Keluaran 16:32

16:32 Moses said, “This is what ¹  the Lord has commanded: ‘Fill an omer with it to be kept ²  for generations to come, ³  so that they may see ⁴  the food I fed you in the desert when I brought you out from the land of Egypt.’”

Keluaran 21:22

21:22 “If men fight and hit a pregnant woman and her child is born prematurely, ⁵  but there is no serious injury, he will surely be punished in accordance with what the woman’s husband demands of him, and he will pay what the court decides. ⁶ 

Keluaran 24:12

24:12 ⁷ The Lord said to Moses, “Come up to me to the mountain and remain there, and I will give you the stone tablets ⁸  with ⁹  the law and the commandments that I have written, so that you may teach them.” ¹⁰ 

Keluaran 26:1

The Tabernacle

26:1 ¹¹ “The tabernacle itself ¹²  you are to make with ¹³  ten curtains of fine twisted linen and blue and purple and scarlet; ¹⁴  you are to make them with ¹⁵  cherubim that are the work of an artistic designer.

Keluaran 26:33

26:33 You are to hang this curtain under the clasps and bring the ark of the testimony in there behind the curtain. ¹⁶  The curtain will make a division for you between the Holy Place and the Most Holy Place. ¹⁷ 

Keluaran 34:20

34:20 Now the firstling ¹⁸  of a donkey you may redeem with a lamb, but if you do not redeem it, then break its neck. ¹⁹  You must redeem all the firstborn of your sons.

“No one will appear before me empty-handed. ²⁰ 

Keluaran 35:35

35:35 He has filled them with skill ²¹  to do all kinds of work ²²  as craftsmen, as designers, as embroiderers in blue, purple, and scarlet yarn and in fine linen, and as weavers. They are ²³  craftsmen in all the work ²⁴  and artistic designers. ²⁵ 

[16:32]  ¹ tn Heb “This is the thing that.”

[16:32]  ² tn Heb “for keeping.”

[16:32]  ³ tn Heb “according to your generations” (see Exod 12:14).

[16:32]  ⁴ tn In this construction after the particle expressing purpose or result, the imperfect tense has the nuance of final imperfect, equal to a subjunctive in the classical languages.

[21:22]  ⁵ tn This line has occasioned a good deal of discussion. It may indicate that the child was killed, as in a miscarriage; or it may mean that there was a premature birth. The latter view is taken here because of the way the whole section is written: (1) “her children come out” reflects a birth and not the loss of children, (2) there is no serious damage, and (3) payment is to be set for any remuneration. The word אָסוֹן (’ason) is translated “serious damage.” The word was taken in Mekilta to mean “death.” U. Cassuto says the point of the phrase is that neither the woman or the children that are born die (Exodus, 275). But see among the literature on this: M. G. Kline, “Lex Talionis and the Human Fetus,” JETS 20 (1977): 193-201; W. House, “Miscarriage or Premature Birth: Additional Thoughts on Exodus 21:22-25,” WTJ 41 (1978): 108-23; S. E. Loewenstamm, “Exodus XXI 22-25,” VT 27 (1977): 352-60.

[21:22]  ⁶ tn The word בִּפְלִלִים (biflilim) means “with arbitrators.” The point then seems to be that the amount of remuneration for damages that was fixed by the husband had to be approved by the courts. S. R. Driver mentions an alternative to this unusual reading presented by Budde, reading בנפלים as “untimely birth” (Exodus, 219). See also E. A. Speiser, “The Stem PLL in Hebrew,” JBL 82 (1963): 301-6.

[24:12]  ⁷ sn Now the last part is recorded in which Moses ascends to Yahweh to receive the tablets of stone. As Moses disappears into the clouds, the people are given a vision of the glory of Yahweh.

[24:12]  ⁸ sn These are the stone tablets on which the Ten Commandments would be written. This is the first time they are mentioned. The commandments were apparently proclaimed by God first and then proclaimed to the people by Moses. Now that they have been formally agreed on and ratified, they will be written by God on stone for a perpetual covenant.

[24:12]  ⁹ tn Or “namely”; or “that is to say.” The vav (ו) on the noun does not mean that this is in addition to the tablets of stone; the vav is explanatory. Gesenius has “to wit”; see GKC 484-85 §154.a, n. 1(b).

[24:12]  ¹⁰ tn The last word of the verse is לְהוֹרֹתָם (lÿhorotam), the Hiphil infinitive construct of יָרָה (yarah). It serves as a purpose clause, “to teach them,” meaning “I am giving you this Law and these commands in order that you may teach them.” This duty to teach the Law will be passed especially to parents (Deut 6:6-9, 20-25) and to the tribe of Levi as a whole (Deut 33:9-10; Mal 2:1-9).

[26:1]  ¹¹ sn This chapter is given over to the details of the structure itself, the curtains, coverings, boards and walls and veil. The passage can be studied on one level for its function both practically and symbolically for Israel’s worship. On another level it can be studied for its typology, for the tabernacle and many of its parts speak of Christ. For this one should see the commentaries.

[26:1]  ¹² tn The word order in Hebrew thrusts the direct object to the front for particular emphasis. After the first couple of pieces of furniture are treated (chap. 25), attention turns to the tabernacle itself.

[26:1]  ¹³ tn This is for the adverbial accusative explaining how the dwelling place is to be made.

[26:1]  ¹⁴ sn S. R. Driver suggests that the curtains were made with threads dyed with these colors (Exodus, 280). Perhaps the colored threads were used for embroidering the cherubim in the curtains.

[26:1]  ¹⁵ tn The construction is difficult in this line because of the word order. “Cherubim” is an adverbial accusative explaining how they were to make the curtains. And מַעֲשֵׂה חֹשֵׁב (ma’aseh khoshev) means literally “work of a designer”; it is in apposition to “cherubim.” The Hebrew participle means “designer” or “deviser” so that one could render this “of artistic designs in weaving” (S. R. Driver, Exodus, 280-81). B. Jacob says that it refers to “artistic weavers” (Exodus, 789).

[26:33]  ¹⁶ tn The traditional expression is “within the veil,” literally “into the house (or area) of the (special) curtain.”

[26:33]  ¹⁷ tn Or “the Holy of Holies.”

[34:20]  ¹⁸ tn Heb “and the one that opens [the womb of] the donkey.”

[34:20]  ¹⁹ sn See G. Brin, “The Firstling of Unclean Animals,” JQR 68 (1971): 1-15.

[34:20]  ²⁰ tn The form is the adverb “empty.”

[35:35]  ²¹ tn The expression “wisdom of heart,” or “wisdom in heart,” means artistic skill. The decisions and plans they make are skilled. The expression forms a second accusative after the verb of filling.

[35:35]  ²² tn The expression “all the work” means “all kinds of work.”

[35:35]  ²³ tn Here “They are” has been supplied.

[35:35]  ²⁴ tn Heb “doers of all work.”

[35:35]  ²⁵ tn Heb “designers of designs.”