Keluaran 15:22--40:38
Konteks15:22 1 Then Moses led Israel to journey 2 away from the Red Sea. They went out to the Desert of Shur, walked for three days 3 into the desert, and found no water. 15:23 Then they came to Marah, 4 but they were not able to drink 5 the waters of Marah, because 6 they were bitter. 7 (That is 8 why its name was 9 Marah.)
15:24 So the people murmured 10 against Moses, saying, “What can 11 we drink?” 15:25 He cried out to the Lord, and the Lord showed him 12 a tree. 13 When Moses 14 threw it into the water, the water became safe to drink. There the Lord 15 made for them 16 a binding ordinance, 17 and there he tested 18 them. 15:26 He said, “If you will diligently obey 19 the Lord your God, and do what is right 20 in his sight, and pay attention 21 to his commandments, and keep all his statutes, then all 22 the diseases 23 that I brought on the Egyptians I will not bring on you, for I, the Lord, am your healer.” 24
15:27 Then they came to Elim, 25 where there were twelve wells of water and seventy palm trees, and they camped there by the water.
16:1 26 When 27 they journeyed from Elim, the entire company 28 of Israelites came to the Desert of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their exodus 29 from the land of Egypt. 16:2 The entire company 30 of Israelites murmured against Moses and Aaron in the desert. 16:3 The Israelites said to them, “If only we had died 31 by the hand of the Lord in the land of Egypt, when we sat by 32 the pots of meat, when we ate bread to the full, 33 for you have brought us out into this desert to kill 34 this whole assembly with hunger!”
16:4 Then the Lord said to Moses, “I am going to rain 35 bread from heaven for you, and the people will go out 36 and gather the amount for each day, so that I may test them. 37 Will they will walk in my law 38 or not? 16:5 On the sixth day 39 they will prepare what they bring in, and it will be twice as much as they gather every other day.” 40
16:6 Moses and Aaron said to all the Israelites, “In the evening 41 you will know that the Lord has brought you out of the land of Egypt, 16:7 and in the morning you will see 42 the glory of the Lord, because he has heard 43 your murmurings against the Lord. As for us, what are we, 44 that you should murmur against us?”
16:8 Moses said, “You will know this 45 when the Lord gives you 46 meat to eat in the evening and bread in the morning to satisfy you, because the Lord has heard your murmurings that you are murmuring against him. As for us, what are we? 47 Your murmurings are not against us, 48 but against the Lord.”
16:9 Then Moses said to Aaron, “Tell the whole community 49 of the Israelites, ‘Come 50 before the Lord, because he has heard your murmurings.’”
16:10 As Aaron spoke 51 to the whole community of the Israelites and they looked toward the desert, there the glory of the Lord 52 appeared 53 in the cloud, 16:11 and the Lord spoke to Moses: 16:12 “I have heard the murmurings of the Israelites. Tell them, ‘During the evening 54 you will eat meat, 55 and in the morning you will be satisfied 56 with bread, so that you may know 57 that I am the Lord your God.’” 58
16:13 In the evening the quail 59 came up and covered the camp, and in the morning a layer of dew was all around the camp. 16:14 When 60 the layer of dew had evaporated, 61 there on the surface of the desert was a thin flaky substance, 62 thin like frost on the earth. 16:15 When 63 the Israelites saw it, they said to one another, 64 “What is it?” because they did not know what it was. 65 Moses said to them, “It is the bread 66 that the Lord has given you for food. 67
16:16 “This is what 68 the Lord has commanded: 69 ‘Each person is to gather 70 from it what he can eat, an omer 71 per person 72 according to the number 73 of your people; 74 each one will pick it up 75 for whoever lives 76 in his tent.’” 16:17 The Israelites did so, and they gathered – some more, some less. 16:18 When 77 they measured with an omer, the one who gathered much had nothing left over, and the one who gathered little lacked nothing; each one had gathered what he could eat.
16:19 Moses said to them, “No one 78 is to keep any of it 79 until morning.” 16:20 But they did not listen to Moses; some 80 kept part of it until morning, and it was full 81 of worms and began to stink, and Moses was angry with them. 16:21 So they gathered it each morning, 82 each person according to what he could eat, and when the sun got hot, it would melt. 83 16:22 And 84 on the sixth day they gathered twice as much food, two omers 85 per person; 86 and all the leaders 87 of the community 88 came and told 89 Moses. 16:23 He said to them, “This is what the Lord has said: ‘Tomorrow is a time of cessation from work, 90 a holy Sabbath 91 to the Lord. Whatever you want to 92 bake, bake today; 93 whatever you want to boil, boil today; whatever is left put aside for yourselves to be kept until morning.’”
16:24 So they put it aside until the morning, just as Moses had commanded, and it did not stink, nor were there any worms in it. 16:25 Moses said, “Eat it today, for today is a Sabbath to the Lord; today you will not find it in the area. 94 16:26 Six days you will gather it, but on the seventh day, the Sabbath, there will not be any.”
16:27 On the seventh day some of the people went out to gather it, but they found nothing. 16:28 So the Lord said to Moses, “How long do you refuse 95 to obey my commandments and my instructions? 16:29 See, because the Lord has given you the Sabbath, that is why 96 he is giving you food for two days on the sixth day. Each of you stay where you are; 97 let no one 98 go out of his place on the seventh day.” 16:30 So the people rested on the seventh day.
16:31 The house of Israel 99 called its name “manna.” 100 It was like coriander seed and was white, and it tasted 101 like wafers with honey.
16:32 Moses said, “This is what 102 the Lord has commanded: ‘Fill an omer with it to be kept 103 for generations to come, 104 so that they may see 105 the food I fed you in the desert when I brought you out from the land of Egypt.’” 16:33 Moses said to Aaron, “Take a jar and put in it an omer full of manna, and place it before the Lord to be kept for generations to come.” 16:34 Just as the Lord commanded Moses, so Aaron placed it before the Testimony 106 for safekeeping. 107
16:35 Now the Israelites ate manna forty years, until they came to a land that was inhabited; they ate manna until they came to the border of the land of Canaan. 16:36 (Now an omer is one tenth of an ephah.) 108
17:1 109 The whole community 110 of the Israelites traveled on their journey 111 from the Desert of Sin according to the Lord’s instruction, and they pitched camp in Rephidim. 112 Now 113 there was no water for the people to drink. 114 17:2 So the people contended 115 with Moses, and they said, “Give us water to drink!” 116 Moses said to them, “Why do you contend 117 with me? Why do you test 118 the Lord?” 17:3 But the people were very thirsty 119 there for water, and they murmured against Moses and said, “Why in the world 120 did you bring us up out of Egypt – to kill us and our children and our cattle with thirst?” 121
17:4 Then Moses cried out to the Lord, “What will I do with 122 this people? – a little more 123 and they will stone me!” 124 17:5 The Lord said to Moses, “Go over before the people; 125 take with you some of the elders of Israel and take in your hand your staff with which you struck the Nile and go. 17:6 I will be standing 126 before you there on 127 the rock in Horeb, and you will strike 128 the rock, and water will come out of it so that the people may drink.” 129 And Moses did so in plain view 130 of the elders of Israel.
17:7 He called the name of the place Massah and Meribah, because of the contending of the Israelites and because of their testing the Lord, 131 saying, “Is the Lord among us or not?”
17:8 132 Amalek came 133 and attacked 134 Israel in Rephidim. 17:9 So Moses said to Joshua, “Choose some of our 135 men and go out, fight against Amalek. Tomorrow I will stand on top of the hill with the staff of God in my hand.”
17:10 So Joshua fought against Amalek just as Moses had instructed him; 136 and Moses and Aaron and Hur went up to the top of the hill. 17:11 Whenever Moses would raise his hands, 137 then Israel prevailed, but whenever he would rest 138 his hands, then Amalek prevailed. 17:12 When 139 the hands of Moses became heavy, 140 they took a stone and put it under him, and Aaron and Hur held up his hands, one on one side and one on the other, 141 and so his hands were steady 142 until the sun went down. 17:13 So Joshua destroyed 143 Amalek and his army 144 with the sword. 145
17:14 The Lord said to Moses, “Write this as a memorial in the 146 book, and rehearse 147 it in Joshua’s hearing; 148 for I will surely wipe out 149 the remembrance 150 of Amalek from under heaven. 17:15 Moses built an altar, and he called it “The Lord is my Banner,” 151 17:16 for he said, “For a hand was lifted up to the throne of the Lord 152 – that the Lord will have war with Amalek from generation to generation.” 153
18:1 154 Jethro, the priest of Midian, Moses’ father-in-law, heard about all that God had done for Moses and for his people Israel, that 155 the Lord had brought Israel out of Egypt. 156
18:2 Jethro, Moses’ father-in-law, took Moses’ wife Zipporah after he had sent her back, 18:3 and her two sons, one of whom was named Gershom (for Moses 157 had said, “I have been a foreigner in a foreign land”), 18:4 and the other Eliezer (for Moses had said, 158 “The God of my father has been my help 159 and delivered 160 me from the sword of Pharaoh”).
18:5 Jethro, Moses’ father-in-law, together with Moses’ 161 sons and his wife, came to Moses in the desert where he was camping by 162 the mountain of God. 163 18:6 He said 164 to Moses, “I, your father-in-law Jethro, am coming to you, along with your wife and her two sons with her.” 18:7 Moses went out to meet his father-in-law and bowed down and kissed him; 165 they each asked about the other’s welfare, and then they went into the tent. 18:8 Moses told his father-in-law all that the Lord had done to Pharaoh and to Egypt for Israel’s sake, and all the hardship 166 that had come on them 167 along the way, and how 168 the Lord had delivered them.
18:9 Jethro rejoiced 169 because of all the good that the Lord had done for Israel, whom he had delivered from the hand of Egypt. 18:10 Jethro said, “Blessed 170 be the Lord who has delivered you from the hand of Egypt, and from the hand of Pharaoh, who has delivered the people from the Egyptians’ control! 171 18:11 Now I know that the Lord is greater than all the gods, for in the thing in which they dealt proudly against them he has destroyed them.” 172 18:12 Then Jethro, Moses’ father-in-law, brought 173 a burnt offering and sacrifices for God, 174 and Aaron and all the elders of Israel came to eat food 175 with the father-in-law of Moses before God.
18:13 On the next day 176 Moses sat to judge 177 the people, and the people stood around Moses from morning until evening. 18:14 When Moses’ father-in-law saw all that he was doing for the people, he said, “What is this 178 that you are doing for the people? 179 Why are you sitting by yourself, and all the people stand around you from morning until evening?”
18:15 Moses said to his father-in-law, “Because the people come to me to inquire 180 of God. 18:16 When they have a dispute, 181 it comes to me and I decide 182 between a man and his neighbor, and I make known the decrees of God and his laws.” 183
18:17 Moses’ father-in-law said to him, “What 184 you are doing is not good! 18:18 You will surely wear out, 185 both you and these people who are with you, for this is too 186 heavy a burden 187 for you; you are not able to do it by yourself. 18:19 Now listen to me, 188 I will give you advice, and may God be with you: You be a representative for the people to God, 189 and you bring 190 their disputes 191 to God; 18:20 warn 192 them of the statutes and the laws, and make known to them the way in which they must walk 193 and the work they must do. 194 18:21 But you choose 195 from the people capable men, 196 God-fearing, 197 men of truth, 198 those who hate bribes, 199 and put them over the people 200 as rulers 201 of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. 18:22 They will judge 202 the people under normal circumstances, 203 and every difficult case 204 they will bring to you, but every small case 205 they themselves will judge, so that 206 you may make it easier for yourself, 207 and they will bear the burden 208 with you. 18:23 If you do this thing, and God so commands you, 209 then you will be able 210 to endure, 211 and all these people 212 will be able to go 213 home 214 satisfied.” 215
18:24 Moses listened to 216 his father-in-law and did everything he had said. 18:25 Moses chose capable men from all Israel, and he made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. 18:26 They judged the people under normal circumstances; the difficult cases they would bring 217 to Moses, but every small case they would judge themselves.
18:27 Then Moses sent his father-in-law on his way, 218 and so Jethro 219 went 220 to his own land. 221
19:1 222 In the third month after the Israelites went out 223 from the land of Egypt, on the very day, 224 they came to the Desert of Sinai. 19:2 After they journeyed 225 from Rephidim, they came to the Desert of Sinai, and they camped in the desert; Israel camped there in front of the mountain. 226
19:3 Moses 227 went up to God, and the Lord called to him from the mountain, “Thus you will tell the house of Jacob, and declare to the people 228 of Israel: 19:4 ‘You yourselves have seen what I did to Egypt and how I lifted you on eagles’ wings 229 and brought you to myself. 230 19:5 And now, if you will diligently listen to me 231 and keep 232 my covenant, then you will be my 233 special possession 234 out of all the nations, for all the earth is mine, 19:6 and you will be to me 235 a kingdom of priests 236 and a holy nation.’ 237 These are the words that you will speak to the Israelites.”
19:7 So Moses came and summoned the elders of Israel. He set before them all these words that the Lord had commanded him, 19:8 and all the people answered together, “All that the Lord has commanded we will do!” 238 So Moses brought the words of the people back to the Lord.
19:9 The Lord said to Moses, “I am going to come 239 to you in a dense cloud, 240 so that the people may hear when I speak with you and so that they will always believe in you.” 241 And Moses told the words of the people to the Lord.
19:10 The Lord said to Moses, “Go to the people and sanctify them 242 today and tomorrow, and make them wash 243 their clothes 19:11 and be ready for the third day, for on the third day the Lord will come down on Mount Sinai in the sight of all the people. 19:12 You must set boundaries 244 for the people all around, saying, ‘Take heed 245 to yourselves not to go up on the mountain nor touch its edge. Whoever touches the mountain will surely be put to death! 19:13 No hand will touch him 246 – but he will surely be stoned or shot through, whether a beast or a human being; 247 he must not live.’ When the ram’s horn sounds a long blast they may 248 go up on the mountain.”
19:14 Then Moses went down from the mountain to the people and sanctified the people, and they washed their clothes. 19:15 He said to the people, “Be ready for the third day. Do not go near your wives.” 249
19:16 On 250 the third day in the morning there was thunder and lightning and a dense 251 cloud on the mountain, and the sound of a very loud 252 horn; 253 all the people who were in the camp trembled. 19:17 Moses brought the people out of the camp to meet God, and they took their place at the foot of the mountain. 19:18 Now Mount Sinai was completely covered with smoke because the Lord had descended on it in fire, and its smoke went up like the smoke of a great furnace, 254 and the whole mountain shook 255 violently. 19:19 When the sound of the horn grew louder and louder, 256 Moses was speaking 257 and God was answering him with a voice. 258
19:20 The Lord came down on Mount Sinai, on the top of the mountain, and the Lord summoned Moses to the top of the mountain, and Moses went up. 19:21 The Lord said to Moses, “Go down and solemnly warn 259 the people, lest they force their way through to the Lord to look, and many of them perish. 260 19:22 Let the priests also, who approach the Lord, sanctify themselves, lest the Lord break through 261 against them.”
19:23 Moses said to the Lord, “The people are not able to come up to Mount Sinai, because you solemnly warned us, 262 ‘Set boundaries for the mountain and set it apart.’” 263 19:24 The Lord said to him, “Go, get down, and come up, and Aaron with you, but do not let the priests and the people force their way through to come up to the Lord, lest he break through against them.” 19:25 So Moses went down to the people and spoke to them. 264
20:1 265 God spoke all these words: 266
20:2 “I, 267 the Lord, am your God, 268 who brought you 269 from the land of Egypt, from the house of slavery. 270
20:3 “You shall have no 271 other gods before me. 272
20:4 “You shall not make for yourself a carved image 273 or any likeness 274 of anything 275 that is in heaven above or that is on the earth beneath or that is in the water below. 276 20:5 You shall not bow down to them or serve them, 277 for I, the Lord, your God, am a jealous 278 God, responding to 279 the transgression of fathers by dealing with children to the third and fourth generations 280 of those who reject me, 281 20:6 and showing covenant faithfulness 282 to a thousand generations 283 of those who love me and keep my commandments.
20:7 “You shall not take 284 the name of the Lord your God in vain, 285 for the Lord will not hold guiltless 286 anyone who takes his name in vain.
20:8 “Remember 287 the Sabbath 288 day to set it apart as holy. 289 20:9 For six days 290 you may labor 291 and do all your work, 292 20:10 but the seventh day is a Sabbath to the Lord your God; on it 293 you shall not do any work, you, 294 or your son, or your daughter, or your male servant, or your female servant, or your cattle, or the resident foreigner who is in your gates. 295 20:11 For in six days the Lord made the heavens and the earth and the sea and all that is in them, and he rested on the seventh day; therefore the Lord blessed the Sabbath day and set it apart as holy.
20:12 “Honor 296 your father and your mother, that you may live a long time 297 in the land 298 the Lord your God is giving to you.
20:13 “You shall not murder. 299
20:14 “You shall not commit adultery. 300
20:15 “You shall not steal. 301
20:16 “You shall not give 302 false testimony 303 against your neighbor.
20:17 “You shall not covet 304 your neighbor’s house. You shall not covet your neighbor’s wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that belongs to your neighbor.” 305
20:18 All the people were seeing 306 the thundering and the lightning, and heard 307 the sound of the horn, and saw 308 the mountain smoking – and when 309 the people saw it they trembled with fear 310 and kept their distance. 311 20:19 They said to Moses, “You speak 312 to us and we will listen, but do not let God speak with us, lest we die.” 20:20 Moses said to the people, “Do not fear, for God has come to test you, 313 that the fear of him 314 may be before you so that you do not 315 sin.” 20:21 The people kept 316 their distance, but Moses drew near the thick darkness 317 where God was. 318
20:22 319 The Lord said 320 to Moses: “Thus you will tell the Israelites: ‘You yourselves have seen that I have spoken with you from heaven. 20:23 You must not make gods of silver alongside me, 321 nor make gods of gold for yourselves. 322
20:24 ‘You must make for me an altar made of earth, 323 and you will sacrifice on it your burnt offerings and your peace offerings, 324 your sheep and your cattle. In every place 325 where I cause my name to be honored 326 I will come to you and I will bless you. 20:25 If you make me an altar of stone, you must not build it 327 of stones shaped with tools, 328 for if you use your tool on it you have defiled it. 329 20:26 And you must not go up by steps to my altar, so that your nakedness is not exposed.’ 330
21:1 331 “These are the decisions that you will set before them:
21:2 332 “If you buy 333 a Hebrew servant, 334 he is to serve you for six years, but in the seventh year he will go out free 335 without paying anything. 336 21:3 If he came 337 in by himself 338 he will go out by himself; if he had 339 a wife when he came in, then his wife will go out with him. 21:4 If his master gave 340 him a wife, and she bore sons or daughters, the wife and the children will belong to her master, and he will go out by himself. 21:5 But if the servant should declare, 341 ‘I love my master, my wife, and my children; I will not go out 342 free,’ 21:6 then his master must bring him to the judges, 343 and he will bring him to the door or the doorposts, and his master will pierce his ear with an awl, and he shall serve him forever. 344
21:7 “If a man sells his daughter 345 as a female servant, 346 she will not go out as the male servants do. 21:8 If she does not please 347 her master, who has designated her 348 for himself, then he must let her be redeemed. 349 He has no right 350 to sell her to a foreign nation, because he has dealt deceitfully 351 with her. 21:9 If he designated her for his son, then he will deal with her according to the customary rights 352 of daughters. 21:10 If he takes another wife, 353 he must not diminish the first one’s food, 354 her clothing, or her marital rights. 355 21:11 If he does not provide her with these three things, then she will go out free, without paying money. 356
21:12 357 “Whoever strikes someone 358 so that he dies 359 must surely be put to death. 360 21:13 But if he does not do it with premeditation, 361 but it happens by accident, 362 then I will appoint for you a place where he may flee. 21:14 But if a man willfully attacks his neighbor to kill him cunningly, 363 you will take him even from my altar that he may die.
21:15 “Whoever strikes 364 his father or his mother must surely be put to death.
21:16 “Whoever kidnaps someone 365 and sells him, 366 or is caught still holding him, 367 must surely be put to death.
21:17 “Whoever treats his father or his mother disgracefully 368 must surely be put to death.
21:18 “If men fight, and one strikes his neighbor with a stone or with his fist and he does not die, but must remain in bed, 369 21:19 and then 370 if he gets up and walks about 371 outside on his staff, then the one who struck him is innocent, except he must pay 372 for the injured person’s 373 loss of time 374 and see to it that he is fully healed.
21:20 “If a man strikes his male servant or his female servant with a staff so that he or she 375 dies as a result of the blow, 376 he will surely be punished. 377 21:21 However, if the injured servant 378 survives one or two days, the owner 379 will not be punished, for he has suffered the loss. 380
21:22 “If men fight and hit a pregnant woman and her child is born prematurely, 381 but there is no serious injury, he will surely be punished in accordance with what the woman’s husband demands of him, and he will pay what the court decides. 382 21:23 But if there is serious injury, then you will give a life for a life, 21:24 eye for eye, tooth for tooth, hand for hand, foot for foot, 21:25 burn for burn, wound for wound, bruise for bruise. 383
21:26 “If a man strikes the eye of his male servant or his female servant so that he destroys it, 384 he will let the servant 385 go free 386 as compensation for the eye. 21:27 If he knocks out the tooth of his male servant or his female servant, he will let the servant 387 go free as compensation for the tooth.
21:28 388 “If an ox 389 gores a man or a woman so that either dies, 390 then the ox must surely 391 be stoned and its flesh must not be eaten, but the owner of the ox will be acquitted. 21:29 But if the ox had the habit of goring, and its owner was warned, 392 and he did not take the necessary precautions, 393 and then it killed a man or a woman, the ox must be stoned and the man must be put to death. 21:30 If a ransom is set for him, 394 then he must pay the redemption for his life according to whatever amount was set for him. 21:31 If the ox 395 gores a son or a daughter, the owner 396 will be dealt with according to this rule. 397 21:32 If the ox gores a male servant or a female servant, the owner 398 must pay thirty shekels of silver, 399 and the ox must be stoned. 400
21:33 “If a man opens a pit or if a man digs a pit and does not cover it, and an ox or a donkey falls into it, 21:34 the owner of the pit must repay 401 the loss. He must give money 402 to its owner, and the dead animal 403 will become his. 21:35 If the ox of one man injures the ox of his neighbor so that it dies, then they will sell the live ox and divide its proceeds, 404 and they will also divide the dead ox. 405 21:36 Or if it is known that the ox had the habit of goring, and its owner did not take the necessary precautions, he must surely pay 406 ox for ox, and the dead animal will become his. 407
22:1 408 (21:37) 409 “If a man steals an ox or a sheep and kills it or sells it, he must pay back 410 five head of cattle for the ox, and four sheep for the one sheep. 411
22:2 “If a thief is caught 412 breaking in 413 and is struck so that he dies, there will be no blood guilt for him. 414 22:3 If the sun has risen on him, then there is blood guilt for him. A thief 415 must surely make full restitution; if he has nothing, then he will be sold for his theft. 22:4 If the stolen item should in fact be found 416 alive in his possession, 417 whether it be an ox or a donkey or a sheep, he must pay back double. 418
22:5 “If a man grazes 419 his livestock 420 in a field or a vineyard, and he lets the livestock loose and they graze in the field of another man, he must make restitution from the best of his own field and the best of his own vineyard.
22:6 “If a fire breaks out and spreads 421 to thorn bushes, 422 so that stacked grain or standing grain or the whole field is consumed, the one who started 423 the fire must surely make restitution.
22:7 “If a man gives his neighbor money or articles 424 for safekeeping, 425 and it is stolen from the man’s house, if the thief is caught, 426 he must repay double. 22:8 If the thief is not caught, 427 then the owner of the house will be brought before the judges 428 to see 429 whether he has laid 430 his hand on his neighbor’s goods. 22:9 In all cases of illegal possessions, 431 whether for an ox, a donkey, a sheep, a garment, or any kind of lost item, about which someone says ‘This belongs to me,’ 432 the matter of the two of them will come before the judges, 433 and the one whom 434 the judges declare guilty 435 must repay double to his neighbor. 22:10 If a man gives his neighbor a donkey or an ox or a sheep or any beast to keep, and it dies or is hurt 436 or is carried away 437 without anyone seeing it, 438 22:11 then there will be an oath to the Lord 439 between the two of them, that he has not laid his hand on his neighbor’s goods, and its owner will accept this, and he will not have to pay. 22:12 But if it was stolen 440 from him, 441 he will pay its owner. 22:13 If it is torn in pieces, then he will bring it for evidence, 442 and he will not have to pay for what was torn.
22:14 “If a man borrows an animal 443 from his neighbor, and it is hurt or dies when its owner was not with it, the man who borrowed it 444 will surely pay. 22:15 If its owner was with it, he will not have to pay; if it was hired, what was paid for the hire covers it. 445
22:16 446 “If a man seduces a virgin 447 who is not engaged 448 and has sexual relations with her, he must surely endow 449 her to be his wife. 22:17 If her father refuses to give her to him, he must pay money for the bride price of virgins.
22:18 “You must not allow a sorceress to live. 450
22:19 “Whoever has sexual relations 451 with a beast must surely be put to death.
22:20 “Whoever sacrifices to a god other than the Lord 452 alone must be utterly destroyed. 453
22:21 “You must not wrong 454 a foreigner 455 nor oppress him, for you were foreigners in the land of Egypt.
22:22 “You must not afflict 456 any widow or orphan. 22:23 If you afflict them 457 in any way 458 and they cry to me, I will surely hear 459 their cry, 22:24 and my anger will burn and I will kill you with the sword, and your wives will be widows and your children will be fatherless. 460
22:25 “If you lend money to any of 461 my people who are needy among you, do not be like a moneylender 462 to him; do not charge 463 him interest. 464 22:26 If you do take 465 the garment of your neighbor in pledge, you must return it to him by the time the sun goes down, 466 22:27 for it is his only covering – it is his garment for his body. 467 What else can he sleep in? 468 And 469 when he cries out to me, I will hear, for I am gracious.
22:28 “You must not blaspheme 470 God 471 or curse the ruler of your people.
22:29 “Do not hold back offerings from your granaries or your vats. 472 You must give me the firstborn of your sons. 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.
22:31 “You will be holy 473 people to me; you must not eat any meat torn by animals in the field. 474 You must throw it to the dogs.
23:1 475 “You must not give 476 a false report. 477 Do not make common cause 478 with the wicked 479 to be a malicious 480 witness.
23:2 “You must not follow a crowd 481 in doing evil things; 482 in a lawsuit you must not offer testimony that agrees with a crowd so as to pervert justice, 483 23:3 and you must not show partiality 484 to a poor man in his lawsuit.
23:4 “If you encounter 485 your enemy’s ox or donkey wandering off, you must by all means return 486 it to him. 23:5 If you see the donkey of someone who hates you fallen under its load, you must not ignore him, 487 but be sure to help 488 him with it. 489
23:6 “You must not turn away justice for your poor people in their lawsuits. 23:7 Keep your distance 490 from a false charge 491 – do not kill the innocent and the righteous, 492 for I will not justify the wicked. 493
23:8 “You must not accept a bribe, for a bribe blinds those who see 494 and subverts the words of the righteous.
23:9 “You must not oppress 495 a foreigner, since you know the life 496 of a foreigner, for you were foreigners in the land of Egypt.
23:10 497 “For six years 498 you are to sow your land and gather in its produce. 23:11 But in the seventh year 499 you must let it lie fallow and leave it alone so that the poor of your people may eat, and what they leave any animal in the field 500 may eat; you must do likewise with your vineyard and your olive grove. 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 501 may refresh themselves. 502
23:13 “Pay attention to do 503 everything I have told you, and do not even mention 504 the names of other gods – do not let them be heard on your lips. 505
23:14 “Three times 506 in the year you must make a pilgrim feast 507 to me. 23:15 You are to observe the Feast of Unleavened Bread; seven days 508 you must eat bread made without yeast, as I commanded you, at the appointed time of the month of Abib, for at that time 509 you came out of Egypt. No one may appear before 510 me empty-handed.
23:16 “You are also to observe 511 the Feast of Harvest, the firstfruits of your labors that you have sown in the field, and the Feast of Ingathering at the end of the year 512 when you have gathered in 513 your harvest 514 out of the field. 23:17 At 515 three times in the year all your males will appear before the Lord God. 516
23:18 “You must not offer 517 the blood of my sacrifice with bread containing yeast; the fat of my festal sacrifice must not remain until morning. 518 23:19 The first of the firstfruits of your soil you must bring to the house of the Lord your God.
“You must not cook a young goat in its mother’s milk. 519
23:20 520 “I am going to send 521 an angel 522 before you to protect you as you journey 523 and to bring you into the place that I have prepared. 524 23:21 Take heed because of him, and obey his voice; do not rebel against him, for he will not pardon your transgressions, for my name 525 is in him. 23:22 But if you diligently obey him 526 and do all that I command, then I will be an enemy to your enemies, and I will be an adversary to your adversaries. 23:23 For my angel will go before you and bring you to the Amorites, the Hittites, the Perizzites, the Canaanites, the Hivites, and the Jebusites, and I will destroy them completely. 527
23:24 “You must not bow down to their gods; you must not serve them or do according to their practices. Instead you must completely overthrow them and smash their standing stones 528 to pieces. 529 23:25 You must serve 530 the Lord your God, and he 531 will bless your bread and your water, 532 and I will remove sickness from your midst. 23:26 No woman will miscarry her young 533 or be barren in your land. I will fulfill 534 the number of your days.
23:27 “I will send my terror 535 before you, and I will destroy 536 all the people whom you encounter; I will make all your enemies turn their backs 537 to you. 23:28 I will send 538 hornets before you that will drive out the Hivite, the Canaanite, and the Hittite before you. 23:29 I will not drive them out before you in one year, lest the land become desolate and the wild animals 539 multiply against you. 23:30 Little by little 540 I will drive them out before you, until you become fruitful and inherit the land. 23:31 I will set 541 your boundaries from the Red Sea to the sea of the Philistines, and from the desert to the River, 542 for I will deliver the inhabitants of the land into your hand, and you will drive them out before you.
23:32 “You must make no covenant with them or with their gods. 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 543 to you.”
24:1 544 But to Moses the Lord 545 said, “Come up 546 to the Lord, you and Aaron, Nadab and Abihu, and seventy of the elders of Israel, and worship from a distance. 547 24:2 Moses alone may come 548 near the Lord, but the others 549 must not come near, 550 nor may the people go up with him.”
24:3 Moses came 551 and told the people all the Lord’s words 552 and all the decisions. All the people answered together, 553 “We are willing to do 554 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 555 an altar at the foot 556 of the mountain and arranged 557 twelve standing stones 558 – according to the twelve tribes of Israel. 24:5 He sent young Israelite men, 559 and they offered burnt offerings and sacrificed young bulls for peace offerings 560 to the Lord. 24:6 Moses took half of the blood and put it in bowls, and half of the blood he splashed on the altar. 561 24:7 He took the Book of the Covenant 562 and read it aloud 563 to the people, and they said, “We are willing to do and obey 564 all that the Lord has spoken.” 24:8 So Moses took the blood and splashed it on 565 the people and said, “This is the blood of the covenant 566 that the Lord has made with you in accordance with all these words.”
24:9 Moses and Aaron, Nadab and Abihu, and the seventy elders of Israel went up, 567 24:10 and they saw 568 the God of Israel. Under his feet 569 there was something like a pavement 570 made of sapphire, clear like the sky itself. 571 24:11 But he did not lay a hand 572 on the leaders of the Israelites, so they saw God, 573 and they ate and they drank. 574
24:12 575 The Lord said to Moses, “Come up to me to the mountain and remain there, and I will give you the stone tablets 576 with 577 the law and the commandments that I have written, so that you may teach them.” 578 24:13 So Moses set out 579 with 580 Joshua his attendant, and Moses went up the mountain of God. 24:14 He told the elders, “Wait for us in this place until we return to you. Here are 581 Aaron and Hur with you. Whoever has any matters of dispute 582 can approach 583 them.”
24:15 Moses went up the mountain, and the cloud covered the mountain. 24:16 The glory of the Lord resided 584 on Mount Sinai, and the cloud covered it for six days. 585 On the seventh day he called to Moses from within the cloud. 24:17 Now the appearance of the glory of the Lord was like a devouring fire on the top of the mountain in plain view 586 of the people. 24:18 Moses went into the cloud when he went up 587 the mountain, and Moses was on the mountain forty days and forty nights. 588
25:1 589 The Lord spoke to Moses: 25:2 “Tell the Israelites to take 590 an offering 591 for me; from every person motivated by a willing 592 heart you 593 are to receive my offering. 25:3 This is the offering you 594 are to accept from them: gold, silver, bronze, 25:4 blue, 595 purple, 596 scarlet, 597 fine linen, 598 goat’s hair, 599 25:5 ram skins dyed red, 600 fine leather, 601 acacia 602 wood, 25:6 oil for the light, spices for the anointing oil and for fragrant incense, 25:7 onyx stones, and other gems to be set in the ephod and in the breastpiece. 25:8 Let them make 603 for me a sanctuary, 604 so that I may live among them. 25:9 According to all that I am showing you 605 – the pattern of the tabernacle 606 and the pattern of all its furnishings – you 607 must make it exactly so. 608
25:10 609 “They are to make an ark 610 of acacia wood – its length is to be three feet nine inches, its width two feet three inches, and its height two feet three inches. 611 25:11 You are to overlay 612 it with pure gold – both inside and outside you must overlay it, 613 and you are to make a surrounding border 614 of gold over it. 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. 25:13 You are to make poles of acacia wood, overlay them with gold, 25:14 and put the poles into the rings at the sides of the ark in order to carry the ark with them. 25:15 The poles must remain in the rings of the ark; they must not be removed from it. 25:16 You are to put into the ark the testimony 615 that I will give to you.
25:17 “You are to make an atonement lid 616 of pure gold; 617 its length is to be three feet nine inches, and its width is to be two feet three inches. 25:18 You are to make two cherubim 618 of gold; you are to make them of hammered metal on the two ends of the atonement lid. 25:19 Make 619 one cherub on one end 620 and one cherub on the other end; from the atonement lid 621 you are to make the cherubim on the two ends. 25:20 The cherubim are to be spreading their wings upward, overshadowing 622 the atonement lid with their wings, and the cherubim are to face each other, 623 looking 624 toward the atonement lid. 25:21 You are to put the atonement lid on top of the ark, and in the ark you are to put the testimony I am giving you. 25:22 I will meet with you there, 625 and 626 from above the atonement lid, from between the two cherubim that are over the ark of the testimony, I will speak with you about all that I will command you for the Israelites.
25:23 627 “You are to make a table of acacia wood; its length is to be three feet, its width one foot six inches, and its height two feet three inches. 25:24 You are to overlay it with 628 pure gold, and you are to make a surrounding border of gold for it. 25:25 You are to make a surrounding frame 629 for it about three inches broad, and you are to make a surrounding border of gold for its frame. 25:26 You are to make four rings of gold for it and attach 630 the rings at the four corners where its four legs are. 631 25:27 The rings are to be close to the frame to provide places 632 for the poles to carry the table. 25:28 You are to make the poles of acacia wood and overlay them with gold, so that the table may be carried with them. 633 25:29 You are to make its plates, 634 its ladles, 635 its pitchers, and its bowls, to be used in pouring out offerings; 636 you are to make them of pure gold. 25:30 You are to set the Bread of the Presence 637 on the table before me continually.
25:31 638 “You are to make a lampstand 639 of pure gold. The lampstand is to be made of hammered metal; its base and its shaft, its cups, 640 its buds, and its blossoms are to be from the same piece. 641 25:32 Six branches are to extend from the sides of the lampstand, 642 three branches of the lampstand from one side of it and three branches of the lampstand from the other side of it. 643 25:33 Three cups shaped like almond flowers with buds and blossoms are to be on one branch, and three cups shaped like almond flowers with buds and blossoms are to be on the next 644 branch, and the same 645 for the six branches extending from the lampstand. 25:34 On the lampstand there are to be four cups shaped like almond flowers with buds and blossoms, 25:35 with a bud under the first 646 two branches from it, and a bud under the next 647 two branches from it, and a bud under the third 648 two branches from it, according to the six branches that extend from the lampstand. 25:36 Their buds and their branches will be one piece, 649 all of it one hammered piece of pure gold.
25:37 “You are to make its seven lamps, 650 and then set 651 its lamps up on it, so that it will give light 652 to the area in front of it. 25:38 Its trimmers and its trays 653 are to be 654 of pure gold. 25:39 About seventy-five pounds 655 of pure gold is to be used for it 656 and for all these utensils. 25:40 Now be sure to make 657 them according to the pattern you were shown 658 on the mountain. 659
26:1 660 “The tabernacle itself 661 you are to make with 662 ten curtains of fine twisted linen and blue and purple and scarlet; 663 you are to make them with 664 cherubim that are the work of an artistic designer. 26:2 The length of each 665 curtain is to be forty-two feet, and the width of each curtain is to be six feet 666 – the same size for each of the curtains. 26:3 Five curtains are to be joined, 667 one to another, 668 and the other 669 five curtains are to be joined, one to another. 26:4 You are to make loops of blue material along the edge of the end curtain in one set, and in the same way you are to make loops 670 in the outer edge of the end curtain in the second set. 26:5 You are to make fifty loops on the one curtain, and you are to make fifty loops on the end curtain which is on the second set, so that the loops are opposite one to another. 671 26:6 You are to make fifty gold clasps and join the curtains together with the clasps, so that the tabernacle is a unit. 672
26:7 “You are to make curtains of goats’ hair 673 for a tent over the tabernacle; 674 you are to make 675 eleven curtains. 26:8 The length of each 676 curtain is to be forty-five feet, and the width of each curtain is to be six feet – the same size for the eleven curtains. 26:9 You are to join five curtains by themselves and six curtains by themselves. You are to double over 677 the sixth curtain at the front of the tent. 26:10 You are to make fifty loops along the edge of the end curtain in one set and fifty loops along the edge of the curtain that joins the second set. 26:11 You are to make fifty bronze clasps and put the clasps into the loops and join the tent together so that it is a unit. 678 26:12 Now the part that remains of the curtains of the tent – the half curtain that remains will hang over at the back of the tabernacle. 679 26:13 The foot and a half 680 on the one side and the foot and a half on the other side of what remains in the length of the curtains of the tent will hang over the sides of the tabernacle, on one side and the other side, to cover it. 681
26:14 “You are to make a covering 682 for the tent out of ram skins dyed red and over that a covering of fine leather. 683
26:15 “You are to make the frames 684 for the tabernacle out of 685 acacia wood as uprights. 686 26:16 Each 687 frame is to be fifteen feet long, and each frame is to be two feet three inches wide, 26:17 with two projections 688 per frame parallel one to another. 689 You are to make all the frames of the tabernacle in this way. 26:18 So you are to make the frames for the tabernacle: twenty frames for the south side, 690 26:19 and you are to make forty silver bases to go under the twenty frames – two bases under the first frame for its two projections, and likewise 691 two bases under the next frame for its two projections; 26:20 and for the second side of the tabernacle, the north side, twenty frames, 26:21 and their forty silver bases, two bases under the first frame, and two bases under the next frame. 26:22 And for the back of the tabernacle on the west 692 you will make six frames. 26:23 You are to make two frames for the corners 693 of the tabernacle on the back. 26:24 At the two corners 694 they must be doubled at the lower end and finished together at the top in one ring. So it will be for both. 26:25 So there are to be eight frames and their silver bases, sixteen bases, two bases under the first frame, and two bases under the next frame.
26:26 “You are to make bars of acacia wood, five for the frames on one side of the tabernacle, 26:27 and five bars for the frames on the second side of the tabernacle, and five bars for the frames on the back of the tabernacle on the west. 26:28 The middle bar in the center of the frames will reach from end to end. 695 26:29 You are to overlay the frames with gold and make their rings of gold to provide places for the bars, and you are to overlay the bars with gold. 26:30 You are to set up the tabernacle according to the plan 696 that you were shown on the mountain.
26:31 “You are to make a special curtain 697 of blue, purple, and scarlet yarn and fine twisted linen; it is to be made 698 with cherubim, the work of an artistic designer. 26:32 You are to hang it 699 with gold hooks 700 on four posts of acacia wood overlaid with gold, set in 701 four silver bases. 26:33 You are to hang this curtain under the clasps and bring the ark of the testimony in there behind the curtain. 702 The curtain will make a division for you between the Holy Place and the Most Holy Place. 703 26:34 You are to put the atonement lid on the ark of the testimony in the Most Holy Place. 26:35 You are to put the table outside the curtain and the lampstand on the south side of the tabernacle, opposite the table, and you are to place the table on the north side.
26:36 “You are to make a hanging 704 for the entrance of the tent of blue, purple, and scarlet yarn and fine twined linen, the work of an embroiderer. 705 26:37 You are to make for the hanging five posts of acacia wood and overlay them with gold, and their hooks will be 706 gold, and you are to cast five bronze bases for them. 707
27:1 “You are to make the 708 altar of acacia wood, seven feet six inches long, 709 and seven feet six inches wide; the altar is to be square, 710 and its height is to be 711 four feet six inches. 27:2 You are to make its four horns 712 on its four corners; its horns will be part of it, 713 and you are to overlay it with bronze. 27:3 You are to make its pots for the ashes, 714 its shovels, its tossing bowls, 715 its meat hooks, and its fire pans – you are to make all 716 its utensils of bronze. 27:4 You are to make a grating 717 for it, a network of bronze, and you are to make on the network four bronze rings on its four corners. 27:5 You are to put it under the ledge of the altar below, so that the network will come 718 halfway up the altar. 719 27:6 You are to make poles for the altar, poles of acacia wood, and you are to overlay them with bronze. 27:7 The poles are to be put 720 into the rings so that the poles will be on two sides of the altar when carrying it. 721 27:8 You are to make the altar hollow, out of boards. Just as it was shown you 722 on the mountain, so they must make it. 723
27:9 “You are to make the courtyard 724 of the tabernacle. For the south side 725 there are to be hangings 726 for the courtyard of fine twisted linen, one hundred fifty feet long for one side, 727 27:10 with 728 twenty posts and their twenty bronze bases, with the hooks of the posts and their bands of silver. 27:11 Likewise 729 for its length on the north side, there are to be 730 hangings for one hundred fifty feet, with twenty posts and their twenty bronze bases, with silver hooks and bands 731 on the posts. 27:12 The width of the court on the west side is to be seventy-five feet with hangings, with their ten posts and their ten bases. 27:13 The width of the court on the east side, toward the sunrise, is to be seventy-five feet. 27:14 The hangings on one side 732 of the gate are to be 733 twenty-two and a half feet long, with their three posts and their three bases. 27:15 On the second side 734 there are to be 735 hangings twenty-two and a half feet long, with their three posts and their three bases. 27:16 For the gate of the courtyard there is to be a curtain of thirty feet, of blue, purple, and scarlet yarn and fine twined linen, the work of an embroiderer, with four posts and their four bases. 27:17 All the posts around the courtyard are to have silver bands; 736 their hooks are to be 737 silver, and their bases bronze. 27:18 The length of the courtyard is to be one hundred fifty feet 738 and the width seventy-five feet, 739 and the height of the fine twisted linen hangings 740 is to be 741 seven and a half feet, with their bronze bases. 27:19 All 742 the utensils of the tabernacle used 743 in all its service, all its tent pegs, and all the tent pegs of the courtyard are to be made of bronze. 744
27:20 “You are to command the Israelites that they bring 745 to you pure oil of pressed olives for the light, so that the lamps 746 will burn 747 regularly. 748 27:21 In the tent of meeting 749 outside the curtain that is before the testimony, Aaron and his sons are to arrange it from evening 750 to morning before the Lord. This is to be a lasting ordinance among the Israelites for generations to come. 751
28:1 752 “And you, bring near 753 to you your brother Aaron and his sons with him from among the Israelites, so that they may minister as my priests 754 – Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons. 28:2 You must make holy garments 755 for your brother Aaron, for glory and for beauty. 756 28:3 You 757 are to speak to all who are specially skilled, 758 whom I have filled with the spirit of wisdom, 759 so that they may make 760 Aaron’s garments to set him apart 761 to minister as my priest. 28:4 Now these are the garments that they are to make: a breastpiece, 762 an ephod, 763 a robe, a fitted 764 tunic, a turban, and a sash. They are to make holy garments for your brother Aaron and for his sons, that they may minister as my priests. 28:5 The artisans 765 are to use 766 the gold, blue, purple, scarlet, and fine linen.
28:6 “They are to make the ephod of gold, blue, purple, scarlet, and fine twisted linen, the work of an artistic designer. 28:7 It is to have two shoulder pieces attached to two of its corners, so it can be joined together. 767 28:8 The artistically woven waistband 768 of the ephod that is on it is to be like it, of one piece with the ephod, 769 of gold, blue, purple, scarlet, and fine twisted linen.
28:9 “You are to take two onyx stones and engrave on them the names of the sons of Israel, 770 28:10 six 771 of their names on one stone, and the six remaining names on the second stone, according to the order of their birth. 772 28:11 You are to engrave the two stones with the names of the sons of Israel with the work of an engraver in stone, like the engravings of a seal; 773 you are to have them set 774 in gold filigree 775 settings. 28:12 You are to put the two stones on the shoulders of the ephod, stones of memorial for the sons of Israel, and Aaron will bear their names before the Lord on his two shoulders for a memorial. 776 28:13 You are to make filigree settings of gold 28:14 and two braided chains of pure gold, like a cord, and attach the chains to the settings.
28:15 “You are to make a breastpiece for use in making decisions, 777 the work of an artistic designer; you are to make it in the same fashion as the ephod; you are to make it of gold, blue, purple, scarlet, and fine twisted linen. 28:16 It is to be square 778 when 779 doubled, nine inches 780 long and nine inches wide. 28:17 You are to set in it a setting for stones, four rows of stones, a row with a ruby, a topaz, and a beryl – the first row; 28:18 and the second row, a turquoise, a sapphire, and an emerald; 28:19 and the third row, a jacinth, an agate, and an amethyst; 28:20 and the fourth row, a chrysolite, an onyx, and a jasper. 781 They are to be enclosed in gold in their filigree settings. 28:21 The stones are to be for the names of the sons of Israel, twelve, according to the number of 782 their names. Each name according to the twelve tribes is to be like 783 the engravings of a seal.
28:22 “You are to make for the breastpiece braided chains like cords of pure gold, 28:23 and you are to make for the breastpiece two gold rings and attach 784 the two rings to the upper 785 two ends of the breastpiece. 28:24 You are to attach the two gold chains to the two rings at the ends of the breastpiece; 28:25 the other 786 two ends of the two chains you will attach to the two settings and then attach them 787 to the shoulder pieces of the ephod at the front of it. 28:26 You are to make two rings of gold and put them on the other 788 two ends of the breastpiece, on its edge that is on the inner side of the ephod. 28:27 You are to make two more 789 gold rings and attach 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. 28:28 They are to tie the breastpiece by its rings to the rings of the ephod by blue cord, so that it may be above the waistband of the ephod, and so that the breastpiece will not be loose from the ephod. 28:29 Aaron will bear the names of the sons of Israel in the breastpiece of decision over his heart 790 when he goes into the holy place, for a memorial before the Lord continually.
28:30 “You are to put the Urim and the Thummim 791 into the breastpiece of decision; and they are to be over Aaron’s heart when he goes in before the Lord. Aaron is to bear the decisions 792 of the Israelites over his heart before the Lord continually.
28:31 “You are to make the robe 793 of the ephod completely blue. 28:32 There is to be an opening 794 in its top 795 in the center of it, with an edge all around the opening, the work of a weaver, 796 like the opening of a collar, 797 so that it cannot be torn. 798 28:33 You are to make pomegranates 799 of blue, purple, and scarlet all around its hem 800 and bells of gold between them all around. 28:34 The pattern is to be 801 a gold bell and a pomegranate, a gold bell and a pomegranate, all around the hem of the robe. 28:35 The robe 802 is to be on Aaron as he ministers, 803 and his sound will be heard 804 when he enters the Holy Place before the Lord and when he leaves, so that he does not die.
28:36 “You are to make a plate 805 of pure gold and engrave on it the way a seal is engraved: 806 “Holiness to the Lord.” 807 28:37 You are to attach to it a blue cord so that it will be 808 on the turban; it is to be 809 on the front of the turban, 28:38 It will be on Aaron’s forehead, and Aaron will bear the iniquity of the holy things, 810 which the Israelites are to sanctify by all their holy gifts; 811 it will always be on his forehead, for their acceptance 812 before the Lord. 28:39 You are to weave 813 the tunic of fine linen and make the turban of fine linen, and make the sash the work of an embroiderer.
28:40 “For Aaron’s sons you are to make tunics, sashes, and headbands 814 for glory and for beauty.
28:41 “You are to clothe them – your brother Aaron and his sons with him – and anoint them 815 and ordain them 816 and set them apart as holy, 817 so that they may minister as my priests. 28:42 Make for them linen undergarments to cover their naked bodies; 818 they must cover 819 from the waist to the thighs. 28:43 These must be on Aaron and his sons when they enter 820 to the tent of meeting, or when they approach 821 the altar to minister in the Holy Place, so that they bear no iniquity and die. 822 It is to be a perpetual ordinance for him and for his descendants 823 after him. 824
29:1 825 “Now this is what 826 you are to do for them to consecrate them so that they may minister as my priests. Take a young 827 bull and two rams without blemish; 828 29:2 and 829 bread made without yeast, and perforated cakes without yeast mixed with oil, and wafers without yeast spread 830 with oil – you are to make them using 831 fine wheat flour. 29:3 You are to put them in one basket and present 832 them in the basket, along with 833 the bull and the two rams.
29:4 “You are to present 834 Aaron and his sons at the entrance of the tent of meeting. You are to wash 835 them with water 29:5 and take the garments and clothe Aaron with the tunic, 836 the robe of the ephod, the ephod, and the breastpiece; you are to fasten the ephod on him by using the skillfully woven waistband. 837 29:6 You are to put the turban on his head and put the holy diadem 838 on the turban. 29:7 You are to take the anointing oil and pour it on his head and anoint him. 839 29:8 You are to present his sons and clothe them with tunics 29:9 and wrap the sashes around Aaron and his sons 840 and put headbands on them, and so the ministry of priesthood will belong to them by a perpetual ordinance. Thus you are to consecrate 841 Aaron and his sons.
29:10 “You are to present the bull at the front of the tent of meeting, and Aaron and his sons are to put 842 their hands on the head 843 of the bull. 29:11 You are to kill the bull before the Lord at the entrance to the tent of meeting 29:12 and take some of the blood of the bull and put it on the horns of the altar 844 with your finger; all the rest of 845 the blood you are to pour out at the base of the altar. 29:13 You are to take all the fat that covers the entrails, and the lobe 846 that is above the liver, and the two kidneys and the fat that is on them, and burn them 847 on the altar. 29:14 But the meat of the bull, its skin, and its dung you are to burn up 848 outside the camp. 849 It is the purification offering. 850
29:15 “You are to take one ram, and Aaron and his sons are to lay their hands on the ram’s head, 29:16 and you are to kill the ram and take its blood and splash it all around on the altar. 29:17 Then you are to cut the ram into pieces and wash the entrails and its legs and put them on its pieces and on its head 29:18 and burn 851 the whole ram on the altar. It is a burnt offering 852 to the Lord, a soothing aroma; it is an offering made by fire 853 to the Lord. 854
29:19 “You are to take the second ram, and Aaron and his sons are to lay their hands on the ram’s head, 29:20 and you are to kill the ram and take some of its blood and put it on the tip of the right ear of Aaron, on the tip of the right ear of his sons, on the thumb of their right hand, and on the big toe of their right foot, 855 and then splash the blood all around on the altar. 29:21 You are to take some of the blood that is on the altar and some of the anointing oil and sprinkle it 856 on Aaron, on his garments, on his sons, and on his sons’ garments with him, so that he may be holy, 857 he and his garments along with his sons and his sons’ garments.
29:22 “You are to take from the ram the fat, the fat tail, the fat that covers the entrails, the lobe 858 of the liver, the two kidneys and the fat that is on them, and the right thigh – for it is the ram for consecration 859 – 29:23 and one round flat cake of bread, one perforated cake of oiled bread, and one wafer from the basket of bread made without yeast that is before the Lord. 29:24 You are to put all these 860 in Aaron’s hands 861 and in his sons’ hands, and you are to wave them as a wave offering 862 before the Lord. 29:25 Then you are to take them from their hands and burn 863 them 864 on the altar for a burnt offering, for a soothing aroma before the Lord. It is an offering made by fire to the Lord. 29:26 You are to take the breast of the ram of Aaron’s consecration; you are to wave it as a wave offering before the Lord, and it is to be your share. 29:27 You are to sanctify the breast of the wave offering and the thigh of the contribution, 865 which were waved and lifted up as a contribution from the ram of consecration, from what belongs to Aaron and to his sons. 29:28 It is to belong to Aaron and to his sons from the Israelites, by a perpetual ordinance, for it is a contribution. It is to be a contribution from the Israelites from their peace offerings, their contribution to the Lord.
29:29 “The holy garments that belong to Aaron are to belong to his sons after him, so that they may be anointed 866 in them and consecrated 867 in them. 29:30 The priest who succeeds him 868 from his sons, when he first comes 869 to the tent of meeting to minister in the Holy Place, is to wear them for seven days. 870
29:31 “You are to take the ram of the consecration and cook 871 its meat in a holy place. 872 29:32 Aaron and his sons are to eat the meat of the ram and the bread that was in the basket at the entrance of the tent of meeting. 29:33 They are to eat those things by which atonement was made 873 to consecrate and to set them apart, but no one else 874 may eat them, for they are holy. 29:34 If any of the meat from the consecration offerings 875 or any of the bread is left over 876 until morning, then you are to burn up 877 what is left over. It must not be eaten, 878 because it is holy.
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 879 for 880 seven days. 29:36 Every day you are to prepare a bull for a purification offering 881 for atonement. 882 You are to purge 883 the altar by making atonement 884 for it, and you are to anoint it to set it apart as holy. 29:37 For seven days 885 you are to make atonement for the altar and set it apart as holy. Then the altar will be most holy. 886 Anything that touches the altar will be holy. 887
29:38 “Now this is what you are to prepare 888 on the altar every day continually: two lambs a year old. 29:39 The first lamb you are to prepare in the morning, and the second lamb you are to prepare around sundown. 889 29:40 With the first lamb offer a tenth of an ephah 890 of fine flour mixed with a fourth of a hin 891 of oil from pressed olives, and a fourth of a hin of wine as a drink offering. 29:41 The second lamb you are to offer around sundown; you are to prepare for it the same meal offering as for the morning and the same drink offering, for a soothing aroma, an offering made by fire to the Lord.
29:42 “This will be a regular 892 burnt offering throughout your generations at the entrance of the tent of meeting before the Lord, where I will meet 893 with you to speak to you there. 29:43 There I will meet 894 with the Israelites, and it will be set apart as holy by my glory. 895
29:44 “So I will set apart as holy 896 the tent of meeting and the altar, and I will set apart as holy Aaron and his sons, that they may minister as priests to me. 29:45 I will reside 897 among the Israelites, and I will be their God, 29:46 and they will know that I am the Lord their God, who brought them out from the land of Egypt, so that I may reside among them. I am the Lord their God.
30:1 898 “You are to make an altar for burning incense; 899 you are to make it of 900 acacia wood. 901 30:2 Its length is to be a foot and a half 902 and its width a foot and a half; it will be square. Its height is to be three feet, 903 with its horns of one piece with it. 904 30:3 You are to overlay it with pure gold – its top, 905 its four walls, 906 and its horns – and make a surrounding border of gold for it. 907 30:4 You are to make two gold rings for it under its border, on its two flanks; you are to make them on its two sides. 908 The rings 909 will be places 910 for poles to carry it with. 30:5 You are to make the poles of acacia wood and overlay them with gold.
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. 30:7 Aaron is to burn sweet incense 911 on it morning by morning; when he attends 912 to the lamps he is to burn incense. 913 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. 30:9 You must not offer strange incense on it, nor burnt offering, nor meal offering, and you must not pour out a drink offering on it. 30:10 Aaron is to make atonement on its horns once in the year with some of the blood of the sin offering for atonement; 914 once in the year 915 he is to make atonement on it throughout your generations. It is most holy to the Lord.” 916
30:11 917 The Lord spoke to Moses: 918 30:12 “When you take a census 919 of the Israelites according to their number, 920 then each man is to pay a ransom 921 for his life to the Lord when you number them, 922 so that there will be no plague among them when you number them. 30:13 Everyone who crosses over to those who are numbered 923 is to pay this: a half shekel 924 according to the shekel of the sanctuary 925 (a shekel weighs twenty gerahs). The half shekel is to be an offering 926 to the Lord. 30:14 Everyone who crosses over to those numbered, from twenty years old and up, is to pay an offering to the Lord. 30:15 The rich are not to increase it, 927 and the poor are not to pay less than the half shekel when giving 928 the offering of the Lord, to make atonement 929 for your lives. 30:16 You are to receive the atonement money 930 from the Israelites and give it for the service 931 of the tent of meeting. It will be a memorial 932 for the Israelites before the Lord, to make atonement 933 for your lives.”
30:17 934 The Lord spoke to Moses: 935 30:18 “You are also to make a large bronze 936 basin with a bronze stand 937 for washing. You are to put it between the tent of meeting and the altar and put water in it, 938 30:19 and Aaron and his sons must wash their hands and their feet from it. 939 30:20 When they enter 940 the tent of meeting, they must wash with 941 water so that they do not die. 942 Also, when they approach 943 the altar to minister by burning incense 944 as an offering made by fire 945 to the Lord, 30:21 they must wash 946 their hands and their feet so that they do not die. And this 947 will be a perpetual ordinance for them and for their descendants 948 throughout their generations.” 949
30:22 950 The Lord spoke to Moses: 951 30:23 “Take 952 choice spices: 953 twelve and a half pounds 954 of free-flowing myrrh, 955 half that – about six and a quarter pounds – of sweet-smelling cinnamon, six and a quarter pounds of sweet-smelling cane, 30:24 and twelve and a half pounds of cassia, all weighed 956 according to the sanctuary shekel, and four quarts 957 of olive oil. 30:25 You are to make this 958 into 959 a sacred anointing oil, a perfumed compound, 960 the work of a perfumer. It will be sacred anointing oil.
30:26 “With it you are to anoint the tent of meeting, the ark of the testimony, 30:27 the table and all its utensils, the lampstand and its utensils, the altar of incense, 30:28 the altar for the burnt offering and all its utensils, and the laver and its base. 30:29 So you are to sanctify them, 961 and they will be most holy; 962 anything that touches them will be holy. 963
30:30 “You are to anoint Aaron and his sons and 964 sanctify them, so that they may minister as my priests. 30:31 And you are to tell the Israelites: ‘This is to be my sacred anointing oil throughout your generations. 30:32 It must not be applied 965 to people’s bodies, and you must not make any like it with the same recipe. It is holy, and it must be holy to you. 30:33 Whoever makes perfume like it and whoever puts any of it on someone not a priest 966 will be cut off 967 from his people.’”
30:34 The Lord said to Moses: “Take 968 spices, gum resin, 969 onycha, 970 galbanum, 971 and pure frankincense 972 of equal amounts 973 30:35 and make it into an incense, 974 a perfume, 975 the work of a perfumer. It is to be finely ground, 976 and pure and sacred. 30:36 You are to beat some of it very fine and put some of it before the ark of the testimony in the tent of meeting where I will meet with you; it is to be most holy to you. 30:37 And the incense that you are to make, you must not make for yourselves using the same recipe; it is to be most holy to you, belonging to the Lord. 30:38 Whoever makes anything like it, to use as perfume, 977 will be cut off from his people.”
31:1 978 The Lord spoke to Moses: 979 31:2 “See, I have chosen 980 Bezalel son of Uri, the son of Hur, of the tribe of Judah, 31:3 and I have filled him with the Spirit of God 981 in skill, 982 in understanding, in knowledge, and in all kinds 983 of craftsmanship, 31:4 to make artistic designs 984 for work with gold, with silver, and with bronze, 31:5 and with cutting and setting stone, and with cutting wood, to work in all kinds of craftsmanship. 31:6 Moreover, 985 I have also given him Oholiab son of Ahisamach, of the tribe of Dan, and I have given ability to all the specially skilled, 986 that they may make 987 everything I have commanded you: 31:7 the tent of meeting, the ark of the testimony, the atonement lid that is on it, all the furnishings 988 of the tent, 31:8 the table with its utensils, the pure lampstand with all its utensils, the altar of incense, 31:9 the altar for the burnt offering with all its utensils, the large basin with its base, 31:10 the woven garments, the holy garments for Aaron the priest and the garments for his sons, to minister as priests, 31:11 the anointing oil, and sweet incense for the Holy Place. They will make all these things just as I have commanded you.”
31:12 989 The Lord said to Moses, 990 31:13 “Tell the Israelites, ‘Surely you must keep my Sabbaths, 991 for it is a sign between me and you throughout your generations, that you may know that I am the Lord who sanctifies you. 992 31:14 So you must keep the Sabbath, for it is holy for you. Everyone who defiles it 993 must surely be put to death; indeed, 994 if anyone does 995 any 996 work on it, then that person will be cut off from among his 997 people. 31:15 Six days 998 work may be done, 999 but on the seventh day is a Sabbath of complete rest, 1000 holy to the Lord; anyone who does work on the Sabbath day must surely be put to death. 31:16 The Israelites must keep the Sabbath by observing the Sabbath throughout their generations as a perpetual covenant. 31:17 It is a sign between me and the Israelites forever; for in six days 1001 the Lord made the heavens and the earth, and on the seventh day he rested and was refreshed.’” 1002
31:18 He gave Moses two tablets of testimony when he had finished speaking with him on Mount Sinai, tablets of stone written by the finger of God. 1003
32:1 1004 When the people saw that Moses delayed 1005 in coming down 1006 from the mountain, they 1007 gathered around Aaron and said to him, “Get up, 1008 make us gods 1009 that will go before us. As for this fellow Moses, 1010 the man who brought us up from the land of Egypt, we do not know what 1011 has become of him!”
32:2 So Aaron said to them, “Break off the gold earrings that are on the ears of your wives, your sons, and your daughters, and bring them to me.” 1012 32:3 So all 1013 the people broke off the gold earrings that were on their ears and brought them to Aaron. 32:4 He accepted the gold 1014 from them, 1015 fashioned 1016 it with an engraving tool, and made a molten calf. 1017 Then they said, “These are your gods, 1018 O Israel, who brought you up out of Egypt.”
32:5 When 1019 Aaron saw this, 1020 he built an altar before it, 1021 and Aaron made a proclamation 1022 and said, “Tomorrow will be a feast 1023 to the Lord.” 32:6 So they got up early on the next day and offered up burnt offerings and brought peace offerings, and the people sat down to eat and drink, 1024 and they rose up to play. 1025
32:7 The Lord spoke to Moses: “Go quickly, descend, 1026 because your 1027 people, whom you brought up from the land of Egypt, have acted corruptly. 32:8 They have quickly turned aside 1028 from the way that I commanded them – they have made for themselves a molten calf and have bowed down to it and sacrificed to it and said, ‘These are your gods, O Israel, which brought you up from the land of Egypt.’”
32:9 Then the Lord said to Moses: “I have seen this people. 1029 Look 1030 what a stiff-necked people they are! 1031 32:10 So now, leave me alone 1032 so that my anger can burn against them and I can destroy them, and I will make from you a great nation.”
32:11 But Moses sought the favor 1033 of the Lord his God and said, “O Lord, why does your anger burn against your people, whom you have brought out from the land of Egypt with great power and with a mighty hand? 32:12 Why 1034 should the Egyptians say, 1035 ‘For evil 1036 he led them out to kill them in the mountains and to destroy 1037 them from the face of the earth’? Turn from your burning anger, and relent 1038 of this evil against your people. 32:13 Remember Abraham, Isaac, and Israel your servants, to whom you swore by yourself and told them, ‘I will multiply your descendants 1039 like the stars of heaven, and all this land that I have spoken about 1040 I will give to your descendants, 1041 and they will inherit it forever.’” 32:14 Then the Lord relented over the evil that he had said he would do to his people.
32:15 Moses turned and went down from the mountain with 1042 the two tablets of the testimony in his hands. The tablets were written on both sides – they were written on the front and on the back. 32:16 Now the tablets were the work of God, and the writing was the writing of God, engraved on the tablets. 32:17 When Joshua heard the noise of the people as they shouted, 1043 he said to Moses, “It is the sound of war in the camp!” 32:18 Moses 1044 said, “It is not the sound of those who shout for victory, 1045 nor is it the sound of those who cry because they are overcome, 1046 but the sound of singing 1047 I hear.” 1048
32:19 When he approached the camp and saw the calf and the dancing, Moses became extremely angry. 1049 He threw the tablets from his hands and broke them to pieces at the bottom of the mountain. 1050 32:20 He took the calf they had made and burned it in the fire, ground it 1051 to powder, poured it out on the water, and made the Israelites drink it. 1052
32:21 Moses said to Aaron, “What did this people do to you, that you have brought on them so great a sin?” 32:22 Aaron said, “Do not let your anger burn hot, my lord; 1053 you know these people, that they tend to evil. 1054 32:23 They said to me, ‘Make us gods that will go before us, for as for this fellow Moses, the man who brought us up out of the land of Egypt, we do not know what has happened to him.’ 32:24 So I said to them, ‘Whoever has gold, break it off.’ So they gave it 1055 to me, and I threw it into the fire, and this calf came out.” 1056
32:25 Moses saw that the people were running wild, 1057 for Aaron had let them get completely out of control, causing derision from their enemies. 1058 32:26 So Moses stood at the entrance of the camp and said, “Whoever is for the Lord, come 1059 to me.” 1060 All the Levites gathered around him, 32:27 and he said to them, “Thus says the Lord, the God of Israel, ‘Each man fasten 1061 his sword on his side, and go back and forth 1062 from entrance to entrance throughout the camp, and each one kill his brother, his friend, and his neighbor.’” 1063
32:28 The Levites did what Moses ordered, 1064 and that day about three thousand men of the people died. 1065 32:29 Moses said, “You have been consecrated 1066 today for the Lord, for each of you was against his son or against his brother, so he has given a blessing to you today.” 1067
32:30 The next day Moses said to the people, 1068 “You have committed a very serious sin, 1069 but now I will go up to the Lord – perhaps I can make atonement 1070 on behalf of your sin.”
32:31 So Moses returned to the Lord and said, “Alas, this people has committed a very serious sin, 1071 and they have made for themselves gods of gold. 32:32 But now, if you will forgive their sin…, 1072 but if not, wipe me out 1073 from your book that you have written.” 1074 32:33 The Lord said to Moses, “Whoever has sinned against me – that person I will wipe out of my book. 32:34 So now go, lead the people to the place I have spoken to you about. See, 1075 my angel will go before you. But on the day that I punish, I will indeed punish them for their sin.” 1076
32:35 And the Lord sent a plague on the people because they had made the calf 1077 – the one Aaron made. 1078
33:1 The Lord said to Moses, “Go up 1079 from here, you and the people whom you brought up out of the land of Egypt, to the land I promised on oath 1080 to Abraham, to Isaac, and to Jacob, saying, ‘I will give it to your descendants.’ 1081 33:2 I will send an angel 1082 before you, and I will drive out the Canaanite, the Amorite, the Hittite, the Perizzite, the Hivite, and the Jebusite. 1083 33:3 Go up 1084 to a land flowing with milk and honey. But 1085 I will not go up among you, for you are a stiff-necked people, and I might destroy you 1086 on the way.”
33:4 When the people heard this troubling word 1087 they mourned; 1088 no one put on his ornaments. 33:5 For 1089 the Lord had said to Moses, “Tell the Israelites, ‘You are a stiff-necked people. If I went up among you for a moment, 1090 I might destroy you. Now take off your ornaments, 1091 that I may know 1092 what I should do to you.’” 1093 33:6 So the Israelites stripped off their ornaments by Mount Horeb.
33:7 1094 Moses took 1095 the tent 1096 and pitched it outside the camp, at a good distance 1097 from the camp, and he called it the tent of meeting. Anyone 1098 seeking 1099 the Lord would go out to the tent of meeting that was outside the camp.
33:8 And when Moses went out 1100 to the tent, all the people would get up 1101 and stand at the entrance to their tents 1102 and watch 1103 Moses until he entered the tent. 1104 33:9 And 1105 whenever Moses entered the tent, the pillar of cloud would descend and stand at the entrance of the tent, and the Lord 1106 would speak with Moses. 1107 33:10 When all the people would see the pillar of cloud standing at the entrance of the tent, all the people, each one at the entrance of his own tent, would rise and worship. 1108 33:11 The Lord would speak to Moses face to face, 1109 the way a person speaks 1110 to a friend. Then Moses 1111 would return to the camp, but his servant, Joshua son of Nun, a young man, did not leave the tent. 1112
33:12 Moses said to the Lord, “See, you have been saying to me, ‘Bring this people up,’ 1113 but you have not let me know whom you will send with me. But you said, ‘I know you by name, 1114 and also you have found favor in my sight.’ 33:13 Now if I have found favor in your sight, show me 1115 your way, that I may know you, 1116 that I may continue to find 1117 favor in your sight. And see 1118 that this nation is your people.”
33:14 And the Lord 1119 said, “My presence 1120 will go with you, 1121 and I will give you rest.” 1122
33:15 And Moses 1123 said to him, “If your presence does not go 1124 with us, 1125 do not take us up from here. 1126 33:16 For how will it be known then that I have found favor in your sight, I and your people? Is it not by your going with us, so that we will be distinguished, I and your people, from all the people who are on the face of the earth?” 1127
33:17 The Lord said to Moses, “I will do this thing also that you have requested, for you have found favor in my sight, and I know 1128 you by name.”
33:18 And Moses 1129 said, “Show me your glory.” 1130
33:19 And the Lord 1131 said, “I will make all my goodness 1132 pass before your face, and I will proclaim the Lord by name 1133 before you; I will be gracious to whom I will be gracious, I will show mercy to whom I will show mercy.” 1134 33:20 But he added, “You cannot see my face, for no one can 1135 see me and live.” 1136 33:21 The Lord said, “Here 1137 is a place by me; you will station yourself 1138 on a rock. 33:22 When my glory passes by, I will put you in a cleft in the rock and will cover 1139 you with my hand 1140 while I pass by. 1141 33:23 Then I will take away my hand, and you will see my back, 1142 but my face must not be seen.” 1143
34:1 1144 The Lord said to Moses, “Cut out 1145 two tablets of stone like the first, and I will write 1146 on the tablets the words that were on the first tablets, which you smashed. 34:2 Be prepared 1147 in the morning, and go up in the morning to Mount Sinai, and station yourself 1148 for me there on the top of the mountain. 34:3 No one is to come up with you; do not let anyone be seen anywhere on the mountain; not even the flocks or the herds may graze in front of that mountain.” 34:4 So Moses 1149 cut out two tablets of stone like the first; 1150 early in the morning he went up 1151 to Mount Sinai, just as the Lord had commanded him, and he took in his hand the two tablets of stone.
34:5 The Lord descended in the cloud and stood with him there and proclaimed the Lord by name. 1152 34:6 The Lord passed by before him and proclaimed: 1153 “The Lord, the Lord, 1154 the compassionate and gracious 1155 God, slow to anger, 1156 and abounding in loyal love and faithfulness, 1157 34:7 keeping loyal love for thousands, 1158 forgiving iniquity and transgression and sin. But he by no means leaves the guilty unpunished, responding to the transgression 1159 of fathers by dealing with children and children’s children, to the third and fourth generation.”
34:8 Moses quickly bowed 1160 to the ground and worshiped 34:9 and said, “If now I have found favor in your sight, O Lord, let my Lord 1161 go among us, for we 1162 are a stiff-necked people; pardon our iniquity and our sin, and take us for your inheritance.”
34:10 He said, “See, I am going to make 1163 a covenant before all your people. I will do wonders such as have not been done 1164 in all the earth, nor in any nation. All the people among whom you live will see the work of the Lord, for it is a fearful thing that I am doing with you. 1165
34:11 “Obey 1166 what I am commanding you this day. I am going to drive out 1167 before you the Amorite, the Canaanite, the Hittite, the Perizzite, the Hivite, and the Jebusite. 34:12 Be careful not to make 1168 a covenant with the inhabitants of the land where you are going, lest it become a snare 1169 among you. 34:13 Rather you must destroy their altars, smash their images, and cut down their Asherah poles. 1170 34:14 For you must not worship 1171 any other god, 1172 for the Lord, whose name 1173 is Jealous, is a jealous God. 34:15 Be careful 1174 not to make a covenant with the inhabitants of the land, for when 1175 they prostitute themselves 1176 to their gods and sacrifice to their gods, and someone invites you, 1177 you will eat from his sacrifice; 34:16 and you then take 1178 his daughters for your sons, and when his daughters prostitute themselves to their gods, they will make your sons prostitute themselves to their gods as well. 34:17 You must not make yourselves molten gods.
34:18 “You must keep the Feast of Unleavened Bread. For seven days 1179 you must eat bread made without yeast, as I commanded you; do this 1180 at the appointed time of the month Abib, for in the month Abib you came out of Egypt.
34:19 “Every firstborn of the womb 1181 belongs to me, even every firstborn 1182 of your cattle that is a male, 1183 whether ox or sheep. 34:20 Now the firstling 1184 of a donkey you may redeem with a lamb, but if you do not redeem it, then break its neck. 1185 You must redeem all the firstborn of your sons.
“No one will appear before me empty-handed. 1186
34:21 “On six days 1187 you may labor, but on the seventh day you must rest; 1188 even at the time of plowing and of harvest 1189 you are to rest. 1190
34:22 “You must observe 1191 the Feast of Weeks – the firstfruits of the harvest of wheat – and the Feast of Ingathering at the end 1192 of the year. 34:23 At three times 1193 in the year all your men 1194 must appear before the Lord God, 1195 the God of Israel. 34:24 For I will drive out 1196 the nations before you and enlarge your borders; no one will covet 1197 your land when you go up 1198 to appear before the Lord your God three times 1199 in the year.
34:25 “You must not offer the blood of my sacrifice with yeast; the sacrifice from the feast of Passover must not remain until the following morning. 1200
34:26 “The first of the firstfruits of your soil you must bring to the house of the Lord your God.
You must not cook a young goat in its mother’s milk.” 1201
34:27 The Lord said to Moses, “Write down 1202 these words, for in accordance with these words I have made a covenant with you and with Israel.” 34:28 So he was there with the Lord forty days and forty nights; 1203 he did not eat bread, and he did not drink water. He wrote on the tablets the words of the covenant, the ten commandments. 1204
34:29 1205 Now when Moses came down 1206 from Mount Sinai with 1207 the two tablets of the testimony in his hand 1208 – when he came down 1209 from the mountain, Moses 1210 did not know that the skin of his face shone 1211 while he talked with him. 34:30 When Aaron and all the Israelites saw Moses, the skin of his face shone; 1212 and they were afraid to approach him. 34:31 But Moses called to them, so Aaron and all the leaders of the community came back to him, and Moses spoke to them. 34:32 After this all the Israelites approached, and he commanded them all that the Lord had spoken to him on Mount Sinai. 34:33 When Moses finished 1213 speaking 1214 with them, he would 1215 put a veil on his face. 34:34 But when Moses went in 1216 before the Lord to speak with him, he would remove the veil until he came out. 1217 Then he would come out and tell the Israelites what he had been commanded. 1218 34:35 When the Israelites would see 1219 the face of Moses, that 1220 the skin of Moses’ face shone, Moses would put the veil on his face again, until he went in to speak with the Lord. 1221
35:1 Moses assembled the whole community of the Israelites and said to them, “These are the things that the Lord has commanded you to do. 1222 35:2 In six days 1223 work may be done, but on the seventh day there must be a holy day 1224 for you, a Sabbath of complete rest to the Lord. 1225 Anyone who does work on it will be put to death. 35:3 You must not kindle a fire 1226 in any of your homes 1227 on the Sabbath day.” 1228
35:4 1229 Moses spoke to the whole community of the Israelites, “This is the word that the Lord has commanded: 35:5 ‘Take 1230 an offering for the Lord. Let everyone who has a willing heart 1231 bring 1232 an offering to the Lord: 1233 gold, silver, bronze, 35:6 blue, purple, and scarlet yarn, fine linen, goat’s hair, 35:7 ram skins dyed red, fine leather, 1234 acacia wood, 35:8 olive oil for the light, spices for the anointing oil and for the fragrant incense, 35:9 onyx stones, and other gems 1235 for mounting 1236 on the ephod and the breastpiece. 35:10 Every skilled person 1237 among you is to come and make all that the Lord has commanded: 35:11 the tabernacle with 1238 its tent, its covering, its clasps, its frames, its crossbars, its posts, and its bases; 35:12 the ark, with its poles, the atonement lid, and the special curtain that conceals it; 35:13 the table with its poles and all its vessels, and the Bread of the Presence; 35:14 the lampstand for 1239 the light and its accessories, its lamps, and oil for the light; 35:15 and the altar of incense with its poles, the anointing oil, and the fragrant incense; the hanging for the door at the entrance of the tabernacle; 35:16 the altar for the burnt offering with its bronze grating that is on it, its poles, and all its utensils; the large basin and its pedestal; 35:17 the hangings of the courtyard, its posts and its bases, and the curtain for the gateway to the courtyard; 35:18 tent pegs for the tabernacle and tent pegs for the courtyard and their ropes; 35:19 the woven garments for serving in the holy place, the holy garments for Aaron the priest, and the garments for his sons to minister as priests.”
35:20 So the whole community of the Israelites went out from the presence of Moses. 35:21 Everyone 1240 whose heart stirred him to action 1241 and everyone whose spirit was willing 1242 came and brought the offering for the Lord for the work of the tent of meeting, for all its service, and for the holy garments. 1243 35:22 They came, men and women alike, 1244 all who had willing hearts. They brought brooches, earrings, rings and ornaments, all kinds of gold jewelry, 1245 and everyone came who waved 1246 a wave offering of gold to the Lord.
35:23 Everyone who had 1247 blue, purple, or 1248 scarlet yarn, fine linen, goats’ hair, ram skins dyed red, or fine leather 1249 brought them. 1250 35:24 Everyone making an offering of silver or bronze brought it as 1251 an offering to the Lord, and everyone who had acacia wood 1252 for any work of the service brought it. 1253 35:25 Every woman who was skilled 1254 spun with her hands and brought what she had spun, blue, purple, or scarlet yarn, or fine linen, 35:26 and all the women whose heart stirred them to action and who were skilled 1255 spun goats’ hair.
35:27 The leaders brought onyx stones and other gems to be mounted 1256 for the ephod and the breastpiece, 35:28 and spices and olive oil for the light, for the anointing oil, and for the fragrant incense.
35:29 The Israelites brought a freewill offering to the Lord, every man and woman whose heart was willing to bring materials for all the work that the Lord through 1257 Moses had commanded them 1258 to do.
35:30 Moses said to the Israelites, “See, the Lord has chosen 1259 Bezalel son of Uri, the son of Hur, of the tribe of Judah. 35:31 He has filled him with the Spirit of God – with skill, with understanding, with knowledge, and in all kinds of work, 35:32 to design artistic designs, to work in gold, in silver, and in bronze, 35:33 and in cutting stones for their setting, 1260 and in cutting wood, to do work in every artistic craft. 1261 35:34 And he has put it in his heart 1262 to teach, he and Oholiab son of Ahisamach, of the tribe of Dan. 35:35 He has filled them with skill 1263 to do all kinds of work 1264 as craftsmen, as designers, as embroiderers in blue, purple, and scarlet yarn and in fine linen, and as weavers. They are 1265 craftsmen in all the work 1266 and artistic designers. 1267 36:1 So Bezalel and Oholiab and every skilled person 1268 in whom the Lord has put skill 1269 and ability 1270 to know how 1271 to do all the work for the service 1272 of the sanctuary are to do the work 1273 according to all that the Lord has commanded.”
36:2 Moses summoned 1274 Bezalel and Oholiab and every skilled person in whom 1275 the Lord had put skill – everyone whose heart stirred him 1276 to volunteer 1277 to do the work, 36:3 and they received from Moses all the offerings the Israelites had brought to do 1278 the work for the service of the sanctuary, and they still continued to bring him a freewill offering each morning. 1279 36:4 So all the skilled people who were doing all the work on the sanctuary came from the work 1280 they were doing 36:5 and told Moses, “The people are bringing much more than 1281 is needed for the completion 1282 of the work which the Lord commanded us to do!” 1283
36:6 Moses instructed them to take 1284 his message 1285 throughout the camp, saying, “Let no man or woman do any more work for the offering for the sanctuary.” So the people were restrained from bringing any more. 1286 36:7 Now the materials were more than enough 1287 for them to do all the work. 1288
36:8 All the skilled among those who were doing the work made the tabernacle with ten curtains of fine twisted linen and blue and purple and scarlet; they were made with cherubim that were the work of an artistic designer. 36:9 The length of one curtain was forty-two feet, and the width of one curtain was six feet – the same size for each of the curtains. 36:10 He joined 1289 five of the curtains to one another, and the other 1290 five curtains he joined to one another. 36:11 He made loops of blue material along the edge of the end curtain in the first set; he did the same along the edge of the end curtain in the second set. 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. 36:13 He made fifty gold clasps and joined the curtains together to one another with the clasps, so that the tabernacle was a unit. 1291
36:14 He made curtains of goats’ hair for a tent over the tabernacle; he made eleven curtains. 1292 36:15 The length of one curtain was forty-five feet, and the width of one curtain was six feet – one size for all eleven curtains. 36:16 He joined five curtains by themselves and six curtains by themselves. 36:17 He made fifty loops along the edge of the end curtain in the first set and fifty loops along the edge of the curtain that joined the second set. 36:18 He made fifty bronze clasps to join the tent together so that it might be a unit. 1293 36:19 He made a covering for the tent out of ram skins dyed red and over that a covering of fine leather. 1294
36:20 He made the frames 1295 for the tabernacle of acacia wood 1296 as uprights. 1297 36:21 The length of each 1298 frame was fifteen feet, the width of each 1299 frame was two and a quarter feet, 36:22 with 1300 two projections per frame parallel one to another. 1301 He made all the frames of the tabernacle in this way. 36:23 So he made frames for the tabernacle: twenty frames for the south side. 36:24 He made forty silver bases under the twenty frames – two bases under the first frame for its two projections, and likewise 1302 two bases under the next frame for its two projections, 36:25 and for the second side of the tabernacle, the north side, he made twenty frames 36:26 and their forty silver bases, two bases under the first frame and two bases under the next 1303 frame. 36:27 And for the back of the tabernacle on the west he made six frames. 36:28 He made two frames for the corners of the tabernacle on the back. 36:29 At the two corners 1304 they were doubled at the lower end and 1305 finished together at the top in one ring. So he did for both. 36:30 So there were eight frames and their silver bases, sixteen bases, two bases under each frame.
36:31 He made bars of acacia wood, five for the frames on one side of the tabernacle 36:32 and five bars for the frames on the second side of the tabernacle, and five bars for the frames of the tabernacle for the back side on the west. 36:33 He made the middle bar to reach from end to end in the center of the frames. 36:34 He overlaid the frames with gold and made their rings of gold to provide places 1306 for the bars, and he overlaid the bars with gold.
36:35 He made the special curtain of blue, purple, and scarlet yarn and fine twisted linen; he made 1307 it with cherubim, the work of an artistic designer. 36:36 He made for it four posts of acacia wood and overlaid them with gold, with gold hooks, 1308 and he cast for them four silver bases.
36:37 He made a hanging for the entrance of the tent of blue, purple, and scarlet yarn and fine twisted linen, the work of an embroiderer, 36:38 and its five posts and their hooks. He overlaid their tops 1309 and their bands with gold, but their five bases were bronze. 1310
37:1 Bezalel made the ark of acacia wood; its length was three feet nine inches, its width two feet three inches, and its height two feet three inches. 37:2 He overlaid it with pure gold, inside and out, and he made a surrounding border 1311 of gold for it. 37:3 He cast four gold rings for it that he put 1312 on its four feet, with 1313 two rings on one side and two rings on the other side. 37:4 He made poles of acacia wood, overlaid them with gold, 37:5 and put the poles into the rings on the sides of the ark in order to carry the ark.
37:6 He made 1314 an atonement lid of pure gold; its length was three feet nine inches, and its width was two feet three inches. 37:7 He made two cherubim of gold; he made them of hammered metal on the two ends of the atonement lid, 37:8 one cherub on one end 1315 and one cherub on the other end. 1316 He made the cherubim from the atonement lid on its two ends. 37:9 The cherubim were spreading their wings 1317 upward, overshadowing the atonement lid with their wings. The cherubim 1318 faced each other, 1319 looking toward the atonement lid. 1320
37:10 He made the table of acacia wood; its length was three feet, its width one foot six inches, and its height two feet three inches. 37:11 He overlaid it with pure gold, and he made a surrounding border of gold for it. 37:12 He made a surrounding frame for it about three inches wide, and he made a surrounding border of gold for its frame. 37:13 He cast four gold rings for it and attached the rings at the four corners where its four legs were. 37:14 The rings were close to the frame to provide places for the poles to carry the table. 37:15 He made the poles of acacia wood and overlaid them with gold, to carry the table. 37:16 He made the vessels which were on the table out of pure gold, its 1321 plates, its ladles, its pitchers, and its bowls, to be used in pouring out offerings.
37:17 He made the lampstand of pure gold. He made the lampstand of hammered metal; its base and its shaft, its cups, its buds, and its blossoms were from the same piece. 1322 37:18 Six branches were extending from its sides, three branches of the lampstand from one side of it, and three branches of the lampstand from the other side of it. 37:19 Three cups shaped like almond flowers with buds and blossoms were on the first branch, and three cups shaped like almond flowers with buds and blossoms were on the next 1323 branch, and the same 1324 for the six branches that were extending from the lampstand. 37:20 On the lampstand there were four cups shaped like almond flowers with buds and blossoms, 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. 1325 37:22 Their buds and their branches were of one piece; 1326 all of it was one hammered piece of pure gold. 37:23 He made its seven lamps, its trimmers, and its trays of pure gold. 37:24 He made the lampstand 1327 and all its accessories with seventy-five pounds of pure gold.
37:25 He made the incense altar of acacia wood. Its length was a foot and a half and its width a foot and a half – a square – and its height was three feet. Its horns were of one piece with it. 1328 37:26 He overlaid it with pure gold – its top, 1329 its four walls, 1330 and its horns – and he made a surrounding border of gold for it. 1331 37:27 He also made 1332 two gold rings for it under its border, on its two sides, on opposite sides, 1333 as places 1334 for poles to carry it with. 37:28 He made the poles of acacia wood and overlaid them with gold.
37:29 He made the sacred anointing oil and the pure fragrant incense, the work of a perfumer.
38:1 He made the altar for the burnt offering of acacia wood seven feet six inches long and seven feet six inches wide – it was square – and its height was four feet six inches. 38:2 He made its horns on its four corners; its horns were part of it, 1335 and he overlaid it with bronze. 38:3 He made all the utensils of the altar – the pots, the shovels, the tossing bowls, the meat hooks, and the fire pans – he made all its utensils of bronze. 38:4 He made a grating for the altar, a network of bronze under its ledge, halfway up from the bottom. 38:5 He cast four rings for the four corners of the bronze grating, to provide places for the poles. 38:6 He made the poles of acacia wood and overlaid them with bronze. 38:7 He put the poles into the rings on the sides of the altar, with which to carry it. He made the altar 1336 hollow, out of boards.
38:8 He made the large basin of bronze and its pedestal of bronze from the mirrors of the women who served 1337 at the entrance of the tent of meeting.
38:9 He made the courtyard. For the south side 1338 the hangings of the courtyard were of fine twisted linen, one hundred fifty feet long, 38:10 with 1339 their twenty posts and their twenty bronze bases, with the hooks of the posts and their bands of silver. 38:11 For the north side the hangings were 1340 one hundred fifty feet, with their twenty posts and their twenty bronze bases, with the hooks of the posts and their bands of silver. 38:12 For the west side there were 1341 hangings seventy-five feet long, with 1342 their ten posts and their ten bases, with the hooks of the posts and their bands of silver. 38:13 For the east side, toward the sunrise, it was seventy-five feet wide, 1343 38:14 with hangings on one side 1344 of the gate that were twenty-two and a half feet long, with their three posts and their three bases, 38:15 and for the second side of the gate of the courtyard, just like the other, 1345 the hangings were twenty-two and a half feet long, with their three posts and their three bases. 38:16 All the hangings around the courtyard were of fine twisted linen. 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. 1346 38:18 The curtain 1347 for the gate of the courtyard was of blue, purple, and scarlet yarn and fine twisted linen, the work of an embroiderer. It was thirty feet long, and like the hangings in the courtyard, it was seven and a half feet high, 38:19 with four posts and their four bronze bases. Their hooks and their bands were silver, and their tops were overlaid with silver. 38:20 All the tent pegs of the tabernacle and of the courtyard all around were bronze.
38:21 This is the inventory 1348 of the tabernacle, the tabernacle of the testimony, which was counted 1349 by the order 1350 of Moses, being the work 1351 of the Levites under the direction 1352 of Ithamar, son of Aaron the priest. 38:22 Now Bezalel son of Uri, the son of Hur, of the tribe of Judah, made everything that the Lord had commanded Moses; 38:23 and with him was Oholiab son of Ahisamach, of the tribe of Dan, an artisan, a designer, and an embroiderer in blue, purple, and scarlet yarn and fine linen.
38:24 All the gold that was used for the work, in all the work of the sanctuary 1353 (namely, 1354 the gold of the wave offering) was twenty-nine talents and 730 shekels, 1355 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, 1356 according to the sanctuary shekel, 38:26 one beka per person, that is, a half shekel, 1357 according to the sanctuary shekel, for everyone who crossed over to those numbered, from twenty years old or older, 1358 603,550 in all. 1359 38:27 The one hundred talents of silver were used for casting the bases of the sanctuary and the bases of the special curtain – one hundred bases for one hundred talents, one talent per base. 38:28 From the remaining 1,775 shekels 1360 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. 1361 38:30 With it he made the bases for the door of the tent of meeting, the bronze altar, the bronze grating for it, and all the utensils of the altar, 38:31 the bases for the courtyard all around, the bases for the gate of the courtyard, all the tent pegs of the tabernacle, and all the tent pegs of the courtyard all around. 1362
39:1 From the blue, purple, and scarlet yarn they made woven garments for serving in the sanctuary; they made holy garments that were for Aaron, just as the Lord had commanded Moses. 1363
39:2 He made the ephod of gold, blue, purple, scarlet, and fine twisted linen. 39:3 They hammered the gold into thin sheets and cut it into narrow strips to weave 1364 them into the blue, purple, and scarlet yarn, and into the fine linen, the work of an artistic designer. 39:4 They made shoulder pieces for it, attached to two of its corners, so it could be joined together. 39:5 The artistically woven waistband of the ephod that was on it was like it, of one piece with it, 1365 of gold, blue, purple, and scarlet yarn and fine twisted linen, just as the Lord had commanded Moses.
39:6 They set the onyx stones in gold filigree settings, engraved as with the engravings of a seal 1366 with the names of the sons of Israel. 1367 39:7 He put 1368 them on the shoulder pieces of the ephod as stones of memorial for the Israelites, just as the Lord had commanded Moses.
39:8 He made the breastpiece, the work of an artistic designer, in the same fashion as the ephod, of gold, blue, purple, and scarlet, and fine twisted linen. 39:9 It was square – they made the breastpiece doubled, nine inches long and nine inches wide when doubled. 39:10 They set on it 1369 four rows of stones: a row with a ruby, a topaz, and a beryl – the first row; 39:11 and the second row, a turquoise, a sapphire, and an emerald; 39:12 and the third row, a jacinth, an agate, and an amethyst; 39:13 and the fourth row, a chrysolite, an onyx, and a jasper. They were enclosed in gold filigree settings. 39:14 The stones were for the names of the sons of Israel, twelve, corresponding to the number of 1370 their names. Each name corresponding to one of the twelve tribes was like the engravings of a seal.
39:15 They made for the breastpiece braided chains like cords of pure gold, 39:16 and they made two gold filigree settings and two gold rings, and they attached the two rings to the upper 1371 two ends of the breastpiece. 39:17 They attached the two gold chains to the two rings at the ends of the breastpiece; 39:18 the other 1372 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 1373 two ends of the breastpiece on its edge, which is on the inner side of the ephod. 1374 39:20 They made two more 1375 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. 39:21 They tied the breastpiece by its rings to the rings of the ephod by blue cord, so that it was above the waistband of the ephod, so that the breastpiece would not be loose from the ephod, just as the Lord had commanded Moses.
39:22 He made the robe of the ephod completely blue, the work of a weaver. 39:23 There was an opening in the center of the robe, like the opening of a collar, with an edge all around the opening so that it could not be torn. 39:24 They made pomegranates of blue, purple, and scarlet yarn and twisted linen 1376 around the hem of the robe. 39:25 They made bells of pure gold and attached the bells between the pomegranates around the hem of the robe between the pomegranates. 39:26 There was 1377 a bell and a pomegranate, a bell and a pomegranate, all around the hem of the robe, to be used in ministering, 1378 just as the Lord had commanded Moses.
39:27 They made tunics of fine linen – the work of a weaver, for Aaron and for his sons – 39:28 and the turban of fine linen, the headbands of fine linen, and the undergarments of fine twisted linen. 39:29 The sash was of fine twisted linen and blue, purple, and scarlet yarn, the work of an embroiderer, just as the Lord had commanded Moses. 39:30 They made a plate, the holy diadem, of pure gold and wrote on it an inscription, as on the engravings of a seal, “Holiness to the Lord.” 39:31 They attached to it a blue cord, to attach it to the turban above, just as the Lord had commanded Moses.
39:32 1379 So all the work of the tabernacle, the tent of meeting, was completed, and the Israelites did according to all that the Lord had commanded Moses – they did it exactly so. 39:33 They brought the tabernacle to Moses, the tent and all its furnishings, clasps, frames, bars, posts, and bases; 39:34 and the coverings of ram skins dyed red, the covering of fine leather, 1380 and the protecting 1381 curtain; 39:35 the ark of the testimony and its poles, and the atonement lid; 39:36 the table, all its utensils, and the Bread of the Presence; 39:37 the pure 1382 lampstand, its lamps, with the lamps set in order, and all its accessories, and oil for the light; 39:38 and the gold altar, and the anointing oil, and the fragrant incense; and the curtain for the entrance to the tent; 39:39 the bronze altar and its bronze grating, its poles, and all its utensils; the large basin with its pedestal; 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 1383 for the service of the tabernacle, for the tent of meeting; 39:41 the woven garments for serving 1384 in the sanctuary, the holy garments for Aaron the priest, and the garments for his sons to minister as priests.
39:42 The Israelites did all the work according to all that the Lord had commanded Moses. 39:43 Moses inspected 1385 all the work – and 1386 they had done it just as the Lord had commanded – they had done it exactly – and Moses blessed them. 1387
40:1 1388 Then the Lord spoke to Moses: 1389 40:2 “On the first day of the first month you are to set up 1390 the tabernacle, the tent of meeting. 40:3 You are to place the ark of the testimony in it and shield the ark with the special curtain. 40:4 You are to bring in the table and set out the things that belong on it; 1391 then you are to bring in the lampstand and set up its lamps. 40:5 You are to put 1392 the gold altar for incense in front of the ark of the testimony and put the curtain at the entrance to the tabernacle. 40:6 You are to put the altar for the burnt offering in front of the entrance to the tabernacle, the tent of meeting. 40:7 You are to put the large basin between the tent of meeting and the altar and put water in it. 1393 40:8 You are to set up the courtyard around it and put the curtain at the gate of the courtyard. 40:9 And take 1394 the anointing oil, and anoint 1395 the tabernacle and all that is in it, and sanctify 1396 it and all its furnishings, and it will be holy. 40:10 Then you are to anoint the altar for the burnt offering with 1397 all its utensils; you are to sanctify the altar, and it will be the most holy altar. 40:11 You must also anoint the large basin and its pedestal, and you are to sanctify it. 1398
40:12 “You are to bring 1399 Aaron and his sons to the entrance of the tent of meeting and wash them with water. 40:13 Then you are to clothe Aaron with the holy garments and anoint him and sanctify him so that he may minister as my priest. 40:14 You are to bring 1400 his sons and clothe them with tunics 40:15 and anoint them just as you anointed their father, so that they may minister as my priests; their anointing will make them a priesthood that will continue throughout their generations.” 40:16 This is what Moses did, according to all the Lord had commanded him – so he did.
40:17 So the tabernacle was set up on the first day of the first month, in the second year. 40:18 When Moses set up the tabernacle and put its bases in place, he set up its frames, attached its bars, and set up its posts. 40:19 Then he spread the tent over the tabernacle and put the covering of the tent over it, as the Lord had commanded Moses. 40:20 He took the testimony and put it in the ark, attached the poles to the ark, and then put the atonement lid on the ark. 40:21 And he brought the ark into the tabernacle, hung 1401 the protecting curtain, 1402 and shielded the ark of the testimony from view, just as the Lord had commanded Moses.
40:22 And he put the table in the tent of meeting, on the north side of the tabernacle, outside the curtain. 40:23 And he set the bread in order on it 1403 before the Lord, just as the Lord had commanded Moses.
40:24 And he put the lampstand in the tent of meeting opposite the table, on the south side of the tabernacle. 40:25 Then he set up the lamps before the Lord, just as the Lord had commanded Moses.
40:26 And he put the gold altar in the tent of meeting in front of the curtain, 40:27 and he burned fragrant incense on it, just as the Lord had commanded Moses.
40:28 Then he put the curtain at the entrance to the tabernacle. 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.
40:30 Then he put the large basin between the tent of meeting and the altar and put water in it 1404 for washing. 40:31 Moses and Aaron and his sons would wash their hands and their feet from it. 40:32 Whenever they entered 1405 the tent of meeting, and whenever they approached 1406 the altar, they would wash, 1407 just as the Lord had commanded Moses.
40:33 And he set up the courtyard around the tabernacle and the altar, and put the curtain at the gate of the courtyard. So Moses finished the work.
40:34 Then the cloud covered the tent of meeting, and the glory of the Lord filled the tabernacle. 40:35 Moses was not able to enter the tent of meeting because the cloud settled on it and the glory of the Lord filled the tabernacle. 40:36 But when the cloud was lifted up 1408 from the tabernacle, the Israelites would set out 1409 on all their journeys; 40:37 but if the cloud was not lifted up, then they would not journey further until the day it was lifted up. 1410 40:38 For the cloud of the Lord was on the tabernacle by day, but fire would be 1411 on it at night, in plain view 1412 of all the house of Israel, throughout all their journeys.
[15:22] 1 sn The first event of the Israelites’ desert experience is a failure, for they murmur against Yahweh and are given a stern warning – and the provision of sweet water. The event teaches that God is able to turn bitter water into sweet water for his people, and he promises to do such things if they obey. He can provide for them in the desert – he did not bring them into the desert to let them die. But there is a deeper level to this story – the healing of the water is incidental to the healing of the people, their lack of trust. The passage is arranged in a neat chiasm, starting with a journey (A), ending with the culmination of the journey (A'); developing to bitter water (B), resolving to sweet water (B'); complaints by the people (C), leading to to the instructions for the people (C'); and the central turning point is the wonder miracle (D).
[15:22] 2 tn The verb form is unusual; the normal expression is with the Qal, which expresses that they journeyed. But here the Hiphil is used to underscore that Moses caused them to journey – and he is following God. So the point is that God was leading Israel to the bitter water.
[15:22] 3 sn The mention that they travelled for three days into the desert is deliberately intended to recall Moses’ demand that they go three days into the wilderness to worship. Here, three days in, they find bitter water and complain – not worship.
[15:23] 4 sn The Hebrew word “Marah” means “bitter.” This motif will be repeated four times in this passage to mark the central problem. Earlier in the book the word had been used for the “bitter herbs” in the Passover, recalling the bitter labor in bondage. So there may be a double reference here – to the bitter waters and to Egypt itself – God can deliver from either.
[15:23] 5 tn The infinitive construct here provides the direct object for the verb “to be able,” answering the question of what they were not able to do.
[15:23] 6 tn The causal clause here provides the reason for their being unable to drink the water, as well as a clear motivation for the name.
[15:23] 7 sn Many scholars have attempted to explain these things with natural phenomena. Here Marah is identified with Ain Hawarah. It is said that the waters of this well are notoriously salty and brackish; Robinson said it was six to eight feet in diameter and the water about two feet deep; the water is unpleasant, salty, and somewhat bitter. As a result the Arabs say it is the worst tasting water in the area (W. C. Kaiser, Jr., “Exodus,” EBC 2:398). But that would not be a sufficient amount of water for the number of Israelites in the first place, and in the second, they could not drink it at all. But third, how did Moses change it?
[15:23] 8 tn The עַל־כֵּן (’al-ken) formula in the Pentateuch serves to explain to the reader the reason for the way things were. It does not necessarily mean here that Israel named the place – but they certainly could have.
[15:23] 9 tn Heb “one called its name,” the expression can be translated as a passive verb if the subject is not expressed.
[15:24] 10 tn The verb וַיִּלֹנוּ (vayyillonu) from לוּן (lun) is a much stronger word than “to grumble” or “to complain.” It is used almost exclusively in the wilderness wandering stories, to describe the rebellion of the Israelites against God (see also Ps 59:14-15). They were not merely complaining – they were questioning God’s abilities and motives. The action is something like a parliamentary vote of no confidence.
[15:24] 11 tn The imperfect tense here should be given a potential nuance: “What can we drink?” since the previous verse reports that they were not able to drink the water.
[15:24] sn It is likely that Moses used words very much like this when he prayed. The difference seems to lie in the prepositions – he cried “to” Yahweh, but the people murmured “against” Moses.
[15:25] 12 tn The verb is וַיּוֹרֵהוּ (vayyorehu, “and he showed him”). It is the Hiphil preterite from יָרָה (yarah), which has a basic meaning of “to point, show, direct.” It then came to mean “to teach”; it is the verb behind the noun “Law” (תּוֹרָה, torah).
[15:25] sn U. Cassuto notes that here is the clue to the direction of the narrative: Israel needed God’s instruction, the Law, if they were going to enjoy his provisions (Exodus, 184).
[15:25] 13 tn Or “a [piece of] wood” (cf. NAB, NIV, NRSV, TEV, CEV); NLT “a branch.”
[15:25] sn S. R. Driver (Exodus, 143) follows some local legends in identifying this tree as one that is supposed to have – even to this day – the properties necessary for making bitter water sweet. B. Jacob (Exodus, 436) reports that no such tree has ever been found, but then he adds that this does not mean there was not such a bush in the earlier days. He believes that here God used a natural means (“showed, instructed”) to sweeten the water. He quotes Ben Sira as saying God had created these things with healing properties in them.
[15:25] 14 tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.
[15:25] 15 tn Heb “there he”; the referent (the Lord) is supplied for clarity.
[15:25] 16 tn Heb “for him” (referring to Israel as a whole).
[15:25] 17 tn This translation interprets the two nouns as a hendiadys: “a statute and an ordinance” becomes “a binding ordinance.”
[15:25] 18 tn The verb נִסָּהוּ (nissahu, “and he tested him [them]”) is from the root נָסָה (nasah). The use of this word in the Bible indicates that there is question, doubt, or uncertainty about the object being tested.
[15:25] sn The whole episode was a test from God. He led them there through Moses and let them go hungry and thirsty. He wanted to see how great their faith was.
[15:26] 19 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] 20 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] 21 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] 22 tn The substantive כָּל־ (kol, “all of”) in a negative clause can be translated “none of.”
[15:26] 23 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] 24 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
[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] 25 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.
[16:1] 26 sn Exod 16 plays an important part in the development of the book’s theme. It is part of the wider section that is the prologue leading up to the covenant at Sinai, a part of which was the obligation of obedience and loyalty (P. W. Ferris, Jr., “The Manna Narrative of Exodus 16:1-10,” JETS 18 [1975]: 191-99). The record of the wanderings in the wilderness is selective and not exhaustive. It may have been arranged somewhat topically for instructional reasons. U. Cassuto describes this section of the book as a didactic anthology arranged according to association of both context and language (Exodus, 187). Its themes are: lack of vital necessities, murmuring, proving, and providing. All the wilderness stories reiterate the same motifs. So, later, when Israel arrived in Canaan, they would look back and be reminded that it was Yahweh who brought them all the way, in spite of their rebellions. Because he is their Savior and their Provider, he will demand loyalty from them. In the Manna Narrative there is murmuring over the lack of bread (1-3), the disputation with Moses (4-8), the appearance of the glory and the promise of bread (9-12), the provision (13-22), the instructions for the Sabbath (23-30), and the memorial manna (31-36).
[16:1] 27 tn The sentence begins with a preterite and vav (ו) consecutive, which can be subordinated to the next clause with the preterite and vav consecutive. Here it has been treated as a temporal clause.
[16:1] 28 tn The word is often rendered “congregation” (so KJV, ASV, NASB, NRSV), but the modern perception of a congregation is not exactly what is in mind in the desert. Another possible rendering is “community” (NAB, NIV, NCV, TEV) or “assembly.” The Hebrew word is used of both good and bad groups (Judg 14:8; Ps 1:5; 106:17-18).
[16:1] 29 tn The form in the text is לְצֵאתָם (lÿtse’tam, “after their going out”). It clearly refers to their deliverance from Egypt, and so it may be vividly translated.
[16:2] 30 tn Or “community” or “assembly.”
[16:3] 31 tn The text reads: מִי־יִתֵּן מוּתֵנוּ (mi-yitten mutenu, “who will give our dying”) meaning “If only we had died.” מוּתֵנוּ is the Qal infinitive construct with the suffix. This is one way that Hebrew expresses the optative with an infinitive construct. See R. J. Williams, Hebrew Syntax, 91-92, §547.
[16:3] 32 tn The form is a Qal infinitive construct used in a temporal clause, and the verb “when we ate” has the same structure.
[16:3] 33 sn That the complaint leading up to the manna is unjustified can be seen from the record itself. They left Egypt with flocks and herds and very much cattle, and about 45 days later they are complaining that they are without food. Moses reminded them later that they lacked nothing (Deut 3:7; for the whole sermon on this passage, see 8:1-20). Moreover, the complaint is absurd because the food of work gangs was far more meager than they recall. The complaint was really against Moses. They crave the eating of meat and of bread and so God will meet that need; he will send bread from heaven and quail as well.
[16:3] 34 tn לְהָמִית (lÿhamit) is the Hiphil infinitive construct showing purpose. The people do not trust the intentions or the plan of their leaders and charge Moses with bringing everyone out to kill them.
[16:4] 35 tn The particle הִנְנִי (hinni) before the active participle indicates the imminent future action: “I am about to rain.”
[16:4] 36 tn This verb and the next are the Qal perfect tenses with vav (ו) consecutives; they follow the sequence of the participle, and so are future in orientation. The force here is instruction – “they will go out” or “they are to go out.”
[16:4] 37 tn The verb in the purpose/result clause is the Piel imperfect of נָסָה (nasah), אֲנַסֶּנוּ (’anassenu) – “in order that I may prove them [him].” The giving of the manna will be a test of their obedience to the detailed instructions of God as well as being a test of their faith in him (if they believe him they will not gather too much). In chap. 17 the people will test God, showing that they do not trust him.
[16:4] 38 sn The word “law” here properly means “direction” at this point (S. R. Driver, Exodus, 146), but their obedience here would indicate also whether or not they would be willing to obey when the Law was given at Sinai.
[16:5] 39 tn Heb “and it will be on the sixth day.”
[16:5] 40 sn There is a question here concerning the legislation – the people were not told why to gather twice as much on the sixth day. In other words, this instruction seems to presume that they knew about the Sabbath law. That law will be included in this chapter in a number of ways, suggesting to some scholars that this chapter is out of chronological order, placed here for a purpose. Some argue that the manna episode comes after the revelation at Sinai. But it is not necessary to take such a view. God had established the Sabbath in the creation, and if Moses has been expounding the Genesis traditions in his teachings then they would have known about that.
[16:6] 41 tn The text simply has “evening, and you will know.” Gesenius notes that the perfect tense with the vav consecutive occurs as the apodosis to temporal clauses or their equivalents. Here the first word implies the idea “[when it becomes] evening” or simply “[in the] evening” (GKC 337-38 §112.oo).
[16:6] sn Moses is very careful to make sure that they know it is Yahweh who has brought them out, and it will be Yahweh who will feed them. They are going to be convinced of this now.
[16:7] 42 tn Heb “morning, and you will see.”
[16:7] 43 tn The form is a Qal infinitive construct with a preposition and a suffix. It forms an adverbial clause, usually of time, but here a causal clause.
[16:7] 44 tn The words “as for us” attempt to convey the force of the Hebrew word order, which puts emphasis on the pronoun: “and we – what?” The implied answer to the question is that Moses and Aaron are nothing, merely the messengers. The next verse repeats the question to further press the seriousness of what the Israelites are doing.
[16:8] 45 tn “You will know this” has been added to make the line smooth. Because of the abruptness of the lines in the verse, and the repetition with v. 7, B. S. Childs (Exodus [OTL], 273) thinks that v. 8 is merely a repetition by scribal error – even though the versions render it as the MT has it. But B. Jacob (Exodus, 447) suggests that the contrast with vv. 6 and 7 is important for another reason – there Moses and Aaron speak, and it is smooth and effective, but here only Moses speaks, and it is labored and clumsy. “We should realize that Moses had properly claimed to be no public speaker.”
[16:8] 46 tn Here again is an infinitive construct with the preposition forming a temporal clause.
[16:8] 47 tn The words “as for us” attempt to convey the force of the Hebrew word order, which puts emphasis on the pronoun: “and we – what?” The implied answer to the question is that Moses and Aaron are nothing, merely the messengers.
[16:8] 48 tn The word order is “not against us [are] your murmurings.”
[16:9] 49 tn Or “congregation” (KJV, ASV, NASB, NRSV); the same word occurs in v. 10.
[16:9] 50 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.
[16:10] 51 tn Heb “and it was as Aaron spoke.” The construction uses the temporal indicator and then the Piel infinitive construct followed by the subjective genitive “Aaron.”
[16:10] 52 sn S. R. Driver says, “A brilliant glow of fire…symbolizing Jehovah’s presence, gleamed through the cloud, resting…on the Tent of Meeting. The cloud shrouds the full brilliancy of the glory, which human eye could not behold” (Exodus, 147-48; see also Ezek 1:28; 3:12, 23; 8:4; 9:3, et al.). A Hebrew word often translated “behold” or “lo” introduces the surprising sight.
[16:10] 53 tn The verb is the Niphal perfect of the verb “to see” – “it was seen.” But the standard way of translating this form is from the perspective of Yahweh as subject – “he appeared.”
[16:12] 54 tn Heb “during the evenings”; see Exod 12:6.
[16:12] 55 sn One of the major interpretive difficulties is the comparison between Exod 16 and Num 11. In Numbers we find that the giving of the manna was about 24 months after the Exod 16 time (assuming there was a distinct time for this chapter), that it was after the erection of the tabernacle, that Taberah (the Burning) preceded it (not in Exod 16), that the people were tired of the manna (not that there was no bread to eat) and so God would send the quail, and that there was a severe tragedy over it. In Exod 16 both the manna and the quail are given on the same day, with no mention of quail on the following days. Contemporary scholarship generally assigns the accounts to two different sources because complete reconciliation seems impossible. Even if we argue that Exodus has a thematic arrangement and “telescopes” some things to make a point, there will still be difficulties in harmonization. Two considerations must be kept in mind: 1) First, they could be separate events entirely. If this is true, then they should be treated separately as valid accounts of things that appeared or occurred during the period of the wanderings. Similar things need not be the same thing. 2) Secondly, strict chronological order is not always maintained in the Bible narratives, especially if it is a didactic section. Perhaps Exod 16 describes the initiation of the giving of manna as God’s provision of bread, and therefore placed in the prologue of the covenant, and Num 11 is an account of a mood which developed over a period of time in response to the manna. Num 11 would then be looking back from a different perspective.
[16:12] 56 tn The verb means “to be sated, satisfied”; in this context it indicates that they would have sufficient bread to eat – they would be full.
[16:12] 57 tn The form is a Qal perfect with the vav (ו) consecutive; it is in sequence with the imperfect tenses before it, and so this is equal to an imperfect nuance. But, from the meanings of the words, it is clear that this will be the outcome of their eating the food, a divinely intended outcome.
[16:12] 58 sn This verse supports the view taken in chap. 6 concerning the verb “to know.” Surely the Israelites by now knew that Yahweh was their God. Yes, they did. But they had not experienced what that meant; they had not received the fulfillment of the promises.
[16:13] 59 sn These are migratory birds, said to come up in the spring from Arabia flying north and west, and in the fall returning. They fly with the wind, and so generally alight in the evening, covering the ground. If this is part of the explanation, the divine provision would have had to alter their flight paths to bring them to the Israelites, and bring them in vast numbers.
[16:14] 60 tn Heb “and [the dew…] went up.”
[16:14] 61 tn The preterite with vav (ו) consecutive is here subordinated as a temporal clause to the main clause; since that clause calls special attention to what was there after the dew evaporated.
[16:14] 62 sn Translations usually refer to the manna as “bread.” In fact it appears to be more like grain, because it could be ground in hand-mills and made into cakes. The word involved says it is thin, flakelike (if an Arabic etymological connection is correct). What is known about it from the Bible in Exodus is that it was a very small flakelike substance, it would melt when the sun got hot, if left over it bred worms and became foul, it could be ground, baked, and boiled, it was abundant enough for the Israelites to gather an omer a day per person, and they gathered it day by day throughout the wilderness sojourn. Num 11 says it was like coriander seed with the appearance of bdellium, it tasted like fresh oil, and it fell with the dew. Deut 8:3 says it was unknown to Israel or her ancestors; Psalm 78:24 parallels it with grain. Some scholars compare ancient references to honeydew that came from the heavens. F. S. Bodenheimer (“The Manna of Sinai,” BA 10 [1947]: 2) says that it was a sudden surprise for the nomadic Israelites because it provided what they desired – sweetness. He says that it was a product that came from two insects, making the manna a honeydew excretion from plant lice and scale insects. The excretion hardens and drops to the ground as a sticky solid. He notes that some cicadas are called man in Arabic. This view accounts for some of the things in these passages: the right place, the right time, the right description, and a similar taste. But there are major difficulties: Exodus requires a far greater amount, it could breed worms, it could melt away, it could be baked into bread, it could decay and stink. The suggestion is in no way convincing. Bodenheimer argues that “worms” could mean “ants” that carried them away, but that is contrived – the text could have said ants. The fact that the Bible calls it “bread” creates no problem. לֶחֶם (lekhem) is used in a wide range of meanings from bread to all kinds of food including goats (Judg 13:15-16) and honey (1 Sam 14:24-28). Scripture does not say that manna was the only thing that they ate for the duration. But they did eat it throughout the forty years. It simply must refer to some supernatural provision for them in their diet. Modern suggestions may invite comparison and analysis, but they do not satisfy or explain the text.
[16:15] 63 tn The preterite with vav consecutive is here subordinated to the next verb as a temporal clause. The main point of the verse is what they said.
[16:15] 64 tn Heb “a man to his brother.”
[16:15] 65 tn The text has: מָן הוּא כִּי לאֹ יָדְעוּ מַה־הוּא (man hu’ ki lo’ yadÿ’u mah hu’). From this statement the name “manna” was given to the substance. מָן for “what” is not found in Hebrew, but appears in Syriac as a contraction of ma den, “what then?” In Aramaic and Arabic man is “what?” The word is used here apparently for the sake of etymology. B. S. Childs (Exodus [OTL], 274) follows the approach that any connections to words that actually meant “what?” are unnecessary, for it is a play on the name (whatever it may have been) and therefore related only by sound to the term being explained. This, however, presumes that a substance was known prior to this account – a point that Deuteronomy does not seem to allow. S. R. Driver says that it is not known how early the contraction came into use, but that this verse seems to reflect it (Exodus, 149). Probably one must simply accept that in the early Israelite period man meant “what?” There seems to be sufficient evidence to support this. See EA 286,5; UT 435; DNWSI 1:157.
[16:15] 66 sn B. Jacob (Exodus, 454-55) suggests that Moses was saying to them, “It is not manna. It is the food Yahweh has given you.” He comes to this conclusion based on the strange popular etymology from the interrogative word, noting that people do not call things “what?”
[16:15] 67 sn For other views see G. Vermès, “‘He Is the Bread’ Targum Neofiti Ex. 16:15,” SJLA 8 (1975): 139-46; and G. J. Cowling, “Targum Neofiti Ex. 16:15,” AJBA (1974-75): 93-105.
[16:16] 68 tn Heb “the thing that.”
[16:16] 69 tn The perfect tense could be taken as a definite past with Moses now reporting it. In this case a very recent past. But in declaring the word from Yahweh it could be instantaneous, and receive a present tense translation – “here and now he commands you.”
[16:16] 70 tn The form is the plural imperative: “Gather [you] each man according to his eating.”
[16:16] 71 sn The omer is an amount mentioned only in this chapter, and its size is unknown, except by comparison with the ephah (v. 36). A number of recent English versions approximate the omer as “two quarts” (cf. NCV, CEV, NLT); TEV “two litres.”
[16:16] 72 tn Heb “for a head.”
[16:16] 73 tn The word “number” is an accusative that defines more precisely how much was to be gathered (see GKC 374 §118.h).
[16:16] 74 tn Traditionally “souls.”
[16:16] 75 tn Heb “will take.”
[16:16] 76 tn “lives” has been supplied.
[16:18] 77 tn The preterite with the vav (ו) consecutive is subordinated here as a temporal clause.
[16:19] 78 tn The address now is for “man” (אִישׁ, ’ish), “each one”; here the instruction seems to be focused on the individual heads of the households.
[16:19] 79 tn Or “some of it,” “from it.”
[16:20] 80 tn Heb “men”; this usage is designed to mean “some” (see GKC 447 §138.h, n. 1).
[16:20] 81 tn The verb וַיָּרֻם (vayyarum) is equivalent to a passive – “it was changed” – to which “worms” is added as an accusative of result (GKC 388-89 §121.d, n. 2).
[16:21] 82 tn Heb “morning by morning.” This is an example of the repetition of words to express the distributive sense; here the meaning is “every morning” (see GKC 388 §121.c).
[16:21] 83 tn The perfect tenses here with vav (ו) consecutives have the frequentative sense; they function in a protasis-apodosis relationship (GKC 494 §159.g).
[16:22] 84 tn Heb “and it happened/was.”
[16:22] 85 tn This construction is an exception to the normal rule for the numbers 2 through 10 taking the object numbered in the plural. Here it is “two of the omer” or “the double of the omer” (see GKC 433 §134.e).
[16:22] 87 tn The word suggests “the ones lifted up” above others, and therefore the rulers or the chiefs of the people.
[16:22] 88 tn Or “congregation” (KJV, ASV, NASB, NRSV).
[16:22] 89 sn The meaning here is probably that these leaders, the natural heads of the families in the clans, saw that people were gathering twice as much and they reported this to Moses, perhaps afraid it would stink again (U. Cassuto, Exodus, 197).
[16:23] 90 tn The noun שַׁבָּתוֹן (shabbaton) has the abstract ending on it: “resting, ceasing.” The root word means “cease” from something, more than “to rest.” The Law would make it clear that they were to cease from their normal occupations and do no common work.
[16:23] 91 tn The technical expression is now used: שַׁבַּת־קֹדֶשׁ (shabbat-qodesh, “a holy Sabbath”) meaning a “cessation of/for holiness” for Yahweh. The rest was to be characterized by holiness.
[16:23] 92 tn The two verbs in these objective noun clauses are desiderative imperfects – “bake whatever you want to bake.”
[16:23] 93 tn The word “today” is implied from the context.
[16:25] 94 tn Heb “in the field” (so KJV, ASV, NASB, NCV, NRSV); NAB, NIV, NLT “on the ground.”
[16:28] 95 tn The verb is plural, and so it is addressed to the nation and not to Moses. The perfect tense in this sentence is the characteristic perfect, denoting action characteristic, or typical, of the past and the present.
[16:29] 96 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] 97 tn Heb “remain, a man where he is.”
[16:29] 98 tn Or “Let not anyone go” (see GKC 445 §138.d).
[16:31] 99 sn The name “house of Israel” is unusual in this context.
[16:31] 100 tn Hebrew מָן (man).
[16:31] 101 tn Heb “like seed of coriander, white, its taste was.”
[16:32] 102 tn Heb “This is the thing that.”
[16:32] 103 tn Heb “for keeping.”
[16:32] 104 tn Heb “according to your generations” (see Exod 12:14).
[16:32] 105 tn In this construction after the particle expressing purpose or result, the imperfect tense has the nuance of final imperfect, equal to a subjunctive in the classical languages.
[16:34] 106 sn The “Testimony” is a reference to the Ark of the Covenant; so the pot of manna would be placed before Yahweh in the tabernacle. W. C. Kaiser says that this later instruction came from a time after the tabernacle had been built (see Exod 25:10-22; W. C. Kaiser, Jr., “Exodus,” EBC 2:405). This is not a problem since the final part of this chapter had to have been included at the end of the forty years in the desert.
[16:36] 108 tn The words “omer” and “ephah” are transliterated Hebrew words. The omer is mentioned only in this passage. (It is different from a “homer” [cf. Ezek 45:11-14].) An ephah was a dry measure whose capacity is uncertain: “Quotations given for the ephah vary from ca. 45 to 20 liters” (C. Houtman, Exodus, 2:340-41).
[16:36] sn The point of this chapter, with all its instructions and reports included, is God’s miraculous provision of food for his people. This is a display of sovereign power that differs from the display of military power. Once again the story calls for faith, but here it is faith in Yahweh to provide for his people. The provision is also a test to see if they will obey the instructions of God. Deut 8 explains this. The point, then, is that God provides for the needs of his people that they may demonstrate their dependence on him by obeying him. The exposition of this passage must also correlate to John 6. God’s providing manna from heaven to meet the needs of his people takes on new significance in the application that Jesus makes of the subject to himself. There the requirement is the same – will they believe and obey? But at the end of the event John explains that they murmured about Jesus.
[17:1] 109 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] 110 tn Or “congregation” (KJV, ASV, NASB, NRSV).
[17:1] 111 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] 112 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] 113 tn The disjunctive vav introduces a parenthetical clause that is essential for this passage – there was no water.
[17:1] 114 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).
[17:2] 115 tn The verb וַיָּרֶב (vayyarev) is from the root רִיב (riv); it forms the basis of the name “Meribah.” The word means “strive, quarrel, be in contention” and even “litigation.” A translation “quarrel” does not appear to capture the magnitude of what is being done here. The people have a legal dispute – they are contending with Moses as if bringing a lawsuit.
[17:2] 116 tn The imperfect tense with the vav (ו) follows the imperative, and so it carries the nuance of the logical sequence, showing purpose or result. This may be expressed in English as “give us water so that we may drink,” but more simply with the English infinitive, “give us water to drink.”
[17:2] sn One wonders if the people thought that Moses and Aaron had water and were withholding it from the people, or whether Moses was able to get it on demand. The people should have come to Moses to ask him to pray to God for water, but their action led Moses to say that they had challenged God (B. Jacob, Exodus, 476).
[17:2] 117 tn In this case and in the next clause the imperfect tenses are to be taken as progressive imperfects – the action is in progress.
[17:2] 118 tn The verb נָסָה (nasah) means “to test, tempt, try, prove.” It can be used of people simply trying to do something that they are not sure of (such as David trying on Saul’s armor), or of God testing people to see if they will obey (as in testing Abraham, Gen 22:1), or of people challenging others (as in the Queen of Sheba coming to test Solomon), and of the people in the desert in rebellion putting God to the test. By doubting that God was truly in their midst, and demanding that he demonstrate his presence, they tested him to see if he would act. There are times when “proving” God is correct and required, but that is done by faith (as with Gideon); when it is done out of unbelief, then it is an act of disloyalty.
[17:3] 119 tn The verbs and the pronouns in this verse are in the singular because “the people” is singular in form.
[17:3] 120 tn The demonstrative pronoun is used as the enclitic form for special emphasis in the question; it literally says, “why is this you have brought us up?” (R. J. Williams, Hebrew Syntax, 24, §118).
[17:3] 121 sn Their words deny God the credit for bringing them out of Egypt, impugn the integrity of Moses and God by accusing them of bringing the people out here to die, and show a lack of faith in God’s ability to provide for them.
[17:4] 122 tn The preposition lamed (ל) is here specification, meaning “with respect to” (see R. J. Williams, Hebrew Syntax, 49, §273).
[17:4] 123 tn Or “they are almost ready to stone me.”
[17:4] 124 tn The perfect tense with the vav (ו) consecutive almost develops an independent force; this is true in sentences where it follows an expression of time, as here (see GKC 334 §112.x).
[17:5] 125 tn “Pass over before” indicates that Moses is the leader who goes first, and the people follow him. In other words, לִפְנֵי (lifney) indicates time and not place here (B. Jacob, Exodus, 477-78).
[17:6] 126 tn The construction uses הִנְנִי עֹמֵד (hinni ’omed) to express the futur instans or imminent future of the verb: “I am going to be standing.”
[17:6] sn The reader has many questions when studying this passage – why water from a rock, why Horeb, why strike the rock when later only speak to it, why recall the Nile miracles, etc. B. Jacob (Exodus, 479-80) says that all these are answered when it is recalled that they were putting God to the test. So water from the rock, the most impossible thing, cleared up the question of his power. Doing it at Horeb was significant because there Moses was called and told he would bring them to this place. Since they had doubted God was in their midst, he would not do this miracle in the camp, but would have Moses lead the elders out to Horeb. If people doubt God is in their midst, then he will choose not to be in their midst. And striking the rock recalled striking the Nile; there it brought death to Egypt, but here it brought life to Israel. There could be little further doubting that God was with them and able to provide for them.
[17:6] 127 tn Or “by” (NIV, NLT).
[17:6] 128 tn The form is a Hiphil perfect with the vav (ו) consecutive; it follows the future nuance of the participle and so is equivalent to an imperfect tense nuance of instruction.
[17:6] 129 tn These two verbs are also perfect tenses with vav (ו) consecutive: “and [water] will go out…and [the people] will drink.” But the second verb is clearly the intent or the result of the water gushing from the rock, and so it may be subordinated.
[17:6] sn The presence of Yahweh at this rock enabled Paul to develop a midrashic lesson, an analogical application: Christ was present with Israel to provide water for them in the wilderness. So this was a Christophany. But Paul takes it a step further to equate the rock with Christ, for just as it was struck to produce water, so Christ would be struck to produce rivers of living water. The provision of bread to eat and water to drink provided for Paul a ready analogy to the provisions of Christ in the gospel (1 Cor 10:4).
[17:6] 130 tn Heb “in the eyes of.”
[17:7] 131 sn The name Massah (מַסָּה, massah) means “Proving”; it is derived from the verb “test, prove, try.” And the name Meribah (מְרִיבָה, mÿrivah) means “Strife”; it is related to the verb “to strive, quarrel, contend.” The choice of these names for the place would serve to remind Israel for all time of this failure with God. God wanted this and all subsequent generations to know how unbelief challenges God. And yet, he gave them water. So in spite of their failure, he remained faithful to his promises. The incident became proverbial, for it is the warning in Ps 95:7-8, which is quoted in Heb 3:15: “Oh, that today you would listen as he speaks! Do not harden your hearts as in the rebellion, in the day of testing in the wilderness. There your fathers tested me and tried me, and they saw my works for forty years.” The lesson is clear enough: to persist in this kind of unbelief could only result in the loss of divine blessing. Or, to put it another way, if they refused to believe in the power of God, they would wander powerless in the wilderness. They had every reason to believe, but they did not. (Note that this does not mean they are unbelievers, only that they would not take God at his word.)
[17:8] 132 sn This short passage gives the first account of Israel’s holy wars. The war effort and Moses’ holding up his hands go side by side until the victory is won and commemorated. Many have used this as an example of intercessory prayer – but the passage makes no such mention. In Exodus so far the staff of God is the token of the power of God; when Moses used it, God demonstrated his power. To use the staff of God was to say that God did it; to fight without the staff was to face defeat. Using the staff of God was a way of submitting to and depending on the power of God in all areas of life. The first part of the story reports the attack and the preparation for the battle (8,9). The second part describes the battle and its outcome (10-13). The final section is the preservation of this event in the memory of Israel (14-16).
[17:8] 133 tn Heb “and Amalek came”; NIV, NCV, TEV, CEV “the Amalekites.”
[17:8] 134 tn Or “fought with.”
[17:9] 135 tn This could be rendered literally “choose men for us.” But the lamed (ל) preposition probably indicates possession, “our men,” and the fact that Joshua was to choose from Israel, as well as the fact that there is no article on “men,” indicates he was to select some to fight.
[17:10] 136 tn The line in Hebrew reads literally: And Joshua did as Moses had said to him, to fight with Amalek. The infinitive construct is epexegetical, explaining what Joshua did that was in compliance with Moses’ words.
[17:11] 137 tn The two verbs in the temporal clauses are by וְהָיָה כַּאֲשֶׁר (vÿhaya ka’asher, “as long as” or, “and it was that whenever”). This indicates that the two imperfect tenses should be given a frequentative translation, probably a customary imperfect.
[17:12] 139 tn Literally “now the hands of Moses,” the disjunctive vav (ו) introduces a circumstantial clause here – of time.
[17:12] 140 tn The term used here is the adjective כְּבֵדִים (kÿvedim). It means “heavy,” but in this context the idea is more that of being tired. This is the important word that was used in the plague stories: when the heart of Pharaoh was hard, then the Israelites did not gain their freedom or victory. Likewise here, when the staff was lowered because Moses’ hands were “heavy,” Israel started to lose.
[17:12] 141 tn Heb “from this, one, and from this, one.”
[17:12] 142 tn The word “steady” is אֱמוּנָה (’emuna) from the root אָמַן (’aman). The word usually means “faithfulness.” Here is a good illustration of the basic idea of the word – firm, steady, reliable, dependable. There may be a double entendre here; on the one hand it simply says that his hands were stayed so that Israel might win, but on the other hand it is portraying Moses as steady, firm, reliable, faithful. The point is that whatever God commissioned as the means or agency of power – to Moses a staff, to the Christians the Spirit – the people of God had to know that the victory came from God alone.
[17:13] 143 tn The verb means “disabled, weakened, prostrated.” It is used a couple of times in the Bible to describe how man dies and is powerless (see Job 14:10; Isa 14:12).
[17:13] 145 tn Heb “mouth of the sword.” It means as the sword devours – without quarter (S. R. Driver, Exodus, 159).
[17:14] 146 tn The presence of the article does not mean that he was to write this in a book that was existing now, but in one dedicated to this purpose (book, meaning scroll). See GKC 408 §126.s.
[17:14] 147 tn The Hebrew word is “place,” meaning that the events were to be impressed on Joshua.
[17:14] 148 tn Heb “in the ears of Joshua.” The account should be read to Joshua.
[17:14] 149 tn The construction uses the infinitive absolute and the imperfect tense to stress the resolution of Yahweh to destroy Amalek. The verb מָחָה (makhah) is often translated “blot out” – but that is not a very satisfactory image, since it would not remove completely what is the object. “Efface, erase, scrape off” (as in a palimpsest, a manuscript that is scraped clean so it can be reused) is a more accurate image.
[17:14] 150 sn This would seem to be defeated by the preceding statement that the events would be written in a book for a memorial. If this war is recorded, then the Amalekites would be remembered. But here God was going to wipe out the memory of them. But the idea of removing the memory of a people is an idiom for destroying them – they will have no posterity and no lasting heritage.
[17:15] 151 sn Heb “Yahweh-nissi” (so NAB), which means “Yahweh is my banner.” Note that when Israel murmured and failed God, the name commemorated the incident or the outcome of their failure. When they were blessed with success, the naming praised God. Here the holding up of the staff of God was preserved in the name for the altar – God gave them the victory.
[17:16] 152 tn The line here is very difficult. The Hebrew text has כִּי־יָד עַל־כֵּס יָהּ (ki yad ’al kes yah, “for a hand on the throne of Yah”). If the word is “throne” (and it is not usually spelled like this), then it would mean Moses’ hand was extended to the throne of God, showing either intercession or source of power. It could not be turned to mean that the hand of Yah was taking an oath to destroy the Amalekites. The LXX took the same letters, but apparently saw the last four (כסיה) as a verbal form; it reads “with a secret hand.” Most scholars have simply assumed that the text is wrong, and כֵּס should be emended to נֵס (nes) to fit the name, for this is the pattern of naming in the OT with popular etymologies – some motif of the name must be found in the sentiment. This would then read, “My hand on the banner of Yah.” It would be an expression signifying that the banner, the staff of God, should ever be ready at hand when the Israelites fight the Amalekites again.
[17:16] 153 sn The message of this short narrative, then, concerns the power of God to protect his people. The account includes the difficulty, the victory, and the commemoration. The victory must be retained in memory by the commemoration. So the expositional idea could focus on that: The people of God must recognize (both for engaging in warfare and for praise afterward) that victory comes only with the power of God. In the NT the issue is even more urgent, because the warfare is spiritual – believers do not wrestle against flesh and blood. So only God’s power will bring victory.
[18:1] 154 sn This chapter forms the transition to the Law. There has been the deliverance, the testing passages, the provision in the wilderness, and the warfare. Any God who can do all this for his people deserves their allegiance. In chap. 18 the Lawgiver is giving advice, using laws and rulings, but then he is given advice to organize the elders to assist. Thus, when the Law is fully revealed, a system will be in place to administer it. The point of the passage is that a great leader humbly accepts advice from other godly believers to delegate responsibility. He does not try to do it all himself; God does not want one individual to do it all. The chapter has three parts: vv. 1-12 tell how Jethro heard and came and worshiped and blessed; vv. 13-23 have the advice of Jethro, and then vv. 24-27 tell how Moses implemented the plan and Jethro went home. See further E. J. Runions, “Exodus Motifs in 1 Samuel 7 and 8,” EvQ 52 (1980): 130-31; and also see for another idea T. C. Butler, “An Anti-Moses Tradition,” JSOT 12 (1979): 9-15.
[18:1] 155 tn This clause beginning with כִּי (ki) answers the question of what Jethro had heard; it provides a second, explanatory noun clause that is the object of the verb – “he heard (1) all that God had done… (2) that he had brought….” See R. J. Williams, Hebrew Syntax, 81, §490.
[18:1] 156 sn This is an important report that Jethro has heard, for the claim of God that he brought Israel out of bondage in Egypt will be the foundation of the covenant stipulations (Exod 20).
[18:3] 157 tn Heb “he”; the referent (Moses) has been specified in the translation for clarity (also in the following verse).
[18:4] 158 tn The referent (Moses) and the verb have been specified in the translation for clarity.
[18:4] 159 tn Now is given the etymological explanation of the name of Moses’ other son, Eliezer (אֱלִיעֶזֶר, ’eli’ezer), which means “my God is a help.” The sentiment that explains this name is אֱלֹהֵי אָבִי בְּעֶזְרִי (’elohe ’avi bÿ’ezri, “the God of my father is my help”). The preposition in the sentiment is the bet (ב) essentiae (giving the essence – see GKC 379 §119.i). Not mentioned earlier, the name has become even more appropriate now that God has delivered Moses from Pharaoh again. The word for “help” is a common word in the Bible, first introduced as a description of the woman in the Garden. It means to do for someone what he or she cannot do for himself or herself. Samuel raised the “stone of help” (Ebenezer) when Yahweh helped Israel win the battle (1 Sam 7:12).
[18:4] 160 sn The verb “delivered” is an important motif in this chapter (see its use in vv. 8, 9, and 10 with reference to Pharaoh).
[18:5] 161 tn Heb “his”; the referent (Moses) has been specified in the translation for clarity.
[18:5] 162 tn This is an adverbial accusative that defines the place (see GKC 373-74 §118.g).
[18:5] 163 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).
[18:6] 164 sn This verse may seem out of place, since the report has already been given that they came to the desert. It begins to provide details of the event that the previous verse summarizes. The announcement in verse 6 may have come in advance by means of a messenger or at the time of arrival, either of which would fit with the attention to formal greetings in verse 7. This would suit a meeting between two important men; the status of Moses has changed. The LXX solves the problem by taking the pronoun “I” as the particle “behold” and reads it this way: “one said to Moses, ‘Behold, your father-in-law has come….’”
[18:7] 165 sn This is more than polite oriental custom. Jethro was Moses’ benefactor, father-in-law, and a priest. He paid much respect to him. Now he could invite Jethro into his home (see B. Jacob, Exodus, 496).
[18:8] 166 tn A rare word, “weariness” of the hardships.
[18:8] 167 tn Heb “found them.”
[18:8] 168 tn Here “how” has been supplied.
[18:9] 169 tn The word חָדָה (khada) is rare, occurring only in Job 3:6 and Ps 21:6, although it is common in Aramaic. The LXX translated it “he shuddered.” U. Cassuto suggests that that rendering was based on the midrashic interpretation in b. Sanhedrin 94b, “he felt cuts in his body” – a wordplay on the verb (Exodus, 215-16).
[18:10] 170 tn This is a common form of praise. The verb בָּרוּךְ (barukh) is the Qal passive participle of the verb. Here must be supplied a jussive, making this participle the predicate: “May Yahweh be blessed.” The verb essentially means “to enrich”; in praise it would mean that he would be enriched by the praises of the people.
[18:10] 171 tn Heb “from under the hand of the Egyptians.”
[18:11] 172 tn The end of this sentence seems not to have been finished, or it is very elliptical. In the present translation the phrase “he has destroyed them” is supplied. Others take the last prepositional phrase to be the completion and supply only a verb: “[he was] above them.” U. Cassuto (Exodus, 216) takes the word “gods” to be the subject of the verb “act proudly,” giving the sense of “precisely (כִּי, ki) in respect of these things of which the gods of Egypt boasted – He is greater than they (עֲלֵיהֶם, ‘alehem).” He suggests rendering the clause, “excelling them in the very things to which they laid claim.”
[18:12] 173 tn The verb is “and he took” (cf. KJV, ASV, NASB). It must have the sense of getting the animals for the sacrifice. The Syriac, Targum, and Vulgate have “offered.” But Cody argues because of the precise wording in the text Jethro did not offer the sacrifices but received them (A. Cody, “Exodus 18,12: Jethro Accepts a Covenant with the Israelites,” Bib 49 [1968]: 159-61).
[18:12] 174 sn Jethro brought offerings as if he were the one who had been delivered. The “burnt offering” is singular, to honor God first. The other sacrifices were intended for the invited guests to eat (a forerunner of the peace offering). See B. Jacob, Exodus, 498.
[18:12] 175 tn The word לֶחֶם (lekhem) here means the sacrifice and all the foods that were offered with it. The eating before God was part of covenantal ritual, for it signified that they were in communion with the Deity, and with one another.
[18:13] 176 tn Heb “and it was/happened on the morrow.”
[18:13] 177 sn This is a simple summary of the function of Moses on this particular day. He did not necessarily do this every day, but it was time now to do it. The people would come to solve their difficulties or to hear instruction from Moses on decisions to be made. The tradition of “sitting in Moses’ seat” is drawn from this passage.
[18:14] 178 tn Heb “what is this thing.”
[18:14] 179 sn This question, “what are you doing for the people,” is qualified by the next question. Sitting alone all day and the people standing around all day showed that Moses was exhibiting too much care for the people – he could not do this.
[18:15] 180 tn The form is לִדְרֹשׁ (lidrosh), the Qal infinitive construct giving the purpose. To inquire of God would be to seek God’s will on a matter, to obtain a legal decision on a matter, or to settle a dispute. As a judge Moses is speaking for God, but as the servant of Yahweh Moses’ words will be God’s words. The psalms would later describe judges as “gods” because they made the right decisions based on God’s Law.
[18:16] 181 tn Or “thing,” “matter,” “issue.”
[18:16] 182 tn The verb שָׁפַט (shafat) means “to judge”; more specifically, it means to make a decision as an arbiter or umpire. When people brought issues to him, Moses decided between them. In the section of laws in Exodus after the Ten Commandments come the decisions, the מִשְׁפָּטִים (mishppatim).
[18:16] 183 tn The “decrees” or “statutes” were definite rules, stereotyped and permanent; the “laws” were directives or pronouncements given when situations arose. S. R. Driver suggests this is another reason why this event might have taken place after Yahweh had given laws on the mountain (Exodus, 165).
[18:17] 184 tn Heb “the thing.”
[18:18] 185 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] 186 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] 187 tn Here “a burden” has been supplied.
[18:19] 188 tn Heb “hear my voice.”
[18:19] 189 tn The line reads “Be you to the people before God.” He is to be their representative before God. This is introducing the aspect of the work that only Moses could do, what he has been doing. He is to be before God for the people, to pray for them, to appeal on their behalf. Jethro is essentially saying, I understand that you cannot delegate this to anyone else, so continue doing it (U. Cassuto, Exodus, 219-20).
[18:19] 190 tn The form is the perfect tense with the vav (ו) consecutive; following the imperative it will be instruction as well. Since the imperative preceding this had the idea of “continue to be” as you are, this too has that force.
[18:19] 191 tn Heb “words”; KJV, ASV “the causes”; NRSV “cases”; NLT “questions.”
[18:20] 192 tn The perfect tense with the vav (ו) continues the sequence of instruction for Moses. He alone was to be the mediator, to guide them in the religious and moral instruction.
[18:20] 193 tn The verb and its following prepositional phrase form a relative clause, modifying “the way.” The imperfect tense should be given the nuance of obligatory imperfect – it is the way they must walk.
[18:20] 194 tn This last part is parallel to the preceding: “work” is also a direct object of the verb “make known,” and the relative clause that qualifies it also uses an obligatory imperfect.
[18:21] 195 tn The construction uses the independent pronoun for emphasis, and then the imperfect tense “see” (חָזָה, khazah) – “and you will see from all….” Both in Hebrew and Ugaritic expressions of “seeing” are used in the sense of choosing (Gen 41:33). See U. Cassuto, Exodus, 220.
[18:21] 196 tn The expression is אַנְשֵׁי־חַיִל (’anshe khayil, “capable men”). The attributive genitive is the word used in expressions like “mighty man of valor.” The word describes these men as respected, influential, powerful people, those looked up to by the community as leaders, and those who will have the needs of the community in mind.
[18:21] 197 tn The description “fearers of God” uses an objective genitive. It describes them as devout, worshipful, obedient servants of God.
[18:21] 198 tn The expression “men of truth” (אַנְשֵׁי אֱמֶת, ’anshe ’emet) indicates that these men must be seekers of truth, who know that the task of a judge is to give true judgment (U. Cassuto, Exodus, 220). The word “truth” includes the ideas of faithfulness or reliability, as well as factuality itself. It could be understood to mean “truthful men,” men whose word is reliable and true.
[18:21] 199 tn Heb “haters of bribes.” Here is another objective genitive, one that refers to unjust gain. To hate unjust gain is to reject and refuse it. Their decisions will not be swayed by greed.
[18:21] 200 tn Heb “over them”; the referent (the people) has been specified in the translation for clarity.
[18:21] 201 sn It is not clear how this structure would work in a judicial setting. The language of “captains of thousands,” etc., is used more for military ranks. There must have been more detailed instruction involved here, for each Israelite would have come under four leaders with this arrangement, and perhaps difficult cases would be sent to the next level. But since the task of these men would also involve instruction and guidance, the breakdown would be very useful. Deut 1:9, 13 suggest that the choice of these people was not simply Moses’ alone.
[18:22] 202 tn The form is the perfect tense with the vav (ו) consecutive, making it equivalent to the imperfect of instruction in the preceding verse.
[18:22] 203 tn Heb “in every time,” meaning “in all normal cases” or “under normal circumstances.” The same phrase occurs in v. 26.
[18:22] 204 tn Heb “great thing.”
[18:22] 206 tn The vav here shows the result or the purpose of the instructions given.
[18:22] 207 tn The expression וְהָקֵל מֵעָלֶיךָ (vÿhaqel me’aleykha) means literally “and make it light off yourself.” The word plays against the word for “heavy” used earlier – since it was a heavy or burdensome task, Moses must lighten the load.
[18:22] 208 tn Here “the burden” has been supplied.
[18:23] 209 tn The form is a Piel perfect with vav (ו) consecutive; it carries the same nuance as the preceding imperfect in the conditional clause.
[18:23] 210 tn The perfect tense with vav (ו) consecutive now appears in the apodosis of the conditional sentence – “if you do this…then you will be able.”
[18:23] 211 tn Heb “to stand.” B. Jacob (Exodus, 501) suggests that there might be a humorous side to this: “you could even do this standing up.”
[18:23] 212 tn Literally “this people.”
[18:23] 213 tn The verb is the simple imperfect, “will go,” but given the sense of the passage a potential nuance seems in order.
[18:23] 214 tn Heb “his place.”
[18:23] 215 tn Heb “in peace.”
[18:23] sn See further T. D. Weinshall, “The Organizational Structure Proposed by Jethro to Moses (Ex. 18:17),” Public Administration in Israel and Abroad 12 (1972): 9-13; and H. Reviv, “The Traditions Concerning the Inception of the Legal System in Israel: Significance and Dating,” ZAW 94 (1982): 566-75.
[18:24] 216 tn The idiom “listen to the voice of” means “obey, comply with, heed.”
[18:26] 217 tn This verb and the verb in the next clause are imperfect tenses. In the past tense narrative of the verse they must be customary, describing continuous action in past time.
[18:27] 218 tn The verb וַיְשַׁלַּח (vayshallakh) has the same root and same stem used in the passages calling for Pharaoh to “release” Israel. Here, in a peaceful and righteous relationship, Moses sent Jethro to his home.
[18:27] 219 tn Heb “he”; the referent (Jethro) has been specified in the translation for clarity.
[18:27] 220 tn The prepositional phrase included here Gesenius classifies as a pleonastic dativus ethicus to give special emphasis to the significance of the occurrence in question for a particular subject (GKC 381 §119.s).
[18:27] 221 sn This chapter makes an excellent message on spiritual leadership of the people of God. Spiritually responsible people are to be selected to help in the work of the ministry (teaching, deciding cases, meeting needs), so that there will be peace, and so that leaders will not be exhausted. Probably capable people are more ready to do that than leaders are ready to relinquish control. But leaders have to be willing to take the risk, to entrust the task to others. Here Moses is the model of humility, receiving correction and counsel from Jethro. And Jethro is the ideal adviser, for he has no intention of remaining there to run the operation.
[19:1] 222 sn This chapter is essentially about mediation. The people are getting ready to meet with God, receive the Law from him, and enter into a covenant with him. All of this required mediation and preparation. Through it all, Israel will become God’s unique possession, a kingdom of priests on earth – if they comply with his Law. The chapter can be divided as follows: vv. 1-8 tell how God, Israel’s great deliverer promised to make them a kingdom of priests; this is followed by God’s declaration that Moses would be the mediator (v. 9); vv. 10-22 record instructions for Israel to prepare themselves to worship Yahweh and an account of the manifestation of Yahweh with all the phenomena; and the chapter closes with the mediation of Moses on behalf of the people (vv. 23-25). Having been redeemed from Egypt, the people will now be granted a covenant with God. See also R. E. Bee, “A Statistical Study of the Sinai Pericope,” Journal of the Royal Statistical Society 135 (1972): 406-21.
[19:1] 223 tn The construction uses the infinitive construct followed by the subjective genitive to form a temporal clause.
[19:1] 224 tn Heb “on this day.”
[19:2] 225 tn The form is a preterite with vav (ו) consecutive, “and they journeyed.” It is here subordinated to the next clause as a temporal clause. But since the action of this temporal clause preceded the actions recorded in v. 1, a translation of “after” will keep the sequence in order. Verse 2 adds details to the summary in v. 1.
[19:2] 226 sn The mountain is Mount Sinai, the mountain of God, the place where God had met and called Moses and had promised that they would be here to worship him. If this mountain is Jebel Musa, the traditional site of Sinai, then the plain in front of it would be Er-Rahah, about a mile and a half long by half a mile wide, fronting the mountain on the NW side (S. R. Driver, Exodus, 169). The plain itself is about 5000 feet above sea level. A mountain on the west side of the Arabian Peninsula has also been suggested as a possible site.
[19:3] 227 tn Heb “and Moses went up.”
[19:3] 228 tn This expression is normally translated as “Israelites” in this translation, but because in this place it is parallel to “the house of Jacob” it seemed better to offer a fuller rendering.
[19:4] 229 tn The figure compares the way a bird would teach its young to fly and leave the nest with the way Yahweh brought Israel out of Egypt. The bird referred to could be one of several species of eagles, but more likely is the griffin-vulture. The image is that of power and love.
[19:4] 230 sn The language here is the language of a bridegroom bringing the bride to the chamber. This may be a deliberate allusion to another metaphor for the covenant relationship.
[19:5] 231 tn Heb “listen to my voice.” The construction uses the imperfect tense in the conditional clause, preceded by the infinitive absolute from the same verb. The idiom “listen to the voice of” implies obedience, not just mental awareness of sound.
[19:5] 232 tn The verb is a perfect tense with vav (ו) consecutive; it continues the idea in the protasis of the sentence: “and [if you will] keep.”
[19:5] 233 tn The lamed preposition expresses possession here: “to me” means “my.”
[19:5] 234 tn The noun is סְגֻלָּה (sÿgullah), which means a special possession. Israel was to be God’s special possession, but the prophets will later narrow it to the faithful remnant. All the nations belong to God, but Israel was to stand in a place of special privilege and enormous responsibility. See Deut 7:6; 14:2; 26:18; Ps 135:4; and Mal 3:17. See M. Greenburg, “Hebrew sÿgulla: Akkadian sikiltu,” JAOS 71 (1951): 172ff.
[19:6] 235 tn Or “for me” (NIV, NRSV), or, if the lamed (ל) preposition has a possessive use, “my kingdom” (so NCV).
[19:6] 236 tn The construction “a kingdom of priests” means that the kingdom is made up of priests. W. C. Kaiser (“Exodus,” EBC 2:417) offers four possible renderings of the expression: 1) apposition, viz., “kings, that is, priests; 2) as a construct with a genitive of specification, “royal priesthood”; 3) as a construct with the genitive being the attribute, “priestly kingdom”; and 4) reading with an unexpressed “and” – “kings and priests.” He takes the latter view that they were to be kings and priests. (Other references are R. B. Y. Scott, “A Kingdom of Priests (Exodus xix. 6),” OTS 8 [1950]: 213-19; William L. Moran, “A Kingdom of Priests,” The Bible in Current Catholic Thought, 7-20). However, due to the parallelism of the next description which uses an adjective, this is probably a construct relationship. This kingdom of God will be composed of a priestly people. All the Israelites would be living wholly in God’s service and enjoying the right of access to him. And, as priests, they would have the duty of representing God to the nations, following what they perceived to be the duties of priests – proclaiming God’s word, interceding for people, and making provision for people to find God through atonement (see Deut 33:9,10).
[19:6] 237 tn They are also to be “a holy nation.” They are to be a nation separate and distinct from the rest of the nations. Here is another aspect of their duty. It was one thing to be God’s special possession, but to be that they had to be priestly and holy. The duties of the covenant will specify what it would mean to be a holy nation. In short, they had to keep themselves free from everything that characterized pagan people (S. R. Driver, Exodus, 171). So it is a bilateral covenant: they received special privileges but they must provide special services by the special discipline. See also H. Kruse, “Exodus 19:5 and the Mission of Israel,” North East Asian Journal of Theology 24/25 (1980): 239-42.
[19:8] 238 tn The verb is an imperfect. The people are not being presumptuous in stating their compliance – there are several options open for the interpretation of this tense. It may be classified as having a desiderative nuance: “we are willing to do” or, “we will do.”
[19:9] 239 tn The construction uses the deictic particle and the participle to express the imminent future, what God was about to do. Here is the first announcement of the theophany.
[19:9] 240 tn Heb “the thickness of the cloud”; KJV, ASV, NASB, NCV, TEV, CEV, NLT “in a thick cloud.”
[19:9] 241 tn Since “and also in you” begins the clause, the emphasis must be that the people would also trust Moses. See Exod 4:1-9, 31; 14:31.
[19:10] 242 tn This verb is a Piel perfect with vav (ו) consecutive; it continues the force of the imperative preceding it. This sanctification would be accomplished by abstaining from things that would make them defiled or unclean, and then by ritual washings and ablutions.
[19:10] 243 tn The form is a perfect 3cpl with a vav (ו) consecutive. It is instructional as well, but now in the third person it is like a jussive, “let them wash, make them wash.”
[19:12] 244 tn The verb is a Hiphil perfect (“make borders”) with vav (ו) consecutive, following the sequence of instructions.
[19:12] 245 tn The Niphal imperative (“guard yourselves, take heed to yourselves”) is followed by two infinitives construct that provide the description of what is to be avoided – going up or touching the mountain.
[19:13] 246 sn There is some ambiguity here. The clause either means that no man will touch the mountain, so that if there is someone who is to be put to death he must be stoned or shot since they could not go into the mountain region to get him, or, it may mean no one is to touch the culprit who went in to the region of the mountain.
[19:13] 248 tn The nuance here is permissive imperfect, “they may go up.” The ram’s horn would sound the blast to announce that the revelation period was over and it was permitted then to ascend the mountain.
[19:15] 249 tn Heb “do not go near a woman”; NIV “Abstain from sexual relations.”
[19:15] sn B. Jacob (Exodus, 537) notes that as the people were to approach him they were not to lose themselves in earthly love. Such separations prepared the people for meeting God. Sinai was like a bride, forbidden to anyone else. Abstinence was the spiritual preparation for coming into the presence of the Holy One.
[19:16] 250 tn Heb “and it was on.”
[19:16] 251 tn Heb “heavy” (כָּבֵד, kaved).
[19:16] 252 tn Literally “strong” (חָזָק, khazaq).
[19:16] 253 tn The word here is שֹׁפָר (shofar), the normal word for “horn.” This word is used especially to announce something important in a public event (see 1 Kgs 1:34; 2 Sam 6:15). The previous word used in the context (v. 16) was יֹבֵל (yovel, “ram’s horn”).
[19:18] 254 sn The image is that of a large kiln, as in Gen 19:28.
[19:18] 255 tn This is the same word translated “trembled” above (v. 16).
[19:19] 256 tn The active participle הוֹלֵךְ (holekh) is used to add the idea of “continually” to the action of the sentence; here the trumpet became very loud – continually. See GKC 344 §113.u.
[19:19] 257 tn The two verbs here (“spoke” and “answered”) are imperfect tenses; they emphasize repeated action but in past time. The customary imperfect usually is translated “would” or “used to” do the action, but here continuous action in past time is meant. S. R. Driver translates it “kept speaking” and “kept answering” (Exodus, 172).
[19:19] 258 tn The text simply has בְּקוֹל (bÿqol); it could mean “with a voice” or it could mean “in thunder” since “voice” was used in v. 16 for thunder. In this context it would be natural to say that the repeated thunderings were the voice of God – but how is that an answer? Deut 4:12 says that the people heard the sound of words. U. Cassuto (Exodus, 232-33) rightly comments, “He was answering him with a loud voice so that it was possible for Moses to hear His words clearly in the midst of the storm.” He then draws a parallel from Ugaritic where it tells that one of the gods was speaking in a loud voice.
[19:21] 259 tn The imperative הָעֵד (ha’ed) means “charge” them – put them under oath, or solemnly warn them. God wished to ensure that the people would not force their way past the barriers that had been set out.
[19:21] 260 tn Heb “and fall”; NAB “be struck down.”
[19:22] 261 tn The verb יִפְרֹץ (yifrots) is the imperfect tense from פָּרַץ (parats, “to make a breach, to break through”). The image of Yahweh breaking forth on them means “work destruction” (see 2 Sam 6:8; S. R. Driver, Exodus, 174).
[19:23] 262 tn The construction is emphatic: “because you – you solemnly warned us.” Moses’ response to God is to ask how they would break through when God had already charged them not to. God knew them better than Moses did.
[19:23] 263 tn Heb “sanctify it.”
[19:25] 264 sn The passage has many themes and emphases that could be developed in exposition. It could serve for meditation: the theology drawn from the three parts could be subordinated to the theme of holiness: God is holy, therefore adhere to his word for service, approach him through a mediator, and adore him in purity and fearful reverence. A developed outline for the exposition could be: I. If the people of God will obey him, they will be privileged to serve in a unique way (1-8); II. If the people of God are to obey, they must be convinced of the divine source of their commands (9); and finally, III. If the people of God are convinced of the divine approval of their mediator, and the divine source of their instructions, they must sanctify themselves before him (vv. 10-25). In sum, the manifestation of the holiness of Yahweh is the reason for sanctification and worship. The correlation is to be made through 1 Peter 2 to the church. The Church is a kingdom of priests; it is to obey the Word of God. What is the motivation for this? Their mediator is Jesus Christ; he has the approval of the Father and manifests the glory of God to his own; and he declares the purpose of their calling is to display his glory. God’s people are to abstain from sin so that pagans can see their good works and glorify God.
[20:1] 265 sn This chapter is the heart of the Law of Israel, and as such is well known throughout the world. There is so much literature on it that it is almost impossible to say anything briefly and do justice to the subject. But the exposition of the book must point out that this is the charter of the new nation of Israel. These ten commands (words) form the preamble; they will be followed by the decisions (judgments). And then in chap. 24 the covenant will be inaugurated. So when Israel entered into covenant with God, they entered into a theocracy by expressing their willingness to submit to his authority. The Law was the binding constitution for the nation of Israel under Yahweh their God. It was specifically given to them at a certain time and in a certain place. The Law legislated how Israel was to live in order to be blessed by God and used by him as a kingdom of priests. In the process of legislating their conduct and their ritual for worship, the Law revealed God. It revealed the holiness of Yahweh as the standard for all worship and service, and in revealing that it revealed or uncovered sin. But what the Law condemned, the Law (Leviticus) also made provision for in the laws of the sacrifice and the feasts intended for atonement. The NT teaches that the Law was good, and perfect, and holy. But it also teaches that Christ was the end (goal) of the Law, that it ultimately led to him. It was a pedagogue, Paul said, to bring people to Christ. And when the fulfillment of the promise came in him, believers were not to go back under the Law. What this means for Christians is that what the Law of Israel revealed about God and his will is timeless and still authoritative over faith and conduct, but what the Law regulated for Israel in their existence as the people of God has been done away with in Christ. The Ten Commandments reveal the essence of the Law; the ten for the most part are reiterated in the NT because they reflect the holy and righteous nature of God. The NT often raises them to a higher standard, to guard the spirit of the Law as well as the letter.
[20:1] 266 sn The Bible makes it clear that the Law was the revelation of God at Mount Sinai. And yet study has shown that the law code’s form follows the literary pattern of covenant codes in the Late Bronze Age, notably the Hittite codes. The point of such codes is that all the covenant stipulations are appropriate because of the wonderful things that the sovereign has done for the people. God, in using a well-known literary form, was both drawing on the people’s knowledge of such to impress their duties on them, as well as putting new wine into old wineskins. The whole nature of God’s code was on a much higher level. For this general structure, see M. G. Kline, Treaty of the Great King. For the Ten Commandments specifically, see J. J. Stamm and M. E. Andrew, The Ten Commandments in Recent Research (SBT). See also some of the general articles: M. Barrett, “God’s Moral Standard: An Examination of the Decalogue,” BV 12 (1978): 34-40; C. J. H. Wright, “The Israelite Household and the Decalogue: The Social Background and Significance of Some Commandments,” TynBul 30 (1979): 101-24; J. D. Levenson, “The Theologies of Commandment in Biblical Israel,” HTR 73 (1980): 17-33; M. B. Cohen and D. B. Friedman, “The Dual Accentuation of the Ten Commandments,” Masoretic Studies 1 (1974): 7-190; D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42; M. Tate, “The Legal Traditions of the Book of Exodus,” RevExp 74 (1977): 483-509; E. C. Smith, “The Ten Commandments in Today’s Permissive Society: A Principleist Approach,” SwJT 20 (1977): 42-58; and D. W. Buck, “Exodus 20:1-17,” Lutheran Theological Journal 16 (1982): 65-75.
[20:2] 267 sn The revelation of Yahweh here begins with the personal pronoun. “I” – a person, a living personality, not an object or a mere thought. This enabled him to address “you” – Israel, and all his people, making the binding stipulations for them to conform to his will (B. Jacob, Exodus, 544).
[20:2] 268 tn Most English translations have “I am Yahweh your God.” But the preceding chapters have again and again demonstrated how he made himself known to them. Now, the emphasis is on “I am your God” – and what that would mean in their lives.
[20:2] 269 tn The suffix on the verb is second masculine singular. It is this person that will be used throughout the commandments for the whole nation. God addresses them all as his people, but he addresses them individually for their obedience. The masculine form is not, thereby, intended to exclude women.
[20:2] 270 tn Heb “the house of slaves” meaning “the land of slavery.”
[20:2] sn By this announcement Yahweh declared what he had done for Israel by freeing them from slavery. Now they are free to serve him. He has a claim on them for gratitude and obedience. But this will not be a covenant of cruel slavery and oppression; it is a covenant of love, as God is saying “I am yours, and you are mine.” This was the sovereign Lord of creation and of history speaking, declaring that he was their savior.
[20:3] 271 tn The possession is expressed here by the use of the lamed (ל) preposition and the verb “to be”: לֹא־יִהְיֶה לְךָ (lo’ yihyeh lÿkha, “there will not be to you”). The negative with the imperfect expresses the emphatic prohibition; it is best reflected with “you will not” and has the strongest expectation of obedience (see GKC 317 §107.o). As an additional way of looking at this line, U. Cassuto suggests that the verb is in the singular in order to say that they could not have even one other god, and the word “gods” is plural to include any gods (Exodus, 241).
[20:3] 272 tn The expression עַל־פָּנָי (’al-panay) has several possible interpretations. S. R. Driver suggests “in front of me,” meaning obliging me to behold them, and also giving a prominence above me (Exodus, 193-94). W. F. Albright rendered it “You shall not prefer other gods to me” (From the Stone Age to Christianity, 297, n. 29). B. Jacob (Exodus, 546) illustrates it with marriage: the wife could belong to only one man while every other man was “another man.” They continued to exist but were not available to her. The point is clear from the Law, regardless of the specific way the prepositional phrase is rendered. God demands absolute allegiance, to the exclusion of all other deities. The preposition may imply some antagonism, for false gods would be opposed to Yahweh. U. Cassuto adds that God was in effect saying that anytime Israel turned to a false god they had to know that the Lord was there – it is always in his presence, or before him (Exodus, 241).
[20:4] 273 tn A פֶּסֶל (pesel) is an image that was carved out of wood or stone. The Law was concerned with a statue that would be made for the purpose of worship, an idol to be venerated, and not any ordinary statue.
[20:4] 274 tn The word תְּמוּנָה (tÿmunah) refers to the mental pattern from which the פֶּסֶל (pesel) is constructed; it is a real or imagined resemblance. If this is to stand as a second object to the verb, then the verb itself takes a slightly different nuance here. It would convey “you shall not make an image, neither shall you conceive a form” for worship (B. Jacob, Exodus, 547). Some simply make the second word qualify the first: “you shall not make an idol in the form of…” (NIV).
[20:4] 275 tn Here the phrase “of anything” has been supplied.
[20:4] 276 tn Heb “under the earth” (so KJV, ASV, NASB, NRSV).
[20:5] 277 tn The combination of these two verbs customarily refers to the worship of pagan deities (e.g., Deut 17:3: 30:17; Jer 8:2; see J. J. Stamm and M. E. Andrew, The Ten Commandments in Recent Research [SBT], 86). The first verb is לאֹ־תִשְׁתַּחֲוֶה (lo’ tishtakhaveh), now to be classified as a hishtaphel imperfect from חָוָה (khavah; BDB 1005 s.v. שׁחה), “to cause oneself to be low to the ground.” It is used of the true worship of God as well. The second verb is וְלֹא תָעָבְדֵם (vÿlo’ to’ovdem). The two could be taken as a hendiadys: “you will not prostrate yourself to serve them.” In an interesting side comment U. Cassuto (Exodus, 242) offers an explanation of the spelling of the second verb: he suggests that it was spelled with the qamets khatuf vowel to show contempt for pagan worship, as if their conduct does not even warrant a correct spelling of the word “serve.” Gesenius says that the forms like this are anomalous, but he wonders if they were pointed as if the verb was a Hophal with the meaning “you shall not allow yourself to be brought to worship them” (GKC 161 §60.b). But this is unlikely.
[20:5] 278 sn The word “jealous” is the same word often translated “zeal” or “zealous.” The word describes a passionate intensity to protect or defend something that is jeopardized. The word can also have the sense of “envy,” but in that case the object is out of bounds. God’s zeal or jealousy is to protect his people or his institutions or his honor. Yahweh’s honor is bound up with the life of his people.
[20:5] 279 tn Verses 5 and 6 are very concise, and the word פָּקַד (paqad) is difficult to translate. Often rendered “visiting,” it might here be rendered “dealing with” in a negative sense or “punishing,” but it describes positive attention in 13:19. When used of God, it essentially means that God intervenes in the lives of people for blessing or for cursing. Some would simply translate the participle here as “punishing” the children for the sins of the fathers (cf. Lev 18:25; Isa 26:21; Jer 29:32; 36:31; Hos 1:4; Amos 3:2). That is workable, but may not say enough. The verse may indicate that those who hate Yahweh and do not keep his commandments will repeat the sins their fathers committed and suffer for them. Deut 24:16 says that individuals will die for their own sins and not their father’s sins (see also Deut 7:10 and Ezek 18). It may have more to do with patterns of sin being repeated from generation to generation; if the sin and the guilt were not fully developed in the one generation, then left unchecked they would develop and continue in the next. But it may also indicate that the effects of the sins of the fathers will be experienced in the following generations, especially in the case of Israel as a national entity (U. Cassuto, Exodus, 243). God is showing here that his ethical character is displayed in how he deals with sin and righteousness, all of which he describes as giving strong motivation for loyalty to him and for avoiding idolatry. There is a justice at work in the dealings of God that is not present in the pagan world.
[20:5] 280 tn The Hebrew word for “generations” is not found in v. 5 or 6. The numbers are short for a longer expression, which is understood as part of the description of the children already mentioned (see Deut 7:9, where “generation” [דּוֹר, dor] is present and more necessary, since “children” have not been mentioned).
[20:5] 281 tn This is an important qualification to the principle. The word rendered “reject” is often translated “hate” and carries with it the idea of defiantly rejecting and opposing God and his word. Such people are doomed to carry on the sins of their ancestors and bear guilt with them.
[20:6] 282 tn Literally “doing loyal love” (עֹשֶׂה חֶסֶד, ’oseh khesed). The noun refers to God’s covenant loyalty, his faithful love to those who belong to him. These are members of the covenant, recipients of grace, the people of God, whom God will preserve and protect from evil and its effects.
[20:6] 283 tn Heb “to thousands” or “to thousandth.” After “tenth,” Hebrew uses cardinal numbers for ordinals also. This statement is the antithesis of the preceding line. The “thousands” or “thousandth [generation]” are those who love Yahweh and keep his commands. These are descendants from the righteous, and even associates with them, who benefit from the mercy that God extends to his people. S. R. Driver (Exodus, 195) says that this passage teaches that God’s mercy transcends his wrath; in his providence the beneficial consequences of a life of goodness extend indefinitely further than the retribution that is the penalty for persisting in sin. To say that God’s loyal love extends to thousands of generations or the thousandth generation is parallel to saying that it endures forever (Ps. 118). See also Exod 34:7; Deut 5:10; 7:9; Ps 18:51; Jer 32:18.
[20:7] 284 tn Or “use” (NCV, TEV); NIV, CEV, NLT “misuse”; NRSV “make wrongful use of.”
[20:7] 285 tn שָׁוְא (shav’, “vain”) describes “unreality.” The command prohibits use of the name for any idle, frivolous, or insincere purpose (S. R. Driver, Exodus, 196). This would include perjury, pagan incantations, or idle talk. The name is to be treated with reverence and respect because it is the name of the holy God.
[20:7] 286 tn Or “leave unpunished.”
[20:8] 287 tn The text uses the infinitive absolute זָכוֹר (zakhor) for the commandment for the Sabbath day, which is the sign of the Sinaitic Covenant. The infinitive absolute functions in place of the emphatic imperative here (see GKC 346 §113.bb); the absolute stresses the basic verbal idea of the root – remembering. The verb includes the mental activity of recalling and pondering as well as the consequent actions for such remembering.
[20:8] 288 tn The word “Sabbath” is clearly connected to the verb שָׁבַת (shavat, “to cease, desist, rest”). There are all kinds of theories as to the origin of the day, most notably in the Babylonian world, but the differences are striking in so far as the pagan world had these days filled with magic. Nevertheless, the pagan world does bear witness to a tradition of a regular day set aside for special sacrifices. See, for example, H. W. Wolff, “The Day of Rest in the Old Testament,” LTQ 7 (1972): 65-76; H. Routtenberg, “The Laws of Sabbath: Biblical Sources,” Dor le Dor 6 (1977): 41-43, 99-101, 153-55, 204-6; G. Robinson, “The Idea of Rest in the OT and the Search for the Basic Character of Sabbath,” ZAW 92 (1980): 32-42; and M. Tsevat, “The Basic Meaning of the Biblical Sabbath,” ZAW 84 (1972): 447-59.
[20:8] 289 tn The Piel infinitive construct provides the purpose of remembering the Sabbath day – to set it apart, to make it distinct from the other days. Verses 9 and 10 explain in part how this was to be done. To set this day apart as holy taught Israel the difference between the holy and the profane, that there was something higher than daily life. If an Israelite bent down to the ground laboring all week, the Sabbath called his attention to the heavens, to pattern life after the Creator (B. Jacob, Exodus, 569-70).
[20:9] 290 tn The text has simply “six days,” but this is an adverbial accusative of time, answering how long they were to work (GKC 374 §118.k).
[20:9] 291 tn The imperfect tense has traditionally been rendered as a commandment, “you will labor.” But the point of this commandment is the prohibition of work on the seventh day. The permission nuance of the imperfect works well here.
[20:9] 292 tn This is the occupation, or business of the work week.
[20:10] 293 tn The phrase “on it” has been supplied for clarity.
[20:10] 294 sn The wife is omitted in the list, not that she was considered unimportant, nor that she was excluded from the rest, but rather in reflecting her high status. She was not man’s servant, not lesser than the man, but included with the man as an equal before God. The “you” of the commandments is addressed to the Israelites individually, male and female, just as God in the Garden of Eden held both the man and the woman responsible for their individual sins (see B. Jacob, Exodus, 567-68).
[20:10] 295 sn The Sabbath day was the sign of the Sinaitic Covenant. It required Israel to cease from ordinary labors and devote the day to God. It required Israel to enter into the life of God, to share his Sabbath. It gave them a chance to recall the work of the Creator. But in the NT the apostolic teaching for the Church does not make one day holier than another, but calls for the entire life to be sanctified to God. This teaching is an application of the meaning of entering into the Sabbath of God. The book of Hebrews declares that those who believe in Christ cease from their works and enter into his Sabbath rest. For a Christian keeping Saturday holy is not a requirement from the NT; it may be a good and valuable thing to have a day of rest and refreshment, but it is not a binding law for the Church. The principle of setting aside time to worship and serve the Lord has been carried forward, but the strict regulations have not.
[20:12] 296 tn The verb כַּבֵּד (kabbed) is a Piel imperative; it calls for people to give their parents the respect and honor that is appropriate for them. It could be paraphrased to say, give them the weight of authority that they deserve. Next to God, parents were to be highly valued, cared for, and respected.
[20:12] 297 tn Heb “that your days may be long.”
[20:12] 298 sn The promise here is national rather than individual, although it is certainly true that the blessing of life was promised for anyone who was obedient to God’s commands (Deut 4:1, 8:1, etc.). But as W. C. Kaiser (“Exodus,” EBC 2:424) summarizes, the land that was promised was the land of Canaan, and the duration of Israel in the land was to be based on morality and the fear of God as expressed in the home (Deut 4:26, 33, 40; 32:46-47). The captivity was in part caused by a breakdown in this area (Ezek 22:7, 15). Malachi would announce at the end of his book that Elijah would come at the end of the age to turn the hearts of the children and the parents toward each other again.
[20:13] 299 tn The verb רָצַח (ratsakh) refers to the premeditated or accidental taking of the life of another human being; it includes any unauthorized killing (it is used for the punishment of a murderer, but that would not be included in the prohibition). This commandment teaches the sanctity of all human life. See J. H. Yoder, “Exodus 20,13: ‘Thou Shalt Not Kill’,” Int 34 (1980): 394-99; and A. Phillips, “Another Look at Murder,” JJS 28 (1977): 105-26.
[20:14] 300 sn This is a sin against the marriage of a fellow citizen – it destroys the home. The Law distinguished between adultery (which had a death penalty) and sexual contact with a young woman (which carried a monetary fine and usually marriage if the father was willing). So it distinguished fornication and adultery. Both were sins, but the significance of each was different. In the ancient world this sin is often referred to as “the great sin.”
[20:15] 301 sn This law protected the property of the Israelite citizen. See D. Little, “Exodus 20,15: ‘Thou Shalt Not Steal’,” Int 34 (1980): 399-405.
[20:16] 302 tn Heb “answer” as in a court of law.
[20:16] 303 tn The expression עֵד שָׁקֶר (’ed shaqer) means “a lying witness” (B. S. Childs, Exodus [OTL], 388). In this verse the noun is an adverbial accusative, “you will not answer as a lying witness.” The prohibition is against perjury. While the precise reference would be to legal proceedings, the law probably had a broader application to lying about other people in general (see Lev 5:1; Hos 4:2).
[20:17] 304 tn The verb חָמַד (khamad) focuses not on an external act but on an internal mental activity behind the act, the motivation for it. The word can be used in a very good sense (Ps 19:10; 68:16), but it has a bad connotation in contexts where the object desired is off limits. This command is aimed at curtailing the greedy desire for something belonging to a neighbor, a desire that leads to the taking of it or the attempt to take it. It was used in the story of the Garden of Eden for the tree that was desired.
[20:17] 305 sn See further G. Wittenburg, “The Tenth Commandment in the Old Testament,” Journal for Theology in South Africa 21 (1978): 3-17: and E. W. Nicholson, “The Decalogue as the Direct Address of God,” VT 27 (1977): 422-33.
[20:18] 306 tn The participle is used here for durative action in the past time (GKC 359 §116.o).
[20:18] 307 tn The verb “to see” (רָאָה, ra’ah) refers to seeing with all the senses, or perceiving. W. C. Kaiser suggests that this is an example of the figure of speech called zeugma because the verb “saw” yokes together two objects, one that suits the verb and the other that does not. So, the verb “heard” is inserted here to clarify (“Exodus,” EBC 2:427).
[20:18] 308 tn The verb “saw” is supplied here because it is expected in English (see the previous note on “heard”).
[20:18] 309 tn The preterite with vav (ו) consecutive is here subordinated as a temporal clause to the following clause, which receives the prominence.
[20:18] 310 tn The meaning of נוּעַ (nua’) is “to shake, sway to and fro” in fear. Compare Isa 7:2 – “and his heart shook…as the trees of the forest shake with the wind.”
[20:18] 311 tn Heb “and they stood from/at a distance.”
[20:19] 312 tn The verb is a Piel imperative. In this context it has more of the sense of a request than a command. The independent personal pronoun “you” emphasizes the subject and forms the contrast with God’s speaking.
[20:20] 313 tn נַסּוֹת (nassot) is the Piel infinitive construct; it forms the purpose of God’s coming with all the accompanying phenomena. The verb can mean “to try, test, prove.” The sense of “prove” fits this context best because the terrifying phenomena were intended to put the fear of God in their hearts so that they would obey. In other words, God was inspiring them to obey, not simply testing to see if they would.
[20:20] 314 tn The suffix on the noun is an objective genitive, referring to the fear that the people would have of God (GKC 439 §135.m).
[20:20] 315 tn The negative form לְבִלְתִּי (lÿvilti) is used here with the imperfect tense (see for other examples GKC 483 §152.x). This gives the imperfect the nuance of a final imperfect: that you might not sin. Others: to keep you from sin.
[20:21] 316 tn Heb “and they stood”; the referent (the people) has been specified in the translation for clarity.
[20:21] 317 sn The word עֲרָפֶל (’arafel) is used in poetry in Ps 18:9 and 1 Kgs 8:12; and it is used in Deut 4:11, 5:22 [19].
[20:21] 318 sn It will not be hard to expound the passage on the Ten Commandments once their place in scripture has been determined. They, for the most part, are reiterated in the NT, in one way or another, usually with a much higher standard that requires attention to the spirit of the laws. Thus, these laws reveal God’s standard of righteousness by revealing sin. No wonder the Israelites were afraid when they saw the manifestation of God and heard his laws. When the whole covenant is considered, preamble and all, then it becomes clear that the motivation for obeying the commands is the person and the work of the covenant God – the one who redeemed his people. Obedience then becomes a response of devotion and adoration to the Redeemer who set them free. It becomes loyal service, not enslavement to laws. The point could be worded this way: God requires that his covenant people, whom he has redeemed, and to whom he has revealed himself, give their absolute allegiance and obedience to him. This means they will worship and serve him and safeguard the well-being of each other.
[20:22] 319 sn Based on the revelation of the holy sovereign God, this pericope instructs Israel on the form of proper worship of such a God. It focuses on the altar, the centerpiece of worship. The point of the section is this: those who worship this holy God must preserve holiness in the way they worship – they worship where he permits, in the manner he prescribes, and with the blessings he promises. This paragraph is said to open the Book of the Covenant, which specifically rules on matters of life and worship.
[20:22] 320 tn Heb “and Yahweh said.”
[20:23] 321 tn The direct object of the verb must be “gods of silver.” The prepositional phrase modifies the whole verse to say that these gods would then be alongside the one true God.
[20:23] 322 tn Heb “neither will you make for you gods of gold.”
[20:23] sn U. Cassuto explains that by the understanding of parallelism each of the halves apply to the whole verse, so that “with me” and “for you” concern gods of silver or gods of gold (Exodus, 255).
[20:24] 323 sn The instructions here call for the altar to be made of natural things, not things manufactured or shaped by man. The altar was either to be made of clumps of earth or natural, unhewn rocks.
[20:24] 324 sn The “burnt offering” is the offering prescribed in Lev 1. Everything of this animal went up in smoke as a sweet aroma to God. It signified complete surrender by the worshiper who brought the animal, and complete acceptance by God, thereby making atonement. The “peace offering” is legislated in Lev 3 and 7. This was a communal meal offering to celebrate being at peace with God. It was made usually for thanksgiving, for payment of vows, or as a freewill offering.
[20:24] 325 tn Gesenius lists this as one of the few places where the noun in construct seems to be indefinite in spite of the fact that the genitive has the article. He says בְּכָל־הַמָּקוֹם (bÿkhol-hammaqom) means “in all the place, sc. of the sanctuary, and is a dogmatic correction of “in every place” (כָּל־מָקוֹם, kol-maqom). See GKC 412 §127.e.
[20:24] 326 tn The verb is זָכַר (zakhar, “to remember”), but in the Hiphil especially it can mean more than remember or cause to remember (remind) – it has the sense of praise or honor. B. S. Childs says it has a denominative meaning, “to proclaim” (Exodus [OTL], 447). The point of the verse is that God will give Israel reason for praising and honoring him, and in every place that occurs he will make his presence known by blessing them.
[20:25] 327 tn Heb “them” referring to the stones.
[20:25] 328 tn Heb “of hewn stones.” Gesenius classifies this as an adverbial accusative – “you shall not build them (the stones of the altar) as hewn stones.” The remoter accusative is in apposition to the nearer (GKC 372 §117.kk).
[20:25] 329 tn The verb is a preterite with vav (ו) consecutive. It forms the apodosis in a conditional clause: “if you lift up your tool on it…you have defiled it.”
[20:26] 330 tn Heb “uncovered” (so ASV, NAB).
[21:1] 331 sn There follows now a series of rulings called “the decisions” or “the judgments” (הַמִּשְׁפָּטִים, hammishpatim). A precept is stated, and then various cases in which the law is applicable are examined. These rulings are all in harmony with the Decalogue that has just been given and can be grouped into three categories: civil or criminal laws, religious or cultic laws, and moral or humanitarian laws. The civil and criminal laws make up most of chap. 21; the next two chapters mix the other kinds of laws. Among the many studies of this section of the book are F. C. Fensham, “The Role of the Lord in the Legal Sections of the Covenant Code,” VT 26 (1976): 262-74; S. Paul, “Unrecognized Biblical Legal Idioms in Light of Comparative Akkadian Expressions,” RB 86 (1979): 231-39; M. Galston, “The Purpose of the Law According to Maimonides,” JQR 69 (1978): 27-51.
[21:2] 332 sn See H. L. Elleson, “The Hebrew Slave: A Study in Early Israelite Society,” EvQ 45 (1973): 30-35; N. P. Lemche, “The Manumission of Slaves – The Fallow Year – The Sabbatical Year – The Jobel Year,” VT 26 (1976): 38-59, and “The ‘Hebrew Slave,’ Comments on the Slave Law – Ex. 21:2-11,” VT 25 (1975): 129-44.
[21:2] 333 tn The verbs in both the conditional clause and the following ruling are imperfect tense: “If you buy…then he will serve.” The second imperfect tense (the ruling) could be taken either as a specific future or an obligatory imperfect. Gesenius explains how the verb works in the conditional clauses here (see GKC 497 §159.bb).
[21:2] 334 sn The interpretation of “Hebrew” in this verse is uncertain: (l) a gentilic ending, (2) a fellow Israelite, (3) or a class of mercenaries of the population (see W. C. Kaiser, Jr., “Exodus,” EBC 2:431). It seems likely that the term describes someone born a Hebrew, as opposed to a foreigner (S. R. Driver, Exodus, 210). The literature on this includes: M. P. Gray, “The Habiru-Hebrew Problem,” HUCA 29 (1958): 135-202.
[21:2] 335 sn The word חָפְשִׁי (khofshi) means “free.” It is possible that there is some connection between this word and a technical term used in other cultures for a social class of emancipated slaves who were freemen again (see I. Mendelsohn, “New Light on the Hupsu,” BASOR 139 [1955]: 9-11).
[21:2] 336 tn The adverb חִנָּם (hinnam) means “gratis, free”; it is related to the verb “to be gracious, show favor” and the noun “grace.”
[21:3] 337 tn The tense is imperfect, but in the conditional clause it clearly refers to action that is anterior to the action in the next clause. Heb “if he comes in single, he goes out single,” that is, “if he came in single, he will go out single.”
[21:3] 338 tn Heb “with his back” meaning “alone.”
[21:3] 339 tn The phrase says, “if he was the possessor of a wife”; the noun בַּעַל (ba’al) can mean “possessor” or “husband.” If there was a wife, she shared his fortunes or his servitude; if he entered with her, she would accompany him when he left.
[21:4] 340 sn The slave would not have the right or the means to acquire a wife. Thus, the idea of the master’s “giving” him a wife is clear – the master would have to pay the bride price and make the provision. In this case, the wife and the children are actually the possession of the master unless the slave were to pay the bride price – but he is a slave because he got into debt. The law assumes that the master was better able to provide for this woman than the freed slave and that it was most important to keep the children with the mother.
[21:5] 341 tn The imperfect with the infinitive absolute means that the declaration is unambiguous, that the servant will clearly affirm that he wants to stay with the master. Gesenius says that in a case like this the infinitive emphasizes the importance of the condition on which some consequence depends (GKC 342-43 §113.o).
[21:5] 342 tn Or taken as a desiderative imperfect, it would say, “I do not want to go out free.”
[21:6] 343 tn The word is הָאֱלֹהִים (ha’elohim). S. R. Driver (Exodus, 211) says the phrase means “to God,” namely the nearest sanctuary in order that the oath and the ritual might be made solemn, although he does say that it would be done by human judges. That the reference is to Yahweh God is the view also of F. C. Fensham, “New Light on Exodus 21:7 and 22:7 from the Laws of Eshnunna,” JBL 78 (1959): 160-61. Cf. also ASV, NAB, NASB, NCV, NRSV, NLT. Others have made a stronger case that it refers to judges who acted on behalf of God; see C. Gordon, “אלהים in its Reputed Meaning of Rulers, Judges,” JBL 54 (1935): 134-44; and A. E. Draffkorn, “Ilani/Elohim,” JBL 76 (1957): 216-24; cf. KJV, NIV.
[21:6] 344 tn Or “till his life’s end” (as in the idiom: “serve him for good”).
[21:7] 345 sn This paragraph is troubling to modern readers, but given the way that marriages were contracted and the way people lived in the ancient world, it was a good provision for people who might want to find a better life for their daughter. On the subject in general for this chapter, see W. M. Swartley, Slavery, Sabbath, War, and Women, 31-64.
[21:7] 346 tn The word אָמָה (’amah) refers to a female servant who would eventually become a concubine or wife; the sale price included the amount for the service as well as the bride price (see B. Jacob, Exodus, 621). The arrangement recognized her honor as an Israelite woman, one who could be a wife, even though she entered the household in service. The marriage was not automatic, as the conditions show, but her treatment was safeguarded come what may. The law was a way, then, for a poor man to provide a better life for a daughter.
[21:8] 347 tn Heb “and if unpleasant (רָעָה, ra’ah) in the eyes of her master.”
[21:8] 348 tn The verb יָעַד (ya’ad) does not mean “betroth, espouse” as some of the earlier translations had it, but “to designate.” When he bought the girl, he designated her for himself, giving her and her family certain expectations.
[21:8] 349 tn The verb is a Hiphil perfect with vav (ו) consecutive from פָדָה (padah, “to redeem”). Here in the apodosis the form is equivalent to an imperfect: “let someone redeem her” – perhaps her father if he can, or another. U. Cassuto says it can also mean she can redeem herself and dissolve the relationship (Exodus, 268).
[21:8] 350 tn Heb “he has no authority/power,” for the verb means “rule, have dominion.”
[21:8] 351 sn The deceit is in not making her his wife or concubine as the arrangement had stipulated.
[21:9] 352 tn Or “after the manner of” (KJV, ASV); NRSV “shall deal with her as with a daughter.”
[21:10] 353 tn “wife” has been supplied.
[21:10] 354 tn The translation of “food” does not quite do justice to the Hebrew word. It is “flesh.” The issue here is that the family she was to marry into is wealthy, they ate meat. She was not just to be given the basic food the ordinary people ate, but the fine foods that this family ate.
[21:10] 355 sn See S. Paul, “Exodus 21:10, A Threefold Maintenance Clause,” JNES 28 (1969): 48-53. Paul suggests that the third element listed is not marital rights but ointments since Sumerian and Akkadian texts list food, clothing, and oil as the necessities of life. The translation of “marital rights” is far from certain, since the word occurs only here. The point is that the woman was to be cared for with all that was required for a woman in that situation.
[21:11] 356 sn The lessons of slavery and service are designed to bring justice to existing customs in antiquity. The message is: Those in slavery for one reason or another should have the hope of freedom and the choice of service (vv. 2-6). For the rulings on the daughter, the message could be: Women, who were often at the mercy of their husbands or masters, must not be trapped in an unfortunate situation, but be treated well by their masters or husbands (vv. 7-11). God is preventing people who have power over others from abusing it.
[21:12] 357 sn The underlying point of this section remains vital today: The people of God must treat all human life as sacred.
[21:12] 358 tn The construction uses a Hiphil participle in construct with the noun for “man” (or person as is understood in a law for the nation): “the one striking [of] a man.” This is a casus pendens (independent nominative absolute); it indicates the condition or action that involves further consequence (GKC 361 §116.w).
[21:12] 359 tn The Hebrew word וָמֵת (vamet) is a Qal perfect with vav consecutive; it means “and he dies” and not “and killed him” (which require another stem). Gesenius notes that this form after a participle is the equivalent of a sentence representing a contingent action (GKC 333 §112.n). The word shows the result of the action in the opening participle. It is therefore a case of murder or manslaughter.
[21:12] 360 sn See A. Phillips, “Another Look at Murder,” JJS 28 (1977): 105-26.
[21:13] 361 tn Heb “if he does not lie in wait” (NASB similar).
[21:13] 362 tn Heb “and God brought into his hand.” The death is unintended, its circumstances outside human control.
[21:14] 363 tn The word עָרְמָה (’ormah) is problematic. It could mean with prior intent, which would be connected with the word in Prov 8:5, 12 which means “understanding” (or “prudence” – fully aware of the way things are). It could be connected also to an Arabic word for “enemy” which would indicate this was done with malice or evil intentions (U. Cassuto, Exodus, 270). The use here seems parallel to the one in Josh 9:4, an instance involving intentionality and clever deception.
[21:15] 364 sn This is the same construction that was used in v. 12, but here there is no mention of the parents’ death. This attack, then, does not lead to their death – if he killed one of them then v. 12 would be the law. S. R. Driver says that the severity of the penalty was in accord with the high view of parents (Exodus, 216).
[21:16] 365 tn Heb “a stealer of a man,” thus “anyone stealing a man.”
[21:16] 366 sn The implication is that it would be an Israelite citizen who was kidnapped and sold to a foreign tribe or country (like Joseph). There was always a market for slaves. The crime would be in forcibly taking the individual away from his home and religion and putting him into bondage or death.
[21:16] 367 tn Literally “and he is found in his hand” (KJV and ASV both similar), being not yet sold.
[21:17] 368 tn The form is a Piel participle from קָלַל (qalal), meaning in Qal “be light,” in Piel “treat lightly, curse, revile, declare contemptible, treat shamefully.” (See its use in Lev 19:14; Josh 24:9; Judg 9:26-28; 1 Sam 3:13; 17:43; 2 Sam 16:5-13; Prov 30:10-11; Eccl 7:21-22; 10:20.) It is opposite of “honor” (כָּבֵד, kaved; Qal “be heavy”; Piel “honor,” as in 20:12) and of “bless.” This verse then could refer to any act contrary to the commandment to honor the parents. B. Jacob (Exodus, 640) cites parallels in Sumerian where people were severely punished for publicly disowning their parents. “21:15, 17 taken together evoke the picture of parents who, physically and verbally, are forcibly turned out of the house (cf. Prov. 19:26)” (C. Houtman, Exodus, 3:148).
[21:18] 369 tn Heb “falls to bed.”
[21:19] 370 tn “and then” has been supplied.
[21:19] 371 tn The verb is a Hitpael perfect with vav (ו) consecutive; it follows the sequence of the imperfect before it – “if he gets up and walks about.” This is proof of recovery.
[21:19] 372 tn The imperfect tense carries a nuance of obligatory imperfect because this is binding on the one who hit him.
[21:19] 373 tn Heb “his”; the referent (the injured person) has been specified in the translation for clarity.
[21:19] 374 tn The word appears to be the infinitive from the verb “to sit” with a meaning of “his sitting down”; some suggest it is from the verb “to rest” with a meaning “cease.” In either case the point in the context must mean compensation is due for the time he was down.
[21:20] 375 tn Heb “so that he”; the words “or she” have been supplied in the translation for stylistic reasons.
[21:20] 376 tn Heb “under his hand.”
[21:20] 377 tn Heb “will be avenged” (how is not specified).
[21:21] 378 tn Heb “if he”; the referent (the servant struck and injured in the previous verse) has been specified in the translation for clarity.
[21:21] 379 tn Heb “he”; the referent (the owner of the injured servant) has been supplied in the translation for clarity.
[21:21] 380 tn This last clause is a free paraphrase of the Hebrew, “for he is his money” (so KJV, ASV); NASB “his property.” It seems that if the slave survives a couple of days, it is probable that the master was punishing him and not intending to kill him. If he then dies, there is no penalty other than that the owner loses the slave who is his property – he suffers the loss.
[21:22] 381 tn This line has occasioned a good deal of discussion. It may indicate that the child was killed, as in a miscarriage; or it may mean that there was a premature birth. The latter view is taken here because of the way the whole section is written: (1) “her children come out” reflects a birth and not the loss of children, (2) there is no serious damage, and (3) payment is to be set for any remuneration. The word אָסוֹן (’ason) is translated “serious damage.” The word was taken in Mekilta to mean “death.” U. Cassuto says the point of the phrase is that neither the woman or the children that are born die (Exodus, 275). But see among the literature on this: M. G. Kline, “Lex Talionis and the Human Fetus,” JETS 20 (1977): 193-201; W. House, “Miscarriage or Premature Birth: Additional Thoughts on Exodus 21:22-25,” WTJ 41 (1978): 108-23; S. E. Loewenstamm, “Exodus XXI 22-25,” VT 27 (1977): 352-60.
[21:22] 382 tn The word בִּפְלִלִים (biflilim) means “with arbitrators.” The point then seems to be that the amount of remuneration for damages that was fixed by the husband had to be approved by the courts. S. R. Driver mentions an alternative to this unusual reading presented by Budde, reading בנפלים as “untimely birth” (Exodus, 219). See also E. A. Speiser, “The Stem PLL in Hebrew,” JBL 82 (1963): 301-6.
[21:25] 383 sn The text now introduces the Lex Talionis with cases that were not likely to have applied to the situation of the pregnant woman. See K. Luke, “Eye for Eye, Tooth for Tooth,” Indian Theological Studies 16 (1979): 326-43.
[21:26] 384 tn The form וְשִׁחֲתָהּ (vÿshikhatah) is the Piel perfect with the vav (ל) consecutive, rendered “and destroys it.” The verb is a strong one, meaning “to ruin, completely destroy.”
[21:26] 385 tn Heb “him”; the referent (the male or female servant) has been specified in the translation for clarity.
[21:26] 386 sn Interestingly, the verb used here for “let him go” is the same verb throughout the first part of the book for “release” of the Israelites from slavery. Here, an Israelite will have to release the injured slave.
[21:27] 387 tn Heb “him”; the referent (the male or female servant) has been specified in the translation for clarity.
[21:28] 388 sn The point that this section of the laws makes is that one must ensure the safety of others by controlling the circumstances.
[21:28] 389 tn Traditionally “ox,” but “bull” would also be suitable. The term may refer to one of any variety of large cattle.
[21:28] 390 tn Heb “and he dies”; KJV “that they die”; NAB, NASB “to death.”
[21:28] 391 tn The text uses סָקוֹל יִסָּקֵל (saqol yissaqel), a Qal infinitive absolute with a Niphal imperfect. The infinitive intensifies the imperfect, which here has an obligatory nuance or is a future of instruction.
[21:29] 392 tn The Hophal perfect has the idea of “attested, testified against.”
[21:29] 393 tn Heb “he was not keeping it” or perhaps guarding or watching it (referring to the ox).
[21:30] 394 sn The family of the victim would set the amount for the ransom of the man guilty of criminal neglect. This practice was common in the ancient world, rare in Israel. If the family allowed the substitute price, then the man would be able to redeem his life.
[21:31] 395 tn Heb “it”; the referent (the ox) has been specified in the translation for clarity.
[21:31] 396 tn Heb “he”; the referent (the owner) has been specified in the translation for clarity.
[21:31] 397 tn Heb “according to this judgment it shall be done to him.”
[21:32] 398 tn Heb “he”; the referent (the owner) has been specified in the translation for clarity.
[21:32] 399 sn A shekel was a unit for measure by means of a scale. Both the weight and the value of a shekel of silver are hard to determine. “Though there is no certainty, the shekel is said to weigh about 11,5 grams” (C. Houtman, Exodus, 3:181). Over four hundred years earlier, Joseph was sold into Egypt for 20 shekels. The free Israelite citizen was worth about 50 shekels (Lev 27:3f.).
[21:32] 400 sn See further B. S. Jackson, “The Goring Ox Again [Ex. 21,28-36],” JJP 18 (1974): 55-94.
[21:34] 401 tn The verb is a Piel imperfect from שָׁלַם (shalam); it has the idea of making payment in full, making recompense, repaying. These imperfects could be given a future tense translation as imperfects of instruction, but in the property cases an obligatory imperfect fits better – this is what he is bound or obliged to do – what he must do.
[21:34] 403 tn Here the term “animal” has been supplied.
[21:35] 404 tn Literally “its silver” or “silver for it.”
[21:35] 405 tn Heb “divide the dead.” The noun “ox” has been supplied.
[21:36] 406 tn The construction now uses the same Piel imperfect (v. 34) but adds the infinitive absolute to it for emphasis.
[21:36] 407 sn The point of this section (21:28-36) seems to be that one must ensure the safety of others by controlling one’s property and possessions. This section pertained to neglect with animals, but the message would have applied to similar situations. The people of God were to take heed to ensure the well-being of others, and if there was a problem, it had to be made right.
[22:1] 408 sn The next section of laws concerns property rights. These laws protected property from thieves and oppressors, but also set limits to retribution. The message could be: God’s laws demand that the guilty make restitution for their crimes against property and that the innocent be exonerated.
[22:1] 409 sn Beginning with 22:1, the verse numbers through 22:31 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 22:1 ET = 21:37 HT, 22:2 ET = 22:1 HT, etc., through 22:31 ET = 22:30 HT. Thus in the English Bible ch. 22 has 31 verses, while in the Hebrew Bible it has 30 verses, with the one extra verse attached to ch. 21 in the Hebrew Bible.
[22:1] 410 tn The imperfect tense here has the nuance of obligatory imperfect – he must pay back.
[22:1] 411 tn בָּקַר (baqar) and צֹאן (tso’n) are the categories to which the ox and the sheep belonged, so that the criminal had some latitude in paying back animals.
[22:2] 412 tn Heb “found” (so KJV, ASV, NRSV).
[22:2] 413 tn The word בַּמַּחְתֶּרֶת (bammakhteret) means “digging through” the walls of a house (usually made of mud bricks). The verb is used only a few times and has the meaning of dig in (as into houses) or row hard (as in Jonah 1:13).
[22:2] 414 tn The text has “there is not to him bloods.” When the word “blood” is put in the plural, it refers to bloodshed, or the price of blood that is shed, i.e., blood guiltiness.
[22:2] sn This law focuses on what is reasonable defense against burglary. If someone killed a thief who was breaking in during the night, he was not charged because he would not have known it was just a thief, but if it happened during the day, he was guilty of a crime, on the assumption that in daylight the thief posed no threat to the homeowner’s life and could be stopped and made to pay restitution.
[22:3] 415 tn The words “a thief” have been added for clarification. S. R. Driver (Exodus, 224) thinks that these lines are out of order, since some of them deal with killing the thief and then others with the thief making restitution, but rearranging the clauses is not a necessary way to bring clarity to the paragraph. The idea here would be that any thief caught alive would pay restitution.
[22:4] 416 tn The construction uses a Niphal infinitive absolute and a Niphal imperfect: if it should indeed be found. Gesenius says that in such conditional clauses the infinitive absolute has less emphasis, but instead emphasizes the condition on which some consequence depends (see GKC 342-43 §113.o).
[22:4] 417 tn Heb “in his hand.”
[22:4] 418 sn He must pay back one for what he took, and then one for the penalty – his loss as he was inflicting a loss on someone else.
[22:5] 419 tn The verb בָּעַר (ba’ar, “graze”) as a denominative from the word “livestock” is not well attested. So some have suggested that with slight changes this verse could be read: “If a man cause a field or a vineyard to be burnt, and let the burning spread, and it burnt in another man’s field” (see S. R. Driver, Exodus, 225).
[22:5] 420 tn The phrase “his livestock” is supplied from the next clause.
[22:6] 421 tn Heb “if a fire goes out and finds”; NLT “if a fire gets out of control.”
[22:6] 422 sn Thorn bushes were used for hedges between fields, but thorn bushes also burned easily, making the fire spread rapidly.
[22:6] 423 tn This is a Hiphil participle of the verb “to burn, kindle” used substantivally. This is the one who caused the fire, whether by accident or not.
[22:7] 424 tn The word usually means “vessels” but can have the sense of household goods and articles. It could be anything from jewels and ornaments to weapons or pottery.
[22:7] 425 tn Heb “to keep.” Here “safekeeping,” that is, to keep something secure on behalf of a third party, is intended.
[22:8] 428 tn Here again the word used is “the gods,” meaning the judges who made the assessments and decisions. In addition to other works, see J. R. Vannoy, “The Use of the Word ha’elohim in Exodus 21:6 and 22:7,8,” The Law and the Prophets, 225-41.
[22:8] 429 tn The phrase “to see” has been supplied.
[22:8] 430 tn The line says “if he has not stretched out his hand.” This could be the oath formula, but the construction here would be unusual, or it could be taken as “whether” (see W. C. Kaiser, Jr., “Exodus,” EBC 2:438). U. Cassuto (Exodus, 286) does not think the wording can possibly fit an oath; nevertheless, an oath would be involved before God (as he takes it instead of “judges”) – if the man swore, his word would be accepted, but if he would not swear, he would be guilty.
[22:9] 431 tn Heb “concerning every kind [thing] of trespass.”
[22:9] 432 tn The text simply has “this is it” (הוּא זֶה, hu’ zeh).
[22:9] 433 tn Again, or “God.”
[22:9] 434 tn This kind of clause Gesenius calls an independent relative clause – it does not depend on a governing substantive but itself expresses a substantival idea (GKC 445-46 §138.e).
[22:9] 435 tn The verb means “to be guilty” in Qal; in Hiphil it would have a declarative sense, because a causative sense would not possibly fit.
[22:10] 436 tn The form is a Niphal participle from the verb “to break” – “is broken,” which means harmed, maimed, or hurt in any way.
[22:10] 437 tn This verb is frequently used with the meaning “to take captive.” The idea here then is that raiders or robbers have carried off the animal.
[22:10] 438 tn Heb “there is no one seeing.”
[22:11] 439 tn The construct relationship שְׁבֻעַת יְהוָה (shÿvu’at yÿhvah, “the oath of Yahweh”) would require a genitive of indirect object, “an oath [to] Yahweh.” U. Cassuto suggests that it means “an oath by Yahweh” (Exodus, 287). The person to whom the animal was entrusted would take a solemn oath to Yahweh that he did not appropriate the animal for himself, and then his word would be accepted.
[22:12] 440 tn Both with this verb “stolen” and in the next clauses with “torn in pieces,” the text uses the infinitive absolute construction with less than normal emphasis; as Gesenius says, in conditional clauses, an infinitive absolute stresses the importance of the condition on which some consequence depends (GKC 342-43 §113.o).
[22:12] 441 sn The point is that the man should have taken better care of the animal.
[22:13] 442 tn The word עֵד (’ed) actually means “witness,” but the dead animal that is returned is a silent witness, i.e., evidence. The word is an adverbial accusative.
[22:14] 443 tn Heb “if a man asks [an animal] from his neighbor” (see also Exod 12:36). The ruling here implies an animal is borrowed, and if harm comes to it when the owner is not with it, the borrower is liable. The word “animal” is supplied in the translation for clarity.
[22:14] 444 tn Heb “he”; the referent (the man who borrowed the animal) has been specified in the translation for clarity.
[22:15] 445 tn Literally “it came with/for its hire,” this expression implies that the owner who hired it out and was present was prepared to take the risk, so there would be no compensation.
[22:16] 446 sn The second half of the chapter records various laws of purity and justice. Any of them could be treated in an expository way, but in the present array they offer a survey of God’s righteous standards: Maintain the sanctity of marriage (16-17); maintain the purity of religious institutions (18-20), maintain the rights of human beings (21-28), maintain the rights of Yahweh (29-31).
[22:16] 447 tn This is the word בְּתוּלָה (bÿtulah); it describes a young woman who is not married or a young woman engaged to be married; in any case, she is presumed to be a virgin.
[22:16] 448 tn Or “pledged” for marriage.
[22:16] 449 tn The verb מָהַר (mahar) means “pay the marriage price,” and the related noun is the bride price. B. Jacob says this was a proposal gift and not a purchase price (Exodus, 700). This is the price paid to her parents, which allowed for provision should there be a divorce. The amount was usually agreed on by the two families, but the price was higher for a pure bride from a noble family. Here, the one who seduces her must pay it, regardless of whether he marries her or not.
[22:18] 450 sn There still were many who wished to follow pagan beliefs and consort with the dead (see Deut 18:10-11). The sorceress was someone who dealt with drugs or herbs for occult purposes.
[22:19] 451 tn Heb “lies with.”
[22:20] 452 tn Heb “not to Yahweh.”
[22:20] 453 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.
[22:21] 455 tn Or “alien,” both here and in 23:9. This individual is a resident foreigner; he lives in the land but, aside from provisions such as this, might easily be without legal rights.
[22:22] 456 tn The verb “afflict” is a Piel imperfect from עָנָה (’anah); it has a wide range of meanings: “afflict, oppress, humiliate, rape.” These victims are at the mercy of the judges, businessmen, or villains. The righteous king and the righteous people will not mistreat them (see Isa 1:17; Job 31:16, 17, 21).
[22:23] 457 tn The accusative here is the masculine singular pronoun, which leads S. R. Driver to conclude that this line is out of place, even though the masculine singular can be used in places like this (Exodus, 232). U. Cassuto says its use is to refer to certain classes (Exodus, 292).
[22:23] 458 tn Here again and with “cry” the infinitive absolute functions with a diminished emphasis (GKC 342-43 §113.o).
[22:23] 459 tn Here is the normal use of the infinitive absolute with the imperfect tense to emphasize the verb: “I will surely hear,” implying, “I will surely respond.”
[22:24] 460 sn The punishment will follow the form of talionic justice, an eye for an eye, in which the punishment matches the crime. God will use invading armies (“sword” is a metonymy of adjunct here) to destroy them, making their wives widows and their children orphans.
[22:25] 461 tn “any of” has been supplied.
[22:25] 462 sn The moneylender will be demanding and exacting. In Ps 109:11 and 2 Kgs 4:1 the word is rendered as “extortioner.”
[22:25] 464 sn In ancient times money was lent primarily for poverty and not for commercial ventures (H. Gamoran, “The Biblical Law against Loans on Interest,” JNES 30 [1971]: 127-34). The lending to the poor was essentially a charity, and so not to be an opportunity to make money from another person’s misfortune. The word נֶשֶׁךְ (neshekh) may be derived from a verb that means “to bite,” and so the idea of usury or interest was that of putting out one’s money with a bite in it (See S. Stein, “The Laws on Interest in the Old Testament,” JTS 4 [1953]: 161-70; and E. Neufeld, “The Prohibition against Loans at Interest in the Old Testament,” HUCA 26 [1955]: 355-412).
[22:26] 465 tn The construction again uses the infinitive absolute with the verb in the conditional clause to stress the condition.
[22:26] 466 tn The clause uses the preposition, the infinitive construct, and the noun that is the subjective genitive – “at the going in of the sun.”
[22:27] 467 tn Heb “his skin.”
[22:27] 468 tn Literally the text reads, “In what can he lie down?” The cloak would be used for a covering at night to use when sleeping. The garment, then, was the property that could not be taken and not given back – it was the last possession. The modern idiom of “the shirt off his back” gets at the point being made here.
[22:27] 469 tn Heb “and it will be.”
[22:28] 470 tn The two verbs in this verse are synonyms: קָלַל (qalal) means “to treat lightly, curse,” and אָרַר (’arar) means “to curse.”
[22:28] 471 tn The word אֱלֹהִים (’elohim) is “gods” or “God.” If taken as the simple plural, it could refer to the human judges, as it has in the section of laws; this would match the parallelism in the verse. If it was taken to refer to God, then the idea of cursing God would be more along the line of blasphemy. B. Jacob says that the word refers to functioning judges, and that would indirectly mean God, for they represented the religious authority, and the prince the civil authority (Exodus, 708).
[22:29] 472 tn The expressions are unusual. U. Cassuto renders them: “from the fullness of your harvest and from the outflow of your presses” (Exodus, 294). He adds the Hittite parallel material to show that the people were to bring the offerings on time and not let them overlap, because the firstfruits had to be eaten first by the priest.
[22:31] 473 sn The use of this word here has to do with the laws of the sanctuary and not some advanced view of holiness. The ritual holiness at the sanctuary would prohibit eating anything torn to pieces.
[22:31] 474 tn Or “by wild animals.”
[23:1] 475 sn People who claim to worship and serve the righteous judge of the universe must preserve equity and justice in their dealings with others. These verses teach that God’s people must be honest witnesses (1-3); God’s people must be righteous even with enemies (4-5); and God’s people must be fair in dispensing justice (6-9).
[23:1] 476 tn Heb “take up, lift, carry” (נָשָׂא, nasa’). This verb was also used in the prohibition against taking “the name of Yahweh in vain.” Sometimes the object of this verb is physical, as in Jonah 1:12 and 15. Used in this prohibition involving speech, it covers both originating and repeating a lie.
[23:1] 477 tn Or “a groundless report” (see Exod 20:7 for the word שָׁוְא, shav’).
[23:1] 478 tn Heb “do not put your hand” (cf. KJV, ASV); NASB “join your hand.”
[23:1] 479 tn The word “wicked” (רָשָׁע, rasha’) refers to the guilty criminal, the person who is doing something wrong. In the religious setting it describes the person who is not a member of the covenant and may be involved in all kinds of sin, even though there is the appearance of moral and spiritual stability.
[23:1] 480 tn The word חָמָס (khamas) often means “violence” in the sense of social injustices done to other people, usually the poor and needy. A “malicious” witness would do great harm to others. See J. W. McKay, “Exodus 23:1-43, 6-8: A Decalogue for Administration of Justice in the City Gate,” VT 21 (1971): 311-25.
[23:2] 481 tn The word רָבִּים (rabbim), here rendered “crowd,” is also used infrequently to refer to the “mighty,” people of importance in society (Job 35:9; cf. Lev 19:15).
[23:2] 482 tn For any individual to join a group that is bent on acting wickedly would be a violation of the Law and would incur personal responsibility.
[23:2] 483 tn Heb “you will not answer in a lawsuit to turn after the crowd to turn.” The form translated “agrees with” (Heb “to turn after”) is a Qal infinitive construct from נָטָה (natah); the same root is used at the end of the verse but as a Hiphil infinitive construct, “to pervert [justice].”
[23:3] 484 tn The point here is one of false sympathy and honor, the bad sense of the word הָדַר (hadar; see S. R. Driver, Exodus, 237).
[23:4] 485 tn Heb “meet” (so KJV, ASV, NASB).
[23:4] 486 tn The construction uses the imperfect tense (taken here as an obligatory imperfect) and the infinitive absolute for emphasis.
[23:5] 487 tn The line reads “you will cease to forsake him” – refrain from leaving your enemy without help.
[23:5] 488 tn The law is emphatic here as well, using the infinitive absolute and the imperfect of instruction (or possibly obligation). There is also a wordplay here: two words עָזַב (’azav) are used, one meaning “forsake” and the other possibly meaning “arrange” based on Arabic and Ugaritic evidence (see U. Cassuto, Exodus, 297-98).
[23:5] 489 sn See H. B. Huffmon, “Exodus 23:4-5: A Comparative Study,” A Light Unto My Path, 271-78.
[23:7] 490 tn Or “stay away from,” or “have nothing to do with.”
[23:7] 491 tn Heb “a false matter,” this expression in this context would have to be a case in law that was false or that could only be won by falsehood.
[23:7] 492 tn The two clauses probably should be related: the getting involved in the false charge could lead to the death of an innocent person (so, e.g., Naboth in 1 Kgs 21:10-13).
[23:7] 493 sn God will not declare right the one who is in the wrong. Society should also be consistent, but it cannot see the intents and motives, as God can.
[23:8] 494 tn Heb “blinds the open-eyed.”
[23:9] 495 tn The verb means “to crush.” S. R. Driver notes that in this context this would probably mean with an unfair judgment in the courts (Exodus, 239).
[23:9] 496 tn Heb “soul, life” – “you know what it feels like.”
[23:10] 497 sn This section concerns religious duties of the people of God as they worship by giving thanks to God for their blessings. The principles here are: God requires his people to allow the poor to share in their bounty (10-11); God requires his people to provide times of rest and refreshment for those who labor for them (12); God requires allegiance to himself (13); God requires his people to come before him in gratitude and share their bounty (14-17); God requires that his people safeguard proper worship forms (18-19).
[23:10] 498 tn Heb “and six years”; this is an adverbial accusative telling how long they can work their land. The following references to years and days in vv. 10-12 function similarly.
[23:11] 499 tn Heb “and the seventh year”; an adverbial accusative with a disjunctive vav (ו).
[23:11] 500 tn Heb “living thing/creature/beast of the field.” A general term for animals, usually wild animals, including predators (cf. v. 29; Gen 2:19-20; Lev 26:22; Deut 7:22; 1 Sam 17:46; Job 5:22-23; Ezek 29:5; 34:5).
[23:12] 501 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] 502 tn The verb is וְיִּנָּפֵשׁ (vÿyyinnafesh); it is related to the word usually translated “soul” or “life.”
[23:13] 503 tn The phrase “to do” is added; in Hebrew word order the line says, “In all that I have said to you you will watch yourselves.” The verb for paying attention is a Niphal imperfect with an imperatival force.
[23:13] 504 tn Or “honor,” Hiphil of זָכַר (zakhar). See also Exod 20:25; Josh 23:7; Isa 26:13.
[23:13] sn See also Ps 16:4, where David affirms his loyalty to God with this expression.
[23:14] 506 tn The expression rendered “three times” is really “three feet,” or “three foot-beats.” The expression occurs only a few times in the Law. The expressing is an adverbial accusative.
[23:14] 507 tn This is the word תָּחֹג (takhog) from the root חָגַג (khagag); it describes a feast that was accompanied by a pilgrimage. It was first used by Moses in his appeal that Israel go three days into the desert to hold such a feast.
[23:15] 508 tn This is an adverbial accusative of time.
[23:15] 510 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”).
[23:16] 511 tn The words “you are also to observe” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.
[23:16] 512 tn An infinitive construct with a preposition and a pronominal suffix is used to make a temporal clause: “in the going in of the year.” The word “year” is the subjective genitive, the subject of the clause.
[23:16] 513 tn An infinitive construct with a preposition and a pronominal suffix is used to make a temporal clause: “in the ingathering of you.”
[23:16] 514 tn Heb “gathered in your labors.” This is a metonymy of cause put for the effect. “Labors” are not gathered in, but what the labors produced – the harvest.
[23:17] 515 tn Adverbial accusative of time: “three times” becomes “at three times.”
[23:17] 516 tn Here the divine Name reads in Hebrew הָאָדֹן יְהוָה (ha’adon yÿhvah), which if rendered according to the traditional scheme of “
[23:18] 517 tn The verb is תִּזְבַּח (tizbbakh), an imperfect tense from the same root as the genitive that qualifies the accusative “blood”: “you will not sacrifice the blood of my sacrifice.” The verb means “to slaughter”; since one cannot slaughter blood, a more general translation is required here. But if the genitive is explained as “my blood-sacrifice” (a genitive of specification; like “the evil of your doings” in Isa 1:16), then a translation of sacrifice would work (U. Cassuto, Exodus, 304).
[23:18] 518 sn See N. Snaith, “Exodus 23:18 and 34:25,” JTS 20 (1969): 533-34; see also M. Haran, “The Passover Sacrifice,” Studies in the Religion of Ancient Israel (VTSup), 86-116.
[23:19] 519 sn On this verse, see C. M. Carmichael, “On Separating Life and Death: An Explanation of Some Biblical Laws,” HTR 69 (1976): 1-7; J. Milgrom, “You Shall Not Boil a Kid in Its Mother’s Milk,” BRev 1 (1985): 48-55; R. J. Ratner and B. Zuckerman, “In Rereading the ‘Kid in Milk’ Inscriptions,” BRev 1 (1985): 56-58; and M. Haran, “Seething a Kid in Its Mother’s Milk,” JJS 30 (1979): 23-35. Here and at 34:26, where this command is repeated, it ends a series of instructions about procedures for worship.
[23:20] 520 sn This passage has some of the most interesting and perplexing expressions and constructions in the book. It is largely promise, but it is part of the Law and so demands compliance by faith. Its points are: God promises to send his angel to prepare the way before his obedient servants (20-23); God promises blessing for his loyal servants (24-33). So in the section one learns that God promises his protection (victory) and blessing (through his angel) for his obedient and loyal worshipers.
[23:20] 521 tn The particle הִנֵּה (hinneh) with the active participle indicates imminent future, something God is about to do.
[23:20] 522 sn The word is מַלְאָךְ (mal’akh, “messenger, angel”). This angel is to be treated with the same fear and respect as Yahweh, for Yahweh will be speaking in him. U. Cassuto (Exodus, 305-6) says that the words of the first clause do not imply a being distinct from God, for in the ancient world the line of demarcation between the sender and the sent is liable easily to be blurred. He then shows how the “Angel of Yahweh” in Genesis is Yahweh. He concludes that the words here mean “I will guide you.” Christian commentators tend to identify the Angel of Yahweh as the second person of the Trinity (W. C. Kaiser, Jr., “Exodus,” EBC 2:446). However, in addition to being a preincarnate appearance, the word could refer to Yahweh – some manifestation of Yahweh himself.
[23:20] 523 tn Heb “protect you in the way.”
[23:20] 524 tn The form is the Hiphil perfect of the verb כּוּן (kun, “to establish, prepare”).
[23:21] 525 sn This means “the manifestation of my being” is in him (S. R. Driver, Exodus, 247). Driver quotes McNeile as saying, “The ‘angel’ is Jehovah Himself ‘in a temporary descent to visibility for a special purpose.’” Others take the “name” to represent Yahweh’s “power” (NCV) or “authority” (NAB, CEV).
[23:22] 526 tn The infinitive absolute here does not add as great an emphasis as normal, but emphasizes the condition that is being set forth (see GKC 342-43 §113.o).
[23:23] 527 tn Heb “will cut them off” (so KJV, ASV).
[23:24] 528 tn The Hebrew is מַצֵּבֹתֵיהֶם (matsevotehem, “their standing stones”); these long stones were erected to represent the abode of the numen or deity. They were usually set up near the altar or the high place. To destroy these would be to destroy the centers of Canaanite worship in the land.
[23:24] 529 tn Both verbs are joined with their infinitive absolutes to provide the strongest sense to these instructions. The images of the false gods in Canaan were to be completely and utterly destroyed. This could not be said any more strongly.
[23:25] 530 tn The perfect tense, masculine plural, with vav (ו) consecutive is in sequence with the preceding: do not bow down to them, but serve Yahweh. It is then the equivalent of an imperfect of instruction or injunction.
[23:25] 531 tn The LXX reads “and I will bless” to make the verb conform with the speaker, Yahweh.
[23:25] 532 sn On this unusual clause B. Jacob says that it is the reversal of the curse in Genesis, because the “bread and water” represent the field work and ground suitability for abundant blessing of provisions (Exodus, 734).
[23:26] 533 tn Or “abort”; Heb “cast.”
[23:26] 534 sn No one will die prematurely; this applies to the individual or the nation. The plan of God to bless was extensive, if only the people would obey.
[23:27] 535 tn The word for “terror” is אֵימָתִי (’emati); the word has the thought of “panic” or “dread.” God would make the nations panic as they heard of the exploits and knew the Israelites were drawing near. U. Cassuto thinks the reference to “hornets” in v. 28 may be a reference to this fear, an unreasoning dread, rather than to another insect invasion (Exodus, 308). Others suggest it is symbolic of an invading army or a country like Egypt or literal insects (see E. Neufeld, “Insects as Warfare Agents in the Ancient Near East,” Or 49 [1980]: 30-57).
[23:27] 537 tn The text has “and I will give all your enemies to you [as] a back.” The verb of making takes two accusatives, the second being the adverbial accusative of product (see GKC 371-72 §117.ii, n. 1).
[23:28] 538 tn Heb “and I will send.”
[23:29] 539 tn Heb “the beast of the field.”
[23:30] 540 tn The repetition expresses an exceptional or super-fine quality (see GKC 396 §123.e).
[23:31] 541 tn The form is a perfect tense with vav consecutive.
[23:31] 542 tn In the Hebrew Bible “the River” usually refers to the Euphrates (cf. NASB, NCV, NRSV, TEV, CEV, NLT). There is some thought that it refers to a river Nahr el Kebir between Lebanon and Syria. See further W. C. Kaiser, Jr., “Exodus,” EBC 2:447; and G. W. Buchanan, The Consequences of the Covenant (NovTSup), 91-100.
[23:33] 543 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.
[24:1] 544 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] 545 tn Heb “And he;” the referent (the
[24:1] 546 sn They were to come up to the
[24:1] 547 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.
[24:2] 548 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] 550 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.
[24:3] 551 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] 552 sn The Decalogue may not be included here because the people had heard those commands themselves earlier.
[24:3] 553 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] 554 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] 555 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] 557 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] 558 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.
[24:5] 559 tn The construct has “young men of the Israelites,” and so “Israelite” is a genitive that describes them.
[24:5] 560 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.
[24:6] 561 sn The people and Yahweh through this will be united by blood, for half was spattered on the altar and the other half spattered on/toward the people (v. 8).
[24:7] 562 tn The noun “book” would be the scroll just written containing the laws of chaps. 20-23. On the basis of this scroll the covenant would be concluded here. The reading of this book would assure the people that it was the same that they had agreed to earlier. But now their statement of willingness to obey would be more binding, because their promise would be confirmed by a covenant of blood.
[24:7] 563 tn Heb “read it in the ears of.”
[24:7] 564 tn A second verb is now added to the people’s response, and it is clearly an imperfect and not a cohortative, lending support for the choice of desiderative imperfect in these commitments – “we want to obey.” This was their compliance with the covenant.
[24:8] 565 tn Given the size of the congregation, the preposition might be rendered here “toward the people” rather than on them (all).
[24:8] 566 sn The construct relationship “the blood of the covenant” means “the blood by which the covenant is ratified” (S. R. Driver, Exodus, 254). The parallel with the inauguration of the new covenant in the blood of Christ is striking (see, e.g., Matt 26:28, 1 Cor 11:25). When Jesus was inaugurating the new covenant, he was bringing to an end the old.
[24:9] 567 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.
[24:10] 568 sn S. R. Driver (Exodus, 254) wishes to safeguard the traditional idea that God could not be seen by reading “they saw the place where the God of Israel stood” so as not to say they saw God. But according to U. Cassuto there is not a great deal of difference between “and they saw the God” and “the
[24:10] 569 sn S. R. Driver suggests that they saw the divine Glory, not directly, but as they looked up from below, through what appeared to be a transparent blue sapphire pavement (Exodus, 254).
[24:10] 571 tn Heb “and like the body of heaven for clearness.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven” or “sky” depending on the context; here, where sapphire is mentioned (a blue stone) “sky” seems more appropriate, since the transparent blueness of the sapphire would appear like the blueness of the cloudless sky.
[24:11] 572 tn Heb “he did not stretch out his hand,” i.e., to destroy them.
[24:11] 573 tn The verb is חָזָה (khazah); it can mean “to see, perceive” or “see a vision” as the prophets did. The LXX safeguarded this by saying, “appeared in the place of God.” B. Jacob says they beheld – prophetically, religiously (Exodus, 746) – but the meaning of that is unclear. The fact that God did not lay a hand on them – to kill them – shows that they saw something that they never expected to see and live. Some Christian interpreters have taken this to refer to a glorious appearance of the preincarnate Christ, the second person of the Trinity. They saw the brilliance of this manifestation – but not the detail. Later, Moses will still ask to see God’s glory – the real presence behind the phenomena.
[24:11] 574 sn This is the covenant meal, the peace offering, that they are eating there on the mountain. To eat from the sacrifice meant that they were at peace with God, in covenant with him. Likewise, in the new covenant believers draw near to God on the basis of sacrifice, and eat of the sacrifice because they are at peace with him, and in Christ they see the Godhead revealed.
[24:12] 575 sn Now the last part is recorded in which Moses ascends to Yahweh to receive the tablets of stone. As Moses disappears into the clouds, the people are given a vision of the glory of Yahweh.
[24:12] 576 sn These are the stone tablets on which the Ten Commandments would be written. This is the first time they are mentioned. The commandments were apparently proclaimed by God first and then proclaimed to the people by Moses. Now that they have been formally agreed on and ratified, they will be written by God on stone for a perpetual covenant.
[24:12] 577 tn Or “namely”; or “that is to say.” The vav (ו) on the noun does not mean that this is in addition to the tablets of stone; the vav is explanatory. Gesenius has “to wit”; see GKC 484-85 §154.a, n. 1(b).
[24:12] 578 tn The last word of the verse is לְהוֹרֹתָם (lÿhorotam), the Hiphil infinitive construct of יָרָה (yarah). It serves as a purpose clause, “to teach them,” meaning “I am giving you this Law and these commands in order that you may teach them.” This duty to teach the Law will be passed especially to parents (Deut 6:6-9, 20-25) and to the tribe of Levi as a whole (Deut 33:9-10; Mal 2:1-9).
[24:13] 579 tn Heb “and he arose” meaning “started to go.”
[24:14] 581 tn The word הִנֵּה (hinneh) calls attention to the presence of Aaron and Hur to answer the difficult cases that might come up.
[24:14] 582 tn Or “issues to resolve.” The term is simply דְּבָרִים (dÿvarim, “words, things, matters”).
[24:14] 583 tn The imperfect tense here has the nuance of potential imperfect. In the absence of Moses and Joshua, Aaron and Hur will be available.
[24:14] sn Attention to the preparation for Moses’ departure contributes to the weight of the guilt of the faithless Israelites (chap. 32) and of Aaron, to whom Moses had delegated an important duty.
[24:16] 584 sn The verb is וַיִּשְׁכֹּן (vayyishkon, “and dwelt, abode”). From this is derived the epithet “the Shekinah Glory,” the dwelling or abiding glory. The “glory of Yahweh” was a display visible at a distance, clearly in view of the Israelites. To them it was like a consuming fire in the midst of the cloud that covered the mountain. That fire indicated that Yahweh wished to accept their sacrifice, as if it were a pleasant aroma to him, as Leviticus would say. This “appearance” indicated that the phenomena represented a shimmer of the likeness of his glory (B. Jacob, Exodus, 749). The verb, according to U. Cassuto (Exodus, 316), also gives an inkling of the next section of the book, the building of the “tabernacle,” the dwelling place, the מִשְׁכָּן (mishkan). The vision of the glory of Yahweh confirmed the authority of the revelation of the Law given to Israel. This chapter is the climax of God’s bringing people into covenant with himself, the completion of his revelation to them, a completion that is authenticated with the miraculous. It ends with the mediator going up in the clouds to be with God, and the people down below eagerly awaiting his return. The message of the whole chapter could be worded this way: Those whom God sanctifies by the blood of the covenant and instructs by the book of the covenant may enjoy fellowship with him and anticipate a far more glorious fellowship. So too in the NT the commandments and teachings of Jesus are confirmed by his miraculous deeds and by his glorious manifestation on the Mount of the Transfiguration, where a few who represented the disciples would see his glory and be able to teach others. The people of the new covenant have been brought into fellowship with God through the blood of the covenant; they wait eagerly for his return from heaven in the clouds.
[24:16] 585 tn This is an adverbial accusative of time.
[24:17] 586 tn Heb “to the eyes of” which could mean in their opinion.
[24:18] 587 tn The verb is a preterite with vav (ו) consecutive; here, the second clause, is subordinated to the first preterite, because it seems that the entering into the cloud is the dominant point in this section of the chapter.
[24:18] 588 sn B. Jacob (Exodus, 750) offers this description of some of the mystery involved in Moses’ ascending into the cloud: Moses ascended into the presence of God, but remained on earth. He did not rise to heaven – the ground remained firmly under his feet. But he clearly was brought into God’s presence; he was like a heavenly servant before God’s throne, like the angels, and he consumed neither bread nor water. The purpose of his being there was to become familiar with all God’s demands and purposes. He would receive the tablets of stone and all the instructions for the tabernacle that was to be built (beginning in chap. 25). He would not descend until the sin of the golden calf.
[25:1] 589 sn Now begin the detailed instructions for constructing the tabernacle of Yahweh, with all its furnishings. The first paragraph introduces the issue of the heavenly pattern for the construction, calls for the people to make willing offerings (vv. 2-7), and explains the purpose for these offerings (vv. 8-9). The message here is that God calls his people to offer of their substance willingly so that his sanctuary may be made.
[25:2] 590 tn The verb is וְיִקְחוּ (vÿyiqkhu), the Qal imperfect or jussive with vav; after the imperative “speak” this verb indicates the purpose or result: “speak…that they may take” and continues with the force of a command.
[25:2] 591 tn The “offering” (תְּרוּמָה, tÿrumah) is perhaps better understood as a contribution since it was a freewill offering. There is some question about the etymology of the word. The traditional meaning of “heave-offering” derives from the idea of “elevation,” a root meaning “to be high” lying behind the word. B. Jacob says it is something sorted out of a mass of material and designated for a higher purpose (Exodus, 765). S. R. Driver (Exodus, 263) corrects the idea of “heave-offering” by relating the root to the Hiphil form of that root, herim, “to lift” or “take off.” He suggests the noun means “what is taken off” from a larger mass and so designated for sacred purposes. The LXX has “something taken off.”
[25:2] 592 tn The verb יִדְּבֶנּוּ (yiddÿvennu) is related to the word for the “freewill offering” (נְדָבָה, nÿdavah). The verb is used of volunteering for military campaigns (Judg 5:2, 9) and the willing offerings for both the first and second temples (see 1 Chr 29:5, 6, 9, 14, 17).
[25:2] 593 tn The pronoun is plural.
[25:3] 594 tn The pronoun is plural.
[25:4] 595 sn The blue refers to dye made from shellfish. It has a dark blue or purple-blue, almost violet color. No significance for the color is attached.
[25:4] 596 sn Likewise this color dye was imported from Phoenicia, where it was harvested from the shellfish or snail. It is a deep purple-red color.
[25:4] 597 sn This color is made from the eggs and bodies of the worm coccus ilicus, which is found with the holly plant – so Heb “worm of brilliance.” The powder made from the dried maggots produces a bright red-yellow color (W. C. Kaiser, Jr., “Exodus,” EBC 2:452). B. Jacob takes the view that these are not simply colors that are being introduced here, but fabrics dyed with these colors (Exodus, 765). At any rate, the sequence would then be metals, fabrics, and leathers (v. 5).
[25:4] 598 sn This is generally viewed as a fine Egyptian linen that had many more delicate strands than ordinary linen.
[25:4] 599 sn Goat’s hair was spun into yarn (35:26) and used to make the material for the first tent over the dwelling. It is ideal for tenting, since it is loosely woven and allows breezes to pass through, but with rain the fibers expand and prevent water from seeping through.
[25:5] 600 sn W. C. Kaiser compares this to morocco leather (“Exodus,” EBC 2:453); it was skin that had all the wool removed and then was prepared as leather and dyed red. N. M. Sarna, on the other hand, comments, “The technique of leather production is never described [in ancient Hebrew texts]. Hence, it is unclear whether Hebrew me’oddamim (מְאָדָּמִים), literally ‘made red,’ refers to the tanning or dyeing process” (Exodus [JPSTC], 157).
[25:5] 601 tn The meaning of the word תְּחָשִׁים (tÿkhashim) is debated. The Arabic tuhas or duhas is a dolphin, and so some think a sea animal is meant – something like a dolphin or porpoise (cf. NASB; ASV “sealskins”; NIV “hides of sea cows”). Porpoises are common in the Red Sea; their skins are used for clothing by the bedouin. The word has also been connected to an Egyptian word for “leather” (ths); see S. R. Driver, Exodus, 265. Some variation of this is followed by NRSV (“fine leather”) and NLT (“fine goatskin leather”). Another suggestion connects this word to an Akkadian one that describes a precious stone that is yellow or ornge and also leather died with the color of this stone (N. M. Sarna, Exodus [JPSTC], 157-58).
[25:5] 602 sn The wood of the acacia is darker and harder than oak, and so very durable.
[25:8] 603 tn The verb is a perfect with vav (ו) consecutive; it follows in the sequence initiated by the imperative in v. 2 and continues with the force of a command.
[25:8] 604 tn The word here is מִקְדּשׁ (miqdash), “a sanctuary” or “holy place”; cf. NLT “sacred residence.” The purpose of building it is to enable Yahweh to reside (וְשָׁכַנְתִּי, vÿshakhanti) in their midst. U. Cassuto reminds the reader that God did not need a place to dwell, but the Israelites needed a dwelling place for him, so that they would look to it and be reminded that he was in their midst (Exodus, 327).
[25:9] 605 tn The pronoun is singular.
[25:9] 606 sn The expression “the pattern of the tabernacle” (תַּבְנִית הַמִּשְׁכָּן, tavnit hammiskan) has been the source of much inquiry. The word rendered “pattern” is related to the verb “to build”; it suggests a model. S. R. Driver notes that in ancient literature there is the account of Gudea receiving in a dream a complete model of a temple he was to erect (Exodus, 267). In this passage Moses is being shown something on the mountain that should be the pattern of the earthly sanctuary. The most plausible explanation of what he was shown comes from a correlation with comments in the Letter to the Hebrews and the book of Revelation, which describe the heavenly sanctuary as the true sanctuary, and the earthly as the copy or shadow. One could say that Moses was allowed to see what John saw on the island of Patmos, a vision of the heavenly sanctuary. That still might not explain what it was, but it would mean he saw a revelation of the true tent, and that would imply that he learned of the spiritual and eternal significance of all of it. The fact that Israel’s sanctuary resembled those of other cultures does not nullify this act of revelation; rather, it raises the question of where the other nations got their ideas if it was not made known early in human history. One can conclude that in the beginning there was much more revealed to the parents in the garden than Scripture tells about (Cain and Abel did know how to make sacrifices before Leviticus legislated it). Likewise, one cannot but guess at the influence of the fallen Satan and his angels in the world of pagan religion. Whatever the source, at Sinai God shows the true, and instructs that it all be done without the pagan corruptions and additions. U. Cassuto notes that the existence of these ancient parallels shows that the section on the tabernacle need not be dated in the second temple period, but fits the earlier period well (Exodus, 324).
[25:9] 607 tn The pronoun is plural.
[25:9] 608 sn Among the many helpful studies on the tabernacle, include S. M. Fish, “And They Shall Build Me a Sanctuary,” Gratz College of Jewish Studies 2 (1973): 43-59; I. Hart, “Preaching on the Account of the Tabernacle,” EvQ 54 (1982): 111-16; D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42; S. McEvenue, “The Style of Building Instructions,” Sem 4 (1974): 1-9; M. Ben-Uri, “The Mosaic Building Code,” Creation Research Society Quarterly 19 (1982): 36-39.
[25:10] 609 sn This section begins with the ark, the most sacred and important object of Israel’s worship. Verses 10-15 provide the instructions for it, v. 16 has the placement of the Law in it, vv. 17-21 cover the mercy lid, and v. 22 the meeting above it. The point of this item in the tabernacle is to underscore the focus: the covenant people must always have God’s holy standard before them as they draw near to worship. A study of this would focus on God’s nature (he is a God of order, precision, and perfection), on the usefulness of this item for worship, and on the typology intended.
[25:10] 610 tn The word “ark” has long been used by English translations to render אָרוֹן (’aron), the word used for the wooden “box,” or “chest,” made by Noah in which to escape the flood and by the Israelites to furnish the tabernacle.
[25:10] 611 tn The size is two and a half cubits long, a cubit and a half wide, and a cubit and a half high. The size in feet and inches is estimated on the assumption that the cubit is 18 inches (see S. R. Driver, Exodus, 267).
[25:11] 612 tn The verbs throughout here are perfect tenses with the vav (ו) consecutives. They are equal to the imperfect tense of instruction and/or injunction.
[25:11] 613 tn Here the verb is an imperfect tense; for the perfect sequence to work the verb would have to be at the front of the clause.
[25:11] 614 tn The word זֵר (zer) is used only in Exodus and seems to describe something on the order of a crown molding, an ornamental border running at the top of the chest on all four sides. There is no indication of its appearance or function.
[25:16] 615 sn The “testimony” is the Decalogue (Exod 24:12; 31:18; Deut 4:13; 9:9; 1 Kgs 8:9); the word identifies it as the witness or affirmation of God’s commandments belonging to his covenant with Israel. It expressed God’s will and man’s duty. In other cultures important documents were put at the feet of the gods in the temples.
[25:17] 616 tn The noun is כַּפֹּרֶת (kapporet), translated “atonement lid” or “atonement plate.” The traditional translation “mercy-seat” (so KJV, ASV, NASB, NRSV) came from Tyndale in 1530 and was also used by Luther in 1523. The noun is formed from the word “to make atonement.” The item that the Israelites should make would be more than just a lid for the ark. It would be the place where atonement was signified. The translation of “covering” is probably incorrect, for it derives from a rare use of the verb, if the same verb at all (the evidence shows “cover” is from another root with the same letters as this). The value of this place was that Yahweh sat enthroned above it, and so the ark essentially was the “footstool.” Blood was applied to the lid of the box, for that was the place of atonement (see S. R. Driver, Exodus, 269-270).
[25:17] 617 tn After verbs of making or producing, the accusative (like “gold” here) may be used to express the material from which something is made (see GKC 371 §117.hh).
[25:18] 618 tn The evidence suggests that the cherubim were composite angelic creatures that always indicated the nearness of God. So here images of them were to be crafted and put on each end of the ark of the covenant to signify that they were there. Ezekiel 1 describes four cherubim as each having human faces, four wings, and parts of different animals for their bodies. Traditions of them appear in the other cultures as well. They serve to guard the holy places and to bear the throne of God. Here they were to be beaten out as part of the lid.
[25:19] 619 tn The text now shifts to use an imperative with the vav (ו) conjunction.
[25:19] 620 tn The use of זֶה (zeh) repeated here expresses the reciprocal ideas of “the one” and “the other” (see R. J. Williams, Hebrew Syntax, 26, §132).
[25:19] 621 sn The angels were to form one piece with the lid and not be separated. This could be translated “of one piece with” the lid, but it is likely the angels were simply fastened to it permanently.
[25:20] 622 tn The verb means “overshadowing, screening” in the sense of guarding (see 1 Kgs 8:7; 1 Chr 28:18; see also the account in Gen 3:24). The cherubim then signify two things here: by their outstretched wings they form the throne of God who sits above the ark (with the Law under his feet), and by their overshadowing and guarding they signify this as the place of atonement where people must find propitiation to commune with God. Until then they are barred from his presence. See U. Cassuto, Exodus, 330-35.
[25:20] 623 tn Heb “their faces a man to his brother.”
[25:20] 624 tn Heb “the faces of the cherubim will be” (“the cherubim” was moved to the preceding clause for smoother English).
[25:22] 625 sn Here then is the main point of the ark of the covenant, and the main point of all worship – meeting with God through atonement. The text makes it clear that here God would meet with Moses (“you” is singular) and then he would speak to the people – he is the mediator of the covenant. S. R. Driver (Exodus, 272) makes the point that the verb here is not the word that means “to meet by chance” (as in Exod 3:18), but “to meet” by appointment for a purpose (וְנוֹעַדְתִּי, vÿno’adti). The parallel in the NT is Jesus Christ and his work. The theology is that the Law condemns people as guilty of sin, but the sacrifice of Christ makes atonement. So he is the “place of propitiation (Rom 3:25) who gains communion with the Father for sinners. A major point that could be made from this section is this: At the center of worship must be the atoning work of Christ – a perpetual reminder of God’s righteous standard (the testimony in the ark) and God’s gracious provision (the atonement lid).
[25:22] 626 tn The verb is placed here in the text: “and I will speak”; it has been moved in this translation to be closer to the direct object clause.
[25:23] 627 sn The Table of the Bread of the Presence (Tyndale’s translation, “Shewbread,” was used in KJV and influenced ASV, NAB) was to be a standing acknowledgment that Yahweh was the giver of daily bread. It was called the “presence-bread” because it was set out in his presence. The theology of this is that God provides, and the practice of this is that the people must provide for constant thanks. So if the ark speaks of communion through atonement, the table speaks of dedicatory gratitude.
[25:24] 628 tn “Gold” is an adverbial accusative of material.
[25:25] 629 sn There is some debate as to the meaning of מִסְגֶּרֶת (misgeret). This does not seem to be a natural part of the table and its legs. The drawing on the Arch of Titus shows two cross-stays in the space between the legs, about halfway up. It might have been nearer the top, but the drawing of the table of presence-bread from the arch shows it half-way up. This frame was then decorated with the molding as well.
[25:26] 631 tn Heb “which [are] to four of its feet.”
[25:27] 632 tn Heb “houses”; NAB, NASB “holders.”
[25:28] 633 tn The verb is a Niphal perfect with vav consecutive, showing here the intended result: “so that [the table] might be lifted up [by them].” The noun “the table” is introduced by what looks like the sign of the accusative, but here it serves to introduce or emphasize the nominative (see GKC 365 §117.i).
[25:29] 634 tn Or “a deep gold dish.” The four nouns in this list are items associated with the table and its use.
[25:29] 635 tn Or “cups” (NAB, TEV).
[25:29] 636 tn The expression “for pouring out offerings” represents Hebrew אֲשֶׁר יֻסַּךְ בָּהֵן (’asher yussakh bahen). This literally says, “which it may be poured out with them,” or “with which [libations] may be poured out.”
[25:30] 637 sn The name basically means that the bread is to be set out in the presence of Yahweh. The custom of presenting bread on a table as a thank offering is common in other cultures as well. The bread here would be placed on the table as a symbol of the divine provision for the twelve tribes – continually, because they were to express their thanksgiving continually. Priests could eat the bread after certain times. Fresh bread would be put there regularly.
[25:31] 638 sn Clearly the point here is to provide light in the tent for access to God. He provided for his worshipers a light for the way to God, but he also wanted them to provide oil for the lamp to ensure that the light would not go out. Verses 31-36 describe the piece. It was essentially one central shaft, with three branches on either side turned out and upward. The stem and the branches were ornamented every so often with gold that was formed into the shape of the calyx and corolla of the almond flower. On top of the central shaft and the six branches were the lamps.
[25:31] 639 tn The word is מְנֹרָה (mÿnorah) – here in construct to a following genitive of material. The main piece was one lampstand, but there were seven lamps on the shaft and its branches. See E. Goodenough, “The Menorah among the Jews of the Roman World,” HUCA 23 (1950/51): 449-92.
[25:31] 640 sn U. Cassuto (Exodus, 342-44) says that the description “the cups, knobs and flowers” is explained in vv. 32-36 as three decorations in the form of a cup, shaped like an almond blossom, to be made on one branch. Every cup will have two parts, (a) a knob, that is, the receptacle at the base of the blossom, and (b) a flower, which is called the corolla, so that each lamp rests on top of a flower.
[25:31] 641 tn Heb “will be from/of it”; the referent (“the same piece” of wrought metal) has been specified in the translation for clarity.
[25:32] 642 tn Heb “from the sides of it.”
[25:32] 643 tn Heb “from the second side.”
[25:33] 644 tn The text uses “one” again; “the one…the one” means “the one…and the next” in the distributive sense.
[25:35] 646 tn For clarity the phrase “the first” has been supplied.
[25:35] 647 tn For clarity the phrase “the next” has been supplied.
[25:35] 648 tn For clarity the phrase “the third” has been supplied.
[25:36] 649 tn Heb “will be from it.”
[25:37] 650 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] 651 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] 652 tn This is a Hiphil perfect with vav consecutive, from אוֹר (’or, “light”), and in the causative, “to light, give light.”
[25:38] 653 sn The first word refers to something like small tongs or tweezers used to pull up and trim the wicks; the second word refers to fire-pans or censers.
[25:38] 654 tn “are to be” has been supplied.
[25:39] 655 tn Heb “a talent.”
[25:39] 656 tn The text has “he will make it” or “one will make it.” With no expressed subject it is given a passive translation.
[25:40] 657 tn The text uses two imperatives: “see and make.” This can be interpreted as a verbal hendiadys, calling for Moses and Israel to see to it that they make these things correctly.
[25:40] 658 tn The participle is passive, “caused to see,” or, “shown.”
[25:40] 659 sn The message of this section surely concerns access to God. To expound this correctly, though, since it is an instruction section for building the lampstand, the message would be: God requires that his people ensure that light will guide the way of access to God. The breakdown for exposition could be the instructions for preparation for light (one lamp, several branches), then instructions for the purpose and maintenance of the lamps, and then the last verse telling the divine source for the instructions. Naturally, the metaphorical value of light will come up in the study, especially from the NT. So in the NT there is the warning that if churches are unfaithful God will remove their lampstand, their ministry (Rev 2-3).
[26:1] 660 sn This chapter is given over to the details of the structure itself, the curtains, coverings, boards and walls and veil. The passage can be studied on one level for its function both practically and symbolically for Israel’s worship. On another level it can be studied for its typology, for the tabernacle and many of its parts speak of Christ. For this one should see the commentaries.
[26:1] 661 tn The word order in Hebrew thrusts the direct object to the front for particular emphasis. After the first couple of pieces of furniture are treated (chap. 25), attention turns to the tabernacle itself.
[26:1] 662 tn This is for the adverbial accusative explaining how the dwelling place is to be made.
[26:1] 663 sn S. R. Driver suggests that the curtains were made with threads dyed with these colors (Exodus, 280). Perhaps the colored threads were used for embroidering the cherubim in the curtains.
[26:1] 664 tn The construction is difficult in this line because of the word order. “Cherubim” is an adverbial accusative explaining how they were to make the curtains. And מַעֲשֵׂה חֹשֵׁב (ma’aseh khoshev) means literally “work of a designer”; it is in apposition to “cherubim.” The Hebrew participle means “designer” or “deviser” so that one could render this “of artistic designs in weaving” (S. R. Driver, Exodus, 280-81). B. Jacob says that it refers to “artistic weavers” (Exodus, 789).
[26:2] 665 tn Heb “one” (so KJV).
[26:2] 666 tn Heb “twenty-eight cubits” long and “four cubits” wide.
[26:3] 667 tn This is the active participle, not the passive. It would normally be rendered “joining together.” The Bible uses the active because it has the result of the sewing in mind, namely, that every curtain accompanies another (U. Cassuto, Exodus, 348).
[26:3] 668 tn Heb “a woman to her sister,” this form of using nouns to express “one to another” is selected because “curtains” is a feminine noun (see GKC 448 §139.e).
[26:3] 669 tn The phrase “the other” has been supplied.
[26:4] 670 tn Here “loops” has been supplied.
[26:5] 671 tn Heb “a woman to her sister.”
[26:6] 672 tn Heb “one”; KJV “it shall be one tabernacle”; NRSV “that the tabernacle may be one whole”; NLT “a single unit.”
[26:7] 673 sn This chapter will show that there were two sets of curtains and two sets of coverings that went over the wood building to make the tabernacle or dwelling place. The curtains of fine linen described above could be seen only by the priests from inside. Above that was the curtain of goats’ hair. Then over that were the coverings, an inner covering of rams’ skins dyed red and an outer covering of hides of fine leather. The movement is from the inside to the outside because it is God’s dwelling place; the approach of the worshiper would be the opposite. The pure linen represented the righteousness of God, guarded by the embroidered cherubim; the curtain of goats’ hair was a reminder of sin through the daily sin offering of a goat; the covering of rams’ skins dyed red was a reminder of the sacrifice and the priestly ministry set apart by blood, and the outer covering marked the separation between God and the world. These are the interpretations set forth by Kaiser; others vary, but not greatly (see W. C. Kaiser, Jr., “Exodus,” EBC 2:459).
[26:7] 674 sn This curtain will serve “for a tent over the tabernacle,” as a dwelling place.
[26:7] 675 tn Heb “you will make them”
[26:9] 677 sn The text seems to describe this part as being in front of the tabernacle, hanging down to form a valence at the entrance (S. R. Driver, Exodus, 284).
[26:12] 679 sn U. Cassuto (Exodus, 353) cites b. Shabbat 98b which says, “What did the tabernacle resemble? A woman walking on the street with her train trailing behind her.” In the expression “the half of the curtain that remains,” the verb agrees in gender with the genitive near it.
[26:13] 680 tn Literally “cubit.”
[26:13] 681 sn U. Cassuto states the following: “To the north and to the south, since the tent curtains were thirty cubits long, there were ten cubits left over on each side; these covered the nine cubits of the curtains of the tabernacle and also the bottom cubit of the boards, which the tabernacle curtains did not suffice to cover. It is to this that v. 13 refers” (Exodus, 353).
[26:14] 682 sn Two outer coverings made of stronger materials will be put over the tent and the curtain, the two inner layers.
[26:14] 683 tn See the note on this phrase in Exod 25:5.
[26:15] 684 tn There is debate whether the word הַקְּרָשִׁים (haqqÿrashim) means “boards” (KJV, ASV, NAB, NASB) or “frames” (NIV, NCV, NRSV, TEV) or “planks” (see Ezek 27:6) or “beams,” given the size of them. The literature on this includes M. Haran, “The Priestly Image of the Tabernacle,” HUCA 36 (1965): 192; B. A. Levine, “The Description of the Tabernacle Texts of the Pentateuch,” JAOS 85 (1965): 307-18; J. Morgenstern, “The Ark, the Ephod, and the Tent,” HUCA 17 (1942/43): 153-265; 18 (1943/44): 1-52.
[26:15] 685 tn “Wood” is an adverbial accusative.
[26:15] 686 tn The plural participle “standing” refers to how these items will be situated; they will be vertical rather than horizontal (U. Cassuto, Exodus, 354).
[26:16] 687 tn Heb “the frame.”
[26:17] 688 sn Heb “hands,” the reference is probably to projections that served as stays or supports. They may have been tenons, or pegs, projecting from the bottom of the frames to hold the frames in their sockets (S. R. Driver, Exodus, 286).
[26:17] 689 tn Or “being joined each to the other.”
[26:18] 690 tn Heb “on the south side southward.”
[26:19] 691 tn The clause is repeated to show the distributive sense; it literally says, “and two bases under the one frame for its two projections.”
[26:22] 692 tn Or “westward” (toward the sea).
[26:23] 693 sn The term rendered “corners” is “an architectural term for some kind of special corner structure. Here it seems to involve two extra supports, one at each corner of the western wall” (N. M. Sarna, Exodus [JPSTC], 170).
[26:24] 694 tn Heb “they will be for the two corners.” This is the last clause of the verse, moved forward for clarity.
[26:28] 695 sn These bars served as reinforcements to hold the upright frames together. The Hebrew term for these bars is also used of crossbars on gates (Judg 16:3; Neh 3:3).
[26:30] 696 tn The noun is מִשְׁפָּט (mishpat), often translated “judgment” or “decision” in other contexts. In those settings it may reflect its basic idea of custom, which here would be reflected with a rendering of “prescribed norm” or “plan.”
[26:31] 697 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] 698 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.
[26:32] 700 tn This clause simply says “and their hooks gold,” but is taken as a circumstantial clause telling how the veil will be hung.
[26:32] 701 tn Heb “on four silver bases.”
[26:33] 702 tn The traditional expression is “within the veil,” literally “into the house (or area) of the (special) curtain.”
[26:33] 703 tn Or “the Holy of Holies.”
[26:36] 704 sn This was another curtain, serving as a screen in the entrance way. Since it was far away from the special curtain screening the Most Holy Place, it was less elaborate. It was not the work of the master designer, but of the “embroiderer,” and it did not have the cherubim on it.
[26:36] 705 tn The word רֹקֵם (roqem) refers to someone who made cloth with colors. It is not certain, however, whether the colors were woven into the fabric on the loom or applied with a needle; so “embroiderer” should be understood as an approximation (cf. HALOT 1290-91 s.v. רקם).
[26:37] 706 tn “will be” has been supplied.
[26:37] 707 sn In all the details of this chapter the expositor should pay attention to the overall message rather than engage in speculation concerning the symbolism of the details. It is, after all, the divine instruction for the preparation of the dwelling place for Yahweh. The point could be said this way: The dwelling place of Yahweh must be prepared in accordance with, and by the power of, his divine word. If God was to fellowship with his people, then the center of worship had to be made to his specifications, which were in harmony with his nature. Everything was functional for the approach to God through the ritual by divine provisions. But everything also reflected the nature of God, the symmetry, the order, the pure wood, the gold overlay, or (closer to God) the solid gold. And the symbolism of the light, the table, the veil, the cherubim – all of it was revelatory. All of it reflected the reality in heaven. Churches today do not retain the pattern and furnishings of the old tabernacle. However, they would do well to learn what God was requiring of Israel, so that their structures are planned in accordance with the theology of worship and the theology of access to God. Function is a big part, but symbolism and revelation instruct the planning of everything to be used. Christians live in the light of the fulfillment of Christ, and so they know the realities that the old foreshadowed. While a building is not necessary for worship (just as Israel worshiped in places other than the sanctuary), it is practical, and if there is going to be one, then the most should be made of it in the teaching and worshiping of the assembly. This chapter, then, provides an inspiration for believers on preparing a functional, symbolical, ordered place of worship that is in harmony with the word of God. And there is much to be said for making it as beautiful and uplifting as is possible – as a gift of freewill offering to God. Of course, the most important part of preparing a place of worship is the preparing of the heart. Worship, to be acceptable to God, must be in Christ. He said that when the temple was destroyed he would raise it up in three days. While he referred to his own body, he also alluded to the temple by the figure. When they put Jesus to death, they were destroying the temple; at his resurrection he would indeed begin a new form of worship. He is the tent, the curtain, the atonement, that the sanctuary foreshadowed. And then, believers also (when they receive Christ) become the temple of the Lord. So the NT will take the imagery and teaching of this chapter in a number of useful ways that call for more study. This does not, however, involve allegorization of the individual tabernacle parts.
[27:1] 708 tn The article on this word identifies this as the altar, meaning the main high altar on which the sacrifices would be made.
[27:1] 709 tn The dimensions are five cubits by five cubits by three cubits high.
[27:1] 710 tn Heb “four”; this refers to four sides. S. R. Driver says this is an archaism that means there were four equal sides (Exodus, 291).
[27:1] 711 tn Heb “and three cubits its height.”
[27:2] 712 sn The horns of the altar were indispensable – they were the most sacred part. Blood was put on them; fugitives could cling to them, and the priests would grab the horns of the little altar when making intercessory prayer. They signified power, as horns on an animal did in the wild (and so the word was used for kings as well). The horns may also represent the sacrificial animals killed on the altar.
[27:2] 713 sn The text, as before, uses the prepositional phrase “from it” or “part of it” to say that the horns will be part of the altar – of the same piece as the altar. They were not to be made separately and then attached, but made at the end of the boards used to build the altar (U. Cassuto, Exodus, 363).
[27:3] 714 sn The word is literally “its fat,” but sometimes it describes “fatty ashes” (TEV “the greasy ashes”). The fat would run down and mix with the ashes, and this had to be collected and removed.
[27:3] 715 sn This was the larger bowl used in tossing the blood at the side of the altar.
[27:3] 716 tn The text has “to all its vessels.” This is the lamed (ל) of inclusion according to Gesenius, meaning “all its utensils” (GKC 458 §143.e).
[27:4] 717 tn The noun מִכְבָּר (mikhbar) means “a grating”; it is related to the word that means a “sieve.” This formed a vertical support for the ledge, resting on the ground and supporting its outer edge (S. R. Driver, Exodus, 292).
[27:5] 718 tn The verb is the verb “to be,” here the perfect tense with vav (ו) consecutive. It is “and it will be” or “that it may be,” or here “that it may come” halfway up.
[27:5] 719 tn Heb “to the half of the altar.”
[27:7] 720 tn The verb is a Hophal perfect with vav consecutive: וְהוּבָא (vÿhuva’, “and it will be brought”). The particle אֶת (’et) here introduces the subject of the passive verb (see a similar use in 21:28, “and its flesh will not be eaten”).
[27:7] 721 tn The construction is the infinitive construct with bet (ב) preposition: “in carrying it.” Here the meaning must be that the poles are not left in the rings, but only put into the rings when they carried it.
[27:8] 722 tn The verb is used impersonally; it reads “just as he showed you.” This form then can be made a passive in the translation.
[27:8] 723 tn Heb “thus they will make.” Here too it could be given a passive translation since the subject is not expressed. But “they” would normally refer to the people who will be making this and so can be retained in the translation.
[27:8] sn Nothing is said about the top of the altar. Some commentators suggest, in view of the previous instruction for making an altar out of earth and stone, that when this one was to be used it would be filled up with dirt clods and the animal burnt on the top of that. If the animal was burnt inside it, the wood would quickly burn. A number of recent scholars think this was simply an imagined plan to make a portable altar after the pattern of Solomon’s – but that is an unsatisfactory suggestion. This construction must simply represent a portable frame for the altar in the courtyard, an improvement over the field altar. The purpose and function of the altar are not in question. Here worshipers would make their sacrifices to God in order to find forgiveness and atonement, and in order to celebrate in worship with him. No one could worship God apart from this; no one could approach God apart from this. So too the truths that this altar communicated form the basis and center of all Christian worship. One could word an applicable lesson this way: Believers must ensure that the foundation and center of their worship is the altar, i.e., the sacrificial atonement.
[27:9] 724 tn Or “enclosure” (TEV).
[27:9] 725 tn Heb “south side southward.”
[27:9] 727 sn The entire courtyard of 150 feet by 75 feet was to be enclosed by a curtain wall held up with posts in bases. All these hangings were kept in place by a cord and tent pegs.
[27:11] 729 tn Heb “and thus.”
[27:11] 730 tn Here the phrase “there will be” has been supplied.
[27:11] 731 sn These bands have been thought by some to refer to connecting rods joining the tops of the posts. But it is more likely that they are bands or bind rings surrounding the posts at the base of the capitals (see 38:17).
[27:14] 732 tn The word literally means “shoulder.” The next words, “of the gate,” have been supplied here and in v. 15. The east end would contain the courtyard’s entry with a wall of curtains on each side of the entry (see v. 16).
[27:14] 733 tn Here “will be” has been supplied.
[27:15] 734 tn Heb “shoulder.”
[27:15] 735 tn Here the phrase “there will be” has been supplied.
[27:17] 736 tn The text uses the passive participle here: they are to “be filleted with silver” or “bound round” with silver.
[27:17] 737 tn Here the phrase “are to be” has been supplied.
[27:18] 738 tn Heb “a hundred cubits.”
[27:18] 739 tn Heb “fifty.” The text has “and the width fifty [cubits] with fifty.” This means that it is fifty cubits wide on the western end and fifty cubits wide on the eastern end.
[27:18] 740 tn Here “hangings” has been supplied.
[27:18] 741 tn Here the phrase “is to be” has been supplied.
[27:19] 742 tn Heb “to all”; for use of the preposition lamed (ל) to show inclusion (all belonging to) see GKC 458 §143.e.
[27:19] 743 tn Here “used” has been supplied.
[27:19] 744 sn The tabernacle is an important aspect of OT theology. The writer’s pattern so far has been: ark, table, lamp, and then their container (the tabernacle); then the altar and its container (the courtyard). The courtyard is the place of worship where the people could gather – they entered God’s courts. Though the courtyard may not seem of much interest to current readers, it did interest the Israelites. Here the sacrifices were made, the choirs sang, the believers offered their praises, they had their sins forgiven, they came to pray, they appeared on the holy days, and they heard from God. It was sacred because God met them there; they left the “world” (figuratively speaking) and came into the very presence of God.
[27:20] 745 tn The form is the imperfect tense with the vav showing a sequence with the first verb: “you will command…that they take.” The verb “take, receive” is used here as before for receiving an offering and bringing it to the sanctuary.
[27:20] 746 tn Heb “lamp,” which must be a collective singular here.
[27:20] 747 tn The verb is unusual; it is the Hiphil infinitive construct of עָלָה (’alah), with the sense here of “to set up” to burn, or “to fix on” as in Exod 25:37, or “to kindle” (U. Cassuto, Exodus, 370).
[27:20] 748 sn The word can mean “continually,” but in this context, as well as in the passages on the sacrifices, “regularly” is better, since each morning things were cleaned and restored.
[27:21] 749 tn The LXX has mistakenly rendered this name “the tent of the testimony.”
[27:21] 750 sn The lamps were to be removed in the morning so that the wicks could be trimmed and the oil replenished (30:7) and then lit every evening to burn through the night.
[27:21] 751 sn This is the first of several sections of priestly duties. The point is a simple one here: those who lead the worship use the offerings of the people to ensure that access to God is illumined regularly. The NT will make much of the symbolism of light.
[28:1] 752 sn Some modern scholars find this and the next chapter too elaborate for the wilderness experience. To most of them this reflects the later Zadokite priesthood of the writer’s (P’s) day that was referred to Mosaic legislation for authentication. But there is no compelling reason why this should be late; it is put late because it is assumed to be P, and that is assumed to be late. But both assumptions are unwarranted. This lengthy chapter could be divided this way: instructions for preparing the garments (1-5), details of the apparel (6-39), and a warning against deviating from these (40-43). The subject matter of the first part is that God requires that his chosen ministers reflect his holy nature; the point of the second part is that God requires his ministers to be prepared to fulfill the tasks of the ministry, and the subject matter of the third part is that God warns all his ministers to safeguard the holiness of their service.
[28:1] 753 tn The verb is the Hiphil imperative of the root קָרַב (qarav, “to draw near”). In the present stem the word has religious significance, namely, to present something to God, like an offering.
[28:1] 754 tn This entire clause is a translation of the Hebrew לְכַהֲנוֹ־לִי (lÿkhahano-li, “that he might be a priest to me”), but the form is unusual. The word means “to be a priest” or “to act as a priest.” The etymology of the word for priest, כֹּהֵן (kohen), is uncertain.
[28:2] 755 sn The genitive “holiness” is the attribute for “garments” – “garments of holiness.” The point of the word “holy” is that these garments would be distinctive from ordinary garments, for they set Aaron apart to sanctuary service and ministry.
[28:2] 756 tn The expression is לְכָבוֹד וּלְתִפְארֶת (lÿkhavod ulÿtif’aret, “for glory and for beauty”). W. C. Kaiser (“Exodus,” EBC 2:465), quoting the NIV’s “to give him dignity and honor,” says that these clothes were to exalt the office of the high priest as well as beautify the worship of God (which explains more of what the text has than the NIV rendering). The meaning of the word “glory” has much to do with the importance of the office, to be sure, but in Exodus the word has been used also for the brilliance of the presence of Yahweh, and so the magnificence of these garments might indeed strike the worshiper with the sense of the exaltation of the service.
[28:3] 757 tn Heb “And you, you will speak to.”
[28:3] 758 tn Heb “wise of heart.” The word for “wise” (חַכְמֵי, khakhme, the plural construct form) is from the word group that is usually translated “wisdom, wise, be wise,” but it has as its basic meaning “skill” or “skillful.” This is the way it is used in 31:3, 6 and 35:10 etc. God gave these people “wisdom” so that they would know how to make these things. The “heart” for the Hebrews is the locus of understanding, the mind and the will. To be “wise of heart” or “wise in heart” means that they had the understanding to do skillful work, they were talented artisans and artists.
[28:3] 759 sn There is no necessity to take this as a reference to the Holy Spirit who produces wisdom in these people, although that is not totally impossible. A number of English versions (e.g., NAB, NIV, NCV, NRSV, TEV, CEV, NLT) do not even translate the word “spirit.” It probably refers to their attitude and ability. U. Cassuto has “to all the artisans skilled in the making of stately robes, in the heart [i.e., mind] of each of whom I have implanted sagacity in his craft so that he may do his craft successfully” (Exodus, 371).
[28:3] 760 tn The form is the perfect tense with the vav (ו) consecutive; after the instruction to speak to the wise, this verb, equal to an imperfect, will have the force of purpose.
[28:3] 761 tn Or “to sanctify him” (ASV) or “to consecrate him” (KJV, NASB, NRSV). It is the garments that will set Aaron apart, or sanctify him, not the workers. The expression could be taken to mean “for his consecration” (NIV) since the investiture is part of his being set apart for service.
[28:4] 762 sn The breastpiece seems to have been a pouch of sorts or to have had a pocket, since it was folded in some way (28:16; 39:9) and contained the Urim and Thummim (Exod 28:30; Lev 8:8).
[28:4] 763 sn The word “ephod” is taken over directly from Hebrew, because no one knows how to translate it, nor is there agreement about its design. It refers here to a garment worn by the priests, but the word can also refer to some kind of image for a god (Judg 8:27).
[28:4] 764 tn The word תָּשְׁבֵּץ (tashbets), which describes the tunic and which appears only in this verse, is related to a verb (also rare) of the same root in 28:39 that describes making the tunic. Their meaning is uncertain (see the extended discussion in C. Houtman, Exodus, 3:473-75). A related noun describes gold fasteners and the “settings,” or “mountings,” for precious stones (28:11, 13, 14, 20, 25; 36:18; 39:6, 13, 16, 18; cf. Ps 45:14). The word “fitted” in 28:4 reflects the possibility that “the tunic is to be shaped by sewing, … so that it will fit tightly around the body” (C. Houtman, Exodus, 3:475).
[28:5] 765 tn Heb “and they.” The word “artisans” is supplied as the referent of the pronoun, a connection that is clearer in Hebrew than in English.
[28:5] 766 tn Heb “receive” or “take.”
[28:7] 767 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.”
[28:8] 768 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] 769 tn Heb “from it” but meaning “of one [the same] piece”; the phrase “the ephod” has been supplied.
[28:9] 770 tn Although this is normally translated “Israelites,” here a more literal translation is clearer because it refers to the names of the twelve tribes – the actual sons of Israel.
[28:10] 771 tn This is in apposition to the direct object of the verb “engrave.” It further defines how the names were to be engraved – six on one and the other six on the other.
[28:10] 772 tn Heb “according to their begettings” (the major word in the book of Genesis). What is meant is that the names would be listed in the order of their ages.
[28:11] 773 sn Expert stone or gem engravers were used to engrave designs and names in identification seals of various sizes. It was work that skilled artisans did.
[28:11] 774 tn Or “you will mount them” (NRSV similar).
[28:11] 775 tn Or “rosettes,” shield-like frames for the stones. The Hebrew word means “to plait, checker.”
[28:12] 776 sn This was to be a perpetual reminder that the priest ministers on behalf of the twelve tribes of Israel. Their names would always be borne by the priests.
[28:15] 777 tn Heb “a breastpiece of decision” (חֹשֶׁן מִשְׁפָּט, khoshen mishpat; so NAB). The first word, rendered “breastpiece,” is of uncertain etymology. This item was made of material similar to the ephod. It had four rows of three gems on it, bearing the names of the tribes. In it were the urim and thummim. J. P. Hyatt refers to a similar object found in the Egyptian reliefs, including even the twisted gold chains used to hang it from the priest (Exodus [NCBC], 282).
[28:16] 779 tn “when” is added for clarification (U. Cassuto, Exodus, 375).
[28:16] 780 tn The word זֶרֶת (zeret) is half a cubit; it is often translated “span.”
[28:20] 781 sn U. Cassuto (Exodus, 375-76) points out that these are the same precious stones mentioned in Ezek 28:13 that were to be found in Eden, the garden of God. So the priest, when making atonement, was to wear the precious gems that were there and symbolized the garden of Eden when man was free from sin.
[28:21] 782 tn For clarity the words “the number of” have been supplied.
[28:21] 783 tn The phrase translated “the engravings of a seal” is an adverbial accusative of manner here.
[28:23] 784 tn Heb “give, put.”
[28:23] 785 tn Here “upper” has been supplied.
[28:25] 786 tn Here “the other” has been supplied.
[28:25] 787 tn Here “them” has been supplied.
[28:26] 788 tn Here “other” has been supplied.
[28:27] 789 tn Here “more” has been supplied.
[28:29] 790 sn So Aaron will have the names of the tribes on his shoulders (v. 12) which bear the weight and symbol of office (see Isa 9:6; 22:22), and over his heart (implying that they have a constant place in his thoughts [Deut 6:6]). Thus he was to enter the presence of God as the nation’s representative, ever mindful of the nation’s interests, and ever bringing the remembrance of it before God (S. R. Driver, Exodus, 306).
[28:30] 791 sn The Urim and the Thummim were two objects intended for determining the divine will. There is no clear evidence of their size or shape or the material of which they were made, but they seem to have been familiar items to Moses and the people. The best example of their use comes from 1 Sam 14:36-42. Some have suggested from the etymologies that they were light and dark objects respectively, perhaps stones or sticks or some other object. They seem to have fallen out of use after the Davidic period when the prophetic oracles became popular. It may be that the title “breastpiece of judgment” indicates that these objects were used for making “decisions” (J. P. Hyatt, Exodus [NCBC], 283-84). U. Cassuto has the most thorough treatment of the subject (Exodus, 378-82); he lists several very clear rules for their uses gathered from their instances in the Bible, including that they were a form of sacred lot, that priests or leaders of the people only could use them, and that they were used for discovering the divine will in areas that were beyond human knowledge.
[28:30] 792 tn Or “judgment” (KJV, ASV, NASB, NRSV). The term is מִשְׁפָּט (mishpat), the same word that describes the breastpiece that held the two objects. Here it is translated “decisions” since the Urim and Thummim contained in the breastpiece represented the means by which the
[28:31] 793 tn The מְעִיל (mÿ’il), according to S. R. Driver (Exodus, 307), is a long robe worn over the ephod, perhaps open down the front, with sleeves. It is made of finer material than ordinary cloaks because it was to be worn by people in positions of rank.
[28:32] 794 tn Heb “mouth” or “opening” (פִּי, pi; in construct).
[28:32] 795 tn The “mouth of its head” probably means its neck; it may be rendered “the opening for the head,” except the pronominal suffix would have to refer to Aaron, and that is not immediately within the context.
[28:32] 796 tn Or “woven work” (KJV, ASV, NASB), that is, “the work of a weaver.” The expression suggests that the weaving was from the fabric edges itself and not something woven and then added to the robe. It was obviously intended to keep the opening from fraying.
[28:32] 797 tn The expression כְּפִי תַחְרָא (kÿfi takhra’) is difficult. It was early rendered “like the opening of a coat of mail.” It occurs only here and in the parallel 39:23. Tg. Onq. has “coat of mail.” S. R. Driver suggests “a linen corselet,” after the Greek (Exodus, 308). See J. Cohen, “A Samaritan Authentication of the Rabbinic Interpretation of kephi tahra’,” VT 24 (1974): 361-66.
[28:32] 798 tn The verb is the Niphal imperfect, here given the nuance of potential imperfect. Here it serves in a final clause (purpose/result), introduced only by the negative (see GKC 503-4 §165.a).
[28:33] 799 sn This must mean round balls of yarn that looked like pomegranates. The fruit was very common in the land, but there is no indication of the reason for its choice here. Pomegranates are found in decorative schemes in Ugarit, probably as signs of fertility. It may be that here they represent the blessing of God on Israel in the land. The bells that are between them possibly have the intent of drawing God’s attention as the priest moves and the bells jingle (anthropomorphic, to be sure), or that the people would know that the priest was still alive and moving inside. Some have suggested that the pomegranate may have recalled the forbidden fruit eaten in the garden (the gems already have referred to the garden), the reason for the priest entering for atonement, and the bells would divert the eye (of God) to remind him of the need. This is possible but far from supportable, since nothing is said of the reason, nor is the fruit in the garden identified.
[28:33] 800 tn The text repeats the idea: “you will make for its hem…all around its hem.”
[28:34] 801 tn The words “the pattern is to be” are not in the Hebrew text, but are supplied in the translation for clarity and for stylistic reasons.
[28:35] 802 tn Heb “it”; the referent (the robe) has been specified in the translation for clarity.
[28:35] 803 tn The form is a Piel infinitive construct with the lamed (ל) preposition: “to minister” or “to serve.” It may be taken epexegetically here, “while serving,” although S. R. Driver takes it as a purpose, “in order that he may minister” (Exodus, 308). The point then would be that he dare not enter into the Holy Place without wearing it.
[28:35] 804 sn God would hear the bells and be reminded that this priest was in his presence representing the nation and that the priest had followed the rules of the sanctuary by wearing the appropriate robes with their attachments.
[28:36] 805 tn The word צִּיץ (tsits) seems to mean “a shining thing” and so here a plate of metal. It originally meant “flower,” but they could not write on a flower. So it must have the sense of something worn openly, visible, and shining. The Rabbinic tradition says it was two fingers wide and stretched from ear to ear, but this is an attempt to give details that the Law does not give (see B. Jacob, Exodus, 818).
[28:36] 806 tn Heb “the engravings of a seal”; this phrase is an adverbial accusative of manner.
[28:36] 807 sn The engraving was a perpetual reminder of the holiness that was due the
[28:37] 808 tn The verb is the perfect tense with the vav (ו) consecutive; it follows the same at the beginning of the verse. Since the first verb is equal to the imperfect of instruction, this could be as well, but it is more likely to be subordinated to express the purpose of the former.
[28:37] 809 tn Heb “it will be,” an instruction imperfect.
[28:38] 810 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] 811 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] 812 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.
[28:39] 813 tn It is difficult to know how to translate וְשִׁבַּצְּתָּ (vÿshibbatsta); it is a Piel perfect with the vav (ו) consecutive, and so equal to the imperfect of instruction. Some have thought that this verb describes a type of weaving and that the root may indicate that the cloth had something of a pattern to it by means of alternate weaving of the threads. It was the work of a weaver (39:27) and not so detailed as certain other fabrics (26:1), but it was more than plain weaving (S. R. Driver, Exodus, 310). Here, however, it may be that the fabric is assumed to be in existence and that the action has to do with sewing (C. Houtman, Exodus, 3:475, 517).
[28:40] 814 sn This refers to a band of linen wrapped around the head, forming something like a brimless convex cap, resembling something like a half egg. It refers to the headgear of ordinary priests only (see S. R. Driver, Exodus, 310-11).
[28:41] 815 sn The instructions in this verse anticipate chap. 29, as well as the ordination ceremony described in Lev 8 and 9. The anointing of Aaron is specifically required in the Law, for he is to be the High Priest. The expression “ordain them” might also be translated as “install them” or “consecrate them”; it literally reads “and fill their hands,” an expression for the consecration offering for priesthood in Lev 8:33. The final instruction to sanctify them will involve the ritual of the atoning sacrifices to make the priests acceptable in the sanctuary.
[28:41] 816 tn Heb “fill their hand.” As a result of this installation ceremony they will be officially designated for the work. It seems likely that the concept derives from the notion of putting the priestly responsibilities under their control (i.e., “filling their hands” with work). See note on the phrase “ordained seven days” in Lev 8:33.
[28:41] 817 tn Traditionally “sanctify them” (KJV, ASV).
[28:42] 818 tn Heb “naked flesh” (so NAB, NRSV); KJV “nakedness.”
[28:43] 820 tn The construction for this temporal clause is the infinitive construct with the temporal preposition bet (ב) and the suffixed subjective genitive.
[28:43] 821 tn This construction is also the temporal clause with the infinitive construct and the temporal preposition bet (ב) and the suffixed subjective genitive.
[28:43] 822 tn The text has וְלאֹ־יִשְׂאוּ עָוֹן וָמֵתוּ (vÿlo’-yis’u ’avon vametu). The imperfect tense here introduces a final clause, yielding a purpose or result translation (“in order that” or “so that”). The last verb is the perfect tense with the vav consecutive, and so it too is equal to a final imperfect – but it would show the result of bearing the iniquity. The idea is that if they approached the holy things with a lack of modesty, perhaps like the pagans who have nakedness and sexuality as part of the religious ritual, they would pollute the holy things, and it would be reckoned to them for iniquity and they would die.
[28:43] 824 sn So the priests were to make intercession for the people, give decisions from God’s revealed will, enter his presence in purity, and represent holiness to Yahweh. The clothing of the priests provided for these functions, but in a way that brought honor and dignity. A priest was, therefore, to serve in purity, holiness, and fear (Malachi). There is much that can be derived from this chapter to form principles of spiritual leadership, but the overall point can be worded this way: Those whom God selects to minister to the congregation through intercessory prayer, divine counsel, and sacrificial worship, must always represent the holiness of Yahweh in their activities and demeanor.
[29:1] 825 sn Chap. 29 is a rather long, involved discussion of the consecration of Aaron the priest. It is similar to the ordination service in Lev 8. In fact, the execution of what is instructed here is narrated there. But these instructions must have been formulated after or in conjunction with Lev 1-7, for they presuppose a knowledge of the sacrifices. The bulk of the chapter is the consecration of the priests: 1-35. It has the preparation (1-3), washing (4), investiture and anointing (5-9), sin offering (10-14), burnt offering (15-18), installation peace offering (19-26, 31-34), other offerings’ rulings (27-30), and the duration of the ritual (35). Then there is the consecration of the altar (36-37), and the oblations (38-46). There are many possibilities for the study and exposition of this material. The whole chapter is the consecration of tabernacle, altar, people, and most of all the priests. God was beginning the holy operations with sacral ritual. So the overall message would be: Everyone who ministers, everyone who worships, and everything they use in the presence of Yahweh, must be set apart to God by the cleansing, enabling, and sanctifying work of God.
[29:1] 826 tn Heb “the thing.”
[29:1] 827 tn Literally: “take one bull, a ‘son’ of the herd.”
[29:1] 828 tn The word תָּמִים (tamim) means “perfect.” The animals could not have diseases or be crippled or blind (see Mal 1). The requirement was designed to ensure that the people would give the best they had to Yahweh. The typology pointed to the sinless Messiah who would fulfill all these sacrifices in his one sacrifice on the cross.
[29:2] 829 sn This will be for the minkhah (מִנְחָה) offering (Lev 2), which was to accompany the animal sacrifices.
[29:2] 830 tn Or “anointed” (KJV, ASV).
[29:2] 831 tn The “fine flour” is here an adverbial accusative, explaining the material from which these items were made. The flour is to be finely sifted, and from the wheat, not the barley, which was often the material used by the poor. Fine flour, no leaven, and perfect animals, without blemishes, were to be gathered for this service.
[29:3] 832 tn The verb קָרַב (qarav) in the Hiphil means to “bring near” to the altar, or, to offer something to God. These gifts will, therefore, be offered to him for the service of this ritual.
[29:4] 834 tn Here too the verb is Hiphil (now imperfect) meaning “bring near” the altar. The choice of this verb indicates that they were not merely being brought near, but that they were being formally presented to Yahweh as the offerings were.
[29:4] 835 sn This is the washing referred to in Lev 8:6. This is a complete washing, not just of the hands and feet that would follow in the course of service. It had to serve as a symbolic ritual cleansing or purifying as the initial stage in the consecration. The imagery of washing will be used in the NT for regeneration (Titus 3:5).
[29:5] 836 tn The Hiphil of לָבַשׁ (lavash, “to clothe”) will take double accusatives; so the sign of the accusative is with Aaron, and then with the articles of clothing. The translation will have to treat Aaron as the direct object and the articles as indirect objects, because Aaron receives the prominence in the verse – you will clothe Aaron.
[29:5] 837 tn The verb used in this last clause is a denominative verb from the word for ephod. And so “ephod the ephod on him” means “fasten as an ephod the ephod on him” (S. R. Driver, Exodus, 316).
[29:6] 838 sn This term does not appear in chap. 28, but it can only refer to the plate with the inscription on it that was tied to the turban. Here it is called a “holy diadem,” a diadem that is distinctly set apart for this service. All the clothing was described as “holy garments,” and so they were all meant to mark the separation of the priests to this holy service. The items of clothing were each intended for different aspects of ministry, and so this step in the consecration was designed to symbolize being set apart for those duties, or, prepared (gifted) to perform the ministry.
[29:7] 839 sn The act of anointing was meant to set him apart for this holy service within the house of Yahweh. The psalms indicate that no oil was spared in this ritual, for it ran down his beard and to the hem of his garment. Oil of anointing was used for all major offices (giving the label with the passive adjective “mashiah” (or “messiah”) to anyone anointed. In the further revelation of Scripture, the oil came to signify the enablement as well as the setting apart, and often the Holy Spirit came on the person at the anointing with oil. The olive oil was a symbol of the Spirit in the OT as well (Zech 4:4-6). And in the NT “anointing” signifies empowerment by the Holy Spirit for service.
[29:9] 840 tc Hebrew has both the objective pronoun “them” and the names “Aaron and his sons.” Neither the LXX nor Leviticus 8:13 has “Aaron and his sons,” suggesting that this may have been a later gloss in the text.
[29:9] 841 tn Heb “and you will fill the hand” and so “consecrate” or “ordain.” The verb draws together the individual acts of the process.
[29:10] 842 tn The verb is singular, agreeing with the first of the compound subject – Aaron.
[29:10] 843 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.
[29:12] 844 sn This act seems to have signified the efficacious nature of the blood, since the horns represented power. This is part of the ritual of the sin offering for laity, because before the priests become priests they are treated as laity. The offering is better described as a purification offering rather than a sin offering, because it was offered, according to Leviticus, for both sins and impurities. Moreover, it was offered primarily to purify the sanctuary so that the once-defiled or sinful person could enter (see J. Milgrom, Leviticus [AB]).
[29:12] 845 tn The phrase “rest of” has been supplied in the translation for clarification.
[29:13] 846 tn S. R. Driver suggests that this is the appendix or an appendix, both here and in v. 22 (Exodus, 320). “The surplus, the appendage of liver, found with cow, sheep, or goat, but not with humans: Lobus caudatus” (HALOT 453 s.v. יֹתֶרֶת).
[29:13] 847 tn Heb “turn [them] into sweet smoke” since the word is used for burning incense.
[29:13] sn The giving of the visceral organs and the fat has received various explanations. The fat represented the best, and the best was to go to God. If the animal is a substitute, then the visceral organs represent the will of the worshiper in an act of surrender to God.
[29:14] 848 tn Heb “burn with fire.”
[29:14] 849 sn This is to be done because there is no priesthood yet. Once they are installed, then the sin/purification offering is to be eaten by the officiating priests as a sign that the offering was received. But priests could not consume their own sin offering.
[29:14] 850 sn There were two kinds of “purification offering,” those made with confession for sin and those made without. The title needs to cover both of them, and if it is called in the traditional way “the sin offering,” that will convey that when people offered it for skin diseases, menstruation, or having babies, they had sinned. That was not the case. Moreover, it is usual to translate the names of the sacrifices by what they do more than what they cover – so peace offering, reparation offering, and purification offering.
[29:18] 851 tn Heb “turn to sweet smoke.”
[29:18] 852 sn According to Lev 1 the burnt offering (often called whole burnt offering, except that the skins were usually given to the priests for income) was an atoning sacrifice. By consuming the entire animal, God was indicating that he had completely accepted the worshiper, and as it was a sweet smelling fire sacrifice, he was indicating that he was pleased to accept it. By offering the entire animal, the worshiper was indicating on his part a complete surrender to God.
[29:18] 853 tn The word אִשֶּׁה (’isheh) has traditionally been translated “an offering made with fire” or the like, because it appears so obviously connected with fire. But further evidence from Ugaritic suggests that it might only mean “a gift” (see Milgrom, Leviticus 1-16, 161).
[29:18] 854 sn These sections show that the priest had to be purified or cleansed from defilement of sin and also be atoned for and accepted by the
[29:20] 855 sn By this ritual the priests were set apart completely to the service of God. The ear represented the organ of hearing (as in “ears you have dug” in Ps 40 or “awakens my ear” in Isa 50), and this had to be set apart to God so that they could hear the Word of God. The thumb and the hand represented the instrument to be used for all ministry, and so everything that they “put their hand to” had to be dedicated to God and appropriate for his service. The toe set the foot apart to God, meaning that the walk of the priest had to be consecrated – where he went, how he conducted himself, what life he lived, all belonged to God now.
[29:21] 856 tn Here “it” has been supplied.
[29:21] 857 tn The verb in this instance is Qal and not Piel, “to be holy” rather than “sanctify.” The result of all this ritual is that Aaron and his sons will be set aside and distinct in their life and their service.
[29:22] 858 tn S. R. Driver suggests that this is the appendix or an appendix, both here and in v. 13 (Exodus, 320). “The surplus, the appendage of liver, found with cow, sheep, or goat, but not with humans: Lobus caudatus” (HALOT 453 s.v. יֹתֶרֶת).
[29:24] 860 tn Heb “the whole” or “the all.”
[29:24] 862 tn The “wave offering” is תְּנוּפָה (tÿnufah); it is, of course, cognate with the verb, but an adverbial accusative rather than the direct object. In Lev 23 this seems to be a sacrificial gesture of things that are for the priests – but they present them first to Yahweh and then receive them back from him. So the waving is not side to side, but forward to Yahweh and then back to the priest. Here it is just an induction into that routine, since this is the ordination of the priests and the gifts are not yet theirs. So this will all be burned on the altar.
[29:25] 863 tn “turn to sweet smoke.”
[29:25] 864 tn “them” has been supplied.
[29:27] 865 sn These are the two special priestly offerings: the wave offering (from the verb “to wave”) and the “presentation offering” (older English: heave offering; from a verb “to be high,” in Hiphil meaning “to lift up,” an item separated from the offering, a contribution). The two are then clarified with two corresponding relative clauses containing two Hophals: “which was waved and which was presented.” In making sacrifices, the breast and the thigh belong to the priests.
[29:29] 866 tn The construction is an infinitive construct with a lamed (ל) preposition. The form simply means “for anointing,” but it serves to express the purpose or result of their inheriting the sacred garments.
[29:29] 867 tn This form is a Piel infinitive construct with a lamed (ל) preposition. It literally reads “for filling the hands,” the idiom used throughout this chapter for ordination or installation. Here too it has a parallel use of purpose or result.
[29:30] 868 tn Heb “after him”; NCV, NLT “after Aaron.”
[29:30] 869 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] 870 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.
[29:31] 871 tn Or “boil” (see Lev 8:31).
[29:31] 872 sn The “holy place” must be in the courtyard of the sanctuary. Lev 8:31 says it is to be cooked at the entrance of the tent of meeting. Here it says it will be eaten there as well. This, then, becomes a communion sacrifice, a peace offering which was a shared meal. Eating a communal meal in a holy place was meant to signify that the worshipers and the priests were at peace with God.
[29:33] 873 tn The clause is a relative clause modifying “those things,” the direct object of the verb “eat.” The relative clause has a resumptive pronoun: “which atonement was made by them” becomes “by which atonement was made.” The verb is a Pual perfect of כִּפֵּר (kipper, “to expiate, atone, pacify”).
[29:33] 874 tn The Hebrew word is “stranger, alien” (זָר, zar). But in this context it means anyone who is not a priest (see S. R. Driver, Exodus, 324).
[29:34] 875 tn Or “ordination offerings” (Heb “fillings”).
[29:34] 876 tn The verb in the conditional clause is a Niphal imperfect of יָתַר (yatar); this verb is repeated in the next clause (as a Niphal participle) as the direct object of the verb “you will burn” (a Qal perfect with a vav [ו] consecutive to form the instruction).
[29:34] 877 tn Heb “burn with fire.”
[29:34] 878 tn The verb is a Niphal imperfect negated. It expresses the prohibition against eating this, but in the passive voice: “it will not be eaten,” or stronger, “it must not be eaten.”
[29:35] 879 tn Heb “you will fill their hand.”
[29:35] 880 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.
[29:36] 881 tn The construction uses a genitive: “a bull of the sin offering,” which means, a bull that is designated for a sin (or better, purification) offering.
[29:36] 882 sn It is difficult to understand how this verse is to be harmonized with the other passages. The ceremony in the earlier passages deals with atonement made for the priests, for people. But here it is the altar that is being sanctified. The “sin [purification] offering” seems to be for purification of the sanctuary and altar to receive people in their worship.
[29:36] 883 tn The verb is וְחִטֵּאתָ (vÿhitte’ta), a Piel perfect of the word usually translated “to sin.” Here it may be interpreted as a privative Piel (as in Ps 51:7 [9]), with the sense of “un-sin” or “remove sin.” It could also be interpreted as related to the word for “sin offering,” and so be a denominative verb. It means “to purify, cleanse.” The Hebrews understood that sin and contamination could corrupt and pollute even things, and so they had to be purged.
[29:36] 884 tn The construction is a Piel infinitive construct in an adverbial clause. The preposition bet (ב) that begins the clause could be taken as a temporal preposition, but in this context it seems to express the means by which the altar was purged of contamination – “in your making atonement” is “by [your] making atonement.”
[29:37] 885 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] 886 tn The construction is the superlative genitive: “holy of holies,” or “most holy.”
[29:37] 887 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).
[29:38] 888 tn The verb is “you will do,” “you will make.” It clearly refers to offering the animals on the altar, but may emphasize all the preparation that was involved in the process.
[29:39] 889 tn Heb “between the two evenings” or “between the two settings” (בֵּין הָעַרְבָּיִם, ben ha’arbayim). This expression has had a good deal of discussion. (1) Tg. Onq. says “between the two suns,” which the Talmud explains as the time between the sunset and the time the stars become visible. More technically, the first “evening” would be the time between sunset and the appearance of the crescent moon, and the second “evening” the next hour, or from the appearance of the crescent moon to full darkness (see Deut 16:6 – “at the going down of the sun”). (2) Saadia, Rashi, and Kimchi say the first evening is when the sun begins to decline in the west and cast its shadows, and the second evening is the beginning of night. (3) The view adopted by the Pharisees and the Talmudists (b. Pesahim 61a) is that the first evening is when the heat of the sun begins to decrease, and the second evening begins at sunset, or, roughly from 3-5
[29:40] 890 tn The phrase “of an ephah” has been supplied for clarity (cf. Num 28:5). The ephah was a commonly used dry measure whose capacity is now uncertain: “Quotations given for the ephah vary from ca. 45 to 20 liters” (C. Houtman, Exodus, 2:340-41).
[29:40] 891 tn “Hin” is a transliterated Hebrew word that seems to have an Egyptian derivation. The amount of liquid measured by a hin is uncertain: “Its presumed capacity varies from about 3,5 liters to 7,5 liters” (C. Houtman, Exodus, 3:550).
[29:42] 892 tn The translation has “regular” instead of “continually,” because they will be preparing this twice a day.
[29:42] 893 tn The relative clause identifies the place in front of the Tent as the place that Yahweh would meet Moses. The main verb of the clause is אִוָּעֵד (’ivva’ed), a Niphal imperfect of the verb יָעַד (ya’ad), the verb that is cognate to the name “tent of meeting” – hence the name. This clause leads into the next four verses.
[29:43] 894 tn The verb now is a Niphal perfect from the same root, with a vav (ו) consecutive. It simply continues the preceding verb, announcing now that he would meet the people.
[29:43] 895 tn Or “will be sanctified by my glory” (KJV and ASV both similar).
[29:43] sn The tabernacle, as well as the priests and the altar, will be sanctified by the power of Yahweh’s presence. The reference here is to when Yahweh enters the sanctuary in all his glory (see Exod 40:34f.).
[29:44] 896 tn This verse affirms the same point as the last, but now with an active verb: “I will set apart as holy” (or “I will sanctify”). This verse, then, probably introduces the conclusion of the chapter: “So I will….”
[29:45] 897 tn The verb has the root שָׁכַן (shakan), from which came the word for the dwelling place, or sanctuary, itself (מִשְׁכָּן, mishkan). It is also used for the description of “the Shekinah glory.” God is affirming that he will reside in the midst of his people.
[30:1] 898 sn Why this section has been held until now is a mystery. One would have expected to find it with the instructions for the other furnishings. The widespread contemporary view that it was composed later does not answer the question, it merely moves the issue to the work of an editor rather than the author. N. M. Sarna notes concerning the items in chapter 30 that “all the materials for these final items were anticipated in the list of invited donations in 25:3-6” and that they were not needed for installing Aaron and his sons (Exodus [JPSTC], 193). Verses 1-10 can be divided into three sections: the instructions for building the incense altar (1-5), its placement (6), and its proper use (7-10).
[30:1] 899 tn The expression is מִזְבֵּחַ מִקְטַר קְטֹרֶת (mizbeakh miqtar qÿtoret), either “an altar, namely an altar of incense,” or “an altar, [for] burning incense.” The second noun is “altar of incense,” although some suggest it is an active noun meaning “burning.” If the former, then it is in apposition to the word for “altar” (which is not in construct). The last noun is “incense” or “sweet smoke.” It either qualifies the “altar of incense” or serves as the object of the active noun. B. Jacob says that in order to designate that this altar be used only for incense, the Torah prepared the second word for this passage alone. It specifies the kind of altar this is (Exodus, 828).
[30:1] 900 tn This is an adverbial accusative explaining the material used in building the altar.
[30:1] 901 sn See M. Haran, “The Uses of Incense in Ancient Israel Ritual,” VT 10 (1960): 113-15; N. Glueck, “Incense Altars,” Translating and Understanding the Old Testament, 325-29.
[30:2] 903 tn Heb “two cubits.”
[30:2] 904 tn Heb “its horns from it.”
[30:3] 906 tn Heb “its walls around.”
[30:3] 907 tn Heb “and make for it border gold around.” The verb is a consecutive perfect. See Exod 25:11, where the ark also has such a molding.
[30:4] 908 sn Since it was a small altar, it needed only two rings, one on either side, in order to be carried. The second clause clarifies that the rings should be on the sides, the right and the left, as you approach the altar.
[30:4] 909 tn Heb “And it”; this refers to the rings collectively in their placement on the box, and so the word “rings” has been used to clarify the referent for the modern reader.
[30:4] 910 tn Heb “for houses.”
[30:7] 911 tn The text uses a cognate accusative (“incense”) with the verb “to burn” or “to make into incense/sweet smoke.” Then, the noun “sweet spices” is added in apposition to clarify the incense as sweet.
[30:7] 912 tn The Hebrew is בְּהֵיטִיבוֹ (bÿhetivo), a Hiphil infinitive construct serving in a temporal clause. The Hebrew verb means “to make good” and so in this context “to fix” or “to dress.” This refers to cleansing and trimming the lamps.
[30:7] 913 sn The point of the little golden altar of incense is normally for intercessory prayer, and then at the Day of Atonement for blood applied atonement. The instructions for making it show that God wanted his people to make a place for prayer. The instructions for its use show that God expects that the requests of his people will be pleasing to him.
[30:10] 914 tn The word “atonements” (plural in Hebrew) is a genitive showing the result or product of the sacrifice made.
[30:10] 915 sn This ruling presupposes that the instruction for the Day of Atonement has been given, or at the very least, is to be given shortly. That is the one day of the year that all sin and all ritual impurity would be removed.
[30:10] 916 sn The phrase “most holy to the
[30:11] 917 sn This brief section has been interpreted a number of ways by biblical scholars (for a good survey and discussion, see B. Jacob, Exodus, 829-35). In this context the danger of erecting and caring for a sanctuary may have been in view. A census would be taken to count the losses and to cover the danger of coming into such proximity with the holy place; payment was made to ransom the lives of the people numbered so that they would not die. The money collected would then be used for the care of the sanctuary. The principle was fairly straightforward: Those numbered among the redeemed of the
[30:11] 918 tn Heb “and Yahweh spoke to Moses, saying.” This full means for introducing a quotation from the Lord is used again in 30:17, 22; 31:1; and 40:1. It appears first in 6:10. Cynthia L. Miller discusses its use in detail (The Representation of Speech in Biblical Hebrew Narrative, 373-86).
[30:12] 919 tn The expression is “when you take [lift up] the sum [head] of the Israelites.”
[30:12] 920 tn The form is לִפְקֻדֵיהֶם (lifqudehem, “according to those that are numbered of/by them”) from the verb פָּקַד (paqad, “to visit”). But the idea of this word seems more to be that of changing or determining the destiny, and so “appoint” and “number” become clear categories of meaning for the word. Here it simply refers to the census, but when this word is used for a census it often involves mustering an army for a military purpose. Here there is no indication of a war, but it may be laying down the principle that when they should do this, here is the price. B. Jacob (Exodus, 835) uses Num 31 as a good illustration, showing that the warrior was essentially a murderer, if he killed anyone in battle. For this reason his blood was forfeit; if he survived he must pay a כֹּפֶר (kofer) because every human life possesses value and must be atoned for. The payment during the census represented a “presumptive ransom” so that they could not be faulted for what they might do in war.
[30:12] 921 tn The “ransom” is כֹּפֶר (kofer), a word related to words translated “atone” and “atonement.” Here the noun refers to what is paid for the life. The idea is that of delivering or redeeming by a substitute – here the substitute is the money. If they paid the amount, their lives would be safe (W. C. Kaiser, Jr., “Exodus,” EBC 2:473).
[30:12] 922 tn The temporal clause uses a preposition, an infinitive construct, and then an accusative. The subject is supplied: “in numbering them” means “when [you] number them.” The verb could also be rendered “when you muster them.”
[30:13] 923 sn Each man was to pass in front of the counting officer and join those already counted on the other side.
[30:13] 924 sn The half shekel weight of silver would be about one-fifth of an ounce (6 grams).
[30:13] 925 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] 926 tn Or “contribution” (תְּרוּמָה, tÿrumah).
[30:15] 928 tn The form is לָתֵת (latet), the Qal infinitive construct with the lamed preposition. The infinitive here is explaining the preceding verbs. They are not to increase or diminish the amount “in paying the offering.” The construction approximates a temporal clause.
[30:15] 929 tn This infinitive construct (לְכַפֵּר, lÿkhapper) provides the purpose of the giving the offering – to atone.
[30:16] 930 tn Heb “the silver of the atonements.” The genitive here is the result (as in “sheep of slaughter”) telling what the money will be used for (see R. J. Williams, Hebrew Syntax, 11, §44).
[30:16] 931 sn The idea of “service” is maintenance and care of the sanctuary and its service, meaning the morning and evening sacrifices and the other elements to be used.
[30:16] 932 sn S. R. Driver says this is “to keep Jehovah in continual remembrance of the ransom which had been paid for their lives” (Exodus, 334).
[30:16] 933 tn The infinitive could be taken in a couple of ways here. It could be an epexegetical infinitive: “making atonement.” Or it could be the infinitive expressing result: “so that atonement will be made for your lives.”
[30:17] 934 sn Another piece of furniture is now introduced, the laver, or washing basin. It was a round (the root means to be round) basin for holding water, but it had to be up on a pedestal or base to let water run out (through taps of some kind) for the priests to wash – they could not simply dip dirty hands into the basin. This was for the priests primarily to wash their hands and feet before entering the tent. It stood in the courtyard between the altar and the tent. No dimensions are given. The passage can be divided into three sections: the instructions (17-18), the rules for washing (19-20), and the reminder that this is a perpetual statute.
[30:17] 935 tn Heb “and Yahweh spoke to Moses, saying.”
[30:18] 936 sn The metal for this object was obtained from the women from their mirrors (see Exod 38:8).
[30:18] 937 tn Heb “and its stand bronze.”
[30:18] 938 tn The form is the adverb “there” with the directive qamets-he ( ָה).
[30:19] 939 tn That is, from water from it.
[30:20] 940 tn The form is an infinitive construct with the temporal preposition bet (ב), and a suffixed subjective genitive: “in their going in,” or, whenever they enter.
[30:20] 941 tn “Water” is an adverbial accusative of means, and so is translated “with water.” Gesenius classifies this with verbs of “covering with something.” But he prefers to emend the text with a preposition (see GKC 369 §117.y, n. 1).
[30:20] 942 tn The verb is a Qal imperfect with a nuance of final imperfect. The purpose/result clause here is indicated only with the conjunction: “and they do not die.” But clearly from the context this is the intended result of their washing – it is in order that they not die.
[30:20] 943 tn Here, too, the infinitive is used in a temporal clause construction. The verb נָגַשׁ (nagash) is the common verb used for drawing near to the altar to make offerings – the official duties of the priest.
[30:20] 944 tn The text uses two infinitives construct: “to minister to burn incense”; the first is the general term and expresses the purpose of the drawing near, and the second infinitive is epexegetical, explaining the first infinitive.
[30:20] 945 tn The translation “as an offering made by fire” is a standard rendering of the one word in the text that appears to refer to “fire.” Milgrom and others contend that it simply means a “gift” (Leviticus 1-16, 161).
[30:21] 946 tn Heb “and [then] they will wash.”
[30:21] 947 tn The verb is “it will be.”
[30:21] 948 tn Heb “for his seed.”
[30:21] 949 tn Or “for generations to come”; it literally is “to their generations.”
[30:21] sn The symbolic meaning of washing has been taught throughout the ages. This was a practical matter of cleaning hands and feet, but it was also symbolic of purification before Yahweh. It was an outward sign of inner spiritual cleansing, or forgiveness. Jesus washed the disciples feet (Jn 13) to show this same teaching; he asked the disciples if they knew what he had done (so it was more than washing feet). In this passage the theological points for the outline would be these: I. God provides the means of cleansing; II. Cleansing is a prerequisite for participating in the worship, and III. (Believers) priests must regularly appropriate God’s provision of cleansing.
[30:22] 950 sn The chapter ends with these two sections. The oil (22-33) is the mark of consecration, and the incense (34-38) is a mark of pleasing service, especially in prayer. So the essence of the message of the chapter is that the servants of God must be set apart by the Spirit for ministry and must be pleasing to God in the ministry.
[30:22] 951 tn Heb “and Yahweh spoke to Moses, saying.”
[30:23] 952 tn The construction uses the imperative “take,” but before it is the independent pronoun to add emphasis to it. After the imperative is the ethical dative (lit. “to you”) to stress the task to Moses as a personal responsibility: “and you, take to yourself.”
[30:23] 953 tn Heb “spices head.” This must mean the chief spices, or perhaps the top spice, meaning fine spices or choice spices. See Song 4:14; Ezek 27:22.
[30:23] 954 tn Or “500 shekels.” Verse 24 specifies that the sanctuary shekel was the unit for weighing the spices. The total of 1500 shekels for the four spices is estimated at between 77 and 100 pounds, or 17 to 22 kilograms, depending on how much a shekel weighed (C. Houtman, Exodus, 3:576).
[30:23] 955 sn Myrrh is an aromatic substance that flows from the bark of certain trees in Arabia and Africa and then hardens. “The hardened globules of the gum appear also to have been ground into a powder that would have been easy to store and would have been poured from a container” (J. Durham, Exodus [WBC], 3:406).
[30:24] 956 tn The words “all weighed” are added for clarity in English.
[30:24] 957 tn Or “a hin.” A hin of oil is estimated at around one gallon (J. Durham, Exodus [WBC], 3:406).
[30:25] 959 tn The word “oil” is an adverbial accusative, indicating the product that results from the verb (R. J. Williams, Hebrew Syntax, §52).
[30:25] 960 tn The somewhat rare words rendered “a perfumed compound” are both associated with a verbal root having to do with mixing spices and other ingredients to make fragrant ointments. They are used with the next phrase, “the work of a perfumer,” to describe the finished oil as a special mixture of aromatic spices and one requiring the knowledge and skills of an experienced maker.
[30:29] 961 tn The verb is a Piel perfect with vav (ו) consecutive; in this verse it is summarizing or explaining what the anointing has accomplished. This is the effect of the anointing (see Exod 29:36).
[30:29] 962 tn This is the superlative genitive again, Heb “holy of holies.”
[30:29] 963 tn See Exod 29:37; as before, this could refer to anything or anyone touching the sanctified items.
[30:30] 964 tn The perfect tense with vav (ו) consecutive follows the imperfect of instruction; it may be equal to the instruction, but more likely shows the purpose or result of the act.
[30:32] 965 tn Without an expressed subject, the verb may be treated as a passive. Any common use, as in personal hygiene, would be a complete desecration.
[30:33] 966 tn Heb “a stranger,” meaning someone not ordained a priest.
[30:33] 967 sn The rabbinic interpretation of this is that it is a penalty imposed by heaven, that the life will be cut short and the person could die childless.
[30:34] 968 tn The construction is “take to you,” which could be left in that literal sense, but more likely the suffix is an ethical dative, stressing the subject of the imperative.
[30:34] 969 sn This is from a word that means “to drip”; the spice is a balsam that drips from a resinous tree.
[30:34] 970 sn This may be a plant, or it may be from a species of mollusks; it is mentioned in Ugaritic and Akkadian; it gives a pungent odor when burnt.
[30:34] 971 sn This is a gum from plants of the genus Ferula; it has an unpleasant odor, but when mixed with others is pleasant.
[30:34] 972 tn The word “spice is repeated here, suggesting that the first three formed half of the ingredient and this spice the other half – but this is conjecture (U. Cassuto, Exodus, 400).
[30:34] 973 tn Heb “of each part there will be an equal part.”
[30:35] 974 tn This is an accusative of result or product.
[30:35] 975 tn The word is in apposition to “incense,” further defining the kind of incense that is to be made.
[30:35] 976 tn The word מְמֻלָּח (mÿmullakh), a passive participle, is usually taken to mean “salted.” Since there is no meaning like that for the Pual form, the word probably should be taken as “mixed,” as in Rashi and Tg. Onq. Seasoning with salt would work if it were food, but since it is not food, if it means “salted” it would be a symbol of what was sound and whole for the covenant. Some have thought that it would have helped the incense burn quickly with more smoke.
[30:38] 977 tn Or to smell it, to use for the maker’s own pleasure.
[31:1] 978 sn The next unit describes the preparation of skilled workers to build all that has been listed now for several chapters. This chapter would have been the bridge to the building of the sanctuary (35-39) if it were not for the idolatrous interlude. God called individuals and prepared them by his Spirit to be skilled to do the work for the tabernacle. If this were the substance of an exposition, it would clearly be a message on gifted people doing the work – close to the spiritual lesson of Ephesians 4. There would be two levels of meaning: the physical, which looks at the skilled artisans providing for a place to worship Yahweh, and the spiritual, which would bring in the Spirit-filled servants of God participating in building up his kingdom.
[31:1] 979 tn Heb “and Yahweh spoke to Moses, saying.”
[31:2] 980 tn Heb “called by name.” This expression means that the person was specifically chosen for some important task (S. R. Driver, Exodus, 342). See the expression with Cyrus in Isa 45:3-4.
[31:3] 981 sn The expression in the Bible means that the individual was given special, supernatural enablement to do what God wanted done. It usually is said of someone with exceptional power or ability. The image of “filling” usually means under the control of the Spirit, so that the Spirit is the dominant force in the life.
[31:3] 982 sn The following qualities are the ways in which the Spirit’s enablement will be displayed. “Skill” is the ability to produce something valuable to God and the community, “understanding” is the ability to distinguish between things, to perceive the best way to follow, and “knowledge” is the experiential awareness of how things are done.
[31:3] 983 tn Heb “and in all work”; “all” means “all kinds of” here.
[31:4] 984 tn The expression is לַחְשֹׁב מַחֲשָׁבֹת (lakhshov makhashavot, “to devise devices”). The infinitive emphasizes that Bezalel will be able to design or plan works that are artistic or skillful. He will think thoughts or devise the plans, and then he will execute them in silver or stone or whatever other material he uses.
[31:6] 985 tn The expression uses the independent personal pronoun (“and I”) with the deictic particle (“behold”) to enforce the subject of the verb – “and I, indeed I have given.”
[31:6] 986 tn Heb “and in the heart of all that are wise-hearted I have put wisdom.”
[31:6] sn The verse means that there were a good number of very skilled and trained artisans that could come to do the work that God wanted done. But God’s Spirit further endowed them with additional wisdom and skill for the work that had to be done.
[31:6] 987 tn The form is a perfect with vav (ו) consecutive. The form at this place shows the purpose or the result of what has gone before, and so it is rendered “that they may make.”
[31:7] 988 tn Heb “all the vessels of the tent.”
[31:12] 989 sn There are some questions about the arrangement of the book. The placement of this section here, however, should come as no surprise. After the instructions and preparation for work, a Sabbath day when work could not be done had to be legislated. In all that they were going to do, they must not violate the Sabbath,
[31:12] 990 tn Heb “and Yahweh said (אָמַר, ’amar) to Moses, saying.”
[31:13] 991 sn The instruction for the Sabbath at this point seems rather abrupt, but it follows logically the extended plans of building the sanctuary. B. Jacob, following some of the earlier treatments, suggests that these are specific rules given for the duration of the building of the sanctuary (Exodus, 844). The Sabbath day is a day of complete cessation; no labor or work could be done. The point here is that God’s covenant people must faithfully keep the sign of the covenant as a living commemoration of the finished work of Yahweh, and as an active part in their sanctification. See also H. Routtenberg, “The Laws of Sabbath: Biblical Sources,” Dor le Dor 6 (1977): 41-43, 99-101, 153-55, 204-6; G. Robinson, “The Idea of Rest in the OT and the Search for the Basic Character of Sabbath,” ZAW 92 (1980): 32-42; M. Tsevat, “The Basic Meaning of the Biblical Sabbath, ZAW 84 (1972): 447-59; M. T. Willshaw, “A Joyous Sign,” ExpTim 89 (1978): 179-80.
[31:13] 992 tn Or “your sanctifier.”
[31:14] 993 tn This clause is all from one word, a Piel plural participle with a third, feminine suffix: מְחַלְלֶיהָ (mÿkhalleha, “defilers of it”). This form serves as the subject of the sentence. The word חָלַל (khalal) is the antonym of קָדַשׁ (qadash, “to be holy”). It means “common, profane,” and in the Piel stem “make common, profane” or “defile.” Treating the Sabbath like an ordinary day would profane it, make it common.
[31:14] 994 tn This is the asseverative use of כִּי (ki) meaning “surely, indeed,” for it restates the point just made (see R. J. Williams, Hebrew Syntax, 73, §449).
[31:14] 995 tn Heb “the one who does.”
[31:14] 996 tn “any” has been supplied.
[31:14] 997 tn Literally “her” (a feminine pronoun agreeing with “soul/life,” which is grammatically feminine).
[31:15] 998 tn This is an adverbial accusative of time, indicating that work may be done for six days out of the week.
[31:15] 999 tn The form is a Niphal imperfect; it has the nuance of permission in this sentence, for the sentence is simply saying that the six days are work days – that is when work may be done.
[31:15] 1000 tn The expression is שַׁבַּת שַׁבָּתוֹן (shabbat shabbaton), “a Sabbath of entire rest,” or better, “a sabbath of complete desisting” (U. Cassuto, Exodus, 404). The second noun, the modifying genitive, is an abstract noun. The repetition provides the superlative idea that complete rest is the order of the day.
[31:17] 1001 tn The expression again forms an adverbial accusative of time.
[31:17] 1002 sn The word “rest” essentially means “to cease, stop.” So describing God as “resting” on the seventh day does not indicate that he was tired – he simply finished creation and then ceased or stopped. But in this verse is a very bold anthropomorphism in the form of the verb וַיִּנָּפַשׁ (vayyinnafash), a Niphal preterite from the root נָפַשׁ (nafash), the word that is related to “life, soul” or more specifically “breath, throat.” The verb is usually translated here as “he was refreshed,” offering a very human picture. It could also be rendered “he took breath” (S. R. Driver, Exodus, 345). Elsewhere the verb is used of people and animals. The anthropomorphism is clearly intended to teach people to stop and refresh themselves physically, spiritually, and emotionally on this day of rest.
[31:18] 1003 sn The expression “the finger of God” has come up before in the book, in the plagues (Exod 8:15) to express that it was a demonstration of the power and authority of God. So here too the commandments given to Moses on stone tablets came from God. It too is a bold anthropomorphism; to attribute such a material action to Yahweh would have been thought provoking to say the least. But by using “God” and by stating it in an obviously figurative way, balance is maintained. Since no one writes with one finger, the expression simply says that the Law came directly from God.
[32:1] 1004 sn This narrative is an unhappy interlude in the flow of the argument of the book. After the giving of the Law and the instructions for the tabernacle, the people get into idolatry. So this section tells what the people were doing when Moses was on the mountain. Here is an instant violation of the covenant that they had just agreed to uphold. But through it all Moses shines as the great intercessor for the people. So the subject matter is the sin of idolatry, its effects and its remedy. Because of the similarities to Jeroboam’s setting up the calves in Dan and Bethel, modern critics have often said this passage was written at that time. U. Cassuto shows how the language of this chapter would not fit an Iron Age setting in Dan. Rather, he argues, this story was well enough known for Jeroboam to imitate the practice (Exodus, 407-10). This chapter can be divided into four parts for an easier exposition: idolatry (32:1-6), intercession (32:7-14), judgment (32:15-29), intercession again (32:30-33:6). Of course, these sections are far more complex than this, but this gives an overview. Four summary statements for expository points might be: I. Impatience often leads to foolish violations of the faith, II. Violations of the covenant require intercession to escape condemnation, III. Those spared of divine wrath must purge evil from their midst, and IV. Those who purge evil from their midst will find reinstatement through intercession. Several important studies are available for this. See, among others, D. R. Davis, “Rebellion, Presence, and Covenant: A Study in Exodus 32-34,” WTJ 44 (1982): 71-87; M. Greenberg, “Moses’ Intercessory Prayer,” Ecumenical Institute for Advanced Theological Studies (1978): 21-35; R. A. Hamer, “The New Covenant of Moses,” Judaism 27 (1978): 345-50; R. L. Honeycutt, Jr., “Aaron, the Priesthood, and the Golden Calf,” RevExp 74 (1977): 523-35; J. N. Oswalt, “The Golden Calves and the Egyptian Concept of Deity,” EvQ 45 (1973): 13-20.
[32:1] 1005 tn The meaning of this verb is properly “caused shame,” meaning cause disappointment because he was not coming back (see also Judg 5:28 for the delay of Sisera’s chariots [S. R. Driver, Exodus, 349]).
[32:1] 1006 tn The infinitive construct with the lamed (ל) preposition is used here epexegetically, explaining the delay of Moses.
[32:1] 1007 tn Heb “the people.”
[32:1] 1008 tn The imperative means “arise.” It could be serving here as an interjection, getting Aaron’s attention. But it might also have the force of prompting him to get busy.
[32:1] 1009 tn The plural translation is required here (although the form itself could be singular in meaning) because the verb that follows in the relative clause is a plural verb – that they go before us).
[32:1] 1010 tn The text has “this Moses.” But this instance may find the demonstrative used in an earlier deictic sense, especially since there is no article with it.
[32:1] 1011 tn The interrogative is used in an indirect question (see GKC 443-44 §137.c).
[32:2] 1012 sn B. Jacob (Exodus, 937-38) argues that Aaron simply did not have the resolution that Moses did, and wanting to keep peace he gave in to the crowd. He also tries to explain that Aaron was wanting to show their folly through the deed. U. Cassuto also says that Aaron’s request for the gold was a form of procrastination, but that the people quickly did it and so he had no alternative but to go through with it (Exodus, 412). These may be right, since Aaron fully understood what was wrong with this, and what the program was all about. The text gives no strong indication to support these ideas, but there are enough hints from the way Aaron does things to warrant such a conclusion.
[32:3] 1013 tn This “all” is a natural hyperbole in the narrative, for it means the large majority of the people.
[32:4] 1014 tn Here “the gold” has been supplied.
[32:4] 1015 tn Heb “from their hand.”
[32:4] 1016 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] 1017 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] 1018 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.
[32:5] 1019 tn The preterite with the vav (ו) consecutive is subordinated as a temporal clause to the next preterite.
[32:5] 1020 tn The word “this” has been supplied.
[32:5] 1021 tn “Before it” means before the deity in the form of the calf. Aaron tried to redirect their worship to Yahweh, but the people had already broken down the barrier and were beyond control (U. Cassuto, Exodus, 413).
[32:5] 1023 sn The word is חַג (khag), the pilgrim’s festival. This was the word used by Moses for their pilgrimage into the wilderness. Aaron seems here to be trying to do what Moses had intended they do, make a feast to Yahweh at Sinai, but his efforts will not compete with the idol. As B. Jacob says, Aaron saw all this happening and tried to rescue the true belief (Exodus, 941).
[32:6] 1024 tn The second infinitive is an infinitive absolute. The first is an infinitive construct with a lamed (ל) preposition, expressing the purpose of their sitting down. The infinitive absolute that follows cannot take the preposition, but with the conjunction follows the force of the form before it (see GKC 340 §113.e).
[32:6] 1025 tn The form is לְצַחֵק (lÿtsakheq), a Piel infinitive construct, giving the purpose of their rising up after the festal meal. On the surface it would seem that with the festival there would be singing and dancing, so that the people were celebrating even though they did not know the reason. W. C. Kaiser says the word means “drunken immoral orgies and sexual play” (“Exodus,” EBC 2:478). That is quite an assumption for this word, but is reflected in some recent English versions (e.g., NCV “got up and sinned sexually”; TEV “an orgy of drinking and sex”). The word means “to play, trifle.” It can have other meanings, depending on its contexts. It is used of Lot when he warned his sons-in-law and appeared as one who “mocked” them; it is also used of Ishmael “playing” with Isaac, which Paul interprets as mocking; it is used of Isaac “playing” with his wife in a manner that revealed to Abimelech that they were not brother and sister, and it is used by Potiphar’s wife to say that her husband brought this slave Joseph in to “mock” them. The most that can be gathered from these is that it is playful teasing, serious mocking, or playful caresses. It might fit with wild orgies, but there is no indication of that in this passage, and the word does not mean it. The fact that they were festive and playing before an idol was sufficient.
[32:7] 1026 tn The two imperatives could also express one idea: “get down there.” In other words, “Make haste to get down.”
[32:7] 1027 sn By giving the people to Moses in this way, God is saying that they have no longer any right to claim him as their God, since they have shared his honor with another. This is God’s talionic response to their “These are your gods who brought you up.” The use of these pronoun changes also would form an appeal to Moses to respond, since Moses knew that God had brought them up from Egypt.
[32:8] 1028 tn The verb is a perfect tense, reflecting the present perfect nuance: “they have turned aside” and are still disobedient. But the verb is modified with the adverb “quickly” (actually a Piel infinitive absolute). It has been only a matter of weeks since they heard the voice of God prohibiting this.
[32:9] 1029 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] 1030 tn Heb “and behold” or “and look.” The expression directs attention in order to persuade the hearer.
[32:9] 1031 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.
[32:10] 1032 tn The imperative, from the word “to rest” (נוּחַ, nuakh), has the sense of “leave me alone, let me be.” It is a directive for Moses not to intercede for the people. B. S. Childs (Exodus [OTL], 567) reflects the Jewish interpretation that there is a profound paradox in God’s words. He vows the severest punishment but then suddenly conditions it on Moses’ agreement. “Let me alone that I may consume them” is the statement, but the effect is that he has left the door open for intercession. He allows himself to be persuaded – that is what a mediator is for. God could have slammed the door (as when Moses wanted to go into the promised land). Moreover, by alluding to the promise to Abraham God gave Moses the strongest reason to intercede.
[32:11] 1033 tn S. R. Driver (Exodus, 351) draws on Arabic to show that the meaning of this verb (חָלָה, khalah) was properly “make sweet the face” or “stroke the face”; so here “to entreat, seek to conciliate.” In this prayer, Driver adds, Moses urges four motives for mercy: 1) Israel is Yahweh’s people, 2) Israel’s deliverance has demanded great power, 3) the Egyptians would mock if the people now perished, and 4) the oath God made to the fathers.
[32:12] 1034 tn The question is rhetorical; it really forms an affirmation that is used here as a reason for the request (see GKC 474 §150.e).
[32:12] 1035 tn Heb “speak, saying.” This is redundant in English and has been simplified in the translation.
[32:12] 1036 tn The word “evil” means any kind of life-threatening or fatal calamity. “Evil” is that which hinders life, interrupts life, causes pain to life, or destroys it. The Egyptians would conclude that such a God would have no good intent in taking his people to the desert if now he destroyed them.
[32:12] 1037 tn The form is a Piel infinitive construct from כָּלָה (kalah, “to complete, finish”) but in this stem, “bring to an end, destroy.” As a purpose infinitive this expresses what the Egyptians would have thought of God’s motive.
[32:12] 1038 tn The verb “repent, relent” when used of God is certainly an anthropomorphism. It expresses the deep pain that one would have over a situation. Earlier God repented that he had made humans (Gen 6:6). Here Moses is asking God to repent/relent over the judgment he was about to bring, meaning that he should be moved by such compassion that there would be no judgment like that. J. P. Hyatt observes that the Bible uses so many anthropomorphisms because the Israelites conceived of God as a dynamic and living person in a vital relationship with people, responding to their needs and attitudes and actions (Exodus [NCBC], 307). See H. V. D. Parunak, “A Semantic Survey of NHM,” Bib 56 (1975): 512-32.
[32:13] 1039 tn Heb “your seed.”
[32:13] 1040 tn “about” has been supplied.
[32:15] 1042 tn The disjunctive vav (ו) serves here as a circumstantial clause indicator.
[32:17] 1043 sn See F. C. Fensham, “New Light from Ugaritica V on Ex, 32:17 (br’h),” JNSL 2 (1972): 86-7.
[32:18] 1044 tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.
[32:18] 1045 tn Heb “the sound of the answering of might,” meaning it is not the sound of shouting in victory (U. Cassuto, Exodus, 418).
[32:18] 1046 tn Heb “the sound of the answering of weakness,” meaning the cry of the defeated (U. Cassuto, Exodus, 415).
[32:18] 1047 tn Heb “answering in song” (a play on the twofold meaning of the word).
[32:18] 1048 sn See A. Newman, “Compositional Analysis and Functional Ambiguity Equivalence: Translating Exodus 32, 17-18,” Babel 21 (1975): 29-35.
[32:19] 1049 tn Heb “and the anger of Moses burned hot.”
[32:19] 1050 sn See N. M. Waldham, “The Breaking of the Tablets,” Judaism 27 (1978): 442-47.
[32:20] 1051 tn Here “it” has been supplied.
[32:20] 1052 tn Here “it” has been supplied.
[32:20] sn Pouring the ashes into the water running from the mountain in the brook (Deut 9:21) and making them drink it was a type of the bitter water test that tested the wife suspected of unfaithfulness. Here the reaction of the people who drank would indicate guilt or not (U. Cassuto, Exodus, 419).
[32:22] 1053 sn “My lord” refers to Moses.
[32:22] 1054 tn Heb “that on evil it is.”
[32:24] 1055 tn Here “it” has been supplied.
[32:24] 1056 sn Aaron first tried to blame the people, and then he tried to make it sound like a miracle – was it to sound like one of the plagues where out of the furnace came life? This text does not mention it, but Deut 9:20 tells how angry God was with Aaron. Only intercession saved his life.
[32:25] 1057 tn The word is difficult to interpret. There does not seem to be enough evidence to justify the KJV’s translation “naked.” It appears to mean something like “let loose” or “lack restraint” (Prov 29:18). The idea seems to be that the people had broken loose, were undisciplined, and were completely given over to their desires.
[32:25] 1058 tn The last two words of the verse read literally “for a whispering among those who rose up against them.” The foes would have mocked and derided them when they heard that they had abandoned the God who had led them out of Egypt (S. R. Driver, Exodus, 354).
[32:26] 1059 tn “come” is not in the text, but has been supplied.
[32:26] 1060 tn S. R. Driver suggests that the command was tersely put: “Who is for Yahweh? To me!” (Exodus, 354).
[32:27] 1062 tn The two imperatives form a verbal hendiadys: “pass over and return,” meaning, “go back and forth” throughout the camp.
[32:27] 1063 tn The phrases have “and kill a man his brother, and a man his companion, and a man his neighbor.” The instructions were probably intended to mean that they should kill leaders they knew to be guilty because they had been seen or because they failed the water test – whoever they were.
[32:28] 1064 tn Heb “did according to the word of Moses.”
[32:29] 1066 tn Heb “Your hand was filled.” The phrase “fill your hands” is a familiar expression having to do with commissioning and devotion to a task that is earlier used in 28:41; 29:9, 29, 33, 35. This has usually been explained as a Qal imperative. S. R. Driver explains it “Fill your hand today,” meaning, take a sacrifice to God and be installed in the priesthood (Exodus, 355). But it probably is a Piel perfect, meaning “they have filled your hands today,” or, “your hand was filled today.” This was an expression meant to say that they had been faithful to God even though it turned them against family and friends – but God would give them a blessing.
[32:29] 1067 tn The text simply has “and to give on you today a blessing.” Gesenius notes that the infinitive construct seems to be attached with a vav (ו; like the infinitive absolute) as the continuation of a previous finite verb. He reads the verb “fill” as an imperative: “fill your hand today…and that to bring a blessing on you, i.e., that you may be blessed” (see GKC 351 §114.p). If the preceding verb is taken as perfect tense, however, then this would also be perfect – “he has blessed you today.”
[32:30] 1068 tn Heb “and it was on the morrow and Moses said to the people.”
[32:30] 1069 tn The text uses a cognate accusative: “you have sinned a great sin.”
[32:30] 1070 tn The form אֲכַפְּרָה (’akhappÿrah) is a Piel cohortative/imperfect. Here with only a possibility of being successful, a potential imperfect nuance works best.
[32:31] 1071 tn As before, the cognate accusative is used; it would literally be “this people has sinned a great sin.”
[32:32] 1072 tn The apodosis is not expressed; it would be understood as “good.” It is not stated because of the intensity of the expression (the figure is aposiopesis, a sudden silence). It is also possible to take this first clause as a desire and not a conditional clause, rendering it “Oh that you would forgive!”
[32:32] 1073 tn The word “wipe” is a figure of speech indicating “remove me” (meaning he wants to die). The translation “blot” is traditional, but not very satisfactory, since it does not convey complete removal.
[32:32] 1074 sn The book that is referred to here should not be interpreted as the NT “book of life” which is portrayed (figuratively) as a register of all the names of the saints who are redeemed and will inherit eternal life. Here it refers to the names of those who are living and serving in this life, whose names, it was imagined, were on the roster in the heavenly courts as belonging to the chosen. Moses would rather die than live if these people are not forgiven (S. R. Driver, Exodus, 356).
[32:34] 1075 tn Heb “behold, look.” Moses should take this fact into consideration.
[32:34] 1076 sn The Law said that God would not clear the guilty. But here the punishment is postponed to some future date when he would revisit this matter. Others have taken the line to mean that whenever a reckoning was considered necessary, then this sin would be included (see B. Jacob, Exodus, 957). The repetition of the verb traditionally rendered “visit” in both clauses puts emphasis on the certainty – so “indeed.”
[32:35] 1077 tn The verse is difficult because of the double reference to the making of the calf. The NJPS’s translation tries to reconcile the two by reading “for what they did with the calf that Aaron had made.” B. S. Childs (Exodus [OTL], 557) explains in some detail why this is not a good translation based on syntactical grounds; he opts for the conclusion that the last three words are a clumsy secondary addition. It seems preferable to take the view that both are true, Aaron is singled out for his obvious lead in the sin, but the people sinned by instigating the whole thing.
[32:35] 1078 sn Most commentators have difficulty with this verse. W. C. Kaiser says the strict chronology is not always kept, and so the plague here may very well refer to the killing of the three thousand (“Exodus,” EBC 2:481).
[33:1] 1079 tn The two imperatives underscore the immediacy of the demand: “go, go up,” meaning “get going up” or “be on your way.”
[33:1] 1080 tn Or “the land which I swore.”
[33:2] 1082 sn This seems not to be the same as the Angel of the Presence introduced before.
[33:2] 1083 sn See T. Ishida, “The Structure and Historical Implications of Lists of Pre-Israelite Nations,” Bib (1979): 461-90.
[33:3] 1084 tn This verse seems to be a continuation of the command to “go up” since it begins with “to a land….” The intervening clauses are therefore parenthetical or relative. But the translation is made simpler by supplying the verb.
[33:3] 1085 tn This is a strong adversative here, “but.”
[33:3] 1086 tn The clause is “lest I consume you.” It would go with the decision not to accompany them: “I will not go up with you…lest I consume (destroy) you in the way.” The verse is saying that because of the people’s bent to rebellion, Yahweh would not remain in their midst as he had formerly said he would do. Their lives would be at risk if he did.
[33:4] 1087 tn Or “bad news” (NAB, NCV).
[33:4] 1088 sn The people would rather have risked divine discipline than to go without Yahweh in their midst. So they mourned, and they took off the ornaments. Such had been used in making the golden calf, and so because of their association with all of that they were to be removed as a sign of remorse.
[33:5] 1089 tn The verse simply begins “And Yahweh said.” But it is clearly meant to be explanatory for the preceding action of the people.
[33:5] 1090 tn The construction is formed with a simple imperfect in the first half and a perfect tense with vav (ו) in the second half. Heb “[in] one moment I will go up in your midst and I will destroy you.” The verse is certainly not intended to say that God was about to destroy them. That, plus the fact that he has announced he will not go in their midst, leads most commentators to take this as a conditional clause: “If I were to do such and such, then….”
[33:5] 1091 tn The Hebrew text also has “from on you.”
[33:5] 1092 tn The form is the cohortative with a vav (ו) following the imperative; it therefore expresses the purpose or result: “strip off…that I may know.” The call to remove the ornaments must have been perceived as a call to show true repentance for what had happened. If they repented, then God would know how to deal with them.
[33:5] 1093 tn This last clause begins with the interrogative “what,” but it is used here as an indirect interrogative. It introduces a noun clause, the object of the verb “know.”
[33:7] 1094 sn This unit of the book could actually include all of chap. 33, starting with the point of the
[33:7] 1095 tn Heb “and Moses took.”
[33:7] 1096 sn A widespread contemporary view is that this section represents a source that thought the tent of meeting was already erected (see S. R. Driver, Exodus, 359). But the better view is that this is a temporary tent used for meeting the
[33:7] 1097 tn The infinitive absolute is used here as an adverb (see GKC 341 §113.h).
[33:7] 1098 tn The clause begins with “and it was,” the perfect tense with the vav conjunction. The imperfect tenses in this section are customary, describing what used to happen (others describe the verbs as frequentative). See GKC 315 §107.e.
[33:7] 1099 tn The form is the Piel participle. The seeking here would indicate seeking an oracle from Yahweh or seeking to find a resolution for some difficulty (as in 2 Sam 21:1) or even perhaps coming with a sacrifice. B. Jacob notes that the tent was even here a place of prayer, for the benefit of the people (Exodus, 961). It is not known how long this location was used.
[33:8] 1100 tn The clause is introduced again with “and it was.” The perfect tense here with the vav (ו) is used to continue the sequence of actions that were done repeatedly in the past (see GKC 331-32 §112.e). The temporal clause is then formed with the infinitive construct of יָצָא (yatsa’), with “Moses” as the subjective genitive: “and it was according to the going out of Moses.”
[33:8] 1102 tn The subject of this verb is specified with the individualizing use of “man”: “and all Israel would station themselves, each person (man) at the entrance to his tent.”
[33:8] 1103 tn The perfect tense with the vav (ו) continues the sequence of the customary imperfect. The people “would gaze” (after) Moses until he entered the tent.
[33:8] 1104 tn This is a temporal clause using an infinitive construct with a suffixed subject.
[33:9] 1105 tn Heb “and it was when.”
[33:9] 1106 tn Heb “and he”; the referent (the
[33:9] 1107 tn Both verbs, “stand” and “speak,” are perfect tenses with vav (ו) consecutive.
[33:10] 1108 tn All the main verbs in this verse are perfect tenses continuing the customary sequence (see GKC 337 §112.kk). The idea is that the people would get up (rise) when the cloud was there and then worship, meaning in part bow down. When the cloud was not there, there was access to seek God.
[33:11] 1109 tn “Face to face” is circumstantial to the action of the verb, explaining how they spoke (see GKC 489-90 §156.c). The point of this note of friendly relationship with Moses is that Moses was “at home” in this tent speaking with God. Moses would derive courage from this when he interceded for the people (B. Jacob, Exodus, 966).
[33:11] 1110 tn The verb in this clause is a progressive imperfect.
[33:11] 1111 tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.
[33:11] 1112 sn Moses did not live in the tent. But Joshua remained there most of the time to guard the tent, it seems, lest any of the people approach it out of curiosity.
[33:12] 1113 tn The Hiphil imperative is from the same verb that has been used before for bringing the people up from Egypt and leading them to Canaan.
[33:12] 1114 tn That is, “chosen you.”
[33:13] 1115 tn The prayer uses the Hiphil imperative of the verb “to know.” “Cause me to know” is “show me, reveal to me, teach or inform me.” Moses wanted to know more of God’s dealings with people, especially after all that has happened in the preceding chapter.
[33:13] 1116 tn The imperfect tense of the verb “to know” with the vav follows the imperative of this root, and so this indicates the purpose clause (final imperfect): “in order that I may know you.” S. R. Driver summarizes it this way: that I may understand what your nature and character is, and shape my petitions accordingly, so that I may find grace in your sight, and my future prayers may be answered (Exodus, 361).
[33:13] 1117 tn The purpose clause simply uses the imperfect, “that I may find.” But since he already has found favor in God’s eyes, he is clearly praying that it be so in the future as well as now.
[33:13] 1118 tn The verb “see” (an imperative) is a request for God to acknowledge Israel as his people by providing the divine leadership needed. So his main appeal will be for the people and not himself. To underscore this, he repeats “see” the way the section opened.
[33:14] 1119 tn Heb “and he said”; the referent (the
[33:14] 1120 sn Heb “my face.” This represents the presence of Yahweh going with the people (see 2 Sam 17:11 for an illustration). The “presence” probably refers to the angel of the presence or some similar manifestation of God’s leading and caring for his people.
[33:14] 1121 tn The phrase “with you” is not in the Hebrew text, but is implied.
[33:14] 1122 sn The expression certainly refers to the peace of mind and security of knowing that God was with them. But the expression came to mean “settle them in the land of promise” and give them rest and peace from their enemies. U. Cassuto (Exodus, 434) observes how in 32:10 God had told Moses, “Leave me alone” (“give me rest”), but now he promises to give them rest. The parallelism underscores the great transition through intercession.
[33:15] 1123 tn Heb “and he said”; the referent (
[33:15] 1124 tn The construction uses the active participle to stress the continual going of the presence: if there is not your face going.
[33:15] 1125 tn “with us” has been supplied.
[33:15] 1126 tn Heb “from this.”
[33:16] 1127 sn See W. Brueggemann, “The Crisis and Promise of Presence in Israel,” HBT 1 (1979): 47-86; and N. M. Waldman, “God’s Ways – A Comparative Note,” JQR 70 (1979): 67-70.
[33:17] 1128 tn The verb in this place is a preterite with the vav (ו) consecutive, judging from the pointing. It then follows in sequence the verb “you have found favor,” meaning you stand in that favor, and so it means “I have known you” and still do (equal to the present perfect). The emphasis, however, is on the results of the action, and so “I know you.”
[33:18] 1129 tn Heb “and he said”; the referent (
[33:18] 1130 sn Moses now wanted to see the glory of Yahweh, more than what he had already seen and experienced. He wanted to see God in all his majesty. The LXX chose to translate this without a word for “glory” or “honor”; instead they used the pronoun seautou, “yourself” – show me the real You. God tells him that he cannot see it fully, but in part. It will be enough for Moses to disclose to him the reality of the divine presence as well as God’s moral nature. It would be impossible for Moses to comprehend all of the nature of God, for there is a boundary between God and man. But God would let him see his goodness, the sum of his nature, pass by in a flash. B. Jacob (Exodus, 972) says that the glory refers to God’s majesty, might, and glory, as manifested in nature, in his providence, his laws, and his judgments. He adds that this glory should and would be made visible to man – that was its purpose in the world.
[33:19] 1131 tn Heb “and he said”; the referent (the
[33:19] 1132 sn The word “goodness” refers to the divine appearance in summary fashion.
[33:19] 1133 tn The expression “make proclamation in the name of Yahweh” (here a perfect tense with vav [ו] consecutive for future) means to declare, reveal, or otherwise make proclamation of who Yahweh is. The “name of Yahweh” (rendered “the name of the
[33:19] 1134 sn God declares his mercy and grace in similar terms to his earlier self-revelation (“I am that I am”): “I will be gracious to whom I will be gracious.” In other words, the grace and mercy of God are bound up in his own will. Obviously, in this passage the recipients of that favor are the penitent Israelites who were forgiven through Moses’ intercession. The two words are at the heart of God’s dealings with people. The first is חָנַן (khanan, “to be gracious, show favor”). It means to grant favor or grace to someone, grace meaning unmerited favor. All of God’s dealings are gracious, but especially in forgiving sins and granting salvation it is critical. Parallel to this is רָחַם (rakham), a word that means “show compassion, tender mercy.” It is a word that is related to the noun “womb,” the connection being in providing care and protection for that which is helpless and dependent – a motherly quality. In both of these constructions the verbs simply express what God will do, without explaining why. See further, J. R. Lundbom, “God’s Use of the Idem per idem to Terminate Debate,” HTR 71 (1978): 193-201; and J. Piper, “Prolegomena to Understanding Romans 9:14-15: An Interpretation of Exodus 33:19,” JETS 22 (1979): 203-16.
[33:20] 1135 tn In view of the use of the verb “can, be able to” in the first clause, this imperfect tense is given a potential nuance.
[33:20] 1136 tn Gesenius notes that sometimes a negative statement takes the place of a conditional clause; here it is equal to “if a man sees me he does not live” (GKC 498 §159.gg). The other passages that teach this are Gen 32:30; Deut 4:33, 5:24, 26; Judg 6:22, 13:22, and Isa 6:5.
[33:21] 1137 tn The deictic particle is used here simply to call attention to a place of God’s knowing and choosing.
[33:21] 1138 tn Heb “and you will,” or interpretively, “where you will.”
[33:22] 1139 sn Note the use in Exod 40:3, “and you will screen the ark with the curtain.” The glory is covered, veiled from being seen.
[33:22] 1140 tn The circumstantial clause is simply, “my hand [being] over you.” This protecting hand of Yahweh represents a fairly common theme in the Bible.
[33:22] 1141 tn The construction has a preposition with an infinitive construct and a suffix: “while [or until] I pass by” (Heb “in the passing by of me”).
[33:23] 1142 tn The plural “my backs” is according to Gesenius an extension plural (compare “face,” a dual in Hebrew). The word denotes a locality in general, but that is composed of numerous parts (see GKC 397 §124.b). W. C. Kaiser says that since God is a spirit, the meaning of this word could just as easily be rendered “after effects” of his presence (“Exodus,” EBC 2:484). As S. R. Driver says, though, while this may indicate just the “afterglow” that he leaves behind him, it was enough to suggest what the full brilliancy of his presence must be (Exodus, 363; see also Job 26:14).
[33:23] 1143 tn The Niphal imperfect could simply be rendered “will not be seen,” but given the emphasis of the preceding verses, it is more binding than that, and so a negated obligatory imperfect fits better: “it must not be seen.” It would also be possible to render it with a potential imperfect tense: “it cannot be seen.”
[34:1] 1144 sn The restoration of the faltering community continues in this chapter. First, Moses is instructed to make new tablets and take them to the mountain (1-4). Then, through the promised theophany God proclaims his moral character (5-8). Moses responds with the reiteration of the intercession (8), and God responds with the renewal of the covenant (10-28). To put these into expository form, as principles, the chapter would run as follows: I. God provides for spiritual renewal (1-4), II. God reminds people of his moral standard (5-9), III. God renews his covenant promises and stipulations (10-28).
[34:1] 1145 tn The imperative is followed by the preposition with a suffix expressing the ethical dative; it strengthens the instruction for Moses. Interestingly, the verb “cut out, chisel, hew,” is the same verb from which the word for a “graven image” is derived – פָּסַל (pasal).
[34:1] 1146 tn The perfect tense with vav consecutive makes the value of this verb equal to an imperfect tense, probably a simple future here.
[34:1] sn Nothing is said of how God was going to write on these stone tablets at this point, but in the end it is Moses who wrote the words. This is not considered a contradiction, since God is often credited with things he has people do in his place. There is great symbolism in this command – if ever a command said far more than it actually said, this is it. The instruction means that the covenant had been renewed, or was going to be renewed, and that the sanctuary with the tablets in the ark at its center would be built (see Deut 10:1). The first time Moses went up he was empty-handed; when he came down he smashed the tablets because of the Israelites’ sin. Now the people would see him go up with empty tablets and be uncertain whether he would come back with the tablets inscribed again (B. Jacob, Exodus, 977-78).
[34:2] 1147 tn The form is a Niphal participle that means “be prepared, be ready.” This probably means that Moses was to do in preparation what the congregation had to do back in Exod 19:11-15.
[34:2] 1148 sn The same word is used in Exod 33:21. It is as if Moses was to be at his post when Yahweh wanted to communicate to him.
[34:4] 1149 tn Heb “he”; the referent has been specified here and the name “Moses,” which occurs later in this verse, has been replaced with the pronoun (“he”), both for stylistic reasons.
[34:4] 1150 sn Deuteronomy says that Moses was also to make an ark of acacia wood before the tablets, apparently to put the tablets in until the sanctuary was built. But this ark may not have been the ark built later; or, it might be the wood box, but Bezalel still had to do all the golden work with it.
[34:4] 1151 tn The line reads “and Moses got up early in the morning and went up.” These verbs likely form a verbal hendiadys, the first one with its prepositional phrase serving in an adverbial sense.
[34:5] 1152 tn Some commentaries wish to make Moses the subject of the second and the third verbs, the first because he was told to stand there and this verb suggests he did it, and the last because it sounds like he was worshiping Yahweh (cf. NASB). But it is clear from v. 6 that Yahweh was the subject of the last clause of v. 5 – v. 6 tells how he did it. So if Yahweh is the subject of the first and last clauses of v. 5, it seems simpler that he also be the subject of the second. Moses took his stand there, but God stood by him (B. Jacob, Exodus, 981; U. Cassuto, Exodus, 439). There is no reason to make Moses the subject in any of the verbs of v. 5.
[34:6] 1153 tn Here is one of the clearest examples of what it means “to call on the name of the Lord,” as that clause has been translated traditionally (וַיִּקְרָא בְשֵׁם יְהוָה, vayyiqra’ vÿshem yÿhvah). It seems more likely that it means “to make proclamation of Yahweh by name.” Yahweh came down and made a proclamation – and the next verses give the content of what he said. This cannot be prayer or praise; it is a proclamation of the nature or attributes of God (which is what his “name” means throughout the Bible). Attempts to make Moses the subject of the verb are awkward, for the verb is repeated in v. 6 with Yahweh clearly doing the proclaiming.
[34:6] 1154 sn U. Cassuto (Exodus, 439) suggests that these two names be written as a sentence: “Yahweh, He is Yahweh.” In this manner it reflects “I am that I am.” It is impossible to define his name in any other way than to make this affirmation and then show what it means.
[34:6] 1155 tn See Exod 33:19.
[34:6] 1156 sn This is literally “long of anger.” His anger prolongs itself, allowing for people to repent before punishment is inflicted.
[34:6] 1157 sn These two words (“loyal love” and “truth”) are often found together, occasionally in a hendiadys construction. If that is the interpretation here, then it means “faithful covenant love.” Even if they are left separate, they are dual elements of a single quality. The first word is God’s faithful covenant love; the second word is God’s reliability and faithfulness.
[34:7] 1158 tn That is, “for thousands of generations.”
[34:7] 1159 sn As in the ten commandments (20:5-6), this expression shows that the iniquity and its punishment will continue in the family if left unchecked. This does not go on as long as the outcomes for good (thousands versus third or fourth generations), and it is limited to those who hate God.
[34:8] 1160 tn The first two verbs form a hendiadys: “he hurried…he bowed,” meaning “he quickly bowed down.”
[34:9] 1161 tn The Hebrew term translated “Lord” two times here is אֲדֹנָי (’adonay).
[34:9] 1162 tn Heb “it is.” Hebrew uses the third person masculine singular pronoun here in agreement with the noun “people.”
[34:10] 1163 tn Here again is a use of the futur instans participle; the deictic particle plus the pronoun precedes the participle, showing what is about to happen.
[34:10] 1164 tn The verb here is בָּרָא (bara’, “to create”). The choice of this verb is to stress that these wonders would be supernaturally performed, for the verb is used only with God as the subject.
[34:10] 1165 sn The idea is that God will be doing awesome things in dealing with them, i.e., to fulfill his program.
[34:11] 1166 tn The covenant duties begin with this command to “keep well” what is being commanded. The Hebrew expression is “keep for you”; the preposition and the suffix form the ethical dative, adding strength to the imperative.
[34:11] 1167 tn Again, this is the futur instans use of the participle.
[34:12] 1168 tn The exact expression is “take heed to yourself lest you make.” It is the second use of this verb in the duties, now in the Niphal stem. To take heed to yourself means to watch yourself, be sure not to do something. Here, if they failed to do this, they would end up making entangling treaties.
[34:12] 1169 sn A snare would be a trap, an allurement to ruin. See Exod 23:33.
[34:13] 1170 tn Or “images of Asherah”; ASV, NASB “their Asherim”; NCV “their Asherah idols.”
[34:13] sn Asherah was a leading deity of the Canaanite pantheon, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles. These were to be burned or cut down (Deut 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4).
[34:14] 1171 tn Heb “bow down.”
[34:14] 1172 sn In Exod 20:3 it was “gods.”
[34:14] 1173 sn Here, too, the emphasis on God’s being a jealous God is repeated (see Exod 20:5). The use of “name” here is to stress that this is his nature, his character.
[34:15] 1174 tn The sentence begins simply “lest you make a covenant”; it is undoubtedly a continuation of the imperative introduced earlier, and so that is supplied here.
[34:15] 1175 tn The verb is a perfect with a vav consecutive. In the literal form of the sentence, this clause tells what might happen if the people made a covenant with the inhabitants of the land: “Take heed…lest you make a covenant…and then they prostitute themselves…and sacrifice…and invite…and you eat.” The sequence lays out an entire scenario.
[34:15] 1176 tn The verb זָנָה (zanah) means “to play the prostitute; to commit whoredom; to be a harlot” or something similar. It is used here and elsewhere in the Bible for departing from pure religion and engaging in pagan religion. The use of the word in this figurative sense is fitting, because the relationship between God and his people is pictured as a marriage, and to be unfaithful to it was a sin. This is also why God is described as a “jealous” or “impassioned” God. The figure may not be merely a metaphorical use, but perhaps a metonymy, since there actually was sexual immorality at the Canaanite altars and poles.
[34:15] 1177 tn There is no subject for the verb. It could be rendered “and one invites you,” or it could be made a passive.
[34:16] 1178 tn In the construction this verb would follow as a possible outcome of the last event, and so remain in the verbal sequence. If the people participate in the festivals of the land, then they will intermarry, and that could lead to further involvement with idolatry.
[34:18] 1179 tn This is an adverbial accusative of time.
[34:18] 1180 tn The words “do this” have been supplied.
[34:19] 1181 tn Heb “everything that opens the womb.”
[34:19] 1182 tn Here too: everything that “opens [the womb].”
[34:19] 1183 tn The verb basically means “that drops a male.” The verb is feminine, referring to the cattle.
[34:20] 1184 tn Heb “and the one that opens [the womb of] the donkey.”
[34:20] 1185 sn See G. Brin, “The Firstling of Unclean Animals,” JQR 68 (1971): 1-15.
[34:20] 1186 tn The form is the adverb “empty.”
[34:21] 1187 tn This is an adverbial accusative of time.
[34:21] 1188 tn Or “cease” (i.e., from the labors).
[34:21] 1189 sn See M. Dahood, “Vocative lamed in Exodus 2,4 and Merismus in 34,21,” Bib 62 (1981): 413-15.
[34:21] 1190 tn The imperfect tense expresses injunction or instruction.
[34:22] 1191 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] 1192 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.
[34:23] 1193 tn “Three times” is an adverbial accusative.
[34:23] 1194 tn Heb “all your males.”
[34:23] 1195 tn Here the divine name reads in Hebrew הָאָדֹן יְהוָה (ha’adon yÿhvah), which if rendered according to the traditional scheme of “
[34:23] sn The title “Lord” is included here before the divine name (translated “
[34:24] 1196 tn The verb is a Hiphil imperfect of יָרַשׁ (yarash), which means “to possess.” In the causative stem it can mean “dispossess” or “drive out.”
[34:24] 1197 sn The verb “covet” means more than desire; it means that some action will be taken to try to acquire the land that is being coveted. It is one thing to envy someone for their land; it is another to be consumed by the desire that stops at nothing to get it (it, not something like it).
[34:24] 1198 tn The construction uses the infinitive construct with a preposition and a suffixed subject to form the temporal clause.
[34:24] 1199 tn The expression “three times” is an adverbial accusative of time.
[34:25] 1200 sn See M. Haran, “The Passover Sacrifice,” Studies in the Religion of Ancient Israel (VTSup), 86-116.
[34:26] 1201 sn See the note on this same command in 23:19.
[34:27] 1202 tn Once again the preposition with the suffix follows the imperative, adding some emphasis to the subject of the verb.
[34:28] 1203 tn These too are adverbial in relation to the main clause, telling how long Moses was with Yahweh on the mountain.
[34:28] 1204 tn Heb “the ten words,” though “commandments” is traditional.
[34:29] 1205 sn Now, at the culmination of the renewing of the covenant, comes the account of Moses’ shining face. It is important to read this in its context first, holding off on the connection to Paul’s discussion in 2 Corinthians. There is a delicate balance here in Exodus. On the one hand Moses’ shining face served to authenticate the message, but on the other hand Moses prevented the people from seeing more than they could handle. The subject matter in the OT, then, is how to authenticate the message. The section again can be subdivided into three points that develop the whole idea: I. The one who spends time with God reflects his glory (29-30). It will not always be as Moses; rather, the glory of the
[34:29] 1206 tn The temporal clause is composed of the temporal indicator (“and it happened”), followed by the temporal preposition, infinitive construct, and subjective genitive (“Moses”).
[34:29] 1207 tn The second clause begins with “and/now”; it is a circumstantial clause explaining that the tablets were in his hand. It repeats the temporal clause at the end.
[34:29] 1208 tn Heb “in the hand of Moses.”
[34:29] 1209 tn The temporal clause parallels the first temporal clause; it uses the same infinitive construct, but now with a suffix referring to Moses.
[34:29] 1210 tn Heb “and Moses.”
[34:29] 1211 tn The word קָרַן (qaran) is derived from the noun קֶרֶן (qeren) in the sense of a “ray of light” (see Hab 3:4). Something of the divine glory remained with Moses. The Greek translation of Aquila and the Latin Vulgate convey the idea that he had horns, the primary meaning of the word from which this word is derived. Some have tried to defend this, saying that the glory appeared like horns or that Moses covered his face with a mask adorned with horns. But in the text the subject of the verb is the skin of Moses’ face (see U. Cassuto, Exodus, 449).
[34:30] 1212 tn This clause is introduced by the deictic particle הִנֵּה (hinneh); it has the force of pointing to something surprising or sudden.
[34:33] 1213 tn Heb “and Moses finished”; the clause is subordinated as a temporal clause to the next clause.
[34:33] 1214 tn The Piel infinitive construct is the object of the preposition; the whole phrase serves as the direct object of the verb “finished.”
[34:33] 1215 tn Throughout this section the actions of Moses and the people are frequentative. The text tells what happened regularly.
[34:34] 1216 tn The construction uses a infinitive construct for the temporal clause; it is prefixed with the temporal preposition: “and in the going in of Moses.”
[34:34] 1217 tn The temporal clause begins with the temporal preposition “until,” followed by an infinitive construct with the suffixed subjective genitive.
[34:34] 1218 tn The form is the Pual imperfect, but since the context demands a past tense here, in fact a past perfect tense, this is probably an old preterite form without a vav consecutive.
[34:35] 1219 tn Now the perfect tense with vav consecutive is subordinated to the next clause, “Moses returned the veil….”
[34:35] 1220 tn Verbs of seeing often take two accusatives. Here, the second is the noun clause explaining what it was about the face that they saw.
[34:35] 1221 tn Heb “with him”; the referent (the
[35:1] 1222 tn Heb “to do them”; this is somewhat redundant in English and has been simplified in the translation.
[35:2] 1223 tn This is an adverbial accusative of time.
[35:2] 1224 tn The word is קֹדֶשׁ (qodesh, “holiness”). S. R. Driver suggests that the word was transposed, and the line should read: “a sabbath of entire rest, holy to Jehovah” (Exodus, 379). But the word may simply be taken as a substitution for “holy day.”
[35:2] 1225 sn See on this H. Routtenberg, “The Laws of the Sabbath: Biblical Sources,” Dor le Dor 6 (1977): 41-43, 99-101, 153-55, 204-6; G. Robinson, “The Idea of Rest in the Old Testament and the Search for the Basic Character of Sabbath,” ZAW 92 (1980): 32-43.
[35:3] 1226 sn Kindling a fire receives special attention here because the people thought that kindling a fire was not work, but only a preparation for some kind of work. The Law makes sure that this too was not done. But see also G. Robinson, “The Prohibition of Strange Fire in Ancient Israel: A Look at the Case of Gathering Wood and Kindling Fire on the Sabbath,” VT 28 (1978): 301-17.
[35:3] 1227 tn Heb “dwelling places”; KJV, ASV “habitations.”
[35:3] 1228 sn The presence of these three verses in this place has raised all kinds of questions. It may be that after the renewal of the covenant the people needed a reminder to obey God, and obeying the sign of the covenant was the starting point. But there is more to it than this; it is part of the narrative design of the book. It is the artistic design that puts the filling of the Spirit section (31:1-11) prior to the Sabbath laws (31:12-18) before the idolatry section, and then after the renewal there is the Sabbath reminder (35:1-3) before the filling of the Spirit material (35:4-36:7).
[35:4] 1229 sn The book now turns to record how all the work of the sanctuary was done. This next unit picks up on the ideas in Exod 31:1-11. But it adds several features. The first part is the instruction of God for all people to give willingly (35:4-19); the next section tells how the faithful brought an offering for the service of the tabernacle (35:20-29); the next section tells how God set some apart with special gifts (35:30-35), and finally, the narrative reports how the faithful people of God enthusiastically began the work (36:1-7).
[35:5] 1230 tn Heb “from with you.”
[35:5] 1231 tn “Heart” is a genitive of specification, clarifying in what way they might be “willing.” The heart refers to their will, their choices.
[35:5] 1232 tn The verb has a suffix that is the direct object, but the suffixed object is qualified by the second accusative: “let him bring it, an offering.”
[35:5] 1233 tn The phrase is literally “the offering of Yahweh”; it could be a simple possessive, “Yahweh’s offering,” but a genitive that indicates the indirect object is more appropriate.
[35:7] 1234 tn See the note on this phrase in Exod 25:5.
[35:9] 1235 tn Heb “and stones.”
[35:10] 1237 tn Heb “wise of heart”; here also “heart” would be a genitive of specification, showing that there were those who could make skillful decisions.
[35:11] 1238 tn In Hebrew style all these items are typically connected with a vav (ו) conjunction, but English typically uses commas except between the last two items in a series or between items in a series that are somehow related to one another. The present translation follows contemporary English style in lists such as this.
[35:14] 1239 tn “for” has been supplied.
[35:21] 1241 tn The verb means “lift up, bear, carry.” Here the subject is “heart” or will, and so the expression describes one moved within to act.
[35:21] 1242 tn Heb “his spirit made him willing.” The verb is used in Scripture for the freewill offering that people brought (Lev 7).
[35:21] 1243 tn Literally “the garments of holiness,” the genitive is the attributive genitive, marking out what type of garments these were.
[35:22] 1244 tn The expression in Hebrew is “men on/after the women,” meaning men with women, to ensure that it was clear that the preceding verse did not mean only men. B. Jacob takes it further, saying that the men came after the women because the latter had taken the initiative (Exodus, 1017).
[35:22] 1245 tn Heb “all gold utensils.”
[35:22] 1246 tn The verb could be translated “offered,” but it is cognate with the following noun that is the wave offering. This sentence underscores the freewill nature of the offerings people made. The word “came” is supplied from v. 21 and v. 22.
[35:23] 1247 tn The text uses a relative clause with a resumptive pronoun for this: “who was found with him,” meaning “with whom was found.”
[35:23] 1248 tn The conjunction in this verse is translated “or” because the sentence does not intend to say that each person had all these things. They brought what they had.
[35:23] 1249 tn See the note on this phrase in Exod 25:5.
[35:23] 1250 tn Here “them” has been supplied.
[35:24] 1251 tn This translation takes “offering” as an adverbial accusative explaining the form or purpose of their bringing things. It could also be rendered as the direct object, but that would seem to repeat without much difference what had just been said.
[35:24] 1252 sn U. Cassuto notes that the expression “with whom was found” does not rule out the idea that these folks went out and cut down acacia trees (Exodus, 458). It is unlikely that they had much wood in their tents.
[35:24] 1253 tn Here “it” has been supplied.
[35:25] 1254 tn Heb “wisdom of heart,” which means that they were skilled and could make all the right choices about the work.
[35:26] 1255 tn The text simply uses a prepositional phrase, “with/in wisdom.” It seems to be qualifying “the women” as the relative clause is.
[35:27] 1256 tn Heb “and stones of the filling.”
[35:29] 1257 tn Heb “by the hand of.”
[35:29] 1258 tn Here “them” has been supplied.
[35:30] 1259 tn Heb “called by name” (so KJV, ASV, NASB, NRSV). This expression means that the person was specifically chosen for some important task (S. R. Driver, Exodus, 342). See the expression with Cyrus in Isa 45:3-4.
[35:33] 1261 tn Heb “in every work of thought,” meaning, every work that required the implementation of design or plan.
[35:34] 1262 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.
[35:35] 1263 tn The expression “wisdom of heart,” or “wisdom in heart,” means artistic skill. The decisions and plans they make are skilled. The expression forms a second accusative after the verb of filling.
[35:35] 1264 tn The expression “all the work” means “all kinds of work.”
[35:35] 1265 tn Here “They are” has been supplied.
[35:35] 1266 tn Heb “doers of all work.”
[35:35] 1267 tn Heb “designers of designs.”
[36:1] 1268 tn Heb “wise of [in] heart.”
[36:1] 1270 tn Heb “understanding, discernment.”
[36:1] 1271 tn The relative clause includes this infinitive clause that expresses either the purpose or the result of God’s giving wisdom and understanding to these folk.
[36:1] 1272 tn This noun is usually given an interpretive translation. B. Jacob renders the bound relationship as “the holy task” or “the sacred task” (Exodus, 1019). The NIV makes it “constructing,” so read “the work of constructing the sanctuary.”
[36:1] 1273 tn The first word of the verse is a perfect tense with vav (ו) consecutive; it is singular because it agrees with the first of the compound subject. The sentence is a little cumbersome because of the extended relative clause in the middle.
[36:2] 1274 tn The verb קָרָא (qara’) plus the preposition “to” – “to call to” someone means “to summon” that person.
[36:2] 1275 tn Here there is a slight change: “in whose heart Yahweh had put skill.”
[36:2] 1276 tn Or “whose heart was willing.”
[36:2] 1277 sn The verb means more than “approach” or “draw near”; קָרַב (qarav) is the word used for drawing near the altar as in bringing an offering. Here they offer themselves, their talents and their time.
[36:3] 1278 tn In the Hebrew text the infinitive “to do it” comes after “sanctuary”; it makes a smoother rendering in English to move it forward, rather than reading “brought for the work.”
[36:3] 1279 tn Heb “in the morning, in the morning.”
[36:4] 1280 tn Heb “a man, a man from his work”; or “each one from his work.”
[36:5] 1281 tn The construction uses the verbal hendiadys: מַרְבִּים לְהָבִיא (marbim lÿhavi’) is the Hiphil participle followed (after the subject) by the Hiphil infinitive construct. It would read, “they multiply…to bring,” meaning, “they bring more” than is needed.
[36:5] 1282 tn Heb “for the service” (so KJV, ASV).
[36:5] 1283 tn The last clause is merely the infinitive with an object – “to do it.” It clearly means the skilled workers are to do it.
[36:6] 1284 tn The verse simply reads, “and Moses commanded and they caused [a voice] to cross over in the camp.” The second preterite with the vav may be subordinated to the first clause, giving the intent (purpose or result).
[36:6] 1286 tn The verse ends with the infinitive serving as the object of the preposition: “from bringing.”
[36:7] 1287 tn This part of the sentence comes from the final verb, the Hiphil infinitive – leave over, meaning, have more than enough (see BDB 451 s.v. יָתַר).
[36:7] 1288 tn Heb “for all the work, to do it.”
[36:7] sn This lengthy section (35:1-36:7) forms one of the most remarkable sections in the book. Here there is a mixture of God’s preparation of people to do the work and their willingness to give and to serve. It not only provides insight into this renewed community of believers, but it also provides a timeless message for the church. The point is clear enough: In response to God’s commission, and inspired by God’s Spirit, the faithful and willing people rally to support and participate in the
[36:10] 1289 tn The verb is singular since it probably is referring to Bezalel, but since he would not do all the work himself, it may be that the verbs could be given a plural subject: “they joined.”
[36:10] 1290 tn The words “the other” have been supplied.
[36:14] 1292 tn Heb “eleven curtains he made them.”
[36:18] 1293 tn The construction uses the infinitive construct from the verb “to be” to express this purpose clause: “to be one,” or, “so that it might be a unit.”
[36:19] 1294 tn See the note on this phrase in Exod 25:5.
[36:20] 1295 tn There is debate whether the word הַקְּרָשִׁים (haqqÿrashim) means “boards” or “frames” or “planks” (see Ezek 27:6) or “beams,” given the size of them. The literature on this includes M. Haran, “The Priestly Image of the Tabernacle,” HUCA 36 (1965): 192; B. A. Levine, “The Description of the Tabernacle Texts of the Pentateuch,” JAOS 85 (1965): 307-18; J. Morgenstern, “The Ark, the Ephod, and the Tent,” HUCA 17 (1942/43): 153-265; 18 (1943/44): 1-52.
[36:20] 1296 tn “Wood” is an adverbial accusative.
[36:20] 1297 tn The plural participle “standing” refers to how these items will be situated; they will be vertical rather than horizontal (U. Cassuto, Exodus, 354).
[36:21] 1298 tn Heb “the frame.”
[36:21] 1299 tn Heb “the one.”
[36:22] 1300 tn Heb “two hands to the one frame.”
[36:22] 1301 tn Heb “joined one to one.”
[36:24] 1302 tn The clause is repeated to show the distributive sense; it literally says, “and two bases under the one frame for its two projections.”
[36:26] 1303 tn Heb “under the one frame” again.
[36:29] 1304 tn This is the last phrase of the verse, moved forward for clarity.
[36:29] 1305 tn This difficult verse uses the perfect tense at the beginning, and the second clause parallels it with יִהְיוּ (yihyu), which has to be taken here as a preterite without the consecutive vav (ו). The predicate “finished” or “completed” is the word תָּמִּים (tammim); it normally means “complete, sound, whole,” and related words describe the sacrifices as without blemish.
[36:34] 1306 tn Literally “houses”; i.e., places to hold the bars.
[36:35] 1307 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.
[36:36] 1308 tn Heb “and their hooks gold.”
[36:38] 1309 tn The word is “their heads”; technically it would be “their capitals” (so ASV, NAB, NRSV). The bands were bands of metal surrounding these capitals just beneath them. These are not mentioned in Exod 26:37, and it sounds like the posts are to be covered with gold. But the gradation of metals is what is intended: the posts at the entrance to the Most Holy Place are all of gold; the posts at the entrance to the tent are overlaid with gold at the top; and the posts at the entrance to the courtyard are overlaid with silver at the top (S. R. Driver, Exodus, 387, citing Dillmann without reference).
[36:38] 1310 sn For a good summary of the differences between the instruction section and the completion section, and the reasons for the changes and the omissions, see B. Jacob, Exodus, 1022-23.
[37:3] 1312 tn “that he put” has been supplied.
[37:3] 1313 tn This is taken as a circumstantial clause; the clause begins with the conjunction vav.
[37:6] 1314 tn Heb “and he made.”
[37:8] 1315 tn Heb “from/at [the] end, from this.”
[37:8] 1316 tn The repetition of the expression indicates it has the distributive sense.
[37:9] 1317 tn The construction is a participle in construct followed by the genitive “wings” – “spreaders of wings.”
[37:9] 1318 tn “The cherubim” has been placed here instead of in the second clause to produce a smoother translation.
[37:9] 1319 tn Heb “and their faces a man to his brother.”
[37:9] 1320 tn Heb “to the atonement lid were the faces of the cherubim.”
[37:16] 1321 tn The suffixes on these could also indicate the indirect object (see Exod 25:29).
[37:17] 1322 tn Heb “from it”; the referent (“the same piece” of wrought metal) has been specified in the translation for clarity.
[37:19] 1323 tn Heb “the one branch.” But the repetition of “one…one” means here one after another, or the “first” and then the “next.”
[37:19] 1324 tn Heb “thus for six branches….”
[37:21] 1325 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.
[37:22] 1326 tn Heb “were from it.”
[37:24] 1327 tn Heb “it”; the referent (the lampstand) has been specified in the translation for clarity.
[37:25] 1328 tn Heb “from it were its horns,” meaning that they were made from the same piece.
[37:26] 1330 tn Heb “its walls around.”
[37:26] 1331 tn Heb “and he made for it border gold around.”
[37:27] 1332 tn Heb “and he made.”
[37:27] 1333 sn Since it was a small altar, it needed only two rings, one on either side, in order to be carried. The second mention of their location clarifies that they should be on the sides, the right and the left, as one approached the altar.
[37:27] 1334 tn Heb “for houses.”
[38:2] 1335 tn Heb “its horns were from it,” meaning from the same piece.
[38:7] 1336 tn Heb “it”; the referent (the altar) has been specified in the translation for clarity.
[38:8] 1337 sn The word for “serve” is not the ordinary one. It means “to serve in a host,” especially in a war. It appears that women were organized into bands and served at the tent of meeting. S. R. Driver thinks that this meant “no doubt” washing, cleaning, or repairing (Exodus, 391). But there is no hint of that (see 1 Sam 2:22; and see Ps 68:11 [12 Hebrew text]). They seem to have had more to do than what Driver said.
[38:9] 1338 tn Heb “south side southward.”
[38:10] 1339 tn While this verse could be translated as an independent sentence, it is probably to be subordinated as a circumstantial clause in line with Exod 27:10-12, as well as v. 12 of this passage.
[38:11] 1340 tn Here the phrase “the hangings were” has been supplied.
[38:12] 1341 tn The phrase “there were” has been supplied.
[38:12] 1342 tn The text simply has “their posts ten and their bases ten”; this may be added here as a circumstantial clause with the main sentence in order to make sense out of the construction.
[38:13] 1343 tn The text simply says “seventy-five feet.”
[38:14] 1344 tn The word literally means “shoulder.” The next words, “of the gate,” have been supplied here. The east end contained the courtyard’s entry with a wall of curtains on each side of the entry (see v. 15).
[38:15] 1345 tn Heb “from this and from this” (cf, 17:12; 25:19; 26:13; 32:15; Josh 8:22, 33; 1 Kgs 10:19-20; Ezek 45:7).
[38:17] 1346 tn Heb “they were banded with silver.”
[38:18] 1347 tn This word is different from the word for hangings; it has more of the idea of a screen, shielding or securing the area.
[38:21] 1348 tn The Hebrew word is פְּקוּדֵי (pÿqude), which in a slavishly literal way would be “visitations of” the tabernacle. But the word often has the idea of “numbering” or “appointing” as well. Here it is an accounting or enumeration of the materials that people brought, so the contemporary term “inventory” is a close approximation. By using this Hebrew word there is also the indication that whatever was given, i.e., appointed for the tabernacle, was changed forever in its use. This is consistent with this Hebrew root, which does have a sense of changing the destiny of someone (“God will surely visit you”). The list in this section will also be tied to the numbering of the people.
[38:21] 1349 tn The same verb is used here, but now in the Pual perfect tense, third masculine singular. A translation “was numbered” or “was counted” works. The verb is singular because it refers to the tabernacle as a unit. This section will list what made up the tabernacle.
[38:21] 1350 tn Heb “at/by the mouth of.”
[38:21] 1351 tn The noun is “work” or “service.” S. R. Driver explains that the reckonings were not made for the Levites, but that they were the work of the Levites, done by them under the direction of Ithamar (Exodus, 393).
[38:21] 1352 tn Heb “by the hand of.”
[38:24] 1353 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] 1354 tn Heb “and it was.”
[38:24] 1355 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] 1356 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.
[38:26] 1357 sn The weight would be about half an ounce.
[38:26] 1359 tn The phrase “in all” has been supplied.
[38:28] 1360 tn Here the word “shekels” is understood; about 45 pounds.
[38:29] 1361 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.
[38:31] 1362 sn The bronze altar is the altar for the burnt offering; the large bronze basin is not included here in the list.
[39:1] 1363 sn This chapter also will be almost identical to the instructions given earlier, with a few changes along the way.
[39:3] 1364 tn The verb is the infinitive that means “to do, to work.” It could be given a literal rendering: “to work [them into] the blue….” Weaving or embroidering is probably what is intended.
[39:5] 1365 tn Heb “from it” or the same.
[39:6] 1366 tn Or “as seals are engraved.”
[39:6] 1367 sn The twelve names were those of Israel’s sons. The idea was not the remembrance of the twelve sons as such, but the twelve tribes that bore their names.
[39:10] 1369 tn That is, they set in mountings.
[39:14] 1370 tn The phrase “the number of” has been supplied.
[39:16] 1371 tn Here “upper” has been supplied.
[39:18] 1372 tn Here “other” has been supplied.
[39:19] 1373 tn Here “other” has been supplied.
[39:19] 1374 tn Heb “homeward side.”
[39:20] 1375 tn Here “more” has been supplied.
[39:24] 1376 tn The word is simply “twined” or “twisted.” It may refer to the twisted linen that so frequently is found in these lists; or, it may refer to the yarn twisted. The LXX reads “fine twined linen.” This is not found in the text of Exod 28:33, except in Smr and LXX.
[39:26] 1377 tn The words “there was” are supplied in the translation for stylistic reasons.
[39:26] 1378 tn The infinitive “to minister” is present; “to be used” is supplied from the context.
[39:32] 1379 sn The last sections of the book bring several themes together to a full conclusion. Not only is it the completion of the tabernacle, it is the fulfillment of God’s plan revealed at the beginning of the book, i.e., to reside with his people.
[39:34] 1380 tn See the note on this phrase in Exod 25:5.
[39:34] 1381 tn Or “shielding” (NIV); NASB “the screening veil.”
[39:37] 1382 tn Possibly meaning “pure gold lampstand.”
[39:40] 1383 tn Heb “utensils, vessels.”
[39:41] 1384 tn The form is the infinitive construct; it means the clothes to be used “to minister” in the holy place.
[39:43] 1385 tn Or “examined” (NASB, TEV); NCV “looked closely at.”
[39:43] 1386 tn The deictic particle draws attention to what he saw in such a way as to give the reader Moses’ point of view and a sense of his pleasure: “and behold, they…”
[39:43] 1387 sn The situation and wording in Exod 39:43 are reminiscent of Gen 1:28 and 31, with the motifs of blessing people and inspecting what has been made.
[40:1] 1388 sn All of Exod 39:32-40:38 could be taken as a unit. The first section (39:32-43) shows that the Israelites had carefully and accurately completed the preparation and brought everything they had made to Moses: The work of the
[40:1] 1389 tn Heb “and Yahweh spoke to Moses, saying.”
[40:2] 1390 tn Heb “you will raise,” an imperfect of instruction.
[40:4] 1391 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.
[40:5] 1392 tn Heb “give” (also four additional times in vv. 6-8).
[40:9] 1394 tn Heb “you will take” (perfect with vav, ו).
[40:9] 1395 tn Heb “and you will anoint” (perfect with vav, ו).
[40:9] 1396 tn Heb “and you will sanctify” (perfect with vav, ו).
[40:11] 1398 sn U. Cassuto (Exodus, 480) notes that the items inside the tent did not need to be enumerated since they were already holy, but items in the courtyard needed special attention. People needed to know that items outside the tent were just as holy.
[40:12] 1399 tn The verb is “bring near,” or “present,” to Yahweh.
[40:14] 1400 tn The verb is also “bring near” or “present.”
[40:21] 1401 tn Heb “set up,” if it includes more than the curtain.
[40:21] 1402 tn Or “shielding” (NIV); Heb “the veil of the covering” (cf. KJV).
[40:23] 1403 tn Heb uses a cognate accusative construction, “he arranged the arrangement.”
[40:32] 1405 tn The construction is the infinitive construct with the temporal preposition and the suffixed subjective genitive. This temporal clause indicates that the verb in the preceding verse was frequentative.
[40:32] 1406 tn This is another infinitive construct in a temporal clause.
[40:32] 1407 tn In this explanatory verse the verb is a customary imperfect.
[40:36] 1408 tn The construction uses the Niphal infinitive construct to form the temporal clause.
[40:36] 1409 tn The imperfect tense in this context describes a customary action.
[40:37] 1410 tn The clause uses the Niphal infinitive construct in the temporal clause: “until the day of its being taken up.”
[40:38] 1411 tn Here is another imperfect tense of the customary nuance.
[40:38] 1412 tn Heb “to the eyes of all”; KJV, ASV, NASB “in the sight of all”; NRSV “before the eyes of all.”
