Keluaran 1:5

1:5 All the people ¹  who were directly descended ²  from Jacob numbered seventy. ³  But Joseph was already in Egypt, ⁴ 

Keluaran 1:7

1:7 The Israelites, ⁵  however, ⁶  were fruitful, increased greatly, multiplied, and became extremely strong, ⁷  so that the land was filled with them.

Keluaran 1:15

1:15 The king of Egypt said ⁸  to the Hebrew midwives, ⁹  one of whom was named Shiphrah and the other Puah, ¹⁰ 

Keluaran 4:22

4:22 You must say ¹¹  to Pharaoh, ‘Thus says ¹²  the Lord, “Israel is my son, my firstborn, ¹³ 

Keluaran 5:13

5:13 The slave masters were pressuring ¹⁴  them, saying, “Complete ¹⁵  your work for each day, just like when there was straw!”

Keluaran 6:18-19

6:18 The sons of Kohath were Amram, Izhar, Hebron, and Uzziel. (The length of Kohath’s life was 133 years.)

6:19 The sons of Merari were Mahli and Mushi. These were the clans of Levi, according to their records.

Keluaran 7:11

7:11 Then Pharaoh also summoned wise men and sorcerers, ¹⁶  and the magicians ¹⁷  of Egypt by their secret arts ¹⁸  did the same thing.

Keluaran 9:12

9:12 But the Lord hardened ¹⁹  Pharaoh’s heart, and he did not listen to them, just as the Lord had predicted to Moses.

Keluaran 12:2

12:2 “This month is to be your beginning of months; it will be your first month of the year. ²⁰ 

Keluaran 12:35

12:35 Now the Israelites had done ²¹  as Moses told them – they had requested from the Egyptians ²²  silver and gold items and clothing.

Keluaran 12:38

12:38 A mixed multitude ²³  also went up with them, and flocks and herds – a very large number of cattle. ²⁴ 

Keluaran 14:23

14:23 The Egyptians chased them and followed them into the middle of the sea – all the horses of Pharaoh, his chariots, and his horsemen.

Keluaran 16:10

16:10 As Aaron spoke ²⁵  to the whole community of the Israelites and they looked toward the desert, there the glory of the Lord ²⁶  appeared ²⁷  in the cloud,

Keluaran 16:24

16:24 So they put it aside until the morning, just as Moses had commanded, and it did not stink, nor were there any worms in it.

Keluaran 16:31

16:31 The house of Israel ²⁸  called its name “manna.” ²⁹  It was like coriander seed and was white, and it tasted ³⁰  like wafers with honey.

Keluaran 20:6

20:6 and showing covenant faithfulness ³¹  to a thousand generations ³²  of those who love me and keep my commandments.

Keluaran 21:16

21:16 “Whoever kidnaps someone ³³  and sells him, ³⁴  or is caught still holding him, ³⁵  must surely be put to death.

Keluaran 21:21

21:21 However, if the injured servant ³⁶  survives one or two days, the owner ³⁷  will not be punished, for he has suffered the loss. ³⁸ 

Keluaran 23:28

23:28 I will send ³⁹  hornets before you that will drive out the Hivite, the Canaanite, and the Hittite before you.

Keluaran 25:9

25:9 According to all that I am showing you ⁴⁰  – the pattern of the tabernacle ⁴¹  and the pattern of all its furnishings – you ⁴²  must make it exactly so. ⁴³ 

Keluaran 25:32

25:32 Six branches are to extend from the sides of the lampstand, ⁴⁴  three branches of the lampstand from one side of it and three branches of the lampstand from the other side of it. ⁴⁵ 

Keluaran 26:18

26:18 So you are to make the frames for the tabernacle: twenty frames for the south side, ⁴⁶ 

Keluaran 27:5

27:5 You are to put it under the ledge of the altar below, so that the network will come ⁴⁷  halfway up the altar. ⁴⁸ 

Keluaran 27:7

27:7 The poles are to be put ⁴⁹  into the rings so that the poles will be on two sides of the altar when carrying it. ⁵⁰ 

Keluaran 28:6

28:6 “They are to make the ephod of gold, blue, purple, scarlet, and fine twisted linen, the work of an artistic designer.

Keluaran 28:17

28:17 You are to set in it a setting for stones, four rows of stones, a row with a ruby, a topaz, and a beryl – the first row;

Keluaran 28:32

28:32 There is to be an opening ⁵¹  in its top ⁵²  in the center of it, with an edge all around the opening, the work of a weaver, ⁵³  like the opening of a collar, ⁵⁴  so that it cannot be torn. ⁵⁵ 

Keluaran 29:14

29:14 But the meat of the bull, its skin, and its dung you are to burn up ⁵⁶  outside the camp. ⁵⁷  It is the purification offering. ⁵⁸ 

Keluaran 30:21

30:21 they must wash ⁵⁹  their hands and their feet so that they do not die. And this ⁶⁰  will be a perpetual ordinance for them and for their descendants ⁶¹  throughout their generations.” ⁶² 

Keluaran 30:29

30:29 So you are to sanctify them, ⁶³  and they will be most holy; ⁶⁴  anything that touches them will be holy. ⁶⁵ 

Keluaran 30:33

30:33 Whoever makes perfume like it and whoever puts any of it on someone not a priest ⁶⁶  will be cut off ⁶⁷  from his people.’”

Keluaran 30:35

30:35 and make it into an incense, ⁶⁸  a perfume, ⁶⁹  the work of a perfumer. It is to be finely ground, ⁷⁰  and pure and sacred.

Keluaran 30:37

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.

Keluaran 31:3

31:3 and I have filled him with the Spirit of God ⁷¹  in skill, ⁷²  in understanding, in knowledge, and in all kinds ⁷³  of craftsmanship,

Keluaran 31:15

31:15 Six days ⁷⁴  work may be done, ⁷⁵  but on the seventh day is a Sabbath of complete rest, ⁷⁶  holy to the Lord; anyone who does work on the Sabbath day must surely be put to death.

Keluaran 32:17

32:17 When Joshua heard the noise of the people as they shouted, ⁷⁷  he said to Moses, “It is the sound of war in the camp!”

Keluaran 32:33

32:33 The Lord said to Moses, “Whoever has sinned against me – that person I will wipe out of my book.

Keluaran 34:5

34:5 The Lord descended in the cloud and stood with him there and proclaimed the Lord by name. ⁷⁸ 

Keluaran 35:19

35:19 the woven garments for serving in the holy place, the holy garments for Aaron the priest, and the garments for his sons to minister as priests.”

Keluaran 37:8

37:8 one cherub on one end ⁷⁹  and one cherub on the other end. ⁸⁰  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 38:15

38:15 and for the second side of the gate of the courtyard, just like the other, ⁸¹  the hangings were twenty-two and a half feet long, with their three posts and their three bases.

Keluaran 39:4

39:4 They made shoulder pieces for it, attached to two of its corners, so it could be joined together.

Keluaran 39:19

39:19 They made two rings of gold and put them on the other ⁸²  two ends of the breastpiece on its edge, which is on the inner side of the ephod. ⁸³ 

Keluaran 39:29

39:29 The sash was of fine twisted linen and blue, purple, and scarlet yarn, the work of an embroiderer, just as the Lord had commanded Moses.

[1:5]  ¹ tn The word נֶפֶשׁ (nefesh) is often translated “soul.” But the word refers to the whole person, the body with the soul, and so “life” or “person” is frequently a better translation.

[1:5]  ² tn The expression in apposition to נֶפֶשׁ (nefesh) literally says “those who went out from the loins of Jacob.” This distinguishes the entire company as his direct descendants.

[1:5]  ³ sn Gen 46 describes in more detail Jacob’s coming to Egypt with his family. The Greek text of Exod 1:5 and of Gen 46:27 and two Qumran manuscripts, have the number as seventy-five, counting the people a little differently. E. H. Merrill in conjunction with F. Delitzsch notes that the list in Gen 46 of those who entered Egypt includes Hezron and Hamul, who did so in potentia, since they were born after the family entered Egypt. Joseph’s sons are also included, though they too were born in Egypt. “The list must not be pressed too literally” (E. H. Merrill, Kingdom of Priests, 49).

[1:5]  ⁴ tn Heb “and Joseph was in Egypt” (so ASV). The disjunctive word order in Hebrew draws attention to the fact that Joseph, in contrast to his brothers, did not come to Egypt at the same time as Jacob.

[1:7]  ⁵ tn Heb “the sons of Israel.”

[1:7]  ⁶ tn The disjunctive vav marks a contrast with the note about the deaths of the first generation.

[1:7]  ⁷ tn Using מְאֹד (mÿ’od) twice intensifies the idea of their becoming strong (see GKC 431-32 §133.k).

[1:7]  sn The text is clearly going out of its way to say that the people of Israel flourished in Egypt. The verbs פָּרָה (parah, “be fruitful”), שָׁרַץ (sharats, “swarm, teem”), רָבָה (ravah, “multiply”), and עָצַם (’atsam, “be strong, mighty”) form a literary link to the creation account in Genesis. The text describes Israel’s prosperity in the terms of God’s original command to be fruitful and multiply and fill the earth, to show that their prosperity was by divine blessing and in compliance with the will of God. The commission for the creation to fill the earth and subdue it would now begin to materialize through the seed of Abraham.

[1:15]  ⁸ tn Heb “and the king of Egypt said.”

[1:15]  ⁹ sn The word for “midwife” is simply the Piel participle of the verb יָלַד (yalad, “to give birth”). So these were women who assisted in the childbirth process. It seems probable that given the number of the Israelites in the passage, these two women could not have been the only Hebrew midwives, but they may have been over the midwives (Rashi). Moreover, the LXX and Vulgate do not take “Hebrew” as an adjective, but as a genitive after the construct, yielding “midwives of/over the Hebrews.” This leaves open the possibility that these women were not Hebrews. This would solve the question of how the king ever expected Hebrew midwives to kill Hebrew children. And yet, the two women have Hebrew names.

[1:15]  ¹⁰ tn Heb “who the name of the first [was] Shiphrah, and the name of the second [was] Puah.”

[4:22]  ¹¹ tn The sequence of the instruction from God uses the perfect tense with vav (ו), following the preceding imperfects.

[4:22]  ¹² tn The instantaneous use of the perfect tense fits well with the prophetic announcement of what Yahweh said or says. It shows that the words given to the prophet are still binding.

[4:22]  ¹³ sn The metaphor uses the word “son” in its connotation of a political dependent, as it was used in ancient documents to describe what was intended to be a loyal relationship with well-known privileges and responsibilities, like that between a good father and son. The word can mean a literal son, a descendant, a chosen king (and so, the Messiah), a disciple (in Proverbs), and here, a nation subject to God. If the people of Israel were God’s “son,” then they should serve him and not Pharaoh. Malachi reminds people that the Law said “a son honors his father,” and so God asked, “If I am a father, where is my honor?” (Mal 1:6).

[5:13]  ¹⁴ tn Or “pressed.”

[5:13]  ¹⁵ tn כַּלּוּ (kallu) is the Piel imperative; the verb means “to finish, complete” in the sense of filling up the quota.

[7:11]  ¹⁶ sn For information on this Egyptian material, see D. B. Redford, A Study of the Biblical Story of Joseph (VTSup), 203-4.

[7:11]  ¹⁷ tn The חַרְטֻּמִּים (kharttummim) seem to have been the keepers of Egypt’s religious and magical texts, the sacred scribes.

[7:11]  ¹⁸ tn The term בְּלַהֲטֵיהֶם (bÿlahatehem) means “by their secret arts”; it is from לוּט (lut, “to enwrap”). The Greek renders the word “by their magic”; Tg. Onq. uses “murmurings” and “whispers,” and other Jewish sources “dazzling display” or “demons” (see further B. Jacob, Exodus, 253-54). They may have done this by clever tricks, manipulation of the animals, or demonic power. Many have suggested that Aaron and the magicians were familiar with an old trick in which they could temporarily paralyze a serpent and then revive it. But here Aaron’s snake swallows up their snakes.

[9:12]  ¹⁹ tn This phrase translates the Hebrew word חָזַק (khazaq); see S. R. Driver, Exodus, 53.

[12:2]  ²⁰ 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.

[12:35]  ²¹ tn The verbs “had done” and then “had asked” were accomplished prior to the present narrative (S. R. Driver, Exodus, 99). The verse begins with disjunctive word order to introduce the reminder of earlier background information.

[12:35]  ²² tn Heb “from Egypt.” Here the Hebrew text uses the name of the country to represent the inhabitants (a figure known as metonymy).

[12:38]  ²³ tn The “mixed multitude” (עֵרֶב רַב, ’erev rav) refers to a great “swarm” (see a possible cognate in 8:21[17]) of folk who joined the Israelites, people who were impressed by the defeat of Egypt, who came to faith, or who just wanted to escape Egypt (maybe slaves or descendants of the Hyksos). The expression prepares for later references to riffraff who came along.

[12:38]  ²⁴ tn Heb “and very much cattle.”

[16:10]  ²⁵ tn Heb “and it was as Aaron spoke.” The construction uses the temporal indicator and then the Piel infinitive construct followed by the subjective genitive “Aaron.”

[16:10]  ²⁶ sn S. R. Driver says, “A brilliant glow of fire…symbolizing Jehovah’s presence, gleamed through the cloud, resting…on the Tent of Meeting. The cloud shrouds the full brilliancy of the glory, which human eye could not behold” (Exodus, 147-48; see also Ezek 1:28; 3:12, 23; 8:4; 9:3, et al.). A Hebrew word often translated “behold” or “lo” introduces the surprising sight.

[16:10]  ²⁷ tn The verb is the Niphal perfect of the verb “to see” – “it was seen.” But the standard way of translating this form is from the perspective of Yahweh as subject – “he appeared.”

[16:31]  ²⁸ sn The name “house of Israel” is unusual in this context.

[16:31]  ²⁹ tn Hebrew מָן (man).

[16:31]  ³⁰ tn Heb “like seed of coriander, white, its taste was.”

[20:6]  ³¹ tn Literally “doing loyal love” (עֹשֶׂה חֶסֶד, ’oseh khesed). The noun refers to God’s covenant loyalty, his faithful love to those who belong to him. These are members of the covenant, recipients of grace, the people of God, whom God will preserve and protect from evil and its effects.

[20:6]  ³² tn Heb “to thousands” or “to thousandth.” After “tenth,” Hebrew uses cardinal numbers for ordinals also. This statement is the antithesis of the preceding line. The “thousands” or “thousandth [generation]” are those who love Yahweh and keep his commands. These are descendants from the righteous, and even associates with them, who benefit from the mercy that God extends to his people. S. R. Driver (Exodus, 195) says that this passage teaches that God’s mercy transcends his wrath; in his providence the beneficial consequences of a life of goodness extend indefinitely further than the retribution that is the penalty for persisting in sin. To say that God’s loyal love extends to thousands of generations or the thousandth generation is parallel to saying that it endures forever (Ps. 118). See also Exod 34:7; Deut 5:10; 7:9; Ps 18:51; Jer 32:18.

[21:16]  ³³ tn Heb “a stealer of a man,” thus “anyone stealing a man.”

[21:16]  ³⁴ sn The implication is that it would be an Israelite citizen who was kidnapped and sold to a foreign tribe or country (like Joseph). There was always a market for slaves. The crime would be in forcibly taking the individual away from his home and religion and putting him into bondage or death.

[21:16]  ³⁵ tn Literally “and he is found in his hand” (KJV and ASV both similar), being not yet sold.

[21:21]  ³⁶ tn Heb “if he”; the referent (the servant struck and injured in the previous verse) has been specified in the translation for clarity.

[21:21]  ³⁷ tn Heb “he”; the referent (the owner of the injured servant) has been supplied in the translation for clarity.

[21:21]  ³⁸ tn This last clause is a free paraphrase of the Hebrew, “for he is his money” (so KJV, ASV); NASB “his property.” It seems that if the slave survives a couple of days, it is probable that the master was punishing him and not intending to kill him. If he then dies, there is no penalty other than that the owner loses the slave who is his property – he suffers the loss.

[23:28]  ³⁹ tn Heb “and I will send.”

[25:9]  ⁴⁰ tn The pronoun is singular.

[25:9]  ⁴¹ 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]  ⁴² tn The pronoun is plural.

[25:9]  ⁴³ 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.

[25:32]  ⁴⁴ tn Heb “from the sides of it.”

[25:32]  ⁴⁵ tn Heb “from the second side.”

[26:18]  ⁴⁶ tn Heb “on the south side southward.”

[27:5]  ⁴⁷ tn The verb is the verb “to be,” here the perfect tense with vav (ו) consecutive. It is “and it will be” or “that it may be,” or here “that it may come” halfway up.

[27:5]  ⁴⁸ tn Heb “to the half of the altar.”

[27:7]  ⁴⁹ 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]  ⁵⁰ 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.

[28:32]  ⁵¹ tn Heb “mouth” or “opening” (פִּי, pi; in construct).

[28:32]  ⁵² tn The “mouth of its head” probably means its neck; it may be rendered “the opening for the head,” except the pronominal suffix would have to refer to Aaron, and that is not immediately within the context.

[28:32]  ⁵³ tn Or “woven work” (KJV, ASV, NASB), that is, “the work of a weaver.” The expression suggests that the weaving was from the fabric edges itself and not something woven and then added to the robe. It was obviously intended to keep the opening from fraying.

[28:32]  ⁵⁴ tn The expression כְּפִי תַחְרָא (kÿfi takhra’) is difficult. It was early rendered “like the opening of a coat of mail.” It occurs only here and in the parallel 39:23. Tg. Onq. has “coat of mail.” S. R. Driver suggests “a linen corselet,” after the Greek (Exodus, 308). See J. Cohen, “A Samaritan Authentication of the Rabbinic Interpretation of kephi tahra’,” VT 24 (1974): 361-66.

[28:32]  ⁵⁵ tn The verb is the Niphal imperfect, here given the nuance of potential imperfect. Here it serves in a final clause (purpose/result), introduced only by the negative (see GKC 503-4 §165.a).

[29:14]  ⁵⁶ tn Heb “burn with fire.”

[29:14]  ⁵⁷ sn This is to be done because there is no priesthood yet. Once they are installed, then the sin/purification offering is to be eaten by the officiating priests as a sign that the offering was received. But priests could not consume their own sin offering.

[29:14]  ⁵⁸ sn There were two kinds of “purification offering,” those made with confession for sin and those made without. The title needs to cover both of them, and if it is called in the traditional way “the sin offering,” that will convey that when people offered it for skin diseases, menstruation, or having babies, they had sinned. That was not the case. Moreover, it is usual to translate the names of the sacrifices by what they do more than what they cover – so peace offering, reparation offering, and purification offering.

[30:21]  ⁵⁹ tn Heb “and [then] they will wash.”

[30:21]  ⁶⁰ tn The verb is “it will be.”

[30:21]  ⁶¹ tn Heb “for his seed.”

[30:21]  ⁶² 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.

[30:29]  ⁶³ 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]  ⁶⁴ tn This is the superlative genitive again, Heb “holy of holies.”

[30:29]  ⁶⁵ tn See Exod 29:37; as before, this could refer to anything or anyone touching the sanctified items.

[30:33]  ⁶⁶ tn Heb “a stranger,” meaning someone not ordained a priest.

[30:33]  ⁶⁷ 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.

[30:35]  ⁶⁸ tn This is an accusative of result or product.

[30:35]  ⁶⁹ tn The word is in apposition to “incense,” further defining the kind of incense that is to be made.

[30:35]  ⁷⁰ 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.

[31:3]  ⁷¹ 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]  ⁷² 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]  ⁷³ tn Heb “and in all work”; “all” means “all kinds of” here.

[31:15]  ⁷⁴ tn This is an adverbial accusative of time, indicating that work may be done for six days out of the week.

[31:15]  ⁷⁵ 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]  ⁷⁶ 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.

[32:17]  ⁷⁷ sn See F. C. Fensham, “New Light from Ugaritica V on Ex, 32:17 (br’h),” JNSL 2 (1972): 86-7.

[34:5]  ⁷⁸ tn Some commentaries wish to make Moses the subject of the second and the third verbs, the first because he was told to stand there and this verb suggests he did it, and the last because it sounds like he was worshiping Yahweh (cf. NASB). But it is clear from v. 6 that Yahweh was the subject of the last clause of v. 5 – v. 6 tells how he did it. So if Yahweh is the subject of the first and last clauses of v. 5, it seems simpler that he also be the subject of the second. Moses took his stand there, but God stood by him (B. Jacob, Exodus, 981; U. Cassuto, Exodus, 439). There is no reason to make Moses the subject in any of the verbs of v. 5.

[37:8]  ⁷⁹ tn Heb “from/at [the] end, from this.”

[37:8]  ⁸⁰ tn The repetition of the expression indicates it has the distributive sense.

[38:15]  ⁸¹ tn Heb “from this and from this” (cf, 17:12; 25:19; 26:13; 32:15; Josh 8:22, 33; 1 Kgs 10:19-20; Ezek 45:7).

[39:19]  ⁸² tn Here “other” has been supplied.

[39:19]  ⁸³ tn Heb “homeward side.”