Keluaran 1:12

1:12 But the more the Egyptians ¹  oppressed them, the more they multiplied and spread. ²  As a result the Egyptians loathed ³  the Israelites,

Keluaran 3:3

3:3 So Moses thought, ⁴  “I will turn aside to see ⁵  this amazing ⁶  sight. Why does the bush not burn up?” ⁷ 

Keluaran 3:5

3:5 God ⁸  said, “Do not approach any closer! ⁹  Take your sandals off your feet, for the place where you are standing is holy ¹⁰  ground.” ¹¹ 

Keluaran 3:10

3:10 So now go, and I will send you ¹²  to Pharaoh to bring my people, the Israelites, out of Egypt.”

Keluaran 4:19

4:19 The Lord said to Moses in Midian, “Go back ¹³  to Egypt, because all the men who were seeking your life are dead.” ¹⁴ 

Keluaran 4:22

4:22 You must say ¹⁵  to Pharaoh, ‘Thus says ¹⁶  the Lord, “Israel is my son, my firstborn, ¹⁷ 

Keluaran 7:11

7:11 Then Pharaoh also summoned wise men and sorcerers, ¹⁸  and the magicians ¹⁹  of Egypt by their secret arts ²⁰  did the same thing.

Keluaran 9:20

9:20 Those ²¹  of Pharaoh’s servants who feared the word of the Lord hurried to bring their ²²  servants and livestock into the houses,

Keluaran 10:16

10:16 ²³ Then Pharaoh quickly ²⁴  summoned Moses and Aaron and said, “I have sinned ²⁵  against the Lord your God and against you!

Keluaran 12:2

12:2 “This month is to be your beginning of months; it will be your first month of the year. ²⁶ 

Keluaran 14:3

14:3 Pharaoh will think ²⁷  regarding the Israelites, ‘They are wandering around confused ²⁸  in the land – the desert has closed in on them.’ ²⁹ 

Keluaran 15:4

15:4 The chariots of Pharaoh ³⁰  and his army he has thrown into the sea,

and his chosen ³¹  officers were drowned ³²  in the Red Sea.

Keluaran 16:21

16:21 So they gathered it each morning, ³³  each person according to what he could eat, and when the sun got hot, it would melt. ³⁴ 

Keluaran 16:31

16:31 The house of Israel ³⁵  called its name “manna.” ³⁶  It was like coriander seed and was white, and it tasted ³⁷  like wafers with honey.

Keluaran 17:10

17:10 So Joshua fought against Amalek just as Moses had instructed him; ³⁸ and Moses and Aaron and Hur went up to the top of the hill.

Keluaran 18:3

18:3 and her two sons, one of whom was named Gershom (for Moses ³⁹  had said, “I have been a foreigner in a foreign land”),

Keluaran 18:9

18:9 Jethro rejoiced ⁴⁰  because of all the good that the Lord had done for Israel, whom he had delivered from the hand of Egypt.

Keluaran 18:13

18:13 On the next day ⁴¹  Moses sat to judge ⁴²  the people, and the people stood around Moses from morning until evening.

Keluaran 19:11

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.

Keluaran 21:5

21:5 But if the servant should declare, ⁴³  ‘I love my master, my wife, and my children; I will not go out ⁴⁴  free,’

Keluaran 23:13

23:13 “Pay attention to do ⁴⁵  everything I have told you, and do not even mention ⁴⁶  the names of other gods – do not let them be heard on your lips. ⁴⁷ 

Keluaran 23:28

23:28 I will send ⁴⁸  hornets before you that will drive out the Hivite, the Canaanite, and the Hittite before you.

Keluaran 27:7

27:7 The poles are to be put ⁴⁹  into the rings so that the poles will be on two sides of the altar when carrying it. ⁵⁰ 

Keluaran 27:19

27:19 All ⁵¹  the utensils of the tabernacle used ⁵²  in all its service, all its tent pegs, and all the tent pegs of the courtyard are to be made of bronze. ⁵³ 

Keluaran 29:14

29:14 But the meat of the bull, its skin, and its dung you are to burn up ⁵⁴  outside the camp. ⁵⁵  It is the purification offering. ⁵⁶ 

Keluaran 29:18

29:18 and burn ⁵⁷  the whole ram on the altar. It is a burnt offering ⁵⁸  to the Lord, a soothing aroma; it is an offering made by fire ⁵⁹  to the Lord. ⁶⁰ 

Keluaran 29:26

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.

Keluaran 30:14

30:14 Everyone who crosses over to those numbered, from twenty years old and up, is to pay an offering to the Lord.

Keluaran 30:21

30:21 they must wash ⁶¹  their hands and their feet so that they do not die. And this ⁶²  will be a perpetual ordinance for them and for their descendants ⁶³  throughout their generations.” ⁶⁴ 

Keluaran 30:25

30:25 You are to make this ⁶⁵  into ⁶⁶  a sacred anointing oil, a perfumed compound, ⁶⁷  the work of a perfumer. It will be sacred anointing oil.

Keluaran 30:29

30:29 So you are to sanctify them, ⁶⁸  and they will be most holy; ⁶⁹  anything that touches them will be holy. ⁷⁰ 

Keluaran 30:33

30:33 Whoever makes perfume like it and whoever puts any of it on someone not a priest ⁷¹  will be cut off ⁷²  from his people.’”

Keluaran 30:37

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.

Keluaran 31:16

31:16 The Israelites must keep the Sabbath by observing the Sabbath throughout their generations as a perpetual covenant.

Keluaran 32:7

32:7 The Lord spoke to Moses: “Go quickly, descend, ⁷³  because your ⁷⁴  people, whom you brought up from the land of Egypt, have acted corruptly.

Keluaran 32:14

32:14 Then the Lord relented over the evil that he had said he would do to his people.

Keluaran 32:33

32:33 The Lord said to Moses, “Whoever has sinned against me – that person I will wipe out of my book.

Keluaran 33:9

33:9 And ⁷⁵  whenever Moses entered the tent, the pillar of cloud would descend and stand at the entrance of the tent, and the Lord ⁷⁶  would speak with Moses. ⁷⁷ 

Keluaran 35:1

Sabbath Regulations

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. ⁷⁸ 

Keluaran 35:30

35:30 Moses said to the Israelites, “See, the Lord has chosen ⁷⁹  Bezalel son of Uri, the son of Hur, of the tribe of Judah.

Keluaran 36:13-14

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. ⁸⁰ 

36:14 He made curtains of goats’ hair for a tent over the tabernacle; he made eleven curtains. ⁸¹ 

Keluaran 36:31

36:31 He made bars of acacia wood, five for the frames on one side of the tabernacle

Keluaran 37:6

37:6 He made ⁸²  an atonement lid of pure gold; its length was three feet nine inches, and its width was two feet three inches.

Keluaran 37:10

The Making of the Table

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.

Keluaran 37:12-13

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.

Keluaran 37:23

37:23 He made its seven lamps, its trimmers, and its trays of pure gold.

Keluaran 37:26

37:26 He overlaid it with pure gold – its top, ⁸³  its four walls, ⁸⁴  and its horns – and he made a surrounding border of gold for it. ⁸⁵ 

Keluaran 37:29

37:29 He made the sacred anointing oil and the pure fragrant incense, the work of a perfumer.

Keluaran 38:3-4

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.

Keluaran 38:9

The Construction of the Courtyard

38:9 He made the courtyard. For the south side ⁸⁶  the hangings of the courtyard were of fine twisted linen, one hundred fifty feet long,

Keluaran 38:19

38:19 with four posts and their four bronze bases. Their hooks and their bands were silver, and their tops were overlaid with silver.

Keluaran 39:4

39:4 They made shoulder pieces for it, attached to two of its corners, so it could be joined together.

Keluaran 39:10

39:10 They set on it ⁸⁷  four rows of stones: a row with a ruby, a topaz, and a beryl – the first row;

Keluaran 39:23

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.

Keluaran 39:32

Moses Inspects the Sanctuary

39:32 ⁸⁸ 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.

Keluaran 40:19

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.

Keluaran 40:21

40:21 And he brought the ark into the tabernacle, hung ⁸⁹  the protecting curtain, ⁹⁰  and shielded the ark of the testimony from view, just as the Lord had commanded Moses.

Keluaran 40:24

40:24 And he put the lampstand in the tent of meeting opposite the table, on the south side of the tabernacle.

Keluaran 40:30

40:30 Then he put the large basin between the tent of meeting and the altar and put water in it ⁹¹  for washing.

Keluaran 40:33

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.

[1:12]  ¹ tn Heb “they”; the referent (the Egyptians) has been specified in the translation for clarity.

[1:12]  ² tn The imperfect tenses in this verse are customary uses, expressing continual action in past time (see GKC 315 §107.e). For other examples of כַּאֲשֶׁר (ka’asher) with כֵּן (ken) expressing a comparison (“just as…so”) see Gen 41:13; Judg 1:7; Isa 31:4.

[1:12]  sn Nothing in the oppression caused this, of course. Rather, the blessing of God (Gen 12:1-3) was on Israel in spite of the efforts of Egypt to hinder it. According to Gen 15 God had foretold that there would be this period of oppression (עָנָה [’anah] in Gen 15:13). In other words, God had decreed and predicted both their becoming a great nation and the oppression to show that he could fulfill his promise to Abraham in spite of the bondage.

[1:12]  ³ tn Heb “they felt a loathing before/because of”; the referent (the Egyptians) has been specified in the translation for clarity.

[3:3]  ⁴ tn Heb “And Moses said.” The implication is that Moses said this to himself.

[3:3]  ⁵ tn The construction uses the cohortative אָסֻרָה־נָּא (’asura-nna’) followed by an imperfect with vav (וְאֶרְאֶה, vÿ’er’eh) to express the purpose or result (logical sequence): “I will turn aside in order that I may see.”

[3:3]  ⁶ tn Heb “great.” The word means something extraordinary here. In using this term Moses revealed his reaction to the strange sight and his anticipation that something special was about to happen. So he turned away from the flock to investigate.

[3:3]  ⁷ tn The verb is an imperfect. Here it has the progressive nuance – the bush is not burning up.

[3:5]  ⁸ tn Heb “And he”; the referent (God) has been specified in the translation for clarity.

[3:5]  ⁹ sn Even though the Lord was drawing near to Moses, Moses could not casually approach him. There still was a barrier between God and human, and God had to remind Moses of this with instructions. The removal of sandals was, and still is in the East, a sign of humility and reverence in the presence of the Holy One. It was a way of excluding the dust and dirt of the world. But it also took away personal comfort and convenience and brought the person more closely in contact with the earth.

[3:5]  ¹⁰ sn The word קֹדֶשׁ (qodesh, “holy”) indicates “set apart, distinct, unique.” What made a mountain or other place holy was the fact that God chose that place to reveal himself or to reside among his people. Because God was in this place, the ground was different – it was holy.

[3:5]  ¹¹ tn The causal clause includes within it a typical relative clause, which is made up of the relative pronoun, then the independent personal pronoun with the participle, and then the preposition with the resumptive pronoun. It would literally be “which you are standing on it,” but the relative pronoun and the resumptive pronoun are combined and rendered, “on which you are standing.”

[3:10]  ¹² tn The verse has a sequence of volitives. The first form is the imperative לְכָה (lÿkha, “go”). Then comes the cohortative/imperfect form with the vav (ו), “and I will send you” or more likely “that I may send you” (וְאֶשְׁלָחֲךָ, vÿ’eshlakhakha), which is followed by the imperative with the vav, “and bring out” or “that you may bring out” (וְהוֹצֵא, vÿhotse’). The series of actions begins with Moses going. When he goes, it will be the Lord who sends him, and if the Lord sends him, it will be with the purpose of leading Israel out of Egypt.

[3:10]  sn These instructions for Moses are based on the preceding revelation made to him. The deliverance of Israel was to be God’s work – hence, “I will send you.” When God commissioned people, often using the verb “to send,” it indicated that they went with his backing, his power, and his authority. Moses could not have brought Israel out without this. To name this incident a commissioning, then, means that the authority came from God to do the work (compare John 3:2).

[4:19]  ¹³ tn The text has two imperatives, “Go, return”; if these are interpreted as a hendiadys (as in the translation), then the second is adverbial.

[4:19]  ¹⁴ sn The text clearly stated that Pharaoh sought to kill Moses; so this seems to be a reference to Pharaoh’s death shortly before Moses’ return. Moses was forty years in Midian. In the 18th dynasty, only Pharaoh Thutmose III had a reign of the right length (1504-1450 b.c.) to fit this period of Moses’ life. This would place Moses’ returning to Egypt near 1450 b.c., in the beginning of the reign of Amenhotep II, whom most conservatives identify as the pharaoh of the exodus. Rameses II, of course, had a very long reign (1304-1236). But if he were the one from whom Moses fled, then he could not be the pharaoh of the exodus, but his son would be – and that puts the date of the exodus after 1236, a date too late for anyone. See E. H. Merrill, Kingdom of Priests, 62.

[4:22]  ¹⁵ tn The sequence of the instruction from God uses the perfect tense with vav (ו), following the preceding imperfects.

[4:22]  ¹⁶ tn The instantaneous use of the perfect tense fits well with the prophetic announcement of what Yahweh said or says. It shows that the words given to the prophet are still binding.

[4:22]  ¹⁷ sn The metaphor uses the word “son” in its connotation of a political dependent, as it was used in ancient documents to describe what was intended to be a loyal relationship with well-known privileges and responsibilities, like that between a good father and son. The word can mean a literal son, a descendant, a chosen king (and so, the Messiah), a disciple (in Proverbs), and here, a nation subject to God. If the people of Israel were God’s “son,” then they should serve him and not Pharaoh. Malachi reminds people that the Law said “a son honors his father,” and so God asked, “If I am a father, where is my honor?” (Mal 1:6).

[7:11]  ¹⁸ sn For information on this Egyptian material, see D. B. Redford, A Study of the Biblical Story of Joseph (VTSup), 203-4.

[7:11]  ¹⁹ tn The חַרְטֻּמִּים (kharttummim) seem to have been the keepers of Egypt’s religious and magical texts, the sacred scribes.

[7:11]  ²⁰ tn The term בְּלַהֲטֵיהֶם (bÿlahatehem) means “by their secret arts”; it is from לוּט (lut, “to enwrap”). The Greek renders the word “by their magic”; Tg. Onq. uses “murmurings” and “whispers,” and other Jewish sources “dazzling display” or “demons” (see further B. Jacob, Exodus, 253-54). They may have done this by clever tricks, manipulation of the animals, or demonic power. Many have suggested that Aaron and the magicians were familiar with an old trick in which they could temporarily paralyze a serpent and then revive it. But here Aaron’s snake swallows up their snakes.

[9:20]  ²¹ tn The text has “the one fearing.” The singular expression here and throughout vv. 20-21 refers to all who fit the description.

[9:20]  ²² tn Heb “his” (singular).

[10:16]  ²³ sn The third part of the passage now begins, the confrontation that resulted from the onslaught of the plague. Pharaoh goes a step further here – he confesses he has sinned and adds a request for forgiveness. But his acknowledgment does not go far enough, for this is not genuine confession. Since his heart was not yet submissive, his confession was vain.

[10:16]  ²⁴ tn The Piel preterite וַיְמַהֵר (vaymaher) could be translated “and he hastened,” but here it is joined with the following infinitive construct to form the hendiadys. “He hurried to summon” means “He summoned quickly.”

[10:16]  ²⁵ sn The severity of the plague prompted Pharaoh to confess his sin against Yahweh and them, now in much stronger terms than before. He also wants forgiveness – but in all probability what he wants is relief from the consequences of his sin. He pretended to convey to Moses that this was it, that he was through sinning, so he asked for forgiveness “only this time.”

[12:2]  ²⁶ sn B. Jacob (Exodus, 294-95) shows that the intent of the passage was not to make this month in the spring the New Year – that was in the autumn. Rather, when counting months this was supposed to be remembered first, for it was the great festival of freedom from Egypt. He observes how some scholars have unnecessarily tried to date one New Year earlier than the other.

[14:3]  ²⁷ tn Heb “and Pharaoh will say.”

[14:3]  ²⁸ sn The word translated “wandering around confused” indicates that Pharaoh thought the Israelites would be so perplexed and confused that they would not know which way to turn in order to escape – and they would never dream of crossing the sea (S. R. Driver, Exodus, 115).

[14:3]  ²⁹ tn The expression has also been translated “the desert has shut [the way] for them,” and more freely “[the Israelites are] hemmed in by the desert.”

[15:4]  ³⁰ tn Gesenius notes that the sign of the accusative, often omitted in poetry, is not found in this entire song (GKC 363 §117.b).

[15:4]  ³¹ tn The word is a substantive, “choice, selection”; it is here used in the construct state to convey an attribute before a partitive genitive – “the choice of his officers” means his “choice officers” (see GKC 417 §128.r).

[15:4]  ³² tn The form is a Qal passive rather than a Pual, for there is not Piel form or meaning.

[16:21]  ³³ 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]  ³⁴ tn The perfect tenses here with vav (ו) consecutives have the frequentative sense; they function in a protasis-apodosis relationship (GKC 494 §159.g).

[16:31]  ³⁵ sn The name “house of Israel” is unusual in this context.

[16:31]  ³⁶ tn Hebrew מָן (man).

[16:31]  ³⁷ tn Heb “like seed of coriander, white, its taste was.”

[17:10]  ³⁸ 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.

[18:3]  ³⁹ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity (also in the following verse).

[18:9]  ⁴⁰ 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).

[18:13]  ⁴¹ tn Heb “and it was/happened on the morrow.”

[18:13]  ⁴² 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.

[21:5]  ⁴³ 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]  ⁴⁴ tn Or taken as a desiderative imperfect, it would say, “I do not want to go out free.”

[23:13]  ⁴⁵ 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]  ⁴⁶ tn Or “honor,” Hiphil of זָכַר (zakhar). See also Exod 20:25; Josh 23:7; Isa 26:13.

[23:13]  ⁴⁷ tn Heb “mouth.”

[23:13]  sn See also Ps 16:4, where David affirms his loyalty to God with this expression.

[23:28]  ⁴⁸ tn Heb “and I will send.”

[27:7]  ⁴⁹ 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]  ⁵⁰ 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.

[27:19]  ⁵¹ tn Heb “to all”; for use of the preposition lamed (ל) to show inclusion (all belonging to) see GKC 458 §143.e.

[27:19]  ⁵² tn Here “used” has been supplied.

[27:19]  ⁵³ 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.

[29:14]  ⁵⁴ tn Heb “burn with fire.”

[29:14]  ⁵⁵ 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]  ⁵⁶ 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]  ⁵⁷ tn Heb “turn to sweet smoke.”

[29:18]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ 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 Lord through the blood of the sacrifice. The principles from these two sacrifices should be basic to anyone seeking to serve God.

[30:21]  ⁶¹ tn Heb “and [then] they will wash.”

[30:21]  ⁶² tn The verb is “it will be.”

[30:21]  ⁶³ tn Heb “for his seed.”

[30:21]  ⁶⁴ 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.

[30:25]  ⁶⁵ tn Heb “it.”

[30:25]  ⁶⁶ tn The word “oil” is an adverbial accusative, indicating the product that results from the verb (R. J. Williams, Hebrew Syntax, §52).

[30:25]  ⁶⁷ 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]  ⁶⁸ 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]  ⁶⁹ tn This is the superlative genitive again, Heb “holy of holies.”

[30:29]  ⁷⁰ tn See Exod 29:37; as before, this could refer to anything or anyone touching the sanctified items.

[30:33]  ⁷¹ tn Heb “a stranger,” meaning someone not ordained a priest.

[30:33]  ⁷² 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.

[32:7]  ⁷³ tn The two imperatives could also express one idea: “get down there.” In other words, “Make haste to get down.”

[32:7]  ⁷⁴ 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.

[33:9]  ⁷⁵ tn Heb “and it was when.”

[33:9]  ⁷⁶ tn Heb “and he”; the referent (the Lord) has been specified in the translation for clarity.

[33:9]  ⁷⁷ tn Both verbs, “stand” and “speak,” are perfect tenses with vav (ו) consecutive.

[35:1]  ⁷⁸ tn Heb “to do them”; this is somewhat redundant in English and has been simplified in the translation.

[35:30]  ⁷⁹ 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.

[36:13]  ⁸⁰ tn Heb “one.”

[36:14]  ⁸¹ tn Heb “eleven curtains he made them.”

[37:6]  ⁸² tn Heb “and he made.”

[37:26]  ⁸³ tn Heb “roof.”

[37:26]  ⁸⁴ tn Heb “its walls around.”

[37:26]  ⁸⁵ tn Heb “and he made for it border gold around.”

[38:9]  ⁸⁶ tn Heb “south side southward.”

[39:10]  ⁸⁷ tn That is, they set in mountings.

[39:32]  ⁸⁸ 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.

[40:21]  ⁸⁹ tn Heb “set up,” if it includes more than the curtain.

[40:21]  ⁹⁰ tn Or “shielding” (NIV); Heb “the veil of the covering” (cf. KJV).

[40:30]  ⁹¹ tn Heb “there.”