Exodus 19:1--40:38

Israel at Sinai

19:1 ¹ In the third month after the Israelites went out ²  from the land of Egypt, on the very day, ³  they came to the Desert of Sinai. 19:2 After they journeyed ⁴  from Rephidim, they came to the Desert of Sinai, and they camped in the desert; Israel camped there in front of the mountain. ⁵ 

19:3 Moses ⁶  went up to God, and the Lord called to him from the mountain, “Thus you will tell the house of Jacob, and declare to the people ⁷  of Israel: 19:4 ‘You yourselves have seen what I did to Egypt and how I lifted you on eagles’ wings ⁸  and brought you to myself. ⁹  19:5 And now, if you will diligently listen to me ¹⁰  and keep ¹¹  my covenant, then you will be my ¹²  special possession ¹³  out of all the nations, for all the earth is mine, 19:6 and you will be to me ¹⁴  a kingdom of priests ¹⁵  and a holy nation.’ ¹⁶  These are the words that you will speak to the Israelites.”

19:7 So Moses came and summoned the elders of Israel. He set before them all these words that the Lord had commanded him, 19:8 and all the people answered together, “All that the Lord has commanded we will do!” ¹⁷  So Moses brought the words of the people back to the Lord.

19:9 The Lord said to Moses, “I am going to come ¹⁸  to you in a dense cloud, ¹⁹  so that the people may hear when I speak with you and so that they will always believe in you.” ²⁰  And Moses told the words of the people to the Lord.

19:10 The Lord said to Moses, “Go to the people and sanctify them ²¹  today and tomorrow, and make them wash ²²  their clothes 19:11 and be ready for the third day, for on the third day the Lord will come down on Mount Sinai in the sight of all the people. 19:12 You must set boundaries ²³  for the people all around, saying, ‘Take heed ²⁴  to yourselves not to go up on the mountain nor touch its edge. Whoever touches the mountain will surely be put to death! 19:13 No hand will touch him ²⁵  – but he will surely be stoned or shot through, whether a beast or a human being; ²⁶  he must not live.’ When the ram’s horn sounds a long blast they may ²⁷  go up on the mountain.”

19:14 Then Moses went down from the mountain to the people and sanctified the people, and they washed their clothes. 19:15 He said to the people, “Be ready for the third day. Do not go near your wives.” ²⁸ 

19:16 On ²⁹  the third day in the morning there was thunder and lightning and a dense ³⁰  cloud on the mountain, and the sound of a very loud ³¹  horn; ³²  all the people who were in the camp trembled. 19:17 Moses brought the people out of the camp to meet God, and they took their place at the foot of the mountain. 19:18 Now Mount Sinai was completely covered with smoke because the Lord had descended on it in fire, and its smoke went up like the smoke of a great furnace, ³³  and the whole mountain shook ³⁴  violently. 19:19 When the sound of the horn grew louder and louder, ³⁵  Moses was speaking ³⁶  and God was answering him with a voice. ³⁷ 

19:20 The Lord came down on Mount Sinai, on the top of the mountain, and the Lord summoned Moses to the top of the mountain, and Moses went up. 19:21 The Lord said to Moses, “Go down and solemnly warn ³⁸  the people, lest they force their way through to the Lord to look, and many of them perish. ³⁹  19:22 Let the priests also, who approach the Lord, sanctify themselves, lest the Lord break through ⁴⁰  against them.”

19:23 Moses said to the Lord, “The people are not able to come up to Mount Sinai, because you solemnly warned us, ⁴¹  ‘Set boundaries for the mountain and set it apart.’” ⁴²  19:24 The Lord said to him, “Go, get down, and come up, and Aaron with you, but do not let the priests and the people force their way through to come up to the Lord, lest he break through against them.” 19:25 So Moses went down to the people and spoke to them. ⁴³ 

The Decalogue

20:1 ⁴⁴ God spoke all these words: ⁴⁵ 

20:2 “I, ⁴⁶  the Lord, am your God, ⁴⁷  who brought you ⁴⁸  from the land of Egypt, from the house of slavery. ⁴⁹ 

20:3 “You shall have no ⁵⁰  other gods before me. ⁵¹ 

20:4 “You shall not make for yourself a carved image ⁵²  or any likeness ⁵³  of anything ⁵⁴  that is in heaven above or that is on the earth beneath or that is in the water below. ⁵⁵  20:5 You shall not bow down to them or serve them, ⁵⁶  for I, the Lord, your God, am a jealous ⁵⁷  God, responding to ⁵⁸  the transgression of fathers by dealing with children to the third and fourth generations ⁵⁹  of those who reject me, ⁶⁰  20:6 and showing covenant faithfulness ⁶¹  to a thousand generations ⁶²  of those who love me and keep my commandments.

20:7 “You shall not take ⁶³  the name of the Lord your God in vain, ⁶⁴  for the Lord will not hold guiltless ⁶⁵  anyone who takes his name in vain.

20:8 “Remember ⁶⁶  the Sabbath ⁶⁷  day to set it apart as holy. ⁶⁸  20:9 For six days ⁶⁹  you may labor ⁷⁰  and do all your work, ⁷¹  20:10 but the seventh day is a Sabbath to the Lord your God; on it ⁷²  you shall not do any work, you, ⁷³  or your son, or your daughter, or your male servant, or your female servant, or your cattle, or the resident foreigner who is in your gates. ⁷⁴  20:11 For in six days the Lord made the heavens and the earth and the sea and all that is in them, and he rested on the seventh day; therefore the Lord blessed the Sabbath day and set it apart as holy.

20:12 “Honor ⁷⁵  your father and your mother, that you may live a long time ⁷⁶  in the land ⁷⁷  the Lord your God is giving to you.

20:13 “You shall not murder. ⁷⁸ 

20:14 “You shall not commit adultery. ⁷⁹ 

20:15 “You shall not steal. ⁸⁰ 

20:16 “You shall not give ⁸¹  false testimony ⁸²  against your neighbor.

20:17 “You shall not covet ⁸³  your neighbor’s house. You shall not covet your neighbor’s wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that belongs to your neighbor.” ⁸⁴ 

20:18 All the people were seeing ⁸⁵  the thundering and the lightning, and heard ⁸⁶  the sound of the horn, and saw ⁸⁷  the mountain smoking – and when ⁸⁸  the people saw it they trembled with fear ⁸⁹  and kept their distance. ⁹⁰  20:19 They said to Moses, “You speak ⁹¹  to us and we will listen, but do not let God speak with us, lest we die.” 20:20 Moses said to the people, “Do not fear, for God has come to test you, ⁹²  that the fear of him ⁹³  may be before you so that you do not ⁹⁴  sin.” 20:21 The people kept ⁹⁵  their distance, but Moses drew near the thick darkness ⁹⁶  where God was. ⁹⁷ 

The Altar

20:22 ⁹⁸ The Lord said ⁹⁹  to Moses: “Thus you will tell the Israelites: ‘You yourselves have seen that I have spoken with you from heaven. 20:23 You must not make gods of silver alongside me, ¹⁰⁰  nor make gods of gold for yourselves. ¹⁰¹ 

20:24 ‘You must make for me an altar made of earth, ¹⁰²  and you will sacrifice on it your burnt offerings and your peace offerings, ¹⁰³  your sheep and your cattle. In every place ¹⁰⁴  where I cause my name to be honored ¹⁰⁵  I will come to you and I will bless you. 20:25 If you make me an altar of stone, you must not build it ¹⁰⁶  of stones shaped with tools, ¹⁰⁷  for if you use your tool on it you have defiled it. ¹⁰⁸  20:26 And you must not go up by steps to my altar, so that your nakedness is not exposed.’ ¹⁰⁹ 

The Decisions

21:1 ¹¹⁰ “These are the decisions that you will set before them:

Hebrew Servants

21:2 ¹¹¹ “If you buy ¹¹²  a Hebrew servant, ¹¹³  he is to serve you for six years, but in the seventh year he will go out free ¹¹⁴  without paying anything. ¹¹⁵  21:3 If he came ¹¹⁶  in by himself ¹¹⁷  he will go out by himself; if he had ¹¹⁸  a wife when he came in, then his wife will go out with him. 21:4 If his master gave ¹¹⁹  him a wife, and she bore sons or daughters, the wife and the children will belong to her master, and he will go out by himself. 21:5 But if the servant should declare, ¹²⁰  ‘I love my master, my wife, and my children; I will not go out ¹²¹  free,’ 21:6 then his master must bring him to the judges, ¹²²  and he will bring him to the door or the doorposts, and his master will pierce his ear with an awl, and he shall serve him forever. ¹²³ 

21:7 “If a man sells his daughter ¹²⁴  as a female servant, ¹²⁵  she will not go out as the male servants do. 21:8 If she does not please ¹²⁶  her master, who has designated her ¹²⁷  for himself, then he must let her be redeemed. ¹²⁸  He has no right ¹²⁹  to sell her to a foreign nation, because he has dealt deceitfully ¹³⁰  with her. 21:9 If he designated her for his son, then he will deal with her according to the customary rights ¹³¹  of daughters. 21:10 If he takes another wife, ¹³²  he must not diminish the first one’s food, ¹³³  her clothing, or her marital rights. ¹³⁴  21:11 If he does not provide her with these three things, then she will go out free, without paying money. ¹³⁵ 

Personal Injuries

21:12 ¹³⁶ “Whoever strikes someone ¹³⁷  so that he dies ¹³⁸  must surely be put to death. ¹³⁹  21:13 But if he does not do it with premeditation, ¹⁴⁰  but it happens by accident, ¹⁴¹  then I will appoint for you a place where he may flee. 21:14 But if a man willfully attacks his neighbor to kill him cunningly, ¹⁴²  you will take him even from my altar that he may die.

21:15 “Whoever strikes ¹⁴³  his father or his mother must surely be put to death.

21:16 “Whoever kidnaps someone ¹⁴⁴  and sells him, ¹⁴⁵  or is caught still holding him, ¹⁴⁶  must surely be put to death.

21:17 “Whoever treats his father or his mother disgracefully ¹⁴⁷  must surely be put to death.

21:18 “If men fight, and one strikes his neighbor with a stone or with his fist and he does not die, but must remain in bed, ¹⁴⁸  21:19 and then ¹⁴⁹  if he gets up and walks about ¹⁵⁰  outside on his staff, then the one who struck him is innocent, except he must pay ¹⁵¹  for the injured person’s ¹⁵²  loss of time ¹⁵³  and see to it that he is fully healed.

21:20 “If a man strikes his male servant or his female servant with a staff so that he or she ¹⁵⁴  dies as a result of the blow, ¹⁵⁵  he will surely be punished. ¹⁵⁶  21:21 However, if the injured servant ¹⁵⁷  survives one or two days, the owner ¹⁵⁸  will not be punished, for he has suffered the loss. ¹⁵⁹ 

21:22 “If men fight and hit a pregnant woman and her child is born prematurely, ¹⁶⁰  but there is no serious injury, he will surely be punished in accordance with what the woman’s husband demands of him, and he will pay what the court decides. ¹⁶¹  21:23 But if there is serious injury, then you will give a life for a life, 21:24 eye for eye, tooth for tooth, hand for hand, foot for foot, 21:25 burn for burn, wound for wound, bruise for bruise. ¹⁶² 

21:26 “If a man strikes the eye of his male servant or his female servant so that he destroys it, ¹⁶³  he will let the servant ¹⁶⁴  go free ¹⁶⁵  as compensation for the eye. 21:27 If he knocks out the tooth of his male servant or his female servant, he will let the servant ¹⁶⁶  go free as compensation for the tooth.

Laws about Animals

21:28 ¹⁶⁷ “If an ox ¹⁶⁸  gores a man or a woman so that either dies, ¹⁶⁹  then the ox must surely ¹⁷⁰  be stoned and its flesh must not be eaten, but the owner of the ox will be acquitted. 21:29 But if the ox had the habit of goring, and its owner was warned, ¹⁷¹  and he did not take the necessary precautions, ¹⁷²  and then it killed a man or a woman, the ox must be stoned and the man must be put to death. 21:30 If a ransom is set for him, ¹⁷³  then he must pay the redemption for his life according to whatever amount was set for him. 21:31 If the ox ¹⁷⁴  gores a son or a daughter, the owner ¹⁷⁵  will be dealt with according to this rule. ¹⁷⁶  21:32 If the ox gores a male servant or a female servant, the owner ¹⁷⁷  must pay thirty shekels of silver, ¹⁷⁸  and the ox must be stoned. ¹⁷⁹ 

21:33 “If a man opens a pit or if a man digs a pit and does not cover it, and an ox or a donkey falls into it, 21:34 the owner of the pit must repay ¹⁸⁰  the loss. He must give money ¹⁸¹  to its owner, and the dead animal ¹⁸²  will become his. 21:35 If the ox of one man injures the ox of his neighbor so that it dies, then they will sell the live ox and divide its proceeds, ¹⁸³  and they will also divide the dead ox. ¹⁸⁴  21:36 Or if it is known that the ox had the habit of goring, and its owner did not take the necessary precautions, he must surely pay ¹⁸⁵  ox for ox, and the dead animal will become his. ¹⁸⁶ 

Laws about Property

22:1 ¹⁸⁷ (21:37) ¹⁸⁸  “If a man steals an ox or a sheep and kills it or sells it, he must pay back ¹⁸⁹  five head of cattle for the ox, and four sheep for the one sheep. ¹⁹⁰ 

22:2 “If a thief is caught ¹⁹¹  breaking in ¹⁹²  and is struck so that he dies, there will be no blood guilt for him. ¹⁹³  22:3 If the sun has risen on him, then there is blood guilt for him. A thief ¹⁹⁴  must surely make full restitution; if he has nothing, then he will be sold for his theft. 22:4 If the stolen item should in fact be found ¹⁹⁵  alive in his possession, ¹⁹⁶  whether it be an ox or a donkey or a sheep, he must pay back double. ¹⁹⁷ 

22:5 “If a man grazes ¹⁹⁸  his livestock ¹⁹⁹  in a field or a vineyard, and he lets the livestock loose and they graze in the field of another man, he must make restitution from the best of his own field and the best of his own vineyard.

22:6 “If a fire breaks out and spreads ²⁰⁰  to thorn bushes, ²⁰¹  so that stacked grain or standing grain or the whole field is consumed, the one who started ²⁰²  the fire must surely make restitution.

22:7 “If a man gives his neighbor money or articles ²⁰³  for safekeeping, ²⁰⁴  and it is stolen from the man’s house, if the thief is caught, ²⁰⁵  he must repay double. 22:8 If the thief is not caught, ²⁰⁶  then the owner of the house will be brought before the judges ²⁰⁷  to see ²⁰⁸  whether he has laid ²⁰⁹  his hand on his neighbor’s goods. 22:9 In all cases of illegal possessions, ²¹⁰  whether for an ox, a donkey, a sheep, a garment, or any kind of lost item, about which someone says ‘This belongs to me,’ ²¹¹  the matter of the two of them will come before the judges, ²¹²  and the one whom ²¹³  the judges declare guilty ²¹⁴  must repay double to his neighbor. 22:10 If a man gives his neighbor a donkey or an ox or a sheep or any beast to keep, and it dies or is hurt ²¹⁵  or is carried away ²¹⁶  without anyone seeing it, ²¹⁷  22:11 then there will be an oath to the Lord ²¹⁸  between the two of them, that he has not laid his hand on his neighbor’s goods, and its owner will accept this, and he will not have to pay. 22:12 But if it was stolen ²¹⁹  from him, ²²⁰  he will pay its owner. 22:13 If it is torn in pieces, then he will bring it for evidence, ²²¹  and he will not have to pay for what was torn.

22:14 “If a man borrows an animal ²²²  from his neighbor, and it is hurt or dies when its owner was not with it, the man who borrowed it ²²³  will surely pay. 22:15 If its owner was with it, he will not have to pay; if it was hired, what was paid for the hire covers it. ²²⁴ 

Moral and Ceremonial Laws

22:16 ²²⁵ “If a man seduces a virgin ²²⁶  who is not engaged ²²⁷  and has sexual relations with her, he must surely endow ²²⁸  her to be his wife. 22:17 If her father refuses to give her to him, he must pay money for the bride price of virgins.

22:18 “You must not allow a sorceress to live. ²²⁹ 

22:19 “Whoever has sexual relations ²³⁰  with a beast must surely be put to death.

22:20 “Whoever sacrifices to a god other than the Lord ²³¹  alone must be utterly destroyed. ²³² 

22:21 “You must not wrong ²³³  a foreigner ²³⁴  nor oppress him, for you were foreigners in the land of Egypt.

22:22 “You must not afflict ²³⁵  any widow or orphan. 22:23 If you afflict them ²³⁶  in any way ²³⁷  and they cry to me, I will surely hear ²³⁸  their cry, 22:24 and my anger will burn and I will kill you with the sword, and your wives will be widows and your children will be fatherless. ²³⁹ 

22:25 “If you lend money to any of ²⁴⁰  my people who are needy among you, do not be like a moneylender ²⁴¹  to him; do not charge ²⁴²  him interest. ²⁴³  22:26 If you do take ²⁴⁴  the garment of your neighbor in pledge, you must return it to him by the time the sun goes down, ²⁴⁵  22:27 for it is his only covering – it is his garment for his body. ²⁴⁶  What else can he sleep in? ²⁴⁷  And ²⁴⁸  when he cries out to me, I will hear, for I am gracious.

22:28 “You must not blaspheme ²⁴⁹  God ²⁵⁰  or curse the ruler of your people.

22:29 “Do not hold back offerings from your granaries or your vats. ²⁵¹  You must give me the firstborn of your sons. 22:30 You must also do this for your oxen and for your sheep; seven days they may remain with their mothers, but give them to me on the eighth day.

22:31 “You will be holy ²⁵²  people to me; you must not eat any meat torn by animals in the field. ²⁵³  You must throw it to the dogs.

Justice

23:1 ²⁵⁴ “You must not give ²⁵⁵  a false report. ²⁵⁶  Do not make common cause ²⁵⁷  with the wicked ²⁵⁸  to be a malicious ²⁵⁹  witness.

23:2 “You must not follow a crowd ²⁶⁰  in doing evil things; ²⁶¹  in a lawsuit you must not offer testimony that agrees with a crowd so as to pervert justice, ²⁶²  23:3 and you must not show partiality ²⁶³  to a poor man in his lawsuit.

23:4 “If you encounter ²⁶⁴  your enemy’s ox or donkey wandering off, you must by all means return ²⁶⁵  it to him. 23:5 If you see the donkey of someone who hates you fallen under its load, you must not ignore him, ²⁶⁶  but be sure to help ²⁶⁷  him with it. ²⁶⁸ 

23:6 “You must not turn away justice for your poor people in their lawsuits. 23:7 Keep your distance ²⁶⁹  from a false charge ²⁷⁰  – do not kill the innocent and the righteous, ²⁷¹  for I will not justify the wicked. ²⁷² 

23:8 “You must not accept a bribe, for a bribe blinds those who see ²⁷³  and subverts the words of the righteous.

23:9 “You must not oppress ²⁷⁴  a foreigner, since you know the life ²⁷⁵  of a foreigner, for you were foreigners in the land of Egypt.

Sabbaths and Feasts

23:10 ²⁷⁶ “For six years ²⁷⁷  you are to sow your land and gather in its produce. 23:11 But in the seventh year ²⁷⁸  you must let it lie fallow and leave it alone so that the poor of your people may eat, and what they leave any animal in the field ²⁷⁹  may eat; you must do likewise with your vineyard and your olive grove. 23:12 For six days you are to do your work, but on the seventh day you must cease, in order that your ox and your donkey may rest and that your female servant’s son and any hired help ²⁸⁰  may refresh themselves. ²⁸¹ 

23:13 “Pay attention to do ²⁸²  everything I have told you, and do not even mention ²⁸³  the names of other gods – do not let them be heard on your lips. ²⁸⁴ 

23:14 “Three times ²⁸⁵  in the year you must make a pilgrim feast ²⁸⁶  to me. 23:15 You are to observe the Feast of Unleavened Bread; seven days ²⁸⁷  you must eat bread made without yeast, as I commanded you, at the appointed time of the month of Abib, for at that time ²⁸⁸  you came out of Egypt. No one may appear before ²⁸⁹  me empty-handed.

23:16 “You are also to observe ²⁹⁰  the Feast of Harvest, the firstfruits of your labors that you have sown in the field, and the Feast of Ingathering at the end of the year ²⁹¹  when you have gathered in ²⁹²  your harvest ²⁹³  out of the field. 23:17 At ²⁹⁴  three times in the year all your males will appear before the Lord God. ²⁹⁵ 

23:18 “You must not offer ²⁹⁶  the blood of my sacrifice with bread containing yeast; the fat of my festal sacrifice must not remain until morning. ²⁹⁷  23:19 The first of the firstfruits of your soil you must bring to the house of the Lord your God.

“You must not cook a young goat in its mother’s milk. ²⁹⁸ 

The Angel of the Presence

23:20 ²⁹⁹ “I am going to send ³⁰⁰  an angel ³⁰¹  before you to protect you as you journey ³⁰²  and to bring you into the place that I have prepared. ³⁰³  23:21 Take heed because of him, and obey his voice; do not rebel against him, for he will not pardon your transgressions, for my name ³⁰⁴  is in him. 23:22 But if you diligently obey him ³⁰⁵  and do all that I command, then I will be an enemy to your enemies, and I will be an adversary to your adversaries. 23:23 For my angel will go before you and bring you to the Amorites, the Hittites, the Perizzites, the Canaanites, the Hivites, and the Jebusites, and I will destroy them completely. ³⁰⁶ 

23:24 “You must not bow down to their gods; you must not serve them or do according to their practices. Instead you must completely overthrow them and smash their standing stones ³⁰⁷  to pieces. ³⁰⁸  23:25 You must serve ³⁰⁹  the Lord your God, and he ³¹⁰  will bless your bread and your water, ³¹¹  and I will remove sickness from your midst. 23:26 No woman will miscarry her young ³¹²  or be barren in your land. I will fulfill ³¹³  the number of your days.

23:27 “I will send my terror ³¹⁴  before you, and I will destroy ³¹⁵  all the people whom you encounter; I will make all your enemies turn their backs ³¹⁶  to you. 23:28 I will send ³¹⁷  hornets before you that will drive out the Hivite, the Canaanite, and the Hittite before you. 23:29 I will not drive them out before you in one year, lest the land become desolate and the wild animals ³¹⁸  multiply against you. 23:30 Little by little ³¹⁹  I will drive them out before you, until you become fruitful and inherit the land. 23:31 I will set ³²⁰  your boundaries from the Red Sea to the sea of the Philistines, and from the desert to the River, ³²¹  for I will deliver the inhabitants of the land into your hand, and you will drive them out before you.

23:32 “You must make no covenant with them or with their gods. 23:33 They must not live in your land, lest they make you sin against me, for if you serve their gods, it will surely be a snare ³²²  to you.”

The Lord Ratifies the Covenant

24:1 ³²³ But to Moses the Lord ³²⁴  said, “Come up ³²⁵  to the Lord, you and Aaron, Nadab and Abihu, and seventy of the elders of Israel, and worship from a distance. ³²⁶  24:2 Moses alone may come ³²⁷  near the Lord, but the others ³²⁸  must not come near, ³²⁹  nor may the people go up with him.”

24:3 Moses came ³³⁰  and told the people all the Lord’s words ³³¹  and all the decisions. All the people answered together, ³³²  “We are willing to do ³³³  all the words that the Lord has said,” 24:4 and Moses wrote down all the words of the Lord. Early in the morning he built ³³⁴  an altar at the foot ³³⁵  of the mountain and arranged ³³⁶  twelve standing stones ³³⁷  – according to the twelve tribes of Israel. 24:5 He sent young Israelite men, ³³⁸  and they offered burnt offerings and sacrificed young bulls for peace offerings ³³⁹  to the Lord. 24:6 Moses took half of the blood and put it in bowls, and half of the blood he splashed on the altar. ³⁴⁰  24:7 He took the Book of the Covenant ³⁴¹  and read it aloud ³⁴²  to the people, and they said, “We are willing to do and obey ³⁴³  all that the Lord has spoken.” 24:8 So Moses took the blood and splashed it on ³⁴⁴  the people and said, “This is the blood of the covenant ³⁴⁵  that the Lord has made with you in accordance with all these words.”

24:9 Moses and Aaron, Nadab and Abihu, and the seventy elders of Israel went up, ³⁴⁶  24:10 and they saw ³⁴⁷  the God of Israel. Under his feet ³⁴⁸  there was something like a pavement ³⁴⁹  made of sapphire, clear like the sky itself. ³⁵⁰  24:11 But he did not lay a hand ³⁵¹  on the leaders of the Israelites, so they saw God, ³⁵²  and they ate and they drank. ³⁵³ 

24:12 ³⁵⁴ The Lord said to Moses, “Come up to me to the mountain and remain there, and I will give you the stone tablets ³⁵⁵  with ³⁵⁶  the law and the commandments that I have written, so that you may teach them.” ³⁵⁷  24:13 So Moses set out ³⁵⁸  with ³⁵⁹  Joshua his attendant, and Moses went up the mountain of God. 24:14 He told the elders, “Wait for us in this place until we return to you. Here are ³⁶⁰  Aaron and Hur with you. Whoever has any matters of dispute ³⁶¹  can approach ³⁶²  them.”

24:15 Moses went up the mountain, and the cloud covered the mountain. 24:16 The glory of the Lord resided ³⁶³  on Mount Sinai, and the cloud covered it for six days. ³⁶⁴  On the seventh day he called to Moses from within the cloud. 24:17 Now the appearance of the glory of the Lord was like a devouring fire on the top of the mountain in plain view ³⁶⁵  of the people. 24:18 Moses went into the cloud when he went up ³⁶⁶  the mountain, and Moses was on the mountain forty days and forty nights. ³⁶⁷ 

The Materials for the Sanctuary

25:1 ³⁶⁸ The Lord spoke to Moses: 25:2 “Tell the Israelites to take ³⁶⁹  an offering ³⁷⁰  for me; from every person motivated by a willing ³⁷¹  heart you ³⁷²  are to receive my offering. 25:3 This is the offering you ³⁷³  are to accept from them: gold, silver, bronze, 25:4 blue, ³⁷⁴  purple, ³⁷⁵  scarlet, ³⁷⁶  fine linen, ³⁷⁷  goat’s hair, ³⁷⁸  25:5 ram skins dyed red, ³⁷⁹  fine leather, ³⁸⁰  acacia ³⁸¹  wood, 25:6 oil for the light, spices for the anointing oil and for fragrant incense, 25:7 onyx stones, and other gems to be set in the ephod and in the breastpiece. 25:8 Let them make ³⁸²  for me a sanctuary, ³⁸³  so that I may live among them. 25:9 According to all that I am showing you ³⁸⁴  – the pattern of the tabernacle ³⁸⁵  and the pattern of all its furnishings – you ³⁸⁶  must make it exactly so. ³⁸⁷ 

The Ark of the Covenant

25:10 ³⁸⁸ “They are to make an ark ³⁸⁹  of acacia wood – its length is to be three feet nine inches, its width two feet three inches, and its height two feet three inches. ³⁹⁰  25:11 You are to overlay ³⁹¹  it with pure gold – both inside and outside you must overlay it, ³⁹²  and you are to make a surrounding border ³⁹³  of gold over it. 25:12 You are to cast four gold rings for it and put them on its four feet, with two rings on one side and two rings on the other side. 25:13 You are to make poles of acacia wood, overlay them with gold, 25:14 and put the poles into the rings at the sides of the ark in order to carry the ark with them. 25:15 The poles must remain in the rings of the ark; they must not be removed from it. 25:16 You are to put into the ark the testimony ³⁹⁴  that I will give to you.

25:17 “You are to make an atonement lid ³⁹⁵  of pure gold; ³⁹⁶  its length is to be three feet nine inches, and its width is to be two feet three inches. 25:18 You are to make two cherubim ³⁹⁷  of gold; you are to make them of hammered metal on the two ends of the atonement lid. 25:19 Make ³⁹⁸  one cherub on one end ³⁹⁹  and one cherub on the other end; from the atonement lid ⁴⁰⁰  you are to make the cherubim on the two ends. 25:20 The cherubim are to be spreading their wings upward, overshadowing ⁴⁰¹  the atonement lid with their wings, and the cherubim are to face each other, ⁴⁰²  looking ⁴⁰³  toward the atonement lid. 25:21 You are to put the atonement lid on top of the ark, and in the ark you are to put the testimony I am giving you. 25:22 I will meet with you there, ⁴⁰⁴  and ⁴⁰⁵  from above the atonement lid, from between the two cherubim that are over the ark of the testimony, I will speak with you about all that I will command you for the Israelites.

The Table for the Bread of the Presence

25:23 ⁴⁰⁶ “You are to make a table of acacia wood; its length is to be three feet, its width one foot six inches, and its height two feet three inches. 25:24 You are to overlay it with ⁴⁰⁷  pure gold, and you are to make a surrounding border of gold for it. 25:25 You are to make a surrounding frame ⁴⁰⁸  for it about three inches broad, and you are to make a surrounding border of gold for its frame. 25:26 You are to make four rings of gold for it and attach ⁴⁰⁹  the rings at the four corners where its four legs are. ⁴¹⁰  25:27 The rings are to be close to the frame to provide places ⁴¹¹  for the poles to carry the table. 25:28 You are to make the poles of acacia wood and overlay them with gold, so that the table may be carried with them. ⁴¹²  25:29 You are to make its plates, ⁴¹³  its ladles, ⁴¹⁴  its pitchers, and its bowls, to be used in pouring out offerings; ⁴¹⁵  you are to make them of pure gold. 25:30 You are to set the Bread of the Presence ⁴¹⁶  on the table before me continually.

The Lampstand

25:31 ⁴¹⁷ “You are to make a lampstand ⁴¹⁸  of pure gold. The lampstand is to be made of hammered metal; its base and its shaft, its cups, ⁴¹⁹  its buds, and its blossoms are to be from the same piece. ⁴²⁰  25:32 Six branches are to extend from the sides of the lampstand, ⁴²¹  three branches of the lampstand from one side of it and three branches of the lampstand from the other side of it. ⁴²²  25:33 Three cups shaped like almond flowers with buds and blossoms are to be on one branch, and three cups shaped like almond flowers with buds and blossoms are to be on the next ⁴²³  branch, and the same ⁴²⁴  for the six branches extending from the lampstand. 25:34 On the lampstand there are to be four cups shaped like almond flowers with buds and blossoms, 25:35 with a bud under the first ⁴²⁵  two branches from it, and a bud under the next ⁴²⁶  two branches from it, and a bud under the third ⁴²⁷  two branches from it, according to the six branches that extend from the lampstand. 25:36 Their buds and their branches will be one piece, ⁴²⁸  all of it one hammered piece of pure gold.

25:37 “You are to make its seven lamps, ⁴²⁹  and then set ⁴³⁰  its lamps up on it, so that it will give light ⁴³¹  to the area in front of it. 25:38 Its trimmers and its trays ⁴³²  are to be ⁴³³  of pure gold. 25:39 About seventy-five pounds ⁴³⁴  of pure gold is to be used for it ⁴³⁵  and for all these utensils. 25:40 Now be sure to make ⁴³⁶  them according to the pattern you were shown ⁴³⁷  on the mountain. ⁴³⁸ 

The Tabernacle

26:1 ⁴³⁹ “The tabernacle itself ⁴⁴⁰  you are to make with ⁴⁴¹  ten curtains of fine twisted linen and blue and purple and scarlet; ⁴⁴²  you are to make them with ⁴⁴³  cherubim that are the work of an artistic designer. 26:2 The length of each ⁴⁴⁴  curtain is to be forty-two feet, and the width of each curtain is to be six feet ⁴⁴⁵  – the same size for each of the curtains. 26:3 Five curtains are to be joined, ⁴⁴⁶  one to another, ⁴⁴⁷  and the other ⁴⁴⁸  five curtains are to be joined, one to another. 26:4 You are to make loops of blue material along the edge of the end curtain in one set, and in the same way you are to make loops ⁴⁴⁹  in the outer edge of the end curtain in the second set. 26:5 You are to make fifty loops on the one curtain, and you are to make fifty loops on the end curtain which is on the second set, so that the loops are opposite one to another. ⁴⁵⁰  26:6 You are to make fifty gold clasps and join the curtains together with the clasps, so that the tabernacle is a unit. ⁴⁵¹ 

26:7 “You are to make curtains of goats’ hair ⁴⁵²  for a tent over the tabernacle; ⁴⁵³  you are to make ⁴⁵⁴  eleven curtains. 26:8 The length of each ⁴⁵⁵  curtain is to be forty-five feet, and the width of each curtain is to be six feet – the same size for the eleven curtains. 26:9 You are to join five curtains by themselves and six curtains by themselves. You are to double over ⁴⁵⁶  the sixth curtain at the front of the tent. 26:10 You are to make fifty loops along the edge of the end curtain in one set and fifty loops along the edge of the curtain that joins the second set. 26:11 You are to make fifty bronze clasps and put the clasps into the loops and join the tent together so that it is a unit. ⁴⁵⁷  26:12 Now the part that remains of the curtains of the tent – the half curtain that remains will hang over at the back of the tabernacle. ⁴⁵⁸  26:13 The foot and a half ⁴⁵⁹  on the one side and the foot and a half on the other side of what remains in the length of the curtains of the tent will hang over the sides of the tabernacle, on one side and the other side, to cover it. ⁴⁶⁰ 

26:14 “You are to make a covering ⁴⁶¹  for the tent out of ram skins dyed red and over that a covering of fine leather. ⁴⁶² 

26:15 “You are to make the frames ⁴⁶³  for the tabernacle out of ⁴⁶⁴  acacia wood as uprights. ⁴⁶⁵  26:16 Each ⁴⁶⁶  frame is to be fifteen feet long, and each frame is to be two feet three inches wide, 26:17 with two projections ⁴⁶⁷  per frame parallel one to another. ⁴⁶⁸  You are to make all the frames of the tabernacle in this way. 26:18 So you are to make the frames for the tabernacle: twenty frames for the south side, ⁴⁶⁹  26:19 and you are to make forty silver bases to go under the twenty frames – two bases under the first frame for its two projections, and likewise ⁴⁷⁰  two bases under the next frame for its two projections; 26:20 and for the second side of the tabernacle, the north side, twenty frames, 26:21 and their forty silver bases, two bases under the first frame, and two bases under the next frame. 26:22 And for the back of the tabernacle on the west ⁴⁷¹  you will make six frames. 26:23 You are to make two frames for the corners ⁴⁷²  of the tabernacle on the back. 26:24 At the two corners ⁴⁷³  they must be doubled at the lower end and finished together at the top in one ring. So it will be for both. 26:25 So there are to be eight frames and their silver bases, sixteen bases, two bases under the first frame, and two bases under the next frame.

26:26 “You are to make bars of acacia wood, five for the frames on one side of the tabernacle, 26:27 and five bars for the frames on the second side of the tabernacle, and five bars for the frames on the back of the tabernacle on the west. 26:28 The middle bar in the center of the frames will reach from end to end. ⁴⁷⁴  26:29 You are to overlay the frames with gold and make their rings of gold to provide places for the bars, and you are to overlay the bars with gold. 26:30 You are to set up the tabernacle according to the plan ⁴⁷⁵  that you were shown on the mountain.

26:31 “You are to make a special curtain ⁴⁷⁶  of blue, purple, and scarlet yarn and fine twisted linen; it is to be made ⁴⁷⁷  with cherubim, the work of an artistic designer. 26:32 You are to hang it ⁴⁷⁸  with gold hooks ⁴⁷⁹  on four posts of acacia wood overlaid with gold, set in ⁴⁸⁰  four silver bases. 26:33 You are to hang this curtain under the clasps and bring the ark of the testimony in there behind the curtain. ⁴⁸¹  The curtain will make a division for you between the Holy Place and the Most Holy Place. ⁴⁸²  26:34 You are to put the atonement lid on the ark of the testimony in the Most Holy Place. 26:35 You are to put the table outside the curtain and the lampstand on the south side of the tabernacle, opposite the table, and you are to place the table on the north side.

26:36 “You are to make a hanging ⁴⁸³  for the entrance of the tent of blue, purple, and scarlet yarn and fine twined linen, the work of an embroiderer. ⁴⁸⁴  26:37 You are to make for the hanging five posts of acacia wood and overlay them with gold, and their hooks will be ⁴⁸⁵  gold, and you are to cast five bronze bases for them. ⁴⁸⁶ 

The Altar

27:1 “You are to make the ⁴⁸⁷  altar of acacia wood, seven feet six inches long, ⁴⁸⁸  and seven feet six inches wide; the altar is to be square, ⁴⁸⁹  and its height is to be ⁴⁹⁰  four feet six inches. 27:2 You are to make its four horns ⁴⁹¹  on its four corners; its horns will be part of it, ⁴⁹²  and you are to overlay it with bronze. 27:3 You are to make its pots for the ashes, ⁴⁹³  its shovels, its tossing bowls, ⁴⁹⁴  its meat hooks, and its fire pans – you are to make all ⁴⁹⁵  its utensils of bronze. 27:4 You are to make a grating ⁴⁹⁶  for it, a network of bronze, and you are to make on the network four bronze rings on its four corners. 27:5 You are to put it under the ledge of the altar below, so that the network will come ⁴⁹⁷  halfway up the altar. ⁴⁹⁸  27:6 You are to make poles for the altar, poles of acacia wood, and you are to overlay them with bronze. 27:7 The poles are to be put ⁴⁹⁹  into the rings so that the poles will be on two sides of the altar when carrying it. ⁵⁰⁰  27:8 You are to make the altar hollow, out of boards. Just as it was shown you ⁵⁰¹  on the mountain, so they must make it. ⁵⁰² 

The Courtyard

27:9 “You are to make the courtyard ⁵⁰³  of the tabernacle. For the south side ⁵⁰⁴  there are to be hangings ⁵⁰⁵  for the courtyard of fine twisted linen, one hundred fifty feet long for one side, ⁵⁰⁶  27:10 with ⁵⁰⁷  twenty posts and their twenty bronze bases, with the hooks of the posts and their bands of silver. 27:11 Likewise ⁵⁰⁸  for its length on the north side, there are to be ⁵⁰⁹  hangings for one hundred fifty feet, with twenty posts and their twenty bronze bases, with silver hooks and bands ⁵¹⁰  on the posts. 27:12 The width of the court on the west side is to be seventy-five feet with hangings, with their ten posts and their ten bases. 27:13 The width of the court on the east side, toward the sunrise, is to be seventy-five feet. 27:14 The hangings on one side ⁵¹¹  of the gate are to be ⁵¹²  twenty-two and a half feet long, with their three posts and their three bases. 27:15 On the second side ⁵¹³  there are to be ⁵¹⁴  hangings twenty-two and a half feet long, with their three posts and their three bases. 27:16 For the gate of the courtyard there is to be a curtain of thirty feet, of blue, purple, and scarlet yarn and fine twined linen, the work of an embroiderer, with four posts and their four bases. 27:17 All the posts around the courtyard are to have silver bands; ⁵¹⁵  their hooks are to be ⁵¹⁶  silver, and their bases bronze. 27:18 The length of the courtyard is to be one hundred fifty feet ⁵¹⁷  and the width seventy-five feet, ⁵¹⁸  and the height of the fine twisted linen hangings ⁵¹⁹  is to be ⁵²⁰  seven and a half feet, with their bronze bases. 27:19 All ⁵²¹  the utensils of the tabernacle used ⁵²²  in all its service, all its tent pegs, and all the tent pegs of the courtyard are to be made of bronze. ⁵²³ 

Offering the Oil

27:20 “You are to command the Israelites that they bring ⁵²⁴  to you pure oil of pressed olives for the light, so that the lamps ⁵²⁵  will burn ⁵²⁶  regularly. ⁵²⁷  27:21 In the tent of meeting ⁵²⁸  outside the curtain that is before the testimony, Aaron and his sons are to arrange it from evening ⁵²⁹  to morning before the Lord. This is to be a lasting ordinance among the Israelites for generations to come. ⁵³⁰ 

The Clothing of the Priests

28:1 ⁵³¹ “And you, bring near ⁵³²  to you your brother Aaron and his sons with him from among the Israelites, so that they may minister as my priests ⁵³³  – Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons. 28:2 You must make holy garments ⁵³⁴  for your brother Aaron, for glory and for beauty. ⁵³⁵  28:3 You ⁵³⁶  are to speak to all who are specially skilled, ⁵³⁷  whom I have filled with the spirit of wisdom, ⁵³⁸  so that they may make ⁵³⁹  Aaron’s garments to set him apart ⁵⁴⁰  to minister as my priest. 28:4 Now these are the garments that they are to make: a breastpiece, ⁵⁴¹  an ephod, ⁵⁴²  a robe, a fitted ⁵⁴³  tunic, a turban, and a sash. They are to make holy garments for your brother Aaron and for his sons, that they may minister as my priests. 28:5 The artisans ⁵⁴⁴  are to use ⁵⁴⁵  the gold, blue, purple, scarlet, and fine linen.

28:6 “They are to make the ephod of gold, blue, purple, scarlet, and fine twisted linen, the work of an artistic designer. 28:7 It is to have two shoulder pieces attached to two of its corners, so it can be joined together. ⁵⁴⁶  28:8 The artistically woven waistband ⁵⁴⁷  of the ephod that is on it is to be like it, of one piece with the ephod, ⁵⁴⁸  of gold, blue, purple, scarlet, and fine twisted linen.

28:9 “You are to take two onyx stones and engrave on them the names of the sons of Israel, ⁵⁴⁹  28:10 six ⁵⁵⁰  of their names on one stone, and the six remaining names on the second stone, according to the order of their birth. ⁵⁵¹  28:11 You are to engrave the two stones with the names of the sons of Israel with the work of an engraver in stone, like the engravings of a seal; ⁵⁵²  you are to have them set ⁵⁵³  in gold filigree ⁵⁵⁴  settings. 28:12 You are to put the two stones on the shoulders of the ephod, stones of memorial for the sons of Israel, and Aaron will bear their names before the Lord on his two shoulders for a memorial. ⁵⁵⁵  28:13 You are to make filigree settings of gold 28:14 and two braided chains of pure gold, like a cord, and attach the chains to the settings.

28:15 “You are to make a breastpiece for use in making decisions, ⁵⁵⁶  the work of an artistic designer; you are to make it in the same fashion as the ephod; you are to make it of gold, blue, purple, scarlet, and fine twisted linen. 28:16 It is to be square ⁵⁵⁷  when ⁵⁵⁸  doubled, nine inches ⁵⁵⁹  long and nine inches wide. 28:17 You are to set in it a setting for stones, four rows of stones, a row with a ruby, a topaz, and a beryl – the first row; 28:18 and the second row, a turquoise, a sapphire, and an emerald; 28:19 and the third row, a jacinth, an agate, and an amethyst; 28:20 and the fourth row, a chrysolite, an onyx, and a jasper. ⁵⁶⁰  They are to be enclosed in gold in their filigree settings. 28:21 The stones are to be for the names of the sons of Israel, twelve, according to the number of ⁵⁶¹  their names. Each name according to the twelve tribes is to be like ⁵⁶²  the engravings of a seal.

28:22 “You are to make for the breastpiece braided chains like cords of pure gold, 28:23 and you are to make for the breastpiece two gold rings and attach ⁵⁶³  the two rings to the upper ⁵⁶⁴  two ends of the breastpiece. 28:24 You are to attach the two gold chains to the two rings at the ends of the breastpiece; 28:25 the other ⁵⁶⁵  two ends of the two chains you will attach to the two settings and then attach them ⁵⁶⁶  to the shoulder pieces of the ephod at the front of it. 28:26 You are to make two rings of gold and put them on the other ⁵⁶⁷  two ends of the breastpiece, on its edge that is on the inner side of the ephod. 28:27 You are to make two more ⁵⁶⁸  gold rings and attach them to the bottom of the two shoulder pieces on the front of the ephod, close to the juncture above the waistband of the ephod. 28:28 They are to tie the breastpiece by its rings to the rings of the ephod by blue cord, so that it may be above the waistband of the ephod, and so that the breastpiece will not be loose from the ephod. 28:29 Aaron will bear the names of the sons of Israel in the breastpiece of decision over his heart ⁵⁶⁹  when he goes into the holy place, for a memorial before the Lord continually.

28:30 “You are to put the Urim and the Thummim ⁵⁷⁰  into the breastpiece of decision; and they are to be over Aaron’s heart when he goes in before the Lord. Aaron is to bear the decisions ⁵⁷¹  of the Israelites over his heart before the Lord continually.

28:31 “You are to make the robe ⁵⁷²  of the ephod completely blue. 28:32 There is to be an opening ⁵⁷³  in its top ⁵⁷⁴  in the center of it, with an edge all around the opening, the work of a weaver, ⁵⁷⁵  like the opening of a collar, ⁵⁷⁶  so that it cannot be torn. ⁵⁷⁷  28:33 You are to make pomegranates ⁵⁷⁸  of blue, purple, and scarlet all around its hem ⁵⁷⁹  and bells of gold between them all around. 28:34 The pattern is to be ⁵⁸⁰  a gold bell and a pomegranate, a gold bell and a pomegranate, all around the hem of the robe. 28:35 The robe ⁵⁸¹  is to be on Aaron as he ministers, ⁵⁸²  and his sound will be heard ⁵⁸³  when he enters the Holy Place before the Lord and when he leaves, so that he does not die.

28:36 “You are to make a plate ⁵⁸⁴  of pure gold and engrave on it the way a seal is engraved: ⁵⁸⁵  “Holiness to the Lord.” ⁵⁸⁶  28:37 You are to attach to it a blue cord so that it will be ⁵⁸⁷  on the turban; it is to be ⁵⁸⁸  on the front of the turban, 28:38 It will be on Aaron’s forehead, and Aaron will bear the iniquity of the holy things, ⁵⁸⁹  which the Israelites are to sanctify by all their holy gifts; ⁵⁹⁰  it will always be on his forehead, for their acceptance ⁵⁹¹  before the Lord. 28:39 You are to weave ⁵⁹²  the tunic of fine linen and make the turban of fine linen, and make the sash the work of an embroiderer.

28:40 “For Aaron’s sons you are to make tunics, sashes, and headbands ⁵⁹³  for glory and for beauty.

28:41 “You are to clothe them – your brother Aaron and his sons with him – and anoint them ⁵⁹⁴  and ordain them ⁵⁹⁵  and set them apart as holy, ⁵⁹⁶  so that they may minister as my priests. 28:42 Make for them linen undergarments to cover their naked bodies; ⁵⁹⁷  they must cover ⁵⁹⁸  from the waist to the thighs. 28:43 These must be on Aaron and his sons when they enter ⁵⁹⁹  to the tent of meeting, or when they approach ⁶⁰⁰  the altar to minister in the Holy Place, so that they bear no iniquity and die. ⁶⁰¹  It is to be a perpetual ordinance for him and for his descendants ⁶⁰²  after him. ⁶⁰³ 

The Consecration of Aaron and His Sons

29:1 ⁶⁰⁴ “Now this is what ⁶⁰⁵  you are to do for them to consecrate them so that they may minister as my priests. Take a young ⁶⁰⁶  bull and two rams without blemish; ⁶⁰⁷  29:2 and ⁶⁰⁸  bread made without yeast, and perforated cakes without yeast mixed with oil, and wafers without yeast spread ⁶⁰⁹  with oil – you are to make them using ⁶¹⁰  fine wheat flour. 29:3 You are to put them in one basket and present ⁶¹¹  them in the basket, along with ⁶¹²  the bull and the two rams.

29:4 “You are to present ⁶¹³  Aaron and his sons at the entrance of the tent of meeting. You are to wash ⁶¹⁴  them with water 29:5 and take the garments and clothe Aaron with the tunic, ⁶¹⁵  the robe of the ephod, the ephod, and the breastpiece; you are to fasten the ephod on him by using the skillfully woven waistband. ⁶¹⁶  29:6 You are to put the turban on his head and put the holy diadem ⁶¹⁷  on the turban. 29:7 You are to take the anointing oil and pour it on his head and anoint him. ⁶¹⁸  29:8 You are to present his sons and clothe them with tunics 29:9 and wrap the sashes around Aaron and his sons ⁶¹⁹  and put headbands on them, and so the ministry of priesthood will belong to them by a perpetual ordinance. Thus you are to consecrate ⁶²⁰  Aaron and his sons.

29:10 “You are to present the bull at the front of the tent of meeting, and Aaron and his sons are to put ⁶²¹  their hands on the head ⁶²²  of the bull. 29:11 You are to kill the bull before the Lord at the entrance to the tent of meeting 29:12 and take some of the blood of the bull and put it on the horns of the altar ⁶²³  with your finger; all the rest of ⁶²⁴  the blood you are to pour out at the base of the altar. 29:13 You are to take all the fat that covers the entrails, and the lobe ⁶²⁵  that is above the liver, and the two kidneys and the fat that is on them, and burn them ⁶²⁶  on the altar. 29:14 But the meat of the bull, its skin, and its dung you are to burn up ⁶²⁷  outside the camp. ⁶²⁸  It is the purification offering. ⁶²⁹ 

29:15 “You are to take one ram, and Aaron and his sons are to lay their hands on the ram’s head, 29:16 and you are to kill the ram and take its blood and splash it all around on the altar. 29:17 Then you are to cut the ram into pieces and wash the entrails and its legs and put them on its pieces and on its head 29:18 and burn ⁶³⁰  the whole ram on the altar. It is a burnt offering ⁶³¹  to the Lord, a soothing aroma; it is an offering made by fire ⁶³²  to the Lord. ⁶³³ 

29:19 “You are to take the second ram, and Aaron and his sons are to lay their hands on the ram’s head, 29:20 and you are to kill the ram and take some of its blood and put it on the tip of the right ear of Aaron, on the tip of the right ear of his sons, on the thumb of their right hand, and on the big toe of their right foot, ⁶³⁴  and then splash the blood all around on the altar. 29:21 You are to take some of the blood that is on the altar and some of the anointing oil and sprinkle it ⁶³⁵  on Aaron, on his garments, on his sons, and on his sons’ garments with him, so that he may be holy, ⁶³⁶  he and his garments along with his sons and his sons’ garments.

29:22 “You are to take from the ram the fat, the fat tail, the fat that covers the entrails, the lobe ⁶³⁷  of the liver, the two kidneys and the fat that is on them, and the right thigh – for it is the ram for consecration ⁶³⁸  – 29:23 and one round flat cake of bread, one perforated cake of oiled bread, and one wafer from the basket of bread made without yeast that is before the Lord. 29:24 You are to put all these ⁶³⁹  in Aaron’s hands ⁶⁴⁰  and in his sons’ hands, and you are to wave them as a wave offering ⁶⁴¹  before the Lord. 29:25 Then you are to take them from their hands and burn ⁶⁴²  them ⁶⁴³  on the altar for a burnt offering, for a soothing aroma before the Lord. It is an offering made by fire to the Lord. 29:26 You are to take the breast of the ram of Aaron’s consecration; you are to wave it as a wave offering before the Lord, and it is to be your share. 29:27 You are to sanctify the breast of the wave offering and the thigh of the contribution, ⁶⁴⁴  which were waved and lifted up as a contribution from the ram of consecration, from what belongs to Aaron and to his sons. 29:28 It is to belong to Aaron and to his sons from the Israelites, by a perpetual ordinance, for it is a contribution. It is to be a contribution from the Israelites from their peace offerings, their contribution to the Lord.

29:29 “The holy garments that belong to Aaron are to belong to his sons after him, so that they may be anointed ⁶⁴⁵  in them and consecrated ⁶⁴⁶  in them. 29:30 The priest who succeeds him ⁶⁴⁷  from his sons, when he first comes ⁶⁴⁸  to the tent of meeting to minister in the Holy Place, is to wear them for seven days. ⁶⁴⁹ 

29:31 “You are to take the ram of the consecration and cook ⁶⁵⁰  its meat in a holy place. ⁶⁵¹  29:32 Aaron and his sons are to eat the meat of the ram and the bread that was in the basket at the entrance of the tent of meeting. 29:33 They are to eat those things by which atonement was made ⁶⁵²  to consecrate and to set them apart, but no one else ⁶⁵³  may eat them, for they are holy. 29:34 If any of the meat from the consecration offerings ⁶⁵⁴  or any of the bread is left over ⁶⁵⁵  until morning, then you are to burn up ⁶⁵⁶  what is left over. It must not be eaten, ⁶⁵⁷  because it is holy.

29:35 “Thus you are to do for Aaron and for his sons, according to all that I have commanded you; you are to consecrate them ⁶⁵⁸  for ⁶⁵⁹  seven days. 29:36 Every day you are to prepare a bull for a purification offering ⁶⁶⁰  for atonement. ⁶⁶¹  You are to purge ⁶⁶²  the altar by making atonement ⁶⁶³  for it, and you are to anoint it to set it apart as holy. 29:37 For seven days ⁶⁶⁴  you are to make atonement for the altar and set it apart as holy. Then the altar will be most holy. ⁶⁶⁵  Anything that touches the altar will be holy. ⁶⁶⁶ 

29:38 “Now this is what you are to prepare ⁶⁶⁷  on the altar every day continually: two lambs a year old. 29:39 The first lamb you are to prepare in the morning, and the second lamb you are to prepare around sundown. ⁶⁶⁸  29:40 With the first lamb offer a tenth of an ephah ⁶⁶⁹  of fine flour mixed with a fourth of a hin ⁶⁷⁰  of oil from pressed olives, and a fourth of a hin of wine as a drink offering. 29:41 The second lamb you are to offer around sundown; you are to prepare for it the same meal offering as for the morning and the same drink offering, for a soothing aroma, an offering made by fire to the Lord.

29:42 “This will be a regular ⁶⁷¹  burnt offering throughout your generations at the entrance of the tent of meeting before the Lord, where I will meet ⁶⁷²  with you to speak to you there. 29:43 There I will meet ⁶⁷³  with the Israelites, and it will be set apart as holy by my glory. ⁶⁷⁴ 

29:44 “So I will set apart as holy ⁶⁷⁵  the tent of meeting and the altar, and I will set apart as holy Aaron and his sons, that they may minister as priests to me. 29:45 I will reside ⁶⁷⁶  among the Israelites, and I will be their God, 29:46 and they will know that I am the Lord their God, who brought them out from the land of Egypt, so that I may reside among them. I am the Lord their God.

The Altar of Incense

30:1 ⁶⁷⁷ “You are to make an altar for burning incense; ⁶⁷⁸  you are to make it of ⁶⁷⁹  acacia wood. ⁶⁸⁰  30:2 Its length is to be a foot and a half ⁶⁸¹  and its width a foot and a half; it will be square. Its height is to be three feet, ⁶⁸²  with its horns of one piece with it. ⁶⁸³  30:3 You are to overlay it with pure gold – its top, ⁶⁸⁴  its four walls, ⁶⁸⁵  and its horns – and make a surrounding border of gold for it. ⁶⁸⁶  30:4 You are to make two gold rings for it under its border, on its two flanks; you are to make them on its two sides. ⁶⁸⁷  The rings ⁶⁸⁸  will be places ⁶⁸⁹  for poles to carry it with. 30:5 You are to make the poles of acacia wood and overlay them with gold.

30:6 “You are to put it in front of the curtain that is before the ark of the testimony (before the atonement lid that is over the testimony), where I will meet you. 30:7 Aaron is to burn sweet incense ⁶⁹⁰  on it morning by morning; when he attends ⁶⁹¹  to the lamps he is to burn incense. ⁶⁹²  30:8 When Aaron sets up the lamps around sundown he is to burn incense on it; it is to be a regular incense offering before the Lord throughout your generations. 30:9 You must not offer strange incense on it, nor burnt offering, nor meal offering, and you must not pour out a drink offering on it. 30:10 Aaron is to make atonement on its horns once in the year with some of the blood of the sin offering for atonement; ⁶⁹³  once in the year ⁶⁹⁴  he is to make atonement on it throughout your generations. It is most holy to the Lord.” ⁶⁹⁵ 

The Ransom Money

30:11 ⁶⁹⁶ The Lord spoke to Moses: ⁶⁹⁷  30:12 “When you take a census ⁶⁹⁸  of the Israelites according to their number, ⁶⁹⁹  then each man is to pay a ransom ⁷⁰⁰  for his life to the Lord when you number them, ⁷⁰¹  so that there will be no plague among them when you number them. 30:13 Everyone who crosses over to those who are numbered ⁷⁰²  is to pay this: a half shekel ⁷⁰³  according to the shekel of the sanctuary ⁷⁰⁴  (a shekel weighs twenty gerahs). The half shekel is to be an offering ⁷⁰⁵  to the Lord. 30:14 Everyone who crosses over to those numbered, from twenty years old and up, is to pay an offering to the Lord. 30:15 The rich are not to increase it, ⁷⁰⁶  and the poor are not to pay less than the half shekel when giving ⁷⁰⁷  the offering of the Lord, to make atonement ⁷⁰⁸  for your lives. 30:16 You are to receive the atonement money ⁷⁰⁹  from the Israelites and give it for the service ⁷¹⁰  of the tent of meeting. It will be a memorial ⁷¹¹  for the Israelites before the Lord, to make atonement ⁷¹²  for your lives.”

The Bronze Laver

30:17 ⁷¹³ The Lord spoke to Moses: ⁷¹⁴  30:18 “You are also to make a large bronze ⁷¹⁵  basin with a bronze stand ⁷¹⁶  for washing. You are to put it between the tent of meeting and the altar and put water in it, ⁷¹⁷  30:19 and Aaron and his sons must wash their hands and their feet from it. ⁷¹⁸  30:20 When they enter ⁷¹⁹  the tent of meeting, they must wash with ⁷²⁰  water so that they do not die. ⁷²¹  Also, when they approach ⁷²²  the altar to minister by burning incense ⁷²³  as an offering made by fire ⁷²⁴  to the Lord, 30:21 they must wash ⁷²⁵  their hands and their feet so that they do not die. And this ⁷²⁶  will be a perpetual ordinance for them and for their descendants ⁷²⁷  throughout their generations.” ⁷²⁸ 

Oil and Incense

30:22 ⁷²⁹ The Lord spoke to Moses: ⁷³⁰  30:23 “Take ⁷³¹  choice spices: ⁷³²  twelve and a half pounds ⁷³³  of free-flowing myrrh, ⁷³⁴  half that – about six and a quarter pounds – of sweet-smelling cinnamon, six and a quarter pounds of sweet-smelling cane, 30:24 and twelve and a half pounds of cassia, all weighed ⁷³⁵  according to the sanctuary shekel, and four quarts ⁷³⁶  of olive oil. 30:25 You are to make this ⁷³⁷  into ⁷³⁸  a sacred anointing oil, a perfumed compound, ⁷³⁹  the work of a perfumer. It will be sacred anointing oil.

30:26 “With it you are to anoint the tent of meeting, the ark of the testimony, 30:27 the table and all its utensils, the lampstand and its utensils, the altar of incense, 30:28 the altar for the burnt offering and all its utensils, and the laver and its base. 30:29 So you are to sanctify them, ⁷⁴⁰  and they will be most holy; ⁷⁴¹  anything that touches them will be holy. ⁷⁴² 

30:30 “You are to anoint Aaron and his sons and ⁷⁴³  sanctify them, so that they may minister as my priests. 30:31 And you are to tell the Israelites: ‘This is to be my sacred anointing oil throughout your generations. 30:32 It must not be applied ⁷⁴⁴  to people’s bodies, and you must not make any like it with the same recipe. It is holy, and it must be holy to you. 30:33 Whoever makes perfume like it and whoever puts any of it on someone not a priest ⁷⁴⁵  will be cut off ⁷⁴⁶  from his people.’”

30:34 The Lord said to Moses: “Take ⁷⁴⁷  spices, gum resin, ⁷⁴⁸  onycha, ⁷⁴⁹  galbanum, ⁷⁵⁰  and pure frankincense ⁷⁵¹  of equal amounts ⁷⁵²  30:35 and make it into an incense, ⁷⁵³  a perfume, ⁷⁵⁴  the work of a perfumer. It is to be finely ground, ⁷⁵⁵  and pure and sacred. 30:36 You are to beat some of it very fine and put some of it before the ark of the testimony in the tent of meeting where I will meet with you; it is to be most holy to you. 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. 30:38 Whoever makes anything like it, to use as perfume, ⁷⁵⁶  will be cut off from his people.”

Willing Artisans

31:1 ⁷⁵⁷ The Lord spoke to Moses: ⁷⁵⁸  31:2 “See, I have chosen ⁷⁵⁹  Bezalel son of Uri, the son of Hur, of the tribe of Judah, 31:3 and I have filled him with the Spirit of God ⁷⁶⁰  in skill, ⁷⁶¹  in understanding, in knowledge, and in all kinds ⁷⁶²  of craftsmanship, 31:4 to make artistic designs ⁷⁶³  for work with gold, with silver, and with bronze, 31:5 and with cutting and setting stone, and with cutting wood, to work in all kinds of craftsmanship. 31:6 Moreover, ⁷⁶⁴  I have also given him Oholiab son of Ahisamach, of the tribe of Dan, and I have given ability to all the specially skilled, ⁷⁶⁵  that they may make ⁷⁶⁶  everything I have commanded you: 31:7 the tent of meeting, the ark of the testimony, the atonement lid that is on it, all the furnishings ⁷⁶⁷  of the tent, 31:8 the table with its utensils, the pure lampstand with all its utensils, the altar of incense, 31:9 the altar for the burnt offering with all its utensils, the large basin with its base, 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.”

Sabbath Observance

31:12 ⁷⁶⁸ The Lord said to Moses, ⁷⁶⁹  31:13 “Tell the Israelites, ‘Surely you must keep my Sabbaths, ⁷⁷⁰  for it is a sign between me and you throughout your generations, that you may know that I am the Lord who sanctifies you. ⁷⁷¹  31:14 So you must keep the Sabbath, for it is holy for you. Everyone who defiles it ⁷⁷²  must surely be put to death; indeed, ⁷⁷³  if anyone does ⁷⁷⁴  any ⁷⁷⁵  work on it, then that person will be cut off from among his ⁷⁷⁶  people. 31:15 Six days ⁷⁷⁷  work may be done, ⁷⁷⁸  but on the seventh day is a Sabbath of complete rest, ⁷⁷⁹  holy to the Lord; anyone who does work on the Sabbath day must surely be put to death. 31:16 The Israelites must keep the Sabbath by observing the Sabbath throughout their generations as a perpetual covenant. 31:17 It is a sign between me and the Israelites forever; for in six days ⁷⁸⁰  the Lord made the heavens and the earth, and on the seventh day he rested and was refreshed.’” ⁷⁸¹ 

31:18 He gave Moses two tablets of testimony when he had finished speaking with him on Mount Sinai, tablets of stone written by the finger of God. ⁷⁸² 

The Sin of the Golden Calf

32:1 ⁷⁸³ When the people saw that Moses delayed ⁷⁸⁴  in coming down ⁷⁸⁵  from the mountain, they ⁷⁸⁶  gathered around Aaron and said to him, “Get up, ⁷⁸⁷  make us gods ⁷⁸⁸  that will go before us. As for this fellow Moses, ⁷⁸⁹  the man who brought us up from the land of Egypt, we do not know what ⁷⁹⁰  has become of him!”

32:2 So Aaron said to them, “Break off the gold earrings that are on the ears of your wives, your sons, and your daughters, and bring them to me.” ⁷⁹¹  32:3 So all ⁷⁹²  the people broke off the gold earrings that were on their ears and brought them to Aaron. 32:4 He accepted the gold ⁷⁹³  from them, ⁷⁹⁴  fashioned ⁷⁹⁵  it with an engraving tool, and made a molten calf. ⁷⁹⁶  Then they said, “These are your gods, ⁷⁹⁷  O Israel, who brought you up out of Egypt.”

32:5 When ⁷⁹⁸  Aaron saw this, ⁷⁹⁹  he built an altar before it, ⁸⁰⁰  and Aaron made a proclamation ⁸⁰¹  and said, “Tomorrow will be a feast ⁸⁰²  to the Lord.” 32:6 So they got up early on the next day and offered up burnt offerings and brought peace offerings, and the people sat down to eat and drink, ⁸⁰³  and they rose up to play. ⁸⁰⁴ 

32:7 The Lord spoke to Moses: “Go quickly, descend, ⁸⁰⁵  because your ⁸⁰⁶  people, whom you brought up from the land of Egypt, have acted corruptly. 32:8 They have quickly turned aside ⁸⁰⁷  from the way that I commanded them – they have made for themselves a molten calf and have bowed down to it and sacrificed to it and said, ‘These are your gods, O Israel, which brought you up from the land of Egypt.’”

32:9 Then the Lord said to Moses: “I have seen this people. ⁸⁰⁸  Look ⁸⁰⁹  what a stiff-necked people they are! ⁸¹⁰  32:10 So now, leave me alone ⁸¹¹  so that my anger can burn against them and I can destroy them, and I will make from you a great nation.”

32:11 But Moses sought the favor ⁸¹²  of the Lord his God and said, “O Lord, why does your anger burn against your people, whom you have brought out from the land of Egypt with great power and with a mighty hand? 32:12 Why ⁸¹³  should the Egyptians say, ⁸¹⁴  ‘For evil ⁸¹⁵  he led them out to kill them in the mountains and to destroy ⁸¹⁶  them from the face of the earth’? Turn from your burning anger, and relent ⁸¹⁷  of this evil against your people. 32:13 Remember Abraham, Isaac, and Israel your servants, to whom you swore by yourself and told them, ‘I will multiply your descendants ⁸¹⁸  like the stars of heaven, and all this land that I have spoken about ⁸¹⁹  I will give to your descendants, ⁸²⁰  and they will inherit it forever.’” 32:14 Then the Lord relented over the evil that he had said he would do to his people.

32:15 Moses turned and went down from the mountain with ⁸²¹  the two tablets of the testimony in his hands. The tablets were written on both sides – they were written on the front and on the back. 32:16 Now the tablets were the work of God, and the writing was the writing of God, engraved on the tablets. 32:17 When Joshua heard the noise of the people as they shouted, ⁸²²  he said to Moses, “It is the sound of war in the camp!” 32:18 Moses ⁸²³  said, “It is not the sound of those who shout for victory, ⁸²⁴  nor is it the sound of those who cry because they are overcome, ⁸²⁵  but the sound of singing ⁸²⁶  I hear.” ⁸²⁷ 

32:19 When he approached the camp and saw the calf and the dancing, Moses became extremely angry. ⁸²⁸  He threw the tablets from his hands and broke them to pieces at the bottom of the mountain. ⁸²⁹  32:20 He took the calf they had made and burned it in the fire, ground it ⁸³⁰  to powder, poured it out on the water, and made the Israelites drink it. ⁸³¹ 

32:21 Moses said to Aaron, “What did this people do to you, that you have brought on them so great a sin?” 32:22 Aaron said, “Do not let your anger burn hot, my lord; ⁸³²  you know these people, that they tend to evil. ⁸³³  32:23 They said to me, ‘Make us gods that will go before us, for as for this fellow Moses, the man who brought us up out of the land of Egypt, we do not know what has happened to him.’ 32:24 So I said to them, ‘Whoever has gold, break it off.’ So they gave it ⁸³⁴  to me, and I threw it into the fire, and this calf came out.” ⁸³⁵ 

32:25 Moses saw that the people were running wild, ⁸³⁶  for Aaron had let them get completely out of control, causing derision from their enemies. ⁸³⁷  32:26 So Moses stood at the entrance of the camp and said, “Whoever is for the Lord, come ⁸³⁸  to me.” ⁸³⁹  All the Levites gathered around him, 32:27 and he said to them, “Thus says the Lord, the God of Israel, ‘Each man fasten ⁸⁴⁰  his sword on his side, and go back and forth ⁸⁴¹  from entrance to entrance throughout the camp, and each one kill his brother, his friend, and his neighbor.’” ⁸⁴² 

32:28 The Levites did what Moses ordered, ⁸⁴³  and that day about three thousand men of the people died. ⁸⁴⁴  32:29 Moses said, “You have been consecrated ⁸⁴⁵  today for the Lord, for each of you was against his son or against his brother, so he has given a blessing to you today.” ⁸⁴⁶ 

32:30 The next day Moses said to the people, ⁸⁴⁷  “You have committed a very serious sin, ⁸⁴⁸  but now I will go up to the Lord – perhaps I can make atonement ⁸⁴⁹  on behalf of your sin.”

32:31 So Moses returned to the Lord and said, “Alas, this people has committed a very serious sin, ⁸⁵⁰  and they have made for themselves gods of gold. 32:32 But now, if you will forgive their sin…, ⁸⁵¹  but if not, wipe me out ⁸⁵²  from your book that you have written.” ⁸⁵³  32:33 The Lord said to Moses, “Whoever has sinned against me – that person I will wipe out of my book. 32:34 So now go, lead the people to the place I have spoken to you about. See, ⁸⁵⁴  my angel will go before you. But on the day that I punish, I will indeed punish them for their sin.” ⁸⁵⁵ 

32:35 And the Lord sent a plague on the people because they had made the calf ⁸⁵⁶  – the one Aaron made. ⁸⁵⁷ 

33:1 The Lord said to Moses, “Go up ⁸⁵⁸  from here, you and the people whom you brought up out of the land of Egypt, to the land I promised on oath ⁸⁵⁹  to Abraham, to Isaac, and to Jacob, saying, ‘I will give it to your descendants.’ ⁸⁶⁰  33:2 I will send an angel ⁸⁶¹  before you, and I will drive out the Canaanite, the Amorite, the Hittite, the Perizzite, the Hivite, and the Jebusite. ⁸⁶²  33:3 Go up ⁸⁶³  to a land flowing with milk and honey. But ⁸⁶⁴  I will not go up among you, for you are a stiff-necked people, and I might destroy you ⁸⁶⁵  on the way.”

33:4 When the people heard this troubling word ⁸⁶⁶  they mourned; ⁸⁶⁷  no one put on his ornaments. 33:5 For ⁸⁶⁸  the Lord had said to Moses, “Tell the Israelites, ‘You are a stiff-necked people. If I went up among you for a moment, ⁸⁶⁹  I might destroy you. Now take off your ornaments, ⁸⁷⁰  that I may know ⁸⁷¹  what I should do to you.’” ⁸⁷²  33:6 So the Israelites stripped off their ornaments by Mount Horeb.

The Presence of the Lord

33:7 ⁸⁷³ Moses took ⁸⁷⁴  the tent ⁸⁷⁵  and pitched it outside the camp, at a good distance ⁸⁷⁶  from the camp, and he called it the tent of meeting. Anyone ⁸⁷⁷  seeking ⁸⁷⁸  the Lord would go out to the tent of meeting that was outside the camp.

33:8 And when Moses went out ⁸⁷⁹  to the tent, all the people would get up ⁸⁸⁰  and stand at the entrance to their tents ⁸⁸¹  and watch ⁸⁸²  Moses until he entered the tent. ⁸⁸³  33:9 And ⁸⁸⁴  whenever Moses entered the tent, the pillar of cloud would descend and stand at the entrance of the tent, and the Lord ⁸⁸⁵  would speak with Moses. ⁸⁸⁶  33:10 When all the people would see the pillar of cloud standing at the entrance of the tent, all the people, each one at the entrance of his own tent, would rise and worship. ⁸⁸⁷  33:11 The Lord would speak to Moses face to face, ⁸⁸⁸  the way a person speaks ⁸⁸⁹  to a friend. Then Moses ⁸⁹⁰  would return to the camp, but his servant, Joshua son of Nun, a young man, did not leave the tent. ⁸⁹¹ 

33:12 Moses said to the Lord, “See, you have been saying to me, ‘Bring this people up,’ ⁸⁹²  but you have not let me know whom you will send with me. But you said, ‘I know you by name, ⁸⁹³  and also you have found favor in my sight.’ 33:13 Now if I have found favor in your sight, show me ⁸⁹⁴  your way, that I may know you, ⁸⁹⁵  that I may continue to find ⁸⁹⁶  favor in your sight. And see ⁸⁹⁷  that this nation is your people.”

33:14 And the Lord ⁸⁹⁸  said, “My presence ⁸⁹⁹  will go with you, ⁹⁰⁰  and I will give you rest.” ⁹⁰¹ 

33:15 And Moses ⁹⁰²  said to him, “If your presence does not go ⁹⁰³  with us, ⁹⁰⁴  do not take us up from here. ⁹⁰⁵  33:16 For how will it be known then that I have found favor in your sight, I and your people? Is it not by your going with us, so that we will be distinguished, I and your people, from all the people who are on the face of the earth?” ⁹⁰⁶ 

33:17 The Lord said to Moses, “I will do this thing also that you have requested, for you have found favor in my sight, and I know ⁹⁰⁷  you by name.”

33:18 And Moses ⁹⁰⁸  said, “Show me your glory.” ⁹⁰⁹ 

33:19 And the Lord ⁹¹⁰  said, “I will make all my goodness ⁹¹¹  pass before your face, and I will proclaim the Lord by name ⁹¹²  before you; I will be gracious to whom I will be gracious, I will show mercy to whom I will show mercy.” ⁹¹³  33:20 But he added, “You cannot see my face, for no one can ⁹¹⁴  see me and live.” ⁹¹⁵  33:21 The Lord said, “Here ⁹¹⁶  is a place by me; you will station yourself ⁹¹⁷  on a rock. 33:22 When my glory passes by, I will put you in a cleft in the rock and will cover ⁹¹⁸  you with my hand ⁹¹⁹  while I pass by. ⁹²⁰  33:23 Then I will take away my hand, and you will see my back, ⁹²¹  but my face must not be seen.” ⁹²² 

The New Tablets of the Covenant

34:1 ⁹²³ The Lord said to Moses, “Cut out ⁹²⁴  two tablets of stone like the first, and I will write ⁹²⁵  on the tablets the words that were on the first tablets, which you smashed. 34:2 Be prepared ⁹²⁶  in the morning, and go up in the morning to Mount Sinai, and station yourself ⁹²⁷  for me there on the top of the mountain. 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.” 34:4 So Moses ⁹²⁸  cut out two tablets of stone like the first; ⁹²⁹  early in the morning he went up ⁹³⁰  to Mount Sinai, just as the Lord had commanded him, and he took in his hand the two tablets of stone.

34:5 The Lord descended in the cloud and stood with him there and proclaimed the Lord by name. ⁹³¹  34:6 The Lord passed by before him and proclaimed: ⁹³²  “The Lord, the Lord, ⁹³³  the compassionate and gracious ⁹³⁴  God, slow to anger, ⁹³⁵  and abounding in loyal love and faithfulness, ⁹³⁶  34:7 keeping loyal love for thousands, ⁹³⁷  forgiving iniquity and transgression and sin. But he by no means leaves the guilty unpunished, responding to the transgression ⁹³⁸  of fathers by dealing with children and children’s children, to the third and fourth generation.”

34:8 Moses quickly bowed ⁹³⁹  to the ground and worshiped 34:9 and said, “If now I have found favor in your sight, O Lord, let my Lord ⁹⁴⁰  go among us, for we ⁹⁴¹  are a stiff-necked people; pardon our iniquity and our sin, and take us for your inheritance.”

34:10 He said, “See, I am going to make ⁹⁴²  a covenant before all your people. I will do wonders such as have not been done ⁹⁴³  in all the earth, nor in any nation. All the people among whom you live will see the work of the Lord, for it is a fearful thing that I am doing with you. ⁹⁴⁴ 

34:11 “Obey ⁹⁴⁵  what I am commanding you this day. I am going to drive out ⁹⁴⁶  before you the Amorite, the Canaanite, the Hittite, the Perizzite, the Hivite, and the Jebusite. 34:12 Be careful not to make ⁹⁴⁷  a covenant with the inhabitants of the land where you are going, lest it become a snare ⁹⁴⁸  among you. 34:13 Rather you must destroy their altars, smash their images, and cut down their Asherah poles. ⁹⁴⁹  34:14 For you must not worship ⁹⁵⁰  any other god, ⁹⁵¹  for the Lord, whose name ⁹⁵²  is Jealous, is a jealous God. 34:15 Be careful ⁹⁵³  not to make a covenant with the inhabitants of the land, for when ⁹⁵⁴  they prostitute themselves ⁹⁵⁵  to their gods and sacrifice to their gods, and someone invites you, ⁹⁵⁶  you will eat from his sacrifice; 34:16 and you then take ⁹⁵⁷  his daughters for your sons, and when his daughters prostitute themselves to their gods, they will make your sons prostitute themselves to their gods as well. 34:17 You must not make yourselves molten gods.

34:18 “You must keep the Feast of Unleavened Bread. For seven days ⁹⁵⁸  you must eat bread made without yeast, as I commanded you; do this ⁹⁵⁹  at the appointed time of the month Abib, for in the month Abib you came out of Egypt.

34:19 “Every firstborn of the womb ⁹⁶⁰  belongs to me, even every firstborn ⁹⁶¹  of your cattle that is a male, ⁹⁶²  whether ox or sheep. 34:20 Now the firstling ⁹⁶³  of a donkey you may redeem with a lamb, but if you do not redeem it, then break its neck. ⁹⁶⁴  You must redeem all the firstborn of your sons.

“No one will appear before me empty-handed. ⁹⁶⁵ 

34:21 “On six days ⁹⁶⁶  you may labor, but on the seventh day you must rest; ⁹⁶⁷  even at the time of plowing and of harvest ⁹⁶⁸  you are to rest. ⁹⁶⁹ 

34:22 “You must observe ⁹⁷⁰  the Feast of Weeks – the firstfruits of the harvest of wheat – and the Feast of Ingathering at the end ⁹⁷¹  of the year. 34:23 At three times ⁹⁷²  in the year all your men ⁹⁷³  must appear before the Lord God, ⁹⁷⁴  the God of Israel. 34:24 For I will drive out ⁹⁷⁵  the nations before you and enlarge your borders; no one will covet ⁹⁷⁶  your land when you go up ⁹⁷⁷  to appear before the Lord your God three times ⁹⁷⁸  in the year.

34:25 “You must not offer the blood of my sacrifice with yeast; the sacrifice from the feast of Passover must not remain until the following morning. ⁹⁷⁹ 

34:26 “The first of the firstfruits of your soil you must bring to the house of the Lord your God.

You must not cook a young goat in its mother’s milk.” ⁹⁸⁰ 

34:27 The Lord said to Moses, “Write down ⁹⁸¹  these words, for in accordance with these words I have made a covenant with you and with Israel.” 34:28 So he was there with the Lord forty days and forty nights; ⁹⁸²  he did not eat bread, and he did not drink water. He wrote on the tablets the words of the covenant, the ten commandments. ⁹⁸³ 

The Radiant Face of Moses

34:29 ⁹⁸⁴ Now when Moses came down ⁹⁸⁵  from Mount Sinai with ⁹⁸⁶  the two tablets of the testimony in his hand ⁹⁸⁷  – when he came down ⁹⁸⁸  from the mountain, Moses ⁹⁸⁹  did not know that the skin of his face shone ⁹⁹⁰  while he talked with him. 34:30 When Aaron and all the Israelites saw Moses, the skin of his face shone; ⁹⁹¹  and they were afraid to approach him. 34:31 But Moses called to them, so Aaron and all the leaders of the community came back to him, and Moses spoke to them. 34:32 After this all the Israelites approached, and he commanded them all that the Lord had spoken to him on Mount Sinai. 34:33 When Moses finished ⁹⁹²  speaking ⁹⁹³  with them, he would ⁹⁹⁴  put a veil on his face. 34:34 But when Moses went in ⁹⁹⁵  before the Lord to speak with him, he would remove the veil until he came out. ⁹⁹⁶  Then he would come out and tell the Israelites what he had been commanded. ⁹⁹⁷  34:35 When the Israelites would see ⁹⁹⁸  the face of Moses, that ⁹⁹⁹  the skin of Moses’ face shone, Moses would put the veil on his face again, until he went in to speak with the Lord. ¹⁰⁰⁰ 

Sabbath Regulations

35:1 Moses assembled the whole community of the Israelites and said to them, “These are the things that the Lord has commanded you to do. ¹⁰⁰¹  35:2 In six days ¹⁰⁰²  work may be done, but on the seventh day there must be a holy day ¹⁰⁰³  for you, a Sabbath of complete rest to the Lord. ¹⁰⁰⁴  Anyone who does work on it will be put to death. 35:3 You must not kindle a fire ¹⁰⁰⁵  in any of your homes ¹⁰⁰⁶  on the Sabbath day.” ¹⁰⁰⁷ 

Willing Workers

35:4 ¹⁰⁰⁸ Moses spoke to the whole community of the Israelites, “This is the word that the Lord has commanded: 35:5 ‘Take ¹⁰⁰⁹  an offering for the Lord. Let everyone who has a willing heart ¹⁰¹⁰  bring ¹⁰¹¹  an offering to the Lord: ¹⁰¹²  gold, silver, bronze, 35:6 blue, purple, and scarlet yarn, fine linen, goat’s hair, 35:7 ram skins dyed red, fine leather, ¹⁰¹³  acacia wood, 35:8 olive oil for the light, spices for the anointing oil and for the fragrant incense, 35:9 onyx stones, and other gems ¹⁰¹⁴  for mounting ¹⁰¹⁵  on the ephod and the breastpiece. 35:10 Every skilled person ¹⁰¹⁶  among you is to come and make all that the Lord has commanded: 35:11 the tabernacle with ¹⁰¹⁷  its tent, its covering, its clasps, its frames, its crossbars, its posts, and its bases; 35:12 the ark, with its poles, the atonement lid, and the special curtain that conceals it; 35:13 the table with its poles and all its vessels, and the Bread of the Presence; 35:14 the lampstand for ¹⁰¹⁸  the light and its accessories, its lamps, and oil for the light; 35:15 and the altar of incense with its poles, the anointing oil, and the fragrant incense; the hanging for the door at the entrance of the tabernacle; 35:16 the altar for the burnt offering with its bronze grating that is on it, its poles, and all its utensils; the large basin and its pedestal; 35:17 the hangings of the courtyard, its posts and its bases, and the curtain for the gateway to the courtyard; 35:18 tent pegs for the tabernacle and tent pegs for the courtyard and their ropes; 35:19 the woven garments for serving in the holy place, the holy garments for Aaron the priest, and the garments for his sons to minister as priests.”

35:20 So the whole community of the Israelites went out from the presence of Moses. 35:21 Everyone ¹⁰¹⁹  whose heart stirred him to action ¹⁰²⁰  and everyone whose spirit was willing ¹⁰²¹  came and brought the offering for the Lord for the work of the tent of meeting, for all its service, and for the holy garments. ¹⁰²²  35:22 They came, men and women alike, ¹⁰²³  all who had willing hearts. They brought brooches, earrings, rings and ornaments, all kinds of gold jewelry, ¹⁰²⁴  and everyone came who waved ¹⁰²⁵  a wave offering of gold to the Lord.

35:23 Everyone who had ¹⁰²⁶  blue, purple, or ¹⁰²⁷  scarlet yarn, fine linen, goats’ hair, ram skins dyed red, or fine leather ¹⁰²⁸  brought them. ¹⁰²⁹  35:24 Everyone making an offering of silver or bronze brought it as ¹⁰³⁰  an offering to the Lord, and everyone who had acacia wood ¹⁰³¹  for any work of the service brought it. ¹⁰³²  35:25 Every woman who was skilled ¹⁰³³  spun with her hands and brought what she had spun, blue, purple, or scarlet yarn, or fine linen, 35:26 and all the women whose heart stirred them to action and who were skilled ¹⁰³⁴  spun goats’ hair.

35:27 The leaders brought onyx stones and other gems to be mounted ¹⁰³⁵  for the ephod and the breastpiece, 35:28 and spices and olive oil for the light, for the anointing oil, and for the fragrant incense.

35:29 The Israelites brought a freewill offering to the Lord, every man and woman whose heart was willing to bring materials for all the work that the Lord through ¹⁰³⁶  Moses had commanded them ¹⁰³⁷  to do.

35:30 Moses said to the Israelites, “See, the Lord has chosen ¹⁰³⁸  Bezalel son of Uri, the son of Hur, of the tribe of Judah. 35:31 He has filled him with the Spirit of God – with skill, with understanding, with knowledge, and in all kinds of work, 35:32 to design artistic designs, to work in gold, in silver, and in bronze, 35:33 and in cutting stones for their setting, ¹⁰³⁹  and in cutting wood, to do work in every artistic craft. ¹⁰⁴⁰  35:34 And he has put it in his heart ¹⁰⁴¹  to teach, he and Oholiab son of Ahisamach, of the tribe of Dan. 35:35 He has filled them with skill ¹⁰⁴²  to do all kinds of work ¹⁰⁴³  as craftsmen, as designers, as embroiderers in blue, purple, and scarlet yarn and in fine linen, and as weavers. They are ¹⁰⁴⁴  craftsmen in all the work ¹⁰⁴⁵  and artistic designers. ¹⁰⁴⁶  36:1 So Bezalel and Oholiab and every skilled person ¹⁰⁴⁷  in whom the Lord has put skill ¹⁰⁴⁸  and ability ¹⁰⁴⁹  to know how ¹⁰⁵⁰  to do all the work for the service ¹⁰⁵¹  of the sanctuary are to do the work ¹⁰⁵²  according to all that the Lord has commanded.”

36:2 Moses summoned ¹⁰⁵³  Bezalel and Oholiab and every skilled person in whom ¹⁰⁵⁴  the Lord had put skill – everyone whose heart stirred him ¹⁰⁵⁵  to volunteer ¹⁰⁵⁶  to do the work, 36:3 and they received from Moses all the offerings the Israelites had brought to do ¹⁰⁵⁷  the work for the service of the sanctuary, and they still continued to bring him a freewill offering each morning. ¹⁰⁵⁸  36:4 So all the skilled people who were doing all the work on the sanctuary came from the work ¹⁰⁵⁹  they were doing 36:5 and told Moses, “The people are bringing much more than ¹⁰⁶⁰  is needed for the completion ¹⁰⁶¹  of the work which the Lord commanded us to do!” ¹⁰⁶² 

36:6 Moses instructed them to take ¹⁰⁶³  his message ¹⁰⁶⁴  throughout the camp, saying, “Let no man or woman do any more work for the offering for the sanctuary.” So the people were restrained from bringing any more. ¹⁰⁶⁵  36:7 Now the materials were more than enough ¹⁰⁶⁶  for them to do all the work. ¹⁰⁶⁷ 

The Building of the Tabernacle

36:8 All the skilled among those who were doing the work made the tabernacle with ten curtains of fine twisted linen and blue and purple and scarlet; they were made with cherubim that were the work of an artistic designer. 36:9 The length of one curtain was forty-two feet, and the width of one curtain was six feet – the same size for each of the curtains. 36:10 He joined ¹⁰⁶⁸  five of the curtains to one another, and the other ¹⁰⁶⁹  five curtains he joined to one another. 36:11 He made loops of blue material along the edge of the end curtain in the first set; he did the same along the edge of the end curtain in the second set. 36:12 He made fifty loops on the first curtain, and he made fifty loops on the end curtain that was in the second set, with the loops opposite one another. 36:13 He made fifty gold clasps and joined the curtains together to one another with the clasps, so that the tabernacle was a unit. ¹⁰⁷⁰ 

36:14 He made curtains of goats’ hair for a tent over the tabernacle; he made eleven curtains. ¹⁰⁷¹  36:15 The length of one curtain was forty-five feet, and the width of one curtain was six feet – one size for all eleven curtains. 36:16 He joined five curtains by themselves and six curtains by themselves. 36:17 He made fifty loops along the edge of the end curtain in the first set and fifty loops along the edge of the curtain that joined the second set. 36:18 He made fifty bronze clasps to join the tent together so that it might be a unit. ¹⁰⁷²  36:19 He made a covering for the tent out of ram skins dyed red and over that a covering of fine leather. ¹⁰⁷³ 

36:20 He made the frames ¹⁰⁷⁴  for the tabernacle of acacia wood ¹⁰⁷⁵  as uprights. ¹⁰⁷⁶  36:21 The length of each ¹⁰⁷⁷  frame was fifteen feet, the width of each ¹⁰⁷⁸  frame was two and a quarter feet, 36:22 with ¹⁰⁷⁹  two projections per frame parallel one to another. ¹⁰⁸⁰  He made all the frames of the tabernacle in this way. 36:23 So he made frames for the tabernacle: twenty frames for the south side. 36:24 He made forty silver bases under the twenty frames – two bases under the first frame for its two projections, and likewise ¹⁰⁸¹  two bases under the next frame for its two projections, 36:25 and for the second side of the tabernacle, the north side, he made twenty frames 36:26 and their forty silver bases, two bases under the first frame and two bases under the next ¹⁰⁸²  frame. 36:27 And for the back of the tabernacle on the west he made six frames. 36:28 He made two frames for the corners of the tabernacle on the back. 36:29 At the two corners ¹⁰⁸³  they were doubled at the lower end and ¹⁰⁸⁴  finished together at the top in one ring. So he did for both. 36:30 So there were eight frames and their silver bases, sixteen bases, two bases under each frame.

36:31 He made bars of acacia wood, five for the frames on one side of the tabernacle 36:32 and five bars for the frames on the second side of the tabernacle, and five bars for the frames of the tabernacle for the back side on the west. 36:33 He made the middle bar to reach from end to end in the center of the frames. 36:34 He overlaid the frames with gold and made their rings of gold to provide places ¹⁰⁸⁵  for the bars, and he overlaid the bars with gold.

36:35 He made the special curtain of blue, purple, and scarlet yarn and fine twisted linen; he made ¹⁰⁸⁶  it with cherubim, the work of an artistic designer. 36:36 He made for it four posts of acacia wood and overlaid them with gold, with gold hooks, ¹⁰⁸⁷  and he cast for them four silver bases.

36:37 He made a hanging for the entrance of the tent of blue, purple, and scarlet yarn and fine twisted linen, the work of an embroiderer, 36:38 and its five posts and their hooks. He overlaid their tops ¹⁰⁸⁸  and their bands with gold, but their five bases were bronze. ¹⁰⁸⁹ 

The Making of the Ark

37:1 Bezalel made the ark of acacia wood; its length was three feet nine inches, its width two feet three inches, and its height two feet three inches. 37:2 He overlaid it with pure gold, inside and out, and he made a surrounding border ¹⁰⁹⁰  of gold for it. 37:3 He cast four gold rings for it that he put ¹⁰⁹¹  on its four feet, with ¹⁰⁹²  two rings on one side and two rings on the other side. 37:4 He made poles of acacia wood, overlaid them with gold, 37:5 and put the poles into the rings on the sides of the ark in order to carry the ark.

37:6 He made ¹⁰⁹³  an atonement lid of pure gold; its length was three feet nine inches, and its width was two feet three inches. 37:7 He made two cherubim of gold; he made them of hammered metal on the two ends of the atonement lid, 37:8 one cherub on one end ¹⁰⁹⁴  and one cherub on the other end. ¹⁰⁹⁵  He made the cherubim from the atonement lid on its two ends. 37:9 The cherubim were spreading their wings ¹⁰⁹⁶  upward, overshadowing the atonement lid with their wings. The cherubim ¹⁰⁹⁷  faced each other, ¹⁰⁹⁸  looking toward the atonement lid. ¹⁰⁹⁹ 

The Making of the Table

37:10 He made the table of acacia wood; its length was three feet, its width one foot six inches, and its height two feet three inches. 37:11 He overlaid it with pure gold, and he made a surrounding border of gold for it. 37:12 He made a surrounding frame for it about three inches wide, and he made a surrounding border of gold for its frame. 37:13 He cast four gold rings for it and attached the rings at the four corners where its four legs were. 37:14 The rings were close to the frame to provide places for the poles to carry the table. 37:15 He made the poles of acacia wood and overlaid them with gold, to carry the table. 37:16 He made the vessels which were on the table out of pure gold, its ¹¹⁰⁰  plates, its ladles, its pitchers, and its bowls, to be used in pouring out offerings.

The Making of the Lampstand

37:17 He made the lampstand of pure gold. He made the lampstand of hammered metal; its base and its shaft, its cups, its buds, and its blossoms were from the same piece. ¹¹⁰¹  37:18 Six branches were extending from its sides, three branches of the lampstand from one side of it, and three branches of the lampstand from the other side of it. 37:19 Three cups shaped like almond flowers with buds and blossoms were on the first branch, and three cups shaped like almond flowers with buds and blossoms were on the next ¹¹⁰²  branch, and the same ¹¹⁰³  for the six branches that were extending from the lampstand. 37:20 On the lampstand there were four cups shaped like almond flowers with buds and blossoms, 37:21 with a bud under the first two branches from it, and a bud under the next two branches from it, and a bud under the third two branches from it; according to the six branches that extended from it. ¹¹⁰⁴  37:22 Their buds and their branches were of one piece; ¹¹⁰⁵  all of it was one hammered piece of pure gold. 37:23 He made its seven lamps, its trimmers, and its trays of pure gold. 37:24 He made the lampstand ¹¹⁰⁶  and all its accessories with seventy-five pounds of pure gold.

The Making of the Altar of Incense

37:25 He made the incense altar of acacia wood. Its length was a foot and a half and its width a foot and a half – a square – and its height was three feet. Its horns were of one piece with it. ¹¹⁰⁷  37:26 He overlaid it with pure gold – its top, ¹¹⁰⁸  its four walls, ¹¹⁰⁹  and its horns – and he made a surrounding border of gold for it. ¹¹¹⁰  37:27 He also made ¹¹¹¹  two gold rings for it under its border, on its two sides, on opposite sides, ¹¹¹²  as places ¹¹¹³  for poles to carry it with. 37:28 He made the poles of acacia wood and overlaid them with gold.

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

The Making of the Altar for the Burnt Offering

38:1 He made the altar for the burnt offering of acacia wood seven feet six inches long and seven feet six inches wide – it was square – and its height was four feet six inches. 38:2 He made its horns on its four corners; its horns were part of it, ¹¹¹⁴  and he overlaid it with bronze. 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. 38:4 He made a grating for the altar, a network of bronze under its ledge, halfway up from the bottom. 38:5 He cast four rings for the four corners of the bronze grating, to provide places for the poles. 38:6 He made the poles of acacia wood and overlaid them with bronze. 38:7 He put the poles into the rings on the sides of the altar, with which to carry it. He made the altar ¹¹¹⁵  hollow, out of boards.

38:8 He made the large basin of bronze and its pedestal of bronze from the mirrors of the women who served ¹¹¹⁶  at the entrance of the tent of meeting.

The Construction of the Courtyard

38:9 He made the courtyard. For the south side ¹¹¹⁷  the hangings of the courtyard were of fine twisted linen, one hundred fifty feet long, 38:10 with ¹¹¹⁸  their twenty posts and their twenty bronze bases, with the hooks of the posts and their bands of silver. 38:11 For the north side the hangings were ¹¹¹⁹  one hundred fifty feet, with their twenty posts and their twenty bronze bases, with the hooks of the posts and their bands of silver. 38:12 For the west side there were ¹¹²⁰  hangings seventy-five feet long, with ¹¹²¹  their ten posts and their ten bases, with the hooks of the posts and their bands of silver. 38:13 For the east side, toward the sunrise, it was seventy-five feet wide, ¹¹²²  38:14 with hangings on one side ¹¹²³  of the gate that were twenty-two and a half feet long, with their three posts and their three bases, 38:15 and for the second side of the gate of the courtyard, just like the other, ¹¹²⁴  the hangings were twenty-two and a half feet long, with their three posts and their three bases. 38:16 All the hangings around the courtyard were of fine twisted linen. 38:17 The bases for the posts were bronze. The hooks of the posts and their bands were silver, their tops were overlaid with silver, and all the posts of the courtyard had silver bands. ¹¹²⁵  38:18 The curtain ¹¹²⁶  for the gate of the courtyard was of blue, purple, and scarlet yarn and fine twisted linen, the work of an embroiderer. It was thirty feet long, and like the hangings in the courtyard, it was seven and a half feet high, 38:19 with four posts and their four bronze bases. Their hooks and their bands were silver, and their tops were overlaid with silver. 38:20 All the tent pegs of the tabernacle and of the courtyard all around were bronze.

The Materials of the Construction

38:21 This is the inventory ¹¹²⁷  of the tabernacle, the tabernacle of the testimony, which was counted ¹¹²⁸  by the order ¹¹²⁹  of Moses, being the work ¹¹³⁰  of the Levites under the direction ¹¹³¹  of Ithamar, son of Aaron the priest. 38:22 Now Bezalel son of Uri, the son of Hur, of the tribe of Judah, made everything that the Lord had commanded Moses; 38:23 and with him was Oholiab son of Ahisamach, of the tribe of Dan, an artisan, a designer, and an embroiderer in blue, purple, and scarlet yarn and fine linen.

38:24 All the gold that was used for the work, in all the work of the sanctuary ¹¹³²  (namely, ¹¹³³  the gold of the wave offering) was twenty-nine talents and 730 shekels, ¹¹³⁴  according to the sanctuary shekel.

38:25 The silver of those who were numbered of the community was one hundred talents and 1,775 shekels, ¹¹³⁵  according to the sanctuary shekel, 38:26 one beka per person, that is, a half shekel, ¹¹³⁶  according to the sanctuary shekel, for everyone who crossed over to those numbered, from twenty years old or older, ¹¹³⁷  603,550 in all. ¹¹³⁸  38:27 The one hundred talents of silver were used for casting the bases of the sanctuary and the bases of the special curtain – one hundred bases for one hundred talents, one talent per base. 38:28 From the remaining 1,775 shekels ¹¹³⁹  he made hooks for the posts, overlaid their tops, and made bands for them.

38:29 The bronze of the wave offering was seventy talents and 2,400 shekels. ¹¹⁴⁰  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, 38:31 the bases for the courtyard all around, the bases for the gate of the courtyard, all the tent pegs of the tabernacle, and all the tent pegs of the courtyard all around. ¹¹⁴¹ 

The Making of the Priestly Garments

39:1 From the blue, purple, and scarlet yarn they made woven garments for serving in the sanctuary; they made holy garments that were for Aaron, just as the Lord had commanded Moses. ¹¹⁴² 

The Ephod

39:2 He made the ephod of gold, blue, purple, scarlet, and fine twisted linen. 39:3 They hammered the gold into thin sheets and cut it into narrow strips to weave ¹¹⁴³  them into the blue, purple, and scarlet yarn, and into the fine linen, the work of an artistic designer. 39:4 They made shoulder pieces for it, attached to two of its corners, so it could be joined together. 39:5 The artistically woven waistband of the ephod that was on it was like it, of one piece with it, ¹¹⁴⁴  of gold, blue, purple, and scarlet yarn and fine twisted linen, just as the Lord had commanded Moses.

39:6 They set the onyx stones in gold filigree settings, engraved as with the engravings of a seal ¹¹⁴⁵  with the names of the sons of Israel. ¹¹⁴⁶  39:7 He put ¹¹⁴⁷  them on the shoulder pieces of the ephod as stones of memorial for the Israelites, just as the Lord had commanded Moses.

The Breastpiece of Decision

39:8 He made the breastpiece, the work of an artistic designer, in the same fashion as the ephod, of gold, blue, purple, and scarlet, and fine twisted linen. 39:9 It was square – they made the breastpiece doubled, nine inches long and nine inches wide when doubled. 39:10 They set on it ¹¹⁴⁸  four rows of stones: a row with a ruby, a topaz, and a beryl – the first row; 39:11 and the second row, a turquoise, a sapphire, and an emerald; 39:12 and the third row, a jacinth, an agate, and an amethyst; 39:13 and the fourth row, a chrysolite, an onyx, and a jasper. They were enclosed in gold filigree settings. 39:14 The stones were for the names of the sons of Israel, twelve, corresponding to the number of ¹¹⁴⁹  their names. Each name corresponding to one of the twelve tribes was like the engravings of a seal.

39:15 They made for the breastpiece braided chains like cords of pure gold, 39:16 and they made two gold filigree settings and two gold rings, and they attached the two rings to the upper ¹¹⁵⁰  two ends of the breastpiece. 39:17 They attached the two gold chains to the two rings at the ends of the breastpiece; 39:18 the other ¹¹⁵¹  two ends of the two chains they attached to the two settings, and they attached them to the shoulder pieces of the ephod at the front of it. 39:19 They made two rings of gold and put them on the other ¹¹⁵²  two ends of the breastpiece on its edge, which is on the inner side of the ephod. ¹¹⁵³  39:20 They made two more ¹¹⁵⁴  gold rings and attached them to the bottom of the two shoulder pieces on the front of the ephod, close to the juncture above the waistband of the ephod. 39:21 They tied the breastpiece by its rings to the rings of the ephod by blue cord, so that it was above the waistband of the ephod, so that the breastpiece would not be loose from the ephod, just as the Lord had commanded Moses.

The Other Garments

39:22 He made the robe of the ephod completely blue, the work of a weaver. 39:23 There was an opening in the center of the robe, like the opening of a collar, with an edge all around the opening so that it could not be torn. 39:24 They made pomegranates of blue, purple, and scarlet yarn and twisted linen ¹¹⁵⁵  around the hem of the robe. 39:25 They made bells of pure gold and attached the bells between the pomegranates around the hem of the robe between the pomegranates. 39:26 There was ¹¹⁵⁶  a bell and a pomegranate, a bell and a pomegranate, all around the hem of the robe, to be used in ministering, ¹¹⁵⁷  just as the Lord had commanded Moses.

39:27 They made tunics of fine linen – the work of a weaver, for Aaron and for his sons – 39:28 and the turban of fine linen, the headbands of fine linen, and the undergarments of fine twisted linen. 39:29 The sash was of fine twisted linen and blue, purple, and scarlet yarn, the work of an embroiderer, just as the Lord had commanded Moses. 39:30 They made a plate, the holy diadem, of pure gold and wrote on it an inscription, as on the engravings of a seal, “Holiness to the Lord.” 39:31 They attached to it a blue cord, to attach it to the turban above, just as the Lord had commanded Moses.

Moses Inspects the Sanctuary

39:32 ¹¹⁵⁸ So all the work of the tabernacle, the tent of meeting, was completed, and the Israelites did according to all that the Lord had commanded Moses – they did it exactly so. 39:33 They brought the tabernacle to Moses, the tent and all its furnishings, clasps, frames, bars, posts, and bases; 39:34 and the coverings of ram skins dyed red, the covering of fine leather, ¹¹⁵⁹  and the protecting ¹¹⁶⁰  curtain; 39:35 the ark of the testimony and its poles, and the atonement lid; 39:36 the table, all its utensils, and the Bread of the Presence; 39:37 the pure ¹¹⁶¹  lampstand, its lamps, with the lamps set in order, and all its accessories, and oil for the light; 39:38 and the gold altar, and the anointing oil, and the fragrant incense; and the curtain for the entrance to the tent; 39:39 the bronze altar and its bronze grating, its poles, and all its utensils; the large basin with its pedestal; 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 ¹¹⁶²  for the service of the tabernacle, for the tent of meeting; 39:41 the woven garments for serving ¹¹⁶³  in the sanctuary, the holy garments for Aaron the priest, and the garments for his sons to minister as priests.

39:42 The Israelites did all the work according to all that the Lord had commanded Moses. 39:43 Moses inspected ¹¹⁶⁴  all the work – and ¹¹⁶⁵  they had done it just as the Lord had commanded – they had done it exactly – and Moses blessed them. ¹¹⁶⁶ 

Setting Up the Sanctuary

40:1 ¹¹⁶⁷ Then the Lord spoke to Moses: ¹¹⁶⁸  40:2 “On the first day of the first month you are to set up ¹¹⁶⁹  the tabernacle, the tent of meeting. 40:3 You are to place the ark of the testimony in it and shield the ark with the special curtain. 40:4 You are to bring in the table and set out the things that belong on it; ¹¹⁷⁰  then you are to bring in the lampstand and set up its lamps. 40:5 You are to put ¹¹⁷¹  the gold altar for incense in front of the ark of the testimony and put the curtain at the entrance to the tabernacle. 40:6 You are to put the altar for the burnt offering in front of the entrance to the tabernacle, the tent of meeting. 40:7 You are to put the large basin between the tent of meeting and the altar and put water in it. ¹¹⁷²  40:8 You are to set up the courtyard around it and put the curtain at the gate of the courtyard. 40:9 And take ¹¹⁷³  the anointing oil, and anoint ¹¹⁷⁴  the tabernacle and all that is in it, and sanctify ¹¹⁷⁵  it and all its furnishings, and it will be holy. 40:10 Then you are to anoint the altar for the burnt offering with ¹¹⁷⁶  all its utensils; you are to sanctify the altar, and it will be the most holy altar. 40:11 You must also anoint the large basin and its pedestal, and you are to sanctify it. ¹¹⁷⁷ 

40:12 “You are to bring ¹¹⁷⁸  Aaron and his sons to the entrance of the tent of meeting and wash them with water. 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. 40:14 You are to bring ¹¹⁷⁹  his sons and clothe them with tunics 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.” 40:16 This is what Moses did, according to all the Lord had commanded him – so he did.

40:17 So the tabernacle was set up on the first day of the first month, in the second year. 40:18 When Moses set up the tabernacle and put its bases in place, he set up its frames, attached its bars, and set up its posts. 40:19 Then he spread the tent over the tabernacle and put the covering of the tent over it, as the Lord had commanded Moses. 40:20 He took the testimony and put it in the ark, attached the poles to the ark, and then put the atonement lid on the ark. 40:21 And he brought the ark into the tabernacle, hung ¹¹⁸⁰  the protecting curtain, ¹¹⁸¹  and shielded the ark of the testimony from view, just as the Lord had commanded Moses.

40:22 And he put the table in the tent of meeting, on the north side of the tabernacle, outside the curtain. 40:23 And he set the bread in order on it ¹¹⁸²  before the Lord, just as the Lord had commanded Moses.

40:24 And he put the lampstand in the tent of meeting opposite the table, on the south side of the tabernacle. 40:25 Then he set up the lamps before the Lord, just as the Lord had commanded Moses.

40:26 And he put the gold altar in the tent of meeting in front of the curtain, 40:27 and he burned fragrant incense on it, just as the Lord had commanded Moses.

40:28 Then he put the curtain at the entrance to the tabernacle. 40:29 He also put the altar for the burnt offering by the entrance to the tabernacle, the tent of meeting, and offered on it the burnt offering and the meal offering, just as the Lord had commanded Moses.

40:30 Then he put the large basin between the tent of meeting and the altar and put water in it ¹¹⁸³  for washing. 40:31 Moses and Aaron and his sons would wash their hands and their feet from it. 40:32 Whenever they entered ¹¹⁸⁴  the tent of meeting, and whenever they approached ¹¹⁸⁵  the altar, they would wash, ¹¹⁸⁶  just as the Lord had commanded Moses.

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.

40:34 Then the cloud covered the tent of meeting, and the glory of the Lord filled the tabernacle. 40:35 Moses was not able to enter the tent of meeting because the cloud settled on it and the glory of the Lord filled the tabernacle. 40:36 But when the cloud was lifted up ¹¹⁸⁷  from the tabernacle, the Israelites would set out ¹¹⁸⁸  on all their journeys; 40:37 but if the cloud was not lifted up, then they would not journey further until the day it was lifted up. ¹¹⁸⁹  40:38 For the cloud of the Lord was on the tabernacle by day, but fire would be ¹¹⁹⁰  on it at night, in plain view ¹¹⁹¹  of all the house of Israel, throughout all their journeys.

[19:1]  ¹ sn This chapter is essentially about mediation. The people are getting ready to meet with God, receive the Law from him, and enter into a covenant with him. All of this required mediation and preparation. Through it all, Israel will become God’s unique possession, a kingdom of priests on earth – if they comply with his Law. The chapter can be divided as follows: vv. 1-8 tell how God, Israel’s great deliverer promised to make them a kingdom of priests; this is followed by God’s declaration that Moses would be the mediator (v. 9); vv. 10-22 record instructions for Israel to prepare themselves to worship Yahweh and an account of the manifestation of Yahweh with all the phenomena; and the chapter closes with the mediation of Moses on behalf of the people (vv. 23-25). Having been redeemed from Egypt, the people will now be granted a covenant with God. See also R. E. Bee, “A Statistical Study of the Sinai Pericope,” Journal of the Royal Statistical Society 135 (1972): 406-21.

[19:1]  ² tn The construction uses the infinitive construct followed by the subjective genitive to form a temporal clause.

[19:1]  ³ tn Heb “on this day.”

[19:2]  ⁴ tn The form is a preterite with vav (ו) consecutive, “and they journeyed.” It is here subordinated to the next clause as a temporal clause. But since the action of this temporal clause preceded the actions recorded in v. 1, a translation of “after” will keep the sequence in order. Verse 2 adds details to the summary in v. 1.

[19:2]  ⁵ sn The mountain is Mount Sinai, the mountain of God, the place where God had met and called Moses and had promised that they would be here to worship him. If this mountain is Jebel Musa, the traditional site of Sinai, then the plain in front of it would be Er-Rahah, about a mile and a half long by half a mile wide, fronting the mountain on the NW side (S. R. Driver, Exodus, 169). The plain itself is about 5000 feet above sea level. A mountain on the west side of the Arabian Peninsula has also been suggested as a possible site.

[19:3]  ⁶ tn Heb “and Moses went up.”

[19:3]  ⁷ tn This expression is normally translated as “Israelites” in this translation, but because in this place it is parallel to “the house of Jacob” it seemed better to offer a fuller rendering.

[19:4]  ⁸ tn The figure compares the way a bird would teach its young to fly and leave the nest with the way Yahweh brought Israel out of Egypt. The bird referred to could be one of several species of eagles, but more likely is the griffin-vulture. The image is that of power and love.

[19:4]  ⁹ sn The language here is the language of a bridegroom bringing the bride to the chamber. This may be a deliberate allusion to another metaphor for the covenant relationship.

[19:5]  ¹⁰ tn Heb “listen to my voice.” The construction uses the imperfect tense in the conditional clause, preceded by the infinitive absolute from the same verb. The idiom “listen to the voice of” implies obedience, not just mental awareness of sound.

[19:5]  ¹¹ tn The verb is a perfect tense with vav (ו) consecutive; it continues the idea in the protasis of the sentence: “and [if you will] keep.”

[19:5]  ¹² tn The lamed preposition expresses possession here: “to me” means “my.”

[19:5]  ¹³ tn The noun is סְגֻלָּה (sÿgullah), which means a special possession. Israel was to be God’s special possession, but the prophets will later narrow it to the faithful remnant. All the nations belong to God, but Israel was to stand in a place of special privilege and enormous responsibility. See Deut 7:6; 14:2; 26:18; Ps 135:4; and Mal 3:17. See M. Greenburg, “Hebrew sÿgulla: Akkadian sikiltu,” JAOS 71 (1951): 172ff.

[19:6]  ¹⁴ tn Or “for me” (NIV, NRSV), or, if the lamed (ל) preposition has a possessive use, “my kingdom” (so NCV).

[19:6]  ¹⁵ tn The construction “a kingdom of priests” means that the kingdom is made up of priests. W. C. Kaiser (“Exodus,” EBC 2:417) offers four possible renderings of the expression: 1) apposition, viz., “kings, that is, priests; 2) as a construct with a genitive of specification, “royal priesthood”; 3) as a construct with the genitive being the attribute, “priestly kingdom”; and 4) reading with an unexpressed “and” – “kings and priests.” He takes the latter view that they were to be kings and priests. (Other references are R. B. Y. Scott, “A Kingdom of Priests (Exodus xix. 6),” OTS 8 [1950]: 213-19; William L. Moran, “A Kingdom of Priests,” The Bible in Current Catholic Thought, 7-20). However, due to the parallelism of the next description which uses an adjective, this is probably a construct relationship. This kingdom of God will be composed of a priestly people. All the Israelites would be living wholly in God’s service and enjoying the right of access to him. And, as priests, they would have the duty of representing God to the nations, following what they perceived to be the duties of priests – proclaiming God’s word, interceding for people, and making provision for people to find God through atonement (see Deut 33:9,10).

[19:6]  ¹⁶ tn They are also to be “a holy nation.” They are to be a nation separate and distinct from the rest of the nations. Here is another aspect of their duty. It was one thing to be God’s special possession, but to be that they had to be priestly and holy. The duties of the covenant will specify what it would mean to be a holy nation. In short, they had to keep themselves free from everything that characterized pagan people (S. R. Driver, Exodus, 171). So it is a bilateral covenant: they received special privileges but they must provide special services by the special discipline. See also H. Kruse, “Exodus 19:5 and the Mission of Israel,” North East Asian Journal of Theology 24/25 (1980): 239-42.

[19:8]  ¹⁷ tn The verb is an imperfect. The people are not being presumptuous in stating their compliance – there are several options open for the interpretation of this tense. It may be classified as having a desiderative nuance: “we are willing to do” or, “we will do.”

[19:9]  ¹⁸ tn The construction uses the deictic particle and the participle to express the imminent future, what God was about to do. Here is the first announcement of the theophany.

[19:9]  ¹⁹ tn Heb “the thickness of the cloud”; KJV, ASV, NASB, NCV, TEV, CEV, NLT “in a thick cloud.”

[19:9]  ²⁰ tn Since “and also in you” begins the clause, the emphasis must be that the people would also trust Moses. See Exod 4:1-9, 31; 14:31.

[19:10]  ²¹ tn This verb is a Piel perfect with vav (ו) consecutive; it continues the force of the imperative preceding it. This sanctification would be accomplished by abstaining from things that would make them defiled or unclean, and then by ritual washings and ablutions.

[19:10]  ²² tn The form is a perfect 3cpl with a vav (ו) consecutive. It is instructional as well, but now in the third person it is like a jussive, “let them wash, make them wash.”

[19:12]  ²³ tn The verb is a Hiphil perfect (“make borders”) with vav (ו) consecutive, following the sequence of instructions.

[19:12]  ²⁴ tn The Niphal imperative (“guard yourselves, take heed to yourselves”) is followed by two infinitives construct that provide the description of what is to be avoided – going up or touching the mountain.

[19:13]  ²⁵ sn There is some ambiguity here. The clause either means that no man will touch the mountain, so that if there is someone who is to be put to death he must be stoned or shot since they could not go into the mountain region to get him, or, it may mean no one is to touch the culprit who went in to the region of the mountain.

[19:13]  ²⁶ tn Heb “a man.”

[19:13]  ²⁷ tn The nuance here is permissive imperfect, “they may go up.” The ram’s horn would sound the blast to announce that the revelation period was over and it was permitted then to ascend the mountain.

[19:15]  ²⁸ tn Heb “do not go near a woman”; NIV “Abstain from sexual relations.”

[19:16]  ²⁹ tn Heb “and it was on.”

[19:16]  ³⁰ tn Heb “heavy” (כָּבֵד, kaved).

[19:16]  ³¹ tn Literally “strong” (חָזָק, khazaq).

[19:16]  ³² tn The word here is שֹׁפָר (shofar), the normal word for “horn.” This word is used especially to announce something important in a public event (see 1 Kgs 1:34; 2 Sam 6:15). The previous word used in the context (v. 16) was יֹבֵל (yovel, “ram’s horn”).

[19:18]  ³³ sn The image is that of a large kiln, as in Gen 19:28.

[19:18]  ³⁴ tn This is the same word translated “trembled” above (v. 16).

[19:19]  ³⁵ tn The active participle הוֹלֵךְ (holekh) is used to add the idea of “continually” to the action of the sentence; here the trumpet became very loud – continually. See GKC 344 §113.u.

[19:19]  ³⁶ tn The two verbs here (“spoke” and “answered”) are imperfect tenses; they emphasize repeated action but in past time. The customary imperfect usually is translated “would” or “used to” do the action, but here continuous action in past time is meant. S. R. Driver translates it “kept speaking” and “kept answering” (Exodus, 172).

[19:19]  ³⁷ tn The text simply has בְּקוֹל (bÿqol); it could mean “with a voice” or it could mean “in thunder” since “voice” was used in v. 16 for thunder. In this context it would be natural to say that the repeated thunderings were the voice of God – but how is that an answer? Deut 4:12 says that the people heard the sound of words. U. Cassuto (Exodus, 232-33) rightly comments, “He was answering him with a loud voice so that it was possible for Moses to hear His words clearly in the midst of the storm.” He then draws a parallel from Ugaritic where it tells that one of the gods was speaking in a loud voice.

[19:21]  ³⁸ tn The imperative הָעֵד (ha’ed) means “charge” them – put them under oath, or solemnly warn them. God wished to ensure that the people would not force their way past the barriers that had been set out.

[19:21]  ³⁹ tn Heb “and fall”; NAB “be struck down.”

[19:22]  ⁴⁰ tn The verb יִפְרֹץ (yifrots) is the imperfect tense from פָּרַץ (parats, “to make a breach, to break through”). The image of Yahweh breaking forth on them means “work destruction” (see 2 Sam 6:8; S. R. Driver, Exodus, 174).

[19:23]  ⁴¹ tn The construction is emphatic: “because you – you solemnly warned us.” Moses’ response to God is to ask how they would break through when God had already charged them not to. God knew them better than Moses did.

[19:23]  ⁴² tn Heb “sanctify it.”

[19:25]  ⁴³ sn The passage has many themes and emphases that could be developed in exposition. It could serve for meditation: the theology drawn from the three parts could be subordinated to the theme of holiness: God is holy, therefore adhere to his word for service, approach him through a mediator, and adore him in purity and fearful reverence. A developed outline for the exposition could be: I. If the people of God will obey him, they will be privileged to serve in a unique way (1-8); II. If the people of God are to obey, they must be convinced of the divine source of their commands (9); and finally, III. If the people of God are convinced of the divine approval of their mediator, and the divine source of their instructions, they must sanctify themselves before him (vv. 10-25). In sum, the manifestation of the holiness of Yahweh is the reason for sanctification and worship. The correlation is to be made through 1 Peter 2 to the church. The Church is a kingdom of priests; it is to obey the Word of God. What is the motivation for this? Their mediator is Jesus Christ; he has the approval of the Father and manifests the glory of God to his own; and he declares the purpose of their calling is to display his glory. God’s people are to abstain from sin so that pagans can see their good works and glorify God.

[20:1]  ⁴⁴ sn This chapter is the heart of the Law of Israel, and as such is well known throughout the world. There is so much literature on it that it is almost impossible to say anything briefly and do justice to the subject. But the exposition of the book must point out that this is the charter of the new nation of Israel. These ten commands (words) form the preamble; they will be followed by the decisions (judgments). And then in chap. 24 the covenant will be inaugurated. So when Israel entered into covenant with God, they entered into a theocracy by expressing their willingness to submit to his authority. The Law was the binding constitution for the nation of Israel under Yahweh their God. It was specifically given to them at a certain time and in a certain place. The Law legislated how Israel was to live in order to be blessed by God and used by him as a kingdom of priests. In the process of legislating their conduct and their ritual for worship, the Law revealed God. It revealed the holiness of Yahweh as the standard for all worship and service, and in revealing that it revealed or uncovered sin. But what the Law condemned, the Law (Leviticus) also made provision for in the laws of the sacrifice and the feasts intended for atonement. The NT teaches that the Law was good, and perfect, and holy. But it also teaches that Christ was the end (goal) of the Law, that it ultimately led to him. It was a pedagogue, Paul said, to bring people to Christ. And when the fulfillment of the promise came in him, believers were not to go back under the Law. What this means for Christians is that what the Law of Israel revealed about God and his will is timeless and still authoritative over faith and conduct, but what the Law regulated for Israel in their existence as the people of God has been done away with in Christ. The Ten Commandments reveal the essence of the Law; the ten for the most part are reiterated in the NT because they reflect the holy and righteous nature of God. The NT often raises them to a higher standard, to guard the spirit of the Law as well as the letter.

[20:1]  ⁴⁵ sn The Bible makes it clear that the Law was the revelation of God at Mount Sinai. And yet study has shown that the law code’s form follows the literary pattern of covenant codes in the Late Bronze Age, notably the Hittite codes. The point of such codes is that all the covenant stipulations are appropriate because of the wonderful things that the sovereign has done for the people. God, in using a well-known literary form, was both drawing on the people’s knowledge of such to impress their duties on them, as well as putting new wine into old wineskins. The whole nature of God’s code was on a much higher level. For this general structure, see M. G. Kline, Treaty of the Great King. For the Ten Commandments specifically, see J. J. Stamm and M. E. Andrew, The Ten Commandments in Recent Research (SBT). See also some of the general articles: M. Barrett, “God’s Moral Standard: An Examination of the Decalogue,” BV 12 (1978): 34-40; C. J. H. Wright, “The Israelite Household and the Decalogue: The Social Background and Significance of Some Commandments,” TynBul 30 (1979): 101-24; J. D. Levenson, “The Theologies of Commandment in Biblical Israel,” HTR 73 (1980): 17-33; M. B. Cohen and D. B. Friedman, “The Dual Accentuation of the Ten Commandments,” Masoretic Studies 1 (1974): 7-190; D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42; M. Tate, “The Legal Traditions of the Book of Exodus,” RevExp 74 (1977): 483-509; E. C. Smith, “The Ten Commandments in Today’s Permissive Society: A Principleist Approach,” SwJT 20 (1977): 42-58; and D. W. Buck, “Exodus 20:1-17,” Lutheran Theological Journal 16 (1982): 65-75.

[20:2]  ⁴⁶ sn The revelation of Yahweh here begins with the personal pronoun. “I” – a person, a living personality, not an object or a mere thought. This enabled him to address “you” – Israel, and all his people, making the binding stipulations for them to conform to his will (B. Jacob, Exodus, 544).

[20:2]  ⁴⁷ tn Most English translations have “I am Yahweh your God.” But the preceding chapters have again and again demonstrated how he made himself known to them. Now, the emphasis is on “I am your God” – and what that would mean in their lives.

[20:2]  ⁴⁸ tn The suffix on the verb is second masculine singular. It is this person that will be used throughout the commandments for the whole nation. God addresses them all as his people, but he addresses them individually for their obedience. The masculine form is not, thereby, intended to exclude women.

[20:2]  ⁴⁹ tn Heb “the house of slaves” meaning “the land of slavery.”

[20:3]  ⁵⁰ tn The possession is expressed here by the use of the lamed (ל) preposition and the verb “to be”: לֹא־יִהְיֶה לְךָ (lo’ yihyeh lÿkha, “there will not be to you”). The negative with the imperfect expresses the emphatic prohibition; it is best reflected with “you will not” and has the strongest expectation of obedience (see GKC 317 §107.o). As an additional way of looking at this line, U. Cassuto suggests that the verb is in the singular in order to say that they could not have even one other god, and the word “gods” is plural to include any gods (Exodus, 241).

[20:3]  ⁵¹ tn The expression עַל־פָּנָי (’al-panay) has several possible interpretations. S. R. Driver suggests “in front of me,” meaning obliging me to behold them, and also giving a prominence above me (Exodus, 193-94). W. F. Albright rendered it “You shall not prefer other gods to me” (From the Stone Age to Christianity, 297, n. 29). B. Jacob (Exodus, 546) illustrates it with marriage: the wife could belong to only one man while every other man was “another man.” They continued to exist but were not available to her. The point is clear from the Law, regardless of the specific way the prepositional phrase is rendered. God demands absolute allegiance, to the exclusion of all other deities. The preposition may imply some antagonism, for false gods would be opposed to Yahweh. U. Cassuto adds that God was in effect saying that anytime Israel turned to a false god they had to know that the Lord was there – it is always in his presence, or before him (Exodus, 241).

[20:4]  ⁵² tn A פֶּסֶל (pesel) is an image that was carved out of wood or stone. The Law was concerned with a statue that would be made for the purpose of worship, an idol to be venerated, and not any ordinary statue.

[20:4]  ⁵³ tn The word תְּמוּנָה (tÿmunah) refers to the mental pattern from which the פֶּסֶל (pesel) is constructed; it is a real or imagined resemblance. If this is to stand as a second object to the verb, then the verb itself takes a slightly different nuance here. It would convey “you shall not make an image, neither shall you conceive a form” for worship (B. Jacob, Exodus, 547). Some simply make the second word qualify the first: “you shall not make an idol in the form of…” (NIV).

[20:4]  ⁵⁴ tn Here the phrase “of anything” has been supplied.

[20:4]  ⁵⁵ tn Heb “under the earth” (so KJV, ASV, NASB, NRSV).

[20:5]  ⁵⁶ tn The combination of these two verbs customarily refers to the worship of pagan deities (e.g., Deut 17:3: 30:17; Jer 8:2; see J. J. Stamm and M. E. Andrew, The Ten Commandments in Recent Research [SBT], 86). The first verb is לאֹ־תִשְׁתַּחֲוֶה (lo’ tishtakhaveh), now to be classified as a hishtaphel imperfect from חָוָה (khavah; BDB 1005 s.v. שׁחה), “to cause oneself to be low to the ground.” It is used of the true worship of God as well. The second verb is וְלֹא תָעָבְדֵם (vÿlo’ to’ovdem). The two could be taken as a hendiadys: “you will not prostrate yourself to serve them.” In an interesting side comment U. Cassuto (Exodus, 242) offers an explanation of the spelling of the second verb: he suggests that it was spelled with the qamets khatuf vowel to show contempt for pagan worship, as if their conduct does not even warrant a correct spelling of the word “serve.” Gesenius says that the forms like this are anomalous, but he wonders if they were pointed as if the verb was a Hophal with the meaning “you shall not allow yourself to be brought to worship them” (GKC 161 §60.b). But this is unlikely.

[20:5]  ⁵⁷ sn The word “jealous” is the same word often translated “zeal” or “zealous.” The word describes a passionate intensity to protect or defend something that is jeopardized. The word can also have the sense of “envy,” but in that case the object is out of bounds. God’s zeal or jealousy is to protect his people or his institutions or his honor. Yahweh’s honor is bound up with the life of his people.

[20:5]  ⁵⁸ tn Verses 5 and 6 are very concise, and the word פָּקַד (paqad) is difficult to translate. Often rendered “visiting,” it might here be rendered “dealing with” in a negative sense or “punishing,” but it describes positive attention in 13:19. When used of God, it essentially means that God intervenes in the lives of people for blessing or for cursing. Some would simply translate the participle here as “punishing” the children for the sins of the fathers (cf. Lev 18:25; Isa 26:21; Jer 29:32; 36:31; Hos 1:4; Amos 3:2). That is workable, but may not say enough. The verse may indicate that those who hate Yahweh and do not keep his commandments will repeat the sins their fathers committed and suffer for them. Deut 24:16 says that individuals will die for their own sins and not their father’s sins (see also Deut 7:10 and Ezek 18). It may have more to do with patterns of sin being repeated from generation to generation; if the sin and the guilt were not fully developed in the one generation, then left unchecked they would develop and continue in the next. But it may also indicate that the effects of the sins of the fathers will be experienced in the following generations, especially in the case of Israel as a national entity (U. Cassuto, Exodus, 243). God is showing here that his ethical character is displayed in how he deals with sin and righteousness, all of which he describes as giving strong motivation for loyalty to him and for avoiding idolatry. There is a justice at work in the dealings of God that is not present in the pagan world.

[20:5]  ⁵⁹ tn The Hebrew word for “generations” is not found in v. 5 or 6. The numbers are short for a longer expression, which is understood as part of the description of the children already mentioned (see Deut 7:9, where “generation” [דּוֹר, dor] is present and more necessary, since “children” have not been mentioned).

[20:5]  ⁶⁰ tn This is an important qualification to the principle. The word rendered “reject” is often translated “hate” and carries with it the idea of defiantly rejecting and opposing God and his word. Such people are doomed to carry on the sins of their ancestors and bear guilt with them.

[20:6]  ⁶¹ tn Literally “doing loyal love” (עֹשֶׂה חֶסֶד, ’oseh khesed). The noun refers to God’s covenant loyalty, his faithful love to those who belong to him. These are members of the covenant, recipients of grace, the people of God, whom God will preserve and protect from evil and its effects.

[20:6]  ⁶² tn Heb “to thousands” or “to thousandth.” After “tenth,” Hebrew uses cardinal numbers for ordinals also. This statement is the antithesis of the preceding line. The “thousands” or “thousandth [generation]” are those who love Yahweh and keep his commands. These are descendants from the righteous, and even associates with them, who benefit from the mercy that God extends to his people. S. R. Driver (Exodus, 195) says that this passage teaches that God’s mercy transcends his wrath; in his providence the beneficial consequences of a life of goodness extend indefinitely further than the retribution that is the penalty for persisting in sin. To say that God’s loyal love extends to thousands of generations or the thousandth generation is parallel to saying that it endures forever (Ps. 118). See also Exod 34:7; Deut 5:10; 7:9; Ps 18:51; Jer 32:18.

[20:7]  ⁶³ tn Or “use” (NCV, TEV); NIV, CEV, NLT “misuse”; NRSV “make wrongful use of.”

[20:7]  ⁶⁴ tn שָׁוְא (shav’, “vain”) describes “unreality.” The command prohibits use of the name for any idle, frivolous, or insincere purpose (S. R. Driver, Exodus, 196). This would include perjury, pagan incantations, or idle talk. The name is to be treated with reverence and respect because it is the name of the holy God.

[20:7]  ⁶⁵ tn Or “leave unpunished.”

[20:8]  ⁶⁶ tn The text uses the infinitive absolute זָכוֹר (zakhor) for the commandment for the Sabbath day, which is the sign of the Sinaitic Covenant. The infinitive absolute functions in place of the emphatic imperative here (see GKC 346 §113.bb); the absolute stresses the basic verbal idea of the root – remembering. The verb includes the mental activity of recalling and pondering as well as the consequent actions for such remembering.

[20:8]  ⁶⁷ tn The word “Sabbath” is clearly connected to the verb שָׁבַת (shavat, “to cease, desist, rest”). There are all kinds of theories as to the origin of the day, most notably in the Babylonian world, but the differences are striking in so far as the pagan world had these days filled with magic. Nevertheless, the pagan world does bear witness to a tradition of a regular day set aside for special sacrifices. See, for example, H. W. Wolff, “The Day of Rest in the Old Testament,” LTQ 7 (1972): 65-76; H. Routtenberg, “The Laws of Sabbath: Biblical Sources,” Dor le Dor 6 (1977): 41-43, 99-101, 153-55, 204-6; G. Robinson, “The Idea of Rest in the OT and the Search for the Basic Character of Sabbath,” ZAW 92 (1980): 32-42; and M. Tsevat, “The Basic Meaning of the Biblical Sabbath,” ZAW 84 (1972): 447-59.

[20:8]  ⁶⁸ tn The Piel infinitive construct provides the purpose of remembering the Sabbath day – to set it apart, to make it distinct from the other days. Verses 9 and 10 explain in part how this was to be done. To set this day apart as holy taught Israel the difference between the holy and the profane, that there was something higher than daily life. If an Israelite bent down to the ground laboring all week, the Sabbath called his attention to the heavens, to pattern life after the Creator (B. Jacob, Exodus, 569-70).

[20:9]  ⁶⁹ tn The text has simply “six days,” but this is an adverbial accusative of time, answering how long they were to work (GKC 374 §118.k).

[20:9]  ⁷⁰ tn The imperfect tense has traditionally been rendered as a commandment, “you will labor.” But the point of this commandment is the prohibition of work on the seventh day. The permission nuance of the imperfect works well here.

[20:9]  ⁷¹ tn This is the occupation, or business of the work week.

[20:10]  ⁷² tn The phrase “on it” has been supplied for clarity.

[20:10]  ⁷³ sn The wife is omitted in the list, not that she was considered unimportant, nor that she was excluded from the rest, but rather in reflecting her high status. She was not man’s servant, not lesser than the man, but included with the man as an equal before God. The “you” of the commandments is addressed to the Israelites individually, male and female, just as God in the Garden of Eden held both the man and the woman responsible for their individual sins (see B. Jacob, Exodus, 567-68).

[20:10]  ⁷⁴ sn The Sabbath day was the sign of the Sinaitic Covenant. It required Israel to cease from ordinary labors and devote the day to God. It required Israel to enter into the life of God, to share his Sabbath. It gave them a chance to recall the work of the Creator. But in the NT the apostolic teaching for the Church does not make one day holier than another, but calls for the entire life to be sanctified to God. This teaching is an application of the meaning of entering into the Sabbath of God. The book of Hebrews declares that those who believe in Christ cease from their works and enter into his Sabbath rest. For a Christian keeping Saturday holy is not a requirement from the NT; it may be a good and valuable thing to have a day of rest and refreshment, but it is not a binding law for the Church. The principle of setting aside time to worship and serve the Lord has been carried forward, but the strict regulations have not.

[20:12]  ⁷⁵ tn The verb כַּבֵּד (kabbed) is a Piel imperative; it calls for people to give their parents the respect and honor that is appropriate for them. It could be paraphrased to say, give them the weight of authority that they deserve. Next to God, parents were to be highly valued, cared for, and respected.

[20:12]  ⁷⁶ tn Heb “that your days may be long.”

[20:12]  ⁷⁷ sn The promise here is national rather than individual, although it is certainly true that the blessing of life was promised for anyone who was obedient to God’s commands (Deut 4:1, 8:1, etc.). But as W. C. Kaiser (“Exodus,” EBC 2:424) summarizes, the land that was promised was the land of Canaan, and the duration of Israel in the land was to be based on morality and the fear of God as expressed in the home (Deut 4:26, 33, 40; 32:46-47). The captivity was in part caused by a breakdown in this area (Ezek 22:7, 15). Malachi would announce at the end of his book that Elijah would come at the end of the age to turn the hearts of the children and the parents toward each other again.

[20:13]  ⁷⁸ tn The verb רָצַח (ratsakh) refers to the premeditated or accidental taking of the life of another human being; it includes any unauthorized killing (it is used for the punishment of a murderer, but that would not be included in the prohibition). This commandment teaches the sanctity of all human life. See J. H. Yoder, “Exodus 20,13: ‘Thou Shalt Not Kill’,” Int 34 (1980): 394-99; and A. Phillips, “Another Look at Murder,” JJS 28 (1977): 105-26.

[20:14]  ⁷⁹ sn This is a sin against the marriage of a fellow citizen – it destroys the home. The Law distinguished between adultery (which had a death penalty) and sexual contact with a young woman (which carried a monetary fine and usually marriage if the father was willing). So it distinguished fornication and adultery. Both were sins, but the significance of each was different. In the ancient world this sin is often referred to as “the great sin.”

[20:15]  ⁸⁰ sn This law protected the property of the Israelite citizen. See D. Little, “Exodus 20,15: ‘Thou Shalt Not Steal’,” Int 34 (1980): 399-405.

[20:16]  ⁸¹ tn Heb “answer” as in a court of law.

[20:16]  ⁸² tn The expression עֵד שָׁקֶר (’ed shaqer) means “a lying witness” (B. S. Childs, Exodus [OTL], 388). In this verse the noun is an adverbial accusative, “you will not answer as a lying witness.” The prohibition is against perjury. While the precise reference would be to legal proceedings, the law probably had a broader application to lying about other people in general (see Lev 5:1; Hos 4:2).

[20:17]  ⁸³ tn The verb חָמַד (khamad) focuses not on an external act but on an internal mental activity behind the act, the motivation for it. The word can be used in a very good sense (Ps 19:10; 68:16), but it has a bad connotation in contexts where the object desired is off limits. This command is aimed at curtailing the greedy desire for something belonging to a neighbor, a desire that leads to the taking of it or the attempt to take it. It was used in the story of the Garden of Eden for the tree that was desired.

[20:17]  ⁸⁴ sn See further G. Wittenburg, “The Tenth Commandment in the Old Testament,” Journal for Theology in South Africa 21 (1978): 3-17: and E. W. Nicholson, “The Decalogue as the Direct Address of God,” VT 27 (1977): 422-33.

[20:18]  ⁸⁵ tn The participle is used here for durative action in the past time (GKC 359 §116.o).

[20:18]  ⁸⁶ tn The verb “to see” (רָאָה, ra’ah) refers to seeing with all the senses, or perceiving. W. C. Kaiser suggests that this is an example of the figure of speech called zeugma because the verb “saw” yokes together two objects, one that suits the verb and the other that does not. So, the verb “heard” is inserted here to clarify (“Exodus,” EBC 2:427).

[20:18]  ⁸⁷ tn The verb “saw” is supplied here because it is expected in English (see the previous note on “heard”).

[20:18]  ⁸⁸ tn The preterite with vav (ו) consecutive is here subordinated as a temporal clause to the following clause, which receives the prominence.

[20:18]  ⁸⁹ tn The meaning of נוּעַ (nua’) is “to shake, sway to and fro” in fear. Compare Isa 7:2 – “and his heart shook…as the trees of the forest shake with the wind.”

[20:18]  ⁹⁰ tn Heb “and they stood from/at a distance.”

[20:19]  ⁹¹ tn The verb is a Piel imperative. In this context it has more of the sense of a request than a command. The independent personal pronoun “you” emphasizes the subject and forms the contrast with God’s speaking.

[20:20]  ⁹² tn נַסּוֹת (nassot) is the Piel infinitive construct; it forms the purpose of God’s coming with all the accompanying phenomena. The verb can mean “to try, test, prove.” The sense of “prove” fits this context best because the terrifying phenomena were intended to put the fear of God in their hearts so that they would obey. In other words, God was inspiring them to obey, not simply testing to see if they would.

[20:20]  ⁹³ tn The suffix on the noun is an objective genitive, referring to the fear that the people would have of God (GKC 439 §135.m).

[20:20]  ⁹⁴ tn The negative form לְבִלְתִּי (lÿvilti) is used here with the imperfect tense (see for other examples GKC 483 §152.x). This gives the imperfect the nuance of a final imperfect: that you might not sin. Others: to keep you from sin.

[20:21]  ⁹⁵ tn Heb “and they stood”; the referent (the people) has been specified in the translation for clarity.

[20:21]  ⁹⁶ sn The word עֲרָפֶל (’arafel) is used in poetry in Ps 18:9 and 1 Kgs 8:12; and it is used in Deut 4:11, 5:22 [19].

[20:21]  ⁹⁷ sn It will not be hard to expound the passage on the Ten Commandments once their place in scripture has been determined. They, for the most part, are reiterated in the NT, in one way or another, usually with a much higher standard that requires attention to the spirit of the laws. Thus, these laws reveal God’s standard of righteousness by revealing sin. No wonder the Israelites were afraid when they saw the manifestation of God and heard his laws. When the whole covenant is considered, preamble and all, then it becomes clear that the motivation for obeying the commands is the person and the work of the covenant God – the one who redeemed his people. Obedience then becomes a response of devotion and adoration to the Redeemer who set them free. It becomes loyal service, not enslavement to laws. The point could be worded this way: God requires that his covenant people, whom he has redeemed, and to whom he has revealed himself, give their absolute allegiance and obedience to him. This means they will worship and serve him and safeguard the well-being of each other.

[20:22]  ⁹⁸ sn Based on the revelation of the holy sovereign God, this pericope instructs Israel on the form of proper worship of such a God. It focuses on the altar, the centerpiece of worship. The point of the section is this: those who worship this holy God must preserve holiness in the way they worship – they worship where he permits, in the manner he prescribes, and with the blessings he promises. This paragraph is said to open the Book of the Covenant, which specifically rules on matters of life and worship.

[20:22]  ⁹⁹ tn Heb “and Yahweh said.”

[20:23]  ¹⁰⁰ tn The direct object of the verb must be “gods of silver.” The prepositional phrase modifies the whole verse to say that these gods would then be alongside the one true God.

[20:23]  ¹⁰¹ tn Heb “neither will you make for you gods of gold.”

[20:24]  ¹⁰² sn The instructions here call for the altar to be made of natural things, not things manufactured or shaped by man. The altar was either to be made of clumps of earth or natural, unhewn rocks.

[20:24]  ¹⁰³ sn The “burnt offering” is the offering prescribed in Lev 1. Everything of this animal went up in smoke as a sweet aroma to God. It signified complete surrender by the worshiper who brought the animal, and complete acceptance by God, thereby making atonement. The “peace offering” is legislated in Lev 3 and 7. This was a communal meal offering to celebrate being at peace with God. It was made usually for thanksgiving, for payment of vows, or as a freewill offering.

[20:24]  ¹⁰⁴ tn Gesenius lists this as one of the few places where the noun in construct seems to be indefinite in spite of the fact that the genitive has the article. He says בְּכָל־הַמָּקוֹם (bÿkhol-hammaqom) means “in all the place, sc. of the sanctuary, and is a dogmatic correction of “in every place” (כָּל־מָקוֹם, kol-maqom). See GKC 412 §127.e.

[20:24]  ¹⁰⁵ tn The verb is זָכַר (zakhar, “to remember”), but in the Hiphil especially it can mean more than remember or cause to remember (remind) – it has the sense of praise or honor. B. S. Childs says it has a denominative meaning, “to proclaim” (Exodus [OTL], 447). The point of the verse is that God will give Israel reason for praising and honoring him, and in every place that occurs he will make his presence known by blessing them.

[20:25]  ¹⁰⁶ tn Heb “them” referring to the stones.

[20:25]  ¹⁰⁷ 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]  ¹⁰⁸ 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.”

[20:26]  ¹⁰⁹ tn Heb “uncovered” (so ASV, NAB).

[21:1]  ¹¹⁰ sn There follows now a series of rulings called “the decisions” or “the judgments” (הַמִּשְׁפָּטִים, hammishpatim). A precept is stated, and then various cases in which the law is applicable are examined. These rulings are all in harmony with the Decalogue that has just been given and can be grouped into three categories: civil or criminal laws, religious or cultic laws, and moral or humanitarian laws. The civil and criminal laws make up most of chap. 21; the next two chapters mix the other kinds of laws. Among the many studies of this section of the book are F. C. Fensham, “The Role of the Lord in the Legal Sections of the Covenant Code,” VT 26 (1976): 262-74; S. Paul, “Unrecognized Biblical Legal Idioms in Light of Comparative Akkadian Expressions,” RB 86 (1979): 231-39; M. Galston, “The Purpose of the Law According to Maimonides,” JQR 69 (1978): 27-51.

[21:2]  ¹¹¹ sn See H. L. Elleson, “The Hebrew Slave: A Study in Early Israelite Society,” EvQ 45 (1973): 30-35; N. P. Lemche, “The Manumission of Slaves – The Fallow Year – The Sabbatical Year – The Jobel Year,” VT 26 (1976): 38-59, and “The ‘Hebrew Slave,’ Comments on the Slave Law – Ex. 21:2-11,” VT 25 (1975): 129-44.

[21:2]  ¹¹² tn The verbs in both the conditional clause and the following ruling are imperfect tense: “If you buy…then he will serve.” The second imperfect tense (the ruling) could be taken either as a specific future or an obligatory imperfect. Gesenius explains how the verb works in the conditional clauses here (see GKC 497 §159.bb).

[21:2]  ¹¹³ sn The interpretation of “Hebrew” in this verse is uncertain: (l) a gentilic ending, (2) a fellow Israelite, (3) or a class of mercenaries of the population (see W. C. Kaiser, Jr., “Exodus,” EBC 2:431). It seems likely that the term describes someone born a Hebrew, as opposed to a foreigner (S. R. Driver, Exodus, 210). The literature on this includes: M. P. Gray, “The Habiru-Hebrew Problem,” HUCA 29 (1958): 135-202.

[21:2]  ¹¹⁴ sn The word חָפְשִׁי (khofshi) means “free.” It is possible that there is some connection between this word and a technical term used in other cultures for a social class of emancipated slaves who were freemen again (see I. Mendelsohn, “New Light on the Hupsu,” BASOR 139 [1955]: 9-11).

[21:2]  ¹¹⁵ tn The adverb חִנָּם (hinnam) means “gratis, free”; it is related to the verb “to be gracious, show favor” and the noun “grace.”

[21:3]  ¹¹⁶ tn The tense is imperfect, but in the conditional clause it clearly refers to action that is anterior to the action in the next clause. Heb “if he comes in single, he goes out single,” that is, “if he came in single, he will go out single.”

[21:3]  ¹¹⁷ tn Heb “with his back” meaning “alone.”

[21:3]  ¹¹⁸ tn The phrase says, “if he was the possessor of a wife”; the noun בַּעַל (ba’al) can mean “possessor” or “husband.” If there was a wife, she shared his fortunes or his servitude; if he entered with her, she would accompany him when he left.

[21:4]  ¹¹⁹ sn The slave would not have the right or the means to acquire a wife. Thus, the idea of the master’s “giving” him a wife is clear – the master would have to pay the bride price and make the provision. In this case, the wife and the children are actually the possession of the master unless the slave were to pay the bride price – but he is a slave because he got into debt. The law assumes that the master was better able to provide for this woman than the freed slave and that it was most important to keep the children with the mother.

[21:5]  ¹²⁰ tn The imperfect with the infinitive absolute means that the declaration is unambiguous, that the servant will clearly affirm that he wants to stay with the master. Gesenius says that in a case like this the infinitive emphasizes the importance of the condition on which some consequence depends (GKC 342-43 §113.o).

[21:5]  ¹²¹ tn Or taken as a desiderative imperfect, it would say, “I do not want to go out free.”

[21:6]  ¹²² tn The word is הָאֱלֹהִים (ha’elohim). S. R. Driver (Exodus, 211) says the phrase means “to God,” namely the nearest sanctuary in order that the oath and the ritual might be made solemn, although he does say that it would be done by human judges. That the reference is to Yahweh God is the view also of F. C. Fensham, “New Light on Exodus 21:7 and 22:7 from the Laws of Eshnunna,” JBL 78 (1959): 160-61. Cf. also ASV, NAB, NASB, NCV, NRSV, NLT. Others have made a stronger case that it refers to judges who acted on behalf of God; see C. Gordon, “אלהים in its Reputed Meaning of Rulers, Judges,” JBL 54 (1935): 134-44; and A. E. Draffkorn, “Ilani/Elohim,” JBL 76 (1957): 216-24; cf. KJV, NIV.

[21:6]  ¹²³ tn Or “till his life’s end” (as in the idiom: “serve him for good”).

[21:7]  ¹²⁴ sn This paragraph is troubling to modern readers, but given the way that marriages were contracted and the way people lived in the ancient world, it was a good provision for people who might want to find a better life for their daughter. On the subject in general for this chapter, see W. M. Swartley, Slavery, Sabbath, War, and Women, 31-64.

[21:7]  ¹²⁵ tn The word אָמָה (’amah) refers to a female servant who would eventually become a concubine or wife; the sale price included the amount for the service as well as the bride price (see B. Jacob, Exodus, 621). The arrangement recognized her honor as an Israelite woman, one who could be a wife, even though she entered the household in service. The marriage was not automatic, as the conditions show, but her treatment was safeguarded come what may. The law was a way, then, for a poor man to provide a better life for a daughter.

[21:8]  ¹²⁶ tn Heb “and if unpleasant (רָעָה, ra’ah) in the eyes of her master.”

[21:8]  ¹²⁷ tn The verb יָעַד (ya’ad) does not mean “betroth, espouse” as some of the earlier translations had it, but “to designate.” When he bought the girl, he designated her for himself, giving her and her family certain expectations.

[21:8]  ¹²⁸ tn The verb is a Hiphil perfect with vav (ו) consecutive from פָדָה (padah, “to redeem”). Here in the apodosis the form is equivalent to an imperfect: “let someone redeem her” – perhaps her father if he can, or another. U. Cassuto says it can also mean she can redeem herself and dissolve the relationship (Exodus, 268).

[21:8]  ¹²⁹ tn Heb “he has no authority/power,” for the verb means “rule, have dominion.”

[21:8]  ¹³⁰ sn The deceit is in not making her his wife or concubine as the arrangement had stipulated.

[21:9]  ¹³¹ tn Or “after the manner of” (KJV, ASV); NRSV “shall deal with her as with a daughter.”

[21:10]  ¹³² tn “wife” has been supplied.

[21:10]  ¹³³ tn The translation of “food” does not quite do justice to the Hebrew word. It is “flesh.” The issue here is that the family she was to marry into is wealthy, they ate meat. She was not just to be given the basic food the ordinary people ate, but the fine foods that this family ate.

[21:10]  ¹³⁴ sn See S. Paul, “Exodus 21:10, A Threefold Maintenance Clause,” JNES 28 (1969): 48-53. Paul suggests that the third element listed is not marital rights but ointments since Sumerian and Akkadian texts list food, clothing, and oil as the necessities of life. The translation of “marital rights” is far from certain, since the word occurs only here. The point is that the woman was to be cared for with all that was required for a woman in that situation.

[21:11]  ¹³⁵ sn The lessons of slavery and service are designed to bring justice to existing customs in antiquity. The message is: Those in slavery for one reason or another should have the hope of freedom and the choice of service (vv. 2-6). For the rulings on the daughter, the message could be: Women, who were often at the mercy of their husbands or masters, must not be trapped in an unfortunate situation, but be treated well by their masters or husbands (vv. 7-11). God is preventing people who have power over others from abusing it.

[21:12]  ¹³⁶ sn The underlying point of this section remains vital today: The people of God must treat all human life as sacred.

[21:12]  ¹³⁷ tn The construction uses a Hiphil participle in construct with the noun for “man” (or person as is understood in a law for the nation): “the one striking [of] a man.” This is a casus pendens (independent nominative absolute); it indicates the condition or action that involves further consequence (GKC 361 §116.w).

[21:12]  ¹³⁸ tn The Hebrew word וָמֵת (vamet) is a Qal perfect with vav consecutive; it means “and he dies” and not “and killed him” (which require another stem). Gesenius notes that this form after a participle is the equivalent of a sentence representing a contingent action (GKC 333 §112.n). The word shows the result of the action in the opening participle. It is therefore a case of murder or manslaughter.

[21:12]  ¹³⁹ sn See A. Phillips, “Another Look at Murder,” JJS 28 (1977): 105-26.

[21:13]  ¹⁴⁰ tn Heb “if he does not lie in wait” (NASB similar).

[21:13]  ¹⁴¹ tn Heb “and God brought into his hand.” The death is unintended, its circumstances outside human control.

[21:14]  ¹⁴² tn The word עָרְמָה (’ormah) is problematic. It could mean with prior intent, which would be connected with the word in Prov 8:5, 12 which means “understanding” (or “prudence” – fully aware of the way things are). It could be connected also to an Arabic word for “enemy” which would indicate this was done with malice or evil intentions (U. Cassuto, Exodus, 270). The use here seems parallel to the one in Josh 9:4, an instance involving intentionality and clever deception.

[21:15]  ¹⁴³ sn This is the same construction that was used in v. 12, but here there is no mention of the parents’ death. This attack, then, does not lead to their death – if he killed one of them then v. 12 would be the law. S. R. Driver says that the severity of the penalty was in accord with the high view of parents (Exodus, 216).

[21:16]  ¹⁴⁴ tn Heb “a stealer of a man,” thus “anyone stealing a man.”

[21:16]  ¹⁴⁵ sn The implication is that it would be an Israelite citizen who was kidnapped and sold to a foreign tribe or country (like Joseph). There was always a market for slaves. The crime would be in forcibly taking the individual away from his home and religion and putting him into bondage or death.

[21:16]  ¹⁴⁶ tn Literally “and he is found in his hand” (KJV and ASV both similar), being not yet sold.

[21:17]  ¹⁴⁷ tn The form is a Piel participle from קָלַל (qalal), meaning in Qal “be light,” in Piel “treat lightly, curse, revile, declare contemptible, treat shamefully.” (See its use in Lev 19:14; Josh 24:9; Judg 9:26-28; 1 Sam 3:13; 17:43; 2 Sam 16:5-13; Prov 30:10-11; Eccl 7:21-22; 10:20.) It is opposite of “honor” (כָּבֵד, kaved; Qal “be heavy”; Piel “honor,” as in 20:12) and of “bless.” This verse then could refer to any act contrary to the commandment to honor the parents. B. Jacob (Exodus, 640) cites parallels in Sumerian where people were severely punished for publicly disowning their parents. “21:15, 17 taken together evoke the picture of parents who, physically and verbally, are forcibly turned out of the house (cf. Prov. 19:26)” (C. Houtman, Exodus, 3:148).

[21:18]  ¹⁴⁸ tn Heb “falls to bed.”

[21:19]  ¹⁴⁹ tn “and then” has been supplied.

[21:19]  ¹⁵⁰ tn The verb is a Hitpael perfect with vav (ו) consecutive; it follows the sequence of the imperfect before it – “if he gets up and walks about.” This is proof of recovery.

[21:19]  ¹⁵¹ tn The imperfect tense carries a nuance of obligatory imperfect because this is binding on the one who hit him.

[21:19]  ¹⁵² tn Heb “his”; the referent (the injured person) has been specified in the translation for clarity.

[21:19]  ¹⁵³ tn The word appears to be the infinitive from the verb “to sit” with a meaning of “his sitting down”; some suggest it is from the verb “to rest” with a meaning “cease.” In either case the point in the context must mean compensation is due for the time he was down.

[21:20]  ¹⁵⁴ tn Heb “so that he”; the words “or she” have been supplied in the translation for stylistic reasons.

[21:20]  ¹⁵⁵ tn Heb “under his hand.”

[21:20]  ¹⁵⁶ tn Heb “will be avenged” (how is not specified).

[21:21]  ¹⁵⁷ tn Heb “if he”; the referent (the servant struck and injured in the previous verse) has been specified in the translation for clarity.

[21:21]  ¹⁵⁸ tn Heb “he”; the referent (the owner of the injured servant) has been supplied in the translation for clarity.

[21:21]  ¹⁵⁹ tn This last clause is a free paraphrase of the Hebrew, “for he is his money” (so KJV, ASV); NASB “his property.” It seems that if the slave survives a couple of days, it is probable that the master was punishing him and not intending to kill him. If he then dies, there is no penalty other than that the owner loses the slave who is his property – he suffers the loss.

[21:22]  ¹⁶⁰ tn This line has occasioned a good deal of discussion. It may indicate that the child was killed, as in a miscarriage; or it may mean that there was a premature birth. The latter view is taken here because of the way the whole section is written: (1) “her children come out” reflects a birth and not the loss of children, (2) there is no serious damage, and (3) payment is to be set for any remuneration. The word אָסוֹן (’ason) is translated “serious damage.” The word was taken in Mekilta to mean “death.” U. Cassuto says the point of the phrase is that neither the woman or the children that are born die (Exodus, 275). But see among the literature on this: M. G. Kline, “Lex Talionis and the Human Fetus,” JETS 20 (1977): 193-201; W. House, “Miscarriage or Premature Birth: Additional Thoughts on Exodus 21:22-25,” WTJ 41 (1978): 108-23; S. E. Loewenstamm, “Exodus XXI 22-25,” VT 27 (1977): 352-60.

[21:22]  ¹⁶¹ tn The word בִּפְלִלִים (biflilim) means “with arbitrators.” The point then seems to be that the amount of remuneration for damages that was fixed by the husband had to be approved by the courts. S. R. Driver mentions an alternative to this unusual reading presented by Budde, reading בנפלים as “untimely birth” (Exodus, 219). See also E. A. Speiser, “The Stem PLL in Hebrew,” JBL 82 (1963): 301-6.

[21:25]  ¹⁶² sn The text now introduces the Lex Talionis with cases that were not likely to have applied to the situation of the pregnant woman. See K. Luke, “Eye for Eye, Tooth for Tooth,” Indian Theological Studies 16 (1979): 326-43.

[21:26]  ¹⁶³ tn The form וְשִׁחֲתָהּ (vÿshikhatah) is the Piel perfect with the vav (ל) consecutive, rendered “and destroys it.” The verb is a strong one, meaning “to ruin, completely destroy.”

[21:26]  ¹⁶⁴ tn Heb “him”; the referent (the male or female servant) has been specified in the translation for clarity.

[21:26]  ¹⁶⁵ sn Interestingly, the verb used here for “let him go” is the same verb throughout the first part of the book for “release” of the Israelites from slavery. Here, an Israelite will have to release the injured slave.

[21:27]  ¹⁶⁶ tn Heb “him”; the referent (the male or female servant) has been specified in the translation for clarity.

[21:28]  ¹⁶⁷ sn The point that this section of the laws makes is that one must ensure the safety of others by controlling the circumstances.

[21:28]  ¹⁶⁸ tn Traditionally “ox,” but “bull” would also be suitable. The term may refer to one of any variety of large cattle.

[21:28]  ¹⁶⁹ tn Heb “and he dies”; KJV “that they die”; NAB, NASB “to death.”

[21:28]  ¹⁷⁰ tn The text uses סָקוֹל יִסָּקֵל (saqol yissaqel), a Qal infinitive absolute with a Niphal imperfect. The infinitive intensifies the imperfect, which here has an obligatory nuance or is a future of instruction.

[21:29]  ¹⁷¹ tn The Hophal perfect has the idea of “attested, testified against.”

[21:29]  ¹⁷² tn Heb “he was not keeping it” or perhaps guarding or watching it (referring to the ox).

[21:30]  ¹⁷³ sn The family of the victim would set the amount for the ransom of the man guilty of criminal neglect. This practice was common in the ancient world, rare in Israel. If the family allowed the substitute price, then the man would be able to redeem his life.

[21:31]  ¹⁷⁴ tn Heb “it”; the referent (the ox) has been specified in the translation for clarity.

[21:31]  ¹⁷⁵ tn Heb “he”; the referent (the owner) has been specified in the translation for clarity.

[21:31]  ¹⁷⁶ tn Heb “according to this judgment it shall be done to him.”

[21:32]  ¹⁷⁷ tn Heb “he”; the referent (the owner) has been specified in the translation for clarity.

[21:32]  ¹⁷⁸ sn A shekel was a unit for measure by means of a scale. Both the weight and the value of a shekel of silver are hard to determine. “Though there is no certainty, the shekel is said to weigh about 11,5 grams” (C. Houtman, Exodus, 3:181). Over four hundred years earlier, Joseph was sold into Egypt for 20 shekels. The free Israelite citizen was worth about 50 shekels (Lev 27:3f.).

[21:32]  ¹⁷⁹ sn See further B. S. Jackson, “The Goring Ox Again [Ex. 21,28-36],” JJP 18 (1974): 55-94.

[21:34]  ¹⁸⁰ tn The verb is a Piel imperfect from שָׁלַם (shalam); it has the idea of making payment in full, making recompense, repaying. These imperfects could be given a future tense translation as imperfects of instruction, but in the property cases an obligatory imperfect fits better – this is what he is bound or obliged to do – what he must do.

[21:34]  ¹⁸¹ tn Heb “silver.”

[21:34]  ¹⁸² tn Here the term “animal” has been supplied.

[21:35]  ¹⁸³ tn Literally “its silver” or “silver for it.”

[21:35]  ¹⁸⁴ tn Heb “divide the dead.” The noun “ox” has been supplied.

[21:36]  ¹⁸⁵ tn The construction now uses the same Piel imperfect (v. 34) but adds the infinitive absolute to it for emphasis.

[21:36]  ¹⁸⁶ sn The point of this section (21:28-36) seems to be that one must ensure the safety of others by controlling one’s property and possessions. This section pertained to neglect with animals, but the message would have applied to similar situations. The people of God were to take heed to ensure the well-being of others, and if there was a problem, it had to be made right.

[22:1]  ¹⁸⁷ sn The next section of laws concerns property rights. These laws protected property from thieves and oppressors, but also set limits to retribution. The message could be: God’s laws demand that the guilty make restitution for their crimes against property and that the innocent be exonerated.

[22:1]  ¹⁸⁸ sn Beginning with 22:1, the verse numbers through 22:31 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 22:1 ET = 21:37 HT, 22:2 ET = 22:1 HT, etc., through 22:31 ET = 22:30 HT. Thus in the English Bible ch. 22 has 31 verses, while in the Hebrew Bible it has 30 verses, with the one extra verse attached to ch. 21 in the Hebrew Bible.

[22:1]  ¹⁸⁹ tn The imperfect tense here has the nuance of obligatory imperfect – he must pay back.

[22:1]  ¹⁹⁰ tn בָּקַר (baqar) and צֹאן (tso’n) are the categories to which the ox and the sheep belonged, so that the criminal had some latitude in paying back animals.

[22:2]  ¹⁹¹ tn Heb “found” (so KJV, ASV, NRSV).

[22:2]  ¹⁹² tn The word בַּמַּחְתֶּרֶת (bammakhteret) means “digging through” the walls of a house (usually made of mud bricks). The verb is used only a few times and has the meaning of dig in (as into houses) or row hard (as in Jonah 1:13).

[22:2]  ¹⁹³ tn The text has “there is not to him bloods.” When the word “blood” is put in the plural, it refers to bloodshed, or the price of blood that is shed, i.e., blood guiltiness.

[22:3]  ¹⁹⁴ 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.

[22:4]  ¹⁹⁵ tn The construction uses a Niphal infinitive absolute and a Niphal imperfect: if it should indeed be found. Gesenius says that in such conditional clauses the infinitive absolute has less emphasis, but instead emphasizes the condition on which some consequence depends (see GKC 342-43 §113.o).

[22:4]  ¹⁹⁶ tn Heb “in his hand.”

[22:4]  ¹⁹⁷ sn He must pay back one for what he took, and then one for the penalty – his loss as he was inflicting a loss on someone else.

[22:5]  ¹⁹⁸ tn The verb בָּעַר (ba’ar, “graze”) as a denominative from the word “livestock” is not well attested. So some have suggested that with slight changes this verse could be read: “If a man cause a field or a vineyard to be burnt, and let the burning spread, and it burnt in another man’s field” (see S. R. Driver, Exodus, 225).

[22:5]  ¹⁹⁹ tn The phrase “his livestock” is supplied from the next clause.

[22:6]  ²⁰⁰ tn Heb “if a fire goes out and finds”; NLT “if a fire gets out of control.”

[22:6]  ²⁰¹ sn Thorn bushes were used for hedges between fields, but thorn bushes also burned easily, making the fire spread rapidly.

[22:6]  ²⁰² tn This is a Hiphil participle of the verb “to burn, kindle” used substantivally. This is the one who caused the fire, whether by accident or not.

[22:7]  ²⁰³ tn The word usually means “vessels” but can have the sense of household goods and articles. It could be anything from jewels and ornaments to weapons or pottery.

[22:7]  ²⁰⁴ tn Heb “to keep.” Here “safekeeping,” that is, to keep something secure on behalf of a third party, is intended.

[22:7]  ²⁰⁵ tn Heb “found.”

[22:8]  ²⁰⁶ tn Heb “found.”

[22:8]  ²⁰⁷ 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]  ²⁰⁸ tn The phrase “to see” has been supplied.

[22:8]  ²⁰⁹ 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.

[22:9]  ²¹⁰ tn Heb “concerning every kind [thing] of trespass.”

[22:9]  ²¹¹ tn The text simply has “this is it” (הוּא זֶה, hu’ zeh).

[22:9]  ²¹² tn Again, or “God.”

[22:9]  ²¹³ tn This kind of clause Gesenius calls an independent relative clause – it does not depend on a governing substantive but itself expresses a substantival idea (GKC 445-46 §138.e).

[22:9]  ²¹⁴ tn The verb means “to be guilty” in Qal; in Hiphil it would have a declarative sense, because a causative sense would not possibly fit.

[22:10]  ²¹⁵ tn The form is a Niphal participle from the verb “to break” – “is broken,” which means harmed, maimed, or hurt in any way.

[22:10]  ²¹⁶ tn This verb is frequently used with the meaning “to take captive.” The idea here then is that raiders or robbers have carried off the animal.

[22:10]  ²¹⁷ tn Heb “there is no one seeing.”

[22:11]  ²¹⁸ tn The construct relationship שְׁבֻעַת יְהוָה (shÿvu’at yÿhvah, “the oath of Yahweh”) would require a genitive of indirect object, “an oath [to] Yahweh.” U. Cassuto suggests that it means “an oath by Yahweh” (Exodus, 287). The person to whom the animal was entrusted would take a solemn oath to Yahweh that he did not appropriate the animal for himself, and then his word would be accepted.

[22:12]  ²¹⁹ tn Both with this verb “stolen” and in the next clauses with “torn in pieces,” the text uses the infinitive absolute construction with less than normal emphasis; as Gesenius says, in conditional clauses, an infinitive absolute stresses the importance of the condition on which some consequence depends (GKC 342-43 §113.o).

[22:12]  ²²⁰ sn The point is that the man should have taken better care of the animal.

[22:13]  ²²¹ tn The word עֵד (’ed) actually means “witness,” but the dead animal that is returned is a silent witness, i.e., evidence. The word is an adverbial accusative.

[22:14]  ²²² tn Heb “if a man asks [an animal] from his neighbor” (see also Exod 12:36). The ruling here implies an animal is borrowed, and if harm comes to it when the owner is not with it, the borrower is liable. The word “animal” is supplied in the translation for clarity.

[22:14]  ²²³ tn Heb “he”; the referent (the man who borrowed the animal) has been specified in the translation for clarity.

[22:15]  ²²⁴ tn Literally “it came with/for its hire,” this expression implies that the owner who hired it out and was present was prepared to take the risk, so there would be no compensation.

[22:16]  ²²⁵ sn The second half of the chapter records various laws of purity and justice. Any of them could be treated in an expository way, but in the present array they offer a survey of God’s righteous standards: Maintain the sanctity of marriage (16-17); maintain the purity of religious institutions (18-20), maintain the rights of human beings (21-28), maintain the rights of Yahweh (29-31).

[22:16]  ²²⁶ tn This is the word בְּתוּלָה (bÿtulah); it describes a young woman who is not married or a young woman engaged to be married; in any case, she is presumed to be a virgin.

[22:16]  ²²⁷ tn Or “pledged” for marriage.

[22:16]  ²²⁸ tn The verb מָהַר (mahar) means “pay the marriage price,” and the related noun is the bride price. B. Jacob says this was a proposal gift and not a purchase price (Exodus, 700). This is the price paid to her parents, which allowed for provision should there be a divorce. The amount was usually agreed on by the two families, but the price was higher for a pure bride from a noble family. Here, the one who seduces her must pay it, regardless of whether he marries her or not.

[22:18]  ²²⁹ sn There still were many who wished to follow pagan beliefs and consort with the dead (see Deut 18:10-11). The sorceress was someone who dealt with drugs or herbs for occult purposes.

[22:19]  ²³⁰ tn Heb “lies with.”

[22:20]  ²³¹ tn Heb “not to Yahweh.”

[22:20]  ²³² tn The verb חָרַם (kharam) means “to be devoted” to God or “to be banned.” The idea is that it would be God’s to do with as he liked. What was put under the ban was for God alone, either for his service or for his judgment. But it was out of human control. Here the verb is saying that the person will be utterly destroyed.

[22:21]  ²³³ tn Or “oppress.”

[22:21]  ²³⁴ tn Or “alien,” both here and in 23:9. This individual is a resident foreigner; he lives in the land but, aside from provisions such as this, might easily be without legal rights.

[22:22]  ²³⁵ tn The verb “afflict” is a Piel imperfect from עָנָה (’anah); it has a wide range of meanings: “afflict, oppress, humiliate, rape.” These victims are at the mercy of the judges, businessmen, or villains. The righteous king and the righteous people will not mistreat them (see Isa 1:17; Job 31:16, 17, 21).

[22:23]  ²³⁶ tn The accusative here is the masculine singular pronoun, which leads S. R. Driver to conclude that this line is out of place, even though the masculine singular can be used in places like this (Exodus, 232). U. Cassuto says its use is to refer to certain classes (Exodus, 292).

[22:23]  ²³⁷ tn Here again and with “cry” the infinitive absolute functions with a diminished emphasis (GKC 342-43 §113.o).

[22:23]  ²³⁸ tn Here is the normal use of the infinitive absolute with the imperfect tense to emphasize the verb: “I will surely hear,” implying, “I will surely respond.”

[22:24]  ²³⁹ sn The punishment will follow the form of talionic justice, an eye for an eye, in which the punishment matches the crime. God will use invading armies (“sword” is a metonymy of adjunct here) to destroy them, making their wives widows and their children orphans.

[22:25]  ²⁴⁰ tn “any of” has been supplied.

[22:25]  ²⁴¹ sn The moneylender will be demanding and exacting. In Ps 109:11 and 2 Kgs 4:1 the word is rendered as “extortioner.”

[22:25]  ²⁴² tn Heb “set.”

[22:25]  ²⁴³ sn In ancient times money was lent primarily for poverty and not for commercial ventures (H. Gamoran, “The Biblical Law against Loans on Interest,” JNES 30 [1971]: 127-34). The lending to the poor was essentially a charity, and so not to be an opportunity to make money from another person’s misfortune. The word נֶשֶׁךְ (neshekh) may be derived from a verb that means “to bite,” and so the idea of usury or interest was that of putting out one’s money with a bite in it (See S. Stein, “The Laws on Interest in the Old Testament,” JTS 4 [1953]: 161-70; and E. Neufeld, “The Prohibition against Loans at Interest in the Old Testament,” HUCA 26 [1955]: 355-412).

[22:26]  ²⁴⁴ tn The construction again uses the infinitive absolute with the verb in the conditional clause to stress the condition.

[22:26]  ²⁴⁵ tn The clause uses the preposition, the infinitive construct, and the noun that is the subjective genitive – “at the going in of the sun.”

[22:27]  ²⁴⁶ tn Heb “his skin.”

[22:27]  ²⁴⁷ tn Literally the text reads, “In what can he lie down?” The cloak would be used for a covering at night to use when sleeping. The garment, then, was the property that could not be taken and not given back – it was the last possession. The modern idiom of “the shirt off his back” gets at the point being made here.

[22:27]  ²⁴⁸ tn Heb “and it will be.”

[22:28]  ²⁴⁹ tn The two verbs in this verse are synonyms: קָלַל (qalal) means “to treat lightly, curse,” and אָרַר (’arar) means “to curse.”

[22:28]  ²⁵⁰ tn The word אֱלֹהִים (’elohim) is “gods” or “God.” If taken as the simple plural, it could refer to the human judges, as it has in the section of laws; this would match the parallelism in the verse. If it was taken to refer to God, then the idea of cursing God would be more along the line of blasphemy. B. Jacob says that the word refers to functioning judges, and that would indirectly mean God, for they represented the religious authority, and the prince the civil authority (Exodus, 708).

[22:29]  ²⁵¹ tn The expressions are unusual. U. Cassuto renders them: “from the fullness of your harvest and from the outflow of your presses” (Exodus, 294). He adds the Hittite parallel material to show that the people were to bring the offerings on time and not let them overlap, because the firstfruits had to be eaten first by the priest.

[22:31]  ²⁵² sn The use of this word here has to do with the laws of the sanctuary and not some advanced view of holiness. The ritual holiness at the sanctuary would prohibit eating anything torn to pieces.

[22:31]  ²⁵³ tn Or “by wild animals.”

[23:1]  ²⁵⁴ sn People who claim to worship and serve the righteous judge of the universe must preserve equity and justice in their dealings with others. These verses teach that God’s people must be honest witnesses (1-3); God’s people must be righteous even with enemies (4-5); and God’s people must be fair in dispensing justice (6-9).

[23:1]  ²⁵⁵ tn Heb “take up, lift, carry” (נָשָׂא, nasa’). This verb was also used in the prohibition against taking “the name of Yahweh in vain.” Sometimes the object of this verb is physical, as in Jonah 1:12 and 15. Used in this prohibition involving speech, it covers both originating and repeating a lie.

[23:1]  ²⁵⁶ tn Or “a groundless report” (see Exod 20:7 for the word שָׁוְא, shav’).

[23:1]  ²⁵⁷ tn Heb “do not put your hand” (cf. KJV, ASV); NASB “join your hand.”

[23:1]  ²⁵⁸ tn The word “wicked” (רָשָׁע, rasha’) refers to the guilty criminal, the person who is doing something wrong. In the religious setting it describes the person who is not a member of the covenant and may be involved in all kinds of sin, even though there is the appearance of moral and spiritual stability.

[23:1]  ²⁵⁹ tn The word חָמָס (khamas) often means “violence” in the sense of social injustices done to other people, usually the poor and needy. A “malicious” witness would do great harm to others. See J. W. McKay, “Exodus 23:1-43, 6-8: A Decalogue for Administration of Justice in the City Gate,” VT 21 (1971): 311-25.

[23:2]  ²⁶⁰ tn The word רָבִּים (rabbim), here rendered “crowd,” is also used infrequently to refer to the “mighty,” people of importance in society (Job 35:9; cf. Lev 19:15).

[23:2]  ²⁶¹ tn For any individual to join a group that is bent on acting wickedly would be a violation of the Law and would incur personal responsibility.

[23:2]  ²⁶² tn Heb “you will not answer in a lawsuit to turn after the crowd to turn.” The form translated “agrees with” (Heb “to turn after”) is a Qal infinitive construct from נָטָה (natah); the same root is used at the end of the verse but as a Hiphil infinitive construct, “to pervert [justice].”

[23:3]  ²⁶³ tn The point here is one of false sympathy and honor, the bad sense of the word הָדַר (hadar; see S. R. Driver, Exodus, 237).

[23:4]  ²⁶⁴ tn Heb “meet” (so KJV, ASV, NASB).

[23:4]  ²⁶⁵ tn The construction uses the imperfect tense (taken here as an obligatory imperfect) and the infinitive absolute for emphasis.

[23:5]  ²⁶⁶ tn The line reads “you will cease to forsake him” – refrain from leaving your enemy without help.

[23:5]  ²⁶⁷ tn The law is emphatic here as well, using the infinitive absolute and the imperfect of instruction (or possibly obligation). There is also a wordplay here: two words עָזַב (’azav) are used, one meaning “forsake” and the other possibly meaning “arrange” based on Arabic and Ugaritic evidence (see U. Cassuto, Exodus, 297-98).

[23:5]  ²⁶⁸ sn See H. B. Huffmon, “Exodus 23:4-5: A Comparative Study,” A Light Unto My Path, 271-78.

[23:7]  ²⁶⁹ tn Or “stay away from,” or “have nothing to do with.”

[23:7]  ²⁷⁰ tn Heb “a false matter,” this expression in this context would have to be a case in law that was false or that could only be won by falsehood.

[23:7]  ²⁷¹ tn The two clauses probably should be related: the getting involved in the false charge could lead to the death of an innocent person (so, e.g., Naboth in 1 Kgs 21:10-13).

[23:7]  ²⁷² sn God will not declare right the one who is in the wrong. Society should also be consistent, but it cannot see the intents and motives, as God can.

[23:8]  ²⁷³ tn Heb “blinds the open-eyed.”

[23:9]  ²⁷⁴ tn The verb means “to crush.” S. R. Driver notes that in this context this would probably mean with an unfair judgment in the courts (Exodus, 239).

[23:9]  ²⁷⁵ tn Heb “soul, life” – “you know what it feels like.”

[23:10]  ²⁷⁶ sn This section concerns religious duties of the people of God as they worship by giving thanks to God for their blessings. The principles here are: God requires his people to allow the poor to share in their bounty (10-11); God requires his people to provide times of rest and refreshment for those who labor for them (12); God requires allegiance to himself (13); God requires his people to come before him in gratitude and share their bounty (14-17); God requires that his people safeguard proper worship forms (18-19).

[23:10]  ²⁷⁷ tn Heb “and six years”; this is an adverbial accusative telling how long they can work their land. The following references to years and days in vv. 10-12 function similarly.

[23:11]  ²⁷⁸ tn Heb “and the seventh year”; an adverbial accusative with a disjunctive vav (ו).

[23:11]  ²⁷⁹ tn Heb “living thing/creature/beast of the field.” A general term for animals, usually wild animals, including predators (cf. v. 29; Gen 2:19-20; Lev 26:22; Deut 7:22; 1 Sam 17:46; Job 5:22-23; Ezek 29:5; 34:5).

[23:12]  ²⁸⁰ tn Heb “alien,” or “resident foreigner.” Such an individual would have traveled out of need and depended on the goodwill of the people around him. The rendering “hired help” assumes that the foreigner is mentioned in this context because he is working for an Israelite and will benefit from the Sabbath rest, along with his employer.

[23:12]  ²⁸¹ tn The verb is וְיִּנָּפֵשׁ (vÿyyinnafesh); it is related to the word usually translated “soul” or “life.”

[23:13]  ²⁸² 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]  ²⁸³ tn Or “honor,” Hiphil of זָכַר (zakhar). See also Exod 20:25; Josh 23:7; Isa 26:13.

[23:13]  ²⁸⁴ tn Heb “mouth.”

[23:14]  ²⁸⁵ tn The expression rendered “three times” is really “three feet,” or “three foot-beats.” The expression occurs only a few times in the Law. The expressing is an adverbial accusative.

[23:14]  ²⁸⁶ tn This is the word תָּחֹג (takhog) from the root חָגַג (khagag); it describes a feast that was accompanied by a pilgrimage. It was first used by Moses in his appeal that Israel go three days into the desert to hold such a feast.

[23:15]  ²⁸⁷ tn This is an adverbial accusative of time.

[23:15]  ²⁸⁸ tn Heb “in it.”

[23:15]  ²⁸⁹ tn The verb is a Niphal imperfect; the nuance of permission works well here – no one is permitted to appear before God empty (Heb “and they will not appear before me empty”).

[23:16]  ²⁹⁰ tn The words “you are also to observe” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.

[23:16]  ²⁹¹ tn An infinitive construct with a preposition and a pronominal suffix is used to make a temporal clause: “in the going in of the year.” The word “year” is the subjective genitive, the subject of the clause.

[23:16]  ²⁹² tn An infinitive construct with a preposition and a pronominal suffix is used to make a temporal clause: “in the ingathering of you.”

[23:16]  ²⁹³ tn Heb “gathered in your labors.” This is a metonymy of cause put for the effect. “Labors” are not gathered in, but what the labors produced – the harvest.

[23:17]  ²⁹⁴ tn Adverbial accusative of time: “three times” becomes “at three times.”

[23:17]  ²⁹⁵ tn Here the divine Name reads in Hebrew הָאָדֹן יְהוָה (ha’adon yÿhvah), which if rendered according to the traditional scheme of “Lord” for “Yahweh” would result in “Lord Lord.” A number of English versions therefore render this phrase “Lord God,” and that convention has been followed here.

[23:18]  ²⁹⁶ 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]  ²⁹⁷ 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.

[23:19]  ²⁹⁸ sn On this verse, see C. M. Carmichael, “On Separating Life and Death: An Explanation of Some Biblical Laws,” HTR 69 (1976): 1-7; J. Milgrom, “You Shall Not Boil a Kid in Its Mother’s Milk,” BRev 1 (1985): 48-55; R. J. Ratner and B. Zuckerman, “In Rereading the ‘Kid in Milk’ Inscriptions,” BRev 1 (1985): 56-58; and M. Haran, “Seething a Kid in Its Mother’s Milk,” JJS 30 (1979): 23-35. Here and at 34:26, where this command is repeated, it ends a series of instructions about procedures for worship.

[23:20]  ²⁹⁹ sn This passage has some of the most interesting and perplexing expressions and constructions in the book. It is largely promise, but it is part of the Law and so demands compliance by faith. Its points are: God promises to send his angel to prepare the way before his obedient servants (20-23); God promises blessing for his loyal servants (24-33). So in the section one learns that God promises his protection (victory) and blessing (through his angel) for his obedient and loyal worshipers.

[23:20]  ³⁰⁰ tn The particle הִנֵּה (hinneh) with the active participle indicates imminent future, something God is about to do.

[23:20]  ³⁰¹ sn The word is מַלְאָךְ (mal’akh, “messenger, angel”). This angel is to be treated with the same fear and respect as Yahweh, for Yahweh will be speaking in him. U. Cassuto (Exodus, 305-6) says that the words of the first clause do not imply a being distinct from God, for in the ancient world the line of demarcation between the sender and the sent is liable easily to be blurred. He then shows how the “Angel of Yahweh” in Genesis is Yahweh. He concludes that the words here mean “I will guide you.” Christian commentators tend to identify the Angel of Yahweh as the second person of the Trinity (W. C. Kaiser, Jr., “Exodus,” EBC 2:446). However, in addition to being a preincarnate appearance, the word could refer to Yahweh – some manifestation of Yahweh himself.

[23:20]  ³⁰² tn Heb “protect you in the way.”

[23:20]  ³⁰³ tn The form is the Hiphil perfect of the verb כּוּן (kun, “to establish, prepare”).

[23:21]  ³⁰⁴ sn This means “the manifestation of my being” is in him (S. R. Driver, Exodus, 247). Driver quotes McNeile as saying, “The ‘angel’ is Jehovah Himself ‘in a temporary descent to visibility for a special purpose.’” Others take the “name” to represent Yahweh’s “power” (NCV) or “authority” (NAB, CEV).

[23:22]  ³⁰⁵ tn The infinitive absolute here does not add as great an emphasis as normal, but emphasizes the condition that is being set forth (see GKC 342-43 §113.o).

[23:23]  ³⁰⁶ tn Heb “will cut them off” (so KJV, ASV).

[23:24]  ³⁰⁷ tn The Hebrew is מַצֵּבֹתֵיהֶם (matsevotehem, “their standing stones”); these long stones were erected to represent the abode of the numen or deity. They were usually set up near the altar or the high place. To destroy these would be to destroy the centers of Canaanite worship in the land.

[23:24]  ³⁰⁸ tn Both verbs are joined with their infinitive absolutes to provide the strongest sense to these instructions. The images of the false gods in Canaan were to be completely and utterly destroyed. This could not be said any more strongly.

[23:25]  ³⁰⁹ tn The perfect tense, masculine plural, with vav (ו) consecutive is in sequence with the preceding: do not bow down to them, but serve Yahweh. It is then the equivalent of an imperfect of instruction or injunction.

[23:25]  ³¹⁰ tn The LXX reads “and I will bless” to make the verb conform with the speaker, Yahweh.

[23:25]  ³¹¹ sn On this unusual clause B. Jacob says that it is the reversal of the curse in Genesis, because the “bread and water” represent the field work and ground suitability for abundant blessing of provisions (Exodus, 734).

[23:26]  ³¹² tn Or “abort”; Heb “cast.”

[23:26]  ³¹³ sn No one will die prematurely; this applies to the individual or the nation. The plan of God to bless was extensive, if only the people would obey.

[23:27]  ³¹⁴ tn The word for “terror” is אֵימָתִי (’emati); the word has the thought of “panic” or “dread.” God would make the nations panic as they heard of the exploits and knew the Israelites were drawing near. U. Cassuto thinks the reference to “hornets” in v. 28 may be a reference to this fear, an unreasoning dread, rather than to another insect invasion (Exodus, 308). Others suggest it is symbolic of an invading army or a country like Egypt or literal insects (see E. Neufeld, “Insects as Warfare Agents in the Ancient Near East,” Or 49 [1980]: 30-57).

[23:27]  ³¹⁵ tn Heb “kill.”

[23:27]  ³¹⁶ tn The text has “and I will give all your enemies to you [as] a back.” The verb of making takes two accusatives, the second being the adverbial accusative of product (see GKC 371-72 §117.ii, n. 1).

[23:28]  ³¹⁷ tn Heb “and I will send.”

[23:29]  ³¹⁸ tn Heb “the beast of the field.”

[23:30]  ³¹⁹ tn The repetition expresses an exceptional or super-fine quality (see GKC 396 §123.e).

[23:31]  ³²⁰ tn The form is a perfect tense with vav consecutive.

[23:31]  ³²¹ tn In the Hebrew Bible “the River” usually refers to the Euphrates (cf. NASB, NCV, NRSV, TEV, CEV, NLT). There is some thought that it refers to a river Nahr el Kebir between Lebanon and Syria. See further W. C. Kaiser, Jr., “Exodus,” EBC 2:447; and G. W. Buchanan, The Consequences of the Covenant (NovTSup), 91-100.

[23:33]  ³²² tn The idea of the “snare” is to lure them to judgment; God is apparently warning about contact with the Canaanites, either in worship or in business. They were very syncretistic, and so it would be dangerous to settle among them.

[24:1]  ³²³ sn Exod 24 is the high point of the book in many ways, but most importantly, here Yahweh makes a covenant with the people – the Sinaitic Covenant. The unit not only serves to record the event in Israel’s becoming a nation, but it provides a paradigm of the worship of God’s covenant people – entering into the presence of the glory of Yahweh. See additionally W. A. Maier, “The Analysis of Exodus 24 According to Modern Literary, Form, and Redaction Critical Methodology,” Springfielder 37 (1973): 35-52. The passage may be divided into four parts for exposition: vv. 1-2, the call for worship; vv. 3-8, the consecration of the worshipers; vv. 9-11, the confirmation of the covenant; and vv. 12-18, the communication with Yahweh.

[24:1]  ³²⁴ tn Heb “And he;” the referent (the Lord) has been specified in the translation for clarity.

[24:1]  ³²⁵ sn They were to come up to the Lord after they had made the preparations that are found in vv. 3-8.

[24:1]  ³²⁶ sn These seventy-four people were to go up the mountain to a certain point. Then they were to prostrate themselves and worship Yahweh as Moses went further up into the presence of Yahweh. Moses occupies the lofty position of mediator (as Christ in the NT), for he alone ascends “to Yahweh” while everyone waits for his return. The emphasis of “bowing down” and that from “far off” stresses again the ominous presence that was on the mountain. This was the holy God – only the designated mediator could draw near to him.

[24:2]  ³²⁷ tn The verb is a perfect tense with a vav (ו) consecutive; it and the preceding perfect tense follow the imperative, and so have either a force of instruction, or, as taken here, are the equivalent of an imperfect tense (of permission).

[24:2]  ³²⁸ tn Heb “they.”

[24:2]  ³²⁹ tn Now the imperfect tense negated is used; here the prohibition would fit (“they will not come near”), or the obligatory (“they must not”) in which the subjects are obliged to act – or not act in this case.

[24:3]  ³³⁰ sn The general consensus among commentators is that this refers to Moses’ coming from the mountain after he made the ascent in 20:21. Here he came and told them the laws (written in 20:22-23:33), and of the call to come up to Yahweh.

[24:3]  ³³¹ sn The Decalogue may not be included here because the people had heard those commands themselves earlier.

[24:3]  ³³² tn The text simply has “one voice” (קוֹל אֶחָד, qol ’ekhad); this is an adverbial accusative of manner, telling how the people answered – “in one voice,” or unanimously (see GKC 375 §118.q).

[24:3]  ³³³ tn The verb is the imperfect tense (נַעֲשֶׂה, na’aseh), although the form could be classified as a cohortative. If the latter, they would be saying that they are resolved to do what God said. If it is an imperfect, then the desiderative would make the most sense: “we are willing to do.” They are not presumptuously saying they are going to do all these things.

[24:4]  ³³⁴ tn The two preterites quite likely form a verbal hendiadys (the verb “to get up early” is frequently in such constructions). Literally it says, “and he got up early [in the morning] and he built”; this means “early [in the morning] he built.” The first verb becomes the adverb.

[24:4]  ³³⁵ tn “under.”

[24:4]  ³³⁶ tn The verb “arranged” is not in the Hebrew text but has been supplied to clarify exactly what Moses did with the twelve stones.

[24:4]  ³³⁷ tn The thing numbered is found in the singular when the number is plural – “twelve standing-stone.” See GKC 433 §134.f. The “standing-stone” could be a small piece about a foot high, or a huge column higher than men. They served to commemorate treaties (Gen 32), or visions (Gen 28) or boundaries, or graves. Here it will function with the altar as a place of worship.

[24:5]  ³³⁸ tn The construct has “young men of the Israelites,” and so “Israelite” is a genitive that describes them.

[24:5]  ³³⁹ tn The verbs and their respective accusatives are cognates. First, they offered up burnt offerings (see Lev 1), which is וַיַּעֲלוּ עֹלֹת (vayya’alu ’olot); then they sacrificed young bulls as peace sacrifices (Lev 3), which is in Hebrew וַיִּזְבְּחוּ זְבָחִים (vayyizbÿkhu zÿvakhim). In the first case the cognate accusative is the direct object; in the second it is an adverbial accusative of product. See on this covenant ritual H. M. Kamsler, “The Blood Covenant in the Bible,” Dor le Dor 6 (1977): 94-98; E. W. Nicholson, “The Covenant Ritual in Exodus 24:3-8,” VT 32 (1982): 74-86.

[24:6]  ³⁴⁰ sn The people and Yahweh through this will be united by blood, for half was spattered on the altar and the other half spattered on/toward the people (v. 8).

[24:7]  ³⁴¹ tn The noun “book” would be the scroll just written containing the laws of chaps. 20-23. On the basis of this scroll the covenant would be concluded here. The reading of this book would assure the people that it was the same that they had agreed to earlier. But now their statement of willingness to obey would be more binding, because their promise would be confirmed by a covenant of blood.

[24:7]  ³⁴² tn Heb “read it in the ears of.”

[24:7]  ³⁴³ tn A second verb is now added to the people’s response, and it is clearly an imperfect and not a cohortative, lending support for the choice of desiderative imperfect in these commitments – “we want to obey.” This was their compliance with the covenant.

[24:8]  ³⁴⁴ tn Given the size of the congregation, the preposition might be rendered here “toward the people” rather than on them (all).

[24:8]  ³⁴⁵ sn The construct relationship “the blood of the covenant” means “the blood by which the covenant is ratified” (S. R. Driver, Exodus, 254). The parallel with the inauguration of the new covenant in the blood of Christ is striking (see, e.g., Matt 26:28, 1 Cor 11:25). When Jesus was inaugurating the new covenant, he was bringing to an end the old.

[24:9]  ³⁴⁶ tn The verse begins with “and Moses went up, and Aaron….” This verse may supply the sequel to vv. 1-2. At any rate, God was now accepting them into his presence.

[24:10]  ³⁴⁷ sn S. R. Driver (Exodus, 254) wishes to safeguard the traditional idea that God could not be seen by reading “they saw the place where the God of Israel stood” so as not to say they saw God. But according to U. Cassuto there is not a great deal of difference between “and they saw the God” and “the Lord God appeared” (Exodus, 314). He thinks that the word “God” is used instead of “Yahweh” to say that a divine phenomenon was seen. It is in the LXX that they add “the place where he stood.” In v. 11b the LXX has “and they appeared in the place of God.” See James Barr, “Theophany and Anthropomorphism in the Old Testament,” VTSup 7 (1959): 31-33. There is no detailed description here of what they saw (cf. Isa 6; Ezek 1). What is described amounts to what a person could see when prostrate.

[24:10]  ³⁴⁸ sn S. R. Driver suggests that they saw the divine Glory, not directly, but as they looked up from below, through what appeared to be a transparent blue sapphire pavement (Exodus, 254).

[24:10]  ³⁴⁹ tn Or “tiles.”

[24:10]  ³⁵⁰ tn Heb “and like the body of heaven for clearness.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven” or “sky” depending on the context; here, where sapphire is mentioned (a blue stone) “sky” seems more appropriate, since the transparent blueness of the sapphire would appear like the blueness of the cloudless sky.

[24:11]  ³⁵¹ tn Heb “he did not stretch out his hand,” i.e., to destroy them.

[24:11]  ³⁵² 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]  ³⁵³ 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.

[24:12]  ³⁵⁴ sn Now the last part is recorded in which Moses ascends to Yahweh to receive the tablets of stone. As Moses disappears into the clouds, the people are given a vision of the glory of Yahweh.

[24:12]  ³⁵⁵ sn These are the stone tablets on which the Ten Commandments would be written. This is the first time they are mentioned. The commandments were apparently proclaimed by God first and then proclaimed to the people by Moses. Now that they have been formally agreed on and ratified, they will be written by God on stone for a perpetual covenant.

[24:12]  ³⁵⁶ tn Or “namely”; or “that is to say.” The vav (ו) on the noun does not mean that this is in addition to the tablets of stone; the vav is explanatory. Gesenius has “to wit”; see GKC 484-85 §154.a, n. 1(b).

[24:12]  ³⁵⁷ tn The last word of the verse is לְהוֹרֹתָם (lÿhorotam), the Hiphil infinitive construct of יָרָה (yarah). It serves as a purpose clause, “to teach them,” meaning “I am giving you this Law and these commands in order that you may teach them.” This duty to teach the Law will be passed especially to parents (Deut 6:6-9, 20-25) and to the tribe of Levi as a whole (Deut 33:9-10; Mal 2:1-9).

[24:13]  ³⁵⁸ tn Heb “and he arose” meaning “started to go.”

[24:13]  ³⁵⁹ tn Heb “and.”

[24:14]  ³⁶⁰ tn The word הִנֵּה (hinneh) calls attention to the presence of Aaron and Hur to answer the difficult cases that might come up.

[24:14]  ³⁶¹ tn Or “issues to resolve.” The term is simply דְּבָרִים (dÿvarim, “words, things, matters”).

[24:14]  ³⁶² tn The imperfect tense here has the nuance of potential imperfect. In the absence of Moses and Joshua, Aaron and Hur will be available.

[24:16]  ³⁶³ sn The verb is וַיִּשְׁכֹּן (vayyishkon, “and dwelt, abode”). From this is derived the epithet “the Shekinah Glory,” the dwelling or abiding glory. The “glory of Yahweh” was a display visible at a distance, clearly in view of the Israelites. To them it was like a consuming fire in the midst of the cloud that covered the mountain. That fire indicated that Yahweh wished to accept their sacrifice, as if it were a pleasant aroma to him, as Leviticus would say. This “appearance” indicated that the phenomena represented a shimmer of the likeness of his glory (B. Jacob, Exodus, 749). The verb, according to U. Cassuto (Exodus, 316), also gives an inkling of the next section of the book, the building of the “tabernacle,” the dwelling place, the מִשְׁכָּן (mishkan). The vision of the glory of Yahweh confirmed the authority of the revelation of the Law given to Israel. This chapter is the climax of God’s bringing people into covenant with himself, the completion of his revelation to them, a completion that is authenticated with the miraculous. It ends with the mediator going up in the clouds to be with God, and the people down below eagerly awaiting his return. The message of the whole chapter could be worded this way: Those whom God sanctifies by the blood of the covenant and instructs by the book of the covenant may enjoy fellowship with him and anticipate a far more glorious fellowship. So too in the NT the commandments and teachings of Jesus are confirmed by his miraculous deeds and by his glorious manifestation on the Mount of the Transfiguration, where a few who represented the disciples would see his glory and be able to teach others. The people of the new covenant have been brought into fellowship with God through the blood of the covenant; they wait eagerly for his return from heaven in the clouds.

[24:16]  ³⁶⁴ tn This is an adverbial accusative of time.

[24:17]  ³⁶⁵ tn Heb “to the eyes of” which could mean in their opinion.

[24:18]  ³⁶⁶ tn The verb is a preterite with vav (ו) consecutive; here, the second clause, is subordinated to the first preterite, because it seems that the entering into the cloud is the dominant point in this section of the chapter.

[24:18]  ³⁶⁷ sn B. Jacob (Exodus, 750) offers this description of some of the mystery involved in Moses’ ascending into the cloud: Moses ascended into the presence of God, but remained on earth. He did not rise to heaven – the ground remained firmly under his feet. But he clearly was brought into God’s presence; he was like a heavenly servant before God’s throne, like the angels, and he consumed neither bread nor water. The purpose of his being there was to become familiar with all God’s demands and purposes. He would receive the tablets of stone and all the instructions for the tabernacle that was to be built (beginning in chap. 25). He would not descend until the sin of the golden calf.

[25:1]  ³⁶⁸ sn Now begin the detailed instructions for constructing the tabernacle of Yahweh, with all its furnishings. The first paragraph introduces the issue of the heavenly pattern for the construction, calls for the people to make willing offerings (vv. 2-7), and explains the purpose for these offerings (vv. 8-9). The message here is that God calls his people to offer of their substance willingly so that his sanctuary may be made.

[25:2]  ³⁶⁹ tn The verb is וְיִקְחוּ (vÿyiqkhu), the Qal imperfect or jussive with vav; after the imperative “speak” this verb indicates the purpose or result: “speak…that they may take” and continues with the force of a command.

[25:2]  ³⁷⁰ tn The “offering” (תְּרוּמָה, tÿrumah) is perhaps better understood as a contribution since it was a freewill offering. There is some question about the etymology of the word. The traditional meaning of “heave-offering” derives from the idea of “elevation,” a root meaning “to be high” lying behind the word. B. Jacob says it is something sorted out of a mass of material and designated for a higher purpose (Exodus, 765). S. R. Driver (Exodus, 263) corrects the idea of “heave-offering” by relating the root to the Hiphil form of that root, herim, “to lift” or “take off.” He suggests the noun means “what is taken off” from a larger mass and so designated for sacred purposes. The LXX has “something taken off.”

[25:2]  ³⁷¹ tn The verb יִדְּבֶנּוּ (yiddÿvennu) is related to the word for the “freewill offering” (נְדָבָה, nÿdavah). The verb is used of volunteering for military campaigns (Judg 5:2, 9) and the willing offerings for both the first and second temples (see 1 Chr 29:5, 6, 9, 14, 17).

[25:2]  ³⁷² tn The pronoun is plural.

[25:3]  ³⁷³ tn The pronoun is plural.

[25:4]  ³⁷⁴ sn The blue refers to dye made from shellfish. It has a dark blue or purple-blue, almost violet color. No significance for the color is attached.

[25:4]  ³⁷⁵ sn Likewise this color dye was imported from Phoenicia, where it was harvested from the shellfish or snail. It is a deep purple-red color.

[25:4]  ³⁷⁶ sn This color is made from the eggs and bodies of the worm coccus ilicus, which is found with the holly plant – so Heb “worm of brilliance.” The powder made from the dried maggots produces a bright red-yellow color (W. C. Kaiser, Jr., “Exodus,” EBC 2:452). B. Jacob takes the view that these are not simply colors that are being introduced here, but fabrics dyed with these colors (Exodus, 765). At any rate, the sequence would then be metals, fabrics, and leathers (v. 5).

[25:4]  ³⁷⁷ sn This is generally viewed as a fine Egyptian linen that had many more delicate strands than ordinary linen.

[25:4]  ³⁷⁸ sn Goat’s hair was spun into yarn (35:26) and used to make the material for the first tent over the dwelling. It is ideal for tenting, since it is loosely woven and allows breezes to pass through, but with rain the fibers expand and prevent water from seeping through.

[25:5]  ³⁷⁹ sn W. C. Kaiser compares this to morocco leather (“Exodus,” EBC 2:453); it was skin that had all the wool removed and then was prepared as leather and dyed red. N. M. Sarna, on the other hand, comments, “The technique of leather production is never described [in ancient Hebrew texts]. Hence, it is unclear whether Hebrew me’oddamim (מְאָדָּמִים), literally ‘made red,’ refers to the tanning or dyeing process” (Exodus [JPSTC], 157).

[25:5]  ³⁸⁰ tn The meaning of the word תְּחָשִׁים (tÿkhashim) is debated. The Arabic tuhas or duhas is a dolphin, and so some think a sea animal is meant – something like a dolphin or porpoise (cf. NASB; ASV “sealskins”; NIV “hides of sea cows”). Porpoises are common in the Red Sea; their skins are used for clothing by the bedouin. The word has also been connected to an Egyptian word for “leather” (ths); see S. R. Driver, Exodus, 265. Some variation of this is followed by NRSV (“fine leather”) and NLT (“fine goatskin leather”). Another suggestion connects this word to an Akkadian one that describes a precious stone that is yellow or ornge and also leather died with the color of this stone (N. M. Sarna, Exodus [JPSTC], 157-58).

[25:5]  ³⁸¹ sn The wood of the acacia is darker and harder than oak, and so very durable.

[25:8]  ³⁸² tn The verb is a perfect with vav (ו) consecutive; it follows in the sequence initiated by the imperative in v. 2 and continues with the force of a command.

[25:8]  ³⁸³ tn The word here is מִקְדּשׁ (miqdash), “a sanctuary” or “holy place”; cf. NLT “sacred residence.” The purpose of building it is to enable Yahweh to reside (וְשָׁכַנְתִּי, vÿshakhanti) in their midst. U. Cassuto reminds the reader that God did not need a place to dwell, but the Israelites needed a dwelling place for him, so that they would look to it and be reminded that he was in their midst (Exodus, 327).

[25:9]  ³⁸⁴ tn The pronoun is singular.

[25:9]  ³⁸⁵ sn The expression “the pattern of the tabernacle” (תַּבְנִית הַמִּשְׁכָּן, tavnit hammiskan) has been the source of much inquiry. The word rendered “pattern” is related to the verb “to build”; it suggests a model. S. R. Driver notes that in ancient literature there is the account of Gudea receiving in a dream a complete model of a temple he was to erect (Exodus, 267). In this passage Moses is being shown something on the mountain that should be the pattern of the earthly sanctuary. The most plausible explanation of what he was shown comes from a correlation with comments in the Letter to the Hebrews and the book of Revelation, which describe the heavenly sanctuary as the true sanctuary, and the earthly as the copy or shadow. One could say that Moses was allowed to see what John saw on the island of Patmos, a vision of the heavenly sanctuary. That still might not explain what it was, but it would mean he saw a revelation of the true tent, and that would imply that he learned of the spiritual and eternal significance of all of it. The fact that Israel’s sanctuary resembled those of other cultures does not nullify this act of revelation; rather, it raises the question of where the other nations got their ideas if it was not made known early in human history. One can conclude that in the beginning there was much more revealed to the parents in the garden than Scripture tells about (Cain and Abel did know how to make sacrifices before Leviticus legislated it). Likewise, one cannot but guess at the influence of the fallen Satan and his angels in the world of pagan religion. Whatever the source, at Sinai God shows the true, and instructs that it all be done without the pagan corruptions and additions. U. Cassuto notes that the existence of these ancient parallels shows that the section on the tabernacle need not be dated in the second temple period, but fits the earlier period well (Exodus, 324).

[25:9]  ³⁸⁶ tn The pronoun is plural.

[25:9]  ³⁸⁷ sn Among the many helpful studies on the tabernacle, include S. M. Fish, “And They Shall Build Me a Sanctuary,” Gratz College of Jewish Studies 2 (1973): 43-59; I. Hart, “Preaching on the Account of the Tabernacle,” EvQ 54 (1982): 111-16; D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42; S. McEvenue, “The Style of Building Instructions,” Sem 4 (1974): 1-9; M. Ben-Uri, “The Mosaic Building Code,” Creation Research Society Quarterly 19 (1982): 36-39.

[25:10]  ³⁸⁸ sn This section begins with the ark, the most sacred and important object of Israel’s worship. Verses 10-15 provide the instructions for it, v. 16 has the placement of the Law in it, vv. 17-21 cover the mercy lid, and v. 22 the meeting above it. The point of this item in the tabernacle is to underscore the focus: the covenant people must always have God’s holy standard before them as they draw near to worship. A study of this would focus on God’s nature (he is a God of order, precision, and perfection), on the usefulness of this item for worship, and on the typology intended.

[25:10]  ³⁸⁹ tn The word “ark” has long been used by English translations to render אָרוֹן (’aron), the word used for the wooden “box,” or “chest,” made by Noah in which to escape the flood and by the Israelites to furnish the tabernacle.

[25:10]  ³⁹⁰ tn The size is two and a half cubits long, a cubit and a half wide, and a cubit and a half high. The size in feet and inches is estimated on the assumption that the cubit is 18 inches (see S. R. Driver, Exodus, 267).

[25:11]  ³⁹¹ tn The verbs throughout here are perfect tenses with the vav (ו) consecutives. They are equal to the imperfect tense of instruction and/or injunction.

[25:11]  ³⁹² tn Here the verb is an imperfect tense; for the perfect sequence to work the verb would have to be at the front of the clause.

[25:11]  ³⁹³ tn The word זֵר (zer) is used only in Exodus and seems to describe something on the order of a crown molding, an ornamental border running at the top of the chest on all four sides. There is no indication of its appearance or function.

[25:16]  ³⁹⁴ sn The “testimony” is the Decalogue (Exod 24:12; 31:18; Deut 4:13; 9:9; 1 Kgs 8:9); the word identifies it as the witness or affirmation of God’s commandments belonging to his covenant with Israel. It expressed God’s will and man’s duty. In other cultures important documents were put at the feet of the gods in the temples.

[25:17]  ³⁹⁵ tn The noun is כַּפֹּרֶת (kapporet), translated “atonement lid” or “atonement plate.” The traditional translation “mercy-seat” (so KJV, ASV, NASB, NRSV) came from Tyndale in 1530 and was also used by Luther in 1523. The noun is formed from the word “to make atonement.” The item that the Israelites should make would be more than just a lid for the ark. It would be the place where atonement was signified. The translation of “covering” is probably incorrect, for it derives from a rare use of the verb, if the same verb at all (the evidence shows “cover” is from another root with the same letters as this). The value of this place was that Yahweh sat enthroned above it, and so the ark essentially was the “footstool.” Blood was applied to the lid of the box, for that was the place of atonement (see S. R. Driver, Exodus, 269-270).

[25:17]  ³⁹⁶ tn After verbs of making or producing, the accusative (like “gold” here) may be used to express the material from which something is made (see GKC 371 §117.hh).

[25:18]  ³⁹⁷ tn The evidence suggests that the cherubim were composite angelic creatures that always indicated the nearness of God. So here images of them were to be crafted and put on each end of the ark of the covenant to signify that they were there. Ezekiel 1 describes four cherubim as each having human faces, four wings, and parts of different animals for their bodies. Traditions of them appear in the other cultures as well. They serve to guard the holy places and to bear the throne of God. Here they were to be beaten out as part of the lid.

[25:19]  ³⁹⁸ tn The text now shifts to use an imperative with the vav (ו) conjunction.

[25:19]  ³⁹⁹ tn The use of זֶה (zeh) repeated here expresses the reciprocal ideas of “the one” and “the other” (see R. J. Williams, Hebrew Syntax, 26, §132).

[25:19]  ⁴⁰⁰ sn The angels were to form one piece with the lid and not be separated. This could be translated “of one piece with” the lid, but it is likely the angels were simply fastened to it permanently.

[25:20]  ⁴⁰¹ tn The verb means “overshadowing, screening” in the sense of guarding (see 1 Kgs 8:7; 1 Chr 28:18; see also the account in Gen 3:24). The cherubim then signify two things here: by their outstretched wings they form the throne of God who sits above the ark (with the Law under his feet), and by their overshadowing and guarding they signify this as the place of atonement where people must find propitiation to commune with God. Until then they are barred from his presence. See U. Cassuto, Exodus, 330-35.

[25:20]  ⁴⁰² tn Heb “their faces a man to his brother.”

[25:20]  ⁴⁰³ tn Heb “the faces of the cherubim will be” (“the cherubim” was moved to the preceding clause for smoother English).

[25:22]  ⁴⁰⁴ sn Here then is the main point of the ark of the covenant, and the main point of all worship – meeting with God through atonement. The text makes it clear that here God would meet with Moses (“you” is singular) and then he would speak to the people – he is the mediator of the covenant. S. R. Driver (Exodus, 272) makes the point that the verb here is not the word that means “to meet by chance” (as in Exod 3:18), but “to meet” by appointment for a purpose (וְנוֹעַדְתִּי, vÿno’adti). The parallel in the NT is Jesus Christ and his work. The theology is that the Law condemns people as guilty of sin, but the sacrifice of Christ makes atonement. So he is the “place of propitiation (Rom 3:25) who gains communion with the Father for sinners. A major point that could be made from this section is this: At the center of worship must be the atoning work of Christ – a perpetual reminder of God’s righteous standard (the testimony in the ark) and God’s gracious provision (the atonement lid).

[25:22]  ⁴⁰⁵ tn The verb is placed here in the text: “and I will speak”; it has been moved in this translation to be closer to the direct object clause.

[25:23]  ⁴⁰⁶ sn The Table of the Bread of the Presence (Tyndale’s translation, “Shewbread,” was used in KJV and influenced ASV, NAB) was to be a standing acknowledgment that Yahweh was the giver of daily bread. It was called the “presence-bread” because it was set out in his presence. The theology of this is that God provides, and the practice of this is that the people must provide for constant thanks. So if the ark speaks of communion through atonement, the table speaks of dedicatory gratitude.

[25:24]  ⁴⁰⁷ tn “Gold” is an adverbial accusative of material.

[25:25]  ⁴⁰⁸ sn There is some debate as to the meaning of מִסְגֶּרֶת (misgeret). This does not seem to be a natural part of the table and its legs. The drawing on the Arch of Titus shows two cross-stays in the space between the legs, about halfway up. It might have been nearer the top, but the drawing of the table of presence-bread from the arch shows it half-way up. This frame was then decorated with the molding as well.

[25:26]  ⁴⁰⁹ tn Heb “give.”

[25:26]  ⁴¹⁰ tn Heb “which [are] to four of its feet.”

[25:27]  ⁴¹¹ tn Heb “houses”; NAB, NASB “holders.”

[25:28]  ⁴¹² tn The verb is a Niphal perfect with vav consecutive, showing here the intended result: “so that [the table] might be lifted up [by them].” The noun “the table” is introduced by what looks like the sign of the accusative, but here it serves to introduce or emphasize the nominative (see GKC 365 §117.i).

[25:29]  ⁴¹³ tn Or “a deep gold dish.” The four nouns in this list are items associated with the table and its use.

[25:29]  ⁴¹⁴ tn Or “cups” (NAB, TEV).

[25:29]  ⁴¹⁵ tn The expression “for pouring out offerings” represents Hebrew אֲשֶׁר יֻסַּךְ בָּהֵן (’asher yussakh bahen). This literally says, “which it may be poured out with them,” or “with which [libations] may be poured out.”

[25:30]  ⁴¹⁶ sn The name basically means that the bread is to be set out in the presence of Yahweh. The custom of presenting bread on a table as a thank offering is common in other cultures as well. The bread here would be placed on the table as a symbol of the divine provision for the twelve tribes – continually, because they were to express their thanksgiving continually. Priests could eat the bread after certain times. Fresh bread would be put there regularly.

[25:31]  ⁴¹⁷ sn Clearly the point here is to provide light in the tent for access to God. He provided for his worshipers a light for the way to God, but he also wanted them to provide oil for the lamp to ensure that the light would not go out. Verses 31-36 describe the piece. It was essentially one central shaft, with three branches on either side turned out and upward. The stem and the branches were ornamented every so often with gold that was formed into the shape of the calyx and corolla of the almond flower. On top of the central shaft and the six branches were the lamps.

[25:31]  ⁴¹⁸ tn The word is מְנֹרָה (mÿnorah) – here in construct to a following genitive of material. The main piece was one lampstand, but there were seven lamps on the shaft and its branches. See E. Goodenough, “The Menorah among the Jews of the Roman World,” HUCA 23 (1950/51): 449-92.

[25:31]  ⁴¹⁹ sn U. Cassuto (Exodus, 342-44) says that the description “the cups, knobs and flowers” is explained in vv. 32-36 as three decorations in the form of a cup, shaped like an almond blossom, to be made on one branch. Every cup will have two parts, (a) a knob, that is, the receptacle at the base of the blossom, and (b) a flower, which is called the corolla, so that each lamp rests on top of a flower.

[25:31]  ⁴²⁰ tn Heb “will be from/of it”; the referent (“the same piece” of wrought metal) has been specified in the translation for clarity.

[25:32]  ⁴²¹ tn Heb “from the sides of it.”

[25:32]  ⁴²² tn Heb “from the second side.”

[25:33]  ⁴²³ tn The text uses “one” again; “the one…the one” means “the one…and the next” in the distributive sense.

[25:33]  ⁴²⁴ tn Heb “thus.”

[25:35]  ⁴²⁵ tn For clarity the phrase “the first” has been supplied.

[25:35]  ⁴²⁶ tn For clarity the phrase “the next” has been supplied.

[25:35]  ⁴²⁷ tn For clarity the phrase “the third” has been supplied.

[25:36]  ⁴²⁸ tn Heb “will be from it.”

[25:37]  ⁴²⁹ 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]  ⁴³⁰ 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]  ⁴³¹ tn This is a Hiphil perfect with vav consecutive, from אוֹר (’or, “light”), and in the causative, “to light, give light.”

[25:38]  ⁴³² sn The first word refers to something like small tongs or tweezers used to pull up and trim the wicks; the second word refers to fire-pans or censers.

[25:38]  ⁴³³ tn “are to be” has been supplied.

[25:39]  ⁴³⁴ tn Heb “a talent.”

[25:39]  ⁴³⁵ tn The text has “he will make it” or “one will make it.” With no expressed subject it is given a passive translation.

[25:40]  ⁴³⁶ tn The text uses two imperatives: “see and make.” This can be interpreted as a verbal hendiadys, calling for Moses and Israel to see to it that they make these things correctly.

[25:40]  ⁴³⁷ tn The participle is passive, “caused to see,” or, “shown.”

[25:40]  ⁴³⁸ sn The message of this section surely concerns access to God. To expound this correctly, though, since it is an instruction section for building the lampstand, the message would be: God requires that his people ensure that light will guide the way of access to God. The breakdown for exposition could be the instructions for preparation for light (one lamp, several branches), then instructions for the purpose and maintenance of the lamps, and then the last verse telling the divine source for the instructions. Naturally, the metaphorical value of light will come up in the study, especially from the NT. So in the NT there is the warning that if churches are unfaithful God will remove their lampstand, their ministry (Rev 2-3).

[26:1]  ⁴³⁹ sn This chapter is given over to the details of the structure itself, the curtains, coverings, boards and walls and veil. The passage can be studied on one level for its function both practically and symbolically for Israel’s worship. On another level it can be studied for its typology, for the tabernacle and many of its parts speak of Christ. For this one should see the commentaries.

[26:1]  ⁴⁴⁰ tn The word order in Hebrew thrusts the direct object to the front for particular emphasis. After the first couple of pieces of furniture are treated (chap. 25), attention turns to the tabernacle itself.

[26:1]  ⁴⁴¹ tn This is for the adverbial accusative explaining how the dwelling place is to be made.

[26:1]  ⁴⁴² sn S. R. Driver suggests that the curtains were made with threads dyed with these colors (Exodus, 280). Perhaps the colored threads were used for embroidering the cherubim in the curtains.

[26:1]  ⁴⁴³ tn The construction is difficult in this line because of the word order. “Cherubim” is an adverbial accusative explaining how they were to make the curtains. And מַעֲשֵׂה חֹשֵׁב (ma’aseh khoshev) means literally “work of a designer”; it is in apposition to “cherubim.” The Hebrew participle means “designer” or “deviser” so that one could render this “of artistic designs in weaving” (S. R. Driver, Exodus, 280-81). B. Jacob says that it refers to “artistic weavers” (Exodus, 789).

[26:2]  ⁴⁴⁴ tn Heb “one” (so KJV).

[26:2]  ⁴⁴⁵ tn Heb “twenty-eight cubits” long and “four cubits” wide.

[26:3]  ⁴⁴⁶ tn This is the active participle, not the passive. It would normally be rendered “joining together.” The Bible uses the active because it has the result of the sewing in mind, namely, that every curtain accompanies another (U. Cassuto, Exodus, 348).

[26:3]  ⁴⁴⁷ tn Heb “a woman to her sister,” this form of using nouns to express “one to another” is selected because “curtains” is a feminine noun (see GKC 448 §139.e).

[26:3]  ⁴⁴⁸ tn The phrase “the other” has been supplied.

[26:4]  ⁴⁴⁹ tn Here “loops” has been supplied.

[26:5]  ⁴⁵⁰ tn Heb “a woman to her sister.”

[26:6]  ⁴⁵¹ tn Heb “one”; KJV “it shall be one tabernacle”; NRSV “that the tabernacle may be one whole”; NLT “a single unit.”

[26:7]  ⁴⁵² sn This chapter will show that there were two sets of curtains and two sets of coverings that went over the wood building to make the tabernacle or dwelling place. The curtains of fine linen described above could be seen only by the priests from inside. Above that was the curtain of goats’ hair. Then over that were the coverings, an inner covering of rams’ skins dyed red and an outer covering of hides of fine leather. The movement is from the inside to the outside because it is God’s dwelling place; the approach of the worshiper would be the opposite. The pure linen represented the righteousness of God, guarded by the embroidered cherubim; the curtain of goats’ hair was a reminder of sin through the daily sin offering of a goat; the covering of rams’ skins dyed red was a reminder of the sacrifice and the priestly ministry set apart by blood, and the outer covering marked the separation between God and the world. These are the interpretations set forth by Kaiser; others vary, but not greatly (see W. C. Kaiser, Jr., “Exodus,” EBC 2:459).

[26:7]  ⁴⁵³ sn This curtain will serve “for a tent over the tabernacle,” as a dwelling place.

[26:7]  ⁴⁵⁴ tn Heb “you will make them”

[26:8]  ⁴⁵⁵ tn Heb “one”

[26:9]  ⁴⁵⁶ sn The text seems to describe this part as being in front of the tabernacle, hanging down to form a valence at the entrance (S. R. Driver, Exodus, 284).

[26:11]  ⁴⁵⁷ tn Heb “one”

[26:12]  ⁴⁵⁸ sn U. Cassuto (Exodus, 353) cites b. Shabbat 98b which says, “What did the tabernacle resemble? A woman walking on the street with her train trailing behind her.” In the expression “the half of the curtain that remains,” the verb agrees in gender with the genitive near it.

[26:13]  ⁴⁵⁹ tn Literally “cubit.”

[26:13]  ⁴⁶⁰ sn U. Cassuto states the following: “To the north and to the south, since the tent curtains were thirty cubits long, there were ten cubits left over on each side; these covered the nine cubits of the curtains of the tabernacle and also the bottom cubit of the boards, which the tabernacle curtains did not suffice to cover. It is to this that v. 13 refers” (Exodus, 353).

[26:14]  ⁴⁶¹ sn Two outer coverings made of stronger materials will be put over the tent and the curtain, the two inner layers.

[26:14]  ⁴⁶² tn See the note on this phrase in Exod 25:5.

[26:15]  ⁴⁶³ tn There is debate whether the word הַקְּרָשִׁים (haqqÿrashim) means “boards” (KJV, ASV, NAB, NASB) or “frames” (NIV, NCV, NRSV, TEV) or “planks” (see Ezek 27:6) or “beams,” given the size of them. The literature on this includes M. Haran, “The Priestly Image of the Tabernacle,” HUCA 36 (1965): 192; B. A. Levine, “The Description of the Tabernacle Texts of the Pentateuch,” JAOS 85 (1965): 307-18; J. Morgenstern, “The Ark, the Ephod, and the Tent,” HUCA 17 (1942/43): 153-265; 18 (1943/44): 1-52.

[26:15]  ⁴⁶⁴ tn “Wood” is an adverbial accusative.

[26:15]  ⁴⁶⁵ tn The plural participle “standing” refers to how these items will be situated; they will be vertical rather than horizontal (U. Cassuto, Exodus, 354).

[26:16]  ⁴⁶⁶ tn Heb “the frame.”

[26:17]  ⁴⁶⁷ sn Heb “hands,” the reference is probably to projections that served as stays or supports. They may have been tenons, or pegs, projecting from the bottom of the frames to hold the frames in their sockets (S. R. Driver, Exodus, 286).

[26:17]  ⁴⁶⁸ tn Or “being joined each to the other.”

[26:18]  ⁴⁶⁹ tn Heb “on the south side southward.”

[26:19]  ⁴⁷⁰ tn The clause is repeated to show the distributive sense; it literally says, “and two bases under the one frame for its two projections.”

[26:22]  ⁴⁷¹ tn Or “westward” (toward the sea).

[26:23]  ⁴⁷² sn The term rendered “corners” is “an architectural term for some kind of special corner structure. Here it seems to involve two extra supports, one at each corner of the western wall” (N. M. Sarna, Exodus [JPSTC], 170).

[26:24]  ⁴⁷³ tn Heb “they will be for the two corners.” This is the last clause of the verse, moved forward for clarity.

[26:28]  ⁴⁷⁴ sn These bars served as reinforcements to hold the upright frames together. The Hebrew term for these bars is also used of crossbars on gates (Judg 16:3; Neh 3:3).

[26:30]  ⁴⁷⁵ tn The noun is מִשְׁפָּט (mishpat), often translated “judgment” or “decision” in other contexts. In those settings it may reflect its basic idea of custom, which here would be reflected with a rendering of “prescribed norm” or “plan.”

[26:31]  ⁴⁷⁶ tn Although translated “curtain” (traditionally “veil,” so ASV, NAB, NASB) this is a different word from the one used earlier of the tent curtains, so “special curtain” is used. The word פָרֹכֶת (farokhet) seems to be connected with a verb that means “to shut off” and was used with a shrine. This curtain would form a barrier in the approach to God (see S. R. Driver, Exodus, 289).

[26:31]  ⁴⁷⁷ tn The verb is the third masculine singular form, but no subject is expressed. It could be translated “one will make” or as a passive. The verb means “to make,” but probably has the sense of embroidering both here and in v. 1.

[26:32]  ⁴⁷⁸ tn Heb “put it.”

[26:32]  ⁴⁷⁹ tn This clause simply says “and their hooks gold,” but is taken as a circumstantial clause telling how the veil will be hung.

[26:32]  ⁴⁸⁰ tn Heb “on four silver bases.”

[26:33]  ⁴⁸¹ tn The traditional expression is “within the veil,” literally “into the house (or area) of the (special) curtain.”

[26:33]  ⁴⁸² tn Or “the Holy of Holies.”

[26:36]  ⁴⁸³ sn This was another curtain, serving as a screen in the entrance way. Since it was far away from the special curtain screening the Most Holy Place, it was less elaborate. It was not the work of the master designer, but of the “embroiderer,” and it did not have the cherubim on it.

[26:36]  ⁴⁸⁴ tn The word רֹקֵם (roqem) refers to someone who made cloth with colors. It is not certain, however, whether the colors were woven into the fabric on the loom or applied with a needle; so “embroiderer” should be understood as an approximation (cf. HALOT 1290-91 s.v. רקם).

[26:37]  ⁴⁸⁵ tn “will be” has been supplied.

[26:37]  ⁴⁸⁶ sn In all the details of this chapter the expositor should pay attention to the overall message rather than engage in speculation concerning the symbolism of the details. It is, after all, the divine instruction for the preparation of the dwelling place for Yahweh. The point could be said this way: The dwelling place of Yahweh must be prepared in accordance with, and by the power of, his divine word. If God was to fellowship with his people, then the center of worship had to be made to his specifications, which were in harmony with his nature. Everything was functional for the approach to God through the ritual by divine provisions. But everything also reflected the nature of God, the symmetry, the order, the pure wood, the gold overlay, or (closer to God) the solid gold. And the symbolism of the light, the table, the veil, the cherubim – all of it was revelatory. All of it reflected the reality in heaven. Churches today do not retain the pattern and furnishings of the old tabernacle. However, they would do well to learn what God was requiring of Israel, so that their structures are planned in accordance with the theology of worship and the theology of access to God. Function is a big part, but symbolism and revelation instruct the planning of everything to be used. Christians live in the light of the fulfillment of Christ, and so they know the realities that the old foreshadowed. While a building is not necessary for worship (just as Israel worshiped in places other than the sanctuary), it is practical, and if there is going to be one, then the most should be made of it in the teaching and worshiping of the assembly. This chapter, then, provides an inspiration for believers on preparing a functional, symbolical, ordered place of worship that is in harmony with the word of God. And there is much to be said for making it as beautiful and uplifting as is possible – as a gift of freewill offering to God. Of course, the most important part of preparing a place of worship is the preparing of the heart. Worship, to be acceptable to God, must be in Christ. He said that when the temple was destroyed he would raise it up in three days. While he referred to his own body, he also alluded to the temple by the figure. When they put Jesus to death, they were destroying the temple; at his resurrection he would indeed begin a new form of worship. He is the tent, the curtain, the atonement, that the sanctuary foreshadowed. And then, believers also (when they receive Christ) become the temple of the Lord. So the NT will take the imagery and teaching of this chapter in a number of useful ways that call for more study. This does not, however, involve allegorization of the individual tabernacle parts.

[27:1]  ⁴⁸⁷ tn The article on this word identifies this as the altar, meaning the main high altar on which the sacrifices would be made.

[27:1]  ⁴⁸⁸ tn The dimensions are five cubits by five cubits by three cubits high.

[27:1]  ⁴⁸⁹ tn Heb “four”; this refers to four sides. S. R. Driver says this is an archaism that means there were four equal sides (Exodus, 291).

[27:1]  ⁴⁹⁰ tn Heb “and three cubits its height.”

[27:2]  ⁴⁹¹ 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]  ⁴⁹² 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).

[27:3]  ⁴⁹³ sn The word is literally “its fat,” but sometimes it describes “fatty ashes” (TEV “the greasy ashes”). The fat would run down and mix with the ashes, and this had to be collected and removed.

[27:3]  ⁴⁹⁴ sn This was the larger bowl used in tossing the blood at the side of the altar.

[27:3]  ⁴⁹⁵ tn The text has “to all its vessels.” This is the lamed (ל) of inclusion according to Gesenius, meaning “all its utensils” (GKC 458 §143.e).

[27:4]  ⁴⁹⁶ tn The noun מִכְבָּר (mikhbar) means “a grating”; it is related to the word that means a “sieve.” This formed a vertical support for the ledge, resting on the ground and supporting its outer edge (S. R. Driver, Exodus, 292).

[27:5]  ⁴⁹⁷ tn The verb is the verb “to be,” here the perfect tense with vav (ו) consecutive. It is “and it will be” or “that it may be,” or here “that it may come” halfway up.

[27:5]  ⁴⁹⁸ tn Heb “to the half of the altar.”

[27:7]  ⁴⁹⁹ tn The verb is a Hophal perfect with vav consecutive: וְהוּבָא (vÿhuva’, “and it will be brought”). The particle אֶת (’et) here introduces the subject of the passive verb (see a similar use in 21:28, “and its flesh will not be eaten”).

[27:7]  ⁵⁰⁰ tn The construction is the infinitive construct with bet (ב) preposition: “in carrying it.” Here the meaning must be that the poles are not left in the rings, but only put into the rings when they carried it.

[27:8]  ⁵⁰¹ tn The verb is used impersonally; it reads “just as he showed you.” This form then can be made a passive in the translation.

[27:8]  ⁵⁰² tn Heb “thus they will make.” Here too it could be given a passive translation since the subject is not expressed. But “they” would normally refer to the people who will be making this and so can be retained in the translation.

[27:9]  ⁵⁰³ tn Or “enclosure” (TEV).

[27:9]  ⁵⁰⁴ tn Heb “south side southward.”

[27:9]  ⁵⁰⁵ tn Or “curtains.”

[27:9]  ⁵⁰⁶ 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.

[27:10]  ⁵⁰⁷ tn Heb “and.”

[27:11]  ⁵⁰⁸ tn Heb “and thus.”

[27:11]  ⁵⁰⁹ tn Here the phrase “there will be” has been supplied.

[27:11]  ⁵¹⁰ sn These bands have been thought by some to refer to connecting rods joining the tops of the posts. But it is more likely that they are bands or bind rings surrounding the posts at the base of the capitals (see 38:17).

[27:14]  ⁵¹¹ tn The word literally means “shoulder.” The next words, “of the gate,” have been supplied here and in v. 15. The east end would contain the courtyard’s entry with a wall of curtains on each side of the entry (see v. 16).

[27:14]  ⁵¹² tn Here “will be” has been supplied.

[27:15]  ⁵¹³ tn Heb “shoulder.”

[27:15]  ⁵¹⁴ tn Here the phrase “there will be” has been supplied.

[27:17]  ⁵¹⁵ tn The text uses the passive participle here: they are to “be filleted with silver” or “bound round” with silver.

[27:17]  ⁵¹⁶ tn Here the phrase “are to be” has been supplied.

[27:18]  ⁵¹⁷ tn Heb “a hundred cubits.”

[27:18]  ⁵¹⁸ tn Heb “fifty.” The text has “and the width fifty [cubits] with fifty.” This means that it is fifty cubits wide on the western end and fifty cubits wide on the eastern end.

[27:18]  ⁵¹⁹ tn Here “hangings” has been supplied.

[27:18]  ⁵²⁰ tn Here the phrase “is to be” has been supplied.

[27:19]  ⁵²¹ tn Heb “to all”; for use of the preposition lamed (ל) to show inclusion (all belonging to) see GKC 458 §143.e.

[27:19]  ⁵²² tn Here “used” has been supplied.

[27:19]  ⁵²³ 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.

[27:20]  ⁵²⁴ tn The form is the imperfect tense with the vav showing a sequence with the first verb: “you will command…that they take.” The verb “take, receive” is used here as before for receiving an offering and bringing it to the sanctuary.

[27:20]  ⁵²⁵ tn Heb “lamp,” which must be a collective singular here.

[27:20]  ⁵²⁶ tn The verb is unusual; it is the Hiphil infinitive construct of עָלָה (’alah), with the sense here of “to set up” to burn, or “to fix on” as in Exod 25:37, or “to kindle” (U. Cassuto, Exodus, 370).

[27:20]  ⁵²⁷ sn The word can mean “continually,” but in this context, as well as in the passages on the sacrifices, “regularly” is better, since each morning things were cleaned and restored.

[27:21]  ⁵²⁸ tn The LXX has mistakenly rendered this name “the tent of the testimony.”

[27:21]  ⁵²⁹ sn The lamps were to be removed in the morning so that the wicks could be trimmed and the oil replenished (30:7) and then lit every evening to burn through the night.

[27:21]  ⁵³⁰ sn This is the first of several sections of priestly duties. The point is a simple one here: those who lead the worship use the offerings of the people to ensure that access to God is illumined regularly. The NT will make much of the symbolism of light.

[28:1]  ⁵³¹ 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]  ⁵³² 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]  ⁵³³ 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.

[28:2]  ⁵³⁴ sn The genitive “holiness” is the attribute for “garments” – “garments of holiness.” The point of the word “holy” is that these garments would be distinctive from ordinary garments, for they set Aaron apart to sanctuary service and ministry.

[28:2]  ⁵³⁵ tn The expression is לְכָבוֹד וּלְתִפְארֶת (lÿkhavod ulÿtif’aret, “for glory and for beauty”). W. C. Kaiser (“Exodus,” EBC 2:465), quoting the NIV’s “to give him dignity and honor,” says that these clothes were to exalt the office of the high priest as well as beautify the worship of God (which explains more of what the text has than the NIV rendering). The meaning of the word “glory” has much to do with the importance of the office, to be sure, but in Exodus the word has been used also for the brilliance of the presence of Yahweh, and so the magnificence of these garments might indeed strike the worshiper with the sense of the exaltation of the service.

[28:3]  ⁵³⁶ tn Heb “And you, you will speak to.”

[28:3]  ⁵³⁷ tn Heb “wise of heart.” The word for “wise” (חַכְמֵי, khakhme, the plural construct form) is from the word group that is usually translated “wisdom, wise, be wise,” but it has as its basic meaning “skill” or “skillful.” This is the way it is used in 31:3, 6 and 35:10 etc. God gave these people “wisdom” so that they would know how to make these things. The “heart” for the Hebrews is the locus of understanding, the mind and the will. To be “wise of heart” or “wise in heart” means that they had the understanding to do skillful work, they were talented artisans and artists.

[28:3]  ⁵³⁸ sn There is no necessity to take this as a reference to the Holy Spirit who produces wisdom in these people, although that is not totally impossible. A number of English versions (e.g., NAB, NIV, NCV, NRSV, TEV, CEV, NLT) do not even translate the word “spirit.” It probably refers to their attitude and ability. U. Cassuto has “to all the artisans skilled in the making of stately robes, in the heart [i.e., mind] of each of whom I have implanted sagacity in his craft so that he may do his craft successfully” (Exodus, 371).

[28:3]  ⁵³⁹ tn The form is the perfect tense with the vav (ו) consecutive; after the instruction to speak to the wise, this verb, equal to an imperfect, will have the force of purpose.

[28:3]  ⁵⁴⁰ tn Or “to sanctify him” (ASV) or “to consecrate him” (KJV, NASB, NRSV). It is the garments that will set Aaron apart, or sanctify him, not the workers. The expression could be taken to mean “for his consecration” (NIV) since the investiture is part of his being set apart for service.

[28:4]  ⁵⁴¹ sn The breastpiece seems to have been a pouch of sorts or to have had a pocket, since it was folded in some way (28:16; 39:9) and contained the Urim and Thummim (Exod 28:30; Lev 8:8).

[28:4]  ⁵⁴² sn The word “ephod” is taken over directly from Hebrew, because no one knows how to translate it, nor is there agreement about its design. It refers here to a garment worn by the priests, but the word can also refer to some kind of image for a god (Judg 8:27).

[28:4]  ⁵⁴³ tn The word תָּשְׁבֵּץ (tashbets), which describes the tunic and which appears only in this verse, is related to a verb (also rare) of the same root in 28:39 that describes making the tunic. Their meaning is uncertain (see the extended discussion in C. Houtman, Exodus, 3:473-75). A related noun describes gold fasteners and the “settings,” or “mountings,” for precious stones (28:11, 13, 14, 20, 25; 36:18; 39:6, 13, 16, 18; cf. Ps 45:14). The word “fitted” in 28:4 reflects the possibility that “the tunic is to be shaped by sewing, … so that it will fit tightly around the body” (C. Houtman, Exodus, 3:475).

[28:5]  ⁵⁴⁴ tn Heb “and they.” The word “artisans” is supplied as the referent of the pronoun, a connection that is clearer in Hebrew than in English.

[28:5]  ⁵⁴⁵ tn Heb “receive” or “take.”

[28:7]  ⁵⁴⁶ tn Here the Pual perfect with the vav (ו) consecutive provides the purpose clause (equal to a final imperfect); the form follows the use of the active participle, “attached” or more Heb “joining.”

[28:8]  ⁵⁴⁷ tn This is the rendering of the word חֵשֶׁב (kheshev), cognate to the word translated “designer” in v. 6. Since the entire ephod was of the same material, and this was of the same piece, it is unclear why this is singled out as “artistically woven.” Perhaps the word is from another root that just describes the item as a “band.” Whatever the connection, this band was to be of the same material, and the same piece, as the ephod, but perhaps a different pattern (S. R. Driver, Exodus, 301). It is this sash that attaches the ephod to the priest’s body, that is, at the upper border of the ephod and clasped together at the back.

[28:8]  ⁵⁴⁸ tn Heb “from it” but meaning “of one [the same] piece”; the phrase “the ephod” has been supplied.

[28:9]  ⁵⁴⁹ tn Although this is normally translated “Israelites,” here a more literal translation is clearer because it refers to the names of the twelve tribes – the actual sons of Israel.

[28:10]  ⁵⁵⁰ tn This is in apposition to the direct object of the verb “engrave.” It further defines how the names were to be engraved – six on one and the other six on the other.

[28:10]  ⁵⁵¹ tn Heb “according to their begettings” (the major word in the book of Genesis). What is meant is that the names would be listed in the order of their ages.

[28:11]  ⁵⁵² sn Expert stone or gem engravers were used to engrave designs and names in identification seals of various sizes. It was work that skilled artisans did.

[28:11]  ⁵⁵³ tn Or “you will mount them” (NRSV similar).

[28:11]  ⁵⁵⁴ tn Or “rosettes,” shield-like frames for the stones. The Hebrew word means “to plait, checker.”

[28:12]  ⁵⁵⁵ sn This was to be a perpetual reminder that the priest ministers on behalf of the twelve tribes of Israel. Their names would always be borne by the priests.

[28:15]  ⁵⁵⁶ tn Heb “a breastpiece of decision” (חֹשֶׁן מִשְׁפָּט, khoshen mishpat; so NAB). The first word, rendered “breastpiece,” is of uncertain etymology. This item was made of material similar to the ephod. It had four rows of three gems on it, bearing the names of the tribes. In it were the urim and thummim. J. P. Hyatt refers to a similar object found in the Egyptian reliefs, including even the twisted gold chains used to hang it from the priest (Exodus [NCBC], 282).

[28:16]  ⁵⁵⁷ tn Heb “four.”

[28:16]  ⁵⁵⁸ tn “when” is added for clarification (U. Cassuto, Exodus, 375).

[28:16]  ⁵⁵⁹ tn The word זֶרֶת (zeret) is half a cubit; it is often translated “span.”

[28:20]  ⁵⁶⁰ sn U. Cassuto (Exodus, 375-76) points out that these are the same precious stones mentioned in Ezek 28:13 that were to be found in Eden, the garden of God. So the priest, when making atonement, was to wear the precious gems that were there and symbolized the garden of Eden when man was free from sin.

[28:21]  ⁵⁶¹ tn For clarity the words “the number of” have been supplied.

[28:21]  ⁵⁶² tn The phrase translated “the engravings of a seal” is an adverbial accusative of manner here.

[28:23]  ⁵⁶³ tn Heb “give, put.”

[28:23]  ⁵⁶⁴ tn Here “upper” has been supplied.

[28:25]  ⁵⁶⁵ tn Here “the other” has been supplied.

[28:25]  ⁵⁶⁶ tn Here “them” has been supplied.

[28:26]  ⁵⁶⁷ tn Here “other” has been supplied.

[28:27]  ⁵⁶⁸ tn Here “more” has been supplied.

[28:29]  ⁵⁶⁹ sn So Aaron will have the names of the tribes on his shoulders (v. 12) which bear the weight and symbol of office (see Isa 9:6; 22:22), and over his heart (implying that they have a constant place in his thoughts [Deut 6:6]). Thus he was to enter the presence of God as the nation’s representative, ever mindful of the nation’s interests, and ever bringing the remembrance of it before God (S. R. Driver, Exodus, 306).

[28:30]  ⁵⁷⁰ sn The Urim and the Thummim were two objects intended for determining the divine will. There is no clear evidence of their size or shape or the material of which they were made, but they seem to have been familiar items to Moses and the people. The best example of their use comes from 1 Sam 14:36-42. Some have suggested from the etymologies that they were light and dark objects respectively, perhaps stones or sticks or some other object. They seem to have fallen out of use after the Davidic period when the prophetic oracles became popular. It may be that the title “breastpiece of judgment” indicates that these objects were used for making “decisions” (J. P. Hyatt, Exodus [NCBC], 283-84). U. Cassuto has the most thorough treatment of the subject (Exodus, 378-82); he lists several very clear rules for their uses gathered from their instances in the Bible, including that they were a form of sacred lot, that priests or leaders of the people only could use them, and that they were used for discovering the divine will in areas that were beyond human knowledge.

[28:30]  ⁵⁷¹ tn Or “judgment” (KJV, ASV, NASB, NRSV). The term is מִשְׁפָּט (mishpat), the same word that describes the breastpiece that held the two objects. Here it is translated “decisions” since the Urim and Thummim contained in the breastpiece represented the means by which the Lord made decisions for the Israelites. The high priest bore the responsibility of discerning the divine will on matters of national importance.

[28:31]  ⁵⁷² tn The מְעִיל (mÿ’il), according to S. R. Driver (Exodus, 307), is a long robe worn over the ephod, perhaps open down the front, with sleeves. It is made of finer material than ordinary cloaks because it was to be worn by people in positions of rank.

[28:32]  ⁵⁷³ tn Heb “mouth” or “opening” (פִּי, pi; in construct).

[28:32]  ⁵⁷⁴ tn The “mouth of its head” probably means its neck; it may be rendered “the opening for the head,” except the pronominal suffix would have to refer to Aaron, and that is not immediately within the context.

[28:32]  ⁵⁷⁵ tn Or “woven work” (KJV, ASV, NASB), that is, “the work of a weaver.” The expression suggests that the weaving was from the fabric edges itself and not something woven and then added to the robe. It was obviously intended to keep the opening from fraying.

[28:32]  ⁵⁷⁶ tn The expression כְּפִי תַחְרָא (kÿfi takhra’) is difficult. It was early rendered “like the opening of a coat of mail.” It occurs only here and in the parallel 39:23. Tg. Onq. has “coat of mail.” S. R. Driver suggests “a linen corselet,” after the Greek (Exodus, 308). See J. Cohen, “A Samaritan Authentication of the Rabbinic Interpretation of kephi tahra’,” VT 24 (1974): 361-66.

[28:32]  ⁵⁷⁷ tn The verb is the Niphal imperfect, here given the nuance of potential imperfect. Here it serves in a final clause (purpose/result), introduced only by the negative (see GKC 503-4 §165.a).

[28:33]  ⁵⁷⁸ sn This must mean round balls of yarn that looked like pomegranates. The fruit was very common in the land, but there is no indication of the reason for its choice here. Pomegranates are found in decorative schemes in Ugarit, probably as signs of fertility. It may be that here they represent the blessing of God on Israel in the land. The bells that are between them possibly have the intent of drawing God’s attention as the priest moves and the bells jingle (anthropomorphic, to be sure), or that the people would know that the priest was still alive and moving inside. Some have suggested that the pomegranate may have recalled the forbidden fruit eaten in the garden (the gems already have referred to the garden), the reason for the priest entering for atonement, and the bells would divert the eye (of God) to remind him of the need. This is possible but far from supportable, since nothing is said of the reason, nor is the fruit in the garden identified.

[28:33]  ⁵⁷⁹ tn The text repeats the idea: “you will make for its hem…all around its hem.”

[28:34]  ⁵⁸⁰ tn The words “the pattern is to be” are not in the Hebrew text, but are supplied in the translation for clarity and for stylistic reasons.

[28:35]  ⁵⁸¹ tn Heb “it”; the referent (the robe) has been specified in the translation for clarity.

[28:35]  ⁵⁸² tn The form is a Piel infinitive construct with the lamed (ל) preposition: “to minister” or “to serve.” It may be taken epexegetically here, “while serving,” although S. R. Driver takes it as a purpose, “in order that he may minister” (Exodus, 308). The point then would be that he dare not enter into the Holy Place without wearing it.

[28:35]  ⁵⁸³ sn God would hear the bells and be reminded that this priest was in his presence representing the nation and that the priest had followed the rules of the sanctuary by wearing the appropriate robes with their attachments.

[28:36]  ⁵⁸⁴ 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]  ⁵⁸⁵ tn Heb “the engravings of a seal”; this phrase is an adverbial accusative of manner.

[28:36]  ⁵⁸⁶ 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.

[28:37]  ⁵⁸⁷ tn The verb is the perfect tense with the vav (ו) consecutive; it follows the same at the beginning of the verse. Since the first verb is equal to the imperfect of instruction, this could be as well, but it is more likely to be subordinated to express the purpose of the former.

[28:37]  ⁵⁸⁸ tn Heb “it will be,” an instruction imperfect.

[28:38]  ⁵⁸⁹ tn The construction “the iniquity of the holy things” is difficult. “Holy things” is explained in the passage by all the gifts the people bring and consecrate to Yahweh. But there will inevitably be iniquity involved. U. Cassuto explains that Aaron “will atone for all the transgressions committed in connection with the order of the service, the purity of the consecrated things, or the use of the holy gifts, for the declaration engraved on the plate will prove that everything was intended to be holy to the Lord, and if aught was done irregularly, the intention at least was good” (Exodus, 385).

[28:38]  ⁵⁹⁰ tn The clause reads: “according to/by all the gifts of their holiness.” The genitive is an attributive genitive, the suffix on it referring to the whole bound construction – “their holy gifts.” The idea of the line is that the people will consecrate as holy things gifts they bring to the sanctuary.

[28:38]  ⁵⁹¹ tn This clause is the infinitive construct with the lamed preposition, followed by the prepositional phrase: “for acceptance for them.” This infinitive provides the purpose or result of the act of wearing the dedicatory frontlet – that they will be acceptable.

[28:39]  ⁵⁹² tn It is difficult to know how to translate וְשִׁבַּצְּתָּ (vÿshibbatsta); it is a Piel perfect with the vav (ו) consecutive, and so equal to the imperfect of instruction. Some have thought that this verb describes a type of weaving and that the root may indicate that the cloth had something of a pattern to it by means of alternate weaving of the threads. It was the work of a weaver (39:27) and not so detailed as certain other fabrics (26:1), but it was more than plain weaving (S. R. Driver, Exodus, 310). Here, however, it may be that the fabric is assumed to be in existence and that the action has to do with sewing (C. Houtman, Exodus, 3:475, 517).

[28:40]  ⁵⁹³ sn This refers to a band of linen wrapped around the head, forming something like a brimless convex cap, resembling something like a half egg. It refers to the headgear of ordinary priests only (see S. R. Driver, Exodus, 310-11).

[28:41]  ⁵⁹⁴ sn The instructions in this verse anticipate chap. 29, as well as the ordination ceremony described in Lev 8 and 9. The anointing of Aaron is specifically required in the Law, for he is to be the High Priest. The expression “ordain them” might also be translated as “install them” or “consecrate them”; it literally reads “and fill their hands,” an expression for the consecration offering for priesthood in Lev 8:33. The final instruction to sanctify them will involve the ritual of the atoning sacrifices to make the priests acceptable in the sanctuary.

[28:41]  ⁵⁹⁵ tn Heb “fill their hand.” As a result of this installation ceremony they will be officially designated for the work. It seems likely that the concept derives from the notion of putting the priestly responsibilities under their control (i.e., “filling their hands” with work). See note on the phrase “ordained seven days” in Lev 8:33.

[28:41]  ⁵⁹⁶ tn Traditionally “sanctify them” (KJV, ASV).

[28:42]  ⁵⁹⁷ tn Heb “naked flesh” (so NAB, NRSV); KJV “nakedness.”

[28:42]  ⁵⁹⁸ tn Heb “be.”

[28:43]  ⁵⁹⁹ tn The construction for this temporal clause is the infinitive construct with the temporal preposition bet (ב) and the suffixed subjective genitive.

[28:43]  ⁶⁰⁰ tn This construction is also the temporal clause with the infinitive construct and the temporal preposition bet (ב) and the suffixed subjective genitive.

[28:43]  ⁶⁰¹ tn The text has וְלאֹ־יִשְׂאוּ עָוֹן וָמֵתוּ (vÿlo’-yis’u ’avon vametu). The imperfect tense here introduces a final clause, yielding a purpose or result translation (“in order that” or “so that”). The last verb is the perfect tense with the vav consecutive, and so it too is equal to a final imperfect – but it would show the result of bearing the iniquity. The idea is that if they approached the holy things with a lack of modesty, perhaps like the pagans who have nakedness and sexuality as part of the religious ritual, they would pollute the holy things, and it would be reckoned to them for iniquity and they would die.

[28:43]  ⁶⁰² tn Heb “seed.”

[28:43]  ⁶⁰³ sn So the priests were to make intercession for the people, give decisions from God’s revealed will, enter his presence in purity, and represent holiness to Yahweh. The clothing of the priests provided for these functions, but in a way that brought honor and dignity. A priest was, therefore, to serve in purity, holiness, and fear (Malachi). There is much that can be derived from this chapter to form principles of spiritual leadership, but the overall point can be worded this way: Those whom God selects to minister to the congregation through intercessory prayer, divine counsel, and sacrificial worship, must always represent the holiness of Yahweh in their activities and demeanor.

[29:1]  ⁶⁰⁴ sn Chap. 29 is a rather long, involved discussion of the consecration of Aaron the priest. It is similar to the ordination service in Lev 8. In fact, the execution of what is instructed here is narrated there. But these instructions must have been formulated after or in conjunction with Lev 1-7, for they presuppose a knowledge of the sacrifices. The bulk of the chapter is the consecration of the priests: 1-35. It has the preparation (1-3), washing (4), investiture and anointing (5-9), sin offering (10-14), burnt offering (15-18), installation peace offering (19-26, 31-34), other offerings’ rulings (27-30), and the duration of the ritual (35). Then there is the consecration of the altar (36-37), and the oblations (38-46). There are many possibilities for the study and exposition of this material. The whole chapter is the consecration of tabernacle, altar, people, and most of all the priests. God was beginning the holy operations with sacral ritual. So the overall message would be: Everyone who ministers, everyone who worships, and everything they use in the presence of Yahweh, must be set apart to God by the cleansing, enabling, and sanctifying work of God.

[29:1]  ⁶⁰⁵ tn Heb “the thing.”

[29:1]  ⁶⁰⁶ tn Literally: “take one bull, a ‘son’ of the herd.”

[29:1]  ⁶⁰⁷ tn The word תָּמִים (tamim) means “perfect.” The animals could not have diseases or be crippled or blind (see Mal 1). The requirement was designed to ensure that the people would give the best they had to Yahweh. The typology pointed to the sinless Messiah who would fulfill all these sacrifices in his one sacrifice on the cross.

[29:2]  ⁶⁰⁸ sn This will be for the minkhah (מִנְחָה) offering (Lev 2), which was to accompany the animal sacrifices.

[29:2]  ⁶⁰⁹ tn Or “anointed” (KJV, ASV).

[29:2]  ⁶¹⁰ tn The “fine flour” is here an adverbial accusative, explaining the material from which these items were made. The flour is to be finely sifted, and from the wheat, not the barley, which was often the material used by the poor. Fine flour, no leaven, and perfect animals, without blemishes, were to be gathered for this service.

[29:3]  ⁶¹¹ tn The verb קָרַב (qarav) in the Hiphil means to “bring near” to the altar, or, to offer something to God. These gifts will, therefore, be offered to him for the service of this ritual.

[29:3]  ⁶¹² tn Heb “and with.”

[29:4]  ⁶¹³ tn Here too the verb is Hiphil (now imperfect) meaning “bring near” the altar. The choice of this verb indicates that they were not merely being brought near, but that they were being formally presented to Yahweh as the offerings were.

[29:4]  ⁶¹⁴ sn This is the washing referred to in Lev 8:6. This is a complete washing, not just of the hands and feet that would follow in the course of service. It had to serve as a symbolic ritual cleansing or purifying as the initial stage in the consecration. The imagery of washing will be used in the NT for regeneration (Titus 3:5).

[29:5]  ⁶¹⁵ tn The Hiphil of לָבַשׁ (lavash, “to clothe”) will take double accusatives; so the sign of the accusative is with Aaron, and then with the articles of clothing. The translation will have to treat Aaron as the direct object and the articles as indirect objects, because Aaron receives the prominence in the verse – you will clothe Aaron.

[29:5]  ⁶¹⁶ tn The verb used in this last clause is a denominative verb from the word for ephod. And so “ephod the ephod on him” means “fasten as an ephod the ephod on him” (S. R. Driver, Exodus, 316).

[29:6]  ⁶¹⁷ 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.

[29:7]  ⁶¹⁸ sn The act of anointing was meant to set him apart for this holy service within the house of Yahweh. The psalms indicate that no oil was spared in this ritual, for it ran down his beard and to the hem of his garment. Oil of anointing was used for all major offices (giving the label with the passive adjective “mashiah” (or “messiah”) to anyone anointed. In the further revelation of Scripture, the oil came to signify the enablement as well as the setting apart, and often the Holy Spirit came on the person at the anointing with oil. The olive oil was a symbol of the Spirit in the OT as well (Zech 4:4-6). And in the NT “anointing” signifies empowerment by the Holy Spirit for service.

[29:9]  ⁶¹⁹ tc Hebrew has both the objective pronoun “them” and the names “Aaron and his sons.” Neither the LXX nor Leviticus 8:13 has “Aaron and his sons,” suggesting that this may have been a later gloss in the text.

[29:9]  ⁶²⁰ tn Heb “and you will fill the hand” and so “consecrate” or “ordain.” The verb draws together the individual acts of the process.

[29:10]  ⁶²¹ tn The verb is singular, agreeing with the first of the compound subject – Aaron.

[29:10]  ⁶²² sn The details of these offerings have to be determined from a careful study of Leviticus. There is a good deal of debate over the meaning of laying hands on the animals. At the very least it identifies the animal formally as their sacrifice. But it may very well indicate that the animal is a substitute for them as well, given the nature and the effect of the sacrifices.

[29:12]  ⁶²³ sn This act seems to have signified the efficacious nature of the blood, since the horns represented power. This is part of the ritual of the sin offering for laity, because before the priests become priests they are treated as laity. The offering is better described as a purification offering rather than a sin offering, because it was offered, according to Leviticus, for both sins and impurities. Moreover, it was offered primarily to purify the sanctuary so that the once-defiled or sinful person could enter (see J. Milgrom, Leviticus [AB]).

[29:12]  ⁶²⁴ tn The phrase “rest of” has been supplied in the translation for clarification.

[29:13]  ⁶²⁵ tn S. R. Driver suggests that this is the appendix or an appendix, both here and in v. 22 (Exodus, 320). “The surplus, the appendage of liver, found with cow, sheep, or goat, but not with humans: Lobus caudatus” (HALOT 453 s.v. יֹתֶרֶת).

[29:13]  ⁶²⁶ tn Heb “turn [them] into sweet smoke” since the word is used for burning incense.

[29:14]  ⁶²⁷ tn Heb “burn with fire.”

[29:14]  ⁶²⁸ sn This is to be done because there is no priesthood yet. Once they are installed, then the sin/purification offering is to be eaten by the officiating priests as a sign that the offering was received. But priests could not consume their own sin offering.

[29:14]  ⁶²⁹ sn There were two kinds of “purification offering,” those made with confession for sin and those made without. The title needs to cover both of them, and if it is called in the traditional way “the sin offering,” that will convey that when people offered it for skin diseases, menstruation, or having babies, they had sinned. That was not the case. Moreover, it is usual to translate the names of the sacrifices by what they do more than what they cover – so peace offering, reparation offering, and purification offering.

[29:18]  ⁶³⁰ tn Heb “turn to sweet smoke.”

[29:18]  ⁶³¹ 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]  ⁶³² 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]  ⁶³³ 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.

[29:20]  ⁶³⁴ sn By this ritual the priests were set apart completely to the service of God. The ear represented the organ of hearing (as in “ears you have dug” in Ps 40 or “awakens my ear” in Isa 50), and this had to be set apart to God so that they could hear the Word of God. The thumb and the hand represented the instrument to be used for all ministry, and so everything that they “put their hand to” had to be dedicated to God and appropriate for his service. The toe set the foot apart to God, meaning that the walk of the priest had to be consecrated – where he went, how he conducted himself, what life he lived, all belonged to God now.

[29:21]  ⁶³⁵ tn Here “it” has been supplied.

[29:21]  ⁶³⁶ tn The verb in this instance is Qal and not Piel, “to be holy” rather than “sanctify.” The result of all this ritual is that Aaron and his sons will be set aside and distinct in their life and their service.

[29:22]  ⁶³⁷ tn S. R. Driver suggests that this is the appendix or an appendix, both here and in v. 13 (Exodus, 320). “The surplus, the appendage of liver, found with cow, sheep, or goat, but not with humans: Lobus caudatus” (HALOT 453 s.v. יֹתֶרֶת).

[29:22]  ⁶³⁸ tn Heb “filling.”

[29:24]  ⁶³⁹ tn Heb “the whole” or “the all.”

[29:24]  ⁶⁴⁰ tn Heb “palms.”

[29:24]  ⁶⁴¹ 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.

[29:25]  ⁶⁴² tn “turn to sweet smoke.”

[29:25]  ⁶⁴³ tn “them” has been supplied.

[29:27]  ⁶⁴⁴ sn These are the two special priestly offerings: the wave offering (from the verb “to wave”) and the “presentation offering” (older English: heave offering; from a verb “to be high,” in Hiphil meaning “to lift up,” an item separated from the offering, a contribution). The two are then clarified with two corresponding relative clauses containing two Hophals: “which was waved and which was presented.” In making sacrifices, the breast and the thigh belong to the priests.

[29:29]  ⁶⁴⁵ tn The construction is an infinitive construct with a lamed (ל) preposition. The form simply means “for anointing,” but it serves to express the purpose or result of their inheriting the sacred garments.

[29:29]  ⁶⁴⁶ tn This form is a Piel infinitive construct with a lamed (ל) preposition. It literally reads “for filling the hands,” the idiom used throughout this chapter for ordination or installation. Here too it has a parallel use of purpose or result.

[29:30]  ⁶⁴⁷ tn Heb “after him”; NCV, NLT “after Aaron.”

[29:30]  ⁶⁴⁸ 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]  ⁶⁴⁹ 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.

[29:31]  ⁶⁵⁰ tn Or “boil” (see Lev 8:31).

[29:31]  ⁶⁵¹ sn The “holy place” must be in the courtyard of the sanctuary. Lev 8:31 says it is to be cooked at the entrance of the tent of meeting. Here it says it will be eaten there as well. This, then, becomes a communion sacrifice, a peace offering which was a shared meal. Eating a communal meal in a holy place was meant to signify that the worshipers and the priests were at peace with God.

[29:33]  ⁶⁵² tn The clause is a relative clause modifying “those things,” the direct object of the verb “eat.” The relative clause has a resumptive pronoun: “which atonement was made by them” becomes “by which atonement was made.” The verb is a Pual perfect of כִּפֵּר (kipper, “to expiate, atone, pacify”).

[29:33]  ⁶⁵³ tn The Hebrew word is “stranger, alien” (זָר, zar). But in this context it means anyone who is not a priest (see S. R. Driver, Exodus, 324).

[29:34]  ⁶⁵⁴ tn Or “ordination offerings” (Heb “fillings”).

[29:34]  ⁶⁵⁵ tn The verb in the conditional clause is a Niphal imperfect of יָתַר (yatar); this verb is repeated in the next clause (as a Niphal participle) as the direct object of the verb “you will burn” (a Qal perfect with a vav [ו] consecutive to form the instruction).

[29:34]  ⁶⁵⁶ tn Heb “burn with fire.”

[29:34]  ⁶⁵⁷ tn The verb is a Niphal imperfect negated. It expresses the prohibition against eating this, but in the passive voice: “it will not be eaten,” or stronger, “it must not be eaten.”

[29:35]  ⁶⁵⁸ tn Heb “you will fill their hand.”

[29:35]  ⁶⁵⁹ tn The “seven days” is the adverbial accusative explaining that the ritual of the filling should continue daily for a week. Leviticus makes it clear that they are not to leave the sanctuary.

[29:36]  ⁶⁶⁰ tn The construction uses a genitive: “a bull of the sin offering,” which means, a bull that is designated for a sin (or better, purification) offering.

[29:36]  ⁶⁶¹ sn It is difficult to understand how this verse is to be harmonized with the other passages. The ceremony in the earlier passages deals with atonement made for the priests, for people. But here it is the altar that is being sanctified. The “sin [purification] offering” seems to be for purification of the sanctuary and altar to receive people in their worship.

[29:36]  ⁶⁶² tn The verb is וְחִטֵּאתָ (vÿhitte’ta), a Piel perfect of the word usually translated “to sin.” Here it may be interpreted as a privative Piel (as in Ps 51:7 [9]), with the sense of “un-sin” or “remove sin.” It could also be interpreted as related to the word for “sin offering,” and so be a denominative verb. It means “to purify, cleanse.” The Hebrews understood that sin and contamination could corrupt and pollute even things, and so they had to be purged.

[29:36]  ⁶⁶³ tn The construction is a Piel infinitive construct in an adverbial clause. The preposition bet (ב) that begins the clause could be taken as a temporal preposition, but in this context it seems to express the means by which the altar was purged of contamination – “in your making atonement” is “by [your] making atonement.”

[29:37]  ⁶⁶⁴ tn Once again this is an adverbial accusative of time. Each day for seven days the ritual at the altar is to be followed.

[29:37]  ⁶⁶⁵ tn The construction is the superlative genitive: “holy of holies,” or “most holy.”

[29:37]  ⁶⁶⁶ sn This line states an unusual principle, meant to preserve the sanctity of the altar. S. R. Driver explains it this way (Exodus, 325): If anything comes in contact with the altar, it becomes holy and must remain in the sanctuary for Yahweh’s use. If a person touches the altar, he likewise becomes holy and cannot return to the profane regions. He will be given over to God to be dealt with as God pleases. Anyone who was not qualified to touch the altar did not dare approach it, for contact would have meant that he was no longer free to leave but was God’s holy possession – and might pay for it with his life (see Exod 30:29; Lev 6:18b, 27; and Ezek 46:20).

[29:38]  ⁶⁶⁷ tn The verb is “you will do,” “you will make.” It clearly refers to offering the animals on the altar, but may emphasize all the preparation that was involved in the process.

[29:39]  ⁶⁶⁸ tn Heb “between the two evenings” or “between the two settings” (בֵּין הָעַרְבָּיִם, ben ha’arbayim). This expression has had a good deal of discussion. (1) Tg. Onq. says “between the two suns,” which the Talmud explains as the time between the sunset and the time the stars become visible. More technically, the first “evening” would be the time between sunset and the appearance of the crescent moon, and the second “evening” the next hour, or from the appearance of the crescent moon to full darkness (see Deut 16:6 – “at the going down of the sun”). (2) Saadia, Rashi, and Kimchi say the first evening is when the sun begins to decline in the west and cast its shadows, and the second evening is the beginning of night. (3) The view adopted by the Pharisees and the Talmudists (b. Pesahim 61a) is that the first evening is when the heat of the sun begins to decrease, and the second evening begins at sunset, or, roughly from 3-5 p.m. The Mishnah (m. Pesahim 5:1) indicates the lamb was killed about 2:30 p.m. – anything before noon was not valid. S. R. Driver concludes from this survey that the first view is probably the best, although the last view was the traditionally accepted one (Exodus, 89-90). Late afternoon or early evening seems to be intended, the time of twilight perhaps.

[29:40]  ⁶⁶⁹ tn The phrase “of an ephah” has been supplied for clarity (cf. Num 28:5). The ephah was a commonly used dry measure whose capacity is now uncertain: “Quotations given for the ephah vary from ca. 45 to 20 liters” (C. Houtman, Exodus, 2:340-41).

[29:40]  ⁶⁷⁰ tn “Hin” is a transliterated Hebrew word that seems to have an Egyptian derivation. The amount of liquid measured by a hin is uncertain: “Its presumed capacity varies from about 3,5 liters to 7,5 liters” (C. Houtman, Exodus, 3:550).

[29:42]  ⁶⁷¹ tn The translation has “regular” instead of “continually,” because they will be preparing this twice a day.

[29:42]  ⁶⁷² tn The relative clause identifies the place in front of the Tent as the place that Yahweh would meet Moses. The main verb of the clause is אִוָּעֵד (’ivva’ed), a Niphal imperfect of the verb יָעַד (ya’ad), the verb that is cognate to the name “tent of meeting” – hence the name. This clause leads into the next four verses.

[29:43]  ⁶⁷³ tn The verb now is a Niphal perfect from the same root, with a vav (ו) consecutive. It simply continues the preceding verb, announcing now that he would meet the people.

[29:43]  ⁶⁷⁴ tn Or “will be sanctified by my glory” (KJV and ASV both similar).

[29:44]  ⁶⁷⁵ tn This verse affirms the same point as the last, but now with an active verb: “I will set apart as holy” (or “I will sanctify”). This verse, then, probably introduces the conclusion of the chapter: “So I will….”

[29:45]  ⁶⁷⁶ tn The verb has the root שָׁכַן (shakan), from which came the word for the dwelling place, or sanctuary, itself (מִשְׁכָּן, mishkan). It is also used for the description of “the Shekinah glory.” God is affirming that he will reside in the midst of his people.

[30:1]  ⁶⁷⁷ sn Why this section has been held until now is a mystery. One would have expected to find it with the instructions for the other furnishings. The widespread contemporary view that it was composed later does not answer the question, it merely moves the issue to the work of an editor rather than the author. N. M. Sarna notes concerning the items in chapter 30 that “all the materials for these final items were anticipated in the list of invited donations in 25:3-6” and that they were not needed for installing Aaron and his sons (Exodus [JPSTC], 193). Verses 1-10 can be divided into three sections: the instructions for building the incense altar (1-5), its placement (6), and its proper use (7-10).

[30:1]  ⁶⁷⁸ tn The expression is מִזְבֵּחַ מִקְטַר קְטֹרֶת (mizbeakh miqtar qÿtoret), either “an altar, namely an altar of incense,” or “an altar, [for] burning incense.” The second noun is “altar of incense,” although some suggest it is an active noun meaning “burning.” If the former, then it is in apposition to the word for “altar” (which is not in construct). The last noun is “incense” or “sweet smoke.” It either qualifies the “altar of incense” or serves as the object of the active noun. B. Jacob says that in order to designate that this altar be used only for incense, the Torah prepared the second word for this passage alone. It specifies the kind of altar this is (Exodus, 828).

[30:1]  ⁶⁷⁹ tn This is an adverbial accusative explaining the material used in building the altar.

[30:1]  ⁶⁸⁰ sn See M. Haran, “The Uses of Incense in Ancient Israel Ritual,” VT 10 (1960): 113-15; N. Glueck, “Incense Altars,” Translating and Understanding the Old Testament, 325-29.

[30:2]  ⁶⁸¹ tn Heb “a cubit.”

[30:2]  ⁶⁸² tn Heb “two cubits.”

[30:2]  ⁶⁸³ tn Heb “its horns from it.”

[30:3]  ⁶⁸⁴ tn Heb “roof.”

[30:3]  ⁶⁸⁵ tn Heb “its walls around.”

[30:3]  ⁶⁸⁶ tn Heb “and make for it border gold around.” The verb is a consecutive perfect. See Exod 25:11, where the ark also has such a molding.

[30:4]  ⁶⁸⁷ sn Since it was a small altar, it needed only two rings, one on either side, in order to be carried. The second clause clarifies that the rings should be on the sides, the right and the left, as you approach the altar.

[30:4]  ⁶⁸⁸ tn Heb “And it”; this refers to the rings collectively in their placement on the box, and so the word “rings” has been used to clarify the referent for the modern reader.

[30:4]  ⁶⁸⁹ tn Heb “for houses.”

[30:7]  ⁶⁹⁰ tn The text uses a cognate accusative (“incense”) with the verb “to burn” or “to make into incense/sweet smoke.” Then, the noun “sweet spices” is added in apposition to clarify the incense as sweet.

[30:7]  ⁶⁹¹ tn The Hebrew is בְּהֵיטִיבוֹ (bÿhetivo), a Hiphil infinitive construct serving in a temporal clause. The Hebrew verb means “to make good” and so in this context “to fix” or “to dress.” This refers to cleansing and trimming the lamps.

[30:7]  ⁶⁹² sn The point of the little golden altar of incense is normally for intercessory prayer, and then at the Day of Atonement for blood applied atonement. The instructions for making it show that God wanted his people to make a place for prayer. The instructions for its use show that God expects that the requests of his people will be pleasing to him.

[30:10]  ⁶⁹³ tn The word “atonements” (plural in Hebrew) is a genitive showing the result or product of the sacrifice made.

[30:10]  ⁶⁹⁴ sn This ruling presupposes that the instruction for the Day of Atonement has been given, or at the very least, is to be given shortly. That is the one day of the year that all sin and all ritual impurity would be removed.

[30:10]  ⁶⁹⁵ sn The phrase “most holy to the Lord” means that the altar cannot be used for any other purpose than what is stated here.

[30:11]  ⁶⁹⁶ sn This brief section has been interpreted a number of ways by biblical scholars (for a good survey and discussion, see B. Jacob, Exodus, 829-35). In this context the danger of erecting and caring for a sanctuary may have been in view. A census would be taken to count the losses and to cover the danger of coming into such proximity with the holy place; payment was made to ransom the lives of the people numbered so that they would not die. The money collected would then be used for the care of the sanctuary. The principle was fairly straightforward: Those numbered among the redeemed of the Lord were to support the work of the Lord to maintain their fellowship with the covenant. The passage is fairly easy to outline: I. Every covenant member must give a ransom for his life to avoid death (11-12); II. The ransom is the same for all, whether rich or poor (13-15); and III. The ransom money supports the sanctuary as a memorial for the ransomed (16).

[30:11]  ⁶⁹⁷ tn Heb “and Yahweh spoke to Moses, saying.” This full means for introducing a quotation from the Lord is used again in 30:17, 22; 31:1; and 40:1. It appears first in 6:10. Cynthia L. Miller discusses its use in detail (The Representation of Speech in Biblical Hebrew Narrative, 373-86).

[30:12]  ⁶⁹⁸ tn The expression is “when you take [lift up] the sum [head] of the Israelites.”

[30:12]  ⁶⁹⁹ tn The form is לִפְקֻדֵיהֶם (lifqudehem, “according to those that are numbered of/by them”) from the verb פָּקַד (paqad, “to visit”). But the idea of this word seems more to be that of changing or determining the destiny, and so “appoint” and “number” become clear categories of meaning for the word. Here it simply refers to the census, but when this word is used for a census it often involves mustering an army for a military purpose. Here there is no indication of a war, but it may be laying down the principle that when they should do this, here is the price. B. Jacob (Exodus, 835) uses Num 31 as a good illustration, showing that the warrior was essentially a murderer, if he killed anyone in battle. For this reason his blood was forfeit; if he survived he must pay a כֹּפֶר (kofer) because every human life possesses value and must be atoned for. The payment during the census represented a “presumptive ransom” so that they could not be faulted for what they might do in war.

[30:12]  ⁷⁰⁰ tn The “ransom” is כֹּפֶר (kofer), a word related to words translated “atone” and “atonement.” Here the noun refers to what is paid for the life. The idea is that of delivering or redeeming by a substitute – here the substitute is the money. If they paid the amount, their lives would be safe (W. C. Kaiser, Jr., “Exodus,” EBC 2:473).

[30:12]  ⁷⁰¹ tn The temporal clause uses a preposition, an infinitive construct, and then an accusative. The subject is supplied: “in numbering them” means “when [you] number them.” The verb could also be rendered “when you muster them.”

[30:13]  ⁷⁰² sn Each man was to pass in front of the counting officer and join those already counted on the other side.

[30:13]  ⁷⁰³ sn The half shekel weight of silver would be about one-fifth of an ounce (6 grams).

[30:13]  ⁷⁰⁴ sn It appears that some standard is in view for the amount of a shekel weight. The sanctuary shekel is sometimes considered to be twice the value of the ordinary shekel. The “gerah,” also of uncertain meaning, was mentioned as a reference point for the ancient reader to understand the value of the required payment. It may also be that the expression meant “a sacred shekel” and looked at the purpose more – a shekel for sanctuary dues. This would mean that the standard of the shekel weight was set because it was the traditional amount of sacred dues (S. R. Driver, Exodus, 333). “Though there is no certainty, the shekel is said to weigh about 11,5 grams…Whether an official standard is meant [by ‘sanctuary shekel’] or whether the sanctuary shekel had a different weight than the ‘ordinary’ shekel is not known” (C. Houtman, Exodus, 3:181).

[30:13]  ⁷⁰⁵ tn Or “contribution” (תְּרוּמָה, tÿrumah).

[30:15]  ⁷⁰⁶ tn Or “pay more.”

[30:15]  ⁷⁰⁷ tn The form is לָתֵת (latet), the Qal infinitive construct with the lamed preposition. The infinitive here is explaining the preceding verbs. They are not to increase or diminish the amount “in paying the offering.” The construction approximates a temporal clause.

[30:15]  ⁷⁰⁸ tn This infinitive construct (לְכַפֵּר, lÿkhapper) provides the purpose of the giving the offering – to atone.

[30:16]  ⁷⁰⁹ tn Heb “the silver of the atonements.” The genitive here is the result (as in “sheep of slaughter”) telling what the money will be used for (see R. J. Williams, Hebrew Syntax, 11, §44).

[30:16]  ⁷¹⁰ sn The idea of “service” is maintenance and care of the sanctuary and its service, meaning the morning and evening sacrifices and the other elements to be used.

[30:16]  ⁷¹¹ sn S. R. Driver says this is “to keep Jehovah in continual remembrance of the ransom which had been paid for their lives” (Exodus, 334).

[30:16]  ⁷¹² tn The infinitive could be taken in a couple of ways here. It could be an epexegetical infinitive: “making atonement.” Or it could be the infinitive expressing result: “so that atonement will be made for your lives.”

[30:17]  ⁷¹³ sn Another piece of furniture is now introduced, the laver, or washing basin. It was a round (the root means to be round) basin for holding water, but it had to be up on a pedestal or base to let water run out (through taps of some kind) for the priests to wash – they could not simply dip dirty hands into the basin. This was for the priests primarily to wash their hands and feet before entering the tent. It stood in the courtyard between the altar and the tent. No dimensions are given. The passage can be divided into three sections: the instructions (17-18), the rules for washing (19-20), and the reminder that this is a perpetual statute.

[30:17]  ⁷¹⁴ tn Heb “and Yahweh spoke to Moses, saying.”

[30:18]  ⁷¹⁵ sn The metal for this object was obtained from the women from their mirrors (see Exod 38:8).

[30:18]  ⁷¹⁶ tn Heb “and its stand bronze.”

[30:18]  ⁷¹⁷ tn The form is the adverb “there” with the directive qamets-he ( ָה).

[30:19]  ⁷¹⁸ tn That is, from water from it.

[30:20]  ⁷¹⁹ tn The form is an infinitive construct with the temporal preposition bet (ב), and a suffixed subjective genitive: “in their going in,” or, whenever they enter.

[30:20]  ⁷²⁰ tn “Water” is an adverbial accusative of means, and so is translated “with water.” Gesenius classifies this with verbs of “covering with something.” But he prefers to emend the text with a preposition (see GKC 369 §117.y, n. 1).

[30:20]  ⁷²¹ tn The verb is a Qal imperfect with a nuance of final imperfect. The purpose/result clause here is indicated only with the conjunction: “and they do not die.” But clearly from the context this is the intended result of their washing – it is in order that they not die.

[30:20]  ⁷²² tn Here, too, the infinitive is used in a temporal clause construction. The verb נָגַשׁ (nagash) is the common verb used for drawing near to the altar to make offerings – the official duties of the priest.

[30:20]  ⁷²³ tn The text uses two infinitives construct: “to minister to burn incense”; the first is the general term and expresses the purpose of the drawing near, and the second infinitive is epexegetical, explaining the first infinitive.

[30:20]  ⁷²⁴ tn The translation “as an offering made by fire” is a standard rendering of the one word in the text that appears to refer to “fire.” Milgrom and others contend that it simply means a “gift” (Leviticus 1-16, 161).

[30:21]  ⁷²⁵ tn Heb “and [then] they will wash.”

[30:21]  ⁷²⁶ tn The verb is “it will be.”

[30:21]  ⁷²⁷ tn Heb “for his seed.”

[30:21]  ⁷²⁸ tn Or “for generations to come”; it literally is “to their generations.”

[30:22]  ⁷²⁹ sn The chapter ends with these two sections. The oil (22-33) is the mark of consecration, and the incense (34-38) is a mark of pleasing service, especially in prayer. So the essence of the message of the chapter is that the servants of God must be set apart by the Spirit for ministry and must be pleasing to God in the ministry.

[30:22]  ⁷³⁰ tn Heb “and Yahweh spoke to Moses, saying.”

[30:23]  ⁷³¹ tn The construction uses the imperative “take,” but before it is the independent pronoun to add emphasis to it. After the imperative is the ethical dative (lit. “to you”) to stress the task to Moses as a personal responsibility: “and you, take to yourself.”

[30:23]  ⁷³² tn Heb “spices head.” This must mean the chief spices, or perhaps the top spice, meaning fine spices or choice spices. See Song 4:14; Ezek 27:22.

[30:23]  ⁷³³ tn Or “500 shekels.” Verse 24 specifies that the sanctuary shekel was the unit for weighing the spices. The total of 1500 shekels for the four spices is estimated at between 77 and 100 pounds, or 17 to 22 kilograms, depending on how much a shekel weighed (C. Houtman, Exodus, 3:576).

[30:23]  ⁷³⁴ sn Myrrh is an aromatic substance that flows from the bark of certain trees in Arabia and Africa and then hardens. “The hardened globules of the gum appear also to have been ground into a powder that would have been easy to store and would have been poured from a container” (J. Durham, Exodus [WBC], 3:406).

[30:24]  ⁷³⁵ tn The words “all weighed” are added for clarity in English.

[30:24]  ⁷³⁶ tn Or “a hin.” A hin of oil is estimated at around one gallon (J. Durham, Exodus [WBC], 3:406).

[30:25]  ⁷³⁷ tn Heb “it.”

[30:25]  ⁷³⁸ tn The word “oil” is an adverbial accusative, indicating the product that results from the verb (R. J. Williams, Hebrew Syntax, §52).

[30:25]  ⁷³⁹ tn The somewhat rare words rendered “a perfumed compound” are both associated with a verbal root having to do with mixing spices and other ingredients to make fragrant ointments. They are used with the next phrase, “the work of a perfumer,” to describe the finished oil as a special mixture of aromatic spices and one requiring the knowledge and skills of an experienced maker.

[30:29]  ⁷⁴⁰ tn The verb is a Piel perfect with vav (ו) consecutive; in this verse it is summarizing or explaining what the anointing has accomplished. This is the effect of the anointing (see Exod 29:36).

[30:29]  ⁷⁴¹ tn This is the superlative genitive again, Heb “holy of holies.”

[30:29]  ⁷⁴² tn See Exod 29:37; as before, this could refer to anything or anyone touching the sanctified items.

[30:30]  ⁷⁴³ tn The perfect tense with vav (ו) consecutive follows the imperfect of instruction; it may be equal to the instruction, but more likely shows the purpose or result of the act.

[30:32]  ⁷⁴⁴ tn Without an expressed subject, the verb may be treated as a passive. Any common use, as in personal hygiene, would be a complete desecration.

[30:33]  ⁷⁴⁵ tn Heb “a stranger,” meaning someone not ordained a priest.

[30:33]  ⁷⁴⁶ sn The rabbinic interpretation of this is that it is a penalty imposed by heaven, that the life will be cut short and the person could die childless.

[30:34]  ⁷⁴⁷ tn The construction is “take to you,” which could be left in that literal sense, but more likely the suffix is an ethical dative, stressing the subject of the imperative.

[30:34]  ⁷⁴⁸ sn This is from a word that means “to drip”; the spice is a balsam that drips from a resinous tree.

[30:34]  ⁷⁴⁹ sn This may be a plant, or it may be from a species of mollusks; it is mentioned in Ugaritic and Akkadian; it gives a pungent odor when burnt.

[30:34]  ⁷⁵⁰ sn This is a gum from plants of the genus Ferula; it has an unpleasant odor, but when mixed with others is pleasant.

[30:34]  ⁷⁵¹ tn The word “spice is repeated here, suggesting that the first three formed half of the ingredient and this spice the other half – but this is conjecture (U. Cassuto, Exodus, 400).

[30:34]  ⁷⁵² tn Heb “of each part there will be an equal part.”

[30:35]  ⁷⁵³ tn This is an accusative of result or product.

[30:35]  ⁷⁵⁴ tn The word is in apposition to “incense,” further defining the kind of incense that is to be made.

[30:35]  ⁷⁵⁵ 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.

[30:38]  ⁷⁵⁶ tn Or to smell it, to use for the maker’s own pleasure.

[31:1]  ⁷⁵⁷ sn The next unit describes the preparation of skilled workers to build all that has been listed now for several chapters. This chapter would have been the bridge to the building of the sanctuary (35-39) if it were not for the idolatrous interlude. God called individuals and prepared them by his Spirit to be skilled to do the work for the tabernacle. If this were the substance of an exposition, it would clearly be a message on gifted people doing the work – close to the spiritual lesson of Ephesians 4. There would be two levels of meaning: the physical, which looks at the skilled artisans providing for a place to worship Yahweh, and the spiritual, which would bring in the Spirit-filled servants of God participating in building up his kingdom.

[31:1]  ⁷⁵⁸ tn Heb “and Yahweh spoke to Moses, saying.”

[31:2]  ⁷⁵⁹ tn Heb “called by name.” This expression means that the person was specifically chosen for some important task (S. R. Driver, Exodus, 342). See the expression with Cyrus in Isa 45:3-4.

[31:3]  ⁷⁶⁰ sn The expression in the Bible means that the individual was given special, supernatural enablement to do what God wanted done. It usually is said of someone with exceptional power or ability. The image of “filling” usually means under the control of the Spirit, so that the Spirit is the dominant force in the life.

[31:3]  ⁷⁶¹ sn The following qualities are the ways in which the Spirit’s enablement will be displayed. “Skill” is the ability to produce something valuable to God and the community, “understanding” is the ability to distinguish between things, to perceive the best way to follow, and “knowledge” is the experiential awareness of how things are done.

[31:3]  ⁷⁶² tn Heb “and in all work”; “all” means “all kinds of” here.

[31:4]  ⁷⁶³ tn The expression is לַחְשֹׁב מַחֲשָׁבֹת (lakhshov makhashavot, “to devise devices”). The infinitive emphasizes that Bezalel will be able to design or plan works that are artistic or skillful. He will think thoughts or devise the plans, and then he will execute them in silver or stone or whatever other material he uses.

[31:6]  ⁷⁶⁴ tn The expression uses the independent personal pronoun (“and I”) with the deictic particle (“behold”) to enforce the subject of the verb – “and I, indeed I have given.”

[31:6]  ⁷⁶⁵ tn Heb “and in the heart of all that are wise-hearted I have put wisdom.”

[31:6]  ⁷⁶⁶ tn The form is a perfect with vav (ו) consecutive. The form at this place shows the purpose or the result of what has gone before, and so it is rendered “that they may make.”

[31:7]  ⁷⁶⁷ tn Heb “all the vessels of the tent.”

[31:12]  ⁷⁶⁸ sn There are some questions about the arrangement of the book. The placement of this section here, however, should come as no surprise. After the instructions and preparation for work, a Sabbath day when work could not be done had to be legislated. In all that they were going to do, they must not violate the Sabbath,

[31:12]  ⁷⁶⁹ tn Heb “and Yahweh said (אָמַר, ’amar) to Moses, saying.”

[31:13]  ⁷⁷⁰ sn The instruction for the Sabbath at this point seems rather abrupt, but it follows logically the extended plans of building the sanctuary. B. Jacob, following some of the earlier treatments, suggests that these are specific rules given for the duration of the building of the sanctuary (Exodus, 844). The Sabbath day is a day of complete cessation; no labor or work could be done. The point here is that God’s covenant people must faithfully keep the sign of the covenant as a living commemoration of the finished work of Yahweh, and as an active part in their sanctification. See also H. Routtenberg, “The Laws of Sabbath: Biblical Sources,” Dor le Dor 6 (1977): 41-43, 99-101, 153-55, 204-6; G. Robinson, “The Idea of Rest in the OT and the Search for the Basic Character of Sabbath,” ZAW 92 (1980): 32-42; M. Tsevat, “The Basic Meaning of the Biblical Sabbath, ZAW 84 (1972): 447-59; M. T. Willshaw, “A Joyous Sign,” ExpTim 89 (1978): 179-80.

[31:13]  ⁷⁷¹ tn Or “your sanctifier.”

[31:14]  ⁷⁷² tn This clause is all from one word, a Piel plural participle with a third, feminine suffix: מְחַלְלֶיהָ (mÿkhalleha, “defilers of it”). This form serves as the subject of the sentence. The word חָלַל (khalal) is the antonym of קָדַשׁ (qadash, “to be holy”). It means “common, profane,” and in the Piel stem “make common, profane” or “defile.” Treating the Sabbath like an ordinary day would profane it, make it common.

[31:14]  ⁷⁷³ tn This is the asseverative use of כִּי (ki) meaning “surely, indeed,” for it restates the point just made (see R. J. Williams, Hebrew Syntax, 73, §449).

[31:14]  ⁷⁷⁴ tn Heb “the one who does.”

[31:14]  ⁷⁷⁵ tn “any” has been supplied.

[31:14]  ⁷⁷⁶ tn Literally “her” (a feminine pronoun agreeing with “soul/life,” which is grammatically feminine).

[31:15]  ⁷⁷⁷ tn This is an adverbial accusative of time, indicating that work may be done for six days out of the week.

[31:15]  ⁷⁷⁸ tn The form is a Niphal imperfect; it has the nuance of permission in this sentence, for the sentence is simply saying that the six days are work days – that is when work may be done.

[31:15]  ⁷⁷⁹ tn The expression is שַׁבַּת שַׁבָּתוֹן (shabbat shabbaton), “a Sabbath of entire rest,” or better, “a sabbath of complete desisting” (U. Cassuto, Exodus, 404). The second noun, the modifying genitive, is an abstract noun. The repetition provides the superlative idea that complete rest is the order of the day.

[31:17]  ⁷⁸⁰ tn The expression again forms an adverbial accusative of time.

[31:17]  ⁷⁸¹ sn The word “rest” essentially means “to cease, stop.” So describing God as “resting” on the seventh day does not indicate that he was tired – he simply finished creation and then ceased or stopped. But in this verse is a very bold anthropomorphism in the form of the verb וַיִּנָּפַשׁ (vayyinnafash), a Niphal preterite from the root נָפַשׁ (nafash), the word that is related to “life, soul” or more specifically “breath, throat.” The verb is usually translated here as “he was refreshed,” offering a very human picture. It could also be rendered “he took breath” (S. R. Driver, Exodus, 345). Elsewhere the verb is used of people and animals. The anthropomorphism is clearly intended to teach people to stop and refresh themselves physically, spiritually, and emotionally on this day of rest.

[31:18]  ⁷⁸² sn The expression “the finger of God” has come up before in the book, in the plagues (Exod 8:15) to express that it was a demonstration of the power and authority of God. So here too the commandments given to Moses on stone tablets came from God. It too is a bold anthropomorphism; to attribute such a material action to Yahweh would have been thought provoking to say the least. But by using “God” and by stating it in an obviously figurative way, balance is maintained. Since no one writes with one finger, the expression simply says that the Law came directly from God.

[32:1]  ⁷⁸³ sn This narrative is an unhappy interlude in the flow of the argument of the book. After the giving of the Law and the instructions for the tabernacle, the people get into idolatry. So this section tells what the people were doing when Moses was on the mountain. Here is an instant violation of the covenant that they had just agreed to uphold. But through it all Moses shines as the great intercessor for the people. So the subject matter is the sin of idolatry, its effects and its remedy. Because of the similarities to Jeroboam’s setting up the calves in Dan and Bethel, modern critics have often said this passage was written at that time. U. Cassuto shows how the language of this chapter would not fit an Iron Age setting in Dan. Rather, he argues, this story was well enough known for Jeroboam to imitate the practice (Exodus, 407-10). This chapter can be divided into four parts for an easier exposition: idolatry (32:1-6), intercession (32:7-14), judgment (32:15-29), intercession again (32:30-33:6). Of course, these sections are far more complex than this, but this gives an overview. Four summary statements for expository points might be: I. Impatience often leads to foolish violations of the faith, II. Violations of the covenant require intercession to escape condemnation, III. Those spared of divine wrath must purge evil from their midst, and IV. Those who purge evil from their midst will find reinstatement through intercession. Several important studies are available for this. See, among others, D. R. Davis, “Rebellion, Presence, and Covenant: A Study in Exodus 32-34,” WTJ 44 (1982): 71-87; M. Greenberg, “Moses’ Intercessory Prayer,” Ecumenical Institute for Advanced Theological Studies (1978): 21-35; R. A. Hamer, “The New Covenant of Moses,” Judaism 27 (1978): 345-50; R. L. Honeycutt, Jr., “Aaron, the Priesthood, and the Golden Calf,” RevExp 74 (1977): 523-35; J. N. Oswalt, “The Golden Calves and the Egyptian Concept of Deity,” EvQ 45 (1973): 13-20.

[32:1]  ⁷⁸⁴ tn The meaning of this verb is properly “caused shame,” meaning cause disappointment because he was not coming back (see also Judg 5:28 for the delay of Sisera’s chariots [S. R. Driver, Exodus, 349]).

[32:1]  ⁷⁸⁵ tn The infinitive construct with the lamed (ל) preposition is used here epexegetically, explaining the delay of Moses.

[32:1]  ⁷⁸⁶ tn Heb “the people.”

[32:1]  ⁷⁸⁷ tn The imperative means “arise.” It could be serving here as an interjection, getting Aaron’s attention. But it might also have the force of prompting him to get busy.

[32:1]  ⁷⁸⁸ tn The plural translation is required here (although the form itself could be singular in meaning) because the verb that follows in the relative clause is a plural verb – that they go before us).

[32:1]  ⁷⁸⁹ tn The text has “this Moses.” But this instance may find the demonstrative used in an earlier deictic sense, especially since there is no article with it.

[32:1]  ⁷⁹⁰ tn The interrogative is used in an indirect question (see GKC 443-44 §137.c).

[32:2]  ⁷⁹¹ sn B. Jacob (Exodus, 937-38) argues that Aaron simply did not have the resolution that Moses did, and wanting to keep peace he gave in to the crowd. He also tries to explain that Aaron was wanting to show their folly through the deed. U. Cassuto also says that Aaron’s request for the gold was a form of procrastination, but that the people quickly did it and so he had no alternative but to go through with it (Exodus, 412). These may be right, since Aaron fully understood what was wrong with this, and what the program was all about. The text gives no strong indication to support these ideas, but there are enough hints from the way Aaron does things to warrant such a conclusion.

[32:3]  ⁷⁹² tn This “all” is a natural hyperbole in the narrative, for it means the large majority of the people.

[32:4]  ⁷⁹³ tn Here “the gold” has been supplied.

[32:4]  ⁷⁹⁴ tn Heb “from their hand.”

[32:4]  ⁷⁹⁵ tn The verb looks similar to יָצַר (yatsar), “to form, fashion” by a plan or a design. That is the verb used in Gen 2:7 for Yahweh God forming the man from the dust of the ground. If it is here, it is the reverse, a human – the dust of the ground – trying to form a god or gods. The active participle of this verb in Hebrew is “the potter.” A related noun is the word יֵצֶּר (yetser), “evil inclination,” the wicked designs or intent of the human heart (Gen 6:5). But see the discussion by B. S. Childs (Exodus [OTL], 555-56) on a different reading, one that links the root to a hollow verb meaning “to cast out of metal” (as in 1 Kgs 7:15).

[32:4]  ⁷⁹⁶ sn The word means a “young bull” and need not be translated as “calf” (although “calf” has become the traditional rendering in English). The word could describe an animal three years old. Aaron probably made an inner structure of wood and then, after melting down the gold, plated it. The verb “molten” does not need to imply that the image was solid gold; the word is used in Isa 30:22 for gold plating. So it was a young bull calf that was overlaid with gold, and the gold was fashioned with the stylus.

[32:4]  ⁷⁹⁷ tn The word could be singular here and earlier; here it would then be “this is your god, O Israel.” However, the use of “these” indicates more than one god was meant by the image. But their statement and their statue, although they do not use the holy name, violate the first two commandments.

[32:5]  ⁷⁹⁸ tn The preterite with the vav (ו) consecutive is subordinated as a temporal clause to the next preterite.

[32:5]  ⁷⁹⁹ tn The word “this” has been supplied.

[32:5]  ⁸⁰⁰ tn “Before it” means before the deity in the form of the calf. Aaron tried to redirect their worship to Yahweh, but the people had already broken down the barrier and were beyond control (U. Cassuto, Exodus, 413).

[32:5]  ⁸⁰¹ tn Heb “called.”

[32:5]  ⁸⁰² sn The word is חַג (khag), the pilgrim’s festival. This was the word used by Moses for their pilgrimage into the wilderness. Aaron seems here to be trying to do what Moses had intended they do, make a feast to Yahweh at Sinai, but his efforts will not compete with the idol. As B. Jacob says, Aaron saw all this happening and tried to rescue the true belief (Exodus, 941).

[32:6]  ⁸⁰³ tn The second infinitive is an infinitive absolute. The first is an infinitive construct with a lamed (ל) preposition, expressing the purpose of their sitting down. The infinitive absolute that follows cannot take the preposition, but with the conjunction follows the force of the form before it (see GKC 340 §113.e).

[32:6]  ⁸⁰⁴ tn The form is לְצַחֵק (lÿtsakheq), a Piel infinitive construct, giving the purpose of their rising up after the festal meal. On the surface it would seem that with the festival there would be singing and dancing, so that the people were celebrating even though they did not know the reason. W. C. Kaiser says the word means “drunken immoral orgies and sexual play” (“Exodus,” EBC 2:478). That is quite an assumption for this word, but is reflected in some recent English versions (e.g., NCV “got up and sinned sexually”; TEV “an orgy of drinking and sex”). The word means “to play, trifle.” It can have other meanings, depending on its contexts. It is used of Lot when he warned his sons-in-law and appeared as one who “mocked” them; it is also used of Ishmael “playing” with Isaac, which Paul interprets as mocking; it is used of Isaac “playing” with his wife in a manner that revealed to Abimelech that they were not brother and sister, and it is used by Potiphar’s wife to say that her husband brought this slave Joseph in to “mock” them. The most that can be gathered from these is that it is playful teasing, serious mocking, or playful caresses. It might fit with wild orgies, but there is no indication of that in this passage, and the word does not mean it. The fact that they were festive and playing before an idol was sufficient.

[32:7]  ⁸⁰⁵ tn The two imperatives could also express one idea: “get down there.” In other words, “Make haste to get down.”

[32:7]  ⁸⁰⁶ sn By giving the people to Moses in this way, God is saying that they have no longer any right to claim him as their God, since they have shared his honor with another. This is God’s talionic response to their “These are your gods who brought you up.” The use of these pronoun changes also would form an appeal to Moses to respond, since Moses knew that God had brought them up from Egypt.

[32:8]  ⁸⁰⁷ tn The verb is a perfect tense, reflecting the present perfect nuance: “they have turned aside” and are still disobedient. But the verb is modified with the adverb “quickly” (actually a Piel infinitive absolute). It has been only a matter of weeks since they heard the voice of God prohibiting this.

[32:9]  ⁸⁰⁸ sn This is a bold anthropomorphism; it is as if God has now had a chance to get to know these people and has discovered how rebellious they are. The point of the figure is that there has been discernible evidence of their nature.

[32:9]  ⁸⁰⁹ tn Heb “and behold” or “and look.” The expression directs attention in order to persuade the hearer.

[32:9]  ⁸¹⁰ sn B. Jacob says the image is that of the people walking before God, and when he called to them the directions, they would not bend their neck to listen; they were resolute in doing what they intended to do (Exodus, 943). The figure describes them as refusing to submit, but resisting in pride.

[32:10]  ⁸¹¹ tn The imperative, from the word “to rest” (נוּחַ, nuakh), has the sense of “leave me alone, let me be.” It is a directive for Moses not to intercede for the people. B. S. Childs (Exodus [OTL], 567) reflects the Jewish interpretation that there is a profound paradox in God’s words. He vows the severest punishment but then suddenly conditions it on Moses’ agreement. “Let me alone that I may consume them” is the statement, but the effect is that he has left the door open for intercession. He allows himself to be persuaded – that is what a mediator is for. God could have slammed the door (as when Moses wanted to go into the promised land). Moreover, by alluding to the promise to Abraham God gave Moses the strongest reason to intercede.

[32:11]  ⁸¹² tn S. R. Driver (Exodus, 351) draws on Arabic to show that the meaning of this verb (חָלָה, khalah) was properly “make sweet the face” or “stroke the face”; so here “to entreat, seek to conciliate.” In this prayer, Driver adds, Moses urges four motives for mercy: 1) Israel is Yahweh’s people, 2) Israel’s deliverance has demanded great power, 3) the Egyptians would mock if the people now perished, and 4) the oath God made to the fathers.

[32:12]  ⁸¹³ tn The question is rhetorical; it really forms an affirmation that is used here as a reason for the request (see GKC 474 §150.e).

[32:12]  ⁸¹⁴ tn Heb “speak, saying.” This is redundant in English and has been simplified in the translation.

[32:12]  ⁸¹⁵ tn The word “evil” means any kind of life-threatening or fatal calamity. “Evil” is that which hinders life, interrupts life, causes pain to life, or destroys it. The Egyptians would conclude that such a God would have no good intent in taking his people to the desert if now he destroyed them.

[32:12]  ⁸¹⁶ tn The form is a Piel infinitive construct from כָּלָה (kalah, “to complete, finish”) but in this stem, “bring to an end, destroy.” As a purpose infinitive this expresses what the Egyptians would have thought of God’s motive.

[32:12]  ⁸¹⁷ tn The verb “repent, relent” when used of God is certainly an anthropomorphism. It expresses the deep pain that one would have over a situation. Earlier God repented that he had made humans (Gen 6:6). Here Moses is asking God to repent/relent over the judgment he was about to bring, meaning that he should be moved by such compassion that there would be no judgment like that. J. P. Hyatt observes that the Bible uses so many anthropomorphisms because the Israelites conceived of God as a dynamic and living person in a vital relationship with people, responding to their needs and attitudes and actions (Exodus [NCBC], 307). See H. V. D. Parunak, “A Semantic Survey of NHM,” Bib 56 (1975): 512-32.

[32:13]  ⁸¹⁸ tn Heb “your seed.”

[32:13]  ⁸¹⁹ tn “about” has been supplied.

[32:13]  ⁸²⁰ tn Heb “seed.”

[32:15]  ⁸²¹ tn The disjunctive vav (ו) serves here as a circumstantial clause indicator.

[32:17]  ⁸²² sn See F. C. Fensham, “New Light from Ugaritica V on Ex, 32:17 (br’h),” JNSL 2 (1972): 86-7.

[32:18]  ⁸²³ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[32:18]  ⁸²⁴ tn Heb “the sound of the answering of might,” meaning it is not the sound of shouting in victory (U. Cassuto, Exodus, 418).

[32:18]  ⁸²⁵ tn Heb “the sound of the answering of weakness,” meaning the cry of the defeated (U. Cassuto, Exodus, 415).

[32:18]  ⁸²⁶ tn Heb “answering in song” (a play on the twofold meaning of the word).

[32:18]  ⁸²⁷ sn See A. Newman, “Compositional Analysis and Functional Ambiguity Equivalence: Translating Exodus 32, 17-18,” Babel 21 (1975): 29-35.

[32:19]  ⁸²⁸ tn Heb “and the anger of Moses burned hot.”

[32:19]  ⁸²⁹ sn See N. M. Waldham, “The Breaking of the Tablets,” Judaism 27 (1978): 442-47.

[32:20]  ⁸³⁰ tn Here “it” has been supplied.

[32:20]  ⁸³¹ tn Here “it” has been supplied.

[32:22]  ⁸³² sn “My lord” refers to Moses.

[32:22]  ⁸³³ tn Heb “that on evil it is.”

[32:24]  ⁸³⁴ tn Here “it” has been supplied.

[32:24]  ⁸³⁵ sn Aaron first tried to blame the people, and then he tried to make it sound like a miracle – was it to sound like one of the plagues where out of the furnace came life? This text does not mention it, but Deut 9:20 tells how angry God was with Aaron. Only intercession saved his life.

[32:25]  ⁸³⁶ tn The word is difficult to interpret. There does not seem to be enough evidence to justify the KJV’s translation “naked.” It appears to mean something like “let loose” or “lack restraint” (Prov 29:18). The idea seems to be that the people had broken loose, were undisciplined, and were completely given over to their desires.

[32:25]  ⁸³⁷ tn The last two words of the verse read literally “for a whispering among those who rose up against them.” The foes would have mocked and derided them when they heard that they had abandoned the God who had led them out of Egypt (S. R. Driver, Exodus, 354).

[32:26]  ⁸³⁸ tn “come” is not in the text, but has been supplied.

[32:26]  ⁸³⁹ tn S. R. Driver suggests that the command was tersely put: “Who is for Yahweh? To me!” (Exodus, 354).

[32:27]  ⁸⁴⁰ tn Heb “put.”

[32:27]  ⁸⁴¹ tn The two imperatives form a verbal hendiadys: “pass over and return,” meaning, “go back and forth” throughout the camp.

[32:27]  ⁸⁴² tn The phrases have “and kill a man his brother, and a man his companion, and a man his neighbor.” The instructions were probably intended to mean that they should kill leaders they knew to be guilty because they had been seen or because they failed the water test – whoever they were.

[32:28]  ⁸⁴³ tn Heb “did according to the word of Moses.”

[32:28]  ⁸⁴⁴ tn Heb “fell.”

[32:29]  ⁸⁴⁵ tn Heb “Your hand was filled.” The phrase “fill your hands” is a familiar expression having to do with commissioning and devotion to a task that is earlier used in 28:41; 29:9, 29, 33, 35. This has usually been explained as a Qal imperative. S. R. Driver explains it “Fill your hand today,” meaning, take a sacrifice to God and be installed in the priesthood (Exodus, 355). But it probably is a Piel perfect, meaning “they have filled your hands today,” or, “your hand was filled today.” This was an expression meant to say that they had been faithful to God even though it turned them against family and friends – but God would give them a blessing.

[32:29]  ⁸⁴⁶ tn The text simply has “and to give on you today a blessing.” Gesenius notes that the infinitive construct seems to be attached with a vav (ו; like the infinitive absolute) as the continuation of a previous finite verb. He reads the verb “fill” as an imperative: “fill your hand today…and that to bring a blessing on you, i.e., that you may be blessed” (see GKC 351 §114.p). If the preceding verb is taken as perfect tense, however, then this would also be perfect – “he has blessed you today.”

[32:30]  ⁸⁴⁷ tn Heb “and it was on the morrow and Moses said to the people.”

[32:30]  ⁸⁴⁸ tn The text uses a cognate accusative: “you have sinned a great sin.”

[32:30]  ⁸⁴⁹ tn The form אֲכַפְּרָה (’akhappÿrah) is a Piel cohortative/imperfect. Here with only a possibility of being successful, a potential imperfect nuance works best.

[32:31]  ⁸⁵⁰ tn As before, the cognate accusative is used; it would literally be “this people has sinned a great sin.”

[32:32]  ⁸⁵¹ tn The apodosis is not expressed; it would be understood as “good.” It is not stated because of the intensity of the expression (the figure is aposiopesis, a sudden silence). It is also possible to take this first clause as a desire and not a conditional clause, rendering it “Oh that you would forgive!”

[32:32]  ⁸⁵² tn The word “wipe” is a figure of speech indicating “remove me” (meaning he wants to die). The translation “blot” is traditional, but not very satisfactory, since it does not convey complete removal.

[32:32]  ⁸⁵³ sn The book that is referred to here should not be interpreted as the NT “book of life” which is portrayed (figuratively) as a register of all the names of the saints who are redeemed and will inherit eternal life. Here it refers to the names of those who are living and serving in this life, whose names, it was imagined, were on the roster in the heavenly courts as belonging to the chosen. Moses would rather die than live if these people are not forgiven (S. R. Driver, Exodus, 356).

[32:34]  ⁸⁵⁴ tn Heb “behold, look.” Moses should take this fact into consideration.

[32:34]  ⁸⁵⁵ sn The Law said that God would not clear the guilty. But here the punishment is postponed to some future date when he would revisit this matter. Others have taken the line to mean that whenever a reckoning was considered necessary, then this sin would be included (see B. Jacob, Exodus, 957). The repetition of the verb traditionally rendered “visit” in both clauses puts emphasis on the certainty – so “indeed.”

[32:35]  ⁸⁵⁶ tn The verse is difficult because of the double reference to the making of the calf. The NJPS’s translation tries to reconcile the two by reading “for what they did with the calf that Aaron had made.” B. S. Childs (Exodus [OTL], 557) explains in some detail why this is not a good translation based on syntactical grounds; he opts for the conclusion that the last three words are a clumsy secondary addition. It seems preferable to take the view that both are true, Aaron is singled out for his obvious lead in the sin, but the people sinned by instigating the whole thing.

[32:35]  ⁸⁵⁷ sn Most commentators have difficulty with this verse. W. C. Kaiser says the strict chronology is not always kept, and so the plague here may very well refer to the killing of the three thousand (“Exodus,” EBC 2:481).

[33:1]  ⁸⁵⁸ tn The two imperatives underscore the immediacy of the demand: “go, go up,” meaning “get going up” or “be on your way.”

[33:1]  ⁸⁵⁹ tn Or “the land which I swore.”

[33:1]  ⁸⁶⁰ tn Heb “seed.”

[33:2]  ⁸⁶¹ sn This seems not to be the same as the Angel of the Presence introduced before.

[33:2]  ⁸⁶² sn See T. Ishida, “The Structure and Historical Implications of Lists of Pre-Israelite Nations,” Bib (1979): 461-90.

[33:3]  ⁸⁶³ tn This verse seems to be a continuation of the command to “go up” since it begins with “to a land….” The intervening clauses are therefore parenthetical or relative. But the translation is made simpler by supplying the verb.

[33:3]  ⁸⁶⁴ tn This is a strong adversative here, “but.”

[33:3]  ⁸⁶⁵ tn The clause is “lest I consume you.” It would go with the decision not to accompany them: “I will not go up with you…lest I consume (destroy) you in the way.” The verse is saying that because of the people’s bent to rebellion, Yahweh would not remain in their midst as he had formerly said he would do. Their lives would be at risk if he did.

[33:4]  ⁸⁶⁶ tn Or “bad news” (NAB, NCV).

[33:4]  ⁸⁶⁷ sn The people would rather have risked divine discipline than to go without Yahweh in their midst. So they mourned, and they took off the ornaments. Such had been used in making the golden calf, and so because of their association with all of that they were to be removed as a sign of remorse.

[33:5]  ⁸⁶⁸ tn The verse simply begins “And Yahweh said.” But it is clearly meant to be explanatory for the preceding action of the people.

[33:5]  ⁸⁶⁹ tn The construction is formed with a simple imperfect in the first half and a perfect tense with vav (ו) in the second half. Heb “[in] one moment I will go up in your midst and I will destroy you.” The verse is certainly not intended to say that God was about to destroy them. That, plus the fact that he has announced he will not go in their midst, leads most commentators to take this as a conditional clause: “If I were to do such and such, then….”

[33:5]  ⁸⁷⁰ tn The Hebrew text also has “from on you.”

[33:5]  ⁸⁷¹ tn The form is the cohortative with a vav (ו) following the imperative; it therefore expresses the purpose or result: “strip off…that I may know.” The call to remove the ornaments must have been perceived as a call to show true repentance for what had happened. If they repented, then God would know how to deal with them.

[33:5]  ⁸⁷² tn This last clause begins with the interrogative “what,” but it is used here as an indirect interrogative. It introduces a noun clause, the object of the verb “know.”

[33:7]  ⁸⁷³ sn This unit of the book could actually include all of chap. 33, starting with the point of the Lord’s withdrawal from the people. If that section is not part of the exposition, it would have to be explained as the background. The point is that sinfulness prevents the active presence of the Lord leading his people. But then the rest of chap. 33 forms the development. In vv. 7-11 there is the gracious provision: the Lord reveals through his faithful mediator. The Lord was leading his people, but now more remotely because of their sin. Then, in vv. 12-17 Moses intercedes for the people, and the intercession of the mediator guarantees the Lord’s presence. The point of all of this is that God wanted the people to come to know that if he was not with them they should not go. Finally, the presence of the Lord is verified to the mediator by a special revelation (18-23). The point of the whole chapter is that by his grace the Lord renews the promise of his presence by special revelation.

[33:7]  ⁸⁷⁴ tn Heb “and Moses took.”

[33:7]  ⁸⁷⁵ sn A widespread contemporary view is that this section represents a source that thought the tent of meeting was already erected (see S. R. Driver, Exodus, 359). But the better view is that this is a temporary tent used for meeting the Lord. U. Cassuto explains this view very well (Exodus, 429-30), namely, that because the building of the tabernacle was now in doubt if the Lord was not going to be in their midst, another plan seemed necessary. Moses took this tent, his tent, and put some distance between the camp and it. Here he would use the tent as the place to meet God, calling it by the same name since it was a surrogate tent. Thus, the entire section was a temporary means of meeting God, until the current wrath was past.

[33:7]  ⁸⁷⁶ tn The infinitive absolute is used here as an adverb (see GKC 341 §113.h).

[33:7]  ⁸⁷⁷ tn The clause begins with “and it was,” the perfect tense with the vav conjunction. The imperfect tenses in this section are customary, describing what used to happen (others describe the verbs as frequentative). See GKC 315 §107.e.

[33:7]  ⁸⁷⁸ tn The form is the Piel participle. The seeking here would indicate seeking an oracle from Yahweh or seeking to find a resolution for some difficulty (as in 2 Sam 21:1) or even perhaps coming with a sacrifice. B. Jacob notes that the tent was even here a place of prayer, for the benefit of the people (Exodus, 961). It is not known how long this location was used.

[33:8]  ⁸⁷⁹ tn The clause is introduced again with “and it was.” The perfect tense here with the vav (ו) is used to continue the sequence of actions that were done repeatedly in the past (see GKC 331-32 §112.e). The temporal clause is then formed with the infinitive construct of יָצָא (yatsa’), with “Moses” as the subjective genitive: “and it was according to the going out of Moses.”

[33:8]  ⁸⁸⁰ tn Or “rise up.”

[33:8]  ⁸⁸¹ tn The subject of this verb is specified with the individualizing use of “man”: “and all Israel would station themselves, each person (man) at the entrance to his tent.”

[33:8]  ⁸⁸² tn The perfect tense with the vav (ו) continues the sequence of the customary imperfect. The people “would gaze” (after) Moses until he entered the tent.

[33:8]  ⁸⁸³ tn This is a temporal clause using an infinitive construct with a suffixed subject.

[33:9]  ⁸⁸⁴ tn Heb “and it was when.”

[33:9]  ⁸⁸⁵ tn Heb “and he”; the referent (the Lord) has been specified in the translation for clarity.

[33:9]  ⁸⁸⁶ tn Both verbs, “stand” and “speak,” are perfect tenses with vav (ו) consecutive.

[33:10]  ⁸⁸⁷ tn All the main verbs in this verse are perfect tenses continuing the customary sequence (see GKC 337 §112.kk). The idea is that the people would get up (rise) when the cloud was there and then worship, meaning in part bow down. When the cloud was not there, there was access to seek God.

[33:11]  ⁸⁸⁸ 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]  ⁸⁸⁹ tn The verb in this clause is a progressive imperfect.

[33:11]  ⁸⁹⁰ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[33:11]  ⁸⁹¹ 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.

[33:12]  ⁸⁹² tn The Hiphil imperative is from the same verb that has been used before for bringing the people up from Egypt and leading them to Canaan.

[33:12]  ⁸⁹³ tn That is, “chosen you.”

[33:13]  ⁸⁹⁴ tn The prayer uses the Hiphil imperative of the verb “to know.” “Cause me to know” is “show me, reveal to me, teach or inform me.” Moses wanted to know more of God’s dealings with people, especially after all that has happened in the preceding chapter.

[33:13]  ⁸⁹⁵ tn The imperfect tense of the verb “to know” with the vav follows the imperative of this root, and so this indicates the purpose clause (final imperfect): “in order that I may know you.” S. R. Driver summarizes it this way: that I may understand what your nature and character is, and shape my petitions accordingly, so that I may find grace in your sight, and my future prayers may be answered (Exodus, 361).

[33:13]  ⁸⁹⁶ tn The purpose clause simply uses the imperfect, “that I may find.” But since he already has found favor in God’s eyes, he is clearly praying that it be so in the future as well as now.

[33:13]  ⁸⁹⁷ tn The verb “see” (an imperative) is a request for God to acknowledge Israel as his people by providing the divine leadership needed. So his main appeal will be for the people and not himself. To underscore this, he repeats “see” the way the section opened.

[33:14]  ⁸⁹⁸ tn Heb “and he said”; the referent (the Lord) has been specified in the translation for clarity.

[33:14]  ⁸⁹⁹ sn Heb “my face.” This represents the presence of Yahweh going with the people (see 2 Sam 17:11 for an illustration). The “presence” probably refers to the angel of the presence or some similar manifestation of God’s leading and caring for his people.

[33:14]  ⁹⁰⁰ tn The phrase “with you” is not in the Hebrew text, but is implied.

[33:14]  ⁹⁰¹ sn The expression certainly refers to the peace of mind and security of knowing that God was with them. But the expression came to mean “settle them in the land of promise” and give them rest and peace from their enemies. U. Cassuto (Exodus, 434) observes how in 32:10 God had told Moses, “Leave me alone” (“give me rest”), but now he promises to give them rest. The parallelism underscores the great transition through intercession.

[33:15]  ⁹⁰² tn Heb “and he said”; the referent (Moses) has been specified in the translation for clarity.

[33:15]  ⁹⁰³ tn The construction uses the active participle to stress the continual going of the presence: if there is not your face going.

[33:15]  ⁹⁰⁴ tn “with us” has been supplied.

[33:15]  ⁹⁰⁵ tn Heb “from this.”

[33:16]  ⁹⁰⁶ sn See W. Brueggemann, “The Crisis and Promise of Presence in Israel,” HBT 1 (1979): 47-86; and N. M. Waldman, “God’s Ways – A Comparative Note,” JQR 70 (1979): 67-70.

[33:17]  ⁹⁰⁷ tn The verb in this place is a preterite with the vav (ו) consecutive, judging from the pointing. It then follows in sequence the verb “you have found favor,” meaning you stand in that favor, and so it means “I have known you” and still do (equal to the present perfect). The emphasis, however, is on the results of the action, and so “I know you.”

[33:18]  ⁹⁰⁸ tn Heb “and he said”; the referent (Moses) has been specified in the translation for clarity.

[33:18]  ⁹⁰⁹ sn Moses now wanted to see the glory of Yahweh, more than what he had already seen and experienced. He wanted to see God in all his majesty. The LXX chose to translate this without a word for “glory” or “honor”; instead they used the pronoun seautou, “yourself” – show me the real You. God tells him that he cannot see it fully, but in part. It will be enough for Moses to disclose to him the reality of the divine presence as well as God’s moral nature. It would be impossible for Moses to comprehend all of the nature of God, for there is a boundary between God and man. But God would let him see his goodness, the sum of his nature, pass by in a flash. B. Jacob (Exodus, 972) says that the glory refers to God’s majesty, might, and glory, as manifested in nature, in his providence, his laws, and his judgments. He adds that this glory should and would be made visible to man – that was its purpose in the world.

[33:19]  ⁹¹⁰ tn Heb “and he said”; the referent (the Lord) has been specified in the translation for clarity.

[33:19]  ⁹¹¹ sn The word “goodness” refers to the divine appearance in summary fashion.

[33:19]  ⁹¹² tn The expression “make proclamation in the name of Yahweh” (here a perfect tense with vav [ו] consecutive for future) means to declare, reveal, or otherwise make proclamation of who Yahweh is. The “name of Yahweh” (rendered “the name of the Lord” throughout) refers to his divine attributes revealed to his people, either in word or deed. What will be focused on first will be his grace and compassion.

[33:19]  ⁹¹³ sn God declares his mercy and grace in similar terms to his earlier self-revelation (“I am that I am”): “I will be gracious to whom I will be gracious.” In other words, the grace and mercy of God are bound up in his own will. Obviously, in this passage the recipients of that favor are the penitent Israelites who were forgiven through Moses’ intercession. The two words are at the heart of God’s dealings with people. The first is חָנַן (khanan, “to be gracious, show favor”). It means to grant favor or grace to someone, grace meaning unmerited favor. All of God’s dealings are gracious, but especially in forgiving sins and granting salvation it is critical. Parallel to this is רָחַם (rakham), a word that means “show compassion, tender mercy.” It is a word that is related to the noun “womb,” the connection being in providing care and protection for that which is helpless and dependent – a motherly quality. In both of these constructions the verbs simply express what God will do, without explaining why. See further, J. R. Lundbom, “God’s Use of the Idem per idem to Terminate Debate,” HTR 71 (1978): 193-201; and J. Piper, “Prolegomena to Understanding Romans 9:14-15: An Interpretation of Exodus 33:19,” JETS 22 (1979): 203-16.

[33:20]  ⁹¹⁴ tn In view of the use of the verb “can, be able to” in the first clause, this imperfect tense is given a potential nuance.

[33:20]  ⁹¹⁵ tn Gesenius notes that sometimes a negative statement takes the place of a conditional clause; here it is equal to “if a man sees me he does not live” (GKC 498 §159.gg). The other passages that teach this are Gen 32:30; Deut 4:33, 5:24, 26; Judg 6:22, 13:22, and Isa 6:5.

[33:21]  ⁹¹⁶ tn The deictic particle is used here simply to call attention to a place of God’s knowing and choosing.

[33:21]  ⁹¹⁷ tn Heb “and you will,” or interpretively, “where you will.”

[33:22]  ⁹¹⁸ sn Note the use in Exod 40:3, “and you will screen the ark with the curtain.” The glory is covered, veiled from being seen.

[33:22]  ⁹¹⁹ tn The circumstantial clause is simply, “my hand [being] over you.” This protecting hand of Yahweh represents a fairly common theme in the Bible.

[33:22]  ⁹²⁰ tn The construction has a preposition with an infinitive construct and a suffix: “while [or until] I pass by” (Heb “in the passing by of me”).

[33:23]  ⁹²¹ tn The plural “my backs” is according to Gesenius an extension plural (compare “face,” a dual in Hebrew). The word denotes a locality in general, but that is composed of numerous parts (see GKC 397 §124.b). W. C. Kaiser says that since God is a spirit, the meaning of this word could just as easily be rendered “after effects” of his presence (“Exodus,” EBC 2:484). As S. R. Driver says, though, while this may indicate just the “afterglow” that he leaves behind him, it was enough to suggest what the full brilliancy of his presence must be (Exodus, 363; see also Job 26:14).

[33:23]  ⁹²² tn The Niphal imperfect could simply be rendered “will not be seen,” but given the emphasis of the preceding verses, it is more binding than that, and so a negated obligatory imperfect fits better: “it must not be seen.” It would also be possible to render it with a potential imperfect tense: “it cannot be seen.”

[34:1]  ⁹²³ sn The restoration of the faltering community continues in this chapter. First, Moses is instructed to make new tablets and take them to the mountain (1-4). Then, through the promised theophany God proclaims his moral character (5-8). Moses responds with the reiteration of the intercession (8), and God responds with the renewal of the covenant (10-28). To put these into expository form, as principles, the chapter would run as follows: I. God provides for spiritual renewal (1-4), II. God reminds people of his moral standard (5-9), III. God renews his covenant promises and stipulations (10-28).

[34:1]  ⁹²⁴ tn The imperative is followed by the preposition with a suffix expressing the ethical dative; it strengthens the instruction for Moses. Interestingly, the verb “cut out, chisel, hew,” is the same verb from which the word for a “graven image” is derived – פָּסַל (pasal).

[34:1]  ⁹²⁵ tn The perfect tense with vav consecutive makes the value of this verb equal to an imperfect tense, probably a simple future here.

[34:2]  ⁹²⁶ tn The form is a Niphal participle that means “be prepared, be ready.” This probably means that Moses was to do in preparation what the congregation had to do back in Exod 19:11-15.

[34:2]  ⁹²⁷ sn The same word is used in Exod 33:21. It is as if Moses was to be at his post when Yahweh wanted to communicate to him.

[34:4]  ⁹²⁸ tn Heb “he”; the referent has been specified here and the name “Moses,” which occurs later in this verse, has been replaced with the pronoun (“he”), both for stylistic reasons.

[34:4]  ⁹²⁹ sn Deuteronomy says that Moses was also to make an ark of acacia wood before the tablets, apparently to put the tablets in until the sanctuary was built. But this ark may not have been the ark built later; or, it might be the wood box, but Bezalel still had to do all the golden work with it.

[34:4]  ⁹³⁰ tn The line reads “and Moses got up early in the morning and went up.” These verbs likely form a verbal hendiadys, the first one with its prepositional phrase serving in an adverbial sense.

[34:5]  ⁹³¹ tn Some commentaries wish to make Moses the subject of the second and the third verbs, the first because he was told to stand there and this verb suggests he did it, and the last because it sounds like he was worshiping Yahweh (cf. NASB). But it is clear from v. 6 that Yahweh was the subject of the last clause of v. 5 – v. 6 tells how he did it. So if Yahweh is the subject of the first and last clauses of v. 5, it seems simpler that he also be the subject of the second. Moses took his stand there, but God stood by him (B. Jacob, Exodus, 981; U. Cassuto, Exodus, 439). There is no reason to make Moses the subject in any of the verbs of v. 5.

[34:6]  ⁹³² tn Here is one of the clearest examples of what it means “to call on the name of the Lord,” as that clause has been translated traditionally (וַיִּקְרָא בְשֵׁם יְהוָה, vayyiqra’ vÿshem yÿhvah). It seems more likely that it means “to make proclamation of Yahweh by name.” Yahweh came down and made a proclamation – and the next verses give the content of what he said. This cannot be prayer or praise; it is a proclamation of the nature or attributes of God (which is what his “name” means throughout the Bible). Attempts to make Moses the subject of the verb are awkward, for the verb is repeated in v. 6 with Yahweh clearly doing the proclaiming.

[34:6]  ⁹³³ sn U. Cassuto (Exodus, 439) suggests that these two names be written as a sentence: “Yahweh, He is Yahweh.” In this manner it reflects “I am that I am.” It is impossible to define his name in any other way than to make this affirmation and then show what it means.

[34:6]  ⁹³⁴ tn See Exod 33:19.

[34:6]  ⁹³⁵ sn This is literally “long of anger.” His anger prolongs itself, allowing for people to repent before punishment is inflicted.

[34:6]  ⁹³⁶ sn These two words (“loyal love” and “truth”) are often found together, occasionally in a hendiadys construction. If that is the interpretation here, then it means “faithful covenant love.” Even if they are left separate, they are dual elements of a single quality. The first word is God’s faithful covenant love; the second word is God’s reliability and faithfulness.

[34:7]  ⁹³⁷ tn That is, “for thousands of generations.”

[34:7]  ⁹³⁸ sn As in the ten commandments (20:5-6), this expression shows that the iniquity and its punishment will continue in the family if left unchecked. This does not go on as long as the outcomes for good (thousands versus third or fourth generations), and it is limited to those who hate God.

[34:8]  ⁹³⁹ tn The first two verbs form a hendiadys: “he hurried…he bowed,” meaning “he quickly bowed down.”

[34:9]  ⁹⁴⁰ tn The Hebrew term translated “Lord” two times here is אֲדֹנָי (’adonay).

[34:9]  ⁹⁴¹ tn Heb “it is.” Hebrew uses the third person masculine singular pronoun here in agreement with the noun “people.”

[34:10]  ⁹⁴² tn Here again is a use of the futur instans participle; the deictic particle plus the pronoun precedes the participle, showing what is about to happen.

[34:10]  ⁹⁴³ tn The verb here is בָּרָא (bara’, “to create”). The choice of this verb is to stress that these wonders would be supernaturally performed, for the verb is used only with God as the subject.

[34:10]  ⁹⁴⁴ sn The idea is that God will be doing awesome things in dealing with them, i.e., to fulfill his program.

[34:11]  ⁹⁴⁵ 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]  ⁹⁴⁶ tn Again, this is the futur instans use of the participle.

[34:12]  ⁹⁴⁷ tn The exact expression is “take heed to yourself lest you make.” It is the second use of this verb in the duties, now in the Niphal stem. To take heed to yourself means to watch yourself, be sure not to do something. Here, if they failed to do this, they would end up making entangling treaties.

[34:12]  ⁹⁴⁸ sn A snare would be a trap, an allurement to ruin. See Exod 23:33.

[34:13]  ⁹⁴⁹ tn Or “images of Asherah”; ASV, NASB “their Asherim”; NCV “their Asherah idols.”

[34:14]  ⁹⁵⁰ tn Heb “bow down.”

[34:14]  ⁹⁵¹ sn In Exod 20:3 it was “gods.”

[34:14]  ⁹⁵² sn Here, too, the emphasis on God’s being a jealous God is repeated (see Exod 20:5). The use of “name” here is to stress that this is his nature, his character.

[34:15]  ⁹⁵³ tn The sentence begins simply “lest you make a covenant”; it is undoubtedly a continuation of the imperative introduced earlier, and so that is supplied here.

[34:15]  ⁹⁵⁴ tn The verb is a perfect with a vav consecutive. In the literal form of the sentence, this clause tells what might happen if the people made a covenant with the inhabitants of the land: “Take heed…lest you make a covenant…and then they prostitute themselves…and sacrifice…and invite…and you eat.” The sequence lays out an entire scenario.

[34:15]  ⁹⁵⁵ tn The verb זָנָה (zanah) means “to play the prostitute; to commit whoredom; to be a harlot” or something similar. It is used here and elsewhere in the Bible for departing from pure religion and engaging in pagan religion. The use of the word in this figurative sense is fitting, because the relationship between God and his people is pictured as a marriage, and to be unfaithful to it was a sin. This is also why God is described as a “jealous” or “impassioned” God. The figure may not be merely a metaphorical use, but perhaps a metonymy, since there actually was sexual immorality at the Canaanite altars and poles.

[34:15]  ⁹⁵⁶ tn There is no subject for the verb. It could be rendered “and one invites you,” or it could be made a passive.

[34:16]  ⁹⁵⁷ tn In the construction this verb would follow as a possible outcome of the last event, and so remain in the verbal sequence. If the people participate in the festivals of the land, then they will intermarry, and that could lead to further involvement with idolatry.

[34:18]  ⁹⁵⁸ tn This is an adverbial accusative of time.

[34:18]  ⁹⁵⁹ tn The words “do this” have been supplied.

[34:19]  ⁹⁶⁰ tn Heb “everything that opens the womb.”

[34:19]  ⁹⁶¹ tn Here too: everything that “opens [the womb].”

[34:19]  ⁹⁶² tn The verb basically means “that drops a male.” The verb is feminine, referring to the cattle.

[34:20]  ⁹⁶³ tn Heb “and the one that opens [the womb of] the donkey.”

[34:20]  ⁹⁶⁴ sn See G. Brin, “The Firstling of Unclean Animals,” JQR 68 (1971): 1-15.

[34:20]  ⁹⁶⁵ tn The form is the adverb “empty.”

[34:21]  ⁹⁶⁶ tn This is an adverbial accusative of time.

[34:21]  ⁹⁶⁷ tn Or “cease” (i.e., from the labors).

[34:21]  ⁹⁶⁸ sn See M. Dahood, “Vocative lamed in Exodus 2,4 and Merismus in 34,21,” Bib 62 (1981): 413-15.

[34:21]  ⁹⁶⁹ tn The imperfect tense expresses injunction or instruction.

[34:22]  ⁹⁷⁰ tn The imperfect tense means “you will do”; it is followed by the preposition with a suffix to express the ethical dative to stress the subject.

[34:22]  ⁹⁷¹ tn The expression is “the turn of the year,” which is parallel to “the going out of the year,” and means the end of the agricultural season.

[34:23]  ⁹⁷² tn “Three times” is an adverbial accusative.

[34:23]  ⁹⁷³ tn Heb “all your males.”

[34:23]  ⁹⁷⁴ tn Here the divine name reads in Hebrew הָאָדֹן יְהוָה (ha’adon yÿhvah), which if rendered according to the traditional scheme of “Lord” for “Yahweh” would result in “Lord Lord.” A number of English versions therefore render this phrase “Lord God,” and that convention has been followed here.

[34:24]  ⁹⁷⁵ tn The verb is a Hiphil imperfect of יָרַשׁ (yarash), which means “to possess.” In the causative stem it can mean “dispossess” or “drive out.”

[34:24]  ⁹⁷⁶ sn The verb “covet” means more than desire; it means that some action will be taken to try to acquire the land that is being coveted. It is one thing to envy someone for their land; it is another to be consumed by the desire that stops at nothing to get it (it, not something like it).

[34:24]  ⁹⁷⁷ tn The construction uses the infinitive construct with a preposition and a suffixed subject to form the temporal clause.

[34:24]  ⁹⁷⁸ tn The expression “three times” is an adverbial accusative of time.

[34:25]  ⁹⁷⁹ sn See M. Haran, “The Passover Sacrifice,” Studies in the Religion of Ancient Israel (VTSup), 86-116.

[34:26]  ⁹⁸⁰ sn See the note on this same command in 23:19.

[34:27]  ⁹⁸¹ tn Once again the preposition with the suffix follows the imperative, adding some emphasis to the subject of the verb.

[34:28]  ⁹⁸² tn These too are adverbial in relation to the main clause, telling how long Moses was with Yahweh on the mountain.

[34:28]  ⁹⁸³ tn Heb “the ten words,” though “commandments” is traditional.

[34:29]  ⁹⁸⁴ sn Now, at the culmination of the renewing of the covenant, comes the account of Moses’ shining face. It is important to read this in its context first, holding off on the connection to Paul’s discussion in 2 Corinthians. There is a delicate balance here in Exodus. On the one hand Moses’ shining face served to authenticate the message, but on the other hand Moses prevented the people from seeing more than they could handle. The subject matter in the OT, then, is how to authenticate the message. The section again can be subdivided into three points that develop the whole idea: I. The one who spends time with God reflects his glory (29-30). It will not always be as Moses; rather, the glory of the Lord is reflected differently today, but nonetheless reflected. II. The glory of Yahweh authenticates the message (31-32). III. The authentication of the message must be used cautiously with the weak and immature (33-35).

[34:29]  ⁹⁸⁵ tn The temporal clause is composed of the temporal indicator (“and it happened”), followed by the temporal preposition, infinitive construct, and subjective genitive (“Moses”).

[34:29]  ⁹⁸⁶ tn The second clause begins with “and/now”; it is a circumstantial clause explaining that the tablets were in his hand. It repeats the temporal clause at the end.

[34:29]  ⁹⁸⁷ tn Heb “in the hand of Moses.”

[34:29]  ⁹⁸⁸ tn The temporal clause parallels the first temporal clause; it uses the same infinitive construct, but now with a suffix referring to Moses.

[34:29]  ⁹⁸⁹ tn Heb “and Moses.”

[34:29]  ⁹⁹⁰ tn The word קָרַן (qaran) is derived from the noun קֶרֶן (qeren) in the sense of a “ray of light” (see Hab 3:4). Something of the divine glory remained with Moses. The Greek translation of Aquila and the Latin Vulgate convey the idea that he had horns, the primary meaning of the word from which this word is derived. Some have tried to defend this, saying that the glory appeared like horns or that Moses covered his face with a mask adorned with horns. But in the text the subject of the verb is the skin of Moses’ face (see U. Cassuto, Exodus, 449).

[34:30]  ⁹⁹¹ tn This clause is introduced by the deictic particle הִנֵּה (hinneh); it has the force of pointing to something surprising or sudden.

[34:33]  ⁹⁹² tn Heb “and Moses finished”; the clause is subordinated as a temporal clause to the next clause.

[34:33]  ⁹⁹³ tn The Piel infinitive construct is the object of the preposition; the whole phrase serves as the direct object of the verb “finished.”

[34:33]  ⁹⁹⁴ tn Throughout this section the actions of Moses and the people are frequentative. The text tells what happened regularly.

[34:34]  ⁹⁹⁵ tn The construction uses a infinitive construct for the temporal clause; it is prefixed with the temporal preposition: “and in the going in of Moses.”

[34:34]  ⁹⁹⁶ tn The temporal clause begins with the temporal preposition “until,” followed by an infinitive construct with the suffixed subjective genitive.

[34:34]  ⁹⁹⁷ tn The form is the Pual imperfect, but since the context demands a past tense here, in fact a past perfect tense, this is probably an old preterite form without a vav consecutive.

[34:35]  ⁹⁹⁸ tn Now the perfect tense with vav consecutive is subordinated to the next clause, “Moses returned the veil….”

[34:35]  ⁹⁹⁹ tn Verbs of seeing often take two accusatives. Here, the second is the noun clause explaining what it was about the face that they saw.

[34:35]  ¹⁰⁰⁰ tn Heb “with him”; the referent (the Lord) has been specified in the translation for clarity.

[35:1]  ¹⁰⁰¹ tn Heb “to do them”; this is somewhat redundant in English and has been simplified in the translation.

[35:2]  ¹⁰⁰² tn This is an adverbial accusative of time.

[35:2]  ¹⁰⁰³ tn The word is קֹדֶשׁ (qodesh, “holiness”). S. R. Driver suggests that the word was transposed, and the line should read: “a sabbath of entire rest, holy to Jehovah” (Exodus, 379). But the word may simply be taken as a substitution for “holy day.”

[35:2]  ¹⁰⁰⁴ sn See on this H. Routtenberg, “The Laws of the Sabbath: Biblical Sources,” Dor le Dor 6 (1977): 41-43, 99-101, 153-55, 204-6; G. Robinson, “The Idea of Rest in the Old Testament and the Search for the Basic Character of Sabbath,” ZAW 92 (1980): 32-43.

[35:3]  ¹⁰⁰⁵ sn Kindling a fire receives special attention here because the people thought that kindling a fire was not work, but only a preparation for some kind of work. The Law makes sure that this too was not done. But see also G. Robinson, “The Prohibition of Strange Fire in Ancient Israel: A Look at the Case of Gathering Wood and Kindling Fire on the Sabbath,” VT 28 (1978): 301-17.

[35:3]  ¹⁰⁰⁶ tn Heb “dwelling places”; KJV, ASV “habitations.”

[35:3]  ¹⁰⁰⁷ sn The presence of these three verses in this place has raised all kinds of questions. It may be that after the renewal of the covenant the people needed a reminder to obey God, and obeying the sign of the covenant was the starting point. But there is more to it than this; it is part of the narrative design of the book. It is the artistic design that puts the filling of the Spirit section (31:1-11) prior to the Sabbath laws (31:12-18) before the idolatry section, and then after the renewal there is the Sabbath reminder (35:1-3) before the filling of the Spirit material (35:4-36:7).

[35:4]  ¹⁰⁰⁸ sn The book now turns to record how all the work of the sanctuary was done. This next unit picks up on the ideas in Exod 31:1-11. But it adds several features. The first part is the instruction of God for all people to give willingly (35:4-19); the next section tells how the faithful brought an offering for the service of the tabernacle (35:20-29); the next section tells how God set some apart with special gifts (35:30-35), and finally, the narrative reports how the faithful people of God enthusiastically began the work (36:1-7).

[35:5]  ¹⁰⁰⁹ tn Heb “from with you.”

[35:5]  ¹⁰¹⁰ tn “Heart” is a genitive of specification, clarifying in what way they might be “willing.” The heart refers to their will, their choices.

[35:5]  ¹⁰¹¹ tn The verb has a suffix that is the direct object, but the suffixed object is qualified by the second accusative: “let him bring it, an offering.”

[35:5]  ¹⁰¹² tn The phrase is literally “the offering of Yahweh”; it could be a simple possessive, “Yahweh’s offering,” but a genitive that indicates the indirect object is more appropriate.

[35:7]  ¹⁰¹³ tn See the note on this phrase in Exod 25:5.

[35:9]  ¹⁰¹⁴ tn Heb “and stones.”

[35:9]  ¹⁰¹⁵ tn Heb “filling.”

[35:10]  ¹⁰¹⁶ tn Heb “wise of heart”; here also “heart” would be a genitive of specification, showing that there were those who could make skillful decisions.

[35:11]  ¹⁰¹⁷ tn In Hebrew style all these items are typically connected with a vav (ו) conjunction, but English typically uses commas except between the last two items in a series or between items in a series that are somehow related to one another. The present translation follows contemporary English style in lists such as this.

[35:14]  ¹⁰¹⁸ tn “for” has been supplied.

[35:21]  ¹⁰¹⁹ tn Heb “man.”

[35:21]  ¹⁰²⁰ tn The verb means “lift up, bear, carry.” Here the subject is “heart” or will, and so the expression describes one moved within to act.

[35:21]  ¹⁰²¹ tn Heb “his spirit made him willing.” The verb is used in Scripture for the freewill offering that people brought (Lev 7).

[35:21]  ¹⁰²² tn Literally “the garments of holiness,” the genitive is the attributive genitive, marking out what type of garments these were.

[35:22]  ¹⁰²³ 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]  ¹⁰²⁴ tn Heb “all gold utensils.”

[35:22]  ¹⁰²⁵ 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.

[35:23]  ¹⁰²⁶ tn The text uses a relative clause with a resumptive pronoun for this: “who was found with him,” meaning “with whom was found.”

[35:23]  ¹⁰²⁷ tn The conjunction in this verse is translated “or” because the sentence does not intend to say that each person had all these things. They brought what they had.

[35:23]  ¹⁰²⁸ tn See the note on this phrase in Exod 25:5.

[35:23]  ¹⁰²⁹ tn Here “them” has been supplied.

[35:24]  ¹⁰³⁰ tn This translation takes “offering” as an adverbial accusative explaining the form or purpose of their bringing things. It could also be rendered as the direct object, but that would seem to repeat without much difference what had just been said.

[35:24]  ¹⁰³¹ sn U. Cassuto notes that the expression “with whom was found” does not rule out the idea that these folks went out and cut down acacia trees (Exodus, 458). It is unlikely that they had much wood in their tents.

[35:24]  ¹⁰³² tn Here “it” has been supplied.

[35:25]  ¹⁰³³ tn Heb “wisdom of heart,” which means that they were skilled and could make all the right choices about the work.

[35:26]  ¹⁰³⁴ tn The text simply uses a prepositional phrase, “with/in wisdom.” It seems to be qualifying “the women” as the relative clause is.

[35:27]  ¹⁰³⁵ tn Heb “and stones of the filling.”

[35:29]  ¹⁰³⁶ tn Heb “by the hand of.”

[35:29]  ¹⁰³⁷ tn Here “them” has been supplied.

[35:30]  ¹⁰³⁸ tn Heb “called by name” (so KJV, ASV, NASB, NRSV). This expression means that the person was specifically chosen for some important task (S. R. Driver, Exodus, 342). See the expression with Cyrus in Isa 45:3-4.

[35:33]  ¹⁰³⁹ tn Heb “to set.”

[35:33]  ¹⁰⁴⁰ tn Heb “in every work of thought,” meaning, every work that required the implementation of design or plan.

[35:34]  ¹⁰⁴¹ sn The expression means that God has given them the ability and the desire to teach others how to do the work. The infinitive construct “to teach” is related to the word Torah, “instruction, guide, law.” They will be able to direct others in the work.

[35:35]  ¹⁰⁴² tn The expression “wisdom of heart,” or “wisdom in heart,” means artistic skill. The decisions and plans they make are skilled. The expression forms a second accusative after the verb of filling.

[35:35]  ¹⁰⁴³ tn The expression “all the work” means “all kinds of work.”

[35:35]  ¹⁰⁴⁴ tn Here “They are” has been supplied.

[35:35]  ¹⁰⁴⁵ tn Heb “doers of all work.”

[35:35]  ¹⁰⁴⁶ tn Heb “designers of designs.”

[36:1]  ¹⁰⁴⁷ tn Heb “wise of [in] heart.”

[36:1]  ¹⁰⁴⁸ tn Heb “wisdom.”

[36:1]  ¹⁰⁴⁹ tn Heb “understanding, discernment.”

[36:1]  ¹⁰⁵⁰ tn The relative clause includes this infinitive clause that expresses either the purpose or the result of God’s giving wisdom and understanding to these folk.

[36:1]  ¹⁰⁵¹ tn This noun is usually given an interpretive translation. B. Jacob renders the bound relationship as “the holy task” or “the sacred task” (Exodus, 1019). The NIV makes it “constructing,” so read “the work of constructing the sanctuary.”

[36:1]  ¹⁰⁵² tn The first word of the verse is a perfect tense with vav (ו) consecutive; it is singular because it agrees with the first of the compound subject. The sentence is a little cumbersome because of the extended relative clause in the middle.

[36:2]  ¹⁰⁵³ tn The verb קָרָא (qara’) plus the preposition “to” – “to call to” someone means “to summon” that person.

[36:2]  ¹⁰⁵⁴ tn Here there is a slight change: “in whose heart Yahweh had put skill.”

[36:2]  ¹⁰⁵⁵ tn Or “whose heart was willing.”

[36:2]  ¹⁰⁵⁶ 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.

[36:3]  ¹⁰⁵⁷ tn In the Hebrew text the infinitive “to do it” comes after “sanctuary”; it makes a smoother rendering in English to move it forward, rather than reading “brought for the work.”

[36:3]  ¹⁰⁵⁸ tn Heb “in the morning, in the morning.”

[36:4]  ¹⁰⁵⁹ tn Heb “a man, a man from his work”; or “each one from his work.”

[36:5]  ¹⁰⁶⁰ tn The construction uses the verbal hendiadys: מַרְבִּים לְהָבִיא (marbim lÿhavi’) is the Hiphil participle followed (after the subject) by the Hiphil infinitive construct. It would read, “they multiply…to bring,” meaning, “they bring more” than is needed.

[36:5]  ¹⁰⁶¹ tn Heb “for the service” (so KJV, ASV).

[36:5]  ¹⁰⁶² tn The last clause is merely the infinitive with an object – “to do it.” It clearly means the skilled workers are to do it.

[36:6]  ¹⁰⁶³ tn The verse simply reads, “and Moses commanded and they caused [a voice] to cross over in the camp.” The second preterite with the vav may be subordinated to the first clause, giving the intent (purpose or result).

[36:6]  ¹⁰⁶⁴ tn Heb “voice.”

[36:6]  ¹⁰⁶⁵ tn The verse ends with the infinitive serving as the object of the preposition: “from bringing.”

[36:7]  ¹⁰⁶⁶ tn This part of the sentence comes from the final verb, the Hiphil infinitive – leave over, meaning, have more than enough (see BDB 451 s.v. יָתַר).

[36:7]  ¹⁰⁶⁷ tn Heb “for all the work, to do it.”

[36:10]  ¹⁰⁶⁸ tn The verb is singular since it probably is referring to Bezalel, but since he would not do all the work himself, it may be that the verbs could be given a plural subject: “they joined.”

[36:10]  ¹⁰⁶⁹ tn The words “the other” have been supplied.

[36:13]  ¹⁰⁷⁰ tn Heb “one.”

[36:14]  ¹⁰⁷¹ tn Heb “eleven curtains he made them.”

[36:18]  ¹⁰⁷² tn The construction uses the infinitive construct from the verb “to be” to express this purpose clause: “to be one,” or, “so that it might be a unit.”

[36:19]  ¹⁰⁷³ tn See the note on this phrase in Exod 25:5.

[36:20]  ¹⁰⁷⁴ tn There is debate whether the word הַקְּרָשִׁים (haqqÿrashim) means “boards” or “frames” or “planks” (see Ezek 27:6) or “beams,” given the size of them. The literature on this includes M. Haran, “The Priestly Image of the Tabernacle,” HUCA 36 (1965): 192; B. A. Levine, “The Description of the Tabernacle Texts of the Pentateuch,” JAOS 85 (1965): 307-18; J. Morgenstern, “The Ark, the Ephod, and the Tent,” HUCA 17 (1942/43): 153-265; 18 (1943/44): 1-52.

[36:20]  ¹⁰⁷⁵ tn “Wood” is an adverbial accusative.

[36:20]  ¹⁰⁷⁶ tn The plural participle “standing” refers to how these items will be situated; they will be vertical rather than horizontal (U. Cassuto, Exodus, 354).

[36:21]  ¹⁰⁷⁷ tn Heb “the frame.”

[36:21]  ¹⁰⁷⁸ tn Heb “the one.”

[36:22]  ¹⁰⁷⁹ tn Heb “two hands to the one frame.”

[36:22]  ¹⁰⁸⁰ tn Heb “joined one to one.”

[36:24]  ¹⁰⁸¹ tn The clause is repeated to show the distributive sense; it literally says, “and two bases under the one frame for its two projections.”

[36:26]  ¹⁰⁸² tn Heb “under the one frame” again.

[36:29]  ¹⁰⁸³ tn This is the last phrase of the verse, moved forward for clarity.

[36:29]  ¹⁰⁸⁴ tn This difficult verse uses the perfect tense at the beginning, and the second clause parallels it with יִהְיוּ (yihyu), which has to be taken here as a preterite without the consecutive vav (ו). The predicate “finished” or “completed” is the word תָּמִּים (tammim); it normally means “complete, sound, whole,” and related words describe the sacrifices as without blemish.

[36:34]  ¹⁰⁸⁵ tn Literally “houses”; i.e., places to hold the bars.

[36:35]  ¹⁰⁸⁶ tn The verb is simply “he made” but as in Exod 26:31 it probably means that the cherubim were worked into the curtain with the yarn, and so embroidered on the curtain.

[36:36]  ¹⁰⁸⁷ tn Heb “and their hooks gold.”

[36:38]  ¹⁰⁸⁸ tn The word is “their heads”; technically it would be “their capitals” (so ASV, NAB, NRSV). The bands were bands of metal surrounding these capitals just beneath them. These are not mentioned in Exod 26:37, and it sounds like the posts are to be covered with gold. But the gradation of metals is what is intended: the posts at the entrance to the Most Holy Place are all of gold; the posts at the entrance to the tent are overlaid with gold at the top; and the posts at the entrance to the courtyard are overlaid with silver at the top (S. R. Driver, Exodus, 387, citing Dillmann without reference).

[36:38]  ¹⁰⁸⁹ sn For a good summary of the differences between the instruction section and the completion section, and the reasons for the changes and the omissions, see B. Jacob, Exodus, 1022-23.

[37:2]  ¹⁰⁹⁰ tn Or “molding.”

[37:3]  ¹⁰⁹¹ tn “that he put” has been supplied.

[37:3]  ¹⁰⁹² tn This is taken as a circumstantial clause; the clause begins with the conjunction vav.

[37:6]  ¹⁰⁹³ tn Heb “and he made.”

[37:8]  ¹⁰⁹⁴ tn Heb “from/at [the] end, from this.”

[37:8]  ¹⁰⁹⁵ tn The repetition of the expression indicates it has the distributive sense.

[37:9]  ¹⁰⁹⁶ tn The construction is a participle in construct followed by the genitive “wings” – “spreaders of wings.”

[37:9]  ¹⁰⁹⁷ tn “The cherubim” has been placed here instead of in the second clause to produce a smoother translation.

[37:9]  ¹⁰⁹⁸ tn Heb “and their faces a man to his brother.”

[37:9]  ¹⁰⁹⁹ tn Heb “to the atonement lid were the faces of the cherubim.”

[37:16]  ¹¹⁰⁰ tn The suffixes on these could also indicate the indirect object (see Exod 25:29).

[37:17]  ¹¹⁰¹ tn Heb “from it”; the referent (“the same piece” of wrought metal) has been specified in the translation for clarity.

[37:19]  ¹¹⁰² tn Heb “the one branch.” But the repetition of “one…one” means here one after another, or the “first” and then the “next.”

[37:19]  ¹¹⁰³ tn Heb “thus for six branches….”

[37:21]  ¹¹⁰⁴ tn As in Exod 26:35, the translation of “first” and “next” and “third” is interpretive, because the text simply says “under two branches” in each of three places.

[37:22]  ¹¹⁰⁵ tn Heb “were from it.”

[37:24]  ¹¹⁰⁶ tn Heb “it”; the referent (the lampstand) has been specified in the translation for clarity.

[37:25]  ¹¹⁰⁷ tn Heb “from it were its horns,” meaning that they were made from the same piece.

[37:26]  ¹¹⁰⁸ tn Heb “roof.”

[37:26]  ¹¹⁰⁹ tn Heb “its walls around.”

[37:26]  ¹¹¹⁰ tn Heb “and he made for it border gold around.”

[37:27]  ¹¹¹¹ tn Heb “and he made.”

[37:27]  ¹¹¹² sn Since it was a small altar, it needed only two rings, one on either side, in order to be carried. The second mention of their location clarifies that they should be on the sides, the right and the left, as one approached the altar.

[37:27]  ¹¹¹³ tn Heb “for houses.”

[38:2]  ¹¹¹⁴ tn Heb “its horns were from it,” meaning from the same piece.

[38:7]  ¹¹¹⁵ tn Heb “it”; the referent (the altar) has been specified in the translation for clarity.

[38:8]  ¹¹¹⁶ sn The word for “serve” is not the ordinary one. It means “to serve in a host,” especially in a war. It appears that women were organized into bands and served at the tent of meeting. S. R. Driver thinks that this meant “no doubt” washing, cleaning, or repairing (Exodus, 391). But there is no hint of that (see 1 Sam 2:22; and see Ps 68:11 [12 Hebrew text]). They seem to have had more to do than what Driver said.

[38:9]  ¹¹¹⁷ tn Heb “south side southward.”

[38:10]  ¹¹¹⁸ tn While this verse could be translated as an independent sentence, it is probably to be subordinated as a circumstantial clause in line with Exod 27:10-12, as well as v. 12 of this passage.

[38:11]  ¹¹¹⁹ tn Here the phrase “the hangings were” has been supplied.

[38:12]  ¹¹²⁰ tn The phrase “there were” has been supplied.

[38:12]  ¹¹²¹ tn The text simply has “their posts ten and their bases ten”; this may be added here as a circumstantial clause with the main sentence in order to make sense out of the construction.

[38:13]  ¹¹²² tn The text simply says “seventy-five feet.”

[38:14]  ¹¹²³ tn The word literally means “shoulder.” The next words, “of the gate,” have been supplied here. The east end contained the courtyard’s entry with a wall of curtains on each side of the entry (see v. 15).

[38:15]  ¹¹²⁴ tn Heb “from this and from this” (cf, 17:12; 25:19; 26:13; 32:15; Josh 8:22, 33; 1 Kgs 10:19-20; Ezek 45:7).

[38:17]  ¹¹²⁵ tn Heb “they were banded with silver.”

[38:18]  ¹¹²⁶ tn This word is different from the word for hangings; it has more of the idea of a screen, shielding or securing the area.

[38:21]  ¹¹²⁷ tn The Hebrew word is פְּקוּדֵי (pÿqude), which in a slavishly literal way would be “visitations of” the tabernacle. But the word often has the idea of “numbering” or “appointing” as well. Here it is an accounting or enumeration of the materials that people brought, so the contemporary term “inventory” is a close approximation. By using this Hebrew word there is also the indication that whatever was given, i.e., appointed for the tabernacle, was changed forever in its use. This is consistent with this Hebrew root, which does have a sense of changing the destiny of someone (“God will surely visit you”). The list in this section will also be tied to the numbering of the people.

[38:21]  ¹¹²⁸ tn The same verb is used here, but now in the Pual perfect tense, third masculine singular. A translation “was numbered” or “was counted” works. The verb is singular because it refers to the tabernacle as a unit. This section will list what made up the tabernacle.

[38:21]  ¹¹²⁹ tn Heb “at/by the mouth of.”

[38:21]  ¹¹³⁰ tn The noun is “work” or “service.” S. R. Driver explains that the reckonings were not made for the Levites, but that they were the work of the Levites, done by them under the direction of Ithamar (Exodus, 393).

[38:21]  ¹¹³¹ tn Heb “by the hand of.”

[38:24]  ¹¹³² tn These words form the casus pendens, or independent nominative absolute, followed by the apodosis beginning with the vav (ו; see U. Cassuto, Exodus, 469).

[38:24]  ¹¹³³ tn Heb “and it was.”

[38:24]  ¹¹³⁴ sn There were 3000 shekels in a talent, and so the total weight here in shekels would be 87,730 shekels of gold. If the sanctuary shekel was 224 grs., then this was about 40,940 oz. troy. This is estimated to be a little over a ton (cf. NCV “over 2,000 pounds”; TEV “a thousand kilogrammes”; CEV “two thousand two hundred nine pounds”; NLT “about 2,200 pounds”), although other widely diverging estimates are also given.

[38:25]  ¹¹³⁵ sn This would be a total of 301,775 shekels (about 140,828 oz), being a half shekel exacted per person from 605,550 male Israelites 20 years old or more (Num 1:46). The amount is estimated to be around 3.75 tons.

[38:26]  ¹¹³⁶ sn The weight would be about half an ounce.

[38:26]  ¹¹³⁷ tn Heb “upward.”

[38:26]  ¹¹³⁸ tn The phrase “in all” has been supplied.

[38:28]  ¹¹³⁹ tn Here the word “shekels” is understood; about 45 pounds.

[38:29]  ¹¹⁴⁰ sn The total shekels would have been 212,400 shekels, which would be about 108,749 oz. This would make about 2.5 to 3 tons.

[38:31]  ¹¹⁴¹ sn The bronze altar is the altar for the burnt offering; the large bronze basin is not included here in the list.

[39:1]  ¹¹⁴² sn This chapter also will be almost identical to the instructions given earlier, with a few changes along the way.

[39:3]  ¹¹⁴³ tn The verb is the infinitive that means “to do, to work.” It could be given a literal rendering: “to work [them into] the blue….” Weaving or embroidering is probably what is intended.

[39:5]  ¹¹⁴⁴ tn Heb “from it” or the same.

[39:6]  ¹¹⁴⁵ tn Or “as seals are engraved.”

[39:6]  ¹¹⁴⁶ sn The twelve names were those of Israel’s sons. The idea was not the remembrance of the twelve sons as such, but the twelve tribes that bore their names.

[39:7]  ¹¹⁴⁷ tn Or “attached.”

[39:10]  ¹¹⁴⁸ tn That is, they set in mountings.

[39:14]  ¹¹⁴⁹ tn The phrase “the number of” has been supplied.

[39:16]  ¹¹⁵⁰ tn Here “upper” has been supplied.

[39:18]  ¹¹⁵¹ tn Here “other” has been supplied.

[39:19]  ¹¹⁵² tn Here “other” has been supplied.

[39:19]  ¹¹⁵³ tn Heb “homeward side.”

[39:20]  ¹¹⁵⁴ tn Here “more” has been supplied.

[39:24]  ¹¹⁵⁵ tn The word is simply “twined” or “twisted.” It may refer to the twisted linen that so frequently is found in these lists; or, it may refer to the yarn twisted. The LXX reads “fine twined linen.” This is not found in the text of Exod 28:33, except in Smr and LXX.

[39:26]  ¹¹⁵⁶ tn The words “there was” are supplied in the translation for stylistic reasons.

[39:26]  ¹¹⁵⁷ tn The infinitive “to minister” is present; “to be used” is supplied from the context.

[39:32]  ¹¹⁵⁸ sn The last sections of the book bring several themes together to a full conclusion. Not only is it the completion of the tabernacle, it is the fulfillment of God’s plan revealed at the beginning of the book, i.e., to reside with his people.

[39:34]  ¹¹⁵⁹ tn See the note on this phrase in Exod 25:5.

[39:34]  ¹¹⁶⁰ tn Or “shielding” (NIV); NASB “the screening veil.”

[39:37]  ¹¹⁶¹ tn Possibly meaning “pure gold lampstand.”

[39:40]  ¹¹⁶² tn Heb “utensils, vessels.”

[39:41]  ¹¹⁶³ tn The form is the infinitive construct; it means the clothes to be used “to minister” in the holy place.

[39:43]  ¹¹⁶⁴ tn Or “examined” (NASB, TEV); NCV “looked closely at.”

[39:43]  ¹¹⁶⁵ tn The deictic particle draws attention to what he saw in such a way as to give the reader Moses’ point of view and a sense of his pleasure: “and behold, they…”

[39:43]  ¹¹⁶⁶ sn The situation and wording in Exod 39:43 are reminiscent of Gen 1:28 and 31, with the motifs of blessing people and inspecting what has been made.

[40:1]  ¹¹⁶⁷ sn All of Exod 39:32-40:38 could be taken as a unit. The first section (39:32-43) shows that the Israelites had carefully and accurately completed the preparation and brought everything they had made to Moses: The work of the Lord builds on the faithful obedience of the people. In the second section are the instruction and the implementation (40:1-33): The work of the Lord progresses through the unifying of the work. The last part (40:34-38) may take the most attention: When the work was completed, the glory filled the tabernacle: By his glorious presence, the Lord blesses and directs his people in their worship.

[40:1]  ¹¹⁶⁸ tn Heb “and Yahweh spoke to Moses, saying.”

[40:2]  ¹¹⁶⁹ tn Heb “you will raise,” an imperfect of instruction.

[40:4]  ¹¹⁷⁰ tn Heb “and you will set in order its setting” or “arrange its arrangement.” See 25:29-30 for items that belonged on the table.

[40:5]  ¹¹⁷¹ tn Heb “give” (also four additional times in vv. 6-8).

[40:7]  ¹¹⁷² tn Heb “there.”

[40:9]  ¹¹⁷³ tn Heb “you will take” (perfect with vav, ו).

[40:9]  ¹¹⁷⁴ tn Heb “and you will anoint” (perfect with vav, ו).

[40:9]  ¹¹⁷⁵ tn Heb “and you will sanctify” (perfect with vav, ו).

[40:10]  ¹¹⁷⁶ tn Heb “and.”

[40:11]  ¹¹⁷⁷ sn U. Cassuto (Exodus, 480) notes that the items inside the tent did not need to be enumerated since they were already holy, but items in the courtyard needed special attention. People needed to know that items outside the tent were just as holy.

[40:12]  ¹¹⁷⁸ tn The verb is “bring near,” or “present,” to Yahweh.

[40:14]  ¹¹⁷⁹ tn The verb is also “bring near” or “present.”

[40:21]  ¹¹⁸⁰ tn Heb “set up,” if it includes more than the curtain.

[40:21]  ¹¹⁸¹ tn Or “shielding” (NIV); Heb “the veil of the covering” (cf. KJV).

[40:23]  ¹¹⁸² tn Heb uses a cognate accusative construction, “he arranged the arrangement.”

[40:30]  ¹¹⁸³ tn Heb “there.”

[40:32]  ¹¹⁸⁴ tn The construction is the infinitive construct with the temporal preposition and the suffixed subjective genitive. This temporal clause indicates that the verb in the preceding verse was frequentative.

[40:32]  ¹¹⁸⁵ tn This is another infinitive construct in a temporal clause.

[40:32]  ¹¹⁸⁶ tn In this explanatory verse the verb is a customary imperfect.

[40:36]  ¹¹⁸⁷ tn The construction uses the Niphal infinitive construct to form the temporal clause.

[40:36]  ¹¹⁸⁸ tn The imperfect tense in this context describes a customary action.

[40:37]  ¹¹⁸⁹ tn The clause uses the Niphal infinitive construct in the temporal clause: “until the day of its being taken up.”

[40:38]  ¹¹⁹⁰ tn Here is another imperfect tense of the customary nuance.

[40:38]  ¹¹⁹¹ tn Heb “to the eyes of all”; KJV, ASV, NASB “in the sight of all”; NRSV “before the eyes of all.”