Keluaran 1:15

1:15 The king of Egypt said ¹  to the Hebrew midwives, ²  one of whom was named Shiphrah and the other Puah, ³ 

Keluaran 1:17

1:17 But ⁴  the midwives feared God and did not do what the king of Egypt had told them; they let the boys live. ⁵ 

Keluaran 4:30

4:30 Aaron spoke ⁶  all the words that the Lord had spoken to Moses and did the signs in the sight of the people,

Keluaran 6:9

6:9 ⁷ Moses told this ⁸  to the Israelites, but they did not listen to him ⁹  because of their discouragement ¹⁰  and hard labor.

Keluaran 7:11

7:11 Then Pharaoh also summoned wise men and sorcerers, ¹¹  and the magicians ¹²  of Egypt by their secret arts ¹³  did the same thing.

Keluaran 8:11

8:11 The frogs will depart from you, your houses, your servants, and your people; they will be left only in the Nile.”

Keluaran 8:13

8:13 The Lord did as Moses asked ¹⁴  – the ¹⁵  frogs died out of the houses, the villages, and the fields.

Keluaran 8:23

8:23 I will put a division ¹⁶  between my people and your people. This sign will take place ¹⁷  tomorrow.”’”

Keluaran 9:4

9:4 But the Lord will distinguish ¹⁸  between the livestock of Israel and the livestock of Egypt, and nothing ¹⁹  will die of all that the Israelites have.”’” ²⁰ 

Keluaran 9:15

9:15 For by now I could have stretched out ²¹  my hand and struck you and your people with plague, and you would have been destroyed ²²  from the earth.

Keluaran 9:31

9:31 (Now the ²³  flax and the barley were struck ²⁴  by the hail, ²⁵  for the barley had ripened ²⁶  and the flax ²⁷  was in bud.

Keluaran 12:6

12:6 You must care for it ²⁸  until the fourteenth day of this month, and then the whole community ²⁹  of Israel will kill it around sundown. ³⁰ 

Keluaran 12:32

12:32 Also, take your flocks and your herds, just as you have requested, and leave. But bless me also.” ³¹ 

Keluaran 12:37

12:37 The Israelites journeyed ³²  from Rameses ³³  to Sukkoth. There were about 600,000 men ³⁴  on foot, plus their dependants. ³⁵ 

Keluaran 14:7

14:7 He took six hundred select ³⁶  chariots, and all the rest of the chariots of Egypt, ³⁷  and officers ³⁸  on all of them.

Keluaran 15:4

15:4 The chariots of Pharaoh ³⁹  and his army he has thrown into the sea,

and his chosen ⁴⁰  officers were drowned ⁴¹  in the Red Sea.

Keluaran 15:10

15:10 But ⁴²  you blew with your breath, and ⁴³  the sea covered them.

They sank ⁴⁴  like lead in the mighty waters.

Keluaran 15:15

15:15 Then the chiefs of Edom will be terrified, ⁴⁵ 

trembling will seize ⁴⁶  the leaders of Moab,

and the inhabitants of Canaan will shake.

Keluaran 16:9

16:9 Then Moses said to Aaron, “Tell the whole community ⁴⁷  of the Israelites, ‘Come ⁴⁸  before the Lord, because he has heard your murmurings.’”

Keluaran 18:9

18:9 Jethro rejoiced ⁴⁹  because of all the good that the Lord had done for Israel, whom he had delivered from the hand of Egypt.

Keluaran 19:6-7

19:6 and you will be to me ⁵⁰  a kingdom of priests ⁵¹  and a holy nation.’ ⁵²  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,

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 21:10

21:10 If he takes another wife, ⁵³  he must not diminish the first one’s food, ⁵⁴  her clothing, or her marital rights. ⁵⁵ 

Keluaran 25:37

25:37 “You are to make its seven lamps, ⁵⁶  and then set ⁵⁷  its lamps up on it, so that it will give light ⁵⁸  to the area in front of it.

Keluaran 27:2

27:2 You are to make its four horns ⁵⁹  on its four corners; its horns will be part of it, ⁶⁰  and you are to overlay it with bronze.

Keluaran 28:5

28:5 The artisans ⁶¹  are to use ⁶²  the gold, blue, purple, scarlet, and fine linen.

Keluaran 28:10

28:10 six ⁶³  of their names on one stone, and the six remaining names on the second stone, according to the order of their birth. ⁶⁴ 

Keluaran 28:20

28:20 and the fourth row, a chrysolite, an onyx, and a jasper. ⁶⁵  They are to be enclosed in gold in their filigree settings.

Keluaran 29:18

29:18 and burn ⁶⁶  the whole ram on the altar. It is a burnt offering ⁶⁷  to the Lord, a soothing aroma; it is an offering made by fire ⁶⁸  to the Lord. ⁶⁹ 

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 32:17

32:17 When Joshua heard the noise of the people as they shouted, ⁷⁰  he said to Moses, “It is the sound of war in the camp!”

Keluaran 34:31

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.

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. ⁷¹ 

Keluaran 36:30

36:30 So there were eight frames and their silver bases, sixteen bases, two bases under each frame.

Keluaran 36:34

36:34 He overlaid the frames with gold and made their rings of gold to provide places ⁷²  for the bars, and he overlaid the bars with gold.

Keluaran 37:20

37:20 On the lampstand there were four cups shaped like almond flowers with buds and blossoms,

Keluaran 37:23

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

Keluaran 38:2

38:2 He made its horns on its four corners; its horns were part of it, ⁷³  and he overlaid it with bronze.

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 38:31

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. ⁷⁴ 

Keluaran 39:28

39:28 and the turban of fine linen, the headbands of fine linen, and the undergarments of fine twisted linen.

Keluaran 40:4

40:4 You are to bring in the table and set out the things that belong on it; ⁷⁵  then you are to bring in the lampstand and set up its lamps.

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.

[1:15]  ¹ tn Heb “and the king of Egypt said.”

[1:15]  ² sn The word for “midwife” is simply the Piel participle of the verb יָלַד (yalad, “to give birth”). So these were women who assisted in the childbirth process. It seems probable that given the number of the Israelites in the passage, these two women could not have been the only Hebrew midwives, but they may have been over the midwives (Rashi). Moreover, the LXX and Vulgate do not take “Hebrew” as an adjective, but as a genitive after the construct, yielding “midwives of/over the Hebrews.” This leaves open the possibility that these women were not Hebrews. This would solve the question of how the king ever expected Hebrew midwives to kill Hebrew children. And yet, the two women have Hebrew names.

[1:15]  ³ tn Heb “who the name of the first [was] Shiphrah, and the name of the second [was] Puah.”

[1:17]  ⁴ tn Heb “and they [fem. pl.] feared”; the referent (the midwives) has been specified in the translation for clarity.

[1:17]  ⁵ tn The verb is the Piel preterite of חָיָה (khaya, “to live”). The Piel often indicates a factitive nuance with stative verbs, showing the cause of the action. Here it means “let live, cause to live.” The verb is the exact opposite of Pharaoh’s command for them to kill the boys.

[4:30]  ⁶ tn Heb “And Aaron spoke.”

[6:9]  ⁷ sn The final part of this section focuses on instructions for Moses. The commission from God is the same – he is to speak to Pharaoh and he is to lead Israel out. It should have been clear to him that God would do this, for he had just been reminded how God was going to lead out, deliver, redeem, take the people as his people, and give them land. It was God’s work of love from beginning to end. Moses simply had his task to perform.

[6:9]  ⁸ tn Heb “and Moses spoke thus.”

[6:9]  ⁹ tn Heb “to Moses.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.

[6:9]  ¹⁰ tn The Hebrew מִקֹּצֶּר רוּחַ (miqqotser ruakh) means “because of the shortness of spirit.” This means that they were discouraged, dispirited, and weary – although some have also suggested it might mean impatient. The Israelites were now just not in the frame of mind to listen to Moses.

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

[7:11]  ¹² tn The חַרְטֻּמִּים (kharttummim) seem to have been the keepers of Egypt’s religious and magical texts, the sacred scribes.

[7:11]  ¹³ 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.

[8:13]  ¹⁴ tn Heb “according to the word of Moses” (so KJV, NASB). Just as Moses had told Pharaoh “according to your word” (v. 10), now the Lord does “according to the word” of Moses.

[8:13]  ¹⁵ tn Heb “and the frogs died.”

[8:23]  ¹⁶ tn The word in the text is פְדֻת (pÿdut, “redemption”). This would give the sense of making a distinction by redeeming Israel. The editors wish to read פְלֻת (pÿlut) instead – “a separation, distinction” to match the verb in the preceding verse. For another view, see G. I. Davies, “The Hebrew Text of Exodus VIII 19 [English 23]: An Emendation,” VT 24 (1974): 489-92.

[8:23]  ¹⁷ tn Heb “this sign will be tomorrow.”

[9:4]  ¹⁸ tn The verb פָּלָה (palah) in Hiphil means “to set apart, make separate, make distinct.” See also Exod 8:22 (18 HT); 11:7; 33:16.

[9:4]  ¹⁹ tn There is a wordplay in this section. A pestilence – דֶּבֶר (dever) – will fall on Egypt’s cattle, but no thing – דָּבָר (davar) – belonging to Israel would die. It was perhaps for this reason that the verb was changed in v. 1 from “say” to “speak” (דִּבֶּר, dibber). See U. Cassuto, Exodus, 111.

[9:4]  ²⁰ tn The lamed preposition indicates possession: “all that was to the Israelites” means “all that the Israelites had.”

[9:15]  ²¹ tn The verb is the Qal perfect שָׁלַחְתִּי (shalakhti), but a past tense, or completed action translation does not fit the context at all. Gesenius lists this reference as an example of the use of the perfect to express actions and facts, whose accomplishment is to be represented not as actual but only as possible. He offers this for Exod 9:15: “I had almost put forth” (GKC 313 §106.p). Also possible is “I should have stretched out my hand.” Others read the potential nuance instead, and render it as “I could have…” as in the present translation.

[9:15]  ²² tn The verb כָּחַד (kakhad) means “to hide, efface,” and in the Niphal it has the idea of “be effaced, ruined, destroyed.” Here it will carry the nuance of the result of the preceding verbs: “I could have stretched out my hand…and struck you…and (as a result) you would have been destroyed.”

[9:31]  ²³ tn A disjunctive vav introduces the two verses that provide parenthetical information to the reader. Gesenius notes that the boldness of such clauses is often indicated by the repetition of nouns at the beginning (see GKC 452 §141.d). Some have concluded that because they have been put here rather than back after v. 25 or 26, they form part of Moses’ speech to Pharaoh, explaining that the crops that were necessary for humans were spared, but those for other things were destroyed. This would also mean that Moses was saying there is more that God can destroy (see B. Jacob, Exodus, 279).

[9:31]  ²⁴ tn The unusual forms נֻכָּתָה (nukkatah) in v. 31 and נֻכּוּ (nukku) in v. 32 are probably to be taken as old Qal passives. There are no attested Piel uses of the root.

[9:31]  ²⁵ tn The words “by the hail” are not in the Hebrew text, but are supplied from context.

[9:31]  ²⁶ tn Heb “was in the ear” (so KJV, NAB, NASB, NRSV); NIV “had headed.”

[9:31]  ²⁷ sn Flax was used for making linen, and the area around Tanis was ideal for producing flax. Barley was used for bread for the poor people, as well as beer and animal feed.

[12:6]  ²⁸ tn The text has וְהָיָה לָכֶם לְמִשְׁמֶרֶת (vÿhaya lakem lÿmishmeret, “and it will be for you for a keeping”). This noun stresses the activity of watching over or caring for something, probably to keep it in its proper condition for its designated use (see 16:23, 32-34).

[12:6]  ²⁹ tn Heb “all the assembly of the community.” This expression is a pleonasm. The verse means that everyone will kill the lamb, i.e., each family unit among the Israelites will kill its animal.

[12:6]  ³⁰ 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 p.m. The Mishnah (m. Pesahim 5:1) indicates the lamb was killed about 2:30 p.m. – anything before noon was not valid. S. R. Driver concludes from this survey that the first view is probably the best, although the last view was the traditionally accepted one (Exodus, 89-90). Late afternoon or early evening seems to be intended, the time of twilight perhaps.

[12:32]  ³¹ tn The form is the Piel perfect with a vav (ו) consecutive (וּבֵרַכְתֶּם, uverakhtem); coming in the sequence of imperatives this perfect tense would be volitional – probably a request rather than a command.

[12:32]  sn Pharaoh probably meant that they should bless him also when they were sacrificing to Yahweh in their religious festival – after all, he might reason, he did let them go (after divine judgment). To bless him would mean to invoke good gifts from God for him.

[12:37]  ³² tn Heb “and the sons of Israel journeyed.”

[12:37]  ³³ sn The wilderness itinerary begins here. W. C. Kaiser records the identification of these two places as follows: The name Rameses probably refers to Qantir rather than Tanis, which is more remote, because Qantir was by the water; Sukkoth is identified as Tell el Maskhuta in the Wadi Tumilat near modern Ismailia – or the region around the city (“Exodus,” EBC 2:379). Of the extensive bibliography, see G. W. Coats, “The Wilderness Itinerary,” CBQ 34 (1972): 135-52; G. I. Davies, “The Wilderness Itineraries: A Comparative Study,” TynBul 25 (1974): 46-81; and J. T. Walsh, “From Egypt to Moab. A Source Critical Analysis of the Wilderness Itinerary,” CBQ 39 (1977): 20-33.

[12:37]  ³⁴ tn The word for “men” (הַגְּבָרִים, haggÿvarim) stresses their hardiness and capability – strong men, potential soldiers – in contrast with the word that follows and designates noncombatants.

[12:37]  sn There have been many attempts to calculate the population of the exodus group, but nothing in the text gives the exact number other than the 600,000 people on foot who were men. Estimates of two million people are very large, especially since the Bible says there were seven nations in the land of Canaan mightier than Israel. It is probably not two million people (note, the Bible never said it was – this is calculated by scholars). But attempts to reduce the number by redefining the word “thousand” to mean clan or tribe or family unit have not been convincing, primarily because of all the tabulations of the tribes in the different books of the Bible that have to be likewise reduced. B. Jacob (Exodus, 347) rejects the many arguments and calculations as the work of eighteenth century deists and rationalists, arguing that the numbers were taken seriously in the text. Some writers interpret the numbers as inflated due to a rhetorical use of numbers, arriving at a number of 60,000 or so for the men here listed (reducing it by a factor of ten), and insisting this is a literal interpretation of the text as opposed to a spiritual or allegorical approach (see R. Allen, “Numbers,” EBC 2:686-96; see also G. Mendenhall, “The Census Lists of Numbers 1 and 26,” JBL 77 [1958]: 52-66). This proposal removes the “embarrassingly” large number for the exodus, but like other suggestions, lacks completely compelling evidence. For a more extensive discussion of the large numbers used to describe the Israelites in their wilderness experience, see the note on “46,500” in Num 1:21.

[12:37]  ³⁵ tn For more on this word see 10:10 and 24.

[14:7]  ³⁶ tn The passive participle of the verb “to choose” means that these were “choice” or superb chariots.

[14:7]  ³⁷ tn Heb “every chariot of Egypt.” After the mention of the best chariots, the meaning of this description is “all the other chariots.”

[14:7]  ³⁸ tn The word שָׁלִשִׁם (shalishim) means “officers” or some special kind of military personnel. At one time it was taken to mean a “three man chariot,” but the pictures of Egyptian chariots only show two in a chariot. It may mean officers near the king, “men of the third rank” (B. Jacob, Exodus, 394). So the chariots and the crew represented the elite. See the old view by A. E. Cowley that linked it to a Hittite word (“A Hittite Word in Hebrew,” JTS 21 [1920]: 326), and the more recent work by P. C. Craigie connecting it to Egyptian “commander” (“An Egyptian Expression in the Song of the Sea: Exodus XV.4,” VT 20 [1970]: 85).

[15:4]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ tn The form is a Qal passive rather than a Pual, for there is not Piel form or meaning.

[15:10]  ⁴² tn “But” has been supplied here.

[15:10]  ⁴³ tn Here “and” has been supplied.

[15:10]  ⁴⁴ tn The verb may have the idea of sinking with a gurgling sound, like water going into a whirlpool (R. A. Cole, Exodus [TOTC], 124; S. R. Driver, Exodus, 136). See F. M. Cross and D. N. Freedman, “The Song of Miriam,” JNES 14 (1955): 243-47.

[15:15]  ⁴⁵ tn This is a prophetic perfect.

[15:15]  ⁴⁶ tn This verb is imperfect tense.

[16:9]  ⁴⁷ tn Or “congregation” (KJV, ASV, NASB, NRSV); the same word occurs in v. 10.

[16:9]  ⁴⁸ 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.

[18:9]  ⁴⁹ 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).

[19:6]  ⁵⁰ tn Or “for me” (NIV, NRSV), or, if the lamed (ל) preposition has a possessive use, “my kingdom” (so NCV).

[19:6]  ⁵¹ 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]  ⁵² 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.

[21:10]  ⁵³ tn “wife” has been supplied.

[21:10]  ⁵⁴ 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]  ⁵⁵ 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.

[25:37]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ tn This is a Hiphil perfect with vav consecutive, from אוֹר (’or, “light”), and in the causative, “to light, give light.”

[27:2]  ⁵⁹ 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]  ⁶⁰ 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).

[28:5]  ⁶¹ 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]  ⁶² tn Heb “receive” or “take.”

[28:10]  ⁶³ 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]  ⁶⁴ 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.

[28:20]  ⁶⁵ 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.

[29:18]  ⁶⁶ tn Heb “turn to sweet smoke.”

[29:18]  ⁶⁷ 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]  ⁶⁸ 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]  ⁶⁹ 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.

[32:17]  ⁷⁰ sn See F. C. Fensham, “New Light from Ugaritica V on Ex, 32:17 (br’h),” JNSL 2 (1972): 86-7.

[35:1]  ⁷¹ tn Heb “to do them”; this is somewhat redundant in English and has been simplified in the translation.

[36:34]  ⁷² tn Literally “houses”; i.e., places to hold the bars.

[38:2]  ⁷³ tn Heb “its horns were from it,” meaning from the same piece.

[38:31]  ⁷⁴ sn The bronze altar is the altar for the burnt offering; the large bronze basin is not included here in the list.

[40:4]  ⁷⁵ 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.