Keluaran 12:31

12:31 Pharaoh ¹  summoned Moses and Aaron in the night and said, “Get up, get out ²  from among my people, both you and the Israelites! Go, serve the Lord as you have requested! ³ 

Keluaran 14:9

14:9 The Egyptians chased after them, and all the horses and chariots of Pharaoh and his horsemen and his army overtook them camping by the sea, beside Pi-hahiroth, before Baal-Zephon.

Keluaran 28:43

28:43 These must be on Aaron and his sons when they enter ⁴  to the tent of meeting, or when they approach ⁵  the altar to minister in the Holy Place, so that they bear no iniquity and die. ⁶  It is to be a perpetual ordinance for him and for his descendants ⁷  after him. ⁸ 

Keluaran 35:21

35:21 Everyone ⁹  whose heart stirred him to action ¹⁰  and everyone whose spirit was willing ¹¹  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. ¹² 

[12:31]  ¹ tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.

[12:31]  ² tn The urgency in Pharaoh’s words is caught by the abrupt use of the imperatives – “get up, go” (קוּמוּ צְּאוּ, qumu tsÿ’u), and “go, serve” (וּלְכוּ עִבְדוּ, ulÿkhu ’ivdu) and “take” and “leave/go” (וָלֵכוּ…קְחוּ, qÿkhu...valekhu).

[12:31]  ³ tn Heb “as you have said.” The same phrase also occurs in the following verse.

[12:31]  sn It appears from this clause that Pharaoh has given up attempting to impose restrictions as he had earlier. With the severe judgment on him for his previous refusals he should now know that these people are no longer his subjects, and he is no longer sovereign. As Moses had insisted, all the Israelites would leave, and with all their possessions, to worship Yahweh.

[28:43]  ⁴ tn The construction for this temporal clause is the infinitive construct with the temporal preposition bet (ב) and the suffixed subjective genitive.

[28:43]  ⁵ 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]  ⁶ 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]  ⁷ tn Heb “seed.”

[28:43]  ⁸ 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.

[35:21]  ⁹ tn Heb “man.”

[35:21]  ¹⁰ 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]  ¹¹ tn Heb “his spirit made him willing.” The verb is used in Scripture for the freewill offering that people brought (Lev 7).

[35:21]  ¹² tn Literally “the garments of holiness,” the genitive is the attributive genitive, marking out what type of garments these were.