Keluaran 12:2

12:2 “This month is to be your beginning of months; it will be your first month of the year. ¹ 

Keluaran 12:7-8

12:7 They will take some of the blood and put it on the two side posts and top of the doorframe of the houses where they will eat it. 12:8 They will eat the meat the same night; ²  they will eat it roasted over the fire with bread made without yeast ³  and with bitter herbs.

Keluaran 13:4

13:4 On this day, ⁴  in the month of Abib, ⁵  you are going out. ⁶ 

Keluaran 25:9

25:9 According to all that I am showing you ⁷  – the pattern of the tabernacle ⁸  and the pattern of all its furnishings – you ⁹  must make it exactly so. ¹⁰ 

Keluaran 25:34

25:34 On the lampstand there are to be four cups shaped like almond flowers with buds and blossoms,

Keluaran 26:18

26:18 So you are to make the frames for the tabernacle: twenty frames for the south side, ¹¹ 

Keluaran 26:26

26:26 “You are to make bars of acacia wood, five for the frames on one side of the tabernacle,

Keluaran 27:2

27:2 You are to make its four horns ¹²  on its four corners; its horns will be part of it, ¹³  and you are to overlay it with bronze.

Keluaran 27:4

27:4 You are to make a grating ¹⁴  for it, a network of bronze, and you are to make on the network four bronze rings on its four corners.

Keluaran 27:7

27:7 The poles are to be put ¹⁵  into the rings so that the poles will be on two sides of the altar when carrying it. ¹⁶ 

Keluaran 28:10

28:10 six ¹⁷  of their names on one stone, and the six remaining names on the second stone, according to the order of their birth. ¹⁸ 

Keluaran 28:22

28:22 “You are to make for the breastpiece braided chains like cords of pure gold,

Keluaran 30:29

30:29 So you are to sanctify them, ¹⁹  and they will be most holy; ²⁰  anything that touches them will be holy. ²¹ 

Keluaran 31:15

31:15 Six days ²²  work may be done, ²³  but on the seventh day is a Sabbath of complete rest, ²⁴  holy to the Lord; anyone who does work on the Sabbath day must surely be put to death.

Keluaran 35:33

35:33 and in cutting stones for their setting, ²⁵  and in cutting wood, to do work in every artistic craft. ²⁶ 

Keluaran 37:8

37:8 one cherub on one end ²⁷  and one cherub on the other end. ²⁸  He made the cherubim from the atonement lid on its two ends.

Keluaran 37:18

37:18 Six branches were extending from its sides, three branches of the lampstand from one side of it, and three branches of the lampstand from the other side of it.

Keluaran 37:20

37:20 On the lampstand there were four cups shaped like almond flowers with buds and blossoms,

Keluaran 37:23

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

Keluaran 38:2

38:2 He made its horns on its four corners; its horns were part of it, ²⁹  and he overlaid it with bronze.

Keluaran 39:15

39:15 They made for the breastpiece braided chains like cords of pure gold,

[12:2]  ¹ sn B. Jacob (Exodus, 294-95) shows that the intent of the passage was not to make this month in the spring the New Year – that was in the autumn. Rather, when counting months this was supposed to be remembered first, for it was the great festival of freedom from Egypt. He observes how some scholars have unnecessarily tried to date one New Year earlier than the other.

[12:8]  ² tn Heb “this night.”

[12:8]  ³ sn Bread made without yeast could be baked quickly, not requiring time for the use of a leavening ingredient to make the dough rise. In Deut 16:3 the unleavened cakes are called “the bread of affliction,” which alludes to the alarm and haste of the Israelites. In later Judaism and in the writings of Paul, leaven came to be a symbol of evil or corruption, and so “unleavened bread” – bread made without yeast – was interpreted to be a picture of purity or freedom from corruption or defilement (S. R. Driver, Exodus, 90-91).

[13:4]  ⁴ tn The word הַיּוֹם (hayyom) means literally “the day, today, this day.” In this sentence it functions as an adverbial accusative explaining when the event took place.

[13:4]  ⁵ sn Abib appears to be an old name for the month, meaning something like “[month of] fresh young ears” (Lev 2:14 [Heb]) (S. R. Driver, Exodus, 106). B. Jacob (Exodus, 364) explains that these names were not precise designations, but general seasons based on the lunar year in the agricultural setting.

[13:4]  ⁶ tn The form is the active participle, functioning verbally.

[25:9]  ⁷ tn The pronoun is singular.

[25:9]  ⁸ sn The expression “the pattern of the tabernacle” (תַּבְנִית הַמִּשְׁכָּן, tavnit hammiskan) has been the source of much inquiry. The word rendered “pattern” is related to the verb “to build”; it suggests a model. S. R. Driver notes that in ancient literature there is the account of Gudea receiving in a dream a complete model of a temple he was to erect (Exodus, 267). In this passage Moses is being shown something on the mountain that should be the pattern of the earthly sanctuary. The most plausible explanation of what he was shown comes from a correlation with comments in the Letter to the Hebrews and the book of Revelation, which describe the heavenly sanctuary as the true sanctuary, and the earthly as the copy or shadow. One could say that Moses was allowed to see what John saw on the island of Patmos, a vision of the heavenly sanctuary. That still might not explain what it was, but it would mean he saw a revelation of the true tent, and that would imply that he learned of the spiritual and eternal significance of all of it. The fact that Israel’s sanctuary resembled those of other cultures does not nullify this act of revelation; rather, it raises the question of where the other nations got their ideas if it was not made known early in human history. One can conclude that in the beginning there was much more revealed to the parents in the garden than Scripture tells about (Cain and Abel did know how to make sacrifices before Leviticus legislated it). Likewise, one cannot but guess at the influence of the fallen Satan and his angels in the world of pagan religion. Whatever the source, at Sinai God shows the true, and instructs that it all be done without the pagan corruptions and additions. U. Cassuto notes that the existence of these ancient parallels shows that the section on the tabernacle need not be dated in the second temple period, but fits the earlier period well (Exodus, 324).

[25:9]  ⁹ tn The pronoun is plural.

[25:9]  ¹⁰ sn Among the many helpful studies on the tabernacle, include S. M. Fish, “And They Shall Build Me a Sanctuary,” Gratz College of Jewish Studies 2 (1973): 43-59; I. Hart, “Preaching on the Account of the Tabernacle,” EvQ 54 (1982): 111-16; D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42; S. McEvenue, “The Style of Building Instructions,” Sem 4 (1974): 1-9; M. Ben-Uri, “The Mosaic Building Code,” Creation Research Society Quarterly 19 (1982): 36-39.

[26:18]  ¹¹ tn Heb “on the south side southward.”

[27:2]  ¹² sn The horns of the altar were indispensable – they were the most sacred part. Blood was put on them; fugitives could cling to them, and the priests would grab the horns of the little altar when making intercessory prayer. They signified power, as horns on an animal did in the wild (and so the word was used for kings as well). The horns may also represent the sacrificial animals killed on the altar.

[27:2]  ¹³ sn The text, as before, uses the prepositional phrase “from it” or “part of it” to say that the horns will be part of the altar – of the same piece as the altar. They were not to be made separately and then attached, but made at the end of the boards used to build the altar (U. Cassuto, Exodus, 363).

[27:4]  ¹⁴ tn The noun מִכְבָּר (mikhbar) means “a grating”; it is related to the word that means a “sieve.” This formed a vertical support for the ledge, resting on the ground and supporting its outer edge (S. R. Driver, Exodus, 292).

[27:7]  ¹⁵ tn The verb is a Hophal perfect with vav consecutive: וְהוּבָא (vÿhuva’, “and it will be brought”). The particle אֶת (’et) here introduces the subject of the passive verb (see a similar use in 21:28, “and its flesh will not be eaten”).

[27:7]  ¹⁶ tn The construction is the infinitive construct with bet (ב) preposition: “in carrying it.” Here the meaning must be that the poles are not left in the rings, but only put into the rings when they carried it.

[28:10]  ¹⁷ 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]  ¹⁸ 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.

[30:29]  ¹⁹ 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]  ²⁰ tn This is the superlative genitive again, Heb “holy of holies.”

[30:29]  ²¹ tn See Exod 29:37; as before, this could refer to anything or anyone touching the sanctified items.

[31:15]  ²² tn This is an adverbial accusative of time, indicating that work may be done for six days out of the week.

[31:15]  ²³ 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]  ²⁴ 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.

[35:33]  ²⁵ tn Heb “to set.”

[35:33]  ²⁶ tn Heb “in every work of thought,” meaning, every work that required the implementation of design or plan.

[37:8]  ²⁷ tn Heb “from/at [the] end, from this.”

[37:8]  ²⁸ tn The repetition of the expression indicates it has the distributive sense.

[38:2]  ²⁹ tn Heb “its horns were from it,” meaning from the same piece.