Exodus 40:34

40:34 Then the cloud covered the tent of meeting, and the glory of the Lord filled the tabernacle.

Exodus 40:1

Setting Up the Sanctuary

40:1 ¹ Then the Lord spoke to Moses: ² 

Exodus 8:10-12

8:10 He said, “Tomorrow.” And Moses said, ³  “It will be ⁴  as you say, ⁵  so that you may know that there is no one like the Lord our God. 8:11 The frogs will depart from you, your houses, your servants, and your people; they will be left only in the Nile.”

8:12 Then Moses and Aaron went out from Pharaoh, and Moses cried ⁶  to the Lord because of ⁷  the frogs that he had brought on ⁸  Pharaoh.

Exodus 8:2

8:2 But if you refuse to release them, then I am going to plague ⁹  all your territory with frogs. ¹⁰ 

Exodus 5:13-14

5:13 The slave masters were pressuring ¹¹  them, saying, “Complete ¹²  your work for each day, just like when there was straw!” 5:14 The Israelite foremen whom Pharaoh’s slave masters had set over them were beaten and were asked, ¹³  “Why did you not complete your requirement for brickmaking as in the past – both yesterday and today?” ¹⁴ 

Exodus 6:1

6:1 Then the Lord said to Moses, “Now you will see what I will do to Pharaoh, ¹⁵  for compelled by my strong hand ¹⁶  he will release them, and by my strong hand he will drive them out of his land.” ¹⁷ 

Psalms 18:8

18:8 Smoke ascended from ¹⁸  his nose; ¹⁹ 

fire devoured as it came from his mouth; ²⁰ 

he hurled down fiery coals. ²¹ 

Revelation 11:19

11:19 Then ²²  the temple of God in heaven was opened and the ark of his covenant was visible within his temple. And there were flashes of lightning, roaring, ²³  crashes of thunder, an earthquake, and a great hailstorm. ²⁴ 

Revelation 15:8

15:8 and the temple was filled with smoke from God’s glory and from his power. Thus ²⁵  no one could enter the temple until the seven plagues from the seven angels were completed.

[40:1]  ¹ sn All of Exod 39:32-40:38 could be taken as a unit. The first section (39:32-43) shows that the Israelites had carefully and accurately completed the preparation and brought everything they had made to Moses: The work of the Lord builds on the faithful obedience of the people. In the second section are the instruction and the implementation (40:1-33): The work of the Lord progresses through the unifying of the work. The last part (40:34-38) may take the most attention: When the work was completed, the glory filled the tabernacle: By his glorious presence, the Lord blesses and directs his people in their worship.

[40:1]  ² tn Heb “and Yahweh spoke to Moses, saying.”

[8:10]  ³ tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.

[8:10]  ⁴ tn “It will be” has been supplied.

[8:10]  ⁵ tn Heb “according to your word” (so NASB).

[8:12]  ⁶ tn The verb צָעַק (tsa’aq) is used for prayers in which people cry out of trouble or from danger. U. Cassuto observes that Moses would have been in real danger if God had not answered this prayer (Exodus, 103).

[8:12]  ⁷ tn Heb “over the matter of.”

[8:12]  ⁸ tn The verb is an unusual choice if it were just to mean “brought on.” It is the verb שִׂים (sim, “place, put”). S. R. Driver thinks the thought is “appointed for Pharaoh” as a sign (Exodus, 64). The idea of the sign might be too much, but certainly the frogs were positioned for the instruction of the stubborn king.

[8:2]  ⁹ tn The construction here uses the deictic particle and the participle to convey the imminent future: “I am going to plague/about to plague.” The verb נָגַף (nagaf) means “to strike, to smite,” and its related noun means “a blow, a plague, pestilence” or the like. For Yahweh to say “I am about to plague you” could just as easily mean “I am about to strike you.” That is why these “plagues” can be described as “blows” received from God.

[8:2]  ¹⁰ tn Heb “plague all your border with frogs.” The expression “all your border” is figurative for all the territory of Egypt and the people and things that are within the borders (also used in Exod 10:4, 14, 19; 13:7).

[5:13]  ¹¹ tn Or “pressed.”

[5:13]  ¹² tn כַּלּוּ (kallu) is the Piel imperative; the verb means “to finish, complete” in the sense of filling up the quota.

[5:14]  ¹³ tn The quotation is introduced with the common word לֵאמֹר (le’mor, “saying”) and no mention of who said the question.

[5:14]  ¹⁴ sn The idioms for time here are found also in 3:10 and 5:7-8. This question no doubt represents many accusations shouted at Israelites during the period when it was becoming obvious that, despite all their efforts, they were unable to meet their quotas as before.

[6:1]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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).

[18:8]  ¹⁸ tn Heb “within”; or “[from] within.” For a discussion of the use of the preposition -בְּ (bÿ) here, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 163-64.

[18:8]  ¹⁹ tn Or “in his anger.” The noun אַף (’af) can carry the abstract meaning “anger,” but the parallelism (note “from his mouth”) suggests the more concrete meaning “nose” here. See also v. 15, “the powerful breath of your nose.”

[18:8]  ²⁰ tn Heb “fire from his mouth devoured.” In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the two perfect verbal forms in the verse.

[18:8]  ²¹ tn Heb “coals burned from him.” Perhaps the psalmist pictures God’s fiery breath igniting coals (cf. Job 41:21), which he then hurls as weapons (cf. Ps 120:4).

[11:19]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.

[11:19]  ²³ tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”

[11:19]  ²⁴ tn Although BDAG 1075 s.v. χάλαζα gives the meaning “hail” here, it is not clear whether the adjective μεγάλη (megalh) refers to the intensity of the storm or the size of the individual hailstones, or both.

[15:8]  ²⁵ tn Grk “power, and no one.” A new sentence was started here in the translation. Here καί (kai) has been translated as “thus” to indicate the implied result of the temple being filled with smoke.