Keluaran 9:7

9:7 Pharaoh sent representatives to investigate, ¹  and indeed, not even one of the livestock of Israel had died. But Pharaoh’s heart remained hard, ²  and he did not release the people.

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 19:23

19:23 Moses said to the Lord, “The people are not able to come up to Mount Sinai, because you solemnly warned us, ³  ‘Set boundaries for the mountain and set it apart.’” ⁴ 

Keluaran 28:1

The Clothing of the Priests

28:1 ⁵ “And you, bring near ⁶  to you your brother Aaron and his sons with him from among the Israelites, so that they may minister as my priests ⁷  – Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons.

Keluaran 32:20

32:20 He took the calf they had made and burned it in the fire, ground it ⁸  to powder, poured it out on the water, and made the Israelites drink it. ⁹ 

Keluaran 32:24

32:24 So I said to them, ‘Whoever has gold, break it off.’ So they gave it ¹⁰  to me, and I threw it into the fire, and this calf came out.” ¹¹ 

Keluaran 33:4

33:4 When the people heard this troubling word ¹²  they mourned; ¹³  no one put on his ornaments.

Keluaran 36:2

36:2 Moses summoned ¹⁴  Bezalel and Oholiab and every skilled person in whom ¹⁵  the Lord had put skill – everyone whose heart stirred him ¹⁶  to volunteer ¹⁷  to do the work,

Keluaran 36:4

36:4 So all the skilled people who were doing all the work on the sanctuary came from the work ¹⁸  they were doing

[9:7]  ¹ tn Heb “Pharaoh sent.” The phrase “representatives to investigate” is implied in the context.

[9:7]  ² tn Heb “and the heart of Pharaoh was hardened.” This phrase translates the Hebrew word כָּבֵד (kaved; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition.

[19:23]  ³ tn The construction is emphatic: “because you – you solemnly warned us.” Moses’ response to God is to ask how they would break through when God had already charged them not to. God knew them better than Moses did.

[19:23]  ⁴ tn Heb “sanctify it.”

[28:1]  ⁵ 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]  ⁶ 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]  ⁷ 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.

[32:20]  ⁸ tn Here “it” has been supplied.

[32:20]  ⁹ tn Here “it” has been supplied.

[32:20]  sn Pouring the ashes into the water running from the mountain in the brook (Deut 9:21) and making them drink it was a type of the bitter water test that tested the wife suspected of unfaithfulness. Here the reaction of the people who drank would indicate guilt or not (U. Cassuto, Exodus, 419).

[32:24]  ¹⁰ tn Here “it” has been supplied.

[32:24]  ¹¹ sn Aaron first tried to blame the people, and then he tried to make it sound like a miracle – was it to sound like one of the plagues where out of the furnace came life? This text does not mention it, but Deut 9:20 tells how angry God was with Aaron. Only intercession saved his life.

[33:4]  ¹² tn Or “bad news” (NAB, NCV).

[33:4]  ¹³ sn The people would rather have risked divine discipline than to go without Yahweh in their midst. So they mourned, and they took off the ornaments. Such had been used in making the golden calf, and so because of their association with all of that they were to be removed as a sign of remorse.

[36:2]  ¹⁴ tn The verb קָרָא (qara’) plus the preposition “to” – “to call to” someone means “to summon” that person.

[36:2]  ¹⁵ tn Here there is a slight change: “in whose heart Yahweh had put skill.”

[36:2]  ¹⁶ tn Or “whose heart was willing.”

[36:2]  ¹⁷ sn The verb means more than “approach” or “draw near”; קָרַב (qarav) is the word used for drawing near the altar as in bringing an offering. Here they offer themselves, their talents and their time.

[36:4]  ¹⁸ tn Heb “a man, a man from his work”; or “each one from his work.”