Exodus 26:36

26:36 “You are to make a hanging ¹  for the entrance of the tent of blue, purple, and scarlet yarn and fine twined linen, the work of an embroiderer. ² 

Exodus 36:37

36:37 He made a hanging for the entrance of the tent of blue, purple, and scarlet yarn and fine twisted linen, the work of an embroiderer,

Exodus 36:1

36:1 So Bezalel and Oholiab and every skilled person ³  in whom the Lord has put skill ⁴  and ability ⁵  to know how ⁶  to do all the work for the service ⁷  of the sanctuary are to do the work ⁸  according to all that the Lord has commanded.”

Exodus 6:1-2

6:1 Then the Lord said to Moses, “Now you will see what I will do to Pharaoh, ⁹  for compelled by my strong hand ¹⁰  he will release them, and by my strong hand he will drive them out of his land.” ¹¹ 

6:2 God spoke ¹²  to Moses and said to him, “I am the Lord. ¹³ 

Exodus 3:7

3:7 The Lord said, “I have surely seen ¹⁴  the affliction of my people who are in Egypt. I have heard their cry because of their taskmasters, for I know their sorrows. ¹⁵ 

Exodus 29:7

29:7 You are to take the anointing oil and pour it on his head and anoint him. ¹⁶ 

John 10:7

10:7 So Jesus said to them again, “I tell you the solemn truth, ¹⁷  I am the door for the sheep. ¹⁸ 

John 10:9

10:9 I am the door. If anyone enters through me, he will be saved, and will come in and go out, ¹⁹  and find pasture. ²⁰ 

[26:36]  ¹ 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.

[26:36]  ² 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).

[36:1]  ³ tn Heb “wise of [in] heart.”

[36:1]  ⁴ tn Heb “wisdom.”

[36:1]  ⁵ tn Heb “understanding, discernment.”

[36:1]  ⁶ 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.

[36:1]  ⁷ 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.”

[36:1]  ⁸ 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.

[6:1]  ⁹ sn The expression “I will do to Pharaoh” always refers to the plagues. God would first show his sovereignty over Pharaoh before defeating him.

[6:1]  ¹⁰ tn The expression “with a strong hand” (וּבְיָד חֲזָקָה, uvÿyad khazaqah) could refer (1) to God’s powerful intervention (“compelled by my strong hand”) or (2) to Pharaoh’s forceful pursuit (“he will forcefully drive them out”). In Exod 3:20 God has summarized what his hand would do in Egypt, and that is probably what is intended here, as he promises that Moses will see what God will do. All Egypt ultimately desired that Israel be released (12:33), and when they were released Pharaoh pursued them to the sea, and so in a sense drove them out – whether that was his intention or not. But ultimately it was God’s power that was the real force behind it all. U. Cassuto (Exodus, 74) considers that it is unlikely that the phrase would be used in the same verse twice with the same meaning. So he thinks that the first “strong hand” is God’s, and the second “strong hand” is Pharaoh’s. It is true that if Pharaoh acted forcefully in any way that contributed to Israel leaving Egypt it was because God was acting forcefully in his life. So in an understated way, God is saying that when forced by God’s strong hand, Pharaoh will indeed release God’s people.”

[6:1]  ¹¹ tn Or “and he will forcefully drive them out of his land,” if the second occurrence of “strong hand” refers to Pharaoh’s rather than God’s (see the previous note).

[6:2]  ¹² tn Heb “And God spoke.”

[6:2]  ¹³ sn The announcement “I am the Lord” (Heb “Yahweh”) draws in the preceding revelation in Exod 3:15. In that place God called Moses to this task and explained the significance of the name “Yahweh” by the enigmatic expression “I am that I am.” “I am” (אֶהְיֶה, ’ehyeh) is not a name; “Yahweh” is. But the explanation of the name with this sentence indicates that Yahweh is the one who is always there, and that guarantees the future, for everything he does is consistent with his nature. He is eternal, never changing; he remains. Now, in Exodus 6, the meaning of the name “Yahweh” will be more fully unfolded.

[3:7]  ¹⁴ tn The use of the infinitive absolute with the perfect tense intensifies the statement: I have surely seen – there is no doubt that I have seen and will do something about it.

[3:7]  ¹⁵ sn Two new words are introduced now to the report of suffering: “affliction” and “pain/suffering.” These add to the dimension of the oppression of God’s people.

[29:7]  ¹⁶ 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 “mashiah” (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.

[10:7]  ¹⁷ tn Grk “Truly, truly, I say to you.”

[10:7]  ¹⁸ tn Or “I am the sheep’s door.”

[10:9]  ¹⁹ tn Since the Greek phrase εἰσέρχομαι καὶ ἐξέρχομαι (eisercomai kai exercomai, “come in and go out”) is in some places an idiom for living or conducting oneself in relationship to some community (“to live with, to live among” [cf. Acts 1:21; see also Num 27:17; 2 Chr 1:10]), it may well be that Jesus’ words here look forward to the new covenant community of believers. Another significant NT text is Luke 9:4, where both these verbs occur in the context of the safety and security provided by a given household for the disciples. See also BDAG 294 s.v. εἰσέρχομαι 1.b.β.

[10:9]  ²⁰ sn That is, pasture land in contrast to cultivated land.