Keluaran 6:2

6:2 God spoke ¹  to Moses and said to him, “I am the Lord. ² 

Keluaran 6:24

6:24 The sons of Korah were Assir, Elkanah, and Abiasaph. These were the Korahite clans.

Keluaran 22:20

22:20 “Whoever sacrifices to a god other than the Lord ³  alone must be utterly destroyed. ⁴ 

Keluaran 25:15

25:15 The poles must remain in the rings of the ark; they must not be removed from it.

Keluaran 25:39

25:39 About seventy-five pounds ⁵  of pure gold is to be used for it ⁶  and for all these utensils.

Keluaran 26:34

26:34 You are to put the atonement lid on the ark of the testimony in the Most Holy Place.

Keluaran 27:6

27:6 You are to make poles for the altar, poles of acacia wood, and you are to overlay them with bronze.

Keluaran 28:7

28:7 It is to have two shoulder pieces attached to two of its corners, so it can be joined together. ⁷ 

Keluaran 28:16

28:16 It is to be square ⁸  when ⁹  doubled, nine inches ¹⁰  long and nine inches wide.

Keluaran 32:9

32:9 Then the Lord said to Moses: “I have seen this people. ¹¹  Look ¹²  what a stiff-necked people they are! ¹³ 

Keluaran 35:28

35:28 and spices and olive oil for the light, for the anointing oil, and for the fragrant incense.

Keluaran 35:31

35:31 He has filled him with the Spirit of God – with skill, with understanding, with knowledge, and in all kinds of work,

Keluaran 39:37

39:37 the pure ¹⁴  lampstand, its lamps, with the lamps set in order, and all its accessories, and oil for the light;

[6:2]  ¹ tn Heb “And God spoke.”

[6:2]  ² sn The announcement “I am the Lord” (Heb “Yahweh”) draws in the preceding revelation in Exod 3:15. In that place God called Moses to this task and explained the significance of the name “Yahweh” by the enigmatic expression “I am that I am.” “I am” (אֶהְיֶה, ’ehyeh) is not a name; “Yahweh” is. But the explanation of the name with this sentence indicates that Yahweh is the one who is always there, and that guarantees the future, for everything he does is consistent with his nature. He is eternal, never changing; he remains. Now, in Exodus 6, the meaning of the name “Yahweh” will be more fully unfolded.

[22:20]  ³ tn Heb “not to Yahweh.”

[22:20]  ⁴ tn The verb חָרַם (kharam) means “to be devoted” to God or “to be banned.” The idea is that it would be God’s to do with as he liked. What was put under the ban was for God alone, either for his service or for his judgment. But it was out of human control. Here the verb is saying that the person will be utterly destroyed.

[25:39]  ⁵ tn Heb “a talent.”

[25:39]  ⁶ tn The text has “he will make it” or “one will make it.” With no expressed subject it is given a passive translation.

[28:7]  ⁷ tn Here the Pual perfect with the vav (ו) consecutive provides the purpose clause (equal to a final imperfect); the form follows the use of the active participle, “attached” or more Heb “joining.”

[28:16]  ⁸ tn Heb “four.”

[28:16]  ⁹ tn “when” is added for clarification (U. Cassuto, Exodus, 375).

[28:16]  ¹⁰ tn The word זֶרֶת (zeret) is half a cubit; it is often translated “span.”

[32:9]  ¹¹ sn This is a bold anthropomorphism; it is as if God has now had a chance to get to know these people and has discovered how rebellious they are. The point of the figure is that there has been discernible evidence of their nature.

[32:9]  ¹² tn Heb “and behold” or “and look.” The expression directs attention in order to persuade the hearer.

[32:9]  ¹³ sn B. Jacob says the image is that of the people walking before God, and when he called to them the directions, they would not bend their neck to listen; they were resolute in doing what they intended to do (Exodus, 943). The figure describes them as refusing to submit, but resisting in pride.

[39:37]  ¹⁴ tn Possibly meaning “pure gold lampstand.”