Keluaran 1:8
Konteks1:8 Then a new king, 1 who did not know about 2 Joseph, came to power 3 over Egypt.
Keluaran 4:24
Konteks4:24 Now on the way, at a place where they stopped for the night, 4 the Lord met Moses and sought to kill him. 5
Keluaran 9:17
Konteks9:17 You are still exalting 6 yourself against my people by 7 not releasing them.
Keluaran 24:9
Konteks24:9 Moses and Aaron, Nadab and Abihu, and the seventy elders of Israel went up, 8
Keluaran 28:23
Konteks28:23 and you are to make for the breastpiece two gold rings and attach 9 the two rings to the upper 10 two ends of the breastpiece.
Keluaran 30:1
Konteks30:1 11 “You are to make an altar for burning incense; 12 you are to make it of 13 acacia wood. 14
Keluaran 37:2
Konteks37:2 He overlaid it with pure gold, inside and out, and he made a surrounding border 15 of gold for it.
Keluaran 39:16
Konteks39:16 and they made two gold filigree settings and two gold rings, and they attached the two rings to the upper 16 two ends of the breastpiece.
Keluaran 39:37
Konteks39:37 the pure 17 lampstand, its lamps, with the lamps set in order, and all its accessories, and oil for the light;
[1:8] 1 sn It would be difficult to identify who this “new king” might be, since the chronology of ancient Israel and Egypt is continually debated. Scholars who take the numbers in the Bible more or less at face value would place the time of Jacob’s going down to Egypt in about 1876
[1:8] 2 tn The relative clause comes last in the verse in Hebrew. It simply clarifies that the new king had no knowledge about Joseph. It also introduces a major theme in the early portion of Exodus, as a later Pharaoh will claim not to know who Yahweh is. The
[4:24] 4 tn Or “at a lodging place” or “at an inn.”
[4:24] 5 sn The next section (vv. 24-26) records a rather strange story. God had said that if Pharaoh would not comply he would kill his son – but now God was ready to kill Moses, the representative of Israel, God’s own son. Apparently, one would reconstruct that on the journey Moses fell seriously ill, but his wife, learning the cause of the illness, saved his life by circumcising her son and casting the foreskin at Moses’ feet (indicating that it was symbolically Moses’ foreskin). The point is that this son of Abraham had not complied with the sign of the Abrahamic covenant. No one, according to Exod 12:40-51, would take part in the Passover-exodus who had not complied. So how could the one who was going to lead God’s people not comply? The bold anthropomorphisms and the location at the border invite comparisons with Gen 32, the Angel wrestling with Jacob. In both cases there is a brush with death that could not be forgotten. See also, W. Dumbrell, “Exodus 4:24-25: A Textual Re-examination,” HTR 65 (1972): 285-90; T. C. Butler, “An Anti-Moses Tradition,” JSOT 12 (1979): 9-15; and L. Kaplan, “And the
[9:17] 6 tn מִסְתּוֹלֵל (mistolel) is a Hitpael participle, from a root that means “raise up, obstruct.” So in the Hitpael it means to “raise oneself up,” “elevate oneself,” or “be an obstructionist.” See W. C. Kaiser, Jr., “Exodus,” EBC 2:363; U. Cassuto, Exodus, 116.
[9:17] 7 tn The infinitive construct with lamed here is epexegetical; it explains how Pharaoh has exalted himself – “by not releasing the people.”
[24:9] 8 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.
[28:23] 10 tn Here “upper” has been supplied.
[30:1] 11 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] 12 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] 13 tn This is an adverbial accusative explaining the material used in building the altar.
[30:1] 14 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.