Kejadian 15:7

15:7 The Lord said ¹  to him, “I am the Lord ²  who brought you out from Ur of the Chaldeans ³  to give you this land to possess.”

Keluaran 37:23

37:23 He made its seven lamps, its trimmers, and its trays of pure gold.

Keluaran 37:2

37:2 He overlaid it with pure gold, inside and out, and he made a surrounding border ⁴  of gold for it.

Keluaran 4:20

4:20 Then Moses took ⁵  his wife and sons ⁶  and put them on a donkey and headed back ⁷  to the land of Egypt, and Moses took the staff of God in his hand.

Yehezkiel 1:13

1:13 In the middle ⁸  of the living beings was something like ⁹  burning coals of fire ¹⁰  or like torches. It moved back and forth among the living beings. It was bright, and lightning was flashing out of the fire.

Zakharia 4:2

4:2 He asked me, “What do you see?” I replied, ¹¹  “I see a menorah of pure gold with a receptacle at the top and seven lamps, with fourteen pipes going to the lamps.

Zakharia 4:11-14

4:11 Next I asked the messenger, “What are these two olive trees on the right and the left of the menorah?” 4:12 Before he could reply I asked again, “What are these two extensions ¹²  of the olive trees, which are emptying out the golden oil through the two golden pipes?” 4:13 He replied, “Don’t you know what these are?” And I said, “No, sir.” 4:14 So he said, “These are the two anointed ones ¹³  who stand by the Lord of the whole earth.”

[15:7]  ¹ tn Heb “And he said.”

[15:7]  ² sn I am the Lord. The Lord initiates the covenant-making ceremony with a declaration of who he is and what he has done for Abram. The same form appears at the beginning of the covenant made at Sinai (see Exod 20:1).

[15:7]  ³ sn The phrase of the Chaldeans is a later editorial clarification for the readers, designating the location of Ur. From all evidence there would have been no Chaldeans in existence at this early date; they are known in the time of the neo-Babylonian empire in the first millennium b.c.

[37:2]  ⁴ tn Or “molding.”

[4:20]  ⁵ tn Heb “And Moses took.”

[4:20]  ⁶ sn Only Gershom has been mentioned so far. The other son’s name will be explained in chapter 18. The explanation of Gershom’s name was important to Moses’ sojourn in Midian. The explanation of the name Eliezer fits better in the later chapter (18:2-4).

[4:20]  ⁷ tn The verb would literally be rendered “and returned”; however, the narrative will record other happenings before he arrived in Egypt, so an ingressive nuance fits here – he began to return, or started back.

[1:13]  ⁸ tc The MT reads “and the form of the creatures” (וּדְמוּת הַחַיּוֹת, udÿmut hakhayyot). The LXX reads “and in the midst of the creatures,” suggesting an underlying Hebrew text of וּמִתּוֹךְ הַחַיּוֹת (umittokh hakhayyot). The subsequent description of something moving among the creatures supports the LXX.

[1:13]  ⁹ tc The MT reads “and the form of the creatures – their appearance was like burning coals of fire.” The LXX reads “in the midst of the creatures was a sight like burning coals of fire.” The MT may have adjusted “appearance” to “their appearance” to fit their reading of the beginning of the verse (see the tc note on “in the middle”). See M. Greenberg, Ezekiel (AB), 1:46.

[1:13]  ¹⁰ sn Burning coals of fire are also a part of David’s poetic description of God’s appearance (see 2 Sam 22:9, 13; Ps 18:8).

[4:2]  ¹¹ tc The present translation (along with most other English versions) follows the reading of the Qere and many ancient versions, “I said,” as opposed to the MT Kethib “he said.”

[4:12]  ¹² tn The usual meaning of the Hebrew term שְׁבֹּלֶת (shÿbolet) is “ears” (as in ears of grain). Here it probably refers to the produce of the olive trees, i.e., olives. Many English versions render the term as “branches,” but cf. NAB “tufts.”

[4:14]  ¹³ tn The usual word for “anointed (one),” מָשִׁיַח (mashiakh), is not used here but rather בְנֵי־הַיִּצְהָר (vÿne-hayyitshar), literally, “sons of fresh oil.” This is to maintain consistency with the imagery of olive trees. In the immediate context these two olive trees should be identified with Joshua and Zerubbabel, the priest and the governor. Only the high priest and king were anointed for office in the OT and these two were respectively the descendants of Aaron and David.