Exodus 25:1-39:31

New English Translation

Footnotes

1. Exodus 25:1 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.
2. Exodus 25:2 tn The verb is וְיִקְחוּ (v^eyiq^ekhu), the Qal imperfect or jussive with vav; after the imperative “speak” this verb indicates the purpose or result: “speak…that they may take” and continues with the force of a command.
3. Exodus 25:2 tn The “offering” (תְּרוּמָה, t^erumah) is perhaps better understood as a contribution since it was a freewill offering. There is some question about the etymology of the word. The traditional meaning of “heave-offering” derives from the idea of “elevation,” a root meaning “to be high” lying behind the word. B. Jacob says it is something sorted out of a mass of material and designated for a higher purpose (Exodus, 765). S. R. Driver (Exodus, 263) corrects the idea of “heave-offering” by relating the root to the Hiphil form of that root, herim, “to lift” or “take off.” He suggests the noun means “what is taken off” from a larger mass and so designated for sacred purposes. The LXX has “something taken off.”
4. Exodus 25:2 tn The verb יִדְּבֶנּוּ (yidd^evennu) is related to the word for the “freewill offering” (נְדָבָה, n^edavah). The verb is used of volunteering for military campaigns (Judg 5:2, 9) and the willing offerings for both the first and second temples (see 1 Chr 29:5, 6, 9, 14, 17).
5. Exodus 25:2 tn The pronoun is plural.
6. Exodus 25:3 tn The pronoun is plural.
7. Exodus 25:4 sn The blue refers to dye made from shellfish. It has a dark blue or purple-blue, almost violet color. No significance for the color is attached.
8. Exodus 25:4 sn Likewise this color dye was imported from Phoenicia, where it was harvested from the shellfish or snail. It is a deep purple-red color.
9. Exodus 25:4 sn This color is made from the eggs and bodies of the worm coccus ilicus, which is found with the holly plant—so Heb “worm of brilliance.” The powder made from the dried maggots produces a bright red-yellow color (W. C. Kaiser, Jr., “Exodus,” EBC 2:452). B. Jacob takes the view that these are not simply colors that are being introduced here, but fabrics dyed with these colors (Exodus, 765). At any rate, the sequence would then be metals, fabrics, and leathers (v. 5).
10. Exodus 25:4 sn This is generally viewed as a fine Egyptian linen that had many more delicate strands than ordinary linen.
11. Exodus 25:4 sn Goat’s hair was spun into yarn (35:26) and used to make the material for the first tent over the dwelling. It is ideal for tenting, since it is loosely woven and allows breezes to pass through, but with rain the fibers expand and prevent water from seeping through.
12. Exodus 25:5 sn W. C. Kaiser compares this to morocco leather (“Exodus,” EBC 2:453); it was skin that had all the wool removed and then was prepared as leather and dyed red. N. M. Sarna, on the other hand, comments, “The technique of leather production is never described [in ancient Hebrew texts]. Hence, it is unclear whether Hebrew מְאָדָּמִים (meʾoddamim) literally ‘made red,’ refers to the tanning or dyeing process” (Exodus [JPSTC], 157).
13. Exodus 25:5 tn The meaning of the word תְּחָשִׁים (t^ekhashim) is debated. The Arabic tuhas or duhas is a dolphin, and so some think a sea animal is meant—something like a dolphin or porpoise (cf. NASB; ASV “sealskins”; NIV “hides of sea cows”). Porpoises are common in the Red Sea; their skins are used for clothing by the bedouin. The word has also been connected to an Egyptian word for “leather” (ths); see S. R. Driver, Exodus, 265. Some variation of this is followed by NRSV (“fine leather”) and NLT (“fine goatskin leather”). Another suggestion connects this word to an Akkadian one that describes a precious stone that is yellow or orange and also leather dyed with the color of this stone (N. M. Sarna, Exodus [JPSTC], 157-58).
14. Exodus 25:5 sn The wood of the acacia is darker and harder than oak, and so very durable.
15. Exodus 25:8 tn The verb is a perfect with vav (ו) consecutive; it follows in the sequence initiated by the imperative in v. 2 and continues with the force of a command.
16. Exodus 25:8 tn The word here is מִקְדּשׁ (miqdash), “a sanctuary” or “holy place”; cf. NLT “sacred residence.” The purpose of building it is to enable Yahweh to reside (וְשָׁכַנְתִּי, v^eshakhanti) in their midst. U. Cassuto reminds the reader that God did not need a place to dwell, but the Israelites needed a dwelling place for him, so that they would look to it and be reminded that he was in their midst (Exodus, 327).
17. Exodus 25:9 tn The pronoun is singular.
18. Exodus 25:9 sn The expression “the pattern of the tabernacle” (תַּבְנִית הַמִּשְׁכָּן, tavnit hammishkan) has been the source of much inquiry. The word rendered “pattern” is related to the verb “to build”; it suggests a model. S. R. Driver notes that in ancient literature there is the account of Gudea receiving in a dream a complete model of a temple he was to erect (Exodus, 267). In this passage Moses is being shown something on the mountain that should be the pattern of the earthly sanctuary. The most plausible explanation of what he was shown comes from a correlation with comments in the Letter to the Hebrews and the book of Revelation, which describe the heavenly sanctuary as the true sanctuary, and the earthly as the copy or shadow. One could say that Moses was allowed to see what John saw on the island of Patmos, a vision of the heavenly sanctuary. That still might not explain what it was, but it would mean he saw a revelation of the true tent, and that would imply that he learned of the spiritual and eternal significance of all of it. The fact that Israel’s sanctuary resembled those of other cultures does not nullify this act of revelation; rather, it raises the question of where the other nations got their ideas if it was not made known early in human history. One can conclude that in the beginning there was much more revealed to the parents in the garden than Scripture tells about (Cain and Abel did know how to make sacrifices before Leviticus legislated it). Likewise, one cannot but guess at the influence of the fallen Satan and his angels in the world of pagan religion. Whatever the source, at Sinai God shows the true, and instructs that it all be done without the pagan corruptions and additions. U. Cassuto notes that the existence of these ancient parallels shows that the section on the tabernacle need not be dated in the second temple period, but fits the earlier period well (Exodus, 324).
19. Exodus 25:9 tn The pronoun is plural.
20. Exodus 25:9 sn Among the many helpful studies on the tabernacle, include S. M. Fish, “And They Shall Build Me a Sanctuary,” Gratz College of Jewish Studies 2 (1973): 43-59; I. Hart, “Preaching on the Account of the Tabernacle,” EvQ 54 (1982): 111-16; D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42; S. McEvenue, “The Style of Building Instructions,” Sem 4 (1974): 1-9; M. Ben-Uri, “The Mosaic Building Code,” Creation Research Society Quarterly 19 (1982): 36-39.
21. Exodus 25:10 sn This section begins with the ark, the most sacred and important object of Israel’s worship. Verses 10-15 provide the instructions for it, v. 16 has the placement of the Law in it, vv. 17-21 cover the mercy lid, and v. 22 the meeting above it. The point of this item in the tabernacle is to underscore the focus: the covenant people must always have God’s holy standard before them as they draw near to worship. A study of this would focus on God’s nature (he is a God of order, precision, and perfection), on the usefulness of this item for worship, and on the typology intended.
22. Exodus 25:10 tn The word “ark” has long been used by English translations to render אָרוֹן (ʾaron), the word used for the wooden “box,” or “chest,” made by Noah in which to escape the flood and by the Israelites to furnish the tabernacle.
23. Exodus 25:10 tn The size is two and a half cubits long, a cubit and a half wide, and a cubit and a half high. The size is estimated on the assumption that the cubit is 18 inches (see S. R. Driver, Exodus, 267).
24. Exodus 25:11 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. Exodus 25:11 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.
26. Exodus 25:11 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.
27. Exodus 25:16 sn The “testimony” is the Decalogue (Exod 24:12; 31:18; Deut 4:13; 9:9; 1 Kgs 8:9); the word identifies it as the witness or affirmation of God’s commandments belonging to his covenant with Israel. It expressed God’s will and man’s duty. In other cultures important documents were put at the feet of the gods in the temples.
28. Exodus 25:17 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).
29. Exodus 25:17 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).
30. Exodus 25:18 tn The evidence suggests that the cherubim were composite angelic creatures that always indicated the nearness of God. So here images of them were to be crafted and put on each end of the ark of the covenant to signify that they were there. Ezekiel 1 describes four cherubim as each having human faces, four wings, and parts of different animals for their bodies. Traditions of them appear in the other cultures as well. They serve to guard the holy places and to bear the throne of God. Here they were to be beaten out as part of the lid.
31. Exodus 25:19 tn The text now shifts to use an imperative with the vav (ו) conjunction.
32. Exodus 25:19 tn The use of זֶה (zeh) repeated here expresses the reciprocal ideas of “the one” and “the other” (see R. J. Williams, Hebrew Syntax, 26, §132).
33. Exodus 25:19 sn The angels were to form one piece with the lid and not be separated. This could be translated “of one piece with” the lid, but it is likely the angels were simply fastened to it permanently.
34. Exodus 25:20 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.
35. Exodus 25:20 tn Heb “their faces a man to his brother.”
36. Exodus 25:20 tn Heb “the faces of the cherubim will be” (“the cherubim” was moved to the preceding clause for smoother English).
37. Exodus 25:22 sn Here then is the main point of the ark of the covenant, and the main point of all worship—meeting with God through atonement. The text makes it clear that here God would meet with Moses (“you” is singular) and then he would speak to the people—he is the mediator of the covenant. S. R. Driver (Exodus, 272) makes the point that the verb here is not the word that means “to meet by chance” (as in Exod 3:18), but “to meet” by appointment for a purpose (וְנוֹעַדְתִּי, v^enoʿadti). The parallel in the NT is Jesus Christ and his work. The theology is that the Law condemns people as guilty of sin, but the sacrifice of Christ makes atonement. So he is the “place of propitiation” (Rom 3:25) who gains communion with the Father for sinners. A major point that could be made from this section is this: At the center of worship must be the atoning work of Christ—a perpetual reminder of God’s righteous standard (the testimony in the ark) and God’s gracious provision (the atonement lid).
38. Exodus 25:22 tn The verb is placed here in the text: “and I will speak”; it has been moved in this translation to be closer to the direct object clause.
39. Exodus 25:23 sn The Table of the Bread of the Presence (Tyndale’s translation, “Shewbread,” was used in KJV and influenced ASV, NAB) was to be a standing acknowledgment that Yahweh was the giver of daily bread. It was called the “presence-bread” because it was set out in his presence. The theology of this is that God provides, and the practice of this is that the people must provide for constant thanks. So if the ark speaks of communion through atonement, the table speaks of dedicatory gratitude.
40. Exodus 25:24 tn “Gold” is an adverbial accusative of material.
41. Exodus 25:25 sn There is some debate as to the meaning of מִסְגֶּרֶת (misgeret). This does not seem to be a natural part of the table and its legs. The drawing on the Arch of Titus shows two cross-stays in the space between the legs, about halfway up. It might have been nearer the top, but the drawing of the table of presence-bread from the arch shows it half-way up. This frame was then decorated with the molding as well.
42. Exodus 25:26 tn Heb “give.”
43. Exodus 25:26 tn Heb “which [are] to four of its feet.”
44. Exodus 25:27 tn Heb “houses”; NAB, NASB “holders.”
45. Exodus 25:28 tn The verb is a Niphal perfect with vav consecutive, showing here the intended result: “so that [the table] might be lifted up [by them].” The noun “the table” is introduced by what looks like the sign of the accusative, but here it serves to introduce or emphasize the nominative (see GKC 365 §117.i).
46. Exodus 25:29 tn Or “a deep gold dish.” The four nouns in this list are items associated with the table and its use.
47. Exodus 25:29 tn Or “cups” (NAB, TEV).
48. Exodus 25:29 tn The expression “for pouring out offerings” represents Hebrew אֲשֶׁר יֻסַּךְ בָּהֵן (ʾasher yussakh bahen). This literally says, “which it may be poured out with them,” or “with which [libations] may be poured out.”
49. Exodus 25:30 sn The name basically means that the bread is to be set out in the presence of Yahweh. The custom of presenting bread on a table as a thank offering is common in other cultures as well. The bread here would be placed on the table as a symbol of the divine provision for the twelve tribes—continually, because they were to express their thanksgiving continually. Priests could eat the bread after certain times. Fresh bread would be put there regularly.
50. Exodus 25:31 sn Clearly the point here is to provide light in the tent for access to God. He provided for his worshipers a light for the way to God, but he also wanted them to provide oil for the lamp to ensure that the light would not go out. Verses 31-36 describe the piece. It was essentially one central shaft, with three branches on either side turned out and upward. The stem and the branches were ornamented every so often with gold that was formed into the shape of the calyx and corolla of the almond flower. On top of the central shaft and the six branches were the lamps.
51. Exodus 25:31 tn The word is מְנֹרָה (m^enorah)—here in construct to a following genitive of material. The main piece was one lampstand, but there were seven lamps on the shaft and its branches. See E. Goodenough, “The Menorah among the Jews of the Roman World,” HUCA 23 (1950/51): 449-92.
52. Exodus 25:31 sn U. Cassuto (Exodus, 342-44) says that the description “the cups, knobs and flowers” is explained in vv. 32-36 as three decorations in the form of a cup, shaped like an almond blossom, to be made on one branch. Every cup will have two parts, (a) a knob, that is, the receptacle at the base of the blossom, and (b) a flower, which is called the corolla, so that each lamp rests on top of a flower.
53. Exodus 25:31 tn Heb “will be from/of it”; the referent (“the same piece” of wrought metal) has been specified in the translation for clarity.
54. Exodus 25:32 tn Heb “from the sides of it.”
55. Exodus 25:32 tn Heb “from the second side.”
56. Exodus 25:33 tn The text uses “one” again; “the one…the one” means “the one…and the next” in the distributive sense.
57. Exodus 25:33 tn Heb “thus.”
58. Exodus 25:35 tn For clarity the phrase “the first” has been supplied.
59. Exodus 25:35 tn For clarity the phrase “the next” has been supplied.
60. Exodus 25:35 tn For clarity the phrase “the third” has been supplied.
61. Exodus 25:36 tn Heb “will be from it.”
62. Exodus 25:37 tn The word for “lamps” is from the same root as the lampstand, of course. The word is נֵרוֹת (nerot). This probably refers to the small saucer-like pottery lamps that are made very simply with the rim pinched over to form a place to lay the wick. The bowl is then filled with olive oil as fuel.
63. Exodus 25:37 tn The translation “set up on” is from the Hebrew verb “bring up.” The construction is impersonal, “and he will bring up,” meaning “one will bring up.” It may mean that people were to fix the lamps on to the shaft and the branches, rather than cause the light to go up (see S. R. Driver, Exodus, 277).
64. Exodus 25:37 tn This is a Hiphil perfect with vav consecutive, from אוֹר (ʾor, “light”), and in the causative, “to light, give light.”
65. Exodus 25:38 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.
66. Exodus 25:38 tn “are to be” has been supplied.
67. Exodus 25:39 tn Heb “a talent.”
68. Exodus 25:39 tn The text has “he will make it” or “one will make it.” With no expressed subject it is given a passive translation.
69. Exodus 25:40 tn The text uses two imperatives: “see and make.” This can be interpreted as a verbal hendiadys, calling for Moses and Israel to see to it that they make these things correctly.
70. Exodus 25:40 tn The participle is passive, “caused to see,” or, “shown.”
71. Exodus 25:40 sn The message of this section surely concerns access to God. To expound this correctly, though, since it is an instruction section for building the lampstand, the message would be: God requires that his people ensure that light will guide the way of access to God. The breakdown for exposition could be the instructions for preparation for light (one lamp, several branches), then instructions for the purpose and maintenance of the lamps, and then the last verse telling the divine source for the instructions. Naturally, the metaphorical value of light will come up in the study, especially from the NT. So in the NT there is the warning that if churches are unfaithful God will remove their lampstand, their ministry (Rev 2-3).
72. Exodus 26:1 sn This chapter is given over to the details of the structure itself, the curtains, coverings, boards and walls and veil. The passage can be studied on one level for its function both practically and symbolically for Israel’s worship. On another level it can be studied for its typology, for the tabernacle and many of its parts speak of Christ. For this one should see the commentaries.
73. Exodus 26:1 tn The word order in Hebrew thrusts the direct object to the front for particular emphasis. After the first couple of pieces of furniture are treated (chap. 25), attention turns to the tabernacle itself.
74. Exodus 26:1 tn This is for the adverbial accusative explaining how the dwelling place is to be made.
75. Exodus 26:1 sn S. R. Driver suggests that the curtains were made with threads dyed with these colors (Exodus, 280). Perhaps the colored threads were used for embroidering the cherubim in the curtains.
76. Exodus 26:1 tn The construction is difficult in this line because of the word order. “Cherubim” is an adverbial accusative explaining how they were to make the curtains. And מַעֲשֵׂה חֹשֵׁב (maʿaseh khoshev) means literally “work of a designer”; it is in apposition to “cherubim.” The Hebrew participle means “designer” or “deviser” so that one could render this “of artistic designs in weaving” (S. R. Driver, Exodus, 280-81). B. Jacob says that it refers to “artistic weavers” (Exodus, 789).
77. Exodus 26:2 tn Heb “one” (so KJV).
78. Exodus 26:2 tn Heb “28 cubits” long and “4 cubits” wide.
79. Exodus 26:3 tn This is the active participle, not the passive. It would normally be rendered “joining together.” The Bible uses the active because it has the result of the sewing in mind, namely, that every curtain accompanies another (U. Cassuto, Exodus, 348).
80. Exodus 26:3 tn Heb “a woman to her sister,” this form of using nouns to express “one to another” is selected because “curtains” is a feminine noun (see GKC 448 §139.e).
81. Exodus 26:3 tn The phrase “the other” has been supplied.
82. Exodus 26:4 tn Here “loops” has been supplied.
83. Exodus 26:5 tn Heb “a woman to her sister.”
84. Exodus 26:6 tn Heb “one”; KJV “it shall be one tabernacle”; NRSV “that the tabernacle may be one whole”; NLT “a single unit.”
85. Exodus 26:7 sn This chapter will show that there were two sets of curtains and two sets of coverings that went over the wood building to make the tabernacle or dwelling place. The curtains of fine linen described above could be seen only by the priests from inside. Above that was the curtain of goats’ hair. Then over that were the coverings, an inner covering of rams’ skins dyed red and an outer covering of hides of fine leather. The movement is from the inside to the outside because it is God’s dwelling place; the approach of the worshiper would be the opposite. The pure linen represented the righteousness of God, guarded by the embroidered cherubim; the curtain of goats’ hair was a reminder of sin through the daily sin offering of a goat; the covering of rams’ skins dyed red was a reminder of the sacrifice and the priestly ministry set apart by blood, and the outer covering marked the separation between God and the world. These are the interpretations set forth by Kaiser; others vary, but not greatly (see W. C. Kaiser, Jr., “Exodus,” EBC 2:459).
86. Exodus 26:7 sn This curtain will serve “for a tent over the tabernacle,” as a dwelling place.
87. Exodus 26:7 tn Heb “you will make them”
88. Exodus 26:8 tn Heb “one”
89. Exodus 26:9 sn The text seems to describe this part as being in front of the tabernacle, hanging down to form a valence at the entrance (S. R. Driver, Exodus, 284).
90. Exodus 26:11 tn Heb “one”
91. Exodus 26:12 sn U. Cassuto (Exodus, 353) cites b. Shabbat 98b which says, “What did the tabernacle resemble? A woman walking on the street with her train trailing behind her.” In the expression “the half of the curtain that remains,” the verb agrees in gender with the genitive near it.
92. Exodus 26:13 tn Literally “cubit.”
93. Exodus 26:13 sn U. Cassuto states the following: “To the north and to the south, since the tent curtains were 30 cubits long, there were 10 cubits left over on each side; these covered the 9 cubits of the curtains of the tabernacle and also the bottom cubit of the boards, which the tabernacle curtains did not suffice to cover. It is to this that v. 13 refers” (Exodus, 353).
94. Exodus 26:14 sn Two outer coverings made of stronger materials will be put over the tent and the curtain, the two inner layers.
95. Exodus 26:14 tn See the note on this phrase in Exod 25:5.
96. Exodus 26:15 tn There is debate whether the word הַקְּרָשִׁים (haqq^erashim) means “boards” (KJV, ASV, NAB, NASB) or “frames” (NIV, NCV, NRSV, TEV) or “planks” (see Ezek 27:6) or “beams,” given the size of them. The literature on this includes M. Haran, “The Priestly Image of the Tabernacle,” HUCA 36 (1965): 192; B. A. Levine, “The Description of the Tabernacle Texts of the Pentateuch,” JAOS 85 (1965): 307-18; J. Morgenstern, “The Ark, the Ephod, and the Tent,” HUCA 17 (1942/43): 153-265; 18 (1943/44): 1-52.
97. Exodus 26:15 tn “Wood” is an adverbial accusative.
98. Exodus 26:15 tn The plural participle “standing” refers to how these items will be situated; they will be vertical rather than horizontal (U. Cassuto, Exodus, 354).
99. Exodus 26:16 tn Heb “the frame.”
100. Exodus 26:17 sn Heb “hands,” the reference is probably to projections that served as stays or supports. They may have been tenons, or pegs, projecting from the bottom of the frames to hold the frames in their sockets (S. R. Driver, Exodus, 286).
101. Exodus 26:17 tn Or “being joined each to the other.”
102. Exodus 26:18 tn Heb “on the south side southward.”
103. Exodus 26:19 tn The clause is repeated to show the distributive sense; it literally says, “and two bases under the one frame for its two projections.”
104. Exodus 26:22 tn Or “westward” (toward the sea).
105. Exodus 26:23 sn The term rendered “corners” is “an architectural term for some kind of special corner structure. Here it seems to involve two extra supports, one at each corner of the western wall” (N. M. Sarna, Exodus [JPSTC], 170).
106. Exodus 26:24 tn Heb “they will be for the two corners.” This is the last clause of the verse, moved forward for clarity.
107. Exodus 26:28 sn These bars served as reinforcements to hold the upright frames together. The Hebrew term for these bars is also used of crossbars on gates (Judg 16:3; Neh 3:3).
108. Exodus 26:30 tn The noun is מִשְׁפָּט (mishpat), often translated “judgment” or “decision” in other contexts. In those settings it may reflect its basic idea of custom, which here would be reflected with a rendering of “prescribed norm” or “plan.”
109. Exodus 26:31 tn Although translated “curtain” (traditionally “veil,” so ASV, NAB, NASB) this is a different word from the one used earlier of the tent curtains, so “special curtain” is used. The word פָּרֹכֶת (parokhet) seems to be connected with a verb that means “to shut off” and was used with a shrine. This curtain would form a barrier in the approach to God (see S. R. Driver, Exodus, 289).
110. Exodus 26:31 tn The verb is the third masculine singular form, but no subject is expressed. It could be translated “one will make” or as a passive. The verb means “to make,” but probably has the sense of embroidering both here and in v. 1.
111. Exodus 26:32 tn Heb “put it.”
112. Exodus 26:32 tn This clause simply says “and their hooks gold,” but is taken as a circumstantial clause telling how the veil will be hung.
113. Exodus 26:32 tn Heb “on four silver bases.”
114. Exodus 26:33 tn The traditional expression is “within the veil,” literally “into the house (or area) of the (special) curtain.”
115. Exodus 26:33 tn Or “the Holy of Holies.”
116. Exodus 26:36 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.
117. Exodus 26:36 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).
118. Exodus 26:37 tn “will be” has been supplied.
119. Exodus 26:37 sn In all the details of this chapter the expositor should pay attention to the overall message rather than engage in speculation concerning the symbolism of the details. It is, after all, the divine instruction for the preparation of the dwelling place for Yahweh. The point could be said this way: The dwelling place of Yahweh must be prepared in accordance with, and by the power of, his divine word. If God was to fellowship with his people, then the center of worship had to be made to his specifications, which were in harmony with his nature. Everything was functional for the approach to God through the ritual by divine provisions. But everything also reflected the nature of God, the symmetry, the order, the pure wood, the gold overlay, or (closer to God) the solid gold. And the symbolism of the light, the table, the veil, the cherubim—all of it was revelatory. All of it reflected the reality in heaven. Churches today do not retain the pattern and furnishings of the old tabernacle. However, they would do well to learn what God was requiring of Israel, so that their structures are planned in accordance with the theology of worship and the theology of access to God. Function is a big part, but symbolism and revelation instruct the planning of everything to be used. Christians live in the light of the fulfillment of Christ, and so they know the realities that the old foreshadowed. While a building is not necessary for worship (just as Israel worshiped in places other than the sanctuary), it is practical, and if there is going to be one, then the most should be made of it in the teaching and worshiping of the assembly. This chapter, then, provides an inspiration for believers on preparing a functional, symbolical, ordered place of worship that is in harmony with the word of God. And there is much to be said for making it as beautiful and uplifting as is possible—as a gift of freewill offering to God. Of course, the most important part of preparing a place of worship is the preparing of the heart. Worship, to be acceptable to God, must be in Christ. He said that when the temple was destroyed he would raise it up in three days. While he referred to his own body, he also alluded to the temple by the figure. When they put Jesus to death, they were destroying the temple; at his resurrection he would indeed begin a new form of worship. He is the tent, the curtain, the atonement, that the sanctuary foreshadowed. And then, believers also (when they receive Christ) become the temple of the Lord. So the NT will take the imagery and teaching of this chapter in a number of useful ways that call for more study. This does not, however, involve allegorization of the individual tabernacle parts.
120. Exodus 27:1 tn The article on this word identifies this as the altar, meaning the main high altar on which the sacrifices would be made.
121. Exodus 27:1 tn The dimensions are 5 cubits by 5 cubits by 3 cubits high.
122. Exodus 27:1 tn Heb “four”; this refers to four sides. S. R. Driver says this is an archaism that means there were four equal sides (Exodus, 291).
123. Exodus 27:1 tn Heb “and 3 cubits its height.”
124. Exodus 27:2 sn The horns of the altar were indispensable—they were the most sacred part. Blood was put on them; fugitives could cling to them, and the priests would grab the horns of the little altar when making intercessory prayer. They signified power, as horns on an animal did in the wild (and so the word was used for kings as well). The horns may also represent the sacrificial animals killed on the altar.
125. Exodus 27:2 sn The text, as before, uses the prepositional phrase “from it” or “part of it” to say that the horns will be part of the altar—of the same piece as the altar. They were not to be made separately and then attached, but made at the end of the boards used to build the altar (U. Cassuto, Exodus, 363).
126. Exodus 27:3 sn The word is literally “its fat,” but sometimes it describes “fatty ashes” (TEV “the greasy ashes”). The fat would run down and mix with the ashes, and this had to be collected and removed.
127. Exodus 27:3 sn This was the larger bowl used in tossing the blood at the side of the altar.
128. Exodus 27:3 tn The text has “to all its vessels.” This is the lamed (ל) of inclusion according to Gesenius, meaning “all its utensils” (GKC 458 §143.e).
129. Exodus 27:4 tn The noun מִכְבָּר (mikhbar) means “a grating”; it is related to the word that means a “sieve.” This formed a vertical support for the ledge, resting on the ground and supporting its outer edge (S. R. Driver, Exodus, 292).
130. Exodus 27:5 tn The verb is the verb “to be,” here the perfect tense with vav (ו) consecutive. It is “and it will be” or “that it may be,” or here “that it may come” halfway up.
131. Exodus 27:5 tn Heb “to the half of the altar.”
132. Exodus 27:7 tn The verb is a Hophal perfect with vav consecutive: וְהוּבָא (v^ehuvaʾ, “and it will be brought”). The particle אֶת (ʾet) here introduces the subject of the passive verb (see a similar use in 21:28, “and its flesh will not be eaten”).
133. Exodus 27:7 tn The construction is the infinitive construct with the preposition ב (bet): “in carrying it.” Here the meaning must be that the poles are not left in the rings, but only put into the rings when they carried it.
134. Exodus 27:8 tn The verb is used impersonally; it reads “just as he showed you.” This form then can be made a passive in the translation.
135. Exodus 27:8 tn Heb “thus they will make.” Here too it could be given a passive translation since the subject is not expressed. But “they” would normally refer to the people who will be making this and so can be retained in the translation.sn Nothing is said about the top of the altar. Some commentators suggest, in view of the previous instruction for making an altar out of earth and stone, that when this one was to be used it would be filled up with dirt clods and the animal burnt on the top of that. If the animal was burnt inside it, the wood would quickly burn. A number of recent scholars think this was simply an imagined plan to make a portable altar after the pattern of Solomon’s—but that is an unsatisfactory suggestion. This construction must simply represent a portable frame for the altar in the courtyard, an improvement over the field altar. The purpose and function of the altar are not in question. Here worshipers would make their sacrifices to God in order to find forgiveness and atonement, and in order to celebrate in worship with him. No one could worship God apart from this; no one could approach God apart from this. So too the truths that this altar communicated form the basis and center of all Christian worship. One could word an applicable lesson this way: Believers must ensure that the foundation and center of their worship is the altar, i.e., the sacrificial atonement.
136. Exodus 27:9 tn Or “enclosure” (TEV).
137. Exodus 27:9 tn Heb “south side southward.”
138. Exodus 27:9 tn Or “curtains.”
139. Exodus 27:9 sn The entire courtyard of 150 feet by 75 feet was to be enclosed by a curtain wall held up with posts in bases. All these hangings were kept in place by a cord and tent pegs.
140. Exodus 27:10 tn Heb “and.”
141. Exodus 27:11 tn Heb “and thus.”
142. Exodus 27:11 tn Here the phrase “there will be” has been supplied.
143. Exodus 27:11 sn These bands have been thought by some to refer to connecting rods joining the tops of the posts. But it is more likely that they are bands or bind rings surrounding the posts at the base of the capitals (see 38:17).
144. Exodus 27:14 tn The word literally means “shoulder.” The next words, “of the gate,” have been supplied here and in v. 15. The east end would contain the courtyard’s entry with a wall of curtains on each side of the entry (see v. 16).
145. Exodus 27:14 tn Here “will be” has been supplied.
146. Exodus 27:15 tn Heb “shoulder.”
147. Exodus 27:15 tn Here the phrase “there will be” has been supplied.
148. Exodus 27:17 tn The text uses the passive participle here: they are to “be filleted with silver” or “bound round” with silver.
149. Exodus 27:17 tn Here the phrase “are to be” has been supplied.
150. Exodus 27:18 tn Heb “100 cubits.”
151. Exodus 27:18 tn Heb “fifty.” The text has “and the width 50 [cubits] with 50.” This means that it is 50 cubits wide on the western end and 50 cubits wide on the eastern end.
152. Exodus 27:18 tn Here “hangings” has been supplied.
153. Exodus 27:18 tn Here the phrase “is to be” has been supplied.
154. Exodus 27:19 tn Heb “to all”; for use of the preposition ל (lamed) to show inclusion (“all belonging to”) see GKC 458 §143.e.
155. Exodus 27:19 tn Here “used” has been supplied.
156. Exodus 27:19 sn The tabernacle is an important aspect of OT theology. The writer’s pattern so far has been: ark, table, lamp, and then their container (the tabernacle); then the altar and its container (the courtyard). The courtyard is the place of worship where the people could gather—they entered God’s courts. Though the courtyard may not seem of much interest to current readers, it did interest the Israelites. Here the sacrifices were made, the choirs sang, the believers offered their praises, they had their sins forgiven, they came to pray, they appeared on the holy days, and they heard from God. It was sacred because God met them there; they left the “world” (figuratively speaking) and came into the very presence of God.
157. Exodus 27:20 tn The form is the imperfect tense with the vav showing a sequence with the first verb: “you will command…that they take.” The verb “take, receive” is used here as before for receiving an offering and bringing it to the sanctuary.
158. Exodus 27:20 tn Heb “lamp,” which must be a collective singular here.
159. Exodus 27:20 tn The verb is unusual; it is the Hiphil infinitive construct of עָלָה (ʿalah), with the sense here of “to set up” to burn, or “to fix on” as in Exod 25:37, or “to kindle” (U. Cassuto, Exodus, 370).
160. Exodus 27:20 sn The word can mean “continually,” but in this context, as well as in the passages on the sacrifices, “regularly” is better, since each morning things were cleaned and restored.
161. Exodus 27:21 tn The LXX has mistakenly rendered this name “the tent of the testimony.”
162. Exodus 27:21 tn Or “covenant,” or “treaty.”
163. Exodus 27:21 sn The lamps were to be removed in the morning so that the wicks could be trimmed and the oil replenished (30:7) and then lit every evening to burn through the night.
164. Exodus 27:21 sn This is the first of several sections of priestly duties. The point is a simple one here: those who lead the worship use the offerings of the people to ensure that access to God is illumined regularly. The NT will make much of the symbolism of light.
165. Exodus 28:1 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.
166. Exodus 28:1 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.
167. Exodus 28:1 tn This entire clause is a translation of the Hebrew לְכַהֲנוֹ־לִי (l^ekhahano 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.
168. Exodus 28:2 sn The genitive “holiness” is the attribute for “garments”—“garments of holiness.” The point of the word “holy” is that these garments would be distinctive from ordinary garments, for they set Aaron apart to sanctuary service and ministry.
169. Exodus 28:2 tn The expression is לְכָבוֹד וּלְתִפְאָרֶת (l^ekhavod ul^etifʾaret, “for glory and for beauty”). W. C. Kaiser (“Exodus,” EBC 2:465), quoting the NIV’s “to give him dignity and honor,” says that these clothes were to exalt the office of the high priest as well as beautify the worship of God (which explains more of what the text has than the NIV rendering). The meaning of the word “glory” has much to do with the importance of the office, to be sure, but in Exodus the word has been used also for the brilliance of the presence of Yahweh, and so the magnificence of these garments might indeed strike the worshiper with the sense of the exaltation of the service.
170. Exodus 28:3 tn Heb “And you, you will speak to.”
171. Exodus 28:3 tn Heb “wise of heart.” The word for “wise” (חַכְמֵי, khakhme, the plural construct form) is from the word group that is usually translated “wisdom, wise, be wise,” but it has as its basic meaning “skill” or “skillful.” This is the way it is used in 31:3, 6 and 35:10 etc. God gave these people “wisdom” so that they would know how to make these things. The “heart” for the Hebrews is the locus of understanding, the mind and the will. To be “wise of heart” or “wise in heart” means that they had the understanding to do skillful work, they were talented artisans and artists.
172. Exodus 28:3 sn There is no necessity to take this as a reference to the Holy Spirit who produces wisdom in these people, although that is not totally impossible. A number of English versions (e.g., NAB, NIV, NCV, NRSV, TEV, CEV, NLT) do not even translate the word “spirit.” It probably refers to their attitude and ability. U. Cassuto has “to all the artisans skilled in the making of stately robes, in the heart [i.e., mind] of each of whom I have implanted sagacity in his craft so that he may do his craft successfully” (Exodus, 371).
173. Exodus 28:3 tn The form is the perfect tense with the vav (ו) consecutive; after the instruction to speak to the wise, this verb, equal to an imperfect, will have the force of purpose.
174. Exodus 28:3 tn Or “to sanctify him” (ASV) or “to consecrate him” (KJV, NASB, NRSV). It is the garments that will set Aaron apart, or sanctify him, not the workers. The expression could be taken to mean “for his consecration” (NIV) since the investiture is part of his being set apart for service.
175. Exodus 28:4 sn The breastpiece seems to have been a pouch of sorts or to have had a pocket, since it was folded in some way (28:16; 39:9) and contained the Urim and Thummim (Exod 28:30; Lev 8:8).
176. Exodus 28:4 sn The word “ephod” is taken over directly from Hebrew, because no one knows how to translate it, nor is there agreement about its design. It refers here to a garment worn by the priests, but the word can also refer to some kind of image for a god (Judg 8:27).
177. Exodus 28:4 tn The word תַּשְׁבֵּץ (tashbets), which describes the tunic and which appears only in this verse, is related to a verb (also rare) of the same root in 28:39 that describes making the tunic. Their meaning is uncertain (see the extended discussion in C. Houtman, Exodus, 3:473-75). A related noun describes gold fasteners and the “settings,” or “mountings,” for precious stones (28:11, 13, 14, 20, 25; 36:18; 39:6, 13, 16, 18; cf. Ps 45:14). The word “fitted” in 28:4 reflects the possibility that “the tunic is to be shaped by sewing,…so that it will fit tightly around the body” (C. Houtman, Exodus, 3:475).
178. Exodus 28:5 tn Heb “and they.” The word “artisans” is supplied as the referent of the pronoun, a connection that is clearer in Hebrew than in English.
179. Exodus 28:5 tn Heb “receive” or “take.”
180. Exodus 28:7 tn Here the Pual perfect with the vav (ו) consecutive provides the purpose clause (equal to a final imperfect); the form follows the use of the active participle, “attached” or more Heb “joining.”
181. Exodus 28:8 tn This is the rendering of the word חֵשֶׁב (kheshev), cognate to the word translated “designer” in v. 6. Since the entire ephod was of the same material, and this was of the same piece, it is unclear why this is singled out as “artistically woven.” Perhaps the word is from another root that just describes the item as a “band.” Whatever the connection, this band was to be of the same material, and the same piece, as the ephod, but perhaps a different pattern (S. R. Driver, Exodus, 301). It is this sash that attaches the ephod to the priest’s body, that is, at the upper border of the ephod and clasped together at the back.
182. Exodus 28:8 tn Heb “from it” but meaning “of one [the same] piece”; the phrase “the ephod” has been supplied.
183. Exodus 28:9 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.
184. Exodus 28:10 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.
185. Exodus 28:10 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.
186. Exodus 28:11 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.
187. Exodus 28:11 tn Or “you will mount them” (NRSV similar).
188. Exodus 28:11 tn Or “rosettes,” shield-like frames for the stones. The Hebrew word means “to plait, checker.”
189. Exodus 28:12 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.
190. Exodus 28:15 tn Heb “a breastpiece of decision” (חֹשֶׁן מִשְׁפָּט, khoshen mishpat; so NAB). The first word, rendered “breastpiece,” is of uncertain etymology. This item was made of material similar to the ephod. It had four rows of three gems on it, bearing the names of the tribes. In it were the urim and thummim. J. P. Hyatt refers to a similar object found in the Egyptian reliefs, including even the twisted gold chains used to hang it from the priest (Exodus [NCBC], 282).
191. Exodus 28:16 tn Heb “four.”
192. Exodus 28:16 tn “when” is added for clarification (U. Cassuto, Exodus, 375).
193. Exodus 28:16 tn The word זֶרֶת (zeret) is half a cubit; it is often translated “span.”
194. Exodus 28:20 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.
195. Exodus 28:21 tn For clarity the words “the number of” have been supplied.
196. Exodus 28:21 tn The phrase translated “the engravings of a seal” is an adverbial accusative of manner here.
197. Exodus 28:23 tn Heb “give, put.”
198. Exodus 28:23 tn Here “upper” has been supplied.
199. Exodus 28:25 tn Here “the other” has been supplied.
200. Exodus 28:25 tn Here “them” has been supplied.
201. Exodus 28:26 tn Here “other” has been supplied.
202. Exodus 28:27 tn Here “more” has been supplied.
203. Exodus 28:29 sn So Aaron will have the names of the tribes on his shoulders (v. 12) which bear the weight and symbol of office (see Isa 9:6; 22:22), and over his heart (implying that they have a constant place in his thoughts [Deut 6:6]). Thus he was to enter the presence of God as the nation’s representative, ever mindful of the nation’s interests, and ever bringing the remembrance of it before God (S. R. Driver, Exodus, 306).
204. Exodus 28:30 sn The Urim and the Thummim were two objects intended for determining the divine will. There is no clear evidence of their size or shape or the material of which they were made, but they seem to have been familiar items to Moses and the people. The best example of their use comes from 1 Sam 14:36-42. Some have suggested from the etymologies that they were light and dark objects respectively, perhaps stones or sticks or some other object. They seem to have fallen out of use after the Davidic period when the prophetic oracles became popular. It may be that the title “breastpiece of judgment” indicates that these objects were used for making “decisions” (J. P. Hyatt, Exodus [NCBC], 283-84). U. Cassuto has the most thorough treatment of the subject (Exodus, 378-82); he lists several very clear rules for their uses gathered from their instances in the Bible, including that they were a form of sacred lot, that priests or leaders of the people only could use them, and that they were used for discovering the divine will in areas that were beyond human knowledge.
205. Exodus 28:30 tn Or “judgment” (KJV, ASV, NASB, NRSV). The term is מִשְׁפָּט (mishpat), the same word that describes the breastpiece that held the two objects. Here it is translated “decisions” since the Urim and Thummim contained in the breastpiece represented the means by which the Lord made decisions for the Israelites. The high priest bore the responsibility of discerning the divine will on matters of national importance.
206. Exodus 28:31 tn The מְעִיל (m^eʿil), according to S. R. Driver (Exodus, 307), is a long robe worn over the ephod, perhaps open down the front, with sleeves. It is made of finer material than ordinary cloaks because it was to be worn by people in positions of rank.
207. Exodus 28:32 tn Heb “mouth” or “opening” (פִּי, pi; in construct).
208. Exodus 28:32 tn The “mouth of its head” probably means its neck; it may be rendered “the opening for the head,” except the pronominal suffix would have to refer to Aaron, and that is not immediately within the context.
209. Exodus 28:32 tn Or “woven work” (KJV, ASV, NASB), that is, “the work of a weaver.” The expression suggests that the weaving was from the fabric edges itself and not something woven and then added to the robe. It was obviously intended to keep the opening from fraying.
210. Exodus 28:32 tn The expression כְּפִי תַחְרָא (k^efi takhraʾ) is difficult. It was early rendered “like the opening of a coat of mail.” It occurs only here and in the parallel 39:23. Tg. Onq. has “coat of mail.” S. R. Driver suggests “a linen corselet,” after the Greek (Exodus, 308). See J. Cohen, “A Samaritan Authentication of the Rabbinic Interpretation of kephi tahraʾ,” VT 24 (1974): 361-66.
211. Exodus 28:32 tn The verb is the Niphal imperfect, here given the nuance of potential imperfect. Here it serves in a final clause (purpose/result), introduced only by the negative (see GKC 503-4 §165.a).
212. Exodus 28:33 sn This must mean round balls of yarn that looked like pomegranates. The fruit was very common in the land, but there is no indication of the reason for its choice here. Pomegranates are found in decorative schemes in Ugarit, probably as signs of fertility. It may be that here they represent the blessing of God on Israel in the land. The bells that are between them possibly have the intent of drawing God’s attention as the priest moves and the bells jingle (anthropomorphic, to be sure), or that the people would know that the priest was still alive and moving inside. Some have suggested that the pomegranate may have recalled the forbidden fruit eaten in the garden (the gems already have referred to the garden), the reason for the priest entering for atonement, and the bells would divert the eye (of God) to remind him of the need. This is possible but far from supportable, since nothing is said of the reason, nor is the fruit in the garden identified.
213. Exodus 28:33 tn The text repeats the idea: “you will make for its hem…all around its hem.”
214. Exodus 28:34 tn The words “the pattern is to be” are not in the Hebrew text, but are supplied in the translation for clarity and for stylistic reasons.
215. Exodus 28:35 tn Heb “it”; the referent (the robe) has been specified in the translation for clarity.
216. Exodus 28:35 tn The form is a Piel infinitive construct with the preposition ל (lamed): “to minister” or “to serve.” It may be taken epexegetically here, “while serving,” although S. R. Driver takes it as a purpose, “in order that he may minister” (Exodus, 308). The point then would be that he dare not enter into the Holy Place without wearing it.
217. Exodus 28:35 sn God would hear the bells and be reminded that this priest was in his presence representing the nation and that the priest had followed the rules of the sanctuary by wearing the appropriate robes with their attachments.
218. Exodus 28:36 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).
219. Exodus 28:36 tn Heb “the engravings of a seal”; this phrase is an adverbial accusative of manner.
220. Exodus 28:36 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.
221. Exodus 28:37 tn The verb is the perfect tense with the vav (ו) consecutive; it follows the same at the beginning of the verse. Since the first verb is equal to the imperfect of instruction, this could be as well, but it is more likely to be subordinated to express the purpose of the former.
222. Exodus 28:37 tn Heb “it will be,” an instruction imperfect.
223. Exodus 28:38 tn The construction “the iniquity of the holy things” is difficult. “Holy things” is explained in the passage by all the gifts the people bring and consecrate to Yahweh. But there will inevitably be iniquity involved. U. Cassuto explains that Aaron “will atone for all the transgressions committed in connection with the order of the service, the purity of the consecrated things, or the use of the holy gifts, for the declaration engraved on the plate will prove that everything was intended to be holy to the Lord, and if aught was done irregularly, the intention at least was good” (Exodus, 385).
224. Exodus 28:38 tn The clause reads: “according to/by all the gifts of their holiness.” The genitive is an attributive genitive, the suffix on it referring to the whole bound construction—“their holy gifts.” The idea of the line is that the people will consecrate as holy things gifts they bring to the sanctuary.
225. Exodus 28:38 tn This clause is the infinitive construct with the preposition ל (lamed), followed by the prepositional phrase: “for acceptance for them.” This infinitive provides the purpose or result of the act of wearing the dedicatory frontlet—that they will be acceptable.
226. Exodus 28:39 tn It is difficult to know how to translate וְשִׁבַּצְתָּ (v^eshibbatsta); it is a Piel perfect with the vav (ו) consecutive, and so equal to the imperfect of instruction. Some have thought that this verb describes a type of weaving and that the root may indicate that the cloth had something of a pattern to it by means of alternate weaving of the threads. It was the work of a weaver (39:27) and not so detailed as certain other fabrics (26:1), but it was more than plain weaving (S. R. Driver, Exodus, 310). Here, however, it may be that the fabric is assumed to be in existence and that the action has to do with sewing (C. Houtman, Exodus, 3:475, 517).
227. Exodus 28:40 sn This refers to a band of linen wrapped around the head, forming something like a brimless convex cap, resembling something like a half egg. It refers to the headgear of ordinary priests only (see S. R. Driver, Exodus, 310-11).
228. Exodus 28:41 sn The instructions in this verse anticipate chap. 29, as well as the ordination ceremony described in Lev 8 and 9. The anointing of Aaron is specifically required in the Law, for he is to be the High Priest. The expression “ordain them” might also be translated as “install them” or “consecrate them”; it literally reads “and fill their hands,” an expression for the consecration offering for priesthood in Lev 8:33. The final instruction to sanctify them will involve the ritual of the atoning sacrifices to make the priests acceptable in the sanctuary.
229. Exodus 28:41 tn Heb “fill their hand.” As a result of this installation ceremony they will be officially designated for the work. It seems likely that the concept derives from the notion of putting the priestly responsibilities under their control (i.e., “filling their hands” with work). See note on the phrase “ordained seven days” in Lev 8:33.
230. Exodus 28:41 tn Traditionally “sanctify them” (KJV, ASV).
231. Exodus 28:42 tn Heb “naked flesh” (so NAB, NRSV); KJV “nakedness.”
232. Exodus 28:42 tn Heb “be.”
233. Exodus 28:43 tn The construction for this temporal clause is the infinitive construct with the temporal preposition ב (bet) and the suffixed subjective genitive.
234. Exodus 28:43 tn This construction is also the temporal clause with the infinitive construct and the temporal preposition ב (bet) and the suffixed subjective genitive.
235. Exodus 28:43 tn The text has וְלאֹ־יִשְׂאוּ עָוֹן וָמֵתוּ (v^eloʾ yiseʾu ʿavon vametu). The imperfect tense here introduces a final clause, yielding a purpose or result translation (“in order that” or “so that”). The last verb is the perfect tense with the vav consecutive, and so it too is equal to a final imperfect—but it would show the result of bearing the iniquity. The idea is that if they approached the holy things with a lack of modesty, perhaps like the pagans who have nakedness and sexuality as part of the religious ritual, they would pollute the holy things, and it would be reckoned to them for iniquity and they would die.
236. Exodus 28:43 tn Heb “seed.”
237. Exodus 28:43 sn So the priests were to make intercession for the people, give decisions from God’s revealed will, enter his presence in purity, and represent holiness to Yahweh. The clothing of the priests provided for these functions, but in a way that brought honor and dignity. A priest was, therefore, to serve in purity, holiness, and fear (Malachi). There is much that can be derived from this chapter to form principles of spiritual leadership, but the overall point can be worded this way: Those whom God selects to minister to the congregation through intercessory prayer, divine counsel, and sacrificial worship, must always represent the holiness of Yahweh in their activities and demeanor.
238. Exodus 29:1 sn Chap. 29 is a rather long, involved discussion of the consecration of Aaron the priest. It is similar to the ordination service in Lev 8. In fact, the execution of what is instructed here is narrated there. But these instructions must have been formulated after or in conjunction with Lev 1-7, for they presuppose a knowledge of the sacrifices. The bulk of the chapter is the consecration of the priests: 1-35. It has the preparation (1-3), washing (4), investiture and anointing (5-9), sin offering (10-14), burnt offering (15-18), installation peace offering (19-26, 31-34), other offerings’ rulings (27-30), and the duration of the ritual (35). Then there is the consecration of the altar (36-37), and the oblations (38-46). There are many possibilities for the study and exposition of this material. The whole chapter is the consecration of tabernacle, altar, people, and most of all the priests. God was beginning the holy operations with sacral ritual. So the overall message would be: Everyone who ministers, everyone who worships, and everything they use in the presence of Yahweh, must be set apart to God by the cleansing, enabling, and sanctifying work of God.
239. Exodus 29:1 tn Heb “the thing.”
240. Exodus 29:1 tn Literally: “take one bull, a ‘son’ of the herd.”
241. Exodus 29:1 tn The word תָּמִים (tamim) means “perfect.” The animals could not have diseases or be crippled or blind (see Mal 1). The requirement was designed to ensure that the people would give the best they had to Yahweh. The typology pointed to the sinless Messiah who would fulfill all these sacrifices in his one sacrifice on the cross.
242. Exodus 29:2 sn This will be for the minkhah (מִנְחָה) offering (Lev 2), which was to accompany the animal sacrifices.
243. Exodus 29:2 tn Or “anointed” (KJV, ASV).
244. Exodus 29:2 tn The “fine flour” is here an adverbial accusative, explaining the material from which these items were made. The flour is to be finely sifted, and from the wheat, not the barley, which was often the material used by the poor. Fine flour, no leaven, and perfect animals, without blemishes, were to be gathered for this service.
245. Exodus 29:3 tn The verb קָרַב (qarav) in the Hiphil means to “bring near” to the altar, or, to offer something to God. These gifts will, therefore, be offered to him for the service of this ritual.
246. Exodus 29:3 tn Heb “and with.”
247. Exodus 29:4 tn Here too the verb is Hiphil (now imperfect) meaning “bring near” the altar. The choice of this verb indicates that they were not merely being brought near, but that they were being formally presented to Yahweh as the offerings were.
248. Exodus 29:4 sn This is the washing referred to in Lev 8:6. This is a complete washing, not just of the hands and feet that would follow in the course of service. It had to serve as a symbolic ritual cleansing or purifying as the initial stage in the consecration. The imagery of washing will be used in the NT for regeneration (Titus 3:5).
249. Exodus 29:5 tn The Hiphil of לָבַשׁ (lavash, “to clothe”) will take double accusatives; so the sign of the accusative is with Aaron, and then with the articles of clothing. The translation will have to treat Aaron as the direct object and the articles as indirect objects, because Aaron receives the prominence in the verse—you will clothe Aaron.
250. Exodus 29:5 tn The verb used in this last clause is a denominative verb from the word for ephod. And so “ephod the ephod on him” means “fasten as an ephod the ephod on him” (S. R. Driver, Exodus, 316).
251. Exodus 29:6 sn This term does not appear in chap. 28, but it can only refer to the plate with the inscription on it that was tied to the turban. Here it is called a “holy diadem,” a diadem that is distinctly set apart for this service. All the clothing was described as “holy garments,” and so they were all meant to mark the separation of the priests to this holy service. The items of clothing were each intended for different aspects of ministry, and so this step in the consecration was designed to symbolize being set apart for those duties, or, prepared (gifted) to perform the ministry.
252. Exodus 29:7 sn The act of anointing was meant to set him apart for this holy service within the house of Yahweh. The psalms indicate that no oil was spared in this ritual, for it ran down his beard and to the hem of his garment. Oil of anointing was used for all major offices (giving the label with the passive adjective “mashiakh” (or “messiah”) to anyone anointed. In the further revelation of Scripture, the oil came to signify the enablement as well as the setting apart, and often the Holy Spirit came on the person at the anointing with oil. The olive oil was a symbol of the Spirit in the OT as well (Zech 4:4-6). And in the NT “anointing” signifies empowerment by the Holy Spirit for service.
253. Exodus 29:9 tc Hebrew has both the objective pronoun “them” and the names “Aaron and his sons.” Neither the LXX nor Leviticus 8:13 has “Aaron and his sons,” suggesting that this may have been a later gloss in the text.
254. Exodus 29:9 tn Heb “and you will fill the hand” and so “consecrate” or “ordain.” The verb draws together the individual acts of the process.
255. Exodus 29:10 tn The verb is singular, agreeing with the first of the compound subject—Aaron.
256. Exodus 29:10 sn The details of these offerings have to be determined from a careful study of Leviticus. There is a good deal of debate over the meaning of laying hands on the animals. At the very least it identifies the animal formally as their sacrifice. But it may very well indicate that the animal is a substitute for them as well, given the nature and the effect of the sacrifices.
257. Exodus 29:12 sn This act seems to have signified the efficacious nature of the blood, since the horns represented power. This is part of the ritual of the sin offering for laity, because before the priests become priests they are treated as laity. The offering is better described as a purification offering rather than a sin offering, because it was offered, according to Leviticus, for both sins and impurities. Moreover, it was offered primarily to purify the sanctuary so that the once-defiled or sinful person could enter (see J. Milgrom, Leviticus [AB]).
258. Exodus 29:12 tn The phrase “rest of” has been supplied in the translation for clarification.
259. Exodus 29:13 tn S. R. Driver suggests that this is the appendix or an appendix, both here and in v. 22 (Exodus, 320). “The surplus, the appendage of liver, found with cow, sheep, or goat, but not with humans: Lobus caudatus” (HALOT 453 s.v. יֹתֶרֶת).
260. Exodus 29:13 tn Heb “turn [them] into sweet smoke” since the word is used for burning incense.sn The giving of the visceral organs and the fat has received various explanations. The fat represented the best, and the best was to go to God. If the animal is a substitute, then the visceral organs represent the will of the worshiper in an act of surrender to God.
261. Exodus 29:14 tn Heb “burn with fire.”
262. Exodus 29:14 sn This is to be done because there is no priesthood yet. Once they are installed, then the sin/purification offering is to be eaten by the officiating priests as a sign that the offering was received. But priests could not consume their own sin offering.
263. Exodus 29:14 sn There were two kinds of “purification offering,” those made with confession for sin and those made without. The title needs to cover both of them, and if it is called in the traditional way “the sin offering,” that will convey that when people offered it for skin diseases, menstruation, or having babies, they had sinned. That was not the case. Moreover, it is usual to translate the names of the sacrifices by what they do more than what they cover—so peace offering, reparation offering, and purification offering.
264. Exodus 29:18 tn Heb “turn to sweet smoke.”
265. Exodus 29:18 sn According to Lev 1 the burnt offering (often called whole burnt offering, except that the skins were usually given to the priests for income) was an atoning sacrifice. By consuming the entire animal, God was indicating that he had completely accepted the worshiper, and as it was a sweet smelling fire sacrifice, he was indicating that he was pleased to accept it. By offering the entire animal, the worshiper was indicating on his part a complete surrender to God.
266. Exodus 29:18 tn The word אִשֶּׁה (ʾisheh) has traditionally been translated “an offering made with fire” or the like, because it appears so obviously connected with fire. But further evidence from Ugaritic suggests that it might only mean “a gift” (see Milgrom, Leviticus 1-16, 161).
267. Exodus 29:18 sn These sections show that the priest had to be purified or cleansed from defilement of sin and also be atoned for and accepted by the Lord through the blood of the sacrifice. The principles from these two sacrifices should be basic to anyone seeking to serve God.
268. Exodus 29:20 sn By this ritual the priests were set apart completely to the service of God. The ear represented the organ of hearing (as in “ears you have dug” in Ps 40 or “awakens my ear” in Isa 50), and this had to be set apart to God so that they could hear the Word of God. The thumb and the hand represented the instrument to be used for all ministry, and so everything that they “put their hand to” had to be dedicated to God and appropriate for his service. The toe set the foot apart to God, meaning that the walk of the priest had to be consecrated—where he went, how he conducted himself, what life he lived, all belonged to God now.
269. Exodus 29:21 tn Here “it” has been supplied.
270. Exodus 29:21 tn The verb in this instance is Qal and not Piel, “to be holy” rather than “sanctify.” The result of all this ritual is that Aaron and his sons will be set aside and distinct in their life and their service.
271. Exodus 29:22 tn S. R. Driver suggests that this is the appendix or an appendix, both here and in v. 13 (Exodus, 320). “The surplus, the appendage of liver, found with cow, sheep, or goat, but not with humans: Lobus caudatus” (HALOT 453 s.v. יֹתֶרֶת).
272. Exodus 29:22 tn Heb “filling.”
273. Exodus 29:24 tn Heb “the whole” or “the all.”
274. Exodus 29:24 tn Heb “palms.”
275. Exodus 29:24 tn The “wave offering” is תְּנוּפָה (t^enufah); it is, of course, cognate with the verb, but an adverbial accusative rather than the direct object. In Lev 23 this seems to be a sacrificial gesture of things that are for the priests—but they present them first to Yahweh and then receive them back from him. So the waving is not side to side, but forward to Yahweh and then back to the priest. Here it is just an induction into that routine, since this is the ordination of the priests and the gifts are not yet theirs. So this will all be burned on the altar.
276. Exodus 29:25 tn “turn to sweet smoke.”
277. Exodus 29:25 tn “them” has been supplied.
278. Exodus 29:27 sn These are the two special priestly offerings: the wave offering (from the verb “to wave”) and the “presentation offering” (older English: heave offering; from a verb “to be high,” in Hiphil meaning “to lift up,” an item separated from the offering, a contribution). The two are then clarified with two corresponding relative clauses containing two Hophals: “which was waved and which was presented.” In making sacrifices, the breast and the thigh belong to the priests.
279. Exodus 29:29 tn The construction is an infinitive construct with the preposition ל (lamed). The form simply means “for anointing,” but it serves to express the purpose or result of their inheriting the sacred garments.
280. Exodus 29:29 tn This form is a Piel infinitive construct with the preposition ל (lamed). It literally reads “for filling the hands,” the idiom used throughout this chapter for ordination or installation. Here too it has a parallel use of purpose or result.
281. Exodus 29:30 tn Heb “after him”; NCV, NLT “after Aaron.”
282. Exodus 29:30 tn The text just has the relative pronoun and the imperfect tense. It could be translated “who comes/enters.” But the context seems to indicate that this would be when he first comes to the tent to begin his tenure as High Priest, and so a temporal clause makes this clear. “First” has been supplied.
283. Exodus 29:30 tn “Seven days” is an adverbial accusative of time. The ritual of ordination is to be repeated for seven days, and so they are to remain there in the court in full dress.
284. Exodus 29:31 tn Or “boil” (see Lev 8:31).
285. Exodus 29:31 sn The “holy place” must be in the courtyard of the sanctuary. Lev 8:31 says it is to be cooked at the entrance of the tent of meeting. Here it says it will be eaten there as well. This, then, becomes a communion sacrifice, a peace offering which was a shared meal. Eating a communal meal in a holy place was meant to signify that the worshipers and the priests were at peace with God.
286. Exodus 29:33 tn The clause is a relative clause modifying “those things,” the direct object of the verb “eat.” The relative clause has a resumptive pronoun: “which atonement was made by them” becomes “by which atonement was made.” The verb is a Pual perfect of כִּפֵּר (kipper, “to expiate, atone, pacify”).
287. Exodus 29:33 tn The Hebrew word is “stranger, alien” (זָר, zar). But in this context it means anyone who is not a priest (see S. R. Driver, Exodus, 324).
288. Exodus 29:34 tn Or “ordination offerings” (Heb “fillings”).
289. Exodus 29:34 tn The verb in the conditional clause is a Niphal imperfect of יָתַר (yatar); this verb is repeated in the next clause (as a Niphal participle) as the direct object of the verb “you will burn” (a Qal perfect with a vav [ו] consecutive to form the instruction).
290. Exodus 29:34 tn Heb “burn with fire.”
291. Exodus 29:34 tn The verb is a Niphal imperfect negated. It expresses the prohibition against eating this, but in the passive voice: “it will not be eaten,” or stronger, “it must not be eaten.”
292. Exodus 29:35 tn Heb “you will fill their hand.”
293. Exodus 29:35 tn The “seven days” is the adverbial accusative explaining that the ritual of the filling should continue daily for a week. Leviticus makes it clear that they are not to leave the sanctuary.
294. Exodus 29:36 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.
295. Exodus 29:36 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.
296. Exodus 29:36 tn The verb is וְחִטֵּאתָ (v^ehitteʾta), 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 nonliving things, and so they had to be purified.
297. Exodus 29:36 tn The preposition ב (bet) on the infinitive is understood as instrumental here (NIV, NLT), though the construction is frequently temporal (KJV, NRSV, NASB, ESV). If it were temporal without being instrumental, then it would imply that some other action is performed to purge the altar when making atonement for it.
298. Exodus 29:37 tn Once again this is an adverbial accusative of time. Each day for seven days the ritual at the altar is to be followed.
299. Exodus 29:37 tn The construction is the superlative genitive: “holy of holies,” or “most holy.”
300. Exodus 29:37 sn This line states an unusual principle, meant to preserve the sanctity of the altar. S. R. Driver explains it this way (Exodus, 325): If anything comes in contact with the altar, it becomes holy and must remain in the sanctuary for Yahweh’s use. If a person touches the altar, he likewise becomes holy and cannot return to the profane regions. He will be given over to God to be dealt with as God pleases. Anyone who was not qualified to touch the altar did not dare approach it, for contact would have meant that he was no longer free to leave but was God’s holy possession—and might pay for it with his life (see Exod 30:29; Lev 6:18b, 27; Ezek 46:20).
301. Exodus 29:38 tn The verb is “you will do,” “you will make.” It clearly refers to offering the animals on the altar, but may emphasize all the preparation that was involved in the process.
302. Exodus 29:39 tn Heb “between the two evenings” or “between the two settings” (בֵּין הָעַרְבָּיִם, ben haʿarbayim). This expression has had a good deal of discussion. (1) Tg. Onq. says “between the two suns,” which the Talmud explains as the time between the sunset and the time the stars become visible. More technically, the first “evening” would be the time between sunset and the appearance of the crescent moon, and the second “evening” the next hour, or from the appearance of the crescent moon to full darkness (see Deut 16:6 “at the going down of the sun”). (2) Saadia, Rashi, and Kimchi say the first evening is when the sun begins to decline in the west and cast its shadows, and the second evening is the beginning of night. (3) The view adopted by the Pharisees and the Talmudists (b. Pesahim 61a) is that the first evening is when the heat of the sun begins to decrease, and the second evening begins at sunset, or, roughly from 3-5 p.m. The Mishnah (m. Pesahim 5:1) indicates the lamb was killed about 2:30 p.m.—anything before noon was not valid. S. R. Driver concludes from this survey that the first view is probably the best, although the last view was the traditionally accepted one (Exodus, 89-90). Late afternoon or early evening seems to be intended, the time of twilight perhaps.
303. Exodus 29:40 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).
304. Exodus 29:40 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).
305. Exodus 29:42 tn The translation has “regular” instead of “continually,” because they will be preparing this twice a day.
306. Exodus 29:42 tn The relative clause identifies the place in front of the Tent as the place that Yahweh would meet Moses. The main verb of the clause is אִוָּעֵד (ʾivvaʿed), a Niphal imperfect of the verb יָעַד (yaʿad), the verb that is cognate to the name “tent of meeting”—hence the name. This clause leads into the next four verses.
307. Exodus 29:43 tn The verb now is a Niphal perfect from the same root, with a vav (ו) consecutive. It simply continues the preceding verb, announcing now that he would meet the people.
308. Exodus 29:43 tn Or “will be sanctified by my glory” (KJV and ASV both similar).sn The tabernacle, as well as the priests and the altar, will be sanctified by the power of Yahweh’s presence. The reference here is to when Yahweh enters the sanctuary in all his glory (see Exod 40:34f.).
309. Exodus 29:44 tn This verse affirms the same point as the last, but now with an active verb: “I will set apart as holy” (or “I will sanctify”). This verse, then, probably introduces the conclusion of the chapter: “So I will….”
310. Exodus 29:45 tn The verb has the root שָׁכַן (shakan), from which came the word for the dwelling place, or sanctuary, itself (מִשְׁכָּן, mishkan). It is also used for the description of “the Shekinah glory.” God is affirming that he will reside in the midst of his people.
311. Exodus 30:1 sn Why this section has been held until now is a mystery. One would have expected to find it with the instructions for the other furnishings. The widespread contemporary view that it was composed later does not answer the question, it merely moves the issue to the work of an editor rather than the author. N. M. Sarna notes concerning the items in chapter 30 that “all the materials for these final items were anticipated in the list of invited donations in 25:3-6” and that they were not needed for installing Aaron and his sons (Exodus [JPSTC], 193). Verses 1-10 can be divided into three sections: the instructions for building the incense altar (1-5), its placement (6), and its proper use (7-10).
312. Exodus 30:1 tn The expression is מִזְבֵּחַ מִקְטַר קְטֹרֶת (mizbeakh miqtar q^etoret), either “an altar, namely an altar of incense,” or “an altar, [for] burning incense.” The second noun is “altar of incense,” although some suggest it is an active noun meaning “burning.” If the former, then it is in apposition to the word for “altar” (which is not in construct). The last noun is “incense” or “sweet smoke.” It either qualifies the “altar of incense” or serves as the object of the active noun. B. Jacob says that in order to designate that this altar be used only for incense, the Torah prepared the second word for this passage alone. It specifies the kind of altar this is (Exodus, 828).
313. Exodus 30:1 tn This is an adverbial accusative explaining the material used in building the altar.
314. Exodus 30:1 sn See M. Haran, “The Uses of Incense in Ancient Israel Ritual,” VT 10 (1960): 113-15; N. Glueck, “Incense Altars,” Translating and Understanding the Old Testament, 325-29.
315. Exodus 30:2 tn Heb “a cubit.”
316. Exodus 30:2 tn Heb “2 cubits.”
317. Exodus 30:2 tn Heb “its horns from it.”
318. Exodus 30:3 tn Heb “roof.”
319. Exodus 30:3 tn Heb “its walls around.”
320. Exodus 30:3 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.
321. Exodus 30:4 sn Since it was a small altar, it needed only two rings, one on either side, in order to be carried. The second clause clarifies that the rings should be on the sides, the right and the left, as you approach the altar.
322. Exodus 30:4 tn Heb “And it”; this refers to the rings collectively in their placement on the box, and so the word “rings” has been used to clarify the referent for the modern reader.
323. Exodus 30:4 tn Heb “for houses.”
324. Exodus 30:7 tn The text uses a cognate accusative (“incense”) with the verb “to burn” or “to make into incense/sweet smoke.” Then, the noun “sweet spices” is added in apposition to clarify the incense as sweet.
325. Exodus 30:7 tn The Hebrew is בְּהֵיטִיבוֹ (b^ehetivo), a Hiphil infinitive construct serving in a temporal clause. The Hebrew verb means “to make good” and so in this context “to fix” or “to dress.” This refers to cleansing and trimming the lamps.
326. Exodus 30:7 sn The point of the little golden altar of incense is normally for intercessory prayer, and then at the Day of Atonement for blood applied atonement. The instructions for making it show that God wanted his people to make a place for prayer. The instructions for its use show that God expects that the requests of his people will be pleasing to him.
327. Exodus 30:10 tn The word “atonements” (plural in Hebrew) is a genitive showing the result or product of the sacrifice made.
328. Exodus 30:10 sn This ruling presupposes that the instruction for the Day of Atonement has been given, or at the very least, are to be given shortly. That is the one day of the year that all sin and all ritual impurity would be removed.
329. Exodus 30:10 sn The phrase “most holy to the Lord” means that the altar cannot be used for any other purpose than what is stated here.
330. Exodus 30:11 sn This brief section has been interpreted a number of ways by biblical scholars (for a good survey and discussion, see B. Jacob, Exodus, 829-35). In this context the danger of erecting and caring for a sanctuary may have been in view. A census would be taken to count the losses and to cover the danger of coming into such proximity with the holy place; payment was made to ransom the lives of the people numbered so that they would not die. The money collected would then be used for the care of the sanctuary. The principle was fairly straightforward: Those numbered among the redeemed of the Lord were to support the work of the Lord to maintain their fellowship with the covenant. The passage is fairly easy to outline: I. Every covenant member must give a ransom for his life to avoid death (11-12); II. The ransom is the same for all, whether rich or poor (13-15); and III. The ransom money supports the sanctuary as a memorial for the ransomed (16).
331. Exodus 30:11 tn Heb “and Yahweh spoke to Moses, saying.” This full means for introducing a quotation from the Lord is used again in 30:17, 22; 31:1; and 40:1. It appears first in 6:10. Cynthia L. Miller discusses its use in detail (The Representation of Speech in Biblical Hebrew Narrative, 373-86).
332. Exodus 30:12 tn The expression is “when you take [lift up] the sum [head] of the Israelites.”
333. Exodus 30:12 tn The form is לִפְקֻדֵיהֶם (lifqudehem, “according to those that are numbered of/by them”) from the verb פָּקַד (paqad, “to visit”). But the idea of this word seems more to be that of changing or determining the destiny, and so “appoint” and “number” become clear categories of meaning for the word. Here it simply refers to the census, but when this word is used for a census it often involves mustering an army for a military purpose. Here there is no indication of a war, but it may be laying down the principle that when they should do this, here is the price. B. Jacob (Exodus, 835) uses Num 31 as a good illustration, showing that the warrior was essentially a murderer, if he killed anyone in battle. For this reason his blood was forfeit; if he survived he must pay a כֹּפֶר (kofer) because every human life possesses value and must be atoned for. The payment during the census represented a “presumptive ransom” so that they could not be faulted for what they might do in war.
334. Exodus 30:12 tn The “ransom” is כֹּפֶר (kofer), a word related to words translated “atone” and “atonement.” Here the noun refers to what is paid for the life. The idea is that of delivering or redeeming by a substitute—here the substitute is the money. If they paid the amount, their lives would be safe (W. C. Kaiser, Jr., “Exodus,” EBC 2:473).
335. Exodus 30:12 tn The temporal clause uses a preposition, an infinitive construct, and then an accusative. The subject is supplied: “in numbering them” means “when [you] number them.” The verb could also be rendered “when you muster them.”
336. Exodus 30:13 sn Each man was to pass in front of the counting officer and join those already counted on the other side.
337. Exodus 30:13 sn The half shekel weight of silver would be about one-fifth of an ounce (6 grams).
338. Exodus 30:13 sn It appears that some standard is in view for the amount of a shekel weight. The sanctuary shekel is sometimes considered to be twice the value of the ordinary shekel. The “gerah,” also of uncertain meaning, was mentioned as a reference point for the ancient reader to understand the value of the required payment. It may also be that the expression meant “a sacred shekel” and looked at the purpose more—a shekel for sanctuary dues. This would mean that the standard of the shekel weight was set because it was the traditional amount of sacred dues (S. R. Driver, Exodus, 333). “Though there is no certainty, the shekel is said to weigh about 11,5 grams…. Whether an official standard is meant [by ‘sanctuary shekel’] or whether the sanctuary shekel had a different weight than the ‘ordinary’ shekel is not known” (C. Houtman, Exodus, 3:181).
339. Exodus 30:13 tn Or “contribution” (תְּרוּמָה, t^erumah).
340. Exodus 30:15 tn The form is לָתֵת (latet), the Qal infinitive construct with the lamed preposition. The infinitive here is explaining the preceding verbs. They are not to increase or diminish the amount “in paying the offering.” The construction approximates a temporal clause.
341. Exodus 30:15 tn This infinitive construct (לְכַפֵּר, l^ekhapper) provides the purpose of giving the offering—to atone.
342. Exodus 30:16 tn Heb “the silver of the atonements.” The genitive here is the result (as in “sheep of slaughter”) telling what the money will be used for (see R. J. Williams, Hebrew Syntax, 11, §44).
343. Exodus 30:16 sn The idea of “service” is maintenance and care of the sanctuary and its service, meaning the morning and evening sacrifices and the other elements to be used.
344. Exodus 30:16 sn S. R. Driver says this is “to keep Jehovah in continual remembrance of the ransom which had been paid for their lives” (Exodus, 334).
345. Exodus 30:16 tn The infinitive could be taken in a couple of ways here. It could be an epexegetical infinitive: “making atonement.” Or it could be the infinitive expressing result: “so that atonement will be made for your lives.”
346. Exodus 30:17 sn Another piece of furniture is now introduced, the laver, or washing basin. It was a round (the root means to be round) basin for holding water, but it had to be up on a pedestal or base to let water run out (through taps of some kind) for the priests to wash—they could not simply dip dirty hands into the basin. This was for the priests primarily to wash their hands and feet before entering the tent. It stood in the courtyard between the altar and the tent. No dimensions are given. The passage can be divided into three sections: the instructions (17-18), the rules for washing (19-20), and the reminder that this is a perpetual statute.
347. Exodus 30:17 tn Heb “and Yahweh spoke to Moses, saying.”
348. Exodus 30:18 sn The metal for this object was obtained from the women from their mirrors (see Exod 38:8).
349. Exodus 30:18 tn Heb “and its stand bronze.”
350. Exodus 30:18 tn The form is the adverb “there” with the directive qamets-he.
351. Exodus 30:19 tn That is, from water from it.
352. Exodus 30:20 tn The form is an infinitive construct with the temporal preposition ב (bet), and a suffixed subjective genitive: “in their going in,” or, whenever they enter.
353. Exodus 30:20 tn “Water” is an adverbial accusative of means, and so is translated “with water.” Gesenius classifies this with verbs of “covering with something.” But he prefers to emend the text with a preposition (see GKC 369 §117.y, n. 1).
354. Exodus 30:20 tn The verb is a Qal imperfect with a nuance of final imperfect. The purpose/result clause here is indicated only with the conjunction: “and they do not die.” But clearly from the context this is the intended result of their washing—it is in order that they not die.
355. Exodus 30:20 tn Here, too, the infinitive is used in a temporal clause construction. The verb נָגַשׁ (nagash) is the common verb used for drawing near to the altar to make offerings—the official duties of the priest.
356. Exodus 30:20 tn The text uses two infinitives construct: “to minister to burn incense”; the first is the general term and expresses the purpose of the drawing near, and the second infinitive is epexegetical, explaining the first infinitive.
357. Exodus 30:20 tn The translation “as an offering made by fire” is a standard rendering of the one word in the text that appears to refer to “fire.” Milgrom and others contend that it simply means a “gift” (Leviticus 1-16, 161).
358. Exodus 30:21 tn Heb “and [then] they will wash.”
359. Exodus 30:21 tn The verb is “it will be.”
360. Exodus 30:21 tn Heb “for his seed.”
361. Exodus 30:21 tn Or “for generations to come”; it literally is “to their generations.”sn The symbolic meaning of washing has been taught throughout the ages. This was a practical matter of cleaning hands and feet, but it was also symbolic of purification before Yahweh. It was an outward sign of inner spiritual cleansing, or forgiveness. Jesus washed the disciples feet (Jn 13) to show this same teaching; he asked the disciples if they knew what he had done (so it was more than washing feet). In this passage the theological points for the outline would be these: I. God provides the means of cleansing; II. Cleansing is a prerequisite for participating in the worship, and III. (Believers) priests must regularly appropriate God’s provision of cleansing.
362. Exodus 30:22 sn The chapter ends with these two sections. The oil (22-33) is the mark of consecration, and the incense (34-38) is a mark of pleasing service, especially in prayer. So the essence of the message of the chapter is that the servants of God must be set apart by the Spirit for ministry and must be pleasing to God in the ministry.
363. Exodus 30:22 tn Heb “and Yahweh spoke to Moses, saying.”
364. Exodus 30:23 tn The construction uses the imperative “take,” but before it is the independent pronoun to add emphasis to it. After the imperative is the ethical dative (lit. “to you”) to stress the task to Moses as a personal responsibility: “and you, take to yourself.”
365. Exodus 30:23 tn Heb “spices head.” This must mean the chief spices, or perhaps the top spice, meaning fine spices or choice spices. See Song 4:14; Ezek 27:22.
366. Exodus 30:23 tn Or “500 shekels.” Verse 24 specifies that the sanctuary shekel was the unit for weighing the spices. The total of 1500 shekels for the four spices is estimated at between 77 and 100 pounds, or 17 to 22 kilograms, depending on how much a shekel weighed (C. Houtman, Exodus, 3:576).
367. Exodus 30:23 sn Myrrh is an aromatic substance that flows from the bark of certain trees in Arabia and Africa and then hardens. “The hardened globules of the gum appear also to have been ground into a powder that would have been easy to store and would have been poured from a container” (J. Durham, Exodus [WBC], 3:406).
368. Exodus 30:24 tn The words “all weighed” are added for clarity in English.
369. Exodus 30:24 tn Or “a hin.” A hin of oil is estimated at around one gallon (J. Durham, Exodus [WBC], 3:406).
370. Exodus 30:25 tn Heb “it.”
371. Exodus 30:25 tn The word “oil” is an adverbial accusative, indicating the product that results from the verb (R. J. Williams, Hebrew Syntax, §52).
372. Exodus 30:25 tn The somewhat rare words rendered “a perfumed compound” are both associated with a verbal root having to do with mixing spices and other ingredients to make fragrant ointments. They are used with the next phrase, “the work of a perfumer,” to describe the finished oil as a special mixture of aromatic spices and one requiring the knowledge and skills of an experienced maker.
373. Exodus 30:29 tn The verb is a Piel perfect with vav (ו) consecutive; in this verse it is summarizing or explaining what the anointing has accomplished. This is the effect of the anointing (see Exod 29:36).
374. Exodus 30:29 tn This is the superlative genitive again, Heb “holy of holies.”
375. Exodus 30:29 tn See Exod 29:37; as before, this could refer to anything or anyone touching the sanctified items.
376. Exodus 30:30 tn The perfect tense with vav (ו) consecutive follows the imperfect of instruction; it may be equal to the instruction, but more likely shows the purpose or result of the act.
377. Exodus 30:32 tn Without an expressed subject, the verb may be treated as a passive. Any common use, as in personal hygiene, would be a complete desecration.
378. Exodus 30:33 tn Heb “a stranger,” meaning someone not ordained a priest.
379. Exodus 30:33 sn The rabbinic interpretation of this is that it is a penalty imposed by heaven, that the life will be cut short and the person could die childless.
380. Exodus 30:34 tn The construction is “take to you,” which could be left in that literal sense, but more likely the suffix is an ethical dative, stressing the subject of the imperative.
381. Exodus 30:34 sn This is from a word that means “to drip”; the spice is a balsam that drips from a resinous tree.
382. Exodus 30:34 sn This may be a plant, or it may be from a species of mollusks; it is mentioned in Ugaritic and Akkadian; it gives a pungent odor when burnt.
383. Exodus 30:34 sn This is a gum from plants of the genus Ferula; it has an unpleasant odor, but when mixed with others is pleasant.
384. Exodus 30:34 tn The word “spice” is repeated here, suggesting that the first three formed half of the ingredients and this spice the other half—but this is conjecture (U. Cassuto, Exodus, 400).
385. Exodus 30:34 tn Heb “of each part there will be an equal part.”
386. Exodus 30:35 tn This is an accusative of result or product.
387. Exodus 30:35 tn The word is in apposition to “incense,” further defining the kind of incense that is to be made.
388. Exodus 30:35 tn The word מְמֻלָּח (m^emullakh), a passive participle, is usually taken to mean “salted.” Since there is no meaning like that for the Pual form, the word probably should be taken as “mixed,” as in Rashi and Tg. Onq. Seasoning with salt would work if it were food, but since it is not food, if it means “salted” it would be a symbol of what was sound and whole for the covenant. Some have thought that it would have helped the incense burn quickly with more smoke.
389. Exodus 30:38 tn Or to smell it, to use for the maker’s own pleasure.
390. Exodus 31:1 sn The next unit describes the preparation of skilled workers to build all that has been listed now for several chapters. This chapter would have been the bridge to the building of the sanctuary (35-39) if it were not for the idolatrous interlude. God called individuals and prepared them by his Spirit to be skilled to do the work for the tabernacle. If this were the substance of an exposition, it would clearly be a message on gifted people doing the work—close to the spiritual lesson of Ephesians 4. There would be two levels of meaning: the physical, which looks at the skilled artisans providing for a place to worship Yahweh, and the spiritual, which would bring in the Spirit-filled servants of God participating in building up his kingdom.
391. Exodus 31:1 tn Heb “and Yahweh spoke to Moses, saying.”
392. Exodus 31:2 tn Heb “called by name.” This expression means that the person was specifically chosen for some important task (S. R. Driver, Exodus, 342). See the expression with Cyrus in Isa 45:3-4.
393. Exodus 31:3 sn The expression in the Bible means that the individual was given special, supernatural enablement to do what God wanted done. It usually is said of someone with exceptional power or ability. The image of “filling” usually means under the control of the Spirit, so that the Spirit is the dominant force in the life.
394. Exodus 31:3 sn The following qualities are the ways in which the Spirit’s enablement will be displayed. “Skill” is the ability to produce something valuable to God and the community, “understanding” is the ability to distinguish between things, to perceive the best way to follow, and “knowledge” is the experiential awareness of how things are done.
395. Exodus 31:3 tn Heb “and in all work”; “all” means “all kinds of” here.
396. Exodus 31:4 tn The expression is לַחְשֹׁב מַחֲשָׁבֹת (lakhshov makhashavot, “to devise devices”). The infinitive emphasizes that Bezalel will be able to design or plan works that are artistic or skillful. He will think thoughts or devise the plans, and then he will execute them in silver or stone or whatever other material he uses.
397. Exodus 31:6 tn The expression uses the independent personal pronoun (“and I”) with the deictic particle (“behold”) to enforce the subject of the verb—“and I, indeed I have given.”
398. Exodus 31:6 tn Heb “and in the heart of all that are wise-hearted I have put wisdom.”sn The verse means that there were a good number of very skilled and trained artisans that could come to do the work that God wanted done. But God’s Spirit further endowed them with additional wisdom and skill for the work that had to be done.
399. Exodus 31:6 tn The form is a perfect with vav (ו) consecutive. The form at this place shows the purpose or the result of what has gone before, and so it is rendered “that they may make.”
400. Exodus 31:7 tn Heb “all the vessels of the tent.”
401. Exodus 31:12 sn There are some questions about the arrangement of the book. The placement of this section here, however, should come as no surprise. After the instructions and preparation for work, a Sabbath day when work could not be done had to be legislated. In all that they were going to do, they must not violate the Sabbath.
402. Exodus 31:12 tn Heb “and Yahweh said (אָמַר, ʾamar) to Moses, saying.”
403. Exodus 31:13 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.
404. Exodus 31:13 tn Or “your sanctifier.”
405. Exodus 31:14 tn This clause is all from one word, a Piel plural participle with a third, feminine suffix: מְחַלְלֶיהָ (mekhal^eleha, “defilers of it”). This form serves as the subject of the sentence. The word חָלַל (khalal) is the antonym of קָדַשׁ (qadash, “to be holy”). It means “common, profane,” and in the Piel stem “make common, profane” or “defile.” Treating the Sabbath like an ordinary day would profane it, make it common.
406. Exodus 31:14 tn This is the asseverative use of כִּי (ki) meaning “surely, indeed,” for it restates the point just made (see R. J. Williams, Hebrew Syntax, 73, §449).
407. Exodus 31:14 tn Heb “the one who does.”
408. Exodus 31:14 tn “any” has been supplied.
409. Exodus 31:14 tn Literally “her” (a feminine pronoun agreeing with “soul/life,” which is grammatically feminine).
410. Exodus 31:15 tn This is an adverbial accusative of time, indicating that work may be done for six days out of the week.
411. Exodus 31:15 tn The form is a Niphal imperfect; it has the nuance of permission in this sentence, for the sentence is simply saying that the six days are work days—that is when work may be done.
412. Exodus 31:15 tn The expression is שַׁבַּת שַׁבָּתוֹן (shabbat shabbaton), “a Sabbath of entire rest,” or better, “a sabbath of complete desisting” (U. Cassuto, Exodus, 404). The second noun, the modifying genitive, is an abstract noun. The repetition provides the superlative idea that complete rest is the order of the day.
413. Exodus 31:17 tn The expression again forms an adverbial accusative of time.
414. Exodus 31:17 sn The word “rest” essentially means “to cease, stop.” So describing God as “resting” on the seventh day does not indicate that he was tired—he simply finished creation and then ceased or stopped. But in this verse is a very bold anthropomorphism in the form of the verb וַיִּנָּפַשׁ (vayyinnafash), a Niphal preterite from the root נָפַשׁ (nafash), the word that is related to “life, soul” or more specifically “breath, throat.” The verb is usually translated here as “he was refreshed,” offering a very human picture. It could also be rendered “he took breath” (S. R. Driver, Exodus, 345). Elsewhere the verb is used of people and animals. The anthropomorphism is clearly intended to teach people to stop and refresh themselves physically, spiritually, and emotionally on this day of rest.
415. Exodus 31:18 sn The expression “the finger of God” has come up before in the book, in the plagues (Exod 8:19) to express that it was a demonstration of the power and authority of God. So here too the commandments given to Moses on stone tablets came from God. It too is a bold anthropomorphism; to attribute such a material action to Yahweh would have been thought provoking to say the least. But by using “God” and by stating it in an obviously figurative way, balance is maintained. Since no one writes with one finger, the expression simply says that the Law came directly from God.
416. Exodus 32:1 sn This narrative is an unhappy interlude in the flow of the argument of the book. After the giving of the Law and the instructions for the tabernacle, the people get into idolatry. So this section tells what the people were doing when Moses was on the mountain. Here is an instant violation of the covenant that they had just agreed to uphold. But through it all Moses shines as the great intercessor for the people. So the subject matter is the sin of idolatry, its effects and its remedy. Because of the similarities to Jeroboam’s setting up the calves in Dan and Bethel, modern critics have often said this passage was written at that time. U. Cassuto shows how the language of this chapter would not fit an Iron Age setting in Dan. Rather, he argues, this story was well enough known for Jeroboam to imitate the practice (Exodus, 407-10). This chapter can be divided into four parts for an easier exposition: idolatry (32:1-6), intercession (32:7-14), judgment (32:15-29), intercession again (32:30-33:6). Of course, these sections are far more complex than this, but this gives an overview. Four summary statements for expository points might be: I. Impatience often leads to foolish violations of the faith, II. Violations of the covenant require intercession to escape condemnation, III. Those spared of divine wrath must purge evil from their midst, and IV. Those who purge evil from their midst will find reinstatement through intercession. Several important studies are available for this. See, among others, D. R. Davis, “Rebellion, Presence, and Covenant: A Study in Exodus 32-34, ” WTJ 44 (1982): 71-87; M. Greenberg, “Moses’ Intercessory Prayer,” Ecumenical Institute for Advanced Theological Studies (1978): 21-35; R. A. Hamer, “The New Covenant of Moses,” Judaism 27 (1978): 345-50; R. L. Honeycutt, Jr., “Aaron, the Priesthood, and the Golden Calf,” RevExp 74 (1977): 523-35; J. N. Oswalt, “The Golden Calves and the Egyptian Concept of Deity,” EvQ 45 (1973): 13-20.
417. Exodus 32:1 tn The meaning of this verb is properly “caused shame,” meaning cause disappointment because he was not coming back (see also Judg 5:28 for the delay of Sisera’s chariots [S. R. Driver, Exodus, 349]).
418. Exodus 32:1 tn The infinitive construct with the preposition ל (lamed) is used here epexegetically, explaining the delay of Moses.
419. Exodus 32:1 tn Heb “the people.”
420. Exodus 32:1 tn The imperative means “arise.” It could be serving here as an interjection, getting Aaron’s attention. But it might also have the force of prompting him to get busy.
421. Exodus 32:1 tn The plural translation is required here (although the form itself could be singular in meaning) because the verb that follows in the relative clause is a plural verb.
422. Exodus 32:1 tn The text has “this Moses.” But this instance may find the demonstrative used in an earlier deictic sense, especially since there is no article with it.
423. Exodus 32:1 tn The interrogative is used in an indirect question (see GKC 443-44 §137.c).
424. Exodus 32:2 sn B. Jacob (Exodus, 937-38) argues that Aaron simply did not have the resolution that Moses did, and wanting to keep peace he gave in to the crowd. He also tries to explain that Aaron was wanting to show their folly through the deed. U. Cassuto also says that Aaron’s request for the gold was a form of procrastination, but that the people quickly did it and so he had no alternative but to go through with it (Exodus, 412). These may be right, since Aaron fully understood what was wrong with this, and what the program was all about. The text gives no strong indication to support these ideas, but there are enough hints from the way Aaron does things to warrant such a conclusion.
425. Exodus 32:3 tn This “all” is a natural hyperbole in the narrative, for it means the large majority of the people.
426. Exodus 32:4 tn Here “the gold” has been supplied.
427. Exodus 32:4 tn Heb “from their hand.”
428. Exodus 32:4 tn The verb looks similar to יָצַר (yatsar), “to form, fashion” by a plan or a design. That is the verb used in Gen 2:7 for Yahweh God forming the man from the dust of the ground. If it is here, it is the reverse, a human—the dust of the ground—trying to form a god or gods. The active participle of this verb in Hebrew is “the potter.” A related noun is the word יֵצֶּר (yetser), “evil inclination,” the wicked designs or intent of the human heart (Gen 6:5). But see the discussion by B. S. Childs (Exodus [OTL], 555-56) on a different reading, one that links the root to a hollow verb meaning “to cast out of metal” (as in 1 Kgs 7:15).
429. Exodus 32:4 sn The word means a “young bull” and need not be translated as “calf” (although “calf” has become the traditional rendering in English). The word could describe an animal three years old. Aaron probably made an inner structure of wood and then, after melting down the gold, plated it. The verb “molten” does not need to imply that the image was solid gold; the word is used in Isa 30:22 for gold plating. So it was a young bull calf that was overlaid with gold, and the gold was fashioned with the stylus.
430. Exodus 32:4 tn The word could be singular here and earlier; here it would then be “this is your god, O Israel.” However, the use of “these” indicates more than one god was meant by the image. But their statement and their statue, although they do not use the holy name, violate the first two commandments.
431. Exodus 32:5 tn The preterite with the vav (ו) consecutive is subordinated as a temporal clause to the next preterite.
432. Exodus 32:5 tn The word “this” has been supplied.
433. Exodus 32:5 tn “Before it” means before the deity in the form of the calf. Aaron tried to redirect their worship to Yahweh, but the people had already broken down the barrier and were beyond control (U. Cassuto, Exodus, 413).
434. Exodus 32:5 tn Heb “called.”
435. Exodus 32:5 sn The word is חַג (khag), the pilgrim’s festival. This was the word used by Moses for their pilgrimage into the wilderness. Aaron seems here to be trying to do what Moses had intended they do, make a feast to Yahweh at Sinai, but his efforts will not compete with the idol. As B. Jacob says, Aaron saw all this happening and tried to rescue the true belief (Exodus, 941).
436. Exodus 32:6 tn The second infinitive is an infinitive absolute. The first is an infinitive construct with the preposition ל (lamed), expressing the purpose of their sitting down. The infinitive absolute that follows cannot take the preposition, but with the conjunction follows the force of the form before it (see GKC 340 §113.e).
437. Exodus 32:6 tn The form is לְצַחֵק (l^etsakheq), a Piel infinitive construct, giving the purpose of their rising up after the festal meal. On the surface it would seem that with the festival there would be singing and dancing, so that the people were celebrating even though they did not know the reason. W. C. Kaiser says the word means “drunken immoral orgies and sexual play” (“Exodus,” EBC 2:478). That is quite an assumption for this word, but is reflected in some recent English versions (e.g., NCV “got up and sinned sexually”; TEV “an orgy of drinking and sex”). The word means “to play, trifle.” It can have other meanings, depending on its contexts. It is used of Lot when he warned his sons-in-law and appeared as one who “mocked” them; it is also used of Ishmael “playing” with Isaac, which Paul interprets as mocking; it is used of Isaac “playing” with his wife in a manner that revealed to Abimelech that they were not brother and sister, and it is used by Potiphar’s wife to say that her husband brought this slave Joseph in to “mock” them. The most that can be gathered from these is that it is playful teasing, serious mocking, or playful caresses. It might fit with wild orgies, but there is no indication of that in this passage, and the word does not mean it. The fact that they were festive and playing before an idol was sufficient.
438. Exodus 32:7 tn The two imperatives could also express one idea: “get down there.” In other words, “Make haste to get down.”
439. Exodus 32:7 sn By giving the people to Moses in this way, God is saying that they have no longer any right to claim him as their God, since they have shared his honor with another. This is God’s talionic response to their “These are your gods who brought you up.” The use of these pronoun changes also would form an appeal to Moses to respond, since Moses knew that God had brought them up from Egypt.
440. Exodus 32:8 tn The verb is a perfect tense, reflecting the present perfect nuance: “they have turned aside” and are still disobedient. But the verb is modified with the adverb “quickly” (actually a Piel infinitive absolute). It has been only a matter of weeks since they heard the voice of God prohibiting this.
441. Exodus 32:9 sn This is a bold anthropomorphism; it is as if God has now had a chance to get to know these people and has discovered how rebellious they are. The point of the figure is that there has been discernible evidence of their nature.
442. Exodus 32:9 tn Heb “and behold” or “and look.” The expression directs attention in order to persuade the hearer.
443. Exodus 32:9 sn B. Jacob says the image is that of the people walking before God, and when he called to them the directions, they would not bend their neck to listen; they were resolute in doing what they intended to do (Exodus, 943). The figure describes them as refusing to submit, but resisting in pride.
444. Exodus 32:10 tn The imperative, from the word “to rest” (נוּחַ, nuakh), has the sense of “leave me alone, let me be.” It is a directive for Moses not to intercede for the people. B. S. Childs (Exodus [OTL], 567) reflects the Jewish interpretation that there is a profound paradox in God’s words. He vows the severest punishment but then suddenly conditions it on Moses’ agreement. “Let me alone that I may consume them” is the statement, but the effect is that he has left the door open for intercession. He allows himself to be persuaded—that is what a mediator is for. God could have slammed the door (as when Moses wanted to go into the promised land). Moreover, by alluding to the promise to Abraham God gave Moses the strongest reason to intercede.
445. Exodus 32:11 tn S. R. Driver (Exodus, 351) draws on Arabic to show that the meaning of this verb (חָלָה, khalah) was properly “make sweet the face” or “stroke the face”; so here “to entreat, seek to conciliate.” In this prayer, Driver adds, Moses urges four motives for mercy: 1) Israel is Yahweh’s people, 2) Israel’s deliverance has demanded great power, 3) the Egyptians would mock if the people now perished, and 4) the oath God made to the fathers.
446. Exodus 32:12 tn The question is rhetorical; it really forms an affirmation that is used here as a reason for the request (see GKC 474 §150.e).
447. Exodus 32:12 tn Heb “speak, saying.” This is redundant in English and has been simplified in the translation.
448. Exodus 32:12 tn The word “evil” means any kind of life-threatening or fatal calamity. “Evil” is that which hinders life, interrupts life, causes pain to life, or destroys it. The Egyptians would conclude that such a God would have no good intent in taking his people to the desert if now he destroyed them.
449. Exodus 32:12 tn The form is a Piel infinitive construct from כָּלָה (kalah, “to complete, finish”) but in this stem, “bring to an end, destroy.” As a purpose infinitive this expresses what the Egyptians would have thought of God’s motive.
450. Exodus 32:12 tn The verb “repent, relent” when used of God is certainly an anthropomorphism. It expresses the deep pain that one would have over a situation. Earlier God repented that he had made humans (Gen 6:6). Here Moses is asking God to repent/relent over the judgment he was about to bring, meaning that he should be moved by such compassion that there would be no judgment like that. J. P. Hyatt observes that the Bible uses so many anthropomorphisms because the Israelites conceived of God as a dynamic and living person in a vital relationship with people, responding to their needs and attitudes and actions (Exodus [NCBC], 307). See H. V. D. Parunak, “A Semantic Survey of NHM,” Bib 56 (1975): 512-32.
451. Exodus 32:13 tn Heb “your seed.”
452. Exodus 32:13 tn “about” has been supplied.
453. Exodus 32:13 tn Heb “seed.”
454. Exodus 32:15 tn The disjunctive vav (ו) serves here as a circumstantial clause indicator.
455. Exodus 32:17 sn See F. C. Fensham, “New Light from Ugaritica V on Ex, 32:17 (brʿh),” JNSL 2 (1972): 86-7.
456. Exodus 32:18 tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.
457. Exodus 32:18 tn Heb “the sound of the answering of might,” meaning it is not the sound of shouting in victory (U. Cassuto, Exodus, 418).
458. Exodus 32:18 tn Heb “the sound of the answering of weakness,” meaning the cry of the defeated (U. Cassuto, Exodus, 415).
459. Exodus 32:18 tn Heb “answering in song” (a play on the twofold meaning of the word).
460. Exodus 32:18 sn See A. Newman, “Compositional Analysis and Functional Ambiguity Equivalence: Translating Exodus 32, 17-18, ” Babel 21 (1975): 29-35.
461. Exodus 32:19 tn Heb “and the anger of Moses burned hot.”
462. Exodus 32:19 sn See N. M. Waldham, “The Breaking of the Tablets,” Judaism 27 (1978): 442-47.
463. Exodus 32:20 tn Here “it” has been supplied.
464. Exodus 32:20 tn Here “it” has been supplied.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).
465. Exodus 32:22 sn “My lord” refers to Moses.
466. Exodus 32:22 tn Heb “that on evil it is.”
467. Exodus 32:24 tn Here “it” has been supplied.
468. Exodus 32:24 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.
469. Exodus 32:25 tn The word is difficult to interpret. There does not seem to be enough evidence to justify the KJV’s translation “naked.” It appears to mean something like “let loose” or “lack restraint” (Prov 29:18). The idea seems to be that the people had broken loose, were undisciplined, and were completely given over to their desires.
470. Exodus 32:25 tn The last two words of the verse read literally “for a whispering among those who rose up against them.” The foes would have mocked and derided them when they heard that they had abandoned the God who had led them out of Egypt (S. R. Driver, Exodus, 354).
471. Exodus 32:26 tn “come” is not in the text, but has been supplied.
472. Exodus 32:26 tn S. R. Driver suggests that the command was tersely put: “Who is for Yahweh? To me!” (Exodus, 354).
473. Exodus 32:27 tn Heb “put.”
474. Exodus 32:27 tn The two imperatives form a verbal hendiadys: “pass over and return,” meaning, “go back and forth” throughout the camp.
475. Exodus 32:27 tn The phrases have “and kill a man his brother, and a man his companion, and a man his neighbor.” The instructions were probably intended to mean that they should kill leaders they knew to be guilty because they had been seen or because they failed the water test—whoever they were.
476. Exodus 32:28 tn Heb “did according to the word of Moses.”
477. Exodus 32:28 tn Heb “fell.”
478. Exodus 32:29 tn Heb “Your hand was filled.” The phrase “fill your hands” is a familiar expression having to do with commissioning and devotion to a task that is earlier used in 28:41; 29:9, 29, 33, 35. This has usually been explained as a Qal imperative. S. R. Driver explains it “Fill your hand today,” meaning, take a sacrifice to God and be installed in the priesthood (Exodus, 355). But it probably is a Piel perfect, meaning “they have filled your hands today,” or, “your hand was filled today.” This was an expression meant to say that they had been faithful to God even though it turned them against family and friends—but God would give them a blessing.
479. Exodus 32:29 tn The text simply has “and to give on you today a blessing.” Gesenius notes that the infinitive construct seems to be attached with a vav (ו; like the infinitive absolute) as the continuation of a previous finite verb. He reads the verb “fill” as an imperative: “fill your hand today…and that to bring a blessing on you, i.e., that you may be blessed” (see GKC 351 §114.p). If the preceding verb is taken as perfect tense, however, then this would also be perfect—“he has blessed you today.”
480. Exodus 32:30 tn Heb “and it was on the morrow and Moses said to the people.”
481. Exodus 32:30 tn The text uses a cognate accusative: “you have sinned a great sin.”
482. Exodus 32:30 tn The form אֲכַפְּרָה (ʾakhapp^erah) is a Piel cohortative, expressing intention, though context suggests only a possibility of success.
483. Exodus 32:31 tn As before, the cognate accusative is used; it would literally be “this people has sinned a great sin.”
484. Exodus 32:32 tn The apodosis is not expressed; it would be understood as “good.” It is not stated because of the intensity of the expression (the figure is aposiopesis, a sudden silence). It is also possible to take this first clause as a desire and not a conditional clause, rendering it “Oh that you would forgive!”
485. Exodus 32:32 tn The word “wipe” is a figure of speech indicating “remove me” (meaning he wants to die). The translation “blot” is traditional, but not very satisfactory, since it does not convey complete removal.
486. Exodus 32:32 sn The book that is referred to here should not be interpreted as the NT “book of life” which is portrayed (figuratively) as a register of all the names of the saints who are redeemed and will inherit eternal life. Here it refers to the names of those who are living and serving in this life, whose names, it was imagined, were on the roster in the heavenly courts as belonging to the chosen. Moses would rather die than live if these people are not forgiven (S. R. Driver, Exodus, 356).
487. Exodus 32:34 tn Heb “behold, look.” Moses should take this fact into consideration.
488. Exodus 32:34 sn The Law said that God would not clear the guilty. But here the punishment is postponed to some future date when he would revisit this matter. Others have taken the line to mean that whenever a reckoning was considered necessary, then this sin would be included (see B. Jacob, Exodus, 957). The repetition of the verb traditionally rendered “visit” in both clauses puts emphasis on the certainty—so “indeed.”
489. Exodus 32:35 tn The verse is difficult because of the double reference to the making of the calf. The NJPS’s translation tries to reconcile the two by reading “for what they did with the calf that Aaron had made.” B. S. Childs (Exodus [OTL], 557) explains in some detail why this is not a good translation based on syntactical grounds; he opts for the conclusion that the last three words are a clumsy secondary addition. It seems preferable to take the view that both are true, Aaron is singled out for his obvious lead in the sin, but the people sinned by instigating the whole thing.
490. Exodus 32:35 sn Most commentators have difficulty with this verse. W. C. Kaiser says the strict chronology is not always kept, and so the plague here may very well refer to the killing of the three thousand (“Exodus,” EBC 2:481).
491. Exodus 33:1 tn The two imperatives underscore the immediacy of the demand: “go, go up,” meaning “get going up” or “be on your way.”
492. Exodus 33:1 tn Or “the land which I swore.”
493. Exodus 33:1 tn Heb “seed.”
494. Exodus 33:2 sn This seems not to be the same as the Angel of the Presence introduced before.
495. Exodus 33:2 sn See T. Ishida, “The Structure and Historical Implications of Lists of Pre-Israelite Nations,” Bib (1979): 461-90.
496. Exodus 33:3 tn This verse seems to be a continuation of the command to “go up” since it begins with “to a land….” The intervening clauses are therefore parenthetical or relative. But the translation is made simpler by supplying the verb.
497. Exodus 33:3 tn This is a strong adversative here, “but.”
498. Exodus 33:3 tn The clause is “lest I consume you.” It would go with the decision not to accompany them: “I will not go up with you…lest I consume (destroy) you in the way.” The verse is saying that because of the people’s bent to rebellion, Yahweh would not remain in their midst as he had formerly said he would do. Their lives would be at risk if he did.
499. Exodus 33:4 tn Or “bad news” (NAB, NCV).
500. Exodus 33:4 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.
501. Exodus 33:5 tn The verse simply begins “And Yahweh said.” But it is clearly meant to be explanatory for the preceding action of the people.
502. Exodus 33:5 tn The construction is formed with a simple imperfect in the first half and a perfect tense with vav (ו) in the second half. Heb “[in] one moment I will go up in your midst and I will destroy you.” The verse is certainly not intended to say that God was about to destroy them. That, plus the fact that he has announced he will not go in their midst, leads most commentators to take this as a conditional clause: “If I were to do such and such, then….”
503. Exodus 33:5 tn The Hebrew text also has “from on you.”
504. Exodus 33:5 tn The form is the cohortative with a vav (ו) following the imperative; it therefore expresses the purpose or result: “strip off…that I may know.” The call to remove the ornaments must have been perceived as a call to show true repentance for what had happened. If they repented, then God would know how to deal with them.
505. Exodus 33:5 tn This last clause begins with the interrogative “what,” but it is used here as an indirect interrogative. It introduces a noun clause, the object of the verb “know.”
506. Exodus 33:7 sn This unit of the book could actually include all of chap. 33, starting with the point of the Lord’s withdrawal from the people. If that section is not part of the exposition, it would have to be explained as the background. The point is that sinfulness prevents the active presence of the Lord leading his people. But then the rest of chap. 33 forms the development. In vv. 7-11 there is the gracious provision: the Lord reveals through his faithful mediator. The Lord was leading his people, but now more remotely because of their sin. Then, in vv. 12-17 Moses intercedes for the people, and the intercession of the mediator guarantees the Lord’s presence. The point of all of this is that God wanted the people to come to know that if he was not with them they should not go. Finally, the presence of the Lord is verified to the mediator by a special revelation (18-23). The point of the whole chapter is that by his grace the Lord renews the promise of his presence by special revelation.
507. Exodus 33:7 tn Heb “and Moses took.”
508. Exodus 33:7 sn A widespread contemporary view is that this section represents a source that thought the tent of meeting was already erected (see S. R. Driver, Exodus, 359). But the better view is that this is a temporary tent used for meeting the Lord. U. Cassuto explains this view very well (Exodus, 429-30), namely, that because the building of the tabernacle was now in doubt if the Lord was not going to be in their midst, another plan seemed necessary. Moses took this tent, his tent, and put some distance between the camp and it. Here he would use the tent as the place to meet God, calling it by the same name since it was a surrogate tent. Thus, the entire section was a temporary means of meeting God, until the current wrath was past.
509. Exodus 33:7 tn The infinitive absolute is used here as an adverb (see GKC 341 §113.h).
510. Exodus 33:7 tn The clause begins with “and it was,” the perfect tense with the vav conjunction. The imperfect tenses in this section are customary, describing what used to happen (others describe the verbs as frequentative). See GKC 315 §107.e.
511. Exodus 33:7 tn The form is the Piel participle. The seeking here would indicate seeking an oracle from Yahweh or seeking to find a resolution for some difficulty (as in 2 Sam 21:1) or even perhaps coming with a sacrifice. B. Jacob notes that the tent was even here a place of prayer, for the benefit of the people (Exodus, 961). It is not known how long this location was used.
512. Exodus 33:8 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 (yatsaʾ), with “Moses” as the subjective genitive: “and it was according to the going out of Moses.”
513. Exodus 33:8 tn Or “rise up.”
514. Exodus 33:8 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.”
515. Exodus 33:8 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.
516. Exodus 33:8 tn This is a temporal clause using an infinitive construct with a suffixed subject.
517. Exodus 33:9 tn Heb “and it was when.”
518. Exodus 33:9 tn Heb “and he”; the referent (the Lord) has been specified in the translation for clarity.
519. Exodus 33:9 tn Both verbs, “stand” and “speak,” are perfect tenses with vav (ו) consecutive.
520. Exodus 33:10 tn All the main verbs in this verse are perfect tenses continuing the customary sequence (see GKC 337 §112.kk). The idea is that the people would get up (rise) when the cloud was there and then worship, meaning in part bow down. When the cloud was not there, there was access to seek God.
521. Exodus 33:11 tn “Face-to-face” is circumstantial to the action of the verb, explaining how they spoke (see GKC 489-90 §156.c). The point of this note of friendly relationship with Moses is that Moses was “at home” in this tent speaking with God. Moses would derive courage from this when he interceded for the people (B. Jacob, Exodus, 966).
522. Exodus 33:11 tn The verb in this clause is a progressive imperfect.
523. Exodus 33:11 tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.
524. Exodus 33:11 sn Moses did not live in the tent. But Joshua remained there most of the time to guard the tent, it seems, lest any of the people approach it out of curiosity.
525. Exodus 33:12 tn The Hiphil imperative is from the same verb that has been used before for bringing the people up from Egypt and leading them to Canaan.
526. Exodus 33:12 tn That is, “chosen you.”
527. Exodus 33:13 tn The prayer uses the Hiphil imperative of the verb “to know.” “Cause me to know” is “show me, reveal to me, teach or inform me.” Moses wanted to know more of God’s dealings with people, especially after all that has happened in the preceding chapter.
528. Exodus 33:13 tn The imperfect tense of the verb “to know” with the vav follows the imperative of this root, and so this indicates the purpose clause (final imperfect): “in order that I may know you.” S. R. Driver summarizes it this way: that I may understand what your nature and character is, and shape my petitions accordingly, so that I may find grace in your sight, and my future prayers may be answered (Exodus, 361).
529. Exodus 33:13 tn The purpose clause simply uses the imperfect, “that I may find.” But since he already has found favor in God’s eyes, he is clearly praying that it be so in the future as well as now.
530. Exodus 33:13 tn The verb “see” (an imperative) is a request for God to acknowledge Israel as his people by providing the divine leadership needed. So his main appeal will be for the people and not himself. To underscore this, he repeats “see” the way the section opened.
531. Exodus 33:14 tn Heb “and he said”; the referent (the Lord) has been specified in the translation for clarity.
532. Exodus 33:14 sn Heb “my face.” This represents the presence of Yahweh going with the people (see 2 Sam 17:11 for an illustration). The “presence” probably refers to the angel of the presence or some similar manifestation of God’s leading and caring for his people.
533. Exodus 33:14 tn The phrase “with you” is not in the Hebrew text, but is implied.
534. Exodus 33:14 sn The expression certainly refers to the peace of mind and security of knowing that God was with them. But the expression came to mean “settle them in the land of promise” and give them rest and peace from their enemies. U. Cassuto (Exodus, 434) observes how in 32:10 God had told Moses, “Leave me alone” (“give me rest”), but now he promises to give them rest. The parallelism underscores the great transition through intercession.
535. Exodus 33:15 tn Heb “and he said”; the referent (Moses) has been specified in the translation for clarity.
536. Exodus 33:15 tn The construction uses the active participle to stress the continual going of the presence: if there is not your face going.
537. Exodus 33:15 tn “with us” has been supplied.
538. Exodus 33:15 tn Heb “from this.”
539. Exodus 33:16 sn See W. Brueggemann, “The Crisis and Promise of Presence in Israel,” HBT 1 (1979): 47-86; and N. M. Waldman, “God’s Ways—A Comparative Note,” JQR 70 (1979): 67-70.
540. Exodus 33:17 tn The verb in this place is a preterite with the vav (ו) consecutive, judging from the pointing. It then follows in sequence the verb “you have found favor,” meaning you stand in that favor, and so it means “I have known you” and still do (equal to the present perfect). The emphasis, however, is on the results of the action, and so “I know you.”
541. Exodus 33:18 tn Heb “and he said”; the referent (Moses) has been specified in the translation for clarity.
542. Exodus 33:18 sn Moses now wanted to see the glory of Yahweh, more than what he had already seen and experienced. He wanted to see God in all his majesty. The LXX chose to translate this without a word for “glory” or “honor”; instead they used the pronoun seautou, “yourself”—show me the real You. God tells him that he cannot see it fully, but in part. It will be enough for Moses to disclose to him the reality of the divine presence as well as God’s moral nature. It would be impossible for Moses to comprehend all of the nature of God, for there is a boundary between God and man. But God would let him see his goodness, the sum of his nature, pass by in a flash. B. Jacob (Exodus, 972) says that the glory refers to God’s majesty, might, and glory, as manifested in nature, in his providence, his laws, and his judgments. He adds that this glory should and would be made visible to man—that was its purpose in the world.
543. Exodus 33:19 tn Heb “and he said”; the referent (the Lord) has been specified in the translation for clarity.
544. Exodus 33:19 sn The word “goodness” refers to the divine appearance in summary fashion.
545. Exodus 33:19 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.
546. Exodus 33:19 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.
547. Exodus 33:20 tn In view of the use of the verb “can, be able to” in the first clause, this imperfect tense is given a potential nuance.
548. Exodus 33:20 tn Gesenius notes that sometimes a negative statement takes the place of a conditional clause; here it is equal to “if a man sees me he does not live” (GKC 498 §159.gg). The other passages that teach this are Gen 32:30; Deut 4:33; 5:24, 26; Judg 6:22; 13:22, and Isa 6:5.
549. Exodus 33:21 tn The deictic particle is used here simply to call attention to a place of God’s knowing and choosing.
550. Exodus 33:21 tn Heb “and you will,” or interpretively, “where you will.”
551. Exodus 33:22 sn Note the use in Exod 40:3, “and you will screen the ark with the curtain.” The glory is covered, veiled from being seen.
552. Exodus 33:22 tn The circumstantial clause is simply, “my hand [being] over you.” This protecting hand of Yahweh represents a fairly common theme in the Bible.
553. Exodus 33:22 tn The construction has a preposition with an infinitive construct and a suffix: “while [or until] I pass by” (Heb “in the passing by of me”).
554. Exodus 33:23 tn The plural “my backs” is according to Gesenius an extension plural (compare “face,” a dual in Hebrew). The word denotes a locality in general, but that is composed of numerous parts (see GKC 397 §124.b). W. C. Kaiser says that since God is a spirit, the meaning of this word could just as easily be rendered “after effects” of his presence (“Exodus,” EBC 2:484). As S. R. Driver says, though, while this may indicate just the “afterglow” that he leaves behind him, it was enough to suggest what the full brilliancy of his presence must be (Exodus, 363; see also Job 26:14).
555. Exodus 33:23 tn The Niphal imperfect could simply be rendered “will not be seen,” but given the emphasis of the preceding verses, it is more binding than that, and so a negated obligatory imperfect fits better: “it must not be seen.” It would also be possible to render it with a potential imperfect tense: “it cannot be seen.”
556. Exodus 34:1 sn The restoration of the faltering community continues in this chapter. First, Moses is instructed to make new tablets and take them to the mountain (1-4). Then, through the promised theophany God proclaims his moral character (5-7). Moses responds with the reiteration of the intercession (8-9), and God responds with the renewal of the covenant (10-28). To put these into expository form, as principles, the chapter would run as follows: I. God provides for spiritual renewal (1-4), II. God reminds people of his moral standard (5-9), III. God renews his covenant promises and stipulations (10-28).
557. Exodus 34:1 tn The imperative is followed by the preposition with a suffix expressing the ethical dative; it strengthens the instruction for Moses. Interestingly, the verb “cut out, chisel, hew,” is the same verb from which the word for a “graven image” is derived—פָּסַל (pasal).
558. Exodus 34:1 tn The perfect tense with vav consecutive makes the value of this verb equal to an imperfect tense, probably a simple future here. sn Nothing is said of how God was going to write on these stone tablets at this point, but in the end it is Moses who wrote the words. This is not considered a contradiction, since God is often credited with things he has people do in his place. There is great symbolism in this command—if ever a command said far more than it actually said, this is it. The instruction means that the covenant had been renewed, or was going to be renewed, and that the sanctuary with the tablets in the ark at its center would be built (see Deut 10:1). The first time Moses went up he was empty-handed; when he came down he smashed the tablets because of the Israelites’ sin. Now the people would see him go up with empty tablets and be uncertain whether he would come back with the tablets inscribed again (B. Jacob, Exodus, 977-78).
559. Exodus 34:2 tn The form is a Niphal participle that means “be prepared, be ready.” This probably means that Moses was to do in preparation what the congregation had to do back in Exod 19:11-15.
560. Exodus 34:2 sn The same word is used in Exod 33:21. It is as if Moses was to be at his post when Yahweh wanted to communicate to him.
561. Exodus 34:4 tn Heb “he”; the referent has been specified here and the name “Moses,” which occurs later in this verse, has been replaced with the pronoun (“he”), both for stylistic reasons.
562. Exodus 34:4 sn Deuteronomy says that Moses was also to make an ark of acacia wood before the tablets, apparently to put the tablets in until the sanctuary was built. But this ark may not have been the ark built later; or, it might be the wood box, but Bezalel still had to do all the golden work with it.
563. Exodus 34:4 tn The line reads “and Moses got up early in the morning and went up.” These verbs likely form a verbal hendiadys, the first one with its prepositional phrase serving in an adverbial sense.
564. Exodus 34:5 tn Some commentaries wish to make Moses the subject of the second and the third verbs, the first because he was told to stand there and this verb suggests he did it, and the last because it sounds like he was worshiping Yahweh (cf. NASB). But it is clear from v. 6 that Yahweh was the subject of the last clause of v. 5—v. 6 tells how he did it. So if Yahweh is the subject of the first and last clauses of v. 5, it seems simpler that he also be the subject of the second. Moses took his stand there, but God stood by him (B. Jacob, Exodus, 981; U. Cassuto, Exodus, 439). There is no reason to make Moses the subject in any of the verbs of v. 5.
565. Exodus 34:6 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, vayyiqraʾ v^eshem y^ehvah). 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.
566. Exodus 34:6 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.
567. Exodus 34:6 tn See Exod 33:19.
568. Exodus 34:6 sn This is literally “long of anger.” His anger prolongs itself, allowing for people to repent before punishment is inflicted.
569. Exodus 34:6 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.
570. Exodus 34:7 tn That is, “for thousands of generations.”
571. Exodus 34:7 sn As in the ten commandments (20:5-6), this expression shows that the iniquity and its punishment will continue in the family if left unchecked. This does not go on as long as the outcomes for good (thousands versus third or fourth generations), and it is limited to those who hate God.
572. Exodus 34:8 tn The first two verbs form a hendiadys: “he hurried…he bowed,” meaning “he quickly bowed down.”
573. Exodus 34:9 tn The Hebrew term translated “Lord” two times here is אֲדֹנָי (ʾadonay).
574. Exodus 34:9 tn Heb “it is.” Hebrew uses the third person masculine singular pronoun here in agreement with the noun “people.”
575. Exodus 34:10 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.
576. Exodus 34:10 tn The verb here is בָּרָא (baraʾ, “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.
577. Exodus 34:10 sn The idea is that God will be doing awesome things in dealing with them, i.e., to fulfill his program.
578. Exodus 34:11 tn The covenant duties begin with this command to “keep well” what is being commanded. The Hebrew expression is “keep for you”; the preposition and the suffix form the ethical dative, adding strength to the imperative.
579. Exodus 34:11 tn Again, this is the futur instans use of the participle.
580. Exodus 34:12 tn The exact expression is “take heed to yourself lest you make.” It is the second use of this verb in the duties, now in the Niphal stem. To take heed to yourself means to watch yourself, be sure not to do something. Here, if they failed to do this, they would end up making entangling treaties.
581. Exodus 34:12 sn A snare would be a trap, an allurement to ruin. See Exod 23:33.
582. Exodus 34:13 tn Or “images of Asherah”; ASV, NASB “their Asherim”; NCV “their Asherah idols.”sn Asherah was a leading deity of the Canaanite pantheon, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles. These were to be burned or cut down (Deut 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4).
583. Exodus 34:14 tn Heb “bow down.”
584. Exodus 34:14 sn In Exod 20:3 it was “gods.”
585. Exodus 34:14 sn Here, too, the emphasis on God’s being a jealous God is repeated (see Exod 20:5). The use of “name” here is to stress that this is his nature, his character.
586. Exodus 34:15 tn The sentence begins simply “lest you make a covenant”; it is undoubtedly a continuation of the imperative introduced earlier, and so that is supplied here.
587. Exodus 34:15 tn The verb is a perfect with a vav consecutive. In the literal form of the sentence, this clause tells what might happen if the people made a covenant with the inhabitants of the land: “Take heed…lest you make a covenant…and then they prostitute themselves…and sacrifice…and invite…and you eat.” The sequence lays out an entire scenario.
588. Exodus 34:15 tn The verb זָנָה (zanah) means “to play the prostitute; to commit whoredom; to be a harlot” or something similar. It is used here and elsewhere in the Bible for departing from pure religion and engaging in pagan religion. The use of the word in this figurative sense is fitting, because the relationship between God and his people is pictured as a marriage, and to be unfaithful to it was a sin. This is also why God is described as a “jealous” or “impassioned” God. The figure may not be merely a metaphorical use, but perhaps a metonymy, since there actually was sexual immorality at the Canaanite altars and poles.
589. Exodus 34:15 tn There is no subject for the verb. It could be rendered “and one invites you,” or it could be made a passive.
590. Exodus 34:16 tn In the construction this verb would follow as a possible outcome of the last event, and so remain in the verbal sequence. If the people participate in the festivals of the land, then they will intermarry, and that could lead to further involvement with idolatry.
591. Exodus 34:18 tn This is an adverbial accusative of time.
592. Exodus 34:18 tn The words “do this” have been supplied.
593. Exodus 34:19 tn Heb “everything that opens the womb.”
594. Exodus 34:19 tn Here too: everything that “opens [the womb].”
595. Exodus 34:19 tn The verb basically means “that drops a male.” The verb is feminine, referring to the cattle.
596. Exodus 34:20 tn Heb “and the one that opens [the womb of] the donkey.”
597. Exodus 34:20 sn See G. Brin, “The Firstling of Unclean Animals,” JQR 68 (1971): 1-15.
598. Exodus 34:20 tn The form is the adverb “empty.”
599. Exodus 34:21 tn This is an adverbial accusative of time.
600. Exodus 34:21 tn Or “cease” (i.e., from the labors).
601. Exodus 34:21 sn See M. Dahood, “Vocative lamed in Exodus 2, 4 and Merismus in 34, 21, ” Bib 62 (1981): 413-15.
602. Exodus 34:21 tn The imperfect tense expresses injunction or instruction.
603. Exodus 34:22 tn The imperfect tense means “you will do”; it is followed by the preposition with a suffix to express the ethical dative to stress the subject.
604. Exodus 34:22 tn The expression is “the turn of the year,” which is parallel to “the going out of the year,” and means the end of the agricultural season.
605. Exodus 34:23 tn “Three times” is an adverbial accusative.
606. Exodus 34:23 tn Heb “all your males.”
607. Exodus 34:23 tn Here the divine name reads in Hebrew הָאָדֹן יְהוָה (haʾadon y^ehvah), which if rendered according to the traditional scheme of “Lord” for “Yahweh” would result in “Lord Lord.” A number of English versions render this phrase “Lord God.” sn The title “Lord” translated as Sovereign is included here before the divine name (translated “Lord” here), perhaps to form a contrast with Baal (which means “lord” as well) and to show the sovereignty of Yahweh. But the distinct designation “the God of Israel” is certainly the point of the renewed covenant relationship.
608. Exodus 34:24 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.”
609. Exodus 34:24 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).
610. Exodus 34:24 tn The construction uses the infinitive construct with a preposition and a suffixed subject to form the temporal clause.
611. Exodus 34:24 tn The expression “three times” is an adverbial accusative of time.
612. Exodus 34:25 sn See M. Haran, “The Passover Sacrifice,” Studies in the Religion of Ancient Israel (VTSup), 86-116.
613. Exodus 34:26 sn See the note on this same command in 23:19.
614. Exodus 34:27 tn Once again the preposition with the suffix follows the imperative, adding some emphasis to the subject of the verb.
615. Exodus 34:28 tn These too are adverbial in relation to the main clause, telling how long Moses was with Yahweh on the mountain.
616. Exodus 34:28 tn Heb “the ten words,” though “commandments” is traditional.
617. Exodus 34:29 sn Now, at the culmination of the renewing of the covenant, comes the account of Moses’ shining face. It is important to read this in its context first, holding off on the connection to Paul’s discussion in 2 Corinthians. There is a delicate balance here in Exodus. On the one hand Moses’ shining face served to authenticate the message, but on the other hand Moses prevented the people from seeing more than they could handle. The subject matter in the OT, then, is how to authenticate the message. The section again can be subdivided into three points that develop the whole idea: I. The one who spends time with God reflects his glory (29-30). It will not always be as Moses; rather, the glory of the Lord is reflected differently today, but nonetheless reflected. II. The glory of Yahweh authenticates the message (31-32). III. The authentication of the message must be used cautiously with the weak and immature (33-35).
618. Exodus 34:29 tn The temporal clause is composed of the temporal indicator (“and it happened”), followed by the temporal preposition, infinitive construct, and subjective genitive (“Moses”).
619. Exodus 34:29 tn The second clause begins with “and/now”; it is a circumstantial clause explaining that the tablets were in his hand. It repeats the temporal clause at the end.
620. Exodus 34:29 tn Heb “in the hand of Moses.”
621. Exodus 34:29 tn The temporal clause parallels the first temporal clause; it uses the same infinitive construct, but now with a suffix referring to Moses.
622. Exodus 34:29 tn Heb “and Moses.”
623. Exodus 34:29 tn The word קָרַן (qaran) is derived from the noun קֶרֶן (qeren) in the sense of a “ray of light” (see Hab 3:4). Something of the divine glory remained with Moses. The Greek translation of Aquila and the Latin Vulgate convey the idea that he had horns, the primary meaning of the word from which this word is derived. Some have tried to defend this, saying that the glory appeared like horns or that Moses covered his face with a mask adorned with horns. But in the text the subject of the verb is the skin of Moses’ face (see U. Cassuto, Exodus, 449).
624. Exodus 34:30 tn This clause is introduced by the deictic particle הִנֵּה (hinneh); it has the force of pointing to something surprising or sudden.
625. Exodus 34:33 tn Heb “and Moses finished”; the clause is subordinated as a temporal clause to the next clause.
626. Exodus 34:33 tn The Piel infinitive construct is the object of the preposition; the whole phrase serves as the direct object of the verb “finished.”
627. Exodus 34:33 tn Throughout this section the actions of Moses and the people are frequentative. The text tells what happened regularly.
628. Exodus 34:34 tn The construction uses a infinitive construct for the temporal clause; it is prefixed with the temporal preposition: “and in the going in of Moses.”
629. Exodus 34:34 tn The temporal clause begins with the temporal preposition “until,” followed by an infinitive construct with the suffixed subjective genitive.
630. Exodus 34:34 tn The form is the Pual imperfect, but since the context demands a past tense here, in fact a past perfect tense, this is probably an old preterite form without a vav consecutive.
631. Exodus 34:35 tn Now the perfect tense with vav consecutive is subordinated to the next clause, “Moses returned the veil….”
632. Exodus 34:35 tn Verbs of seeing often take two accusatives. Here, the second is the noun clause explaining what it was about the face that they saw.
633. Exodus 34:35 tn Heb “with him”; the referent (the Lord) has been specified in the translation for clarity.
634. Exodus 35:1 tn Heb “to do them”; this is somewhat redundant in English and has been simplified in the translation.
635. Exodus 35:2 tn This is an adverbial accusative of time.
636. Exodus 35:2 tn The word is קֹדֶשׁ (qodesh, “holiness”). S. R. Driver suggests that the word was transposed, and the line should read: “a sabbath of entire rest, holy to Jehovah” (Exodus, 379). But the word may simply be taken as a substitution for “holy day.”
637. Exodus 35:2 sn See on this H. Routtenberg, “The Laws of the Sabbath: Biblical Sources,” Dor le Dor 6 (1977): 41-43, 99-101, 153-55, 204-6; G. Robinson, “The Idea of Rest in the Old Testament and the Search for the Basic Character of Sabbath,” ZAW 92 (1980): 32-43.
638. Exodus 35:3 sn Kindling a fire receives special attention here because the people thought that kindling a fire was not work, but only a preparation for some kind of work. The Law makes sure that this too was not done. But see also G. Robinson, “The Prohibition of Strange Fire in Ancient Israel: A Look at the Case of Gathering Wood and Kindling Fire on the Sabbath,” VT 28 (1978): 301-17.
639. Exodus 35:3 tn Heb “dwelling places”; KJV, ASV “habitations.”
640. Exodus 35:3 sn The presence of these three verses in this place has raised all kinds of questions. It may be that after the renewal of the covenant the people needed a reminder to obey God, and obeying the sign of the covenant was the starting point. But there is more to it than this; it is part of the narrative design of the book. It is the artistic design that puts the filling of the Spirit section (31:1-11) prior to the Sabbath laws (31:12-18) before the idolatry section, and then after the renewal there is the Sabbath reminder (35:1-3) before the filling of the Spirit material (35:4-36:7).
641. Exodus 35:4 sn The book now turns to record how all the work of the sanctuary was done. This next unit picks up on the ideas in Exod 31:1-11. But it adds several features. The first part is the instruction of God for all people to give willingly (35:4-19); the next section tells how the faithful brought an offering for the service of the tabernacle (35:20-29); the next section tells how God set some apart with special gifts (35:30-35), and finally, the narrative reports how the faithful people of God enthusiastically began the work (36:1-7).
642. Exodus 35:5 tn Heb “from with you.”
643. Exodus 35:5 tn “Heart” is a genitive of specification, clarifying in what way they might be “willing.” The heart refers to their will, their choices.
644. Exodus 35:5 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.”
645. Exodus 35:5 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.
646. Exodus 35:7 tn See the note on this phrase in Exod 25:5.
647. Exodus 35:9 tn Heb “and stones.”
648. Exodus 35:9 tn Heb “filling.”
649. Exodus 35:10 tn Heb “wise of heart”; here also “heart” would be a genitive of specification, showing that there were those who could make skillful decisions.
650. Exodus 35:11 tn In Hebrew style all these items are typically connected with a vav (ו) conjunction, but English typically uses commas except between the last two items in a series or between items in a series that are somehow related to one another. The present translation follows contemporary English style in lists such as this.
651. Exodus 35:14 tn “for” has been supplied.
652. Exodus 35:21 tn Heb “man.”
653. Exodus 35:21 tn The verb means “lift up, bear, carry.” Here the subject is “heart” or will, and so the expression describes one moved within to act.
654. Exodus 35:21 tn Heb “his spirit made him willing.” The verb is used in Scripture for the freewill offering that people brought (Lev 7).
655. Exodus 35:21 tn Literally “the garments of holiness,” the genitive is the attributive genitive, marking out what type of garments these were.
656. Exodus 35:22 tn The expression in Hebrew is “men on/after the women,” meaning men with women, to ensure that it was clear that the preceding verse did not mean only men. B. Jacob takes it further, saying that the men came after the women because the latter had taken the initiative (Exodus, 1017).
657. Exodus 35:22 tn Heb “all gold utensils.”
658. Exodus 35:22 tn The verb could be translated “offered,” but it is cognate with the following noun that is the wave offering. This sentence underscores the freewill nature of the offerings people made. The word “came” is supplied from v. 21 and v. 22.
659. Exodus 35:23 tn The text uses a relative clause with a resumptive pronoun for this: “who was found with him,” meaning “with whom was found.”
660. Exodus 35:23 tn The conjunction in this verse is translated “or” because the sentence does not intend to say that each person had all these things. They brought what they had.
661. Exodus 35:23 tn See the note on this phrase in Exod 25:5.
662. Exodus 35:23 tn Here “them” has been supplied.
663. Exodus 35:24 tn This translation takes “offering” as an adverbial accusative explaining the form or purpose of their bringing things. It could also be treated as the direct object, but that would seem unnecessarily repetitive.
664. Exodus 35:24 sn U. Cassuto notes that the expression “with whom was found” does not rule out the idea that these folks went out and cut down acacia trees (Exodus, 458). It is unlikely that they had much wood in their tents.
665. Exodus 35:24 tn Here “it” has been supplied.
666. Exodus 35:25 tn Heb “wisdom of heart,” which means that they were skilled and could make all the right choices about the work.
667. Exodus 35:26 tn The text simply uses a prepositional phrase, “with/in wisdom.” It seems to be qualifying “the women” as the relative clause is.
668. Exodus 35:27 tn Heb “and stones of the filling.”
669. Exodus 35:29 tn Heb “by the hand of.”
670. Exodus 35:29 tn Here “them” has been supplied.
671. Exodus 35:30 tn Heb “called by name” (so KJV, ASV, NASB, NRSV). This expression means that the person was specifically chosen for some important task (S. R. Driver, Exodus, 342). See the expression with Cyrus in Isa 45:3-4.
672. Exodus 35:33 tn Heb “to set.”
673. Exodus 35:33 tn Heb “in every work of thought,” meaning, every work that required the implementation of design or plan.
674. Exodus 35:34 sn The expression means that God has given them the ability and the desire to teach others how to do the work. The infinitive construct “to teach” is related to the word Torah, “instruction, guide, law.” They will be able to direct others in the work.
675. Exodus 35:35 tn The expression “wisdom of heart,” or “wisdom in heart,” means artistic skill. The decisions and plans they make are skilled. The expression forms a second accusative after the verb of filling.
676. Exodus 35:35 tn The expression “all the work” means “all kinds of work.”
677. Exodus 35:35 tn Here “They are” has been supplied.
678. Exodus 35:35 tn Heb “doers of all work.”
679. Exodus 35:35 tn Heb “designers of designs.”
680. Exodus 36:1 tn Heb “wise of [in] heart.”
681. Exodus 36:1 tn Heb “wisdom.”
682. Exodus 36:1 tn Heb “understanding, discernment.”
683. Exodus 36:1 tn The relative clause includes this infinitive clause that expresses either the purpose or the result of God’s giving wisdom and understanding to these folk.
684. Exodus 36:1 tn This noun is usually given an interpretive translation. B. Jacob renders the bound relationship as “the holy task” or “the sacred task” (Exodus, 1019). The NIV makes it “constructing,” so read “the work of constructing the sanctuary.”
685. Exodus 36:1 tn The first word of the verse is a perfect tense with vav (ו) consecutive; it is singular because it agrees with the first of the compound subject. The sentence is a little cumbersome because of the extended relative clause in the middle.
686. Exodus 36:2 tn The verb קָרָא (qaraʾ) plus the preposition “to”—“to call to” someone means “to summon” that person.
687. Exodus 36:2 tn Here there is a slight change: “in whose heart Yahweh had put skill.”
688. Exodus 36:2 tn Or “whose heart was willing.”
689. Exodus 36:2 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.
690. Exodus 36:3 tn In the Hebrew text the infinitive “to do it” comes after “sanctuary”; it makes a smoother rendering in English to move it forward, rather than reading “brought for the work.”
691. Exodus 36:3 tn Heb “in the morning, in the morning.”
692. Exodus 36:4 tn Heb “a man, a man from his work”; or “each one from his work.”
693. Exodus 36:5 tn The construction uses the verbal hendiadys: מַרְבִּים לְהָבִיא (marbim l^ehaviʾ) is the Hiphil participle followed (after the subject) by the Hiphil infinitive construct. It would read, “they multiply…to bring,” meaning, “they bring more” than is needed.
694. Exodus 36:5 tn Heb “for the service” (so KJV, ASV).
695. Exodus 36:5 tn The last clause is merely the infinitive with an object—“to do it.” It clearly means the skilled workers are to do it.
696. Exodus 36:6 tn The verse simply reads, “and Moses commanded and they caused [a voice] to cross over in the camp.” The second preterite with the vav may be subordinated to the first clause, giving the intent (purpose or result).
697. Exodus 36:6 tn Heb “voice.”
698. Exodus 36:6 tn The verse ends with the infinitive serving as the object of the preposition: “from bringing.”
699. Exodus 36:7 tn This part of the sentence comes from the final verb, the Hiphil infinitive—leave over, meaning, have more than enough (see BDB 451 s.v. יָתַר).
700. Exodus 36:7 tn Heb “for all the work, to do it.”sn This lengthy section (35:1-36:7) forms one of the most remarkable sections in the book. Here there is a mixture of God’s preparation of people to do the work and their willingness to give and to serve. It not only provides insight into this renewed community of believers, but it also provides a timeless message for the church. The point is clear enough: In response to God’s commission, and inspired by God’s Spirit, the faithful and willing people rally to support and participate in the Lord’s work.
701. Exodus 36:10 tn The verb is singular since it probably is referring to Bezalel, but since he would not do all the work himself, it may be that the verbs could be given a plural subject: “they joined.”
702. Exodus 36:10 tn The words “the other” have been supplied.
703. Exodus 36:13 tn Heb “one.”
704. Exodus 36:14 tn Heb “eleven curtains he made them.”
705. Exodus 36:18 tn The construction uses the infinitive construct from the verb “to be” to express this purpose clause: “to be one,” or, “so that it might be a unit.”
706. Exodus 36:19 tn See the note on this phrase in Exod 25:5.
707. Exodus 36:20 tn There is debate whether the word הַקְּרָשִׁים (haqq^erashim) means “boards” or “frames” or “planks” (see Ezek 27:6) or “beams,” given the size of them. The literature on this includes M. Haran, “The Priestly Image of the Tabernacle,” HUCA 36 (1965): 192; B. A. Levine, “The Description of the Tabernacle Texts of the Pentateuch,” JAOS 85 (1965): 307-18; J. Morgenstern, “The Ark, the Ephod, and the Tent,” HUCA 17 (1942/43): 153-265; 18 (1943/44): 1-52.
708. Exodus 36:20 tn “Wood” is an adverbial accusative.
709. Exodus 36:20 tn The plural participle “standing” refers to how these items will be situated; they will be vertical rather than horizontal (U. Cassuto, Exodus, 354).
710. Exodus 36:21 tn Heb “the frame.”
711. Exodus 36:21 tn Heb “the one.”
712. Exodus 36:22 tn Heb “two hands to the one frame.”
713. Exodus 36:22 tn Heb “joined one to one.”
714. Exodus 36:24 tn The clause is repeated to show the distributive sense; it literally says, “and two bases under the one frame for its two projections.”
715. Exodus 36:26 tn Heb “under the one frame” again.
716. Exodus 36:29 tn This is the last phrase of the verse, moved forward for clarity.
717. Exodus 36:29 tn This difficult verse uses the perfect tense at the beginning, and the second clause parallels it with יִהְיוּ (yihyu), which has to be taken here as a preterite without the consecutive vav (ו). The predicate “finished” or “completed” is the word תָּמִּים (tammim); it normally means “complete, sound, whole,” and related words describe the sacrifices as without blemish.
718. Exodus 36:34 tn Literally “houses”; i.e., places to hold the bars.
719. Exodus 36:35 tn The verb is simply “he made” but as in Exod 26:31 it probably means that the cherubim were worked into the curtain with the yarn, and so embroidered on the curtain.
720. Exodus 36:36 tn Heb “and their hooks gold.”
721. Exodus 36:38 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).
722. Exodus 36:38 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.
723. Exodus 37:2 tn Or “molding.”
724. Exodus 37:3 tn “that he put” has been supplied.
725. Exodus 37:3 tn This is taken as a circumstantial clause; the clause begins with the conjunction vav.
726. Exodus 37:6 tn Heb “and he made.”
727. Exodus 37:8 tn Heb “from/at [the] end, from this.”
728. Exodus 37:8 tn The repetition of the expression indicates it has the distributive sense.
729. Exodus 37:9 tn The construction is a participle in construct followed by the genitive “wings”—“spreaders of wings.”
730. Exodus 37:9 tn The subject, “the cherubim,” has been added again in the translation for smoothness.
731. Exodus 37:9 tn Heb “and their faces a man to his brother.”
732. Exodus 37:9 tn Heb “to the atonement lid were the faces of the cherubim.”
733. Exodus 37:10 tn Heb “he”; the referent has been specified in the translation for clarity.
734. Exodus 37:16 tn The suffixes on these could also indicate the indirect object (see Exod 25:29).
735. Exodus 37:17 tn Heb “he”; the referent has been specified in the translation for clarity.
736. Exodus 37:17 tn Heb “from it”; the referent (“the same piece” of wrought metal) has been specified in the translation for clarity.
737. Exodus 37:19 tn Heb “the one branch.” But the repetition of “one…one” means here one after another, or the “first” and then the “next.”
738. Exodus 37:19 tn Heb “thus for six branches….”
739. Exodus 37:21 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.
740. Exodus 37:22 tn Heb “were from it.”
741. Exodus 37:24 tn Heb “it”; the referent (the lampstand) has been specified in the translation for clarity.
742. Exodus 37:25 tn Heb “he”; the referent has been specified in the translation for clarity.
743. Exodus 37:25 tn Heb “from it were its horns,” meaning that they were made from the same piece.
744. Exodus 37:26 tn Heb “roof.”
745. Exodus 37:26 tn Heb “its walls around.”
746. Exodus 37:26 tn Heb “and he made for it border gold around.”
747. Exodus 37:27 tn Heb “and he made.”
748. Exodus 37:27 sn Since it was a small altar, it needed only two rings, one on either side, in order to be carried. The second mention of their location clarifies that they should be on the sides, the right and the left, as one approached the altar.
749. Exodus 37:27 tn Heb “for houses.”
750. Exodus 38:1 tn Heb “he”; the referent has been specified in the translation for clarity.
751. Exodus 38:2 tn Heb “its horns were from it,” meaning from the same piece.
752. Exodus 38:7 tn Heb “it”; the referent (the altar) has been specified in the translation for clarity.
753. Exodus 38:8 sn The word for “serve” is not the ordinary one. It means “to serve in a host,” especially in a war. It appears that women were organized into bands and served at the tent of meeting. S. R. Driver thinks that this meant “no doubt” washing, cleaning, or repairing (Exodus, 391). But there is no hint of that (see 1 Sam 2:22; and see Ps 68:11 [12 HT]). They seem to have had more to do than what Driver said.
754. Exodus 38:9 tn Heb “he”; the referent has been specified in the translation for clarity.
755. Exodus 38:9 tn Heb “south side southward.”
756. Exodus 38:10 tn While this verse could be translated as an independent sentence, it is probably to be subordinated as a circumstantial clause in line with Exod 27:10-12, as well as v. 12 of this passage.
757. Exodus 38:11 tn Here the phrase “the hangings were” has been supplied.
758. Exodus 38:12 tn The phrase “there were” has been supplied.
759. Exodus 38:12 tn The text simply has “their posts ten and their bases ten”; this may be added here as a circumstantial clause with the main sentence in order to make sense out of the construction.
760. Exodus 38:13 tn The text simply says “75 feet.”
761. Exodus 38:14 tn The word literally means “shoulder.” The next words, “of the gate,” have been supplied here. The east end contained the courtyard’s entry with a wall of curtains on each side of the entry (see v. 15).
762. Exodus 38:15 tn Heb “from this and from this” (cf, 17:12; 25:19; 26:13; 32:15; Josh 8:22, 33; 1 Kgs 10:19-20; Ezek 45:7).
763. Exodus 38:17 tn Heb “they were banded with silver.”
764. Exodus 38:18 tn This word is different from the word for hangings; it has more of the idea of a screen, shielding or securing the area.
765. Exodus 38:21 tn The Hebrew word is פּקוּדֵי (p^equde), which in a slavishly literal way would be “visitations of” the tabernacle. But the word often has the idea of “numbering” or “appointing” as well. Here it is an accounting or enumeration of the materials that people brought, so the contemporary term “inventory” is a close approximation. By using this Hebrew word there is also the indication that whatever was given, i.e., appointed for the tabernacle, was changed forever in its use. This is consistent with this Hebrew root, which does have a sense of changing the destiny of someone (“God will surely visit you”). The list in this section will also be tied to the numbering of the people.
766. Exodus 38:21 tn The same verb is used here, but now in the Pual perfect tense, third masculine singular. A translation “was numbered” or “was counted” works. The verb is singular because it refers to the tabernacle as a unit. This section will list what made up the tabernacle.
767. Exodus 38:21 tn Heb “at/by the mouth of.”
768. Exodus 38:21 tn The noun is “work” or “service.” S. R. Driver explains that the reckonings were not made for the Levites, but that they were the work of the Levites, done by them under the direction of Ithamar (Exodus, 393).
769. Exodus 38:21 tn Heb “by the hand of.”
770. Exodus 38:24 tn These words form the casus pendens, or independent nominative absolute, followed by the apodosis beginning with the vav (ו; see U. Cassuto, Exodus, 469).
771. Exodus 38:24 tn Heb “and it was.”
772. Exodus 38:24 sn There were 3000 shekels in a talent, and so the total weight here in shekels would be 87,730 shekels of gold. If the sanctuary shekel was 224 grs., then this was about 40,940 oz. troy. This is estimated to be a little over a ton (cf. NCV “over 2,000 pounds”; TEV “a thousand kilogrammes”; CEV “two thousand two hundred nine pounds”; NLT “about 2,200 pounds”), although other widely diverging estimates are also given.
773. Exodus 38:25 sn This would be a total of 301,775 shekels (about 140,828 oz), being a half shekel exacted per person from 603,550 male Israelites 20 years old or more (Num 1:46). The amount is estimated to be around 3.75 tons.
774. Exodus 38:26 sn The weight would be about half an ounce.
775. Exodus 38:26 tn Heb “upward.”
776. Exodus 38:26 tn The phrase “in all” has been supplied.
777. Exodus 38:28 tn Here the word “shekels” is understood; about 45 pounds.
778. Exodus 38:29 sn The total shekels would have been 212,400 shekels, which would be about 108,749 oz. This would make about 2.5 to 3 tons.
779. Exodus 38:31 sn The bronze altar is the altar for the burnt offering; the large bronze basin is not included here in the list.
780. Exodus 39:1 sn This chapter also will be almost identical to the instructions given earlier, with a few changes along the way.
781. Exodus 39:3 tn The verb is the infinitive that means “to do, to work.” It could be given a literal rendering: “to work [them into] the blue….” Weaving or embroidering is probably what is intended.
782. Exodus 39:5 tn Heb “from it” or the same.
783. Exodus 39:6 tn Or “as seals are engraved.”
784. Exodus 39:6 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.
785. Exodus 39:7 tn Or “attached.”
786. Exodus 39:10 tn That is, they set in mountings.
787. Exodus 39:14 tn The phrase “the number of” has been supplied.
788. Exodus 39:16 tn Here “upper” has been supplied.
789. Exodus 39:18 tn Here “other” has been supplied.
790. Exodus 39:19 tn Here “other” has been supplied.
791. Exodus 39:19 tn Heb “homeward side.”
792. Exodus 39:20 tn Here “more” has been supplied.
793. Exodus 39:23 tn See the note on this word in Exod 28:32 for discussion of its meaning.
794. Exodus 39:24 tn The word is simply “twined” or “twisted.” It may refer to the twisted linen that so frequently is found in these lists; or, it may refer to the yarn twisted. The LXX reads “fine twined linen.” This is not found in the text of Exod 28:33, except in Smr and LXX.
795. Exodus 39:26 tn The words “there was” are supplied in the translation for stylistic reasons.
796. Exodus 39:26 tn The infinitive “to minister” is present; “to be used” is supplied from the context.