2 Kings 22:4

22:4 “Go up to Hilkiah the high priest and have him melt down ¹  the silver that has been brought by the people to the Lord’s temple and has been collected by the guards at the door.

Exodus 30:12-16

30:12 “When you take a census ²  of the Israelites according to their number, ³  then each man is to pay a ransom ⁴  for his life to the Lord when you number them, ⁵  so that there will be no plague among them when you number them. 30:13 Everyone who crosses over to those who are numbered ⁶  is to pay this: a half shekel ⁷  according to the shekel of the sanctuary ⁸  (a shekel weighs twenty gerahs). The half shekel is to be an offering ⁹  to the Lord. 30:14 Everyone who crosses over to those numbered, from twenty years old and up, is to pay an offering to the Lord. 30:15 The rich are not to increase it, ¹⁰  and the poor are not to pay less than the half shekel when giving ¹¹  the offering of the Lord, to make atonement ¹²  for your lives. 30:16 You are to receive the atonement money ¹³  from the Israelites and give it for the service ¹⁴  of the tent of meeting. It will be a memorial ¹⁵  for the Israelites before the Lord, to make atonement ¹⁶  for your lives.”

Exodus 30:2

30:2 Its length is to be a foot and a half ¹⁷  and its width a foot and a half; it will be square. Its height is to be three feet, ¹⁸  with its horns of one piece with it. ¹⁹ 

Exodus 24:9-10

24:9 Moses and Aaron, Nadab and Abihu, and the seventy elders of Israel went up, ²⁰  24:10 and they saw ²¹  the God of Israel. Under his feet ²²  there was something like a pavement ²³  made of sapphire, clear like the sky itself. ²⁴ 

[22:4]  ¹ tc The MT has וְיַתֵּם (vÿyattem), “and let them add up” (Hiphil of תָּמָם [tammam], “be complete”), but the appearance of הִתִּיכוּ (hitikhu), “they melted down” (Hiphil of נָתַךְ [natakh], “pour out”) in v. 9 suggests that the verb form should be emended to וְיַתֵּךְ (vÿyattekh), “and let him melt down” (a Hiphil of נָתַךְ [natakh]). For a discussion of this and other options see M. Cogan and H. Tadmor, II Kings (AB), 281.

[30:12]  ² tn The expression is “when you take [lift up] the sum [head] of the Israelites.”

[30:12]  ³ 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.

[30:12]  ⁴ 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).

[30:12]  ⁵ 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.”

[30:13]  ⁶ sn Each man was to pass in front of the counting officer and join those already counted on the other side.

[30:13]  ⁷ sn The half shekel weight of silver would be about one-fifth of an ounce (6 grams).

[30:13]  ⁸ 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).

[30:13]  ⁹ tn Or “contribution” (תְּרוּמָה, tÿrumah).

[30:15]  ¹⁰ tn Or “pay more.”

[30:15]  ¹¹ 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.

[30:15]  ¹² tn This infinitive construct (לְכַפֵּר, lÿkhapper) provides the purpose of the giving the offering – to atone.

[30:16]  ¹³ 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).

[30:16]  ¹⁴ 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.

[30:16]  ¹⁵ 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).

[30:16]  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.”

[30:2]  ¹⁷ tn Heb “a cubit.”

[30:2]  ¹⁸ tn Heb “two cubits.”

[30:2]  ¹⁹ tn Heb “its horns from it.”

[24:9]  ²⁰ 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.

[24:10]  ²¹ 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.

[24:10]  ²² 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).

[24:10]  ²³ tn Or “tiles.”

[24:10]  ²⁴ 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.