Exodus 15:11

15:11 Who is like you, ¹  O Lord, among the gods? ² 

Who is like you? – majestic in holiness, fearful in praises, ³  working wonders?

Exodus 15:13

15:13 By your loyal love you will lead ⁴  the people whom ⁵  you have redeemed;

you will guide ⁶  them by your strength to your holy dwelling place.

Exodus 28:36

28:36 “You are to make a plate ⁷  of pure gold and engrave on it the way a seal is engraved: ⁸  “Holiness to the Lord.” ⁹ 

Exodus 29:6

29:6 You are to put the turban on his head and put the holy diadem ¹⁰  on the turban.

Exodus 30:31

30:31 And you are to tell the Israelites: ‘This is to be my sacred anointing oil throughout your generations.

Exodus 30:35

30:35 and make it into an incense, ¹¹  a perfume, ¹²  the work of a perfumer. It is to be finely ground, ¹³  and pure and sacred.

Exodus 30:37

30:37 And the incense that you are to make, you must not make for yourselves using the same recipe; it is to be most holy to you, belonging to the Lord.

Exodus 31:10-11

31:10 the woven garments, the holy garments for Aaron the priest and the garments for his sons, to minister as priests, 31:11 the anointing oil, and sweet incense for the Holy Place. They will make all these things just as I have commanded you.”

Exodus 37:29

37:29 He made the sacred anointing oil and the pure fragrant incense, the work of a perfumer.

Exodus 40:13

40:13 Then you are to clothe Aaron with the holy garments and anoint him and sanctify him so that he may minister as my priest.

[15:11]  ¹ tn The question is of course rhetorical; it is a way of affirming that no one is comparable to God. See C. J. Labuschagne, The Incomparability of Yahweh in the Old Testament, 22, 66-67, and 94-97.

[15:11]  ² sn Verses 11-17 will now focus on Yahweh as the incomparable one who was able to save Israel from their foes and afterward lead them to the promised land.

[15:11]  ³ tn S. R. Driver suggests “praiseworthy acts” as the translation (Exodus, 137).

[15:13]  ⁴ tn The verbs in the next two verses are perfect tenses, but can be interpreted as a prophetic perfect, looking to the future.

[15:13]  ⁵ tn The particle זוּ (zu) is a relative pronoun, subordinating the next verb to the preceding.

[15:13]  ⁶ tn This verb seems to mean “to guide to a watering-place” (See Ps 23:2).

[28:36]  ⁷ tn The word צִּיץ (tsits) seems to mean “a shining thing” and so here a plate of metal. It originally meant “flower,” but they could not write on a flower. So it must have the sense of something worn openly, visible, and shining. The Rabbinic tradition says it was two fingers wide and stretched from ear to ear, but this is an attempt to give details that the Law does not give (see B. Jacob, Exodus, 818).

[28:36]  ⁸ tn Heb “the engravings of a seal”; this phrase is an adverbial accusative of manner.

[28:36]  ⁹ sn The engraving was a perpetual reminder of the holiness that was due the Lord (Heb “Yahweh”), that all the clothing, the furnishings, and the activities were to come under that description. This corresponded to the symbolism for the whole nation of binding the law between the eyes. It was to be a perpetual reminder of commitment.

[29:6]  ¹⁰ sn This term does not appear in chap. 28, but it can only refer to the plate with the inscription on it that was tied to the turban. Here it is called a “holy diadem,” a diadem that is distinctly set apart for this service. All the clothing was described as “holy garments,” and so they were all meant to mark the separation of the priests to this holy service. The items of clothing were each intended for different aspects of ministry, and so this step in the consecration was designed to symbolize being set apart for those duties, or, prepared (gifted) to perform the ministry.

[30:35]  ¹³ tn This is an accusative of result or product.

[30:35]  ¹⁴ tn The word is in apposition to “incense,” further defining the kind of incense that is to be made.

[30:35]  ¹⁵ tn The word מְמֻלָּח (mÿmullakh), a passive participle, is usually taken to mean “salted.” Since there is no meaning like that for the Pual form, the word probably should be taken as “mixed,” as in Rashi and Tg. Onq. Seasoning with salt would work if it were food, but since it is not food, if it means “salted” it would be a symbol of what was sound and whole for the covenant. Some have thought that it would have helped the incense burn quickly with more smoke.