Discovery BoxExodus 10:1
Context10:1 1 The Lord said 2 to Moses, “Go to Pharaoh, for I have hardened his heart and the heart of his servants, in order to display 3 these signs of mine before him, 4
Exodus 11:10
Context11:10 So Moses and Aaron did all these wonders before Pharaoh, but the Lord hardened Pharaoh’s heart, and he did not release the Israelites from his land.
Exodus 28:30
Context28:30 “You are to put the Urim and the Thummim 5 into the breastpiece of decision; and they are to be over Aaron’s heart when he goes in before the Lord. Aaron is to bear the decisions 6 of the Israelites over his heart before the Lord continually.
Exodus 31:6
Context31:6 Moreover, 7 I have also given him Oholiab son of Ahisamach, of the tribe of Dan, and I have given ability to all the specially skilled, 8 that they may make 9 everything I have commanded you:
Exodus 35:22
Context35:22 They came, men and women alike, 10 all who had willing hearts. They brought brooches, earrings, rings and ornaments, all kinds of gold jewelry, 11 and everyone came who waved 12 a wave offering of gold to the Lord.
Exodus 35:35--36:2
Context35:35 He has filled them with skill 13 to do all kinds of work 14 as craftsmen, as designers, as embroiderers in blue, purple, and scarlet yarn and in fine linen, and as weavers. They are 15 craftsmen in all the work 16 and artistic designers. 17 36:1 So Bezalel and Oholiab and every skilled person 18 in whom the Lord has put skill 19 and ability 20 to know how 21 to do all the work for the service 22 of the sanctuary are to do the work 23 according to all that the Lord has commanded.”
36:2 Moses summoned 24 Bezalel and Oholiab and every skilled person in whom 25 the Lord had put skill – everyone whose heart stirred him 26 to volunteer 27 to do the work,
Exodus 36:8
Context36:8 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.
[10:1] 1 sn The Egyptians dreaded locusts like every other ancient civilization. They had particular gods to whom they looked for help in such catastrophes. The locust-scaring deities of Greece and Asia were probably looked to in Egypt as well (especially in view of the origins in Egypt of so many of those religious ideas). The announcement of the plague falls into the now-familiar pattern. God tells Moses to go and speak to Pharaoh but reminds Moses that he has hardened his heart. Yahweh explains that he has done this so that he might show his power, so that in turn they might declare his name from generation to generation. This point is stressed so often that it must not be minimized. God was laying the foundation of the faith for Israel – the sovereignty of Yahweh.
[10:1] 2 tn Heb “and Yahweh said.”
[10:1] 3 tn The verb is שִׁתִי (shiti, “I have put”); it is used here as a synonym for the verb שִׂים (sim). Yahweh placed the signs in his midst, where they will be obvious.
[10:1] 4 tn Heb “in his midst.”
[28:30] 5 sn The Urim and the Thummim were two objects intended for determining the divine will. There is no clear evidence of their size or shape or the material of which they were made, but they seem to have been familiar items to Moses and the people. The best example of their use comes from 1 Sam 14:36-42. Some have suggested from the etymologies that they were light and dark objects respectively, perhaps stones or sticks or some other object. They seem to have fallen out of use after the Davidic period when the prophetic oracles became popular. It may be that the title “breastpiece of judgment” indicates that these objects were used for making “decisions” (J. P. Hyatt, Exodus [NCBC], 283-84). U. Cassuto has the most thorough treatment of the subject (Exodus, 378-82); he lists several very clear rules for their uses gathered from their instances in the Bible, including that they were a form of sacred lot, that priests or leaders of the people only could use them, and that they were used for discovering the divine will in areas that were beyond human knowledge.
[28:30] 6 tn Or “judgment” (KJV, ASV, NASB, NRSV). The term is מִשְׁפָּט (mishpat), the same word that describes the breastpiece that held the two objects. Here it is translated “decisions” since the Urim and Thummim contained in the breastpiece represented the means by which the
[31:6] 9 tn The expression uses the independent personal pronoun (“and I”) with the deictic particle (“behold”) to enforce the subject of the verb – “and I, indeed I have given.”
[31:6] 10 tn Heb “and in the heart of all that are wise-hearted I have put wisdom.”
[31:6] 11 tn The form is a perfect with vav (ו) consecutive. The form at this place shows the purpose or the result of what has gone before, and so it is rendered “that they may make.”
[35:22] 13 tn The expression in Hebrew is “men on/after the women,” meaning men with women, to ensure that it was clear that the preceding verse did not mean only men. B. Jacob takes it further, saying that the men came after the women because the latter had taken the initiative (Exodus, 1017).
[35:22] 14 tn Heb “all gold utensils.”
[35:22] 15 tn The verb could be translated “offered,” but it is cognate with the following noun that is the wave offering. This sentence underscores the freewill nature of the offerings people made. The word “came” is supplied from v. 21 and v. 22.
[35:35] 17 tn The expression “wisdom of heart,” or “wisdom in heart,” means artistic skill. The decisions and plans they make are skilled. The expression forms a second accusative after the verb of filling.
[35:35] 18 tn The expression “all the work” means “all kinds of work.”
[35:35] 19 tn Here “They are” has been supplied.
[35:35] 20 tn Heb “doers of all work.”
[35:35] 21 tn Heb “designers of designs.”
[36:1] 21 tn Heb “wise of [in] heart.”
[36:1] 23 tn Heb “understanding, discernment.”
[36:1] 24 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] 25 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] 26 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.
[36:2] 25 tn The verb קָרָא (qara’) plus the preposition “to” – “to call to” someone means “to summon” that person.
[36:2] 26 tn Here there is a slight change: “in whose heart Yahweh had put skill.”
[36:2] 27 tn Or “whose heart was willing.”
[36:2] 28 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.
