Keluaran 4:27

4:27 The Lord said ¹  to Aaron, “Go to the wilderness to meet Moses. So he went and met him at the mountain of God ²  and greeted him with a kiss. ³ 

Keluaran 9:6

9:6 And the Lord did this ⁴  on the next day; ⁵  all ⁶  the livestock of the Egyptians ⁷  died, but of the Israelites’ livestock not one died.

Keluaran 12:21

12:21 Then Moses summoned all the elders of Israel, and told them, “Go and select ⁸  for yourselves a lamb or young goat ⁹  for your families, and kill the Passover animals. ¹⁰ 

Keluaran 13:6

13:6 For seven days ¹¹  you must eat ¹²  bread made without yeast, and on the seventh day there is to be ¹³  a festival to the Lord.

Keluaran 16:29

16:29 See, because the Lord has given you the Sabbath, that is why ¹⁴  he is giving you food for two days on the sixth day. Each of you stay where you are; ¹⁵  let no one ¹⁶  go out of his place on the seventh day.”

Keluaran 17:1

Water at Massa and Meribah

17:1 ¹⁷ The whole community ¹⁸  of the Israelites traveled on their journey ¹⁹  from the Desert of Sin according to the Lord’s instruction, and they pitched camp in Rephidim. ²⁰  Now ²¹  there was no water for the people to drink. ²² 

Keluaran 18:18

18:18 You will surely wear out, ²³  both you and these people who are with you, for this is too ²⁴  heavy a burden ²⁵  for you; you are not able to do it by yourself.

Keluaran 23:12

23:12 For six days you are to do your work, but on the seventh day you must cease, in order that your ox and your donkey may rest and that your female servant’s son and any hired help ²⁶  may refresh themselves. ²⁷ 

Keluaran 24:3-4

24:3 Moses came ²⁸  and told the people all the Lord’s words ²⁹  and all the decisions. All the people answered together, ³⁰  “We are willing to do ³¹  all the words that the Lord has said,” 24:4 and Moses wrote down all the words of the Lord. Early in the morning he built ³²  an altar at the foot ³³  of the mountain and arranged ³⁴  twelve standing stones ³⁵  – according to the twelve tribes of Israel.

Keluaran 25:12

25:12 You are to cast four gold rings for it and put them on its four feet, with two rings on one side and two rings on the other side.

Keluaran 26:24

26:24 At the two corners ³⁶  they must be doubled at the lower end and finished together at the top in one ring. So it will be for both.

Keluaran 28:8

28:8 The artistically woven waistband ³⁷  of the ephod that is on it is to be like it, of one piece with the ephod, ³⁸  of gold, blue, purple, scarlet, and fine twisted linen.

Keluaran 29:15

29:15 “You are to take one ram, and Aaron and his sons are to lay their hands on the ram’s head,

Keluaran 32:4

32:4 He accepted the gold ³⁹  from them, ⁴⁰  fashioned ⁴¹  it with an engraving tool, and made a molten calf. ⁴²  Then they said, “These are your gods, ⁴³  O Israel, who brought you up out of Egypt.”

Keluaran 36:19

36:19 He made a covering for the tent out of ram skins dyed red and over that a covering of fine leather. ⁴⁴ 

Keluaran 36:24

36:24 He made forty silver bases under the twenty frames – two bases under the first frame for its two projections, and likewise ⁴⁵  two bases under the next frame for its two projections,

Keluaran 38:17

38:17 The bases for the posts were bronze. The hooks of the posts and their bands were silver, their tops were overlaid with silver, and all the posts of the courtyard had silver bands. ⁴⁶ 

Keluaran 39:5

39:5 The artistically woven waistband of the ephod that was on it was like it, of one piece with it, ⁴⁷  of gold, blue, purple, and scarlet yarn and fine twisted linen, just as the Lord had commanded Moses.

[4:27]  ¹ tn Heb “And Yahweh said.”

[4:27]  ² tn S. R. Driver considers that this verse is a continuation of vv. 17 and 18 and that Aaron met Moses before Moses started back to Egypt (Exodus, 33). The first verb, then, might have the nuance of a past perfect: Yahweh had said.

[4:27]  ³ tn Heb “and kissed him.”

[9:6]  ⁴ tn Heb “this thing.”

[9:6]  ⁵ tn Heb “on the morrow.”

[9:6]  ⁶ tn The word “all” clearly does not mean “all” in the exclusive sense, because subsequent plagues involve cattle. The word must denote such a large number that whatever was left was insignificant for the economy. It could also be taken to mean “all [kinds of] livestock died.”

[9:6]  ⁷ tn Heb “of Egypt.” The place is put by metonymy for the inhabitants.

[12:21]  ⁸ tn Heb “draw out and take.” The verb has in view the need “to draw out” a lamb or goat selected from among the rest of the flock.

[12:21]  ⁹ tn The Hebrew noun is singular and can refer to either a lamb or a goat. Since English has no common word for both, the phrase “a lamb or young goat” is used in the translation.

[12:21]  ¹⁰ tn The word “animals” is added to avoid giving the impression in English that the Passover festival itself is the object of “kill.”

[13:6]  ¹¹ tn Heb “Seven days.”

[13:6]  ¹² 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]  ¹³ tn The phrase “there is to be” has been supplied.

[16:29]  ¹⁴ sn Noting the rabbinic teaching that the giving of the Sabbath was a sign of God’s love – it was accomplished through the double portion on the sixth day – B. Jacob says, “God made no request unless He provided the means for its execution” (Exodus, 461).

[16:29]  ¹⁵ tn Heb “remain, a man where he is.”

[16:29]  ¹⁶ tn Or “Let not anyone go” (see GKC 445 §138.d).

[17:1]  ¹⁷ sn This is the famous story telling how the people rebelled against Yahweh when they thirsted, saying that Moses had brought them out into the wilderness to kill them by thirst, and how Moses with the staff brought water from the rock. As a result of this the name was called Massa and Meribah because of the testing and the striving. It was a challenge to Moses’ leadership as well as a test of Yahweh’s presence. The narrative in its present form serves an important point in the argument of the book. The story turns on the gracious provision of God who can give his people water when there is none available. The narrative is structured to show how the people strove. Thus, the story intertwines God’s free flowing grace with the sad memory of Israel’s sins. The passage can be divided into three parts: the situation and the complaint (1-3), the cry and the miracle (4-6), and the commemoration by naming (7).

[17:1]  ¹⁸ tn Or “congregation” (KJV, ASV, NASB, NRSV).

[17:1]  ¹⁹ tn The text says that they journeyed “according to their journeyings.” Since the verb form (and therefore the derived noun) essentially means to pull up the tent pegs and move along, this verse would be saying that they traveled by stages, or, from place to place.

[17:1]  ²⁰ sn The location is a bit of a problem. Exod 19:1-2 suggests that it is near Sinai, whereas it is normally located near Kadesh in the north. Without any details provided, M. Noth concludes that two versions came together (Exodus [OTL], 138). S. R. Driver says that the writer wrote not knowing that they were 24 miles apart (Exodus, 157). Critics have long been bothered by this passage because of the two names given at the same place. If two sources had been brought together, it is not possible now to identify them. But Noth insisted that if there were two names there were two different locations. The names Massah and Meribah occur alone in Scripture (Deut 9:22, and Num 20:1 for examples), but together in Ps 95 and in Deut 33:8. But none of these passages is a clarification of the difficulty. Most critics would argue that Massah was a secondary element that was introduced into this account, because Exod 17 focuses on Meribah. From that starting point they can diverge greatly on the interpretation, usually having something to do with a water test. But although Num 20 is parallel in several ways, there are major differences: 1) it takes place 40 years later than this, 2) the name Kadesh is joined to the name Meribah there, and 3) Moses is punished there. One must conclude that if an event could occur twice in similar ways (complaint about water would be a good candidate for such), then there is no reason a similar name could not be given.

[17:1]  ²¹ tn The disjunctive vav introduces a parenthetical clause that is essential for this passage – there was no water.

[17:1]  ²² tn Here the construction uses a genitive after the infinitive construct for the subject: “there was no water for the drinking of the people” (GKC 353-54 §115.c).

[18:18]  ²³ tn The verb means “to fall and fade” as a leaf (Ps 1:3). In Ps 18:45 it is used figuratively of foes fading away, failing in strength and courage (S. R. Driver, Exodus, 166). Here the infinitive absolute construction heightens the meaning.

[18:18]  ²⁴ tn Gesenius lists the specialized use of the comparative min (מ) where with an adjective the thought expressed is that the quality is too difficult for the attainment of a particular aim (GKC 430 §133.c).

[18:18]  ²⁵ tn Here “a burden” has been supplied.

[23:12]  ²⁶ tn Heb “alien,” or “resident foreigner.” Such an individual would have traveled out of need and depended on the goodwill of the people around him. The rendering “hired help” assumes that the foreigner is mentioned in this context because he is working for an Israelite and will benefit from the Sabbath rest, along with his employer.

[23:12]  ²⁷ tn The verb is וְיִּנָּפֵשׁ (vÿyyinnafesh); it is related to the word usually translated “soul” or “life.”

[24:3]  ²⁸ sn The general consensus among commentators is that this refers to Moses’ coming from the mountain after he made the ascent in 20:21. Here he came and told them the laws (written in 20:22-23:33), and of the call to come up to Yahweh.

[24:3]  ²⁹ sn The Decalogue may not be included here because the people had heard those commands themselves earlier.

[24:3]  ³⁰ tn The text simply has “one voice” (קוֹל אֶחָד, qol ’ekhad); this is an adverbial accusative of manner, telling how the people answered – “in one voice,” or unanimously (see GKC 375 §118.q).

[24:3]  ³¹ tn The verb is the imperfect tense (נַעֲשֶׂה, na’aseh), although the form could be classified as a cohortative. If the latter, they would be saying that they are resolved to do what God said. If it is an imperfect, then the desiderative would make the most sense: “we are willing to do.” They are not presumptuously saying they are going to do all these things.

[24:4]  ³² tn The two preterites quite likely form a verbal hendiadys (the verb “to get up early” is frequently in such constructions). Literally it says, “and he got up early [in the morning] and he built”; this means “early [in the morning] he built.” The first verb becomes the adverb.

[24:4]  ³³ tn “under.”

[24:4]  ³⁴ tn The verb “arranged” is not in the Hebrew text but has been supplied to clarify exactly what Moses did with the twelve stones.

[24:4]  ³⁵ tn The thing numbered is found in the singular when the number is plural – “twelve standing-stone.” See GKC 433 §134.f. The “standing-stone” could be a small piece about a foot high, or a huge column higher than men. They served to commemorate treaties (Gen 32), or visions (Gen 28) or boundaries, or graves. Here it will function with the altar as a place of worship.

[26:24]  ³⁶ tn Heb “they will be for the two corners.” This is the last clause of the verse, moved forward for clarity.

[28:8]  ³⁷ tn This is the rendering of the word חֵשֶׁב (kheshev), cognate to the word translated “designer” in v. 6. Since the entire ephod was of the same material, and this was of the same piece, it is unclear why this is singled out as “artistically woven.” Perhaps the word is from another root that just describes the item as a “band.” Whatever the connection, this band was to be of the same material, and the same piece, as the ephod, but perhaps a different pattern (S. R. Driver, Exodus, 301). It is this sash that attaches the ephod to the priest’s body, that is, at the upper border of the ephod and clasped together at the back.

[28:8]  ³⁸ tn Heb “from it” but meaning “of one [the same] piece”; the phrase “the ephod” has been supplied.

[32:4]  ³⁹ tn Here “the gold” has been supplied.

[32:4]  ⁴⁰ tn Heb “from their hand.”

[32:4]  ⁴¹ tn The verb looks similar to יָצַר (yatsar), “to form, fashion” by a plan or a design. That is the verb used in Gen 2:7 for Yahweh God forming the man from the dust of the ground. If it is here, it is the reverse, a human – the dust of the ground – trying to form a god or gods. The active participle of this verb in Hebrew is “the potter.” A related noun is the word יֵצֶּר (yetser), “evil inclination,” the wicked designs or intent of the human heart (Gen 6:5). But see the discussion by B. S. Childs (Exodus [OTL], 555-56) on a different reading, one that links the root to a hollow verb meaning “to cast out of metal” (as in 1 Kgs 7:15).

[32:4]  ⁴² sn The word means a “young bull” and need not be translated as “calf” (although “calf” has become the traditional rendering in English). The word could describe an animal three years old. Aaron probably made an inner structure of wood and then, after melting down the gold, plated it. The verb “molten” does not need to imply that the image was solid gold; the word is used in Isa 30:22 for gold plating. So it was a young bull calf that was overlaid with gold, and the gold was fashioned with the stylus.

[32:4]  ⁴³ tn The word could be singular here and earlier; here it would then be “this is your god, O Israel.” However, the use of “these” indicates more than one god was meant by the image. But their statement and their statue, although they do not use the holy name, violate the first two commandments.

[36:19]  ⁴⁴ tn See the note on this phrase in Exod 25:5.

[36:24]  ⁴⁵ tn The clause is repeated to show the distributive sense; it literally says, “and two bases under the one frame for its two projections.”

[38:17]  ⁴⁶ tn Heb “they were banded with silver.”

[39:5]  ⁴⁷ tn Heb “from it” or the same.