Exodus 12:41

12:41 At the end of the 430 years, on the very day, all the regiments ¹  of the Lord went out of the land of Egypt.

Exodus 20:25

20:25 If you make me an altar of stone, you must not build it ²  of stones shaped with tools, ³  for if you use your tool on it you have defiled it. ⁴ 

Exodus 22:3

22:3 If the sun has risen on him, then there is blood guilt for him. A thief ⁵  must surely make full restitution; if he has nothing, then he will be sold for his theft.

Exodus 22:8

22:8 If the thief is not caught, ⁶  then the owner of the house will be brought before the judges ⁷  to see ⁸  whether he has laid ⁹  his hand on his neighbor’s goods.

Exodus 23:13

23:13 “Pay attention to do ¹⁰  everything I have told you, and do not even mention ¹¹  the names of other gods – do not let them be heard on your lips. ¹² 

Exodus 24:11

24:11 But he did not lay a hand ¹³  on the leaders of the Israelites, so they saw God, ¹⁴  and they ate and they drank. ¹⁵ 

Exodus 25:37

25:37 “You are to make its seven lamps, ¹⁶  and then set ¹⁷  its lamps up on it, so that it will give light ¹⁸  to the area in front of it.

Exodus 27:9

The Courtyard

27:9 “You are to make the courtyard ¹⁹  of the tabernacle. For the south side ²⁰  there are to be hangings ²¹  for the courtyard of fine twisted linen, one hundred fifty feet long for one side, ²² 

Exodus 29:24

29:24 You are to put all these ²³  in Aaron’s hands ²⁴  and in his sons’ hands, and you are to wave them as a wave offering ²⁵  before the Lord.

Exodus 29:30

29:30 The priest who succeeds him ²⁶  from his sons, when he first comes ²⁷  to the tent of meeting to minister in the Holy Place, is to wear them for seven days. ²⁸ 

Exodus 34:3

34:3 No one is to come up with you; do not let anyone be seen anywhere on the mountain; not even the flocks or the herds may graze in front of that mountain.”

[12:41]  ¹ sn This military term is used elsewhere in Exodus (e.g., 6:26; 7:4; 12:17, 50), but here the Israelites are called “the regiments of the Lord.”

[20:25]  ² tn Heb “them” referring to the stones.

[20:25]  ³ tn Heb “of hewn stones.” Gesenius classifies this as an adverbial accusative – “you shall not build them (the stones of the altar) as hewn stones.” The remoter accusative is in apposition to the nearer (GKC 372 §117.kk).

[20:25]  ⁴ tn The verb is a preterite with vav (ו) consecutive. It forms the apodosis in a conditional clause: “if you lift up your tool on it…you have defiled it.”

[22:3]  ³ tn The words “a thief” have been added for clarification. S. R. Driver (Exodus, 224) thinks that these lines are out of order, since some of them deal with killing the thief and then others with the thief making restitution, but rearranging the clauses is not a necessary way to bring clarity to the paragraph. The idea here would be that any thief caught alive would pay restitution.

[22:8]  ⁴ tn Heb “found.”

[22:8]  ⁵ tn Here again the word used is “the gods,” meaning the judges who made the assessments and decisions. In addition to other works, see J. R. Vannoy, “The Use of the Word ha’elohim in Exodus 21:6 and 22:7,8,” The Law and the Prophets, 225-41.

[22:8]  ⁶ tn The phrase “to see” has been supplied.

[22:8]  ⁷ tn The line says “if he has not stretched out his hand.” This could be the oath formula, but the construction here would be unusual, or it could be taken as “whether” (see W. C. Kaiser, Jr., “Exodus,” EBC 2:438). U. Cassuto (Exodus, 286) does not think the wording can possibly fit an oath; nevertheless, an oath would be involved before God (as he takes it instead of “judges”) – if the man swore, his word would be accepted, but if he would not swear, he would be guilty.

[23:13]  ⁵ tn The phrase “to do” is added; in Hebrew word order the line says, “In all that I have said to you you will watch yourselves.” The verb for paying attention is a Niphal imperfect with an imperatival force.

[23:13]  ⁶ tn Or “honor,” Hiphil of זָכַר (zakhar). See also Exod 20:25; Josh 23:7; Isa 26:13.

[23:13]  ⁷ tn Heb “mouth.”

[24:11]  ⁶ tn Heb “he did not stretch out his hand,” i.e., to destroy them.

[24:11]  ⁷ tn The verb is חָזָה (khazah); it can mean “to see, perceive” or “see a vision” as the prophets did. The LXX safeguarded this by saying, “appeared in the place of God.” B. Jacob says they beheld – prophetically, religiously (Exodus, 746) – but the meaning of that is unclear. The fact that God did not lay a hand on them – to kill them – shows that they saw something that they never expected to see and live. Some Christian interpreters have taken this to refer to a glorious appearance of the preincarnate Christ, the second person of the Trinity. They saw the brilliance of this manifestation – but not the detail. Later, Moses will still ask to see God’s glory – the real presence behind the phenomena.

[24:11]  ⁸ sn This is the covenant meal, the peace offering, that they are eating there on the mountain. To eat from the sacrifice meant that they were at peace with God, in covenant with him. Likewise, in the new covenant believers draw near to God on the basis of sacrifice, and eat of the sacrifice because they are at peace with him, and in Christ they see the Godhead revealed.

[25:37]  ⁷ tn The word for “lamps” is from the same root as the lampstand, of course. The word is נֵרוֹת (nerot). This probably refers to the small saucer-like pottery lamps that are made very simply with the rim pinched over to form a place to lay the wick. The bowl is then filled with olive oil as fuel.

[25:37]  ⁸ tn The translation “set up on” is from the Hebrew verb “bring up.” The construction is impersonal, “and he will bring up,” meaning “one will bring up.” It may mean that people were to fix the lamps on to the shaft and the branches, rather than cause the light to go up (see S. R. Driver, Exodus, 277).

[25:37]  ⁹ tn This is a Hiphil perfect with vav consecutive, from אוֹר (’or, “light”), and in the causative, “to light, give light.”

[27:9]  ⁸ tn Or “enclosure” (TEV).

[27:9]  ⁹ tn Heb “south side southward.”

[27:9]  ¹⁰ tn Or “curtains.”

[27:9]  ¹¹ sn The entire courtyard of 150 feet by 75 feet was to be enclosed by a curtain wall held up with posts in bases. All these hangings were kept in place by a cord and tent pegs.

[29:24]  ⁹ tn Heb “the whole” or “the all.”

[29:24]  ¹⁰ tn Heb “palms.”

[29:24]  ¹¹ tn The “wave offering” is תְּנוּפָה (tÿnufah); it is, of course, cognate with the verb, but an adverbial accusative rather than the direct object. In Lev 23 this seems to be a sacrificial gesture of things that are for the priests – but they present them first to Yahweh and then receive them back from him. So the waving is not side to side, but forward to Yahweh and then back to the priest. Here it is just an induction into that routine, since this is the ordination of the priests and the gifts are not yet theirs. So this will all be burned on the altar.

[29:30]  ¹⁰ tn Heb “after him”; NCV, NLT “after Aaron.”

[29:30]  ¹¹ tn The text just has the relative pronoun and the imperfect tense. It could be translated “who comes/enters.” But the context seems to indicate that this would be when he first comes to the tent to begin his tenure as High Priest, and so a temporal clause makes this clear. “First” has been supplied.

[29:30]  ¹² tn “Seven days” is an adverbial accusative of time. The ritual of ordination is to be repeated for seven days, and so they are to remain there in the court in full dress.