Keluaran 2:9

2:9 Pharaoh’s daughter said to her, “Take this child ¹  and nurse him for me, and I will pay your ²  wages.” So the woman took the child and nursed him.

Keluaran 4:27-28

4:27 The Lord said ³  to Aaron, “Go to the wilderness to meet Moses. So he went and met him at the mountain of God ⁴  and greeted him with a kiss. ⁵  4:28 Moses told Aaron all the words of the Lord who had ⁶  sent him and all the signs that he had commanded him.

Keluaran 10:17

10:17 So now, forgive my sin this time only, and pray to the Lord your God that he would only ⁷  take this death ⁸  away from me.”

Keluaran 13:6

13:6 For seven days ⁹  you must eat ¹⁰  bread made without yeast, and on the seventh day there is to be ¹¹  a festival to the Lord.

Keluaran 16:7

16:7 and in the morning you will see ¹²  the glory of the Lord, because he has heard ¹³  your murmurings against the Lord. As for us, what are we, ¹⁴  that you should murmur against us?”

Keluaran 16:16

16:16 “This is what ¹⁵  the Lord has commanded: ¹⁶  ‘Each person is to gather ¹⁷  from it what he can eat, an omer ¹⁸  per person ¹⁹  according to the number ²⁰  of your people; ²¹  each one will pick it up ²²  for whoever lives ²³  in his tent.’”

Keluaran 16:28

16:28 So the Lord said to Moses, “How long do you refuse ²⁴  to obey my commandments and my instructions?

Keluaran 18:18

18:18 You will surely wear out, ²⁵  both you and these people who are with you, for this is too ²⁶  heavy a burden ²⁷  for you; you are not able to do it by yourself.

Keluaran 22:8

22:8 If the thief is not caught, ²⁸  then the owner of the house will be brought before the judges ²⁹  to see ³⁰  whether he has laid ³¹  his hand on his neighbor’s goods.

Keluaran 25:12

25:12 You are to cast four gold rings for it and put them on its four feet, with two rings on one side and two rings on the other side.

Keluaran 26:29

26:29 You are to overlay the frames with gold and make their rings of gold to provide places for the bars, and you are to overlay the bars with gold.

Keluaran 26:36

26:36 “You are to make a hanging ³²  for the entrance of the tent of blue, purple, and scarlet yarn and fine twined linen, the work of an embroiderer. ³³ 

Keluaran 28:1

The Clothing of the Priests

28:1 ³⁴ “And you, bring near ³⁵  to you your brother Aaron and his sons with him from among the Israelites, so that they may minister as my priests ³⁶  – Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons.

Keluaran 29:40

29:40 With the first lamb offer a tenth of an ephah ³⁷  of fine flour mixed with a fourth of a hin ³⁸  of oil from pressed olives, and a fourth of a hin of wine as a drink offering.

Keluaran 31:13

31:13 “Tell the Israelites, ‘Surely you must keep my Sabbaths, ³⁹  for it is a sign between me and you throughout your generations, that you may know that I am the Lord who sanctifies you. ⁴⁰ 

Keluaran 33:2

33:2 I will send an angel ⁴¹  before you, and I will drive out the Canaanite, the Amorite, the Hittite, the Perizzite, the Hivite, and the Jebusite. ⁴² 

Keluaran 34:24

34:24 For I will drive out ⁴³  the nations before you and enlarge your borders; no one will covet ⁴⁴  your land when you go up ⁴⁵  to appear before the Lord your God three times ⁴⁶  in the year.

Keluaran 36:38

36:38 and its five posts and their hooks. He overlaid their tops ⁴⁷  and their bands with gold, but their five bases were bronze. ⁴⁸ 

Keluaran 40:9

40:9 And take ⁴⁹  the anointing oil, and anoint ⁵⁰  the tabernacle and all that is in it, and sanctify ⁵¹  it and all its furnishings, and it will be holy.

Keluaran 40:29

40:29 He also put the altar for the burnt offering by the entrance to the tabernacle, the tent of meeting, and offered on it the burnt offering and the meal offering, just as the Lord had commanded Moses.

[2:9]  ¹ tn The verb is the Hiphil imperative of the verb הָלַךְ (halakh), and so is properly rendered “cause to go” or “take away.”

[2:9]  ² tn The possessive pronoun on the noun “wage” expresses the indirect object: “I will pay wages to you.”

[4:27]  ³ tn Heb “And Yahweh said.”

[4:27]  ⁴ tn S. R. Driver considers that this verse is a continuation of vv. 17 and 18 and that Aaron met Moses before Moses started back to Egypt (Exodus, 33). The first verb, then, might have the nuance of a past perfect: Yahweh had said.

[4:27]  ⁵ tn Heb “and kissed him.”

[4:28]  ⁶ tn This verb and the last one in the verse are rendered with the past perfect nuance because they refer to what the Lord had done prior to Moses’ telling Aaron.

[10:17]  ⁷ sn Pharaoh’s double emphasis on “only” uses two different words and was meant to deceive. He was trying to give Moses the impression that he had finally come to his senses, and that he would let the people go. But he had no intention of letting them out.

[10:17]  ⁸ sn “Death” is a metonymy that names the effect for the cause. If the locusts are left in the land it will be death to everything that grows.

[13:6]  ⁹ tn Heb “Seven days.”

[13:6]  ¹⁰ tn The imperfect tense functions with the nuance of instruction or injunction. It could also be given an obligatory nuance: “you must eat” or “you are to eat.” Some versions have simply made it an imperative.

[13:6]  ¹¹ tn The phrase “there is to be” has been supplied.

[16:7]  ¹² tn Heb “morning, and you will see.”

[16:7]  ¹³ tn The form is a Qal infinitive construct with a preposition and a suffix. It forms an adverbial clause, usually of time, but here a causal clause.

[16:7]  ¹⁴ tn The words “as for us” attempt to convey the force of the Hebrew word order, which puts emphasis on the pronoun: “and we – what?” The implied answer to the question is that Moses and Aaron are nothing, merely the messengers. The next verse repeats the question to further press the seriousness of what the Israelites are doing.

[16:16]  ¹⁵ tn Heb “the thing that.”

[16:16]  ¹⁶ tn The perfect tense could be taken as a definite past with Moses now reporting it. In this case a very recent past. But in declaring the word from Yahweh it could be instantaneous, and receive a present tense translation – “here and now he commands you.”

[16:16]  ¹⁷ tn The form is the plural imperative: “Gather [you] each man according to his eating.”

[16:16]  ¹⁸ sn The omer is an amount mentioned only in this chapter, and its size is unknown, except by comparison with the ephah (v. 36). A number of recent English versions approximate the omer as “two quarts” (cf. NCV, CEV, NLT); TEV “two litres.”

[16:16]  ¹⁹ tn Heb “for a head.”

[16:16]  ²⁰ tn The word “number” is an accusative that defines more precisely how much was to be gathered (see GKC 374 §118.h).

[16:16]  ²¹ tn Traditionally “souls.”

[16:16]  ²² tn Heb “will take.”

[16:16]  ²³ tn “lives” has been supplied.

[16:28]  ²⁴ tn The verb is plural, and so it is addressed to the nation and not to Moses. The perfect tense in this sentence is the characteristic perfect, denoting action characteristic, or typical, of the past and the present.

[18:18]  ²⁵ tn The verb means “to fall and fade” as a leaf (Ps 1:3). In Ps 18:45 it is used figuratively of foes fading away, failing in strength and courage (S. R. Driver, Exodus, 166). Here the infinitive absolute construction heightens the meaning.

[18:18]  ²⁶ tn Gesenius lists the specialized use of the comparative min (מ) where with an adjective the thought expressed is that the quality is too difficult for the attainment of a particular aim (GKC 430 §133.c).

[18:18]  ²⁷ tn Here “a burden” has been supplied.

[22:8]  ²⁸ tn Heb “found.”

[22:8]  ²⁹ tn Here again the word used is “the gods,” meaning the judges who made the assessments and decisions. In addition to other works, see J. R. Vannoy, “The Use of the Word ha’elohim in Exodus 21:6 and 22:7,8,” The Law and the Prophets, 225-41.

[22:8]  ³⁰ tn The phrase “to see” has been supplied.

[22:8]  ³¹ tn The line says “if he has not stretched out his hand.” This could be the oath formula, but the construction here would be unusual, or it could be taken as “whether” (see W. C. Kaiser, Jr., “Exodus,” EBC 2:438). U. Cassuto (Exodus, 286) does not think the wording can possibly fit an oath; nevertheless, an oath would be involved before God (as he takes it instead of “judges”) – if the man swore, his word would be accepted, but if he would not swear, he would be guilty.

[26:36]  ³² sn This was another curtain, serving as a screen in the entrance way. Since it was far away from the special curtain screening the Most Holy Place, it was less elaborate. It was not the work of the master designer, but of the “embroiderer,” and it did not have the cherubim on it.

[26:36]  ³³ tn The word רֹקֵם (roqem) refers to someone who made cloth with colors. It is not certain, however, whether the colors were woven into the fabric on the loom or applied with a needle; so “embroiderer” should be understood as an approximation (cf. HALOT 1290-91 s.v. רקם).

[28:1]  ³⁴ sn Some modern scholars find this and the next chapter too elaborate for the wilderness experience. To most of them this reflects the later Zadokite priesthood of the writer’s (P’s) day that was referred to Mosaic legislation for authentication. But there is no compelling reason why this should be late; it is put late because it is assumed to be P, and that is assumed to be late. But both assumptions are unwarranted. This lengthy chapter could be divided this way: instructions for preparing the garments (1-5), details of the apparel (6-39), and a warning against deviating from these (40-43). The subject matter of the first part is that God requires that his chosen ministers reflect his holy nature; the point of the second part is that God requires his ministers to be prepared to fulfill the tasks of the ministry, and the subject matter of the third part is that God warns all his ministers to safeguard the holiness of their service.

[28:1]  ³⁵ tn The verb is the Hiphil imperative of the root קָרַב (qarav, “to draw near”). In the present stem the word has religious significance, namely, to present something to God, like an offering.

[28:1]  ³⁶ tn This entire clause is a translation of the Hebrew לְכַהֲנוֹ־לִי (lÿkhahano-li, “that he might be a priest to me”), but the form is unusual. The word means “to be a priest” or “to act as a priest.” The etymology of the word for priest, כֹּהֵן (kohen), is uncertain.

[29:40]  ³⁷ tn The phrase “of an ephah” has been supplied for clarity (cf. Num 28:5). The ephah was a commonly used dry measure whose capacity is now uncertain: “Quotations given for the ephah vary from ca. 45 to 20 liters” (C. Houtman, Exodus, 2:340-41).

[29:40]  ³⁸ tn “Hin” is a transliterated Hebrew word that seems to have an Egyptian derivation. The amount of liquid measured by a hin is uncertain: “Its presumed capacity varies from about 3,5 liters to 7,5 liters” (C. Houtman, Exodus, 3:550).

[31:13]  ³⁹ sn The instruction for the Sabbath at this point seems rather abrupt, but it follows logically the extended plans of building the sanctuary. B. Jacob, following some of the earlier treatments, suggests that these are specific rules given for the duration of the building of the sanctuary (Exodus, 844). The Sabbath day is a day of complete cessation; no labor or work could be done. The point here is that God’s covenant people must faithfully keep the sign of the covenant as a living commemoration of the finished work of Yahweh, and as an active part in their sanctification. See also H. Routtenberg, “The Laws of Sabbath: Biblical Sources,” Dor le Dor 6 (1977): 41-43, 99-101, 153-55, 204-6; G. Robinson, “The Idea of Rest in the OT and the Search for the Basic Character of Sabbath,” ZAW 92 (1980): 32-42; M. Tsevat, “The Basic Meaning of the Biblical Sabbath, ZAW 84 (1972): 447-59; M. T. Willshaw, “A Joyous Sign,” ExpTim 89 (1978): 179-80.

[31:13]  ⁴⁰ tn Or “your sanctifier.”

[33:2]  ⁴¹ sn This seems not to be the same as the Angel of the Presence introduced before.

[33:2]  ⁴² sn See T. Ishida, “The Structure and Historical Implications of Lists of Pre-Israelite Nations,” Bib (1979): 461-90.

[34:24]  ⁴³ tn The verb is a Hiphil imperfect of יָרַשׁ (yarash), which means “to possess.” In the causative stem it can mean “dispossess” or “drive out.”

[34:24]  ⁴⁴ sn The verb “covet” means more than desire; it means that some action will be taken to try to acquire the land that is being coveted. It is one thing to envy someone for their land; it is another to be consumed by the desire that stops at nothing to get it (it, not something like it).

[34:24]  ⁴⁵ tn The construction uses the infinitive construct with a preposition and a suffixed subject to form the temporal clause.

[34:24]  ⁴⁶ tn The expression “three times” is an adverbial accusative of time.

[36:38]  ⁴⁷ tn The word is “their heads”; technically it would be “their capitals” (so ASV, NAB, NRSV). The bands were bands of metal surrounding these capitals just beneath them. These are not mentioned in Exod 26:37, and it sounds like the posts are to be covered with gold. But the gradation of metals is what is intended: the posts at the entrance to the Most Holy Place are all of gold; the posts at the entrance to the tent are overlaid with gold at the top; and the posts at the entrance to the courtyard are overlaid with silver at the top (S. R. Driver, Exodus, 387, citing Dillmann without reference).

[36:38]  ⁴⁸ sn For a good summary of the differences between the instruction section and the completion section, and the reasons for the changes and the omissions, see B. Jacob, Exodus, 1022-23.

[40:9]  ⁴⁹ tn Heb “you will take” (perfect with vav, ו).

[40:9]  ⁵⁰ tn Heb “and you will anoint” (perfect with vav, ו).

[40:9]  ⁵¹ tn Heb “and you will sanctify” (perfect with vav, ו).