Exodus 12:31

12:31 Pharaoh ¹  summoned Moses and Aaron in the night and said, “Get up, get out ²  from among my people, both you and the Israelites! Go, serve the Lord as you have requested! ³ 

Exodus 28:1

The Clothing of the Priests

28:1 ⁴ “And you, bring near ⁵  to you your brother Aaron and his sons with him from among the Israelites, so that they may minister as my priests ⁶  – Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons.

Exodus 33:11

33:11 The Lord would speak to Moses face to face, ⁷  the way a person speaks ⁸  to a friend. Then Moses ⁹  would return to the camp, but his servant, Joshua son of Nun, a young man, did not leave the tent. ¹⁰ 

[12:31]  ¹ tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.

[12:31]  ² tn The urgency in Pharaoh’s words is caught by the abrupt use of the imperatives – “get up, go” (קוּמוּ צְּאוּ, qumu tsÿ’u), and “go, serve” (וּלְכוּ עִבְדוּ, ulÿkhu ’ivdu) and “take” and “leave/go” (וָלֵכוּ…קְחוּ, qÿkhu...valekhu).

[12:31]  ³ tn Heb “as you have said.” The same phrase also occurs in the following verse.

[28:1]  ⁴ sn Some modern scholars find this and the next chapter too elaborate for the wilderness experience. To most of them this reflects the later Zadokite priesthood of the writer’s (P’s) day that was referred to Mosaic legislation for authentication. But there is no compelling reason why this should be late; it is put late because it is assumed to be P, and that is assumed to be late. But both assumptions are unwarranted. This lengthy chapter could be divided this way: instructions for preparing the garments (1-5), details of the apparel (6-39), and a warning against deviating from these (40-43). The subject matter of the first part is that God requires that his chosen ministers reflect his holy nature; the point of the second part is that God requires his ministers to be prepared to fulfill the tasks of the ministry, and the subject matter of the third part is that God warns all his ministers to safeguard the holiness of their service.

[28:1]  ⁵ tn The verb is the Hiphil imperative of the root קָרַב (qarav, “to draw near”). In the present stem the word has religious significance, namely, to present something to God, like an offering.

[28:1]  ⁶ tn This entire clause is a translation of the Hebrew לְכַהֲנוֹ־לִי (lÿkhahano-li, “that he might be a priest to me”), but the form is unusual. The word means “to be a priest” or “to act as a priest.” The etymology of the word for priest, כֹּהֵן (kohen), is uncertain.

[33:11]  ⁷ tn “Face to face” is circumstantial to the action of the verb, explaining how they spoke (see GKC 489-90 §156.c). The point of this note of friendly relationship with Moses is that Moses was “at home” in this tent speaking with God. Moses would derive courage from this when he interceded for the people (B. Jacob, Exodus, 966).

[33:11]  ⁸ tn The verb in this clause is a progressive imperfect.

[33:11]  ⁹ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[33:11]  ¹⁰ sn Moses did not live in the tent. But Joshua remained there most of the time to guard the tent, it seems, lest any of the people approach it out of curiosity.