Exodus 18:18

18:18 You will surely wear out, ¹  both you and these people who are with you, for this is too ²  heavy a burden ³  for you; you are not able to do it by yourself.

Exodus 23:18

23:18 “You must not offer ⁴  the blood of my sacrifice with bread containing yeast; the fat of my festal sacrifice must not remain until morning. ⁵ 

Exodus 23:29

23:29 I will not drive them out before you in one year, lest the land become desolate and the wild animals ⁶  multiply against you.

Exodus 27:2

27:2 You are to make its four horns ⁷  on its four corners; its horns will be part of it, ⁸  and you are to overlay it with bronze.

Exodus 29:18

29:18 and burn ⁹  the whole ram on the altar. It is a burnt offering ¹⁰  to the Lord, a soothing aroma; it is an offering made by fire ¹¹  to the Lord. ¹² 

Exodus 34:11

34:11 “Obey ¹³  what I am commanding you this day. I am going to drive out ¹⁴  before you the Amorite, the Canaanite, the Hittite, the Perizzite, the Hivite, and the Jebusite.

Exodus 34:27

34:27 The Lord said to Moses, “Write down ¹⁵  these words, for in accordance with these words I have made a covenant with you and with Israel.”

Exodus 36:2

36:2 Moses summoned ¹⁶  Bezalel and Oholiab and every skilled person in whom ¹⁷  the Lord had put skill – everyone whose heart stirred him ¹⁸  to volunteer ¹⁹  to do the work,

Exodus 40:15

40:15 and anoint them just as you anointed their father, so that they may minister as my priests; their anointing will make them a priesthood that will continue throughout their generations.”

Exodus 40:33

40:33 And he set up the courtyard around the tabernacle and the altar, and put the curtain at the gate of the courtyard. So Moses finished the work.

[18:18]  ¹ tn The verb means “to fall and fade” as a leaf (Ps 1:3). In Ps 18:45 it is used figuratively of foes fading away, failing in strength and courage (S. R. Driver, Exodus, 166). Here the infinitive absolute construction heightens the meaning.

[18:18]  ² tn Gesenius lists the specialized use of the comparative min (מ) where with an adjective the thought expressed is that the quality is too difficult for the attainment of a particular aim (GKC 430 §133.c).

[18:18]  ³ tn Here “a burden” has been supplied.

[23:18]  ⁴ tn The verb is תִּזְבַּח (tizbbakh), an imperfect tense from the same root as the genitive that qualifies the accusative “blood”: “you will not sacrifice the blood of my sacrifice.” The verb means “to slaughter”; since one cannot slaughter blood, a more general translation is required here. But if the genitive is explained as “my blood-sacrifice” (a genitive of specification; like “the evil of your doings” in Isa 1:16), then a translation of sacrifice would work (U. Cassuto, Exodus, 304).

[23:18]  ⁵ sn See N. Snaith, “Exodus 23:18 and 34:25,” JTS 20 (1969): 533-34; see also M. Haran, “The Passover Sacrifice,” Studies in the Religion of Ancient Israel (VTSup), 86-116.

[23:29]  ⁷ tn Heb “the beast of the field.”

[27:2]  ¹⁰ sn The horns of the altar were indispensable – they were the most sacred part. Blood was put on them; fugitives could cling to them, and the priests would grab the horns of the little altar when making intercessory prayer. They signified power, as horns on an animal did in the wild (and so the word was used for kings as well). The horns may also represent the sacrificial animals killed on the altar.

[27:2]  ¹¹ sn The text, as before, uses the prepositional phrase “from it” or “part of it” to say that the horns will be part of the altar – of the same piece as the altar. They were not to be made separately and then attached, but made at the end of the boards used to build the altar (U. Cassuto, Exodus, 363).

[29:18]  ¹³ tn Heb “turn to sweet smoke.”

[29:18]  ¹⁴ sn According to Lev 1 the burnt offering (often called whole burnt offering, except that the skins were usually given to the priests for income) was an atoning sacrifice. By consuming the entire animal, God was indicating that he had completely accepted the worshiper, and as it was a sweet smelling fire sacrifice, he was indicating that he was pleased to accept it. By offering the entire animal, the worshiper was indicating on his part a complete surrender to God.

[29:18]  ¹⁵ tn The word אִשֶּׁה (’isheh) has traditionally been translated “an offering made with fire” or the like, because it appears so obviously connected with fire. But further evidence from Ugaritic suggests that it might only mean “a gift” (see Milgrom, Leviticus 1-16, 161).

[29:18]  ¹⁶ sn These sections show that the priest had to be purified or cleansed from defilement of sin and also be atoned for and accepted by the Lord through the blood of the sacrifice. The principles from these two sacrifices should be basic to anyone seeking to serve God.

[34:11]  ¹⁶ tn The covenant duties begin with this command to “keep well” what is being commanded. The Hebrew expression is “keep for you”; the preposition and the suffix form the ethical dative, adding strength to the imperative.

[34:11]  ¹⁷ tn Again, this is the futur instans use of the participle.

[34:27]  ¹⁹ tn Once again the preposition with the suffix follows the imperative, adding some emphasis to the subject of the verb.

[36:2]  ²² tn The verb קָרָא (qara’) plus the preposition “to” – “to call to” someone means “to summon” that person.

[36:2]  ²³ tn Here there is a slight change: “in whose heart Yahweh had put skill.”

[36:2]  ²⁴ tn Or “whose heart was willing.”

[36:2]  ²⁵ 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.