Exodus 36:8

The Building of the Tabernacle

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.

Exodus 36:2

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,

Exodus 3:14

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.’”

Exodus 4:2-5

4:2 The Lord said to him, “What is that in your hand?” He said, “A staff.” ⁷  4:3 The Lord ⁸  said, “Throw it to the ground.” So he threw it to the ground, and it became a snake, ⁹  and Moses ran from it. 4:4 But the Lord said to Moses, “Put out your hand and grab it by the tail” – so he put out his hand and caught it, and it became a staff in his hand ¹⁰  – 4:5 “that they may believe that the Lord, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has appeared to you.”

Psalms 103:20

103:20 Praise the Lord, you angels of his,

you powerful warriors who carry out his decrees

and obey his orders! ¹¹ 

Psalms 148:2

148:2 Praise him, all his angels! ¹² 

Praise him, all his heavenly assembly! ¹³ 

Luke 2:13-14

2:13 Suddenly ¹⁴  a vast, heavenly army ¹⁵  appeared with the angel, praising God and saying,

2:14 “Glory ¹⁶  to God in the highest,

and on earth peace among people ¹⁷  with whom he is pleased!” ¹⁸ 

Ephesians 3:10

3:10 The purpose of this enlightenment is that ¹⁹  through the church the multifaceted wisdom ²⁰  of God should now be disclosed to the rulers and the authorities in the heavenly realms.

Revelation 5:11-14

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.

[36:2]  ¹ tn The verb קָרָא (qara’) plus the preposition “to” – “to call to” someone means “to summon” that person.

[36:2]  ² tn Here there is a slight change: “in whose heart Yahweh had put skill.”

[36:2]  ³ tn Or “whose heart was willing.”

[36:2]  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.

[3:14]  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, “I am.” When his people refer to him as Yahweh, which is the third person masculine singular form of the same verb, they say “he is.” Some commentators argue for a future tense translation, “I will be who I will be,” because the verb has an active quality about it, and the Israelites lived in the light of the promises for the future. They argue that “I am” would be of little help to the Israelites in bondage. But a translation of “I will be” does not effectively do much more except restrict it to the future. The idea of the verb would certainly indicate that God is not bound by time, and while he is present (“I am”) he will always be present, even in the future, and so “I am” would embrace that as well (see also Ruth 2:13; Ps 50:21; Hos 1:9). The Greek translation of the OT used a participle to capture the idea, and several times in the Gospels Jesus used the powerful “I am” with this significance (e.g., John 8:58). The point is that Yahweh is sovereignly independent of all creation and that his presence guarantees the fulfillment of the covenant (cf. Isa 41:4; 42:6, 8; 43:10-11; 44:6; 45:5-7). Others argue for a causative Hiphil translation of “I will cause to be,” but nowhere in the Bible does this verb appear in Hiphil or Piel. A good summary of the views can be found in G. H. Parke-Taylor, Yahweh, the Divine Name in the Bible. See among the many articles: B. Beitzel, “Exodus 3:14 and the Divine Name: A Case of Biblical Paronomasia,” TJ 1 (1980): 5-20; C. D. Isbell, “The Divine Name ehyeh as a Symbol of Presence in Israelite Tradition,” HAR 2 (1978): 101-18; J. G. Janzen, “What’s in a Name? Yahweh in Exodus 3 and the Wider Biblical Context,” Int 33 (1979): 227-39; J. R. Lundbom, “God’s Use of the Idem per Idem to Terminate Debate,” HTR 71 (1978): 193-201; A. R. Millard, “Yw and Yhw Names,” VT 30 (1980): 208-12; and R. Youngblood, “A New Occurrence of the Divine Name ‘I AM,’” JETS 15 (1972): 144-52.

[3:14]  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.

[4:2]  ⁷ tn Or “rod” (KJV, ASV); NCV, CEV “walking stick”; NLT “shepherd’s staff.”

[4:3]  ⁸ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[4:3]  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.

[4:4]  ¹⁰ sn The signs authenticated Moses’ ministry as the Lord’s emissary. This sign will show that the Lord had control over Egypt and its stability, over life and death. But first Moses has to be convinced that he can turn it into a dead stick again.

[103:20]  ¹¹ tn Heb “[you] mighty ones of strength, doers of his word, by listening to the voice of his word.”

[148:2]  ¹² tn Or “heavenly messengers.”

[148:2]  ¹³ tn Heb “all his host.”

[2:13]  ¹⁴ tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:13]  ¹⁵ tn Grk “a multitude of the armies of heaven.”

[2:14]  ¹⁶ sn Glory here refers to giving honor to God.

[2:14]  ¹⁷ tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

[2:14]  ¹⁸ tc Most witnesses (א² B² L Θ Ξ Ψ Ë^1,13 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).

[3:10]  ¹⁹ tn Grk “that.” Verse 10 is a subordinate clause to the verb “enlighten” in v. 9.

[3:10]  ²⁰ tn Or “manifold wisdom,” “wisdom in its rich variety.”

[5:11]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:11]  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.

[5:11]  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.

[5:12]  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.

[5:12]  ²⁵ tn Grk “saying.”

[5:12]  ²⁶ tn Or “slaughtered”; traditionally, “slain.”

[5:13]  ²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:13]  ²⁸ tn Grk “saying.”

[5:13]  ²⁹ tn Or “dominion.”

[5:14]  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.”