Keluaran 3:6

3:6 He added, “I am the God of your father, ¹  the God of Abraham, the God of Isaac, and the God of Jacob.” Then Moses hid his face, because he was afraid to look ²  at God.

Keluaran 6:4

6:4 I also established my covenant with them ³  to give them the land of Canaan, where they were living as resident foreigners. ⁴ 

Keluaran 6:14-15

The Ancestry of the Deliverer

6:14 ⁵ These are the heads of their fathers’ households: ⁶ 

The sons ⁷  of Reuben, the firstborn son of Israel, were Hanoch and Pallu, Hezron and Carmi. These were the clans ⁸  of Reuben.

6:15 The sons of Simeon were Jemuel, Jamin, Ohad, Jakin, Zohar, and Shaul, the son of a Canaanite woman. These were the clans of Simeon.

Keluaran 7:4-5

7:4 Pharaoh will not listen to you. ⁹  I will reach into ¹⁰  Egypt and bring out my regiments, ¹¹  my people the Israelites, from the land of Egypt with great acts of judgment. 7:5 Then ¹²  the Egyptians will know that I am the Lord, when I extend my hand ¹³  over Egypt and bring the Israelites out from among them.

Keluaran 7:9

7:9 “When Pharaoh says to you, ‘Do ¹⁴  a miracle,’ and you say to Aaron, ‘Take your staff and throw it down ¹⁵  before Pharaoh,’ it will become ¹⁶  a snake.”

Keluaran 9:3

9:3 then the hand of the Lord will surely bring ¹⁷  a very terrible plague ¹⁸  on your livestock in the field, on the horses, the donkeys, the camels, ¹⁹  the herds, and the flocks.

Keluaran 9:13

The Seventh Blow: Hail

9:13 ²⁰ The Lord said ²¹  to Moses, “Get up early in the morning, stand ²²  before Pharaoh, and tell him, ‘Thus says the Lord, the God of the Hebrews: “Release my people so that they may serve me!

Keluaran 12:3

12:3 Tell the whole community of Israel, ‘In the tenth day of this month they each ²³  must take a lamb ²⁴  for themselves according to their families ²⁵  – a lamb for each household. ²⁶ 

Keluaran 23:33

23:33 They must not live in your land, lest they make you sin against me, for if you serve their gods, it will surely be a snare ²⁷  to you.”

Keluaran 26:31

26:31 “You are to make a special curtain ²⁸  of blue, purple, and scarlet yarn and fine twisted linen; it is to be made ²⁹  with cherubim, the work of an artistic designer.

Keluaran 28:38

28:38 It will be on Aaron’s forehead, and Aaron will bear the iniquity of the holy things, ³⁰  which the Israelites are to sanctify by all their holy gifts; ³¹  it will always be on his forehead, for their acceptance ³²  before the Lord.

Keluaran 29:25

29:25 Then you are to take them from their hands and burn ³³  them ³⁴  on the altar for a burnt offering, for a soothing aroma before the Lord. It is an offering made by fire to the Lord.

Keluaran 30:6

30:6 “You are to put it in front of the curtain that is before the ark of the testimony (before the atonement lid that is over the testimony), where I will meet you.

Keluaran 30:8

30:8 When Aaron sets up the lamps around sundown he is to burn incense on it; it is to be a regular incense offering before the Lord throughout your generations.

Keluaran 30:13

30:13 Everyone who crosses over to those who are numbered ³⁵  is to pay this: a half shekel ³⁶  according to the shekel of the sanctuary ³⁷  (a shekel weighs twenty gerahs). The half shekel is to be an offering ³⁸  to the Lord.

Keluaran 36:35

36:35 He made the special curtain of blue, purple, and scarlet yarn and fine twisted linen; he made ³⁹  it with cherubim, the work of an artistic designer.

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. ⁴⁰ 

Keluaran 38:24

38:24 All the gold that was used for the work, in all the work of the sanctuary ⁴¹  (namely, ⁴²  the gold of the wave offering) was twenty-nine talents and 730 shekels, ⁴³  according to the sanctuary shekel.

Keluaran 39:14

39:14 The stones were for the names of the sons of Israel, twelve, corresponding to the number of ⁴⁴  their names. Each name corresponding to one of the twelve tribes was like the engravings of a seal.

Keluaran 39:40

39:40 the hangings of the courtyard, its posts and its bases, and the curtain for the gateway of the courtyard, its ropes and its tent pegs, and all the furnishings ⁴⁵  for the service of the tabernacle, for the tent of meeting;

Keluaran 40:29

40:29 He also put the altar for the burnt offering by the entrance to the tabernacle, the tent of meeting, and offered on it the burnt offering and the meal offering, just as the Lord had commanded Moses.

[3:6]  ¹ sn This self-revelation by Yahweh prepares for the revelation of the holy name. While no verb is used here, the pronoun and the predicate nominative are a construction used throughout scripture to convey the “I am” disclosures – “I [am] the God of….” But the significant point here is the naming of the patriarchs, for this God is the covenant God, who will fulfill his promises.

[3:6]  ² tn The clause uses the Hiphil infinitive construct with a preposition after the perfect tense: יָרֵא מֵהַבִּיט (yare’ mehabbit, “he was afraid from gazing”) meaning “he was afraid to gaze.” The preposition min (מִן) is used before infinitives after verbs like the one to complete the verb (see BDB 583 s.v. 7b).

[6:4]  ³ tn The statement refers to the making of the covenant with Abraham (Gen 15 and following) and confirming it with the other patriarchs. The verb הֲקִמֹתִי (haqimoti) means “set up, establish, give effect to, conclude” a covenant agreement. The covenant promised the patriarchs a great nation, a land – Canaan, and divine blessing. They lived with those promises, but now their descendants were in bondage in Egypt. God’s reference to the covenant here is meant to show the new revelation through redemption will start to fulfill the promises and show what the reality of the name Yahweh is to them.

[6:4]  ⁴ tn Heb “the land of their sojournings.” The noun מְגֻרִים (mÿgurim) is a reminder that the patriarchs did not receive the promises. It is also an indication that those living in the age of promise did not experience the full meaning of the name of the covenant God. The “land of their sojournings” is the land of Canaan where the family lived (גּרוּ, garu) as foreigners, without owning property or having the rights of kinship with the surrounding population.

[6:14]  ⁵ sn This list of names shows that Moses and Aaron are in the line of Levi that came to the priesthood. It helps to identify them and authenticate them as spokesmen for God within the larger history of Israel. As N. M. Sarna observes, “Because a genealogy inherently symbolizes vigor and continuity, its presence here also injects a reassuring note into the otherwise despondent mood” (Exodus [JPSTC], 33).

[6:14]  ⁶ tn The expression is literally “the house of their fathers.” This expression means that the household or family descended from a single ancestor. It usually indicates a subdivision of a tribe, that is, a clan, or the subdivision of a clan, that is, a family. Here it refers to a clan (S. R. Driver, Exodus, 46).

[6:14]  ⁷ tn Or “descendants.”

[6:14]  ⁸ tn Or “families,” and so throughout the genealogy.

[7:4]  ⁹ tn Heb “and Pharaoh will not listen.”

[7:4]  ¹⁰ tn Heb “put my hand into.” The expression is a strong anthropomorphism to depict God’s severest judgment on Egypt. The point is that neither the speeches of Moses and Aaron nor the signs that God would do will be effective. Consequently, God would deliver the blow that would destroy.

[7:4]  ¹¹ tn See the note on this term in 6:26.

[7:5]  ¹² tn The emphasis on sequence is clear because the form is the perfect tense with the vav consecutive.

[7:5]  sn The use of the verb “to know” (יָדַע, yada’) underscores what was said with regard to 6:3. By the time the actual exodus took place, the Egyptians would have “known” the name Yahweh, probably hearing it more than they wished. But they will know – experience the truth of it – when Yahweh defeats them.

[7:5]  ¹³ sn This is another anthropomorphism, parallel to the preceding. If God were to “put” (נָתַן, natan), “extend” (נָטָה, nata), or “reach out” (שָׁלַח, shalakh) his hand against them, they would be destroyed. Contrast Exod 24:11.

[7:9]  ¹⁴ tn The verb is תְּנוּ (tÿnu), literally “give.” The imperative is followed by an ethical dative that strengthens the subject of the imperative: “you give a miracle.”

[7:9]  ¹⁵ tn Heb “and throw it.” The direct object, “it,” is implied.

[7:9]  ¹⁶ tn The form is the jussive יְהִי ( yÿhi). Gesenius notes that frequently in a conditional clause, a sentence with a protasis and apodosis, the jussive will be used. Here it is in the apodosis (GKC 323 §109.h).

[9:3]  ¹⁷ tn The form used here is הוֹיָה (hoyah), the Qal active participle, feminine singular, from the verb “to be.” This is the only place in the OT that this form occurs. Ogden shows that this form is appropriate with the particle הִנֵּה (hinneh) to stress impending divine action, and that it conforms to the pattern in these narratives where five times the participle is used in the threat to Pharaoh (7:17; 8:2; 9:3, 14; 10:4). See G. S. Ogden, “Notes on the Use of הויה in Exodus IX. 3,” VT 17 (1967): 483-84.

[9:3]  ¹⁸ tn The word דֶּבֶר (dever) is usually translated “pestilence” when it applies to diseases for humans. It is used only here and in Ps 78:50 for animals.

[9:3]  ¹⁹ sn The older view that camels were not domesticated at this time (S. R. Driver, Exodus, 70; W. F. Albright, Archaeology and the Religion of Israel, 96; et. al.) has been corrected by more recently uncovered information (see K. A. Kitchen, NBD³ 160-61).

[9:13]  ²⁰ sn With the seventh plague there is more explanation of what God is doing to Pharaoh. This plague begins with an extended lesson (vv. 13-21). Rain was almost unknown in Egypt, and hail and lightning were harmless. The Egyptians were fascinated by all these, though, and looked on them as portentous. Herodotus describes how they studied such things and wrote them down (1.2.c.38). If ordinary rainstorms were ominous, what must fire and hail have been? The Egyptians had denominated fire Hephaistos, considering it to be a mighty deity (cf. Diodorus, 1.1.c.1). Porphry says that at the opening of the temple of Serapis the Egyptians worshiped with water and fire. If these connections were clearly understood, then these elements in the plague were thought to be deities that came down on their own people with death and destruction.

[9:13]  ²¹ tn Heb “and Yahweh said.”

[9:13]  ²² tn Or “take your stand.”

[12:3]  ²³ tn Heb “and they will take for them a man a lamb.” This is clearly a distributive, or individualizing, use of “man.”

[12:3]  ²⁴ tn The שֶּׂה (seh) is a single head from the flock, or smaller cattle, which would include both sheep and goats.

[12:3]  ²⁵ tn Heb “according to the house of their fathers.” The expression “house of the father” is a common expression for a family.

[12:3]  sn The Passover was to be a domestic institution. Each lamb was to be shared by family members.

[12:3]  ²⁶ tn Heb “house” (also at the beginning of the following verse).

[23:33]  ²⁷ tn The idea of the “snare” is to lure them to judgment; God is apparently warning about contact with the Canaanites, either in worship or in business. They were very syncretistic, and so it would be dangerous to settle among them.

[26:31]  ²⁸ tn Although translated “curtain” (traditionally “veil,” so ASV, NAB, NASB) this is a different word from the one used earlier of the tent curtains, so “special curtain” is used. The word פָרֹכֶת (farokhet) seems to be connected with a verb that means “to shut off” and was used with a shrine. This curtain would form a barrier in the approach to God (see S. R. Driver, Exodus, 289).

[26:31]  ²⁹ tn The verb is the third masculine singular form, but no subject is expressed. It could be translated “one will make” or as a passive. The verb means “to make,” but probably has the sense of embroidering both here and in v. 1.

[28:38]  ³⁰ tn The construction “the iniquity of the holy things” is difficult. “Holy things” is explained in the passage by all the gifts the people bring and consecrate to Yahweh. But there will inevitably be iniquity involved. U. Cassuto explains that Aaron “will atone for all the transgressions committed in connection with the order of the service, the purity of the consecrated things, or the use of the holy gifts, for the declaration engraved on the plate will prove that everything was intended to be holy to the Lord, and if aught was done irregularly, the intention at least was good” (Exodus, 385).

[28:38]  ³¹ tn The clause reads: “according to/by all the gifts of their holiness.” The genitive is an attributive genitive, the suffix on it referring to the whole bound construction – “their holy gifts.” The idea of the line is that the people will consecrate as holy things gifts they bring to the sanctuary.

[28:38]  ³² tn This clause is the infinitive construct with the lamed preposition, followed by the prepositional phrase: “for acceptance for them.” This infinitive provides the purpose or result of the act of wearing the dedicatory frontlet – that they will be acceptable.

[29:25]  ³³ tn “turn to sweet smoke.”

[29:25]  ³⁴ tn “them” has been supplied.

[30:13]  ³⁵ sn Each man was to pass in front of the counting officer and join those already counted on the other side.

[30:13]  ³⁶ sn The half shekel weight of silver would be about one-fifth of an ounce (6 grams).

[30:13]  ³⁷ sn It appears that some standard is in view for the amount of a shekel weight. The sanctuary shekel is sometimes considered to be twice the value of the ordinary shekel. The “gerah,” also of uncertain meaning, was mentioned as a reference point for the ancient reader to understand the value of the required payment. It may also be that the expression meant “a sacred shekel” and looked at the purpose more – a shekel for sanctuary dues. This would mean that the standard of the shekel weight was set because it was the traditional amount of sacred dues (S. R. Driver, Exodus, 333). “Though there is no certainty, the shekel is said to weigh about 11,5 grams…Whether an official standard is meant [by ‘sanctuary shekel’] or whether the sanctuary shekel had a different weight than the ‘ordinary’ shekel is not known” (C. Houtman, Exodus, 3:181).

[30:13]  ³⁸ tn Or “contribution” (תְּרוּמָה, tÿrumah).

[36:35]  ³⁹ tn The verb is simply “he made” but as in Exod 26:31 it probably means that the cherubim were worked into the curtain with the yarn, and so embroidered on the curtain.

[37:21]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² tn Heb “and it was.”

[38:24]  ⁴³ 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.

[39:14]  ⁴⁴ tn The phrase “the number of” has been supplied.

[39:40]  ⁴⁵ tn Heb “utensils, vessels.”