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Exodus 23:14-25:40
New English Translation

14 “Three times[a] in the year you must make a pilgrim feast[b] to me. 15 You are to observe the Feast of Unleavened Bread; seven days[c] you must eat bread made without yeast, as I commanded you, at the appointed time of the month of Abib, for at that time[d] you came out of Egypt. No one may appear before[e] me empty-handed.

16 “You are also to observe[f] the Feast of Harvest, the firstfruits of your labors that you have sown in the field, and the Feast of Ingathering at the end of the year[g] when you have gathered in[h] your harvest[i] out of the field. 17 At[j] three times in the year all your males will appear before the Sovereign Lord.[k]

18 “You must not offer[l] the blood of my sacrifice with bread containing yeast; the fat of my festal sacrifice must not remain until morning.[m] 19 The first of the firstfruits of your soil you must bring to the house of the Lord your God.

“You must not cook a young goat in its mother’s milk.[n]

The Angel of the Presence

20 [o] “I am going to send[p] an angel[q] before you to protect you as you journey[r] and to bring you into the place that I have prepared.[s] 21 Take heed because of him, and obey his voice; do not rebel against him, for he will not pardon your transgressions, for my Name[t] is in him. 22 But if you diligently obey him[u] and do all that I command, then I will be an enemy to your enemies, and I will be an adversary to your adversaries. 23 For my angel will go before you and bring you to the Amorites, the Hittites, the Perizzites, the Canaanites, the Hivites, and the Jebusites, and I will destroy them completely.[v]

24 “You must not bow down to their gods; you must not serve them or do according to their practices. Instead you must completely overthrow them and smash their standing stones[w] to pieces.[x] 25 You must serve[y] the Lord your God, and he[z] will bless your bread and your water,[aa] and I will remove sickness from your midst. 26 No woman will miscarry her young[ab] or be barren in your land. I will fulfill[ac] the number of your days.

27 “I will send my terror[ad] before you, and I will alarm[ae] all the people whom you encounter; I will make all your enemies turn their backs[af] to you. 28 I will send[ag] hornets before you that will drive out the Hivite, the Canaanite, and the Hittite before you. 29 I will not drive them out before you in one year, lest the land become desolate and the wild animals[ah] multiply against you. 30 Little by little[ai] I will drive them out before you, until you become fruitful and inherit the land. 31 I will set[aj] your boundaries from the Red Sea to the Sea of the Philistines, and from the desert to the River,[ak] for I will deliver the inhabitants of the land into your hand, and you will drive them out before you.

32 “You must make no covenant with them or with their gods. 33 They must not live in your land, lest they make you sin against me, for if you serve their gods, it will surely be a snare[al] to you.”

The Lord Ratifies the Covenant

24 [am] But to Moses the Lord[an] said, “Come up[ao] to the Lord, you and Aaron, Nadab and Abihu, and seventy of the elders of Israel, and worship from a distance.[ap] 2 Moses alone may come near[aq] the Lord, but the others[ar] must not come near,[as] nor may the people go up with him.”

3 Moses came[at] and told the people all the Lord’s words[au] and all the decisions. All the people answered together,[av] “We are willing to do[aw] all the words that the Lord has said,” 4 and Moses wrote down all the words of the Lord. Early in the morning he built[ax] an altar at the foot[ay] of the mountain and arranged[az] twelve standing stones[ba]—according to the twelve tribes of Israel. 5 He sent young Israelite men,[bb] and they offered burnt offerings and sacrificed young bulls for peace offerings[bc] to the Lord. 6 Moses took half of the blood and put it in bowls, and half of the blood he splashed on the altar.[bd] 7 He took the Book of the Covenant[be] and read it aloud[bf] to the people, and they said, “We are willing to do and obey[bg] all that the Lord has spoken.” 8 So Moses took the blood and splashed it on[bh] the people and said, “This is the blood of the covenant[bi] that the Lord has made with you in accordance with all these words.”

9 Moses and Aaron, Nadab and Abihu, and the seventy elders of Israel went up,[bj] 10 and they saw[bk] the God of Israel. Under his feet[bl] there was something like a pavement[bm] made of sapphire, clear like the sky itself.[bn] 11 But he did not lay a hand[bo] on the leaders of the Israelites, so they saw God,[bp] and they ate and they drank.[bq]

12 [br] The Lord said to Moses, “Come up to me on the mountain and remain there, and I will give you the stone tablets[bs] with[bt] the law and the commandments that I have written, so that you may teach them.”[bu] 13 So Moses set out[bv] with[bw] Joshua his attendant, and Moses went up the mountain of God. 14 He told the elders, “Wait for us in this place until we return to you. Here are[bx] Aaron and Hur with you. Whoever has any matters of dispute[by] can approach[bz] them.”

15 Moses went up the mountain, and the cloud covered the mountain. 16 The glory of the Lord resided[ca] on Mount Sinai, and the cloud covered it for six days.[cb] On the seventh day he called to Moses from within the cloud. 17 Now the appearance of the glory of the Lord was like a devouring fire on the top of the mountain in plain view[cc] of the people. 18 Moses went into the cloud when he went up[cd] the mountain, and Moses was on the mountain forty days and forty nights.[ce]

The Materials for the Tabernacle

25 [cf] The Lord spoke to Moses, 2 “Tell the Israelites to take[cg] an offering[ch] for me; from every person motivated by a willing[ci] heart you[cj] are to receive my offering. 3 This is the offering you[ck] are to accept from them: gold, silver, bronze, 4 blue,[cl] purple,[cm] scarlet,[cn] fine linen,[co] goats’ hair,[cp] 5 ram skins dyed red,[cq] fine leather,[cr] acacia[cs] wood, 6 oil for the light, spices for the anointing oil and for fragrant incense, 7 onyx stones, and other gems to be set in the ephod and in the breastpiece. 8 Let them make[ct] for me a sanctuary,[cu] so that I may live among them. 9 According to all that I am showing you[cv]—the pattern of the tabernacle[cw] and the pattern of all its furnishings—you[cx] must make it exactly so.[cy]

The Ark of the Testimony

10 [cz] “They are to make an ark[da] of acacia wood—its length is to be 45 inches, its width 27 inches, and its height 27 inches.[db] 11 You are to overlay[dc] it with pure gold—both inside and outside you must overlay it,[dd] and you are to make a surrounding border[de] of gold over it. 12 You are to cast four gold rings for it and put them on its four feet, with two rings on one side and two rings on the other side. 13 You are to make poles of acacia wood, overlay them with gold, 14 and put the poles into the rings at the sides of the ark in order to carry the ark with them. 15 The poles must remain in the rings of the ark; they must not be removed from it. 16 You are to put into the ark the testimony[df] that I will give to you.

17 “You are to make an atonement lid[dg] of pure gold;[dh] its length is to be 45 inches, and its width is to be 27 inches. 18 You are to make two cherubim[di] of gold; you are to make them of hammered metal on the two ends of the atonement lid. 19 Make[dj] one cherub on one end[dk] and one cherub on the other end; from the atonement lid[dl] you are to make the cherubim on the two ends. 20 The cherubim are to be spreading their wings upward, overshadowing[dm] the atonement lid with their wings, and the cherubim are to face each other,[dn] looking[do] toward the atonement lid. 21 You are to put the atonement lid on top of the ark, and in the ark you are to put the testimony I am giving you. 22 I will meet with you there,[dp] and[dq] from above the atonement lid, from between the two cherubim that are over the ark of the testimony, I will speak with you about all that I will command you for the Israelites.

The Table for the Bread of the Presence

23 [dr] “You are to make a table of acacia wood; its length is to be 36 inches, its width 18 inches, and its height 27 inches. 24 You are to overlay it with[ds] pure gold, and you are to make a surrounding border of gold for it. 25 You are to make a surrounding frame[dt] for it about three inches broad, and you are to make a surrounding border of gold for its frame. 26 You are to make four rings of gold for it and attach[du] the rings at the four corners where its four legs are.[dv] 27 The rings are to be close to the frame to provide places[dw] for the poles to carry the table. 28 You are to make the poles of acacia wood and overlay them with gold, so that the table may be carried with them.[dx] 29 You are to make its plates,[dy] its ladles,[dz] its pitchers, and its bowls, to be used in pouring out offerings;[ea] you are to make them of pure gold. 30 You are to set the Bread of the Presence[eb] on the table before me continually.

The Lampstand

31 [ec] “You are to make a lampstand[ed] of pure gold. The lampstand is to be made of hammered metal; its base and its shaft, its cups,[ee] its buds, and its blossoms are to be from the same piece.[ef] 32 Six branches are to extend from the sides of the lampstand,[eg] three branches of the lampstand from one side of it and three branches of the lampstand from the other side of it.[eh] 33 Three cups shaped like almond flowers with buds and blossoms are to be on one branch, and three cups shaped like almond flowers with buds and blossoms are to be on the next[ei] branch, and the same[ej] for the six branches extending from the lampstand. 34 On the lampstand there are to be four cups shaped like almond flowers with buds and blossoms, 35 with a bud under the first[ek] two branches from it, and a bud under the next[el] two branches from it, and a bud under the third[em] two branches from it, according to the six branches that extend from the lampstand. 36 Their buds and their branches will be one piece,[en] all of it one hammered piece of pure gold.

37 “You are to make its seven lamps[eo] and then set[ep] its lamps up on it, so that it will give light[eq] to the area in front of it. 38 Its trimmers and its trays[er] are to be[es] of pure gold. 39 About seventy-five pounds[et] of pure gold is to be used for it[eu] and for all these utensils. 40 Now be sure to make[ev] them according to the pattern you were shown[ew] on the mountain.[ex]

Footnotes

  1. Exodus 23:14 tn Heb “three feet” or “three foot-beats.” This adverbial accusative expression also occurs in Num 22:28, 32, 33.
  2. Exodus 23:14 tn This is the word תָּחֹג (takhog) from the root חָגַג (khagag); it describes a feast that was accompanied by a pilgrimage. It was first used by Moses in his appeal that Israel go three days into the desert to hold such a feast.
  3. Exodus 23:15 tn This is an adverbial accusative of time.
  4. Exodus 23:15 tn Heb “in it.”
  5. Exodus 23:15 tn The verb is a Niphal imperfect; the nuance of permission works well here—no one is permitted to appear before God empty (Heb “and they will not appear before me empty”).
  6. Exodus 23:16 tn The words “you are also to observe” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.
  7. Exodus 23:16 tn An infinitive construct with a preposition and a pronominal suffix is used to make a temporal clause: “in the going in of the year.” The word “year” is the subjective genitive, the subject of the clause.
  8. Exodus 23:16 tn An infinitive construct with a preposition and a pronominal suffix is used to make a temporal clause: “in the ingathering of you.”
  9. Exodus 23:16 tn Heb “gathered in your labors.” This is a metonymy of cause put for the effect. “Labors” are not gathered in, but what the labors produced—the harvest.
  10. Exodus 23:17 tn Adverbial accusative of time: “three times” becomes “at three times.”
  11. Exodus 23:17 tn Here the divine Name reads in Hebrew הָאָדֹן יְהוָה (haʾadon yehvah), which if rendered according to the traditional scheme of “Lord” for “Yahweh” would result in “Lord Lord.” A number of English versions therefore render this phrase “Lord God.”
  12. Exodus 23:18 tn The verb is תִּזְבַּח (tizbakh), an imperfect tense from the same root as the genitive that qualifies the accusative “blood”: “you will not sacrifice the blood of my sacrifice.” The verb means “to slaughter”; since one cannot slaughter blood, a more general translation is required here. But if the genitive is explained as “my blood-sacrifice” (a genitive of specification; like “the evil of your doings” in Isa 1:16), then a translation of sacrifice would work (U. Cassuto, Exodus, 304).
  13. Exodus 23:18 sn See N. Snaith, “Exodus 23:18 and 34:25, ” JTS 20 (1969): 533-34; see also M. Haran, “The Passover Sacrifice,” Studies in the Religion of Ancient Israel (VTSup), 86-116.
  14. Exodus 23:19 sn On this verse, see C. M. Carmichael, “On Separating Life and Death: An Explanation of Some Biblical Laws,” HTR 69 (1976): 1-7; J. Milgrom, “You Shall Not Boil a Kid in Its Mother’s Milk,” BRev 1 (1985): 48-55; R. J. Ratner and B. Zuckerman, “In Rereading the ‘Kid in Milk’ Inscriptions,” BRev 1 (1985): 56-58; and M. Haran, “Seething a Kid in Its Mother’s Milk,” JJS 30 (1979): 23-35. Here and at 34:26, where this command is repeated, it ends a series of instructions about procedures for worship.
  15. Exodus 23:20 sn This passage has some of the most interesting and perplexing expressions and constructions in the book. It is largely promise, but it is part of the Law and so demands compliance by faith. Its points are: God promises to send his angel to prepare the way before his obedient servants (20-23); God promises blessing for his loyal servants (24-33). So in the section one learns that God promises his protection (victory) and blessing (through his angel) for his obedient and loyal worshipers.
  16. Exodus 23:20 tn The particle הִנֵּה (hinneh) with the active participle indicates imminent future, something God is about to do.
  17. Exodus 23:20 sn The word is מַלְאָךְ (malʾakh, “messenger, angel”). This angel is to be treated with the same fear and respect as Yahweh, for Yahweh will be speaking in him. U. Cassuto (Exodus, 305-6) says that the words of the first clause do not imply a being distinct from God, for in the ancient world the line of demarcation between the sender and the sent is liable easily to be blurred. He then shows how the “Angel of Yahweh” in Genesis is Yahweh. He concludes that the words here mean “I will guide you.” Christian commentators tend to identify the Angel of Yahweh as the second person of the Trinity (W. C. Kaiser, Jr., “Exodus,” EBC 2:446). However, in addition to being a preincarnate appearance, the word could refer to Yahweh—some manifestation of Yahweh himself.
  18. Exodus 23:20 tn Heb “protect you in the way.”
  19. Exodus 23:20 tn The form is the Hiphil perfect of the verb כּוּן (kun, “to establish, prepare”).
  20. Exodus 23:21 sn This means “the manifestation of my being” is in him (S. R. Driver, Exodus, 247). Driver quotes McNeile as saying, “The ‘angel’ is Jehovah Himself ‘in a temporary descent to visibility for a special purpose.’” Others take the “name” to represent Yahweh’s “power” (NCV) or “authority” (NAB, CEV).
  21. Exodus 23:22 tn The infinitive absolute here does not add as great an emphasis as normal, but emphasizes the condition that is being set forth (see GKC 342-43 §113.o).
  22. Exodus 23:23 tn Heb “will cut them off” (so KJV, ASV).
  23. Exodus 23:24 tn The Hebrew is מַצֵּבֹתֵיהֶם (matsevotehem, “their standing stones”); these long stones were erected to represent the abode of the numen or deity. They were usually set up near the altar or the high place. To destroy these would be to destroy the centers of Canaanite worship in the land.
  24. Exodus 23:24 tn Both verbs are joined with their infinitive absolutes to provide the strongest sense to these instructions. The images of the false gods in Canaan were to be completely and utterly destroyed. This could not be said any more strongly.
  25. Exodus 23:25 tn The perfect tense, masculine plural, with vav (ו) consecutive is in sequence with the preceding: do not bow down to them, but serve Yahweh. It is then the equivalent of an imperfect of instruction or injunction.
  26. Exodus 23:25 tn The LXX reads “and I will bless” to make the verb conform with the speaker, Yahweh.
  27. Exodus 23:25 sn On this unusual clause B. Jacob says that it is the reversal of the curse in Genesis, because the “bread and water” represent the field work and ground suitability for abundant blessing of provisions (Exodus, 734).
  28. Exodus 23:26 tn Or “abort”; Heb “cast.”
  29. Exodus 23:26 sn No one will die prematurely; this applies to the individual or the nation. The plan of God to bless was extensive, if only the people would obey.
  30. Exodus 23:27 tn The word for “terror” is אֵימָתִי (ʾemati); the word has the thought of “panic” or “dread.” God would make the nations panic as they heard of the exploits and knew the Israelites were drawing near. U. Cassuto thinks the reference to “hornets” in v. 28 may be a reference to this fear, an unreasoning dread, rather than to another insect invasion (Exodus, 308). Others suggest it is symbolic of an invading army or a country like Egypt or literal insects (see E. Neufeld, “Insects as Warfare Agents in the Ancient Near East,” Or 49 [1980]: 30-57).
  31. Exodus 23:27 tn Heb “discomfit” or “bring into confusion.”
  32. Exodus 23:27 tn The text has “and I will give all your enemies to you [as] a back.” The verb of making takes two accusatives, the second being the adverbial accusative of product (see GKC 371-72 §117.ii, n. 1).
  33. Exodus 23:28 tn Heb “and I will send.”
  34. Exodus 23:29 tn Heb “the beast of the field.”
  35. Exodus 23:30 tn The repetition expresses an exceptional or super-fine quality (see GKC 396 §123.e).
  36. Exodus 23:31 tn The form is a perfect tense with vav consecutive.
  37. Exodus 23:31 tn In the Hebrew Bible “the River” usually refers to the Euphrates (cf. NASB, NCV, NRSV, TEV, CEV, NLT). There is some thought that it refers to a river Nahr el Kebir between Lebanon and Syria. See further W. C. Kaiser, Jr., “Exodus,” EBC 2:447; and G. W. Buchanan, The Consequences of the Covenant (NovTSup), 91-100.
  38. Exodus 23:33 tn The idea of the “snare” is to lure them to judgment; God is apparently warning about contact with the Canaanites, either in worship or in business. They were very syncretistic, and so it would be dangerous to settle among them.
  39. Exodus 24:1 sn Exod 24 is the high point of the book in many ways, but most importantly, here Yahweh makes a covenant with the people—the Sinaitic Covenant. The unit not only serves to record the event in Israel’s becoming a nation, but it provides a paradigm of the worship of God’s covenant people—entering into the presence of the glory of Yahweh. See additionally W. A. Maier, “The Analysis of Exodus 24 According to Modern Literary, Form, and Redaction Critical Methodology,” Springfielder 37 (1973): 35-52. The passage may be divided into four parts for exposition: vv. 1-2, the call for worship; vv. 3-8, the consecration of the worshipers; vv. 9-11, the confirmation of the covenant; and vv. 12-18, the communication with Yahweh.
  40. Exodus 24:1 tn Heb “And he;” the referent (the Lord) has been specified in the translation for clarity.
  41. Exodus 24:1 sn They were to come up to the Lord after they had made the preparations that are found in vv. 3-8.
  42. Exodus 24:1 sn These seventy-four people were to go up the mountain to a certain point. Then they were to prostrate themselves and worship Yahweh as Moses went farther up into the presence of Yahweh. Moses occupies the lofty position of mediator (as Christ in the NT), for he alone ascends “to Yahweh” while everyone waits for his return. The emphasis of “bowing down” and that from “far off” stresses again the ominous presence that was on the mountain. This was the holy God—only the designated mediator could draw near to him.
  43. Exodus 24:2 tn The verb is a perfect tense with a vav (ו) consecutive; it and the preceding perfect tense follow the imperative, and so have either a force of instruction, or, as taken here, are the equivalent of an imperfect tense (of permission).
  44. Exodus 24:2 tn Heb “they.”
  45. Exodus 24:2 tn Now the imperfect tense negated is used; here the prohibition would fit (“they will not come near”), or the obligatory (“they must not”) in which the subjects are obliged to act—or not act in this case.
  46. Exodus 24:3 sn The general consensus among commentators is that this refers to Moses’ coming from the mountain after he made the ascent in 20:21. Here he came and told them the laws (written in 20:22-23:33), and of the call to come up to Yahweh.
  47. Exodus 24:3 sn The Decalogue may not be included here because the people had heard those commands themselves earlier.
  48. Exodus 24:3 tn The text simply has “one voice” (קוֹל אֶחָד, qol ʾekhad); this is an adverbial accusative of manner, telling how the people answered—“in one voice,” or unanimously (see GKC 375 §118.q).
  49. Exodus 24:3 tn The verb is the imperfect tense (נַעֲשֶׂה, naʿaseh), although the form could be classified as a cohortative. If the latter, they would be saying that they are resolved to do what God said. If it is an imperfect, then the desiderative would make the most sense: “we are willing to do.” They are not presumptuously saying they are going to do all these things.
  50. Exodus 24:4 tn The two preterites quite likely form a verbal hendiadys (the verb “to get up early” is frequently in such constructions). Literally it says, “and he got up early [in the morning] and he built”; this means “early [in the morning] he built.” The first verb becomes the adverb.
  51. Exodus 24:4 tn “under.”
  52. Exodus 24:4 tn The verb “arranged” is not in the Hebrew text but has been supplied to clarify exactly what Moses did with the twelve stones.
  53. Exodus 24:4 tn The thing numbered is found in the singular when the number is plural—“twelve standing-stone.” See GKC 433 §134.f. The “standing-stone” could be a small piece about a foot high, or a huge column higher than men. They served to commemorate treaties (Gen 32), or visions (Gen 28) or boundaries, or graves. Here it will function with the altar as a place of worship.
  54. Exodus 24:5 tn The construct has “young men of the Israelites,” and so “Israelite” is a genitive that describes them.
  55. Exodus 24:5 tn The verbs and their respective accusatives are cognates. First, they offered up burnt offerings (see Lev 1), which is וַיַּעֲלוּ עֹלֹת (vayyaʿalu ʿolot); then they sacrificed young bulls as peace sacrifices (Lev 3), which is in Hebrew וַיִּזְבְּחוּ זְבָחִים (vayyizbekhu zevakhim). In the first case the cognate accusative is the direct object; in the second it is an adverbial accusative of product. See on this covenant ritual H. M. Kamsler, “The Blood Covenant in the Bible,” Dor le Dor 6 (1977): 94-98; E. W. Nicholson, “The Covenant Ritual in Exodus 24:3-8, ” VT 32 (1982): 74-86.
  56. Exodus 24:6 sn The people and Yahweh through this will be united by blood, for half was spattered on the altar and the other half spattered on/toward the people (v. 8).
  57. Exodus 24:7 tn The noun “book” would be the scroll just written containing the laws of chaps. 20-23. On the basis of this scroll the covenant would be concluded here. The reading of this book would assure the people that it was the same that they had agreed to earlier. But now their statement of willingness to obey would be more binding, because their promise would be confirmed by a covenant of blood.
  58. Exodus 24:7 tn Heb “read it in the ears of.”
  59. Exodus 24:7 tn A second verb is now added to the people’s response, and it is clearly an imperfect and not a cohortative, lending support for the choice of desiderative imperfect in these commitments—“we want to obey.” This was their compliance with the covenant.
  60. Exodus 24:8 tn Given the size of the congregation, the preposition might be rendered here “toward the people” rather than on them (all).
  61. Exodus 24:8 sn The construct relationship “the blood of the covenant” means “the blood by which the covenant is ratified” (S. R. Driver, Exodus, 254). The parallel with the inauguration of the new covenant in the blood of Christ is striking (see, e.g., Matt 26:28, 1 Cor 11:25). When Jesus was inaugurating the new covenant, he was bringing to an end the old.
  62. Exodus 24:9 tn The verse begins with “and Moses went up, and Aaron….” This verse may supply the sequel to vv. 1-2. At any rate, God was now accepting them into his presence.sn This next section is extremely interesting, but difficult to interpret. For some of the literature, see: E. W. Nicholson, “The Interpretation of Exodus 24:9-11, ” VT 24 (1974): 77-97; “The Antiquity of the Tradition in Exodus 24:9-11, ” VT 26 (1976): 148-60; and T. C. Vriezen, “The Exegesis of Exodus 24:9-11, ” OTS 17 (1967): 24-53.
  63. Exodus 24:10 sn S. R. Driver (Exodus, 254) wishes to safeguard the traditional idea that God could not be seen by reading “they saw the place where the God of Israel stood” so as not to say they saw God. But according to U. Cassuto there is not a great deal of difference between “and they saw the God” and “the Lord God appeared” (Exodus, 314). He thinks that the word “God” is used instead of “Yahweh” to say that a divine phenomenon was seen. It is in the LXX that they add “the place where he stood.” In v. 11b the LXX has “and they appeared in the place of God.” See James Barr, “Theophany and Anthropomorphism in the Old Testament,” VTSup 7 (1959): 31-33. There is no detailed description here of what they saw (cf. Isa 6; Ezek 1). What is described amounts to what a person could see when prostrate.
  64. Exodus 24:10 sn S. R. Driver suggests that they saw the divine Glory, not directly, but as they looked up from below, through what appeared to be a transparent blue sapphire pavement (Exodus, 254).
  65. Exodus 24:10 tn Or “tiles.”
  66. Exodus 24:10 tn Heb “and like the body of heaven for clearness.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven” or “sky” depending on the context; here, where sapphire is mentioned (a blue stone) “sky” seems more appropriate, since the transparent blueness of the sapphire would appear like the blueness of the cloudless sky.
  67. Exodus 24:11 tn Heb “he did not stretch out his hand,” i.e., to destroy them.
  68. Exodus 24:11 tn The verb is חָזָה (khazah); it can mean “to see, perceive” or “see a vision” as the prophets did. The LXX safeguarded this by saying, “appeared in the place of God.” B. Jacob says they beheld—prophetically, religiously (Exodus, 746)—but the meaning of that is unclear. The fact that God did not lay a hand on them—to kill them—shows that they saw something that they never expected to see and live. Some Christian interpreters have taken this to refer to a glorious appearance of the preincarnate Christ, the second person of the Trinity. They saw the brilliance of this manifestation—but not the detail. Later, Moses will still ask to see God’s glory—the real presence behind the phenomena.
  69. Exodus 24:11 sn This is the covenant meal, the peace offering, that they are eating there on the mountain. To eat from the sacrifice meant that they were at peace with God, in covenant with him. Likewise, in the new covenant believers draw near to God on the basis of sacrifice, and eat of the sacrifice because they are at peace with him, and in Christ they see the Godhead revealed.
  70. Exodus 24:12 sn Now the last part is recorded in which Moses ascends to Yahweh to receive the tablets of stone. As Moses disappears into the clouds, the people are given a vision of the glory of Yahweh.
  71. Exodus 24:12 sn These are the stone tablets on which the Ten Commandments would be written. This is the first time they are mentioned. The commandments were apparently proclaimed by God first and then proclaimed to the people by Moses. Now that they have been formally agreed on and ratified, they will be written by God on stone for a perpetual covenant.
  72. Exodus 24:12 tn Or “namely”; or “that is to say.” The vav (ו) on the noun does not mean that this is in addition to the tablets of stone; the vav is explanatory. Gesenius has “to wit”; see GKC 484-85 §154.a, n. 1(b).
  73. Exodus 24:12 tn The last word of the verse is לְהוֹרֹתָם (lehorotam), the Hiphil infinitive construct of יָרָה (yarah). It serves as a purpose clause, “to teach them,” meaning “I am giving you this Law and these commands in order that you may teach them.” This duty to teach the Law will be passed especially to parents (Deut 6:6-9, 20-25) and to the tribe of Levi as a whole (Deut 33:9-10; Mal 2:1-9).
  74. Exodus 24:13 tn Heb “and he arose” meaning “started to go.”
  75. Exodus 24:13 tn Heb “and.”
  76. Exodus 24:14 tn The word הִנֵּה (hinneh) calls attention to the presence of Aaron and Hur to answer the difficult cases that might come up.
  77. Exodus 24:14 tn Or “issues to resolve.” The term is simply דְּבָרִים (devarim, “words, things, matters”).
  78. Exodus 24:14 tn The imperfect tense here has the nuance of potential imperfect. In the absence of Moses and Joshua, Aaron and Hur will be available.sn Attention to the preparation for Moses’ departure contributes to the weight of the guilt of the faithless Israelites (chap. 32) and of Aaron, to whom Moses had delegated an important duty.
  79. Exodus 24:16 sn The verb is וַיִּשְׁכֹּן (vayyishkon, “and dwelt, abode”). From this is derived the epithet “the Shekinah Glory,” the dwelling or abiding glory. The “glory of Yahweh” was a display visible at a distance, clearly in view of the Israelites. To them it was like a consuming fire in the midst of the cloud that covered the mountain. That fire indicated that Yahweh wished to accept their sacrifice, as if it were a pleasant aroma to him, as Leviticus would say. This “appearance” indicated that the phenomena represented a shimmer of the likeness of his glory (B. Jacob, Exodus, 749). The verb, according to U. Cassuto (Exodus, 316), also gives an inkling of the next section of the book, the building of the “tabernacle,” the dwelling place, the מִשְׁכָּן (mishkan). The vision of the glory of Yahweh confirmed the authority of the revelation of the Law given to Israel. This chapter is the climax of God’s bringing people into covenant with himself, the completion of his revelation to them, a completion that is authenticated with the miraculous. It ends with the mediator going up in the clouds to be with God, and the people down below eagerly awaiting his return. The message of the whole chapter could be worded this way: Those whom God sanctifies by the blood of the covenant and instructs by the book of the covenant may enjoy fellowship with him and anticipate a far more glorious fellowship. So too in the NT the commandments and teachings of Jesus are confirmed by his miraculous deeds and by his glorious manifestation on the Mount of the Transfiguration, where a few who represented the disciples would see his glory and be able to teach others. The people of the new covenant have been brought into fellowship with God through the blood of the covenant; they wait eagerly for his return from heaven in the clouds.
  80. Exodus 24:16 tn This is an adverbial accusative of time.
  81. Exodus 24:17 tn Heb “to the eyes of” which could mean in their opinion.
  82. Exodus 24:18 tn The verb is a preterite with vav (ו) consecutive; here, the second clause, is subordinated to the first preterite, because it seems that the entering into the cloud is the dominant point in this section of the chapter.
  83. Exodus 24:18 sn B. Jacob (Exodus, 750) offers this description of some of the mystery involved in Moses’ ascending into the cloud: Moses ascended into the presence of God, but remained on earth. He did not rise to heaven—the ground remained firmly under his feet. But he clearly was brought into God’s presence; he was like a heavenly servant before God’s throne, like the angels, and he consumed neither bread nor water. The purpose of his being there was to become familiar with all God’s demands and purposes. He would receive the tablets of stone and all the instructions for the tabernacle that was to be built (beginning in chap. 25). He would not descend until the sin of the golden calf.
  84. 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.
  85. Exodus 25:2 tn The verb is וְיִקְחוּ (veyiqekhu), 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.
  86. Exodus 25:2 tn The “offering” (תְּרוּמָה, terumah) 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.”
  87. Exodus 25:2 tn The verb יִדְּבֶנּוּ (yiddevennu) is related to the word for the “freewill offering” (נְדָבָה, nedavah). 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).
  88. Exodus 25:2 tn The pronoun is plural.
  89. Exodus 25:3 tn The pronoun is plural.
  90. 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.
  91. 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.
  92. 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).
  93. Exodus 25:4 sn This is generally viewed as a fine Egyptian linen that had many more delicate strands than ordinary linen.
  94. 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.
  95. 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).
  96. Exodus 25:5 tn The meaning of the word תְּחָשִׁים (tekhashim) 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).
  97. Exodus 25:5 sn The wood of the acacia is darker and harder than oak, and so very durable.
  98. 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.
  99. 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, veshakhanti) 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).
  100. Exodus 25:9 tn The pronoun is singular.
  101. 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).
  102. Exodus 25:9 tn The pronoun is plural.
  103. 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.
  104. 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.
  105. 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.
  106. 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).
  107. 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.
  108. 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.
  109. 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.
  110. 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.
  111. 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).
  112. 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).
  113. 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.
  114. Exodus 25:19 tn The text now shifts to use an imperative with the vav (ו) conjunction.
  115. 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).
  116. 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.
  117. 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.
  118. Exodus 25:20 tn Heb “their faces a man to his brother.”
  119. Exodus 25:20 tn Heb “the faces of the cherubim will be” (“the cherubim” was moved to the preceding clause for smoother English).
  120. 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, venoʿadti). 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).
  121. 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.
  122. 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.
  123. Exodus 25:24 tn “Gold” is an adverbial accusative of material.
  124. 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.
  125. Exodus 25:26 tn Heb “give.”
  126. Exodus 25:26 tn Heb “which [are] to four of its feet.”
  127. Exodus 25:27 tn Heb “houses”; NAB, NASB “holders.”
  128. 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).
  129. Exodus 25:29 tn Or “a deep gold dish.” The four nouns in this list are items associated with the table and its use.
  130. Exodus 25:29 tn Or “cups” (NAB, TEV).
  131. 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.”
  132. 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.
  133. 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.
  134. Exodus 25:31 tn The word is מְנֹרָה (menorah)—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.
  135. 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.
  136. 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.
  137. Exodus 25:32 tn Heb “from the sides of it.”
  138. Exodus 25:32 tn Heb “from the second side.”
  139. Exodus 25:33 tn The text uses “one” again; “the one…the one” means “the one…and the next” in the distributive sense.
  140. Exodus 25:33 tn Heb “thus.”
  141. Exodus 25:35 tn For clarity the phrase “the first” has been supplied.
  142. Exodus 25:35 tn For clarity the phrase “the next” has been supplied.
  143. Exodus 25:35 tn For clarity the phrase “the third” has been supplied.
  144. Exodus 25:36 tn Heb “will be from it.”
  145. 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.
  146. 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).
  147. Exodus 25:37 tn This is a Hiphil perfect with vav consecutive, from אוֹר (ʾor, “light”), and in the causative, “to light, give light.”
  148. 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.
  149. Exodus 25:38 tn “are to be” has been supplied.
  150. Exodus 25:39 tn Heb “a talent.”
  151. 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.
  152. 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.
  153. Exodus 25:40 tn The participle is passive, “caused to see,” or, “shown.”
  154. 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).
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Matthew 24:29-51
New English Translation

The Arrival of the Son of Man

29 “Immediately[a] after the suffering[b] of those days, the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of heaven will be shaken.[c] 30 Then[d] the sign of the Son of Man will appear in heaven,[e] and[f] all the tribes of the earth will mourn. They[g] will see the Son of Man arriving on the clouds of heaven[h] with power and great glory. 31 And he will send his angels with a loud trumpet blast, and they will gather his elect from the four winds, from one end of heaven[i] to the other.

The Parable of the Fig Tree

32 “Learn[j] this parable from the fig tree: Whenever its branch becomes tender and puts out its leaves, you know that summer is near. 33 So also you, when you see all these things, know[k] that he is near, right at the door. 34 I tell you the truth,[l] this generation[m] will not pass away until all these things take place. 35 Heaven and earth will pass away, but my words will never pass away.[n]

Be Ready!

36 “But as for that day and hour no one knows it—not even the angels in heaven[o]—except the Father alone. 37 For just like the days of Noah[p] were, so the coming of the Son of Man will be. 38 For in those days before the flood, people[q] were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark. 39 And they knew nothing until the flood came and took them all away.[r] It will be the same at the coming of the Son of Man.[s] 40 Then there will be two men in the field; one will be taken and one left.[t] 41 There will be two women grinding grain with a mill;[u] one will be taken and one left.

42 “Therefore stay alert, because you do not know on what day[v] your Lord will come. 43 But understand this: If the owner of the house had known at what time of night the thief[w] was coming, he would have been alert and would not have let his house be broken into. 44 Therefore you also must be ready, because the Son of Man will come at an hour when you do not expect him.[x]

The Faithful and Wise Slave

45 “Who then is the faithful and wise slave,[y] whom the master has put in charge of his household, to give the other slaves[z] their food at the proper time? 46 Blessed is that slave whom the master finds at work[aa] when he comes. 47 I tell you the truth,[ab] the master[ac] will put him in charge of all his possessions. 48 But if[ad] that evil slave should say to himself,[ae] ‘My master is staying away a long time,’ 49 and he begins to beat his fellow slaves and to eat and drink with drunkards, 50 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, 51 and will cut him in two,[af] and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.

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Footnotes

  1. Matthew 24:29 tn Here δέ (de) has not been translated.
  2. Matthew 24:29 tn Traditionally, “tribulation.”
  3. Matthew 24:29 sn An allusion to Isa 13:10; 34:4 (LXX); Joel 2:10. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.
  4. Matthew 24:30 tn Here καί (kai) has not been translated.
  5. Matthew 24:30 tn Or “in the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
  6. Matthew 24:30 tn Here τότε (tote, “then”) has not been translated to avoid redundancy in English.
  7. Matthew 24:30 tn Here καί (kai) has not been translated.
  8. Matthew 24:30 sn An allusion to Dan 7:13. Here is Jesus returning with full authority to judge.
  9. Matthew 24:31 tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
  10. Matthew 24:32 tn Here δέ (de) has not been translated.
  11. Matthew 24:33 tn The verb γινώσκετε (ginōskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.
  12. Matthew 24:34 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  13. Matthew 24:34 sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (v. 30), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.
  14. Matthew 24:35 sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.
  15. Matthew 24:36 tc ‡ Some significant witnesses, including early Alexandrian and Western mss (א*,2b B D Θ ƒ13 it vgmss Irlat Hiermss), have the additional words οὐδὲ ὁ υἱός (oude ho huios, “nor the Son”) here (so NA28). Although the shorter reading (which lacks this phrase) is suspect in that it seems to soften the prophetic ignorance of Jesus, the final phrase (“except the Father alone”) already implies this. Further, the parallel in Mark 13:32 has οὐδὲ ὁ υἱός, with almost no witnesses lacking the expression; significantly, Mark does not add “alone” to the Father. It is thus doubtful that the absence of “nor the Son” is due to pious scribal motives. In keeping with Matthew’s general softening of Mark’s harsh statements throughout his Gospel, it is more likely that the absence of “nor the Son” is part of the autographic text of Matthew, being an intentional change on the part of the author. Further, this shorter reading is supported by א2a as well as L W Γ Δ ƒ1 33 565 579 700 1241 1424 M al vg sy co Hiermss. Although the external evidence is not as impressive for the shorter reading, it best explains the rise of the other reading (in particular, how does one account for virtually no mss excising οὐδὲ ὁ υἱός at Mark 13:32 if such an absence here is due to scribal alteration? Although copyists were hardly consistent, for such a theologically significant issue at least some consistency would be expected on the part of a few scribes). Further, although some have claimed that the doubled οὐδέ is “necessary on internal grounds” (Bart D. Ehrman, The Orthodox Corruption of Scripture: The Effect of Early Christological Controversies on the Text of the New Testament [New York: OUP, 1993], 92; see also Daniel J. Harrington, The Gospel of Matthew, SP 1 [Collegeville, MN: Liturgical, 1991], 342: “…the syntax of the sentence (‘neither the angels … but the Father alone’) demands it.”), this is hardly the case. Indeed, apart from one quotation from the LXX, Matthew never elsewhere uses the correlative οὐδέ construction. Thus, on a redactional, intrinsic, and source-critical basis, the shorter reading is to be strongly preferred. See D. B. Wallace, “The Son’s Ignorance in Matthew 24:36: An Exercise in Textual and Redaction Criticism,” Studies on the Text of the New Testament and Early Christianity: Essays in Honour of Michael W. Holmes, ed. Daniel Gurtner, Paul Foster, and Juan Hernández (Leiden: Brill) 182–209.
  16. Matthew 24:37 sn Like the days of Noah, the time of the flood in Gen 6:5-8:22, the judgment will come as a surprise as people live their day to day lives.
  17. Matthew 24:38 tn Grk “they,” but in an indefinite sense, “people.”
  18. Matthew 24:39 sn Like the flood that came and took them all away, the coming judgment associated with the Son of Man will condemn many.
  19. Matthew 24:39 tn Grk “So also will be the coming of the Son of Man.”
  20. Matthew 24:40 sn There is debate among commentators and scholars over the phrase one will be taken and one left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood, as some suggest, the ones taken are the saved (as Noah was) and those left behind are judged. The imagery, however, is not directly tied to the identification of the two groups. Its primary purpose in context is to picture the sudden, surprising separation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.
  21. Matthew 24:41 tn According to L&N 46.16, this refers to a hand mill normally operated by two women.
  22. Matthew 24:42 tc Most later mss (L 0281 565 579 700 1241 M lat) have here ὥρᾳ (hōra, “hour”) instead of ἡμέρα (hēmera, “day”). Although the merits of this reading could be argued either way, in light of the overwhelming and diverse early support for ἡμέρᾳ (א B C D W Δ Θ ƒ13 33 892 1424, as well as several versions and fathers), the more general term is surely correct.
  23. Matthew 24:43 sn On Jesus’ return pictured as a thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.
  24. Matthew 24:44 sn Jesus made clear that his coming could not be timed, and suggested it would take some time—so long, in fact, that some will not be looking for him any longer (at an hour when you do not expect him).
  25. Matthew 24:45 tn See the note on the word “slave” in 8:9.
  26. Matthew 24:45 tn Grk “give them.”
  27. Matthew 24:46 tn That is, doing his job, doing what he is supposed to be doing.
  28. Matthew 24:47 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  29. Matthew 24:47 tn Grk “he”; the referent (the master) has been specified in the translation for clarity.
  30. Matthew 24:48 tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).
  31. Matthew 24:48 tn Grk “should say in his heart.”
  32. Matthew 24:51 tn The verb διχοτομέω (dichotomeō) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).
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Psalm 30
New English Translation

Psalm 30[a]

A psalm, a song used at the dedication of the temple;[b] by David.

30 I will praise you, O Lord, for you lifted me up,[c]
and did not allow my enemies to gloat[d] over me.
2 O Lord my God,
I cried out to you and you healed me.[e]
3 O Lord, you pulled me[f] up from Sheol;
you rescued me from among those descending into the grave.[g]
4 Sing to the Lord, you faithful followers[h] of his;
give thanks to his holy name.[i]
5 For his anger lasts only a brief moment,
and his good favor restores one’s life.[j]
One may experience sorrow during the night,
but joy arrives in the morning.[k]
6 In my self-confidence I said,
“I will never be shaken.”[l]
7 O Lord, in your good favor you made me secure.[m]
Then you rejected me[n] and I was terrified.
8 To you, O Lord, I cried out;
I begged the Lord for mercy:[o]
9 “What[p] profit is there in taking my life,[q]
in my descending into the Pit?[r]
Can the dust of the grave[s] praise you?
Can it declare your loyalty?[t]
10 Hear, O Lord, and have mercy on me.
O Lord, deliver me.”[u]
11 Then you turned my lament into dancing;
you removed my sackcloth and covered me with joy.[v]
12 So now[w] my heart[x] will sing to you and not be silent;
O Lord my God, I will always[y] give thanks to you.

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Footnotes

  1. Psalm 30:1 sn Psalm 30. The author thanks the Lord for delivering him from death and urges others to join him in praise. The psalmist experienced divine discipline for a brief time, but when he cried out for help the Lord intervened and restored his favor.
  2. Psalm 30:1 tn Heb “a song of the dedication of the house.” The referent of “house” is unclear. It is possible that David wrote this psalm for the dedication ceremony of Solomon’s temple. Another possibility is that the psalm was used on the occasion of the dedication of the second temple following the return from exile, or on the occasion of the rededication of the temple in Maccabean times.
  3. Psalm 30:1 tn Elsewhere the verb דָּלָה (dalah) is used of drawing water from a well (Exod 2:16, 19; Prov 20:5). The psalmist was trapped in the pit leading to Sheol (see v. 3), but the Lord hoisted him up. The Piel stem is used here, perhaps suggesting special exertion on the Lord’s part.
  4. Psalm 30:1 tn Or “rejoice.”
  5. Psalm 30:2 sn You healed me. Apparently the psalmist was plagued by a serious illness that threatened his life. See Ps 41.
  6. Psalm 30:3 tn Or “my life.”
  7. Psalm 30:3 tn Heb “you kept me alive from those descending into the pit.” The Hebrew noun בּוֹר (bor, “pit, cistern”) is sometimes used of the grave and/or the realm of the dead. The translation follows the consonantal Hebrew text (Kethib); the marginal reading (Qere) has, “you kept me alive so that I did not go down into the pit.”
  8. Psalm 30:4 tn A “faithful follower” (חָסִיד) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10).
  9. Psalm 30:4 tn Heb “to his holy remembrance.” The noun זֵכֵר (zekher, “remembrance”) here refers to the name of the Lord as invoked in liturgy and praise. Cf. Pss 6:5; 97:12.The Lord’s “name” is “holy” in the sense that it is a reminder of his uniqueness and greatness.
  10. Psalm 30:5 tn Heb “for [there is] a moment in his anger, [but] life in his favor.” Because of the parallelism with “moment,” some understand חַיִּים (khayyim) in a quantitative sense: “lifetime” (cf. NIV, NRSV). However, the immediate context, which emphasizes deliverance from death (see v. 3), suggests that חַיִּים has a qualitative sense: “physical life” or even “prosperous life” (cf. NEB “in his favour there is life”).
  11. Psalm 30:5 tn Heb “in the evening weeping comes to lodge, but at morning a shout of joy.” “Weeping” is personified here as a traveler who lodges with one temporarily.
  12. Psalm 30:6 sn In my self-confidence I said… Here the psalmist begins to fill in the background of the crisis referred to in the earlier verses. He had been arrogant and self-confident, so the Lord withdrew his protection and allowed trouble to invade his life (vv. 8-11).
  13. Psalm 30:7 tn Heb “in your good favor you caused to stand for my mountain strength.” Apparently this means “you established strength for my mountain” (“mountain” in this case representing his rule, which would be centered on Mt. Zion) or “you established strength as my mountain” (“mountain” in this case being a metaphor for security).
  14. Psalm 30:7 tn Heb “you hid your face.” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9) or, as here, carry the stronger idea of “reject” (see Ps 88:14).
  15. Psalm 30:8 tn The prefixed verbal forms in v. 8 are probably preterites; the psalmist recalls that he prayed in his time of crisis.
  16. Psalm 30:9 sn The following two verses (vv. 9-10) contain the prayer (or an excerpt of the prayer) that the psalmist offered to the Lord during his crisis.
  17. Psalm 30:9 tn Heb “What profit [is there] in my blood?” “Blood” here represents his life.
  18. Psalm 30:9 tn The Hebrew term שָׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 49:9; 55:24 HT [55:23 ET]; 103:4).
  19. Psalm 30:9 tn Heb “dust.” The words “of the grave” are supplied in the translation for clarification.
  20. Psalm 30:9 tn The rhetorical questions anticipate the answer, “Of course not!”sn According to the OT, those who descend into the realm of death/Sheol are cut off from God’s mighty deeds and from the worshiping covenant community that experiences divine intervention (Pss 6:5; 88:10-12; Isa 38:18). In his effort to elicit a positive divine response, the psalmist reminds God that he will receive no praise or glory if he allows the psalmist to die. Dead men do not praise God!
  21. Psalm 30:10 tn Heb “be a helper to me.”
  22. Psalm 30:11 sn Covered me with joy. “Joy” probably stands metonymically for festive attire here.
  23. Psalm 30:12 tn Heb “so that”; or “in order that.”
  24. Psalm 30:12 tn Heb “glory.” Some view כָבוֹד (khavod, “glory”) here as a metonymy for man’s inner being (see BDB 459 s.v. II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (kevedi, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 16:9; 57:9; 108:1, as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 1:90. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.” “Heart” is used in the translation above for the sake of English idiom; the expression “my liver sings” would seem odd indeed to the modern reader.
  25. Psalm 30:12 tn Or “forever.”
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Psalm 31
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Proverbs 7:24-27
New English Translation

24 So now, sons,[a] listen to me,
and pay attention to the words I speak.[b]
25 Do not let your heart turn aside to her ways—
do not wander into her pathways;
26 for she has brought down[c] many fatally wounded,
and all those she has slain are many.[d]
27 Her house is the way to the grave,[e]
going down to the chambers of death.

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Footnotes

  1. Proverbs 7:24 tn The literal translation “sons” works well here in view of the warning. Cf. KJV, NAB, NRSV “children.”
  2. Proverbs 7:24 tn Heb “the words of my mouth.”
  3. Proverbs 7:26 tn Heb “she has caused to fall.”
  4. Proverbs 7:26 tn Heb “numerous” (so NAB, NASB, NRSV, NLT) or “countless.”
  5. Proverbs 7:27 tn The noun “Sheol” in parallelism to “the chambers of death” probably means the grave. The noun is a genitive of location, indicating the goal of the road(s). Her house is not the grave; it is, however, the sure way to it. Cf. 2:18.sn Her house is the way to the grave. The young man’s life is not destroyed in one instant; it is taken from him gradually as he enters into a course of life that will leave him as another victim of the wages of sin. The point of the warning is to prevent such a course from starting. Sin can certainly be forgiven, but the more involvement in this matter the greater the alienation from the healthy community.
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New English Translation (NET)

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