Exodus 12:35

12:35 Now the Israelites had done ¹  as Moses told them – they had requested from the Egyptians ²  silver and gold items and clothing.

Exodus 27:19

27:19 All ³  the utensils of the tabernacle used ⁴  in all its service, all its tent pegs, and all the tent pegs of the courtyard are to be made of bronze. ⁵ 

Exodus 3:22

3:22 Every ⁶  woman will ask her neighbor and the one who happens to be staying ⁷  in her house for items of silver and gold ⁸  and for clothing. You will put these articles on your sons and daughters – thus you will plunder Egypt!” ⁹ 

Exodus 11:2

11:2 Instruct ¹⁰  the people that each man and each woman is to request ¹¹  from his or her neighbor ¹²  items of silver and gold.” ¹³ 

Exodus 31:7

31:7 the tent of meeting, the ark of the testimony, the atonement lid that is on it, all the furnishings ¹⁴  of the tent,

Exodus 35:22

35:22 They came, men and women alike, ¹⁵  all who had willing hearts. They brought brooches, earrings, rings and ornaments, all kinds of gold jewelry, ¹⁶  and everyone came who waved ¹⁷  a wave offering of gold to the Lord.

Exodus 38:3

38:3 He made all the utensils of the altar – the pots, the shovels, the tossing bowls, the meat hooks, and the fire pans – he made all its utensils of bronze.

Exodus 38:30

38:30 With it he made the bases for the door of the tent of meeting, the bronze altar, the bronze grating for it, and all the utensils of the altar,

Exodus 39:40

39:40 the hangings of the courtyard, its posts and its bases, and the curtain for the gateway of the courtyard, its ropes and its tent pegs, and all the furnishings ¹⁸  for the service of the tabernacle, for the tent of meeting;

[12:35]  ¹ tn The verbs “had done” and then “had asked” were accomplished prior to the present narrative (S. R. Driver, Exodus, 99). The verse begins with disjunctive word order to introduce the reminder of earlier background information.

[12:35]  ² tn Heb “from Egypt.” Here the Hebrew text uses the name of the country to represent the inhabitants (a figure known as metonymy).

[27:19]  ³ tn Heb “to all”; for use of the preposition lamed (ל) to show inclusion (all belonging to) see GKC 458 §143.e.

[27:19]  ⁴ tn Here “used” has been supplied.

[27:19]  ⁵ sn The tabernacle is an important aspect of OT theology. The writer’s pattern so far has been: ark, table, lamp, and then their container (the tabernacle); then the altar and its container (the courtyard). The courtyard is the place of worship where the people could gather – they entered God’s courts. Though the courtyard may not seem of much interest to current readers, it did interest the Israelites. Here the sacrifices were made, the choirs sang, the believers offered their praises, they had their sins forgiven, they came to pray, they appeared on the holy days, and they heard from God. It was sacred because God met them there; they left the “world” (figuratively speaking) and came into the very presence of God.

[3:22]  ⁵ tn Heb “a woman,” one representing all.

[3:22]  ⁶ tn Heb “from the sojourner.” Both the “neighbor” and the “sojourner” (“one who happens to be staying in her house”) are feminine. The difference between them seems to be primarily that the second is temporary, “a lodger” perhaps or “visitor,” while the first has permanent residence.

[3:22]  ⁷ tn Heb “vessels of silver and vessels of gold.” These phrases both use genitives of material, telling what the vessels are made of.

[3:22]  ⁸ sn It is clear that God intended the Israelites to plunder the Egyptians, as they might a defeated enemy in war. They will not go out “empty.” They will “plunder” Egypt. This verb (וְנִצַּלְתֶּם [vÿnitsaltem] from נָצַל [natsal]) usually means “rescue, deliver,” as if plucking out of danger. But in this stem it carries the idea of plunder. So when the text says that they will ask (וְשָׁאֲלָה, vÿsha’alah) their neighbors for things, it implies that they will be making many demands, and the Egyptians will respond like a defeated nation before victors. The spoils that Israel takes are to be regarded as back wages or compensation for the oppression (see also Deut 15:13). See further B. Jacob, “The Gifts of the Egyptians, a Critical Commentary,” Journal of Reformed Judaism 27 (1980): 59-69; and T. C. Vriezen, “A Reinterpretation of Exodus 3:21-22 and Related Texts,” Ex Oriente Lux 23 (1975): 389-401.

[11:2]  ⁷ tn Heb “Speak now in the ears of the people.” The expression is emphatic; it seeks to ensure that the Israelites hear the instruction.

[11:2]  ⁸ tn The verb translated “request” is וְיִשְׁאֲלוּ (vÿyish’alu), the Qal jussive: “let them ask.” This is the point introduced in Exod 3:22. The meaning of the verb might be stronger than simply “ask”; it might have something of the idea of “implore” (see also its use in the naming of Samuel, who was “asked” from Yahweh [1 Sam 1:20]).

[11:2]  ⁹ tn “each man is to request from his neighbor and each woman from her neighbor.”

[11:2]  ¹⁰ sn See D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42.

[31:7]  ⁹ tn Heb “all the vessels of the tent.”

[35:22]  ¹¹ 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]  ¹² tn Heb “all gold utensils.”

[35:22]  ¹³ 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.

[39:40]  ¹³ tn Heb “utensils, vessels.”