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 2:15-16

2:15 When Pharaoh heard ⁵  about this event, ⁶  he sought to kill Moses. So Moses fled ⁷  from Pharaoh and settled in the land of Midian, ⁸  and he settled ⁹  by a certain well. ¹⁰ 

2:16 Now a priest of Midian had seven daughters, and they came and began to draw ¹¹  water ¹²  and fill ¹³  the troughs in order to water their father’s flock.

Keluaran 6:16

6:16 Now these are the names of the sons of Levi, according to their records: ¹⁴  Gershon, Kohath, and Merari. (The length of Levi’s life was 137 years.)

Keluaran 6:20

6:20 Amram married ¹⁵  his father’s sister Jochebed, and she bore him Aaron and Moses. (The length of Amram’s life was 137 years.)

Keluaran 7:25

The Second Blow: Frogs

7:25 ¹⁶ Seven full days passed ¹⁷  after the Lord struck ¹⁸  the Nile.

Keluaran 12:15

12:15 For seven days ¹⁹  you must eat ²⁰  bread made without yeast. ²¹  Surely ²²  on the first day you must put away yeast from your houses because anyone who eats bread made with yeast ²³  from the first day to the seventh day will be cut off ²⁴  from Israel.

Keluaran 12:18-19

12:18 In the first month, ²⁵  from the fourteenth day of the month, in the evening, you will eat bread made without yeast until the twenty-first day of the month in the evening. 12:19 For seven days ²⁶  yeast must not be found in your houses, for whoever eats what is made with yeast – that person ²⁷  will be cut off from the community of Israel, whether a foreigner ²⁸  or one born in the land.

Keluaran 13:6-7

13:6 For seven days ²⁹  you must eat ³⁰  bread made without yeast, and on the seventh day there is to be ³¹  a festival to the Lord. 13:7 Bread made without yeast must be eaten ³²  for seven days; ³³  no bread made with yeast shall be seen ³⁴  among you, and you must have no yeast among you within any of your borders.

Keluaran 14:27-28

14:27 So Moses extended his hand toward the sea, and the sea returned to its normal state ³⁵  when the sun began to rise. ³⁶  Now the Egyptians were fleeing ³⁷  before it, but the Lord overthrew ³⁸  the Egyptians in the middle of the sea. 14:28 The water returned and covered the chariots and the horsemen and all the army of Pharaoh that was coming after the Israelites into the sea ³⁹  – not so much as one of them survived! ⁴⁰ 

Keluaran 15:8

15:8 By the blast of your nostrils ⁴¹  the waters were piled up,

the flowing water stood upright like a heap, ⁴² 

and the deep waters were solidified in the heart of the sea.

Keluaran 15:26-27

15:26 He said, “If you will diligently obey ⁴³  the Lord your God, and do what is right ⁴⁴  in his sight, and pay attention ⁴⁵  to his commandments, and keep all his statutes, then all ⁴⁶  the diseases ⁴⁷  that I brought on the Egyptians I will not bring on you, for I, the Lord, am your healer.” ⁴⁸ 

15:27 Then they came to Elim, ⁴⁹  where there were twelve wells of water and seventy palm trees, and they camped there by the water.

Keluaran 22:30

22:30 You must also do this for your oxen and for your sheep; seven days they may remain with their mothers, but give them to me on the eighth day.

Keluaran 23:15

23:15 You are to observe the Feast of Unleavened Bread; seven days ⁵⁰  you must eat bread made without yeast, as I commanded you, at the appointed time of the month of Abib, for at that time ⁵¹  you came out of Egypt. No one may appear before ⁵²  me empty-handed.

Keluaran 24:1

The Lord Ratifies the Covenant

24:1 ⁵³ But to Moses the Lord ⁵⁴  said, “Come up ⁵⁵  to the Lord, you and Aaron, Nadab and Abihu, and seventy of the elders of Israel, and worship from a distance. ⁵⁶ 

Keluaran 24:9

24:9 Moses and Aaron, Nadab and Abihu, and the seventy elders of Israel went up, ⁵⁷ 

Keluaran 25:24

25:24 You are to overlay it with ⁵⁸  pure gold, and you are to make a surrounding border of gold for it.

Keluaran 25:35

25:35 with a bud under the first ⁵⁹  two branches from it, and a bud under the next ⁶⁰  two branches from it, and a bud under the third ⁶¹  two branches from it, according to the six branches that extend from the lampstand.

Keluaran 25:37

25:37 “You are to make its seven lamps, ⁶²  and then set ⁶³  its lamps up on it, so that it will give light ⁶⁴  to the area in front of it.

Keluaran 29:30

29:30 The priest who succeeds him ⁶⁵  from his sons, when he first comes ⁶⁶  to the tent of meeting to minister in the Holy Place, is to wear them for seven days. ⁶⁷ 

Keluaran 29:35

29:35 “Thus you are to do for Aaron and for his sons, according to all that I have commanded you; you are to consecrate them ⁶⁸  for ⁶⁹  seven days.

Keluaran 29:37

29:37 For seven days ⁷⁰  you are to make atonement for the altar and set it apart as holy. Then the altar will be most holy. ⁷¹  Anything that touches the altar will be holy. ⁷² 

Keluaran 34:18

34:18 “You must keep the Feast of Unleavened Bread. For seven days ⁷³  you must eat bread made without yeast, as I commanded you; do this ⁷⁴  at the appointed time of the month Abib, for in the month Abib you came out of Egypt.

Keluaran 34:22

34:22 “You must observe ⁷⁵  the Feast of Weeks – the firstfruits of the harvest of wheat – and the Feast of Ingathering at the end ⁷⁶  of the year.

Keluaran 36:12

36:12 He made fifty loops on the first curtain, and he made fifty loops on the end curtain that was in the second set, with the loops opposite one another.

Keluaran 36:31

36:31 He made bars of acacia wood, five for the frames on one side of the tabernacle

Keluaran 37:21

37:21 with a bud under the first two branches from it, and a bud under the next two branches from it, and a bud under the third two branches from it; according to the six branches that extended from it. ⁷⁷ 

Keluaran 37:23

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

Keluaran 38:24-25

38:24 All the gold that was used for the work, in all the work of the sanctuary ⁷⁸  (namely, ⁷⁹  the gold of the wave offering) was twenty-nine talents and 730 shekels, ⁸⁰  according to the sanctuary shekel.

38:25 The silver of those who were numbered of the community was one hundred talents and 1,775 shekels, ⁸¹  according to the sanctuary shekel,

Keluaran 38:28-29

38:28 From the remaining 1,775 shekels ⁸²  he made hooks for the posts, overlaid their tops, and made bands for them.

38:29 The bronze of the wave offering was seventy talents and 2,400 shekels. ⁸³ 

Keluaran 39:10

39:10 They set on it ⁸⁴  four rows of stones: a row with a ruby, a topaz, and a beryl – the first row;

Keluaran 39:15

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

Keluaran 39:17-20

39:17 They attached the two gold chains to the two rings at the ends of the breastpiece; 39:18 the other ⁸⁵  two ends of the two chains they attached to the two settings, and they attached them to the shoulder pieces of the ephod at the front of it. 39:19 They made two rings of gold and put them on the other ⁸⁶  two ends of the breastpiece on its edge, which is on the inner side of the ephod. ⁸⁷  39:20 They made two more ⁸⁸  gold rings and attached them to the bottom of the two shoulder pieces on the front of the ephod, close to the juncture above the waistband of the ephod.

Keluaran 39:25

39:25 They made bells of pure gold and attached the bells between the pomegranates around the hem of the robe between the pomegranates.

Keluaran 40:4

40:4 You are to bring in the table and set out the things that belong on it; ⁸⁹  then you are to bring in the lampstand and set up its lamps.

[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.

[2:15]  ⁵ tn The form with the vav consecutive is here subordinated to the main idea that Pharaoh sought to punish Moses.

[2:15]  ⁶ tn Heb הַדָּבָר (haddavar, “the word [thing, matter, incident]”) functions here like a pronoun to refer in brief to what Moses had done.

[2:15]  ⁷ tn The vav (ו) consecutive with the preterite shows result – as a result of Pharaoh’s search for him, he fled.

[2:15]  ⁸ sn The location of Midyan or Midian is uncertain, but it had to have been beyond the Egyptian borders on the east, either in the Sinai or beyond in the Arabah (south of the Dead Sea) or even on the east side of the Gulf of Aqaba. The Midianites seem to have traveled extensively in the desert regions. R. A. Cole (Exodus [TOTC], 60) reasons that since they later were enemies of Israel, it is unlikely that these traditions would have been made up about Israel’s great lawgiver; further, he explains that “Ishmaelite” and “Kenite” might have been clan names within the region of Midian. But see, from a different point of view, G. W. Coats, “Moses and Midian,” JBL 92 (1973): 3-10.

[2:15]  ⁹ tn The verb reads “and he sat” or “and he lived.” To translate it “he sat by a well” would seem anticlimactic and unconnected. It probably has the same sense as in the last clause, namely, that he lived in Midian, and he lived near a well, which detail prepares for what follows.

[2:15]  ¹⁰ tn The word has the definite article, “the well.” Gesenius lists this use of the article as that which denotes a thing that is yet unknown to the reader but present in the mind under the circumstances (GKC 407-8 §126.q-r). Where there was a well, people would settle, and as R. A. Cole says it, for people who settled there it was “the well” (Exodus [TOTC], 60).

[2:16]  ¹¹ tn The preterites describing their actions must be taken in an ingressive sense, since they did not actually complete the job. Shepherds drove them away, and Moses watered the flocks.

[2:16]  ¹² tn The object “water” is not in the Hebrew text, but is implied.

[2:16]  ¹³ tn This also has the ingressive sense, “began to fill,” but for stylistic reasons is translated simply “fill” here.

[6:16]  ¹⁴ tn Or “generations.”

[6:20]  ¹⁵ tn Heb “took for a wife” (also in vv. 23, 25).

[7:25]  ¹⁶ sn An attempt to connect this plague with the natural phenomena of Egypt proposes that because of the polluted water due to the high Nile, the frogs abandoned their normal watery homes (seven days after the first plague) and sought cover from the sun in homes wherever there was moisture. Since they had already been exposed to the poisonous water, they died very suddenly. The miracle was in the announcement and the timing, i.e., that Moses would predict this blow, and in the magnitude of it all, which was not natural (Greta Hort, “The Plagues of Egypt,” ZAW 69 [1957]: 95-98). It is also important to note that in parts of Egypt there was a fear of these creatures as embodying spirits capable of great evil. People developed the mentality of bowing to incredibly horrible idols to drive away the bad spirits. Evil spirits are represented in the book of Revelation in the forms of frogs (Rev 16:13). The frogs that the magicians produced could very well have been in the realm of evil spirits. Exactly how the Egyptians thought about this plague is hard to determine, but there is enough evidence to say that the plague would have made them spiritually as well as physically uncomfortable, and that the death of the frogs would have been a “sign” from God about their superstitions and related beliefs. The frog is associated with the god Hapi, and a frog-headed goddess named Heqet was supposed to assist women at childbirth. The plague would have been evidence that Yahweh was controlling their environment and upsetting their beliefs for his own purpose.

[7:25]  ¹⁷ tn The text literally has “and seven days were filled.” Seven days gave Pharaoh enough time to repent and release Israel. When the week passed, God’s second blow came.

[7:25]  ¹⁸ tn This is a temporal clause made up of the preposition, the Hiphil infinitive construct of נָכָה (nakhah), הַכּוֹת (hakkot), followed by the subjective genitive YHWH. Here the verb is applied to the true meaning of the plague: Moses struck the water, but the plague was a blow struck by God.

[12:15]  ¹⁹ tn This expression is an adverbial accusative of time. The feast was to last from the 15th to the 21st of the month.

[12:15]  ²⁰ tn Or “you will eat.” The statement stresses their obligation – they must eat unleavened bread and avoid all leaven.

[12:15]  ²¹ tn The etymology of מַצּוֹת (matsot, “unleavened bread,” i.e., “bread made without yeast”) is uncertain. Suggested connections to known verbs include “to squeeze, press,” “to depart, go out,” “to ransom,” or to an Egyptian word “food, cake, evening meal.” For a more detailed study of “unleavened bread” and related matters such as “yeast” or “leaven,” see A. P. Ross, NIDOTTE 4:448-53.

[12:15]  ²² tn The particle serves to emphasize, not restrict here (B. S. Childs, Exodus [OTL], 183, n. 15).

[12:15]  ²³ tn Heb “every eater of leavened bread.” The participial phrase stands at the beginning of the clause as a casus pendens, that is, it stands grammatically separate from the sentence. It names a condition, the contingent occurrences of which involve a further consequence (GKC 361 §116.w).

[12:15]  ²⁴ tn The verb וְנִכְרְתָה (vÿnikhrÿtah) is the Niphal perfect with the vav (ו) consecutive; it is a common formula in the Law for divine punishment. Here, in sequence to the idea that someone might eat bread made with yeast, the result would be that “that soul [the verb is feminine] will be cut off.” The verb is the equivalent of the imperfect tense due to the consecutive; a translation with a nuance of the imperfect of possibility (“may be cut off”) fits better perhaps than a specific future. There is the real danger of being cut off, for while the punishment might include excommunication from the community, the greater danger was in the possibility of divine intervention to root out the evildoer (S. R. Driver, Exodus, 94). Gesenius lists this as the use of a perfect with a vav consecutive after a participle (a casus pendens) to introduce the apodosis (GKC 337 §112.mm).

[12:15]  sn In Lev 20:3, 5-6, God speaks of himself as cutting off a person from among the Israelites. The rabbis mentioned premature death and childlessness as possible judgments in such cases, and N. M. Sarna comments that “one who deliberately excludes himself from the religious community of Israel cannot be a beneficiary of the covenantal blessings” (Exodus [JPSTC], 58).

[12:18]  ²⁵ tn “month” has been supplied.

[12:19]  ²⁶ tn “Seven days” is an adverbial accusative of time (see R. J. Williams, Hebrew Syntax, 12, §56).

[12:19]  ²⁷ tn The term is נֶפֶשׁ (nefesh), often translated “soul.” It refers to the whole person, the soul within the body. The noun is feminine, agreeing with the feminine verb “be cut off.”

[12:19]  ²⁸ tn Or “alien”; or “stranger.”

[13:6]  ²⁹ tn Heb “Seven days.”

[13:6]  ³⁰ tn The imperfect tense functions with the nuance of instruction or injunction. It could also be given an obligatory nuance: “you must eat” or “you are to eat.” Some versions have simply made it an imperative.

[13:6]  ³¹ tn The phrase “there is to be” has been supplied.

[13:7]  ³² tn The imperfect has the nuance of instruction or injunction again, but it could also be given an obligatory nuance.

[13:7]  ³³ tn The construction is an adverbial accusative of time, answering how long the routine should be followed (see GKC 374 §118.k).

[13:7]  ³⁴ tn Or “visible to you” (B. Jacob, Exodus, 366).

[14:27]  ³⁵ tn The Hebrew term לְאֵיתָנוֹ (lÿ’etano) means “to its place,” or better, “to its perennial state.” The point is that the sea here had a normal level, and now when the Egyptians were in the sea on the dry ground the water would return to that level.

[14:27]  ³⁶ tn Heb “at the turning of the morning”; NASB, NIV, TEV, CEV “at daybreak.”

[14:27]  ³⁷ tn The clause begins with the disjunctive vav (ו) on the noun, signaling either a circumstantial clause or a new beginning. It could be rendered, “Although the Egyptians…Yahweh…” or “as the Egyptians….”

[14:27]  ³⁸ tn The verb means “shake out” or “shaking off.” It has the significance of “throw downward.” See Neh 5:13 or Job 38:13.

[14:28]  ³⁹ tn Heb “that was coming after them into the sea.” The referent of “them” (the Israelites) has been specified in the translation for clarity.

[14:28]  ⁴⁰ tn Heb “not was left among them as much as one.”

[15:8]  ⁴¹ sn The phrase “the blast of your nostrils” is a bold anthropomorphic expression for the wind that came in and dried up the water.

[15:8]  ⁴² tn The word “heap” describes the walls of water. The waters, which are naturally fluid, stood up as though they were a heap, a mound of earth. Likewise, the flowing waters deep in the ocean solidified – as though they were turned to ice (U. Cassuto, Exodus, 175).

[15:26]  ⁴³ tn The construction uses the infinitive absolute and the imperfect tense of שָׁמַע (shama’). The meaning of the verb is idiomatic here because it is followed by “to the voice of Yahweh your God.” When this is present, the verb is translated “obey.” The construction is in a causal clause. It reads, “If you will diligently obey.” Gesenius points out that the infinitive absolute in a conditional clause also emphasizes the importance of the condition on which the consequence depends (GKC 342-43 §113.o).

[15:26]  ⁴⁴ tn The word order is reversed in the text: “and the right in his eyes you do,” or, “[if] you do what is right in his eyes.” The conditional idea in the first clause is continued in this clause.

[15:26]  ⁴⁵ tn Heb “give ear.” This verb and the next are both perfect tenses with the vav (ו) consecutive; they continue the sequence of the original conditional clause.

[15:26]  ⁴⁶ tn The substantive כָּל־ (kol, “all of”) in a negative clause can be translated “none of.”

[15:26]  ⁴⁷ sn The reference is no doubt to the plagues that Yahweh has just put on them. These will not come on God’s true people. But the interesting thing about a conditional clause like this is that the opposite is also true – “if you do not obey, then I will bring these diseases.”

[15:26]  ⁴⁸ tn The form is רֹפְאֶךָ (rofÿ’ekha), a participle with a pronominal suffix. The word is the predicate after the pronoun “I”: “I [am] your healer.” The suffix is an objective genitive – the Lord heals them.

[15:26]  sn The name I Yahweh am your healer comes as a bit of a surprise. One might expect, “I am Yahweh who heals your water,” but it was the people he came to heal because their faith was weak. God lets Israel know here that he can control the elements of nature to bring about a spiritual response in Israel (see Deut 8).

[15:27]  ⁴⁹ sn Judging from the way the story is told they were not far from the oasis. But God had other plans for them, to see if they would trust him wholeheartedly and obey. They did not do very well this first time, and they will have to learn how to obey. The lesson is clear: God uses adversity to test his people’s loyalty. The response to adversity must be prayer to God, for he can turn the bitter into the sweet, the bad into the good, and the prospect of death into life.

[23:15]  ⁵⁰ tn This is an adverbial accusative of time.

[23:15]  ⁵¹ tn Heb “in it.”

[23:15]  ⁵² tn The verb is a Niphal imperfect; the nuance of permission works well here – no one is permitted to appear before God empty (Heb “and they will not appear before me empty”).

[24:1]  ⁵³ sn Exod 24 is the high point of the book in many ways, but most importantly, here Yahweh makes a covenant with the people – the Sinaitic Covenant. The unit not only serves to record the event in Israel’s becoming a nation, but it provides a paradigm of the worship of God’s covenant people – entering into the presence of the glory of Yahweh. See additionally W. A. Maier, “The Analysis of Exodus 24 According to Modern Literary, Form, and Redaction Critical Methodology,” Springfielder 37 (1973): 35-52. The passage may be divided into four parts for exposition: vv. 1-2, the call for worship; vv. 3-8, the consecration of the worshipers; vv. 9-11, the confirmation of the covenant; and vv. 12-18, the communication with Yahweh.

[24:1]  ⁵⁴ tn Heb “And he;” the referent (the Lord) has been specified in the translation for clarity.

[24:1]  ⁵⁵ sn They were to come up to the Lord after they had made the preparations that are found in vv. 3-8.

[24:1]  ⁵⁶ sn These seventy-four people were to go up the mountain to a certain point. Then they were to prostrate themselves and worship Yahweh as Moses went further up into the presence of Yahweh. Moses occupies the lofty position of mediator (as Christ in the NT), for he alone ascends “to Yahweh” while everyone waits for his return. The emphasis of “bowing down” and that from “far off” stresses again the ominous presence that was on the mountain. This was the holy God – only the designated mediator could draw near to him.

[24:9]  ⁵⁷ tn The verse begins with “and Moses went up, and Aaron….” This verse may supply the sequel to vv. 1-2. At any rate, God was now accepting them into his presence.

[24:9]  sn This next section is extremely interesting, but difficult to interpret. For some of the literature, see: E. W. Nicholson, “The Interpretation of Exodus 24:9-11,” VT 24 (1974): 77-97; “The Antiquity of the Tradition in Exodus 24:9-11,” VT 26 (1976): 148-60; and T. C. Vriezen, “The Exegesis of Exodus 24:9-11,” OTS 17 (1967): 24-53.

[25:24]  ⁵⁸ tn “Gold” is an adverbial accusative of material.

[25:35]  ⁵⁹ tn For clarity the phrase “the first” has been supplied.

[25:35]  ⁶⁰ tn For clarity the phrase “the next” has been supplied.

[25:35]  ⁶¹ tn For clarity the phrase “the third” has been supplied.

[25:37]  ⁶² tn The word for “lamps” is from the same root as the lampstand, of course. The word is נֵרוֹת (nerot). This probably refers to the small saucer-like pottery lamps that are made very simply with the rim pinched over to form a place to lay the wick. The bowl is then filled with olive oil as fuel.

[25:37]  ⁶³ tn The translation “set up on” is from the Hebrew verb “bring up.” The construction is impersonal, “and he will bring up,” meaning “one will bring up.” It may mean that people were to fix the lamps on to the shaft and the branches, rather than cause the light to go up (see S. R. Driver, Exodus, 277).

[25:37]  ⁶⁴ tn This is a Hiphil perfect with vav consecutive, from אוֹר (’or, “light”), and in the causative, “to light, give light.”

[29:30]  ⁶⁵ tn Heb “after him”; NCV, NLT “after Aaron.”

[29:30]  ⁶⁶ tn The text just has the relative pronoun and the imperfect tense. It could be translated “who comes/enters.” But the context seems to indicate that this would be when he first comes to the tent to begin his tenure as High Priest, and so a temporal clause makes this clear. “First” has been supplied.

[29:30]  ⁶⁷ tn “Seven days” is an adverbial accusative of time. The ritual of ordination is to be repeated for seven days, and so they are to remain there in the court in full dress.

[29:35]  ⁶⁸ tn Heb “you will fill their hand.”

[29:35]  ⁶⁹ tn The “seven days” is the adverbial accusative explaining that the ritual of the filling should continue daily for a week. Leviticus makes it clear that they are not to leave the sanctuary.

[29:37]  ⁷⁰ tn Once again this is an adverbial accusative of time. Each day for seven days the ritual at the altar is to be followed.

[29:37]  ⁷¹ tn The construction is the superlative genitive: “holy of holies,” or “most holy.”

[29:37]  ⁷² sn This line states an unusual principle, meant to preserve the sanctity of the altar. S. R. Driver explains it this way (Exodus, 325): If anything comes in contact with the altar, it becomes holy and must remain in the sanctuary for Yahweh’s use. If a person touches the altar, he likewise becomes holy and cannot return to the profane regions. He will be given over to God to be dealt with as God pleases. Anyone who was not qualified to touch the altar did not dare approach it, for contact would have meant that he was no longer free to leave but was God’s holy possession – and might pay for it with his life (see Exod 30:29; Lev 6:18b, 27; and Ezek 46:20).

[34:18]  ⁷³ tn This is an adverbial accusative of time.

[34:18]  ⁷⁴ tn The words “do this” have been supplied.

[34:22]  ⁷⁵ tn The imperfect tense means “you will do”; it is followed by the preposition with a suffix to express the ethical dative to stress the subject.

[34:22]  ⁷⁶ tn The expression is “the turn of the year,” which is parallel to “the going out of the year,” and means the end of the agricultural season.

[37:21]  ⁷⁷ tn As in Exod 26:35, the translation of “first” and “next” and “third” is interpretive, because the text simply says “under two branches” in each of three places.

[38:24]  ⁷⁸ tn These words form the casus pendens, or independent nominative absolute, followed by the apodosis beginning with the vav (ו; see U. Cassuto, Exodus, 469).

[38:24]  ⁷⁹ tn Heb “and it was.”

[38:24]  ⁸⁰ sn There were 3000 shekels in a talent, and so the total weight here in shekels would be 87,730 shekels of gold. If the sanctuary shekel was 224 grs., then this was about 40,940 oz. troy. This is estimated to be a little over a ton (cf. NCV “over 2,000 pounds”; TEV “a thousand kilogrammes”; CEV “two thousand two hundred nine pounds”; NLT “about 2,200 pounds”), although other widely diverging estimates are also given.

[38:25]  ⁸¹ sn This would be a total of 301,775 shekels (about 140,828 oz), being a half shekel exacted per person from 605,550 male Israelites 20 years old or more (Num 1:46). The amount is estimated to be around 3.75 tons.

[38:28]  ⁸² tn Here the word “shekels” is understood; about 45 pounds.

[38:29]  ⁸³ sn The total shekels would have been 212,400 shekels, which would be about 108,749 oz. This would make about 2.5 to 3 tons.

[39:10]  ⁸⁴ tn That is, they set in mountings.

[39:18]  ⁸⁵ tn Here “other” has been supplied.

[39:19]  ⁸⁶ tn Here “other” has been supplied.

[39:19]  ⁸⁷ tn Heb “homeward side.”

[39:20]  ⁸⁸ tn Here “more” has been supplied.

[40:4]  ⁸⁹ tn Heb “and you will set in order its setting” or “arrange its arrangement.” See 25:29-30 for items that belonged on the table.