Keluaran 25:35

25:35 with a bud under the first ¹  two branches from it, and a bud under the next ²  two branches from it, and a bud under the third ³  two branches from it, according to the six branches that extend from the lampstand.

Keluaran 37:21

37:21 with a bud under the first two branches from it, and a bud under the next two branches from it, and a bud under the third two branches from it; according to the six branches that extended from it. ⁴ 

Keluaran 25:36

25:36 Their buds and their branches will be one piece, ⁵  all of it one hammered piece of pure gold.

Keluaran 25:32

25:32 Six branches are to extend from the sides of the lampstand, ⁶  three branches of the lampstand from one side of it and three branches of the lampstand from the other side of it. ⁷ 

Keluaran 37:18

37:18 Six branches were extending from its sides, three branches of the lampstand from one side of it, and three branches of the lampstand from the other side of it.

Keluaran 9:11

9:11 The magicians could not stand before Moses because of the boils, for boils were on the magicians and on all the Egyptians.

Keluaran 25:33

25:33 Three cups shaped like almond flowers with buds and blossoms are to be on one branch, and three cups shaped like almond flowers with buds and blossoms are to be on the next ⁸  branch, and the same ⁹  for the six branches extending from the lampstand.

Keluaran 37:19

37:19 Three cups shaped like almond flowers with buds and blossoms were on the first branch, and three cups shaped like almond flowers with buds and blossoms were on the next ¹⁰  branch, and the same ¹¹  for the six branches that were extending from the lampstand.

Keluaran 8:18

8:18 When ¹²  the magicians attempted ¹³  to bring forth gnats by their secret arts, they could not. So there were gnats on people and on animals.

Keluaran 9:10

9:10 So they took soot from a furnace and stood before Pharaoh, Moses threw it into the air, and it caused festering boils to break out on both people and animals.

Keluaran 14:20

14:20 It came between the Egyptian camp and the Israelite camp; it was a dark cloud ¹⁴  and it lit up the night so that one camp did not come near the other ¹⁵  the whole night. ¹⁶ 

Keluaran 37:22

37:22 Their buds and their branches were of one piece; ¹⁷  all of it was one hammered piece of pure gold.

Keluaran 9:9

9:9 It will become fine dust over the whole land of Egypt and will cause boils to break out and fester ¹⁸  on both people and animals in all the land of Egypt.”

Keluaran 24:14

24:14 He told the elders, “Wait for us in this place until we return to you. Here are ¹⁹  Aaron and Hur with you. Whoever has any matters of dispute ²⁰  can approach ²¹  them.”

[25:35]  ¹ tn For clarity the phrase “the first” has been supplied.

[25:35]  ² tn For clarity the phrase “the next” has been supplied.

[25:35]  ³ tn For clarity the phrase “the third” has been supplied.

[37:21]  ⁴ tn As in Exod 26:35, the translation of “first” and “next” and “third” is interpretive, because the text simply says “under two branches” in each of three places.

[25:36]  ⁵ tn Heb “will be from it.”

[25:32]  ⁶ tn Heb “from the sides of it.”

[25:32]  ⁷ tn Heb “from the second side.”

[25:33]  ⁸ tn The text uses “one” again; “the one…the one” means “the one…and the next” in the distributive sense.

[25:33]  ⁹ tn Heb “thus.”

[37:19]  ¹⁰ tn Heb “the one branch.” But the repetition of “one…one” means here one after another, or the “first” and then the “next.”

[37:19]  ¹¹ tn Heb “thus for six branches….”

[8:18]  ¹² tn The preterite with vav (ו) consecutive is here subordinated to the main clause as a temporal clause.

[8:18]  ¹³ tn Heb “and the magicians did so.”

[8:18]  sn The report of what the magicians did (or as it turns out, tried to do) begins with the same words as the report about the actions of Moses and Aaron – “and they did so” (vv. 17 and 18). The magicians copy the actions of Moses and Aaron, leading readers to think momentarily that the magicians are again successful, but at the end of the verse comes the news that “they could not.” Compared with the first two plagues, this third plague has an important new feature, the failure of the magicians and their recognition of the source of the plague.

[14:20]  ¹⁴ tn The two nouns “cloud” and “darkness” form a nominal hendiadys: “and it was the cloud and the darkness” means “and it was the dark cloud.” Perhaps this is what the Egyptians saw, preventing them from observing Moses and the Israelites.

[14:20]  ¹⁵ tn Heb “this to this”; for the use of the pronouns in this reciprocal sense of “the one to the other,” see GKC 448 §139.e, n. 3.

[14:20]  ¹⁶ tc The LXX reads very differently at the end of this verse: “and there was darkness and blackness and the night passed.” B. S. Childs (Exodus [OTL], 218) summarizes three proposals: (1) One takes the MT as it stands and explains it along the lines of the Targum and Jewish exegesis, that there was one cloud that was dark to one group and light to the other. (2) Another tries to reconstruct a verb from the noun “darkness” or make some use of the Greek verb. (3) A third seeks a different meaning for the verb “lit,” “gave light” by comparative philology, but no consensus has been reached. Given that there is no easy solution apart from reconstructing the text, and given that the MT can be interpreted as it is, the present translation follows the MT.

[37:22]  ¹⁷ tn Heb “were from it.”

[9:9]  ¹⁸ tn The word שְׁחִין (shÿkhin) means “boils.” It may be connected to an Arabic cognate that means “to be hot.” The illness is associated with Job (Job 2:7-8) and Hezekiah (Isa 38:21); it has also been connected with other skin diseases described especially in the Law. The word connected with it is אֲבַעְבֻּעֹת (’ava’bu’ot); this means “blisters, pustules” and is sometimes translated as “festering.” The etymology is debated, whether from a word meaning “to swell up” or “to overflow” (W. C. Kaiser, Jr., “Exodus,” EBC 2:359).

[24:14]  ¹⁹ tn The word הִנֵּה (hinneh) calls attention to the presence of Aaron and Hur to answer the difficult cases that might come up.

[24:14]  ²⁰ tn Or “issues to resolve.” The term is simply דְּבָרִים (dÿvarim, “words, things, matters”).

[24:14]  ²¹ tn The imperfect tense here has the nuance of potential imperfect. In the absence of Moses and Joshua, Aaron and Hur will be available.

[24:14]  sn Attention to the preparation for Moses’ departure contributes to the weight of the guilt of the faithless Israelites (chap. 32) and of Aaron, to whom Moses had delegated an important duty.