36:8 All the skilled among those who were doing the work made the tabernacle with ten curtains of fine twisted linen and blue and purple and scarlet; they were made with cherubim that were the work of an artistic designer.
36:2 Moses summoned 1 Bezalel and Oholiab and every skilled person in whom 2 the Lord had put skill – everyone whose heart stirred him 3 to volunteer 4 to do the work,
3:14 God said to Moses, “I am that I am.” 5 And he said, “You must say this 6 to the Israelites, ‘I am has sent me to you.’”
103:20 Praise the Lord, you angels of his,
you powerful warriors who carry out his decrees
and obey his orders! 11
148:2 Praise him, all his angels! 12
Praise him, all his heavenly assembly! 13
2:14 “Glory 16 to God in the highest,
and on earth peace among people 17 with whom he is pleased!” 18
5:11 Then 21 I looked and heard the voice of many angels in a circle around the throne, as well as the living creatures and the elders. Their 22 number was ten thousand times ten thousand 23 – thousands times thousands – 5:12 all of whom 24 were singing 25 in a loud voice:
“Worthy is the lamb who was killed 26
to receive power and wealth
and wisdom and might
and honor and glory and praise!”
5:13 Then 27 I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: 28
“To the one seated on the throne and to the Lamb
be praise, honor, glory, and ruling power 29 forever and ever!”
5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground 30 and worshiped.
1 tn The verb קָרָא (qara’) plus the preposition “to” – “to call to” someone means “to summon” that person.
2 tn Here there is a slight change: “in whose heart Yahweh had put skill.”
3 tn Or “whose heart was willing.”
4 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.
5 tn The verb form used here is אֶהְיֶה (’ehyeh), the Qal imperfect, first person common singular, of the verb הָיָה (haya, “to be”). It forms an excellent paronomasia with the name. So when God used the verb to express his name, he used this form saying, “
6 tn Or “Thus you shall say” (also in the following verse). The word “must” in the translation conveys the instructional and imperatival force of the statement.
7 tn Or “rod” (KJV, ASV); NCV, CEV “walking stick”; NLT “shepherd’s staff.”
8 tn Heb “he”; the referent (the
9 sn The details of the verse are designed to show that there was a staff that became a snake. The question is used to affirm that there truly was a staff, and then the report of Moses running from it shows it was a genuine snake. Using the serpent as a sign would have had an impact on the religious ideas of Egypt, for the sacred cobra was one of their symbols.
10 sn The signs authenticated Moses’ ministry as the
11 tn Heb “[you] mighty ones of strength, doers of his word, by listening to the voice of his word.”
12 tn Or “heavenly messengers.”
13 tn Heb “all his host.”
14 tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.
15 tn Grk “a multitude of the armies of heaven.”
16 sn Glory here refers to giving honor to God.
17 tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.
18 tc Most witnesses (א2 B2 L Θ Ξ Ψ Ë1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).
19 tn Grk “that.” Verse 10 is a subordinate clause to the verb “enlighten” in v. 9.
20 tn Or “manifold wisdom,” “wisdom in its rich variety.”
21 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
22 tn Grk “elders, and the number of them was.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
23 tn Or “myriads of myriads.” Although μυριάς (murias) literally means “10,000,” the point of the combination here may simply be to indicate an incalculably huge number. See L&N 60.9.
24 tn The words “all of whom” are not in the Greek text, but have been supplied to indicate the resumption of the phrase “the voice of many angels” at the beginning of the verse.
25 tn Grk “saying.”
26 tn Or “slaughtered”; traditionally, “slain.”
27 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
28 tn Grk “saying.”
29 tn Or “dominion.”
30 tn Grk “fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”