Keluaran 1:9

1:9 He said ¹  to his people, “Look at ²  the Israelite people, more numerous and stronger than we are!

Keluaran 13:22

13:22 He did not remove the pillar of cloud by day nor the pillar of fire by night from before the people. ³ 

Keluaran 16:9

16:9 Then Moses said to Aaron, “Tell the whole community ⁴  of the Israelites, ‘Come ⁵  before the Lord, because he has heard your murmurings.’”

Keluaran 18:5

18:5 Jethro, Moses’ father-in-law, together with Moses’ ⁶  sons and his wife, came to Moses in the desert where he was camping by ⁷  the mountain of God. ⁸ 

Keluaran 24:2

24:2 Moses alone may come ⁹  near the Lord, but the others ¹⁰  must not come near, ¹¹  nor may the people go up with him.”

Keluaran 24:5

24:5 He sent young Israelite men, ¹²  and they offered burnt offerings and sacrificed young bulls for peace offerings ¹³  to the Lord.

Keluaran 29:10

29:10 “You are to present the bull at the front of the tent of meeting, and Aaron and his sons are to put ¹⁴  their hands on the head ¹⁵  of the bull.

Keluaran 35:34

35:34 And he has put it in his heart ¹⁶  to teach, he and Oholiab son of Ahisamach, of the tribe of Dan.

[1:9]  ¹ tn Heb “and he said.”

[1:9]  ² tn The particle הִנֵּה (hinneh) introduces the foundational clause for the exhortation to follow by drawing the listeners’ attention to the Israelites. In other words, the exhortation that follows is based on this observation. The connection could be rendered “since, because,” or the like.

[13:22]  ³ sn See T. W. Mann, “The Pillar of Cloud in the Reed Sea Narrative,” JBL 90 (1971): 15-30.

[16:9]  ⁴ tn Or “congregation” (KJV, ASV, NASB, NRSV); the same word occurs in v. 10.

[16:9]  ⁵ tn The verb means “approach, draw near.” It is used in the Torah of drawing near for religious purposes. It is possible that some sacrifice was involved here, but no mention is made of that.

[18:5]  ⁶ tn Heb “his”; the referent (Moses) has been specified in the translation for clarity.

[18:5]  ⁷ tn This is an adverbial accusative that defines the place (see GKC 373-74 §118.g).

[18:5]  ⁸ sn The mountain of God is Horeb, and so the desert here must be the Sinai desert by it. But chap. 19 suggests that they left Rephidim to go the 24 miles to Sinai. It may be that this chapter fits in chronologically after the move to Sinai, but was placed here thematically. W. C. Kaiser defends the present location of the story by responding to other reasons for the change given by Lightfoot, but does not deal with the travel locations (W. C. Kaiser, Jr., “Exodus,” EBC 2:411).

[24:2]  ⁹ tn The verb is a perfect tense with a vav (ו) consecutive; it and the preceding perfect tense follow the imperative, and so have either a force of instruction, or, as taken here, are the equivalent of an imperfect tense (of permission).

[24:2]  ¹⁰ tn Heb “they.”

[24:2]  ¹¹ tn Now the imperfect tense negated is used; here the prohibition would fit (“they will not come near”), or the obligatory (“they must not”) in which the subjects are obliged to act – or not act in this case.

[24:5]  ¹² tn The construct has “young men of the Israelites,” and so “Israelite” is a genitive that describes them.

[24:5]  ¹³ tn The verbs and their respective accusatives are cognates. First, they offered up burnt offerings (see Lev 1), which is וַיַּעֲלוּ עֹלֹת (vayya’alu ’olot); then they sacrificed young bulls as peace sacrifices (Lev 3), which is in Hebrew וַיִּזְבְּחוּ זְבָחִים (vayyizbÿkhu zÿvakhim). In the first case the cognate accusative is the direct object; in the second it is an adverbial accusative of product. See on this covenant ritual H. M. Kamsler, “The Blood Covenant in the Bible,” Dor le Dor 6 (1977): 94-98; E. W. Nicholson, “The Covenant Ritual in Exodus 24:3-8,” VT 32 (1982): 74-86.

[29:10]  ¹⁴ tn The verb is singular, agreeing with the first of the compound subject – Aaron.

[29:10]  ¹⁵ sn The details of these offerings have to be determined from a careful study of Leviticus. There is a good deal of debate over the meaning of laying hands on the animals. At the very least it identifies the animal formally as their sacrifice. But it may very well indicate that the animal is a substitute for them as well, given the nature and the effect of the sacrifices.

[35:34]  ¹⁶ sn The expression means that God has given them the ability and the desire to teach others how to do the work. The infinitive construct “to teach” is related to the word Torah, “instruction, guide, law.” They will be able to direct others in the work.