Keluaran 6:20

6:20 Amram married ¹  his father’s sister Jochebed, and she bore him Aaron and Moses. (The length of Amram’s life was 137 years.)

Keluaran 6:25

6:25 Now Eleazar son of Aaron married one of the daughters of Putiel and she bore him Phinehas.

These are the heads of the fathers’ households ²  of Levi according to their clans.

Keluaran 15:21

15:21 Miriam sang in response ³  to them, “Sing to the Lord, for he has triumphed gloriously; the horse and its rider he has thrown into the sea.” ⁴ 

Keluaran 16:33

16:33 Moses said to Aaron, “Take a jar and put in it an omer full of manna, and place it before the Lord to be kept for generations to come.”

Keluaran 23:33

23:33 They must not live in your land, lest they make you sin against me, for if you serve their gods, it will surely be a snare ⁵  to you.”

Keluaran 28:27

28:27 You are to make two more ⁶  gold rings and attach them to the bottom of the two shoulder pieces on the front of the ephod, close to the juncture above the waistband of the ephod.

Keluaran 29:36

29:36 Every day you are to prepare a bull for a purification offering ⁷  for atonement. ⁸  You are to purge ⁹  the altar by making atonement ¹⁰  for it, and you are to anoint it to set it apart as holy.

Keluaran 39:20

39:20 They made two more ¹¹  gold rings and attached them to the bottom of the two shoulder pieces on the front of the ephod, close to the juncture above the waistband of the ephod.

Keluaran 39:41

39:41 the woven garments for serving ¹²  in the sanctuary, the holy garments for Aaron the priest, and the garments for his sons to minister as priests.

[6:20]  ¹ tn Heb “took for a wife” (also in vv. 23, 25).

[6:25]  ² tn Heb “heads of the fathers” is taken as an abbreviation for the description of “households” in v. 14.

[15:21]  ³ tn The verb עָנָה (’ana) normally means “to answer,” but it can be used more technically to describe antiphonal singing in Hebrew and in Ugaritic.

[15:21]  ⁴ sn This song of the sea is, then, a great song of praise for Yahweh’s deliverance of Israel at the Sea, and his preparation to lead them to the promised land, much to the (anticipated) dread of the nations. The principle here, and elsewhere in Scripture, is that the people of God naturally respond to God in praise for his great acts of deliverance. Few will match the powerful acts that were exhibited in Egypt, but these nonetheless set the tone. The song is certainly typological of the song of the saints in heaven who praise God for delivering them from the bondage of this world by judging the world. The focus of the praise, though, still is on the person (attributes) and works of God.

[23:33]  ⁵ tn The idea of the “snare” is to lure them to judgment; God is apparently warning about contact with the Canaanites, either in worship or in business. They were very syncretistic, and so it would be dangerous to settle among them.

[28:27]  ⁶ tn Here “more” has been supplied.

[29:36]  ⁷ tn The construction uses a genitive: “a bull of the sin offering,” which means, a bull that is designated for a sin (or better, purification) offering.

[29:36]  ⁸ sn It is difficult to understand how this verse is to be harmonized with the other passages. The ceremony in the earlier passages deals with atonement made for the priests, for people. But here it is the altar that is being sanctified. The “sin [purification] offering” seems to be for purification of the sanctuary and altar to receive people in their worship.

[29:36]  ⁹ tn The verb is וְחִטֵּאתָ (vÿhitte’ta), a Piel perfect of the word usually translated “to sin.” Here it may be interpreted as a privative Piel (as in Ps 51:7 [9]), with the sense of “un-sin” or “remove sin.” It could also be interpreted as related to the word for “sin offering,” and so be a denominative verb. It means “to purify, cleanse.” The Hebrews understood that sin and contamination could corrupt and pollute even things, and so they had to be purged.

[29:36]  ¹⁰ tn The construction is a Piel infinitive construct in an adverbial clause. The preposition bet (ב) that begins the clause could be taken as a temporal preposition, but in this context it seems to express the means by which the altar was purged of contamination – “in your making atonement” is “by [your] making atonement.”

[39:20]  ¹¹ tn Here “more” has been supplied.

[39:41]  ¹² tn The form is the infinitive construct; it means the clothes to be used “to minister” in the holy place.