Keluaran 21:24

21:24 eye for eye, tooth for tooth, hand for hand, foot for foot,

Keluaran 28:17

28:17 You are to set in it a setting for stones, four rows of stones, a row with a ruby, a topaz, and a beryl – the first row;

Keluaran 25:7

25:7 onyx stones, and other gems to be set in the ephod and in the breastpiece.

Keluaran 35:9

35:9 onyx stones, and other gems ¹  for mounting ²  on the ephod and the breastpiece.

Keluaran 35:27

35:27 The leaders brought onyx stones and other gems to be mounted ³  for the ephod and the breastpiece,

Keluaran 21:26

21:26 “If a man strikes the eye of his male servant or his female servant so that he destroys it, ⁴  he will let the servant ⁵  go free ⁶  as compensation for the eye.

Keluaran 28:20

28:20 and the fourth row, a chrysolite, an onyx, and a jasper. ⁷  They are to be enclosed in gold in their filigree settings.

Keluaran 28:19

28:19 and the third row, a jacinth, an agate, and an amethyst;

Keluaran 39:12

39:12 and the third row, a jacinth, an agate, and an amethyst;

Keluaran 28:10-11

28:10 six ⁸  of their names on one stone, and the six remaining names on the second stone, according to the order of their birth. ⁹  28:11 You are to engrave the two stones with the names of the sons of Israel with the work of an engraver in stone, like the engravings of a seal; ¹⁰  you are to have them set ¹¹  in gold filigree ¹²  settings.

Keluaran 31:5

31:5 and with cutting and setting stone, and with cutting wood, to work in all kinds of craftsmanship.

Keluaran 39:10

39:10 They set on it ¹³  four rows of stones: a row with a ruby, a topaz, and a beryl – the first row;

Keluaran 39:13

39:13 and the fourth row, a chrysolite, an onyx, and a jasper. They were enclosed in gold filigree settings.

Keluaran 28:12

28:12 You are to put the two stones on the shoulders of the ephod, stones of memorial for the sons of Israel, and Aaron will bear their names before the Lord on his two shoulders for a memorial. ¹⁴ 

Keluaran 28:21

28:21 The stones are to be for the names of the sons of Israel, twelve, according to the number of ¹⁵  their names. Each name according to the twelve tribes is to be like ¹⁶  the engravings of a seal.

Keluaran 17:13

17:13 So Joshua destroyed ¹⁷  Amalek and his army ¹⁸  with the sword. ¹⁹ 

Keluaran 35:33

35:33 and in cutting stones for their setting, ²⁰  and in cutting wood, to do work in every artistic craft. ²¹ 

Keluaran 39:14

39:14 The stones were for the names of the sons of Israel, twelve, corresponding to the number of ²²  their names. Each name corresponding to one of the twelve tribes was like the engravings of a seal.

Keluaran 28:9

28:9 “You are to take two onyx stones and engrave on them the names of the sons of Israel, ²³ 

Keluaran 23:8

23:8 “You must not accept a bribe, for a bribe blinds those who see ²⁴  and subverts the words of the righteous.

Keluaran 39:7

39:7 He put ²⁵  them on the shoulder pieces of the ephod as stones of memorial for the Israelites, just as the Lord had commanded Moses.

Keluaran 39:6

39:6 They set the onyx stones in gold filigree settings, engraved as with the engravings of a seal ²⁶  with the names of the sons of Israel. ²⁷ 

Keluaran 7:20

7:20 Moses and Aaron did so, ²⁸  just as the Lord had commanded. Moses raised ²⁹  the staff ³⁰  and struck the water that was in the Nile right before the eyes ³¹  of Pharaoh and his servants, ³²  and all the water that was in the Nile was turned to blood. ³³ 

Keluaran 28:18

28:18 and the second row, a turquoise, a sapphire, and an emerald;

Keluaran 39:11

39:11 and the second row, a turquoise, a sapphire, and an emerald;

Keluaran 21:34

21:34 the owner of the pit must repay ³⁴  the loss. He must give money ³⁵  to its owner, and the dead animal ³⁶  will become his.

Keluaran 28:14

28:14 and two braided chains of pure gold, like a cord, and attach the chains to the settings.

Keluaran 15:27

15:27 Then they came to Elim, ³⁷  where there were twelve wells of water and seventy palm trees, and they camped there by the water.

Keluaran 17:6

17:6 I will be standing ³⁸  before you there on ³⁹  the rock in Horeb, and you will strike ⁴⁰  the rock, and water will come out of it so that the people may drink.” ⁴¹  And Moses did so in plain view ⁴²  of the elders of Israel.

Keluaran 33:8

33:8 And when Moses went out ⁴³  to the tent, all the people would get up ⁴⁴  and stand at the entrance to their tents ⁴⁵  and watch ⁴⁶  Moses until he entered the tent. ⁴⁷ 

Keluaran 19:11

19:11 and be ready for the third day, for on the third day the Lord will come down on Mount Sinai in the sight of all the people.

Keluaran 25:1

The Materials for the Sanctuary

25:1 ⁴⁸ The Lord spoke to Moses:

Keluaran 8:26

8:26 But Moses said, “That would not be the right thing to do, ⁴⁹  for the sacrifices we make ⁵⁰  to the Lord our God would be an abomination ⁵¹  to the Egyptians. ⁵²  If we make sacrifices that are an abomination to the Egyptians right before their eyes, ⁵³  will they not stone us? ⁵⁴ 

Keluaran 25:24

25:24 You are to overlay it with ⁵⁵  pure gold, and you are to make a surrounding border of gold for it.

Keluaran 25:38

25:38 Its trimmers and its trays ⁵⁶  are to be ⁵⁷  of pure gold.

Keluaran 37:11

37:11 He overlaid it with pure gold, and he made a surrounding border of gold for it.

Keluaran 37:24

37:24 He made the lampstand ⁵⁸  and all its accessories with seventy-five pounds of pure gold.

Keluaran 11:3

11:3 (Now the Lord granted the people favor with ⁵⁹  the Egyptians. Moreover, the man Moses was very great in the land of Egypt, respected by Pharaoh’s servants and by the Egyptian people.) ⁶⁰ 

Keluaran 13:16

13:16 It will be for a sign on your hand and for frontlets ⁶¹  on your forehead, for with a mighty hand the Lord brought us out of Egypt.” ⁶² 

Keluaran 14:10

14:10 When ⁶³  Pharaoh got closer, ⁶⁴  the Israelites looked up, ⁶⁵  and there were the Egyptians marching after them, ⁶⁶  and they were terrified. ⁶⁷  The Israelites cried out to the Lord, ⁶⁸ 

Keluaran 40:38

40:38 For the cloud of the Lord was on the tabernacle by day, but fire would be ⁶⁹  on it at night, in plain view ⁷⁰  of all the house of Israel, throughout all their journeys.

Keluaran 25:39

25:39 About seventy-five pounds ⁷¹  of pure gold is to be used for it ⁷²  and for all these utensils.

Keluaran 32:22

32:22 Aaron said, “Do not let your anger burn hot, my lord; ⁷³  you know these people, that they tend to evil. ⁷⁴ 

Keluaran 37:2

37:2 He overlaid it with pure gold, inside and out, and he made a surrounding border ⁷⁵  of gold for it.

Keluaran 39:37

39:37 the pure ⁷⁶  lampstand, its lamps, with the lamps set in order, and all its accessories, and oil for the light;

Keluaran 22:29

22:29 “Do not hold back offerings from your granaries or your vats. ⁷⁷  You must give me the firstborn of your sons.

Keluaran 23:25

23:25 You must serve ⁷⁸  the Lord your God, and he ⁷⁹  will bless your bread and your water, ⁸⁰  and I will remove sickness from your midst.

Keluaran 25:11

25:11 You are to overlay ⁸¹  it with pure gold – both inside and outside you must overlay it, ⁸²  and you are to make a surrounding border ⁸³  of gold over it.

Keluaran 25:17

25:17 “You are to make an atonement lid ⁸⁴  of pure gold; ⁸⁵  its length is to be three feet nine inches, and its width is to be two feet three inches.

Keluaran 28:22

28:22 “You are to make for the breastpiece braided chains like cords of pure gold,

Keluaran 28:36

28:36 “You are to make a plate ⁸⁶  of pure gold and engrave on it the way a seal is engraved: ⁸⁷  “Holiness to the Lord.” ⁸⁸ 

Keluaran 30:3

30:3 You are to overlay it with pure gold – its top, ⁸⁹  its four walls, ⁹⁰  and its horns – and make a surrounding border of gold for it. ⁹¹ 

Keluaran 31:8

31:8 the table with its utensils, the pure lampstand with all its utensils, the altar of incense,

Keluaran 34:6

34:6 The Lord passed by before him and proclaimed: ⁹²  “The Lord, the Lord, ⁹³  the compassionate and gracious ⁹⁴  God, slow to anger, ⁹⁵  and abounding in loyal love and faithfulness, ⁹⁶ 

Keluaran 37:6

37:6 He made ⁹⁷  an atonement lid of pure gold; its length was three feet nine inches, and its width was two feet three inches.

Keluaran 37:9

37:9 The cherubim were spreading their wings ⁹⁸  upward, overshadowing the atonement lid with their wings. The cherubim ⁹⁹  faced each other, ¹⁰⁰  looking toward the atonement lid. ¹⁰¹ 

Keluaran 37:22-23

37:22 Their buds and their branches were of one piece; ¹⁰²  all of it was one hammered piece of pure gold. 37:23 He made its seven lamps, its trimmers, and its trays of pure gold.

Keluaran 37:26

37:26 He overlaid it with pure gold – its top, ¹⁰³  its four walls, ¹⁰⁴  and its horns – and he made a surrounding border of gold for it. ¹⁰⁵ 

Keluaran 39:15

39:15 They made for the breastpiece braided chains like cords of pure gold,

Keluaran 39:18

39:18 the other ¹⁰⁶  two ends of the two chains they attached to the two settings, and they attached them to the shoulder pieces of the ephod at the front of it.

Keluaran 39:30

39:30 They made a plate, the holy diadem, of pure gold and wrote on it an inscription, as on the engravings of a seal, “Holiness to the Lord.”

Keluaran 13:9

13:9 ¹⁰⁷  It ¹⁰⁸  will be a sign ¹⁰⁹  for you on your hand and a memorial ¹¹⁰  on your forehead, ¹¹¹  so that the law of the Lord may be ¹¹²  in your mouth, ¹¹³  for ¹¹⁴  with a mighty hand the Lord brought you out of Egypt.

Keluaran 9:8

The Sixth Blow: Boils

9:8 ¹¹⁵ Then the Lord said to Moses and Aaron, “Take handfuls of soot ¹¹⁶  from a furnace, and have Moses throw it ¹¹⁷  into the air while Pharaoh is watching. ¹¹⁸ 

Keluaran 25:20

25:20 The cherubim are to be spreading their wings upward, overshadowing ¹¹⁹  the atonement lid with their wings, and the cherubim are to face each other, ¹²⁰  looking ¹²¹  toward the atonement lid.

Keluaran 28:25

28:25 the other ¹²²  two ends of the two chains you will attach to the two settings and then attach them ¹²³  to the shoulder pieces of the ephod at the front of it.

Keluaran 37:16-17

37:16 He made the vessels which were on the table out of pure gold, its ¹²⁴  plates, its ladles, its pitchers, and its bowls, to be used in pouring out offerings.

The Making of the Lampstand

37:17 He made the lampstand of pure gold. He made the lampstand of hammered metal; its base and its shaft, its cups, its buds, and its blossoms were from the same piece. ¹²⁵ 

Keluaran 39:25

39:25 They made bells of pure gold and attached the bells between the pomegranates around the hem of the robe between the pomegranates.

Keluaran 3:22

3:22 Every ¹²⁶  woman will ask her neighbor and the one who happens to be staying ¹²⁷  in her house for items of silver and gold ¹²⁸  and for clothing. You will put these articles on your sons and daughters – thus you will plunder Egypt!” ¹²⁹ 

Keluaran 15:26

15:26 He said, “If you will diligently obey ¹³⁰  the Lord your God, and do what is right ¹³¹  in his sight, and pay attention ¹³²  to his commandments, and keep all his statutes, then all ¹³³  the diseases ¹³⁴  that I brought on the Egyptians I will not bring on you, for I, the Lord, am your healer.” ¹³⁵ 

Keluaran 20:24

20:24 ‘You must make for me an altar made of earth, ¹³⁶  and you will sacrifice on it your burnt offerings and your peace offerings, ¹³⁷  your sheep and your cattle. In every place ¹³⁸  where I cause my name to be honored ¹³⁹  I will come to you and I will bless you.

Keluaran 33:19

33:19 And the Lord ¹⁴⁰  said, “I will make all my goodness ¹⁴¹  pass before your face, and I will proclaim the Lord by name ¹⁴²  before you; I will be gracious to whom I will be gracious, I will show mercy to whom I will show mercy.” ¹⁴³ 

Keluaran 34:10

34:10 He said, “See, I am going to make ¹⁴⁴  a covenant before all your people. I will do wonders such as have not been done ¹⁴⁵  in all the earth, nor in any nation. All the people among whom you live will see the work of the Lord, for it is a fearful thing that I am doing with you. ¹⁴⁶ 

Keluaran 35:5

35:5 ‘Take ¹⁴⁷  an offering for the Lord. Let everyone who has a willing heart ¹⁴⁸  bring ¹⁴⁹  an offering to the Lord: ¹⁵⁰  gold, silver, bronze,

[35:9]  ¹ tn Heb “and stones.”

[35:9]  ² tn Heb “filling.”

[35:27]  ³ tn Heb “and stones of the filling.”

[21:26]  ⁴ tn The form וְשִׁחֲתָהּ (vÿshikhatah) is the Piel perfect with the vav (ל) consecutive, rendered “and destroys it.” The verb is a strong one, meaning “to ruin, completely destroy.”

[21:26]  ⁵ tn Heb “him”; the referent (the male or female servant) has been specified in the translation for clarity.

[21:26]  ⁶ sn Interestingly, the verb used here for “let him go” is the same verb throughout the first part of the book for “release” of the Israelites from slavery. Here, an Israelite will have to release the injured slave.

[28:20]  ⁷ sn U. Cassuto (Exodus, 375-76) points out that these are the same precious stones mentioned in Ezek 28:13 that were to be found in Eden, the garden of God. So the priest, when making atonement, was to wear the precious gems that were there and symbolized the garden of Eden when man was free from sin.

[28:10]  ⁸ tn This is in apposition to the direct object of the verb “engrave.” It further defines how the names were to be engraved – six on one and the other six on the other.

[28:10]  ⁹ tn Heb “according to their begettings” (the major word in the book of Genesis). What is meant is that the names would be listed in the order of their ages.

[28:11]  ¹⁰ sn Expert stone or gem engravers were used to engrave designs and names in identification seals of various sizes. It was work that skilled artisans did.

[28:11]  ¹¹ tn Or “you will mount them” (NRSV similar).

[28:11]  ¹² tn Or “rosettes,” shield-like frames for the stones. The Hebrew word means “to plait, checker.”

[39:10]  ¹³ tn That is, they set in mountings.

[28:12]  ¹⁴ sn This was to be a perpetual reminder that the priest ministers on behalf of the twelve tribes of Israel. Their names would always be borne by the priests.

[28:21]  ¹⁵ tn For clarity the words “the number of” have been supplied.

[28:21]  ¹⁶ tn The phrase translated “the engravings of a seal” is an adverbial accusative of manner here.

[17:13]  ¹⁷ tn The verb means “disabled, weakened, prostrated.” It is used a couple of times in the Bible to describe how man dies and is powerless (see Job 14:10; Isa 14:12).

[17:13]  ¹⁸ tn Or “people.”

[17:13]  ¹⁹ tn Heb “mouth of the sword.” It means as the sword devours – without quarter (S. R. Driver, Exodus, 159).

[35:33]  ²⁰ tn Heb “to set.”

[35:33]  ²¹ tn Heb “in every work of thought,” meaning, every work that required the implementation of design or plan.

[39:14]  ²² tn The phrase “the number of” has been supplied.

[28:9]  ²³ tn Although this is normally translated “Israelites,” here a more literal translation is clearer because it refers to the names of the twelve tribes – the actual sons of Israel.

[23:8]  ²⁴ tn Heb “blinds the open-eyed.”

[39:7]  ²⁵ tn Or “attached.”

[39:6]  ²⁶ tn Or “as seals are engraved.”

[39:6]  ²⁷ sn The twelve names were those of Israel’s sons. The idea was not the remembrance of the twelve sons as such, but the twelve tribes that bore their names.

[7:20]  ²⁸ sn Both Moses and Aaron had tasks to perform. Moses, being the “god” to Pharaoh, dealt directly with him and the Nile. He would strike the Nile. But Aaron, “his prophet,” would stretch out the staff over the rest of the waters of Egypt.

[7:20]  ²⁹ tn Heb “And he raised”; the referent (Moses) has been specified in the translation for clarity.

[7:20]  ³⁰ tn Gesenius calls the preposition on “staff” the בְּ (bet) instrumenti, used to introduce the object (GKC 380-81 §119.q). This construction provides a greater emphasis than an accusative.

[7:20]  ³¹ tn The text could be rendered “in the sight of,” or simply “before,” but the literal idea of “before the eyes of” may stress how obvious the event was and how personally they were witnesses of it.

[7:20]  ³² sn U. Cassuto (Exodus, 98) notes that the striking of the water was not a magical act. It signified two things: (1) the beginning of the sign, which was in accordance with God’s will, as Moses had previously announced, and (2) to symbolize actual “striking,” wherewith the Lord strikes Egypt and its gods (see v. 25).

[7:20]  ³³ sn There have been various attempts to explain the details of this plague or blow. One possible suggestion is that the plague turned the Nile into “blood,” but that it gradually turned back to its normal color and substance. However, the effects of the “blood” polluted the water so that dead fish and other contamination left it undrinkable. This would explain how the magicians could also do it – they would not have tried if all water was already turned to blood. It also explains why Pharaoh did not ask for the water to be turned back. This view was put forward by B. Schor; it is summarized by B. Jacob (Exodus, 258), who prefers the view of Rashi that the blow affected only water in use.

[21:34]  ³⁴ tn The verb is a Piel imperfect from שָׁלַם (shalam); it has the idea of making payment in full, making recompense, repaying. These imperfects could be given a future tense translation as imperfects of instruction, but in the property cases an obligatory imperfect fits better – this is what he is bound or obliged to do – what he must do.

[21:34]  ³⁵ tn Heb “silver.”

[21:34]  ³⁶ tn Here the term “animal” has been supplied.

[15:27]  ³⁷ sn Judging from the way the story is told they were not far from the oasis. But God had other plans for them, to see if they would trust him wholeheartedly and obey. They did not do very well this first time, and they will have to learn how to obey. The lesson is clear: God uses adversity to test his people’s loyalty. The response to adversity must be prayer to God, for he can turn the bitter into the sweet, the bad into the good, and the prospect of death into life.

[17:6]  ³⁸ tn The construction uses הִנְנִי עֹמֵד (hinni ’omed) to express the futur instans or imminent future of the verb: “I am going to be standing.”

[17:6]  sn The reader has many questions when studying this passage – why water from a rock, why Horeb, why strike the rock when later only speak to it, why recall the Nile miracles, etc. B. Jacob (Exodus, 479-80) says that all these are answered when it is recalled that they were putting God to the test. So water from the rock, the most impossible thing, cleared up the question of his power. Doing it at Horeb was significant because there Moses was called and told he would bring them to this place. Since they had doubted God was in their midst, he would not do this miracle in the camp, but would have Moses lead the elders out to Horeb. If people doubt God is in their midst, then he will choose not to be in their midst. And striking the rock recalled striking the Nile; there it brought death to Egypt, but here it brought life to Israel. There could be little further doubting that God was with them and able to provide for them.

[17:6]  ³⁹ tn Or “by” (NIV, NLT).

[17:6]  ⁴⁰ tn The form is a Hiphil perfect with the vav (ו) consecutive; it follows the future nuance of the participle and so is equivalent to an imperfect tense nuance of instruction.

[17:6]  ⁴¹ tn These two verbs are also perfect tenses with vav (ו) consecutive: “and [water] will go out…and [the people] will drink.” But the second verb is clearly the intent or the result of the water gushing from the rock, and so it may be subordinated.

[17:6]  sn The presence of Yahweh at this rock enabled Paul to develop a midrashic lesson, an analogical application: Christ was present with Israel to provide water for them in the wilderness. So this was a Christophany. But Paul takes it a step further to equate the rock with Christ, for just as it was struck to produce water, so Christ would be struck to produce rivers of living water. The provision of bread to eat and water to drink provided for Paul a ready analogy to the provisions of Christ in the gospel (1 Cor 10:4).

[17:6]  ⁴² tn Heb “in the eyes of.”

[33:8]  ⁴³ tn The clause is introduced again with “and it was.” The perfect tense here with the vav (ו) is used to continue the sequence of actions that were done repeatedly in the past (see GKC 331-32 §112.e). The temporal clause is then formed with the infinitive construct of יָצָא (yatsa’), with “Moses” as the subjective genitive: “and it was according to the going out of Moses.”

[33:8]  ⁴⁴ tn Or “rise up.”

[33:8]  ⁴⁵ tn The subject of this verb is specified with the individualizing use of “man”: “and all Israel would station themselves, each person (man) at the entrance to his tent.”

[33:8]  ⁴⁶ tn The perfect tense with the vav (ו) continues the sequence of the customary imperfect. The people “would gaze” (after) Moses until he entered the tent.

[33:8]  ⁴⁷ tn This is a temporal clause using an infinitive construct with a suffixed subject.

[25:1]  ⁴⁸ sn Now begin the detailed instructions for constructing the tabernacle of Yahweh, with all its furnishings. The first paragraph introduces the issue of the heavenly pattern for the construction, calls for the people to make willing offerings (vv. 2-7), and explains the purpose for these offerings (vv. 8-9). The message here is that God calls his people to offer of their substance willingly so that his sanctuary may be made.

[8:26]  ⁴⁹ tn The clause is a little unusual in its formation. The form נָכוֹן (nakhon) is the Niphal participle from כּוּן (kun), which usually means “firm, fixed, steadfast,” but here it has a rare meaning of “right, fitting, appropriate.” It functions in the sentence as the predicate adjective, because the infinitive לַעֲשּׂוֹת (la’asot) is the subject – “to do so is not right.”

[8:26]  ⁵⁰ tn This translation has been smoothed out to capture the sense. The text literally says, “for the abomination of Egypt we will sacrifice to Yahweh our God.” In other words, the animals that Israel would sacrifice were sacred to Egypt, and sacrificing them would have been abhorrent to the Egyptians.

[8:26]  ⁵¹ tn An “abomination” is something that is off-limits, something that is tabu. It could be translated “detestable” or “loathsome.”

[8:26]  ⁵² sn U. Cassuto (Exodus, 109) says there are two ways to understand “the abomination of the Egyptians.” One is that the sacrifice of the sacred animals would appear an abominable thing in the eyes of the Egyptians, and the other is that the word “abomination” could be a derogatory term for idols – we sacrifice what is an Egyptian idol. So that is why he says if they did this the Egyptians would stone them.

[8:26]  ⁵³ tn Heb “if we sacrifice the abomination of the Egyptians [or “of Egypt”] before their eyes.”

[8:26]  ⁵⁴ tn The interrogative clause has no particle to indicate it is a question, but it is connected with the conjunction to the preceding clause, and the meaning of these clauses indicate it is a question (GKC 473 §150.a).

[25:24]  ⁵⁵ tn “Gold” is an adverbial accusative of material.

[25:38]  ⁵⁶ sn The first word refers to something like small tongs or tweezers used to pull up and trim the wicks; the second word refers to fire-pans or censers.

[25:38]  ⁵⁷ tn “are to be” has been supplied.

[37:24]  ⁵⁸ tn Heb “it”; the referent (the lampstand) has been specified in the translation for clarity.

[11:3]  ⁵⁹ tn Heb “in the eyes of.”

[11:3]  ⁶⁰ tn Heb “in the eyes of the servants of Pharaoh and in the eyes of the people.” In the translation the word “Egyptian” has been supplied to clarify that the Egyptians and not the Israelites are meant here.

[11:3]  sn The presence of this clause about Moses, which is parenthetical in nature, further indicates why the Egyptians gave rather willingly to the Israelites. They were impressed by Moses’ miracles and his power with Pharaoh. Moses was great in stature – powerful and influential.

[13:16]  ⁶¹ tn The word is טוֹטָפֹת (totafot, “frontlets”). The etymology is uncertain, but the word denotes a sign or an object placed on the forehead (see m. Shabbat 6:1). The Gemara interprets it as a band that goes from ear to ear. In the Targum to 2 Sam 1:10 it is an armlet worn by Saul (see S. R. Driver, Exodus, 110). These bands may have resembled the Egyptian practice of wearing as amulets “forms of words written on folds of papyrus tightly rolled up and sewn in linen” (W. C. Kaiser, Jr., “Exodus,” EBC 2:384).

[13:16]  ⁶² sn The pattern of the passage now emerges more clearly; it concerns the grateful debt of the redeemed. In the first part eating the unleavened bread recalls the night of deliverance in Egypt, and it calls for purity. In the second part the dedication of the firstborn was an acknowledgment of the deliverance of the firstborn from bondage. They were to remember the deliverance and choose purity; they were to remember the deliverance and choose dedication. The NT will also say, “You are not your own, for you were bought with a price, therefore, glorify God” (1 Cor 6:20). Here too the truths of God’s great redemption must be learned well and retained well from generation to generation.

[14:10]  ⁶³ tn The disjunctive vav introduces a circumstantial clause here.

[14:10]  ⁶⁴ tn Heb “drew near.”

[14:10]  ⁶⁵ tn Heb “lifted up their eyes,” an expression that indicates an intentional and careful looking – they looked up and fixed their sights on the distance.

[14:10]  ⁶⁶ tn The construction uses הִנֵּה (hinneh) with the participle, traditionally rendered “and behold, the Egyptians were marching after them.” The deictic particle calls attention in a dramatic way to what was being seen. It captures the surprise and the sudden realization of the people.

[14:10]  ⁶⁷ tn The verb “feared” is intensified by the adverb מְאֹד (mÿ’od): “they feared greatly” or “were terrified.” In one look their defiant boldness seems to have evaporated.

[14:10]  ⁶⁸ sn Their cry to the Lord was proper and necessary. But their words to Moses were a rebuke and disloyal, showing a lack of faith and understanding. Their arrogance failed them in the crisis because it was built on the arm of flesh. Moses would have to get used to this murmuring, but here he takes it in stride and gives them the proper instructions. They had cried to the Lord, and now the Lord would deliver.

[40:38]  ⁶⁹ tn Here is another imperfect tense of the customary nuance.

[40:38]  ⁷⁰ tn Heb “to the eyes of all”; KJV, ASV, NASB “in the sight of all”; NRSV “before the eyes of all.”

[25:39]  ⁷¹ tn Heb “a talent.”

[25:39]  ⁷² tn The text has “he will make it” or “one will make it.” With no expressed subject it is given a passive translation.

[32:22]  ⁷³ sn “My lord” refers to Moses.

[32:22]  ⁷⁴ tn Heb “that on evil it is.”

[37:2]  ⁷⁵ tn Or “molding.”

[39:37]  ⁷⁶ tn Possibly meaning “pure gold lampstand.”

[22:29]  ⁷⁷ tn The expressions are unusual. U. Cassuto renders them: “from the fullness of your harvest and from the outflow of your presses” (Exodus, 294). He adds the Hittite parallel material to show that the people were to bring the offerings on time and not let them overlap, because the firstfruits had to be eaten first by the priest.

[23:25]  ⁷⁸ tn The perfect tense, masculine plural, with vav (ו) consecutive is in sequence with the preceding: do not bow down to them, but serve Yahweh. It is then the equivalent of an imperfect of instruction or injunction.

[23:25]  ⁷⁹ tn The LXX reads “and I will bless” to make the verb conform with the speaker, Yahweh.

[23:25]  ⁸⁰ sn On this unusual clause B. Jacob says that it is the reversal of the curse in Genesis, because the “bread and water” represent the field work and ground suitability for abundant blessing of provisions (Exodus, 734).

[25:11]  ⁸¹ tn The verbs throughout here are perfect tenses with the vav (ו) consecutives. They are equal to the imperfect tense of instruction and/or injunction.

[25:11]  ⁸² tn Here the verb is an imperfect tense; for the perfect sequence to work the verb would have to be at the front of the clause.

[25:11]  ⁸³ tn The word זֵר (zer) is used only in Exodus and seems to describe something on the order of a crown molding, an ornamental border running at the top of the chest on all four sides. There is no indication of its appearance or function.

[25:17]  ⁸⁴ tn The noun is כַּפֹּרֶת (kapporet), translated “atonement lid” or “atonement plate.” The traditional translation “mercy-seat” (so KJV, ASV, NASB, NRSV) came from Tyndale in 1530 and was also used by Luther in 1523. The noun is formed from the word “to make atonement.” The item that the Israelites should make would be more than just a lid for the ark. It would be the place where atonement was signified. The translation of “covering” is probably incorrect, for it derives from a rare use of the verb, if the same verb at all (the evidence shows “cover” is from another root with the same letters as this). The value of this place was that Yahweh sat enthroned above it, and so the ark essentially was the “footstool.” Blood was applied to the lid of the box, for that was the place of atonement (see S. R. Driver, Exodus, 269-270).

[25:17]  ⁸⁵ tn After verbs of making or producing, the accusative (like “gold” here) may be used to express the material from which something is made (see GKC 371 §117.hh).

[28:36]  ⁸⁶ tn The word צִּיץ (tsits) seems to mean “a shining thing” and so here a plate of metal. It originally meant “flower,” but they could not write on a flower. So it must have the sense of something worn openly, visible, and shining. The Rabbinic tradition says it was two fingers wide and stretched from ear to ear, but this is an attempt to give details that the Law does not give (see B. Jacob, Exodus, 818).

[28:36]  ⁸⁷ tn Heb “the engravings of a seal”; this phrase is an adverbial accusative of manner.

[28:36]  ⁸⁸ sn The engraving was a perpetual reminder of the holiness that was due the Lord (Heb “Yahweh”), that all the clothing, the furnishings, and the activities were to come under that description. This corresponded to the symbolism for the whole nation of binding the law between the eyes. It was to be a perpetual reminder of commitment.

[30:3]  ⁸⁹ tn Heb “roof.”

[30:3]  ⁹⁰ tn Heb “its walls around.”

[30:3]  ⁹¹ tn Heb “and make for it border gold around.” The verb is a consecutive perfect. See Exod 25:11, where the ark also has such a molding.

[34:6]  ⁹² tn Here is one of the clearest examples of what it means “to call on the name of the Lord,” as that clause has been translated traditionally (וַיִּקְרָא בְשֵׁם יְהוָה, vayyiqra’ vÿshem yÿhvah). It seems more likely that it means “to make proclamation of Yahweh by name.” Yahweh came down and made a proclamation – and the next verses give the content of what he said. This cannot be prayer or praise; it is a proclamation of the nature or attributes of God (which is what his “name” means throughout the Bible). Attempts to make Moses the subject of the verb are awkward, for the verb is repeated in v. 6 with Yahweh clearly doing the proclaiming.

[34:6]  ⁹³ sn U. Cassuto (Exodus, 439) suggests that these two names be written as a sentence: “Yahweh, He is Yahweh.” In this manner it reflects “I am that I am.” It is impossible to define his name in any other way than to make this affirmation and then show what it means.

[34:6]  ⁹⁴ tn See Exod 33:19.

[34:6]  ⁹⁵ sn This is literally “long of anger.” His anger prolongs itself, allowing for people to repent before punishment is inflicted.

[34:6]  ⁹⁶ sn These two words (“loyal love” and “truth”) are often found together, occasionally in a hendiadys construction. If that is the interpretation here, then it means “faithful covenant love.” Even if they are left separate, they are dual elements of a single quality. The first word is God’s faithful covenant love; the second word is God’s reliability and faithfulness.

[37:6]  ⁹⁷ tn Heb “and he made.”

[37:9]  ⁹⁸ tn The construction is a participle in construct followed by the genitive “wings” – “spreaders of wings.”

[37:9]  ⁹⁹ tn “The cherubim” has been placed here instead of in the second clause to produce a smoother translation.

[37:9]  ¹⁰⁰ tn Heb “and their faces a man to his brother.”

[37:9]  ¹⁰¹ tn Heb “to the atonement lid were the faces of the cherubim.”

[37:22]  ¹⁰² tn Heb “were from it.”

[37:26]  ¹⁰³ tn Heb “roof.”

[37:26]  ¹⁰⁴ tn Heb “its walls around.”

[37:26]  ¹⁰⁵ tn Heb “and he made for it border gold around.”

[39:18]  ¹⁰⁶ tn Here “other” has been supplied.

[13:9]  ¹⁰⁷ sn This passage has, of course, been taken literally by many devout Jews, and portions of the text have been encased in phylacteries and bound on the arm and forehead. B. Jacob (Exodus, 368), weighing the pros and cons of the literal or the figurative meaning, says that those who took it literally should not be looked down on for their symbolic work. In many cases, he continues, it is the spirit that kills and the letter makes alive – because people who argue against a literal usage do so to excuse lack of action. This is a rather interesting twist in the discussion. The point of the teaching was obviously meant to keep the Law of Yahweh in the minds of the people, to remind them of their duties.

[13:9]  ¹⁰⁸ tn That is, this ceremony.

[13:9]  ¹⁰⁹ tn Heb “for a sign.”

[13:9]  ¹¹⁰ tn Heb “for a memorial.”

[13:9]  ¹¹¹ tn Heb “between your eyes” (KJV and ASV both similar); the same expression occurs in v. 16.

[13:9]  sn That these festivals and consecrations were to be signs and memorials is akin to the expressions used in the book of Proverbs (Prov 3:3, “bind them around your neck…write them on your heart”). The people were to use the festivals as outward and visible tokens to remind them to obey what the Law required.

[13:9]  ¹¹² tn The purpose of using this ceremony as a sign and a memorial is that the Law might be in their mouth. The imperfect tense, then, receives the classification of final imperfect in the purpose clause.

[13:9]  ¹¹³ sn “Mouth” is a metonymy of cause; the point is that they should be ever talking about the Law as their guide as they go about their duties (see Deut 6:7; 11:19; Josh 1:8).

[13:9]  ¹¹⁴ tn This causal clause gives the reason for what has just been instructed. Because Yahweh delivered them from bondage, he has the strongest claims on their life.

[9:8]  ¹¹⁵ sn This sixth plague, like the third, is unannounced. God instructs his servants to take handfuls of ashes from the Egyptians’ furnaces and sprinkle them heavenward in the sight of Pharaoh. These ashes would become little particles of dust that would cause boils on the Egyptians and their animals. Greta Hort, “The Plagues of Egypt,” ZAW 69 [1957]: 101-3, suggests it is skin anthrax (see W. C. Kaiser, Jr., “Exodus,” EBC 2:359). The lesson of this plague is that Yahweh has absolute control over the physical health of the people. Physical suffering consequent to sin comes to all regardless of their position and status. The Egyptians are helpless in the face of this, as now God begins to touch human life; greater judgments on human wickedness lie ahead.

[9:8]  ¹¹⁶ tn This word פִּיחַ (piakh) is a hapax legomenon, meaning “soot”; it seems to be derived from the verb פּוּחַ (puakh, “to breathe, blow”). The “furnace” (כִּבְשָׁן, kivshan) was a special kiln for making pottery or bricks.

[9:8]  ¹¹⁷ tn The verb זָרַק (zaraq) means “to throw vigorously, to toss.” If Moses tosses the soot into the air, it will symbolize that the disease is falling from heaven.

[9:8]  ¹¹⁸ tn Heb “before the eyes of Pharaoh.”

[25:20]  ¹¹⁹ tn The verb means “overshadowing, screening” in the sense of guarding (see 1 Kgs 8:7; 1 Chr 28:18; see also the account in Gen 3:24). The cherubim then signify two things here: by their outstretched wings they form the throne of God who sits above the ark (with the Law under his feet), and by their overshadowing and guarding they signify this as the place of atonement where people must find propitiation to commune with God. Until then they are barred from his presence. See U. Cassuto, Exodus, 330-35.

[25:20]  ¹²⁰ tn Heb “their faces a man to his brother.”

[25:20]  ¹²¹ tn Heb “the faces of the cherubim will be” (“the cherubim” was moved to the preceding clause for smoother English).

[28:25]  ¹²² tn Here “the other” has been supplied.

[28:25]  ¹²³ tn Here “them” has been supplied.

[37:16]  ¹²⁴ tn The suffixes on these could also indicate the indirect object (see Exod 25:29).

[37:17]  ¹²⁵ tn Heb “from it”; the referent (“the same piece” of wrought metal) has been specified in the translation for clarity.

[3:22]  ¹²⁶ tn Heb “a woman,” one representing all.

[3:22]  ¹²⁷ tn Heb “from the sojourner.” Both the “neighbor” and the “sojourner” (“one who happens to be staying in her house”) are feminine. The difference between them seems to be primarily that the second is temporary, “a lodger” perhaps or “visitor,” while the first has permanent residence.

[3:22]  ¹²⁸ tn Heb “vessels of silver and vessels of gold.” These phrases both use genitives of material, telling what the vessels are made of.

[3:22]  ¹²⁹ sn It is clear that God intended the Israelites to plunder the Egyptians, as they might a defeated enemy in war. They will not go out “empty.” They will “plunder” Egypt. This verb (וְנִצַּלְתֶּם [vÿnitsaltem] from נָצַל [natsal]) usually means “rescue, deliver,” as if plucking out of danger. But in this stem it carries the idea of plunder. So when the text says that they will ask (וְשָׁאֲלָה, vÿsha’alah) their neighbors for things, it implies that they will be making many demands, and the Egyptians will respond like a defeated nation before victors. The spoils that Israel takes are to be regarded as back wages or compensation for the oppression (see also Deut 15:13). See further B. Jacob, “The Gifts of the Egyptians, a Critical Commentary,” Journal of Reformed Judaism 27 (1980): 59-69; and T. C. Vriezen, “A Reinterpretation of Exodus 3:21-22 and Related Texts,” Ex Oriente Lux 23 (1975): 389-401.

[15:26]  ¹³⁰ tn The construction uses the infinitive absolute and the imperfect tense of שָׁמַע (shama’). The meaning of the verb is idiomatic here because it is followed by “to the voice of Yahweh your God.” When this is present, the verb is translated “obey.” The construction is in a causal clause. It reads, “If you will diligently obey.” Gesenius points out that the infinitive absolute in a conditional clause also emphasizes the importance of the condition on which the consequence depends (GKC 342-43 §113.o).

[15:26]  ¹³¹ tn The word order is reversed in the text: “and the right in his eyes you do,” or, “[if] you do what is right in his eyes.” The conditional idea in the first clause is continued in this clause.

[15:26]  ¹³² tn Heb “give ear.” This verb and the next are both perfect tenses with the vav (ו) consecutive; they continue the sequence of the original conditional clause.

[15:26]  ¹³³ tn The substantive כָּל־ (kol, “all of”) in a negative clause can be translated “none of.”

[15:26]  ¹³⁴ sn The reference is no doubt to the plagues that Yahweh has just put on them. These will not come on God’s true people. But the interesting thing about a conditional clause like this is that the opposite is also true – “if you do not obey, then I will bring these diseases.”

[15:26]  ¹³⁵ tn The form is רֹפְאֶךָ (rofÿ’ekha), a participle with a pronominal suffix. The word is the predicate after the pronoun “I”: “I [am] your healer.” The suffix is an objective genitive – the Lord heals them.

[15:26]  sn The name I Yahweh am your healer comes as a bit of a surprise. One might expect, “I am Yahweh who heals your water,” but it was the people he came to heal because their faith was weak. God lets Israel know here that he can control the elements of nature to bring about a spiritual response in Israel (see Deut 8).

[20:24]  ¹³⁶ sn The instructions here call for the altar to be made of natural things, not things manufactured or shaped by man. The altar was either to be made of clumps of earth or natural, unhewn rocks.

[20:24]  ¹³⁷ sn The “burnt offering” is the offering prescribed in Lev 1. Everything of this animal went up in smoke as a sweet aroma to God. It signified complete surrender by the worshiper who brought the animal, and complete acceptance by God, thereby making atonement. The “peace offering” is legislated in Lev 3 and 7. This was a communal meal offering to celebrate being at peace with God. It was made usually for thanksgiving, for payment of vows, or as a freewill offering.

[20:24]  ¹³⁸ tn Gesenius lists this as one of the few places where the noun in construct seems to be indefinite in spite of the fact that the genitive has the article. He says בְּכָל־הַמָּקוֹם (bÿkhol-hammaqom) means “in all the place, sc. of the sanctuary, and is a dogmatic correction of “in every place” (כָּל־מָקוֹם, kol-maqom). See GKC 412 §127.e.

[20:24]  ¹³⁹ tn The verb is זָכַר (zakhar, “to remember”), but in the Hiphil especially it can mean more than remember or cause to remember (remind) – it has the sense of praise or honor. B. S. Childs says it has a denominative meaning, “to proclaim” (Exodus [OTL], 447). The point of the verse is that God will give Israel reason for praising and honoring him, and in every place that occurs he will make his presence known by blessing them.

[33:19]  ¹⁴⁰ tn Heb “and he said”; the referent (the Lord) has been specified in the translation for clarity.

[33:19]  ¹⁴¹ sn The word “goodness” refers to the divine appearance in summary fashion.

[33:19]  ¹⁴² tn The expression “make proclamation in the name of Yahweh” (here a perfect tense with vav [ו] consecutive for future) means to declare, reveal, or otherwise make proclamation of who Yahweh is. The “name of Yahweh” (rendered “the name of the Lord” throughout) refers to his divine attributes revealed to his people, either in word or deed. What will be focused on first will be his grace and compassion.

[33:19]  ¹⁴³ sn God declares his mercy and grace in similar terms to his earlier self-revelation (“I am that I am”): “I will be gracious to whom I will be gracious.” In other words, the grace and mercy of God are bound up in his own will. Obviously, in this passage the recipients of that favor are the penitent Israelites who were forgiven through Moses’ intercession. The two words are at the heart of God’s dealings with people. The first is חָנַן (khanan, “to be gracious, show favor”). It means to grant favor or grace to someone, grace meaning unmerited favor. All of God’s dealings are gracious, but especially in forgiving sins and granting salvation it is critical. Parallel to this is רָחַם (rakham), a word that means “show compassion, tender mercy.” It is a word that is related to the noun “womb,” the connection being in providing care and protection for that which is helpless and dependent – a motherly quality. In both of these constructions the verbs simply express what God will do, without explaining why. See further, J. R. Lundbom, “God’s Use of the Idem per idem to Terminate Debate,” HTR 71 (1978): 193-201; and J. Piper, “Prolegomena to Understanding Romans 9:14-15: An Interpretation of Exodus 33:19,” JETS 22 (1979): 203-16.

[34:10]  ¹⁴⁴ tn Here again is a use of the futur instans participle; the deictic particle plus the pronoun precedes the participle, showing what is about to happen.

[34:10]  ¹⁴⁵ tn The verb here is בָּרָא (bara’, “to create”). The choice of this verb is to stress that these wonders would be supernaturally performed, for the verb is used only with God as the subject.

[34:10]  ¹⁴⁶ sn The idea is that God will be doing awesome things in dealing with them, i.e., to fulfill his program.

[35:5]  ¹⁴⁷ tn Heb “from with you.”

[35:5]  ¹⁴⁸ tn “Heart” is a genitive of specification, clarifying in what way they might be “willing.” The heart refers to their will, their choices.

[35:5]  ¹⁴⁹ tn The verb has a suffix that is the direct object, but the suffixed object is qualified by the second accusative: “let him bring it, an offering.”

[35:5]  ¹⁵⁰ tn The phrase is literally “the offering of Yahweh”; it could be a simple possessive, “Yahweh’s offering,” but a genitive that indicates the indirect object is more appropriate.