but Deut 9:20 tells how angry God was with Aaron. Only intercession saved his life.
[32:25] 160 tn The word is difficult to interpret. There does not seem to be enough evidence to justify the KJV’s translation “naked.” It appears to mean something like “let loose” or “lack restraint” (Prov 29:18). The idea seems to be that the people had broken loose, were undisciplined, and were completely given over to their desires.
[32:25] 161 tn The last two words of the verse read literally “for a whispering among those who rose up against them.” The foes would have mocked and derided them when they heard that they had abandoned the God who had led them out of Egypt (S. R. Driver, Exodus, 354).
[32:26] 162 tn “come” is not in the text, but has been supplied.
[32:26] 163 tn S. R. Driver suggests that the command was tersely put: “Who is for Yahweh? To me!” (Exodus, 354).
[32:27] 165 tn The two imperatives form a verbal hendiadys: “pass over and return,” meaning, “go back and forth” throughout the camp.
[32:27] 166 tn The phrases have “and kill a man his brother, and a man his companion, and a man his neighbor.” The instructions were probably intended to mean that they should kill leaders they knew to be guilty because they had been seen or because they failed the water test – whoever they were.
[32:28] 167 tn Heb “did according to the word of Moses.”
[32:29] 169 tn Heb “Your hand was filled.” The phrase “fill your hands” is a familiar expression having to do with commissioning and devotion to a task that is earlier used in 28:41; 29:9, 29, 33, 35. This has usually been explained as a Qal imperative. S. R. Driver explains it “Fill your hand today,” meaning, take a sacrifice to God and be installed in the priesthood (Exodus, 355). But it probably is a Piel perfect, meaning “they have filled your hands today,” or, “your hand was filled today.” This was an expression meant to say that they had been faithful to God even though it turned them against family and friends – but God would give them a blessing.
[32:29] 170 tn The text simply has “and to give on you today a blessing.” Gesenius notes that the infinitive construct seems to be attached with a vav (ו; like the infinitive absolute) as the continuation of a previous finite verb. He reads the verb “fill” as an imperative: “fill your hand today…and that to bring a blessing on you, i.e., that you may be blessed” (see GKC 351 §114.p). If the preceding verb is taken as perfect tense, however, then this would also be perfect – “he has blessed you today.”
[32:30] 171 tn Heb “and it was on the morrow and Moses said to the people.”
[32:30] 172 tn The text uses a cognate accusative: “you have sinned a great sin.”
[32:30] 173 tn The form אֲכַפְּרָה (’akhappÿrah) is a Piel cohortative/imperfect. Here with only a possibility of being successful, a potential imperfect nuance works best.
[32:31] 174 tn As before, the cognate accusative is used; it would literally be “this people has sinned a great sin.”
[32:32] 175 tn The apodosis is not expressed; it would be understood as “good.” It is not stated because of the intensity of the expression (the figure is aposiopesis, a sudden silence). It is also possible to take this first clause as a desire and not a conditional clause, rendering it “Oh that you would forgive!”
[32:32] 176 tn The word “wipe” is a figure of speech indicating “remove me” (meaning he wants to die). The translation “blot” is traditional, but not very satisfactory, since it does not convey complete removal.
[32:32] 177 sn The book that is referred to here should not be interpreted as the NT “book of life” which is portrayed (figuratively) as a register of all the names of the saints who are redeemed and will inherit eternal life. Here it refers to the names of those who are living and serving in this life, whose names, it was imagined, were on the roster in the heavenly courts as belonging to the chosen. Moses would rather die than live if these people are not forgiven (S. R. Driver, Exodus, 356).
[32:34] 178 tn Heb “behold, look.” Moses should take this fact into consideration.
[32:34] 179 sn The Law said that God would not clear the guilty. But here the punishment is postponed to some future date when he would revisit this matter. Others have taken the line to mean that whenever a reckoning was considered necessary, then this sin would be included (see B. Jacob, Exodus, 957). The repetition of the verb traditionally rendered “visit” in both clauses puts emphasis on the certainty – so “indeed.”
[32:35] 180 tn The verse is difficult because of the double reference to the making of the calf. The NJPS’s translation tries to reconcile the two by reading “for what they did with the calf that Aaron had made.” B. S. Childs (Exodus [OTL], 557) explains in some detail why this is not a good translation based on syntactical grounds; he opts for the conclusion that the last three words are a clumsy secondary addition. It seems preferable to take the view that both are true, Aaron is singled out for his obvious lead in the sin, but the people sinned by instigating the whole thing.
[32:35] 181 sn Most commentators have difficulty with this verse. W. C. Kaiser says the strict chronology is not always kept, and so the plague here may very well refer to the killing of the three thousand (“Exodus,” EBC 2:481).
