Discovery BoxExodus 21:1
Context21:1 1 “These are the decisions that you will set before them:
Exodus 9:1-35
Context9:1 2 Then the Lord said to Moses, “Go to Pharaoh and tell him, ‘Thus says the Lord, the God of the Hebrews, “Release my people that they may serve me! 9:2 For if you refuse to release them 3 and continue holding them, 4 9:3 then the hand of the Lord will surely bring 5 a very terrible plague 6 on your livestock in the field, on the horses, the donkeys, the camels, 7 the herds, and the flocks. 9:4 But the Lord will distinguish 8 between the livestock of Israel and the livestock of Egypt, and nothing 9 will die of all that the Israelites have.”’” 10
9:5 The Lord set 11 an appointed time, saying, “Tomorrow the Lord will do this 12 in the land.” 9:6 And the Lord did this 13 on the next day; 14 all 15 the livestock of the Egyptians 16 died, but of the Israelites’ livestock not one died. 9:7 Pharaoh sent representatives to investigate, 17 and indeed, not even one of the livestock of Israel had died. But Pharaoh’s heart remained hard, 18 and he did not release the people.
9:8 19 Then the Lord said to Moses and Aaron, “Take handfuls of soot 20 from a furnace, and have Moses throw it 21 into the air while Pharaoh is watching. 22 9:9 It will become fine dust over the whole land of Egypt and will cause boils to break out and fester 23 on both people and animals in all the land of Egypt.” 9:10 So they took soot from a furnace and stood before Pharaoh, Moses threw it into the air, and it caused festering boils to break out on both people and animals.
9:11 The magicians could not stand before Moses because of the boils, for boils were on the magicians and on all the Egyptians. 9:12 But the Lord hardened 24 Pharaoh’s heart, and he did not listen to them, just as the Lord had predicted to Moses.
9:13 25 The Lord said 26 to Moses, “Get up early in the morning, stand 27 before Pharaoh, and tell him, ‘Thus says the Lord, the God of the Hebrews: “Release my people so that they may serve me! 9:14 For this time I will send all my plagues 28 on your very self 29 and on your servants and your people, so that you may know that there is no one like me in all the earth. 9:15 For by now I could have stretched out 30 my hand and struck you and your people with plague, and you would have been destroyed 31 from the earth. 9:16 But 32 for this purpose I have caused you to stand: 33 to show you 34 my strength, and so that my name may be declared 35 in all the earth. 9:17 You are still exalting 36 yourself against my people by 37 not releasing them. 9:18 I am going to cause very severe hail to rain down 38 about this time tomorrow, such hail as has never occurred 39 in Egypt from the day it was founded 40 until now. 9:19 So now, send instructions 41 to gather 42 your livestock and all your possessions in the fields to a safe place. Every person 43 or animal caught 44 in the field and not brought into the house – the hail will come down on them, and they will die!”’”
9:20 Those 45 of Pharaoh’s servants who feared the word of the Lord hurried to bring their 46 servants and livestock into the houses, 9:21 but those 47 who did not take 48 the word of the Lord seriously left their servants and their cattle 49 in the field.
9:22 Then the Lord said to Moses, “Extend your hand toward the sky 50 that there may be 51 hail in all the land of Egypt, on people and on animals, 52 and on everything that grows 53 in the field in the land of Egypt.” 9:23 When Moses extended 54 his staff toward the sky, the Lord 55 sent thunder 56 and hail, and fire fell to the earth; 57 so the Lord caused hail to rain down on the land of Egypt. 9:24 Hail fell 58 and fire mingled 59 with the hail; the hail was so severe 60 that there had not been any like it 61 in all the land of Egypt since it had become a nation. 9:25 The hail struck everything in the open fields, both 62 people and animals, throughout all the land of Egypt. The hail struck everything that grows 63 in the field, and it broke all the trees of the field to pieces. 9:26 Only in the land of Goshen, where the Israelites lived, was there no hail.
9:27 So Pharaoh sent and summoned Moses and Aaron and said to them, “I have sinned this time! 64 The Lord is righteous, and I and my people are guilty. 65 9:28 Pray to the Lord, for the mighty 66 thunderings and hail are too much! 67 I will release you and you will stay no longer.” 68
9:29 Moses said to him, “When I leave the city 69 I will spread my hands to the Lord, the thunder will cease, and there will be no more hail, so that you may know that the earth belongs to the Lord. 70 9:30 But as for you 71 and your servants, I know that you do not yet fear 72 the Lord God.”
9:31 (Now the 73 flax and the barley were struck 74 by the hail, 75 for the barley had ripened 76 and the flax 77 was in bud. 9:32 But the wheat and the spelt 78 were not struck, for they are later crops.) 79
9:33 So Moses left Pharaoh, went out of the city, and spread out his hands to the Lord, and the thunder and the hail ceased, and the rain stopped pouring on the earth. 9:34 When Pharaoh saw 80 that the rain and hail and thunder ceased, he sinned again: 81 both he and his servants hardened 82 their hearts. 9:35 So Pharaoh’s heart remained hard, 83 and he did not release the Israelites, as the Lord had predicted through Moses.
Exodus 28:1-43
Context28:1 84 “And you, bring near 85 to you your brother Aaron and his sons with him from among the Israelites, so that they may minister as my priests 86 – Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons. 28:2 You must make holy garments 87 for your brother Aaron, for glory and for beauty. 88 28:3 You 89 are to speak to all who are specially skilled, 90 whom I have filled with the spirit of wisdom, 91 so that they may make 92 Aaron’s garments to set him apart 93 to minister as my priest. 28:4 Now these are the garments that they are to make: a breastpiece, 94 an ephod, 95 a robe, a fitted 96 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 97 are to use 98 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. 99 28:8 The artistically woven waistband 100 of the ephod that is on it is to be like it, of one piece with the ephod, 101 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, 102 28:10 six 103 of their names on one stone, and the six remaining names on the second stone, according to the order of their birth. 104 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; 105 you are to have them set 106 in gold filigree 107 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. 108 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, 109 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 110 when 111 doubled, nine inches 112 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. 113 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 114 their names. Each name according to the twelve tribes is to be like 115 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 116 the two rings to the upper 117 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 118 two ends of the two chains you will attach to the two settings and then attach them 119 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 120 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 121 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 122 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 123 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 124 of the Israelites over his heart before the Lord continually.
28:31 “You are to make the robe 125 of the ephod completely blue. 28:32 There is to be an opening 126 in its top 127 in the center of it, with an edge all around the opening, the work of a weaver, 128 like the opening of a collar, 129 so that it cannot be torn. 130 28:33 You are to make pomegranates 131 of blue, purple, and scarlet all around its hem 132 and bells of gold between them all around. 28:34 The pattern is to be 133 a gold bell and a pomegranate, a gold bell and a pomegranate, all around the hem of the robe. 28:35 The robe 134 is to be on Aaron as he ministers, 135 and his sound will be heard 136 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 137 of pure gold and engrave on it the way a seal is engraved: 138 “Holiness to the Lord.” 139 28:37 You are to attach to it a blue cord so that it will be 140 on the turban; it is to be 141 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, 142 which the Israelites are to sanctify by all their holy gifts; 143 it will always be on his forehead, for their acceptance 144 before the Lord. 28:39 You are to weave 145 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 146 for glory and for beauty.
28:41 “You are to clothe them – your brother Aaron and his sons with him – and anoint them 147 and ordain them 148 and set them apart as holy, 149 so that they may minister as my priests. 28:42 Make for them linen undergarments to cover their naked bodies; 150 they must cover 151 from the waist to the thighs. 28:43 These must be on Aaron and his sons when they enter 152 to the tent of meeting, or when they approach 153 the altar to minister in the Holy Place, so that they bear no iniquity and die. 154 It is to be a perpetual ordinance for him and for his descendants 155 after him. 156
[21:1] 1 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.
[9:1] 2 sn This plague demonstrates that Yahweh has power over the livestock of Egypt. He is able to strike the animals with disease and death, thus delivering a blow to the economic as well as the religious life of the land. By the former plagues many of the Egyptian religious ceremonies would have been interrupted and objects of veneration defiled or destroyed. Now some of the important deities will be attacked. In Goshen, where the cattle are merely cattle, no disease hits, but in the rest of Egypt it is a different matter. Osiris, the savior, cannot even save the brute in which his own soul is supposed to reside. Apis and Mnevis, the ram of Ammon, the sheep of Sais, and the goat of Mendes, perish together. Hence, Moses reminds Israel afterward, “On their gods also Yahweh executed judgments” (Num 33:4). When Jethro heard of all these events, he said, “Now I know that Yahweh is greater than all the gods” (Exod 18:11).
[9:2] 3 tn The object “them” is implied in the context.
[9:2] 4 tn עוֹד (’od), an adverb meaning “yet, still,” can be inflected with suffixes and used as a predicator of existence, with the nuance “to still be, yet be” (T. O. Lambdin, Introduction to Biblical Hebrew, 171-72, §137). Then, it is joined here with the Hiphil participle מַחֲזִיק (makhaziq) to form the sentence “you are still holding them.”
[9:3] 4 tn The form used here is הוֹיָה (hoyah), the Qal active participle, feminine singular, from the verb “to be.” This is the only place in the OT that this form occurs. Ogden shows that this form is appropriate with the particle הִנֵּה (hinneh) to stress impending divine action, and that it conforms to the pattern in these narratives where five times the participle is used in the threat to Pharaoh (7:17; 8:2; 9:3, 14; 10:4). See G. S. Ogden, “Notes on the Use of הויה in Exodus IX. 3,” VT 17 (1967): 483-84.
[9:3] 5 tn The word דֶּבֶר (dever) is usually translated “pestilence” when it applies to diseases for humans. It is used only here and in Ps 78:50 for animals.
[9:3] 6 sn The older view that camels were not domesticated at this time (S. R. Driver, Exodus, 70; W. F. Albright, Archaeology and the Religion of Israel, 96; et. al.) has been corrected by more recently uncovered information (see K. A. Kitchen, NBD3 160-61).
[9:4] 5 tn The verb פָּלָה (palah) in Hiphil means “to set apart, make separate, make distinct.” See also Exod 8:22 (18 HT); 11:7; 33:16.
[9:4] 6 tn There is a wordplay in this section. A pestilence – דֶּבֶר (dever) – will fall on Egypt’s cattle, but no thing – דָּבָר (davar) – belonging to Israel would die. It was perhaps for this reason that the verb was changed in v. 1 from “say” to “speak” (דִּבֶּר, dibber). See U. Cassuto, Exodus, 111.
[9:4] 7 tn The lamed preposition indicates possession: “all that was to the Israelites” means “all that the Israelites had.”
[9:5] 6 tn Heb “and Yahweh set.”
[9:6] 8 tn Heb “on the morrow.”
[9:6] 9 tn The word “all” clearly does not mean “all” in the exclusive sense, because subsequent plagues involve cattle. The word must denote such a large number that whatever was left was insignificant for the economy. It could also be taken to mean “all [kinds of] livestock died.”
[9:6] 10 tn Heb “of Egypt.” The place is put by metonymy for the inhabitants.
[9:7] 8 tn Heb “Pharaoh sent.” The phrase “representatives to investigate” is implied in the context.
[9:7] 9 tn Heb “and the heart of Pharaoh was hardened.” This phrase translates the Hebrew word כָּבֵד (kaved; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition.
[9:8] 9 sn This sixth plague, like the third, is unannounced. God instructs his servants to take handfuls of ashes from the Egyptians’ furnaces and sprinkle them heavenward in the sight of Pharaoh. These ashes would become little particles of dust that would cause boils on the Egyptians and their animals. Greta Hort, “The Plagues of Egypt,” ZAW 69 [1957]: 101-3, suggests it is skin anthrax (see W. C. Kaiser, Jr., “Exodus,” EBC 2:359). The lesson of this plague is that Yahweh has absolute control over the physical health of the people. Physical suffering consequent to sin comes to all regardless of their position and status. The Egyptians are helpless in the face of this, as now God begins to touch human life; greater judgments on human wickedness lie ahead.
[9:8] 10 tn This word פִּיחַ (piakh) is a hapax legomenon, meaning “soot”; it seems to be derived from the verb פּוּחַ (puakh, “to breathe, blow”). The “furnace” (כִּבְשָׁן, kivshan) was a special kiln for making pottery or bricks.
[9:8] 11 tn The verb זָרַק (zaraq) means “to throw vigorously, to toss.” If Moses tosses the soot into the air, it will symbolize that the disease is falling from heaven.
[9:8] 12 tn Heb “before the eyes of Pharaoh.”
[9:9] 10 tn The word שְׁחִין (shÿkhin) means “boils.” It may be connected to an Arabic cognate that means “to be hot.” The illness is associated with Job (Job 2:7-8) and Hezekiah (Isa 38:21); it has also been connected with other skin diseases described especially in the Law. The word connected with it is אֲבַעְבֻּעֹת (’ava’bu’ot); this means “blisters, pustules” and is sometimes translated as “festering.” The etymology is debated, whether from a word meaning “to swell up” or “to overflow” (W. C. Kaiser, Jr., “Exodus,” EBC 2:359).
[9:12] 11 tn This phrase translates the Hebrew word חָזַק (khazaq); see S. R. Driver, Exodus, 53.
[9:13] 12 sn With the seventh plague there is more explanation of what God is doing to Pharaoh. This plague begins with an extended lesson (vv. 13-21). Rain was almost unknown in Egypt, and hail and lightning were harmless. The Egyptians were fascinated by all these, though, and looked on them as portentous. Herodotus describes how they studied such things and wrote them down (1.2.c.38). If ordinary rainstorms were ominous, what must fire and hail have been? The Egyptians had denominated fire Hephaistos, considering it to be a mighty deity (cf. Diodorus, 1.1.c.1). Porphry says that at the opening of the temple of Serapis the Egyptians worshiped with water and fire. If these connections were clearly understood, then these elements in the plague were thought to be deities that came down on their own people with death and destruction.
[9:13] 13 tn Heb “and Yahweh said.”
[9:13] 14 tn Or “take your stand.”
[9:14] 13 tn The expression “all my plagues” points to the rest of the plagues and anticipates the proper outcome. Another view is to take the expression to mean the full brunt of the attack on the Egyptian people.
[9:14] 14 tn Heb “to your heart.” The expression is unusual, but it may be an allusion to the hard heartedness of Pharaoh – his stubbornness and blindness (B. Jacob, Exodus, 274).
[9:15] 14 tn The verb is the Qal perfect שָׁלַחְתִּי (shalakhti), but a past tense, or completed action translation does not fit the context at all. Gesenius lists this reference as an example of the use of the perfect to express actions and facts, whose accomplishment is to be represented not as actual but only as possible. He offers this for Exod 9:15: “I had almost put forth” (GKC 313 §106.p). Also possible is “I should have stretched out my hand.” Others read the potential nuance instead, and render it as “I could have…” as in the present translation.
[9:15] 15 tn The verb כָּחַד (kakhad) means “to hide, efface,” and in the Niphal it has the idea of “be effaced, ruined, destroyed.” Here it will carry the nuance of the result of the preceding verbs: “I could have stretched out my hand…and struck you…and (as a result) you would have been destroyed.”
[9:16] 15 tn The first word is a very strong adversative, which, in general, can be translated “but, howbeit”; BDB 19 s.v. אוּלָם suggests for this passage “but in very deed.”
[9:16] 16 tn The form הֶעֱמַדְתִּיךָ (he’emadtikha) is the Hiphil perfect of עָמַד (’amad). It would normally mean “I caused you to stand.” But that seems to have one or two different connotations. S. R. Driver (Exodus, 73) says that it means “maintain you alive.” The causative of this verb means “continue,” according to him. The LXX has the same basic sense – “you were preserved.” But Paul bypasses the Greek and writes “he raised you up” to show God’s absolute sovereignty over Pharaoh. Both renderings show God’s sovereign control over Pharaoh.
[9:16] 17 tn The Hiphil infinitive construct הַרְאֹתְךָ (har’otÿkha) is the purpose of God’s making Pharaoh come to power in the first place. To make Pharaoh see is to cause him to understand, to experience God’s power.
[9:16] 18 tn Heb “in order to declare my name.” Since there is no expressed subject, this may be given a passive translation.
[9:17] 16 tn מִסְתּוֹלֵל (mistolel) is a Hitpael participle, from a root that means “raise up, obstruct.” So in the Hitpael it means to “raise oneself up,” “elevate oneself,” or “be an obstructionist.” See W. C. Kaiser, Jr., “Exodus,” EBC 2:363; U. Cassuto, Exodus, 116.
[9:17] 17 tn The infinitive construct with lamed here is epexegetical; it explains how Pharaoh has exalted himself – “by not releasing the people.”
[9:18] 17 tn הִנְנִי מַמְטִיר (hinÿni mamtir) is the futur instans construction, giving an imminent future translation: “Here – I am about to cause it to rain.”
[9:18] 18 tn Heb “which not was like it in Egypt.” The pronoun suffix serves as the resumptive pronoun for the relative particle: “which…like it” becomes “the like of which has not been.” The word “hail” is added in the translation to make clear the referent of the relative particle.
[9:18] 19 tn The form הִוָּסְדָה (hivvasdah) is perhaps a rare Niphal perfect and not an infinitive (U. Cassuto, Exodus, 117).
[9:19] 18 tn The object “instructions” is implied in the context.
[9:19] 19 tn הָעֵז (ha’ez) is the Hiphil imperative from עוּז (’uz, “to bring into safety” or “to secure”). Although there is no vav (ו) linking the two imperatives, the second could be subordinated by virtue of the meanings. “Send to bring to safety.”
[9:19] 20 tn Heb “man, human.”
[9:19] 21 tn Heb “[who] may be found.” The verb can be the imperfect of possibility.
[9:20] 19 tn The text has “the one fearing.” The singular expression here and throughout vv. 20-21 refers to all who fit the description.
[9:20] 20 tn Heb “his” (singular).
[9:21] 20 tn The Hebrew text again has the singular.
[9:21] 21 tn Heb “put to his heart.”
[9:21] 22 tn Heb “his servants and his cattle.”
[9:22] 21 tn Or “the heavens” (also in the following verse). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[9:22] 22 tn The jussive with the conjunction (וִיהִי, vihi) coming after the imperative provides the purpose or result.
[9:22] 23 tn Heb “on man and on beast.”
[9:22] 24 tn The noun refers primarily to cultivated grains. But here it seems to be the general heading for anything that grows from the ground, all vegetation and plant life, as opposed to what grows on trees.
[9:23] 22 tn The preterite with the vav (ו) consecutive is here subordinated to the next clause in view of the emphasis put on the subject, Yahweh, by the disjunctive word order of that clause.
[9:23] 23 tn By starting the clause with the subject (an example of disjunctive word order) the text is certainly stressing that Yahweh alone did this.
[9:23] 24 tn The expression נָתַן קֹלֹת (natan qolot) literally means “gave voices” (also “voice”). This is a poetic expression for sending the thunder. Ps 29:3 talks about the “voice of Yahweh” – the God of glory thunders!
[9:23] 25 sn This clause has been variously interpreted. Lightning would ordinarily accompany thunder; in this case the mention of fire could indicate that the lightning was beyond normal and that it was striking in such a way as to start fires on the ground. It could also mean that fire went along the ground from the pounding hail.
[9:24] 23 tn The verb is the common preterite וַיְהִי (vayÿhi), which is normally translated “and there was” if it is translated at all. The verb הָיָה (hayah), however, can mean “be, become, befall, fall, fall out, happen.” Here it could be simply translated “there was hail,” but the active “hail fell” fits the point of the sequence better.
[9:24] 24 tn The form מִתְלַקַּחַת (mitlaqqakhat) is a Hitpael participle; the clause reads, “and fire taking hold of itself in the midst of the hail.” This probably refers to lightning flashing back and forth. See also Ezek 1:4. God created a great storm with flashing fire connected to it.
[9:24] 25 tn Heb “very heavy” or “very severe.” The subject “the hail” is implied.
[9:24] 26 tn A literal reading of the clause would be “which there was not like it in all the land of Egypt.” The relative pronoun must be joined to the resumptive pronoun: “which like it (like which) there had not been.”
[9:25] 24 tn The exact expression is “from man even to beast.” R. J. Williams lists this as an example of the inclusive use of the preposition מִן (min) to be rendered “both…and” (Hebrew Syntax, 57, §327).
[9:25] 25 tn Heb “all the cultivated grain of.”
[9:27] 25 sn Pharaoh now is struck by the judgment and acknowledges that he is at fault. But the context shows that this penitence was short-lived. What exactly he meant by this confession is uncertain. On the surface his words seem to represent a recognition that he was in the wrong and Yahweh right.
[9:27] 26 tn The word רָשָׁע (rasha’) can mean “ungodly, wicked, guilty, criminal.” Pharaoh here is saying that Yahweh is right, and the Egyptians are not – so they are at fault, guilty. S. R. Driver says the words are used in their forensic sense (in the right or wrong standing legally) and not in the ethical sense of morally right and wrong (Exodus, 75).
[9:28] 26 sn The text has Heb “the voices of God.” The divine epithet can be used to express the superlative (cf. Jonah 3:3).
[9:28] 27 tn The expression וְרַב מִהְיֹת (vÿrav mihyot, “[the mighty thunder and hail] is much from being”) means essentially “more than enough.” This indicates that the storm was too much, or, as one might say, “It is enough.”
[9:28] 28 tn The last clause uses a verbal hendiadys: “you will not add to stand,” meaning “you will no longer stay.”
[9:29] 27 tn כְּצֵאתִי (kÿtse’ti) is the Qal infinitive construct of יָצָא (yatsa’); it functions here as the temporal clause before the statement about prayer.
[9:29] 28 sn This clause provides the purpose/result of Moses’ intention: he will pray to Yahweh and the storms will cease “that you might know….” It was not enough to pray and have the plague stop. Pharaoh must “know” that Yahweh is the sovereign Lord over the earth. Here was that purpose of knowing through experience. This clause provides the key for the exposition of this plague: God demonstrated his power over the forces of nature to show his sovereignty – the earth is Yahweh’s. He can destroy it. He can preserve it. If people sin by ignoring his word and not fearing him, he can bring judgment on them. If any fear Yahweh and obey his instructions, they will be spared. A positive way to express the expositional point of the chapter is to say that those who fear Yahweh and obey his word will escape the powerful destruction he has prepared for those who sinfully disregard his word.
[9:30] 28 tn The verse begins with the disjunctive vav to mark a strong contrastive clause to what was said before this.
[9:30] 29 tn The adverb טֶרֶם (terem, “before, not yet”) occurs with the imperfect tense to give the sense of the English present tense to the verb negated by it (GKC 314-15 §107.c). Moses is saying that he knew that Pharaoh did not really stand in awe of God, so as to grant Israel’s release, i.e., fear not in the religious sense but “be afraid of” God – fear “before” him (S. R. Driver, Exodus, 76).
[9:31] 29 tn A disjunctive vav introduces the two verses that provide parenthetical information to the reader. Gesenius notes that the boldness of such clauses is often indicated by the repetition of nouns at the beginning (see GKC 452 §141.d). Some have concluded that because they have been put here rather than back after v. 25 or 26, they form part of Moses’ speech to Pharaoh, explaining that the crops that were necessary for humans were spared, but those for other things were destroyed. This would also mean that Moses was saying there is more that God can destroy (see B. Jacob, Exodus, 279).
[9:31] 30 tn The unusual forms נֻכָּתָה (nukkatah) in v. 31 and נֻכּוּ (nukku) in v. 32 are probably to be taken as old Qal passives. There are no attested Piel uses of the root.
[9:31] 31 tn The words “by the hail” are not in the Hebrew text, but are supplied from context.
[9:31] 32 tn Heb “was in the ear” (so KJV, NAB, NASB, NRSV); NIV “had headed.”
[9:31] 33 sn Flax was used for making linen, and the area around Tanis was ideal for producing flax. Barley was used for bread for the poor people, as well as beer and animal feed.
[9:32] 30 tn The word כֻּסֶּמֶת (kussemet) is translated “spelt”; the word occurs only here and in Isa 28:25 and Ezek 4:9. Spelt is a grain closely allied to wheat. Other suggestions have been brought forward from the study of Egyptian crops (see a brief summary in W. C. Kaiser, Jr., “Exodus,” EBC 2:363-64).
[9:32] 31 tn Heb “for they are late.”
[9:34] 31 tn The clause beginning with the preterite and vav (ו) consecutive is here subordinated to the next, and main clause – that he hardened his heart again.
[9:34] 32 tn The construction is another verbal hendiadys: וַיֹּסֶף לַחֲטֹּא (vayyosef lakhatto’), literally rendered “and he added to sin.” The infinitive construct becomes the main verb, and the Hiphil preterite becomes adverbial. The text is clearly interpreting as sin the hardening of Pharaoh’s heart and his refusal to release Israel. At the least this means that the plagues are his fault, but the expression probably means more than this – he was disobeying Yahweh God.
[9:34] 33 tn This phrase translates the Hebrew word כָּבֵד (kaved); see S. R. Driver, Exodus, 53.
[9:35] 32 tn The verb about Pharaoh’s heart in v. 35 is וַיֶּחֱזַק (vayyekhezaq), a Qal preterite: “and it was hardened” or “strengthened to resist.” This forms the summary statement of this stage in the drama. The verb used in v. 34 to report Pharaoh’s response was וַיַּכְבֵּד (vayyakhbed), a Hiphil preterite: “and he hardened [his heart]” or made it stubborn. The use of two descriptions of Pharaoh’s heart in close succession, along with mention of his servants’ heart condition, underscores the growing extent of the problem.
[28:1] 33 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] 34 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] 35 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] 34 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] 35 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] 35 tn Heb “And you, you will speak to.”
[28:3] 36 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] 37 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] 38 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] 39 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] 36 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] 37 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] 38 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] 37 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] 38 tn Heb “receive” or “take.”
[28:7] 38 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] 39 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] 40 tn Heb “from it” but meaning “of one [the same] piece”; the phrase “the ephod” has been supplied.
[28:9] 40 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] 41 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] 42 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] 42 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] 43 tn Or “you will mount them” (NRSV similar).
[28:11] 44 tn Or “rosettes,” shield-like frames for the stones. The Hebrew word means “to plait, checker.”
[28:12] 43 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] 44 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] 46 tn “when” is added for clarification (U. Cassuto, Exodus, 375).
[28:16] 47 tn The word זֶרֶת (zeret) is half a cubit; it is often translated “span.”
[28:20] 46 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] 47 tn For clarity the words “the number of” have been supplied.
[28:21] 48 tn The phrase translated “the engravings of a seal” is an adverbial accusative of manner here.
[28:23] 48 tn Heb “give, put.”
[28:23] 49 tn Here “upper” has been supplied.
[28:25] 49 tn Here “the other” has been supplied.
[28:25] 50 tn Here “them” has been supplied.
[28:26] 50 tn Here “other” has been supplied.
[28:27] 51 tn Here “more” has been supplied.
[28:29] 52 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] 53 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] 54 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
[28:31] 54 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] 55 tn Heb “mouth” or “opening” (פִּי, pi; in construct).
[28:32] 56 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] 57 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] 58 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] 59 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] 56 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] 57 tn The text repeats the idea: “you will make for its hem…all around its hem.”
[28:34] 57 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] 58 tn Heb “it”; the referent (the robe) has been specified in the translation for clarity.
[28:35] 59 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] 60 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] 59 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] 60 tn Heb “the engravings of a seal”; this phrase is an adverbial accusative of manner.
[28:36] 61 sn The engraving was a perpetual reminder of the holiness that was due the
[28:37] 60 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] 61 tn Heb “it will be,” an instruction imperfect.
[28:38] 61 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] 62 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] 63 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] 62 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] 63 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] 64 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] 65 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] 66 tn Traditionally “sanctify them” (KJV, ASV).
[28:42] 65 tn Heb “naked flesh” (so NAB, NRSV); KJV “nakedness.”
[28:43] 66 tn The construction for this temporal clause is the infinitive construct with the temporal preposition bet (ב) and the suffixed subjective genitive.
[28:43] 67 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] 68 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] 70 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.
