Keluaran 12:16

12:16 On the first day there will be a holy convocation, ¹  and on the seventh day there will be a holy convocation for you. You must do no work of any kind ²  on them, only what every person will eat – that alone may be prepared for you.

Keluaran 15:17

15:17 You will bring them in ³  and plant them in the mountain ⁴  of your inheritance,

in the place you made ⁵  for your residence, O Lord,

the sanctuary, O Lord, that your hands have established.

Keluaran 16:23

16:23 He said to them, “This is what the Lord has said: ‘Tomorrow is a time of cessation from work, ⁶  a holy Sabbath ⁷  to the Lord. Whatever you want to ⁸  bake, bake today; ⁹  whatever you want to boil, boil today; whatever is left put aside for yourselves to be kept until morning.’”

Keluaran 28:29

28:29 Aaron will bear the names of the sons of Israel in the breastpiece of decision over his heart ¹⁰  when he goes into the holy place, for a memorial before the Lord continually.

Keluaran 28:35

28:35 The robe ¹¹  is to be on Aaron as he ministers, ¹²  and his sound will be heard ¹³  when he enters the Holy Place before the Lord and when he leaves, so that he does not die.

Keluaran 28:43

28:43 These must be on Aaron and his sons when they enter ¹⁴  to the tent of meeting, or when they approach ¹⁵  the altar to minister in the Holy Place, so that they bear no iniquity and die. ¹⁶  It is to be a perpetual ordinance for him and for his descendants ¹⁷  after him. ¹⁸ 

Keluaran 29:21

29:21 You are to take some of the blood that is on the altar and some of the anointing oil and sprinkle it ¹⁹  on Aaron, on his garments, on his sons, and on his sons’ garments with him, so that he may be holy, ²⁰  he and his garments along with his sons and his sons’ garments.

Keluaran 30:36

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.

Keluaran 35:10

35:10 Every skilled person ²¹  among you is to come and make all that the Lord has commanded:

[12:16]  ¹ sn This refers to an assembly of the people at the sanctuary for religious purposes. The word “convocation” implies that the people were called together, and Num 10:2 indicates they were called together by trumpets.

[12:16]  ² tn Heb “all/every work will not be done.” The word refers primarily to the work of one’s occupation. B. Jacob (Exodus, 322) explains that since this comes prior to the fuller description of laws for Sabbaths and festivals, the passage simply restricts all work except for the preparation of food. Once the laws are added, this qualification is no longer needed. Gesenius translates this as “no manner of work shall be done” (GKC 478-79 §152.b).

[15:17]  ³ tn The verb is imperfect.

[15:17]  ⁴ sn The “mountain” and the “place” would be wherever Yahweh met with his people. It here refers to Canaan, the land promised to the patriarchs.

[15:17]  ⁵ tn The verb is perfect tense, referring to Yahweh’s previous choice of the holy place.

[16:23]  ⁶ 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]  ⁷ 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]  ⁸ tn The two verbs in these objective noun clauses are desiderative imperfects – “bake whatever you want to bake.”

[16:23]  ⁹ tn The word “today” is implied from the context.

[28:29]  ¹⁰ 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).

[28:35]  ¹¹ tn Heb “it”; the referent (the robe) has been specified in the translation for clarity.

[28:35]  ¹² 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]  ¹³ 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.

[28:43]  ¹⁴ tn The construction for this temporal clause is the infinitive construct with the temporal preposition bet (ב) and the suffixed subjective genitive.

[28:43]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Heb “seed.”

[28:43]  ¹⁸ 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.

[29:21]  ¹⁹ tn Here “it” has been supplied.

[29:21]  ²⁰ 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.

[35:10]  ²¹ tn Heb “wise of heart”; here also “heart” would be a genitive of specification, showing that there were those who could make skillful decisions.