Keluaran 36:38

36:38 and its five posts and their hooks. He overlaid their tops ¹  and their bands with gold, but their five bases were bronze. ² 

Keluaran 38:17

38:17 The bases for the posts were bronze. The hooks of the posts and their bands were silver, their tops were overlaid with silver, and all the posts of the courtyard had silver bands. ³ 

Keluaran 38:19

38:19 with four posts and their four bronze bases. Their hooks and their bands were silver, and their tops were overlaid with silver.

Keluaran 38:28

38:28 From the remaining 1,775 shekels ⁴  he made hooks for the posts, overlaid their tops, and made bands for them.

Keluaran 38:2

38:2 He made its horns on its four corners; its horns were part of it, ⁵  and he overlaid it with bronze.

Keluaran 4:12-13

4:12 So now go, and I will be with your mouth ⁶  and will teach you ⁷  what you must say.” ⁸ 

4:13 But Moses said, ⁹  “O ¹⁰  my Lord, please send anyone else whom you wish to send!” ¹¹ 

[36:38]  ¹ tn The word is “their heads”; technically it would be “their capitals” (so ASV, NAB, NRSV). The bands were bands of metal surrounding these capitals just beneath them. These are not mentioned in Exod 26:37, and it sounds like the posts are to be covered with gold. But the gradation of metals is what is intended: the posts at the entrance to the Most Holy Place are all of gold; the posts at the entrance to the tent are overlaid with gold at the top; and the posts at the entrance to the courtyard are overlaid with silver at the top (S. R. Driver, Exodus, 387, citing Dillmann without reference).

[36:38]  ² sn For a good summary of the differences between the instruction section and the completion section, and the reasons for the changes and the omissions, see B. Jacob, Exodus, 1022-23.

[38:17]  ³ tn Heb “they were banded with silver.”

[38:28]  ⁴ tn Here the word “shekels” is understood; about 45 pounds.

[38:2]  ⁵ tn Heb “its horns were from it,” meaning from the same piece.

[4:12]  ⁶ sn The promise of divine presence always indicates intervention (for blessing or cursing). Here it means that God would be working through the organs of speech to help Moses speak. See Deut 18:18; Jer 1:9.

[4:12]  ⁷ sn The verb is וְהוֹרֵיתִיךָ (vÿhoretikha), the Hiphil perfect with a vav (ו) consecutive. The form carries the instructional meaning because it follows the imperative “go.” In fact, there is a sequence at work here: “go…and/that I may teach you.” It is from יָרָה (yara), the same root behind תּוֹרָה (torah, “law”). This always referred to teaching either wisdom or revelation. Here Yahweh promises to teach Moses what to say.

[4:12]  ⁸ tn The form is the imperfect tense. While it could be taken as a future (“what you will say”), an obligatory imperfect captures the significance better (“what you must say” or “what you are to say”). Not even the content of the message will be left up to Moses.

[4:13]  ⁹ tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.

[4:13]  ¹⁰ tn The word בִּי (bi) is a particle of entreaty; it seeks permission to speak and is always followed by “Lord” or “my Lord.”

[4:13]  ¹¹ tn The text has simply שְׁלַח־נָא בְּיַד־תִּשְׁלָח (shÿlakh-na’ bÿyad tishlakh, “send by the hand you will send”). This is not Moses’ resignation to doing God’s will – it is his final attempt to avoid the call. It carries the force of asking God to send someone else. This is an example of an independent relative clause governed by the genitive: “by the hand of – whomever you will send” (see GKC 488-89 §155.n).