Keluaran 18:3

18:3 and her two sons, one of whom was named Gershom (for Moses ¹  had said, “I have been a foreigner in a foreign land”),

Keluaran 27:17

27:17 All the posts around the courtyard are to have silver bands; ²  their hooks are to be ³  silver, and their bases bronze.

Keluaran 28:32

28:32 There is to be an opening ⁴  in its top ⁵  in the center of it, with an edge all around the opening, the work of a weaver, ⁶  like the opening of a collar, ⁷  so that it cannot be torn. ⁸ 

Keluaran 30:33

30:33 Whoever makes perfume like it and whoever puts any of it on someone not a priest ⁹  will be cut off ¹⁰  from his people.’”

Keluaran 39:23

39:23 There was an opening in the center of the robe, like the opening of a collar, with an edge all around the opening so that it could not be torn.

[18:3]  ¹ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity (also in the following verse).

[27:17]  ² tn The text uses the passive participle here: they are to “be filleted with silver” or “bound round” with silver.

[27:17]  ³ tn Here the phrase “are to be” has been supplied.

[28:32]  ⁴ tn Heb “mouth” or “opening” (פִּי, pi; in construct).

[28:32]  ⁵ tn The “mouth of its head” probably means its neck; it may be rendered “the opening for the head,” except the pronominal suffix would have to refer to Aaron, and that is not immediately within the context.

[28:32]  ⁶ tn Or “woven work” (KJV, ASV, NASB), that is, “the work of a weaver.” The expression suggests that the weaving was from the fabric edges itself and not something woven and then added to the robe. It was obviously intended to keep the opening from fraying.

[28:32]  ⁷ tn The expression כְּפִי תַחְרָא (kÿfi takhra’) is difficult. It was early rendered “like the opening of a coat of mail.” It occurs only here and in the parallel 39:23. Tg. Onq. has “coat of mail.” S. R. Driver suggests “a linen corselet,” after the Greek (Exodus, 308). See J. Cohen, “A Samaritan Authentication of the Rabbinic Interpretation of kephi tahra’,” VT 24 (1974): 361-66.

[28:32]  ⁸ tn The verb is the Niphal imperfect, here given the nuance of potential imperfect. Here it serves in a final clause (purpose/result), introduced only by the negative (see GKC 503-4 §165.a).

[30:33]  ⁹ tn Heb “a stranger,” meaning someone not ordained a priest.

[30:33]  ¹⁰ sn The rabbinic interpretation of this is that it is a penalty imposed by heaven, that the life will be cut short and the person could die childless.