Exodus 30:17-21

The Bronze Laver

30:17 ¹ The Lord spoke to Moses: ²  30:18 “You are also to make a large bronze ³  basin with a bronze stand ⁴  for washing. You are to put it between the tent of meeting and the altar and put water in it, ⁵  30:19 and Aaron and his sons must wash their hands and their feet from it. ⁶  30:20 When they enter ⁷  the tent of meeting, they must wash with ⁸  water so that they do not die. ⁹  Also, when they approach ¹⁰  the altar to minister by burning incense ¹¹  as an offering made by fire ¹²  to the Lord, 30:21 they must wash ¹³  their hands and their feet so that they do not die. And this ¹⁴  will be a perpetual ordinance for them and for their descendants ¹⁵  throughout their generations.” ¹⁶ 

Exodus 30:28

30:28 the altar for the burnt offering and all its utensils, and the laver and its base.

Exodus 38:8

38:8 He made the large basin of bronze and its pedestal of bronze from the mirrors of the women who served ¹⁷  at the entrance of the tent of meeting.

Exodus 40:11-12

40:11 You must also anoint the large basin and its pedestal, and you are to sanctify it. ¹⁸ 

40:12 “You are to bring ¹⁹  Aaron and his sons to the entrance of the tent of meeting and wash them with water.

Exodus 40:2

40:2 “On the first day of the first month you are to set up ²⁰  the tabernacle, the tent of meeting.

Exodus 4:6-22

4:6 The Lord also said to him, “Put your hand into your robe.” ²¹  So he put his hand into his robe, and when he brought it out – there was his hand, ²²  leprous like snow! ²³  4:7 He said, “Put your hand back into your robe.” So he put his hand back into his robe, and when he brought it out from his robe – there it was, ²⁴  restored ²⁵  like the rest of his skin! ²⁶  4:8 “If ²⁷  they do not believe you or pay attention to ²⁸  the former sign, then they may ²⁹  believe the latter sign. ³⁰  4:9 And if ³¹  they do not believe even these two signs or listen to you, ³²  then take ³³  some water from the Nile and pour it out on the dry ground. The water you take out of the Nile will become blood on the dry ground.” ³⁴ 

4:10 Then Moses said to the Lord, ³⁵  “O ³⁶  my Lord, ³⁷  I am not an eloquent man, ³⁸  neither in the past ³⁹  nor since you have spoken to your servant, for I am slow of speech and slow of tongue.” ⁴⁰ 

4:11 The Lord said to him, “Who gave ⁴¹  a mouth to man, or who makes a person mute or deaf or seeing or blind? Is it not I, the Lord? ⁴²  4:12 So now go, and I will be with your mouth ⁴³  and will teach you ⁴⁴  what you must say.” ⁴⁵ 

4:13 But Moses said, ⁴⁶  “O ⁴⁷  my Lord, please send anyone else whom you wish to send!” ⁴⁸ 

4:14 Then the Lord became angry with ⁴⁹  Moses, and he said, “What about ⁵⁰  your brother Aaron the Levite? ⁵¹  I know that he can speak very well. ⁵²  Moreover, he is coming ⁵³  to meet you, and when he sees you he will be glad in his heart. ⁵⁴ 

4:15 “So you are to speak to him and put the words in his mouth. And as for me, I will be with your mouth ⁵⁵  and with his mouth, ⁵⁶  and I will teach you both ⁵⁷  what you must do. ⁵⁸  4:16 He ⁵⁹  will speak for you to the people, and it will be as if ⁶⁰  he ⁶¹  were your mouth ⁶²  and as if you were his God. ⁶³  4:17 You will also take in your hand this staff, with which you will do the signs.” ⁶⁴ 

The Return of Moses

4:18 ⁶⁵ So Moses went back ⁶⁶  to his father-in-law Jethro and said to him, “Let me go, so that I may return ⁶⁷  to my relatives ⁶⁸  in Egypt and see ⁶⁹  if they are still alive.” Jethro said to Moses, “Go in peace.” 4:19 The Lord said to Moses in Midian, “Go back ⁷⁰  to Egypt, because all the men who were seeking your life are dead.” ⁷¹  4:20 Then Moses took ⁷²  his wife and sons ⁷³  and put them on a donkey and headed back ⁷⁴  to the land of Egypt, and Moses took the staff of God in his hand. 4:21 The Lord said ⁷⁵  to Moses, “When you go back to Egypt, ⁷⁶  see that you ⁷⁷  do before Pharaoh all the wonders I have put under your control. ⁷⁸  But I will harden ⁷⁹  his heart ⁸⁰  and ⁸¹  he will not let the people go. 4:22 You must say ⁸²  to Pharaoh, ‘Thus says ⁸³  the Lord, “Israel is my son, my firstborn, ⁸⁴ 

Zechariah 13:1

The Refinement of Judah

13:1 “In that day there will be a fountain opened up for the dynasty ⁸⁵  of David and the people of Jerusalem ⁸⁶  to cleanse them from sin and impurity. ⁸⁷ 

Hebrews 9:10

9:10 They served only for matters of food and drink ⁸⁸  and various washings; they are external regulations ⁸⁹  imposed until the new order came. ⁹⁰ 

Hebrews 10:22

10:22 let us draw near with a sincere heart in the assurance that faith brings, ⁹¹  because we have had our hearts sprinkled clean from an evil conscience ⁹²  and our bodies washed in pure water.

Hebrews 10:1

Concluding Exposition: Old and New Sacrifices Contrasted

10:1 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship. ⁹³ 

Hebrews 1:7

1:7 And he says ⁹⁴  of the angels, “He makes ⁹⁵  his angels spirits and his ministers a flame of fire,” ⁹⁶ 

Revelation 7:14

7:14 So ⁹⁷  I said to him, “My lord, you know the answer.” ⁹⁸  Then ⁹⁹  he said to me, “These are the ones who have come out of the great tribulation. They ¹⁰⁰  have washed their robes and made them white in the blood of the Lamb!

[30:17]  ¹ 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.

[30:17]  ² tn Heb “and Yahweh spoke to Moses, saying.”

[30:18]  ³ sn The metal for this object was obtained from the women from their mirrors (see Exod 38:8).

[30:18]  ⁴ tn Heb “and its stand bronze.”

[30:18]  ⁵ tn The form is the adverb “there” with the directive qamets-he ( ָה).

[30:19]  ⁶ tn That is, from water from it.

[30:20]  ⁷ tn The form is an infinitive construct with the temporal preposition bet (ב), and a suffixed subjective genitive: “in their going in,” or, whenever they enter.

[30:20]  ⁸ 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).

[30:20]  ⁹ 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.

[30:20]  ¹⁰ 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.

[30:20]  ¹¹ 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.

[30:20]  ¹² 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).

[30:21]  ¹³ tn Heb “and [then] they will wash.”

[30:21]  ¹⁴ tn The verb is “it will be.”

[30:21]  ¹⁵ tn Heb “for his seed.”

[30:21]  ¹⁶ tn Or “for generations to come”; it literally is “to their generations.”

[38:8]  ¹⁷ 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 Hebrew text]). They seem to have had more to do than what Driver said.

[40:11]  ¹⁸ sn U. Cassuto (Exodus, 480) notes that the items inside the tent did not need to be enumerated since they were already holy, but items in the courtyard needed special attention. People needed to know that items outside the tent were just as holy.

[40:12]  ¹⁹ tn The verb is “bring near,” or “present,” to Yahweh.

[40:2]  ²⁰ tn Heb “you will raise,” an imperfect of instruction.

[4:6]  ²¹ tn The word חֵיק (kheq), often rendered “bosom,” refers to the front of the chest and a fold in the garment there where an item could be placed for carrying (see Prov 6:27; 16:33; 21:14). So “into your robe” should be understood loosely here and in v. 7 as referring to the inside of the top front of Moses’ garment. The inside chest pocket of a jacket is a rough modern equivalent.

[4:6]  ²² tn The particle הִנֵּה (hinneh) points out the startling or amazing sight as if the reader were catching first glimpse of it with Moses.

[4:6]  ²³ sn This sudden skin disease indicated that God was able to bring such diseases on Egypt in the plagues and that only he could remove them. The whitening was the first stage of death for the diseased (Num 12:10; 2 Kgs 5:27). The Hebrew words traditionally rendered “leprous” or “leprosy,” as they are used in Lev 13 and 14, encompass a variety of conditions, not limited to the disease called leprosy and identified as Hansen’s disease in modern times.

[4:7]  ²⁴ tn The particle הִנֵּה (hinneh) points out the startling or amazing sight as if the reader were catching first glimpse of it with Moses.

[4:7]  ²⁵ tn Heb “it returned.”

[4:7]  ²⁶ tn Heb “like his flesh.”

[4:8]  ²⁷ tn Heb “and it will be if.”

[4:8]  ²⁸ tn Heb “listen to the voice of,” meaning listen so as to respond appropriately.

[4:8]  ²⁹ tn The nuance of this perfect tense with a vav (ו) consecutive will be equal to the imperfect of possibility – “they may believe.”

[4:8]  ³⁰ tn Heb “believe the voice of the latter sign,” so as to understand and accept the meaning of the event.

[4:9]  ³¹ tn Heb “and it will be if.”

[4:9]  ³² tn Heb “listen to your voice.”

[4:9]  ³³ tn The verb form is the perfect tense with the vav (ו) consecutive; it functions then as the equivalent of the imperfect tense – here as an imperfect of instruction.

[4:9]  ³⁴ sn This is a powerful sign, for the Nile was always known as the source of life in Egypt, but now it will become the evidence of death. So the three signs were alike, each consisting of life and death. They would clearly anticipate the struggle with Egypt through the plagues. The point is clear that in the face of the possibility that people might not believe, the servants of God must offer clear proof of the power of God as they deliver the message of God. The rest is up to God.

[4:10]  ³⁵ sn Now Moses took up another line of argumentation, the issue of his inability to speak fluently (vv. 10-17). The point here is that God’s servants must yield themselves as instruments to God, the Creator. It makes no difference what character traits they have or what weaknesses they think they have (Moses manages to speak very well) if God is present. If the sovereign God has chosen them, then they have everything that God intended them to have.

[4:10]  ³⁶ tn The word בִּי (bi) is a particle of entreaty; it seeks permission to speak and is always followed by “my lord” or “my Lord.” Often rendered “please,” it is “employed in petitions, complaints and excuses” (W. H. C. Propp, Exodus 1–18 [AB], 213).

[4:10]  ³⁷ tn The designation in Moses’ address is אֲדֹנָי (’adonay), a term of respect and deference such as “lord, master, sir” but pointed as it would be when it represents the tetragrammaton. B. Jacob says since this is the first time Moses spoke directly to Yahweh, he did so hesitatingly (Exodus, 87).

[4:10]  ³⁸ tn When a noun clause is negated with לֹא (lo’), rather than אֵין (’en), there is a special emphasis, since the force of the negative falls on a specific word (GKC 479 §152.d). The expression “eloquent man” is אִישׁ דְּבָרִים (’ish dÿvarim, “a man of words”). The genitive may indicate a man characterized by words or a man who is able to command or control words. Moses apparently is resigned to the fact that he can do the signs, but he knows the signs have to be explained.

[4:10]  ³⁹ tn Heb “also from yesterday also from three days ago” or “neither since yesterday nor since before that” is idiomatic for “previously” or “in the past.”

[4:10]  ⁴⁰ tn The two expressions are כְבַד־פֶּה (khÿvad peh, “heavy of mouth”), and then כְבַד לָשׁוֹן (khÿvad lashon, “heavy of tongue”). Both use genitives of specification, the mouth and the tongue being what are heavy – slow. “Mouth” and “tongue” are metonymies of cause. Moses is saying that he has a problem speaking well. Perhaps he had been too long at the other side of the desert, or perhaps he was being a little dishonest. At any rate, he has still not captured the meaning of God’s presence. See among other works, J. H. Tigay, “‘Heavy of Mouth’ and ‘Heavy of Tongue’: On Moses’ Speech Difficulty,” BASOR 231 (1978): 57-67.

[4:11]  ⁴¹ tn The verb שִׂים (sim) means “to place, put, set”; the sentence here more precisely says, “Who put a mouth into a man?”

[4:11]  ⁴² sn The final question obviously demands a positive answer. But the clause is worded in such a way as to return to the theme of “I AM.” Isaiah 45:5-7 developed this same idea of God’s control over life. Moses protests that he is not an eloquent speaker, and the Lord replies with reminders about himself and promises, “I will be with your mouth,” an assertion that repeats the verb he used four times in 3:12 and 14 and in promises to Isaac and Jacob (Gen 26:3; 31:3).

[4:12]  ⁴³ sn The promise of divine presence always indicates intervention (for blessing or cursing). Here it means that God would be working through the organs of speech to help Moses speak. See Deut 18:18; Jer 1:9.

[4:12]  ⁴⁴ sn The verb is וְהוֹרֵיתִיךָ (vÿhoretikha), the Hiphil perfect with a vav (ו) consecutive. The form carries the instructional meaning because it follows the imperative “go.” In fact, there is a sequence at work here: “go…and/that I may teach you.” It is from יָרָה (yara), the same root behind תּוֹרָה (torah, “law”). This always referred to teaching either wisdom or revelation. Here Yahweh promises to teach Moses what to say.

[4:12]  ⁴⁵ tn The form is the imperfect tense. While it could be taken as a future (“what you will say”), an obligatory imperfect captures the significance better (“what you must say” or “what you are to say”). Not even the content of the message will be left up to Moses.

[4:13]  ⁴⁶ tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.

[4:13]  ⁴⁷ tn The word בִּי (bi) is a particle of entreaty; it seeks permission to speak and is always followed by “Lord” or “my Lord.”

[4:13]  ⁴⁸ tn The text has simply שְׁלַח־נָא בְּיַד־תִּשְׁלָח (shÿlakh-na’ bÿyad tishlakh, “send by the hand you will send”). This is not Moses’ resignation to doing God’s will – it is his final attempt to avoid the call. It carries the force of asking God to send someone else. This is an example of an independent relative clause governed by the genitive: “by the hand of – whomever you will send” (see GKC 488-89 §155.n).

[4:14]  ⁴⁹ tn Heb “and the anger of Yahweh burned against.”

[4:14]  ⁵⁰ tn Heb “Is not” or perhaps “Is [there] not.”

[4:14]  ⁵¹ sn S. R. Driver (Exodus, 29) suggests that the term “Levite” may refer to a profession rather than ancestry here, because both Moses and Aaron were from the tribe of Levi and there would be little point in noting that ancestry for Aaron. In thinking through the difficult problem of the identity of Levites, he cites McNeile as saying “the Levite” referred to one who had had official training as a priest (cf. Judg 17:7, where a member of the tribe of Judah was a Levite). If it was the duty of the priest to give “torah” – to teach – then some training in the power of language would have been in order.

[4:14]  ⁵² tn The construction uses the Piel infinitive absolute and the Piel imperfect to express the idea that he spoke very well: דַבֵּר יְדַבֵּר (dabber yÿdabber).

[4:14]  ⁵³ tn The particle הִנֵּה (hinneh) with the participle points to the imminent future; it means “he is about to come” or “here he is coming.”

[4:14]  ⁵⁴ sn It is unlikely that this simply means that as a brother he will be pleased to see Moses, for the narrative has no time for that kind of comment. It is interested in more significant things. The implication is that Aaron will rejoice because of the revelation of God to Moses and the plan to deliver Israel from bondage (see B. Jacob, Exodus, 93).

[4:15]  ⁵⁵ tn Or “I will help you speak.” The independent pronoun puts emphasis (“as for me”) on the subject (“I”).

[4:15]  ⁵⁶ tn Or “and will help him speak.”

[4:15]  ⁵⁷ tn The word “both” is supplied to convey that this object (“you”) and the subject of the next verb (“you must do”) are plural in the Hebrew text, referring to Moses and Aaron. In 4:16 “you” returns to being singular in reference to Moses.

[4:15]  ⁵⁸ tn The imperfect tense carries the obligatory nuance here as well. The relative pronoun with this verb forms a noun clause functioning as the direct object of “I will teach.”

[4:16]  ⁵⁹ tn The word “he” represents the Hebrew independent pronoun, which makes the subject emphatic.

[4:16]  ⁶⁰ tn The phrase “as if” is supplied for clarity.

[4:16]  ⁶¹ tn Heb “and it will be [that] he, he will be to you for a mouth,” or more simply, “he will be your mouth.”

[4:16]  ⁶² tn Heb “he will be to you for a mouth.”

[4:16]  ⁶³ tn The phrase “as if” is supplied for clarity. The word “you” represents the Hebrew independent pronoun, which makes the subject emphatic.

[4:17]  ⁶⁴ sn Mention of the staff makes an appropriate ending to the section, for God’s power (represented by the staff) will work through Moses. The applicable point that this whole section is making could be worded this way: The servants of God who sense their inadequacy must demonstrate the power of God as their sufficiency.

[4:18]  ⁶⁵ sn This last section of the chapter reports Moses’ compliance with the commission. It has four parts: the decision to return (18-20), the instruction (21-23), the confrontation with Yahweh (24-26), and the presentation with Aaron (27-31).

[4:18]  ⁶⁶ tn The two verbs form a verbal hendiadys, the second verb becoming adverbial in the translation: “and he went and he returned” becomes “and he went back.”

[4:18]  ⁶⁷ tn There is a sequence here with the two cohortative forms: אֵלְכָה נָּא וְאָשׁוּבָה (’elÿkhah nna’ vÿ’ashuva) – “let me go in order that I may return.”

[4:18]  ⁶⁸ tn Heb “brothers.”

[4:18]  ⁶⁹ tn This verb is parallel to the preceding cohortative and so also expresses purpose: “let me go that I may return…and that I may see.”

[4:19]  ⁷⁰ tn The text has two imperatives, “Go, return”; if these are interpreted as a hendiadys (as in the translation), then the second is adverbial.

[4:19]  ⁷¹ sn The text clearly stated that Pharaoh sought to kill Moses; so this seems to be a reference to Pharaoh’s death shortly before Moses’ return. Moses was forty years in Midian. In the 18th dynasty, only Pharaoh Thutmose III had a reign of the right length (1504-1450 b.c.) to fit this period of Moses’ life. This would place Moses’ returning to Egypt near 1450 b.c., in the beginning of the reign of Amenhotep II, whom most conservatives identify as the pharaoh of the exodus. Rameses II, of course, had a very long reign (1304-1236). But if he were the one from whom Moses fled, then he could not be the pharaoh of the exodus, but his son would be – and that puts the date of the exodus after 1236, a date too late for anyone. See E. H. Merrill, Kingdom of Priests, 62.

[4:20]  ⁷² tn Heb “And Moses took.”

[4:20]  ⁷³ sn Only Gershom has been mentioned so far. The other son’s name will be explained in chapter 18. The explanation of Gershom’s name was important to Moses’ sojourn in Midian. The explanation of the name Eliezer fits better in the later chapter (18:2-4).

[4:20]  ⁷⁴ tn The verb would literally be rendered “and returned”; however, the narrative will record other happenings before he arrived in Egypt, so an ingressive nuance fits here – he began to return, or started back.

[4:21]  ⁷⁵ tn Heb “And Yahweh said.”

[4:21]  ⁷⁶ tn The construction may involve a verbal hendiadys using the two infinitive forms: “when you go to return” (בְּלֶכְתְּךָ לָשׁוּב, bÿlekhtÿkha lashuv). The clause is temporal, subordinated to the instruction to do the signs. Therefore, its focus cannot be on going to return, i.e., preparing or beginning to return.

[4:21]  ⁷⁷ tn The two verb forms in this section are the imperative (רְאֵה, rÿ’eh) followed by the perfect with the vav (וַעֲשִׂיתָם, va’asitam). The second could be coordinated and function as a second command: “see…and [then] do”; or it could be subordinated logically: “see…so that you do.” Some commentators who take the first option suggest that Moses was supposed to contemplate these wonders before doing them before Pharaoh. That does not seem as likely as the second interpretation reflected in the translation.

[4:21]  ⁷⁸ tn Or “in your power”; Heb “in your hand.”

[4:21]  ⁷⁹ tn Heb “strengthen” (in the sense of making stubborn or obstinate). The text has the expression וַאֲנִי אֲחַזֵּק אֶת־לִבּוֹ (va’ani ’akhazzeq ’et-libbo), “I will make strong his will,” or “I will strengthen his resolve,” recognizing the “heart” as the location of decision making (see Prov 16:1, 9).

[4:21]  ⁸⁰ sn Here is the first mention of the hardening of the heart of Pharaoh. God first tells Moses he must do the miracles, but he also announces that he will harden Pharaoh’s heart, as if working against Moses. It will help Moses to know that God is bringing about the resistance in order to bring a greater victory with greater glory. There is a great deal of literature on this, but see among the resources F. W. Danker, “Hardness of Heart: A Study in Biblical Thematic,” CTM 44 (1973): 89-100; R. R. Wilson, “The Hardening of Pharaoh’s Heart,” CBQ 41 (1979): 18-36; and R. B. Chisholm Jr., “Divine Hardening in the Old Testament,” BSac 153 (1996): 410-34.

[4:21]  ⁸¹ tn Or “so that.”

[4:22]  ⁸² tn The sequence of the instruction from God uses the perfect tense with vav (ו), following the preceding imperfects.

[4:22]  ⁸³ tn The instantaneous use of the perfect tense fits well with the prophetic announcement of what Yahweh said or says. It shows that the words given to the prophet are still binding.

[4:22]  ⁸⁴ sn The metaphor uses the word “son” in its connotation of a political dependent, as it was used in ancient documents to describe what was intended to be a loyal relationship with well-known privileges and responsibilities, like that between a good father and son. The word can mean a literal son, a descendant, a chosen king (and so, the Messiah), a disciple (in Proverbs), and here, a nation subject to God. If the people of Israel were God’s “son,” then they should serve him and not Pharaoh. Malachi reminds people that the Law said “a son honors his father,” and so God asked, “If I am a father, where is my honor?” (Mal 1:6).

[13:1]  ⁸⁵ tn Heb “house” (so NIV, NRSV), referring to dynastic descendants.

[13:1]  ⁸⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:1]  ⁸⁷ tn Heb “for sin and for impurity.” The purpose implied here has been stated explicitly in the translation for clarity.

[9:10]  ⁸⁸ tn Grk “only for foods and drinks.”

[9:10]  ⁸⁹ tc Most witnesses (D¹ Ï) have “various washings, and external regulations” (βαπτισμοῖς καὶ δικαιώμασιν, baptismoi" kai dikaiwmasin), with both nouns in the dative. The translation “washings; they are… regulations” renders βαπτισμοῖς, δικαιώματα (baptismoi", dikaiwmata; found in such important mss as Ì⁴⁶ א* A I P 0278 33 1739 1881 al sa) in which case δικαιώματα is taken as the nominative subject of the participle ἐπικείμενα (epikeimena). It seems far more likely that scribes would conform δικαιώματα to the immediately preceding datives and join it to them by καί than they would to the following nominative participle. Both on external and internal evidence the text is thus secure as reading βαπτισμοῖς, δικαιώματα.

[9:10]  ⁹⁰ tn Grk “until the time of setting things right.”

[10:22]  ⁹¹ tn Grk “in assurance of faith.”

[10:22]  ⁹² sn The phrase our hearts sprinkled clean from an evil conscience combines the OT imagery of the sprinkling with blood to give ritual purity with the emphasis on the interior cleansing provided by the new covenant: It is the heart that is cleansed and the conscience made perfect (cf. Heb 8:10; 9:9, 14; 10:2, 16).

[10:1]  ⁹³ tn Grk “those who approach.”

[1:7]  ⁹⁴ sn The Greek correlative conjunctions μέν and δέ (men and de) emphasize the contrastive parallelism of vs. 7 (what God says about the angels) over against vv. 8-9 and vv. 10-12 (what God says about the son).

[1:7]  ⁹⁵ tn Grk “He who makes.”

[1:7]  ⁹⁶ sn A quotation from Ps 104:4.

[7:14]  ⁹⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ⁹⁸ tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.

[7:14]  ⁹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ¹⁰⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.