Exodus 25:29

25:29 You are to make its plates, ¹  its ladles, ²  its pitchers, and its bowls, to be used in pouring out offerings; ³  you are to make them of pure gold.

Exodus 25:1

The Materials for the Sanctuary

25:1 ⁴ The Lord spoke to Moses:

Exodus 7:1-2

7:1 So the Lord said to Moses, “See, I have made you like God ⁵  to Pharaoh, and your brother Aaron will be your prophet. ⁶  7:2 You are to speak ⁷  everything I command you, ⁸  and your brother Aaron is to tell Pharaoh that he must release ⁹  the Israelites from his land.

Exodus 12:13

12:13 The blood will be a sign for you on the houses where you are, so that when I see ¹⁰  the blood I will pass over you, ¹¹  and this plague ¹²  will not fall on you to destroy you ¹³  when I attack ¹⁴  the land of Egypt. ¹⁵ 

Jeremiah 52:18-19

52:18 They also took the pots, shovels, ¹⁶  trimming shears, ¹⁷  basins, pans, and all the bronze utensils used by the priests. ¹⁸  52:19 The captain of the royal guard took the gold and silver bowls, censers, ¹⁹  basins, pots, lampstands, pans, and vessels. ²⁰ 

Jeremiah 52:2

52:2 He did what displeased the Lord ²¹  just as Jehoiakim had done.

Jeremiah 2:20

The Lord Expresses His Exasperation at Judah’s Persistent Idolatry

2:20 “Indeed, ²²  long ago you threw off my authority

and refused to be subject to me. ²³ 

You said, ‘I will not serve you.’ ²⁴ 

Instead, you gave yourself to other gods on every high hill

and under every green tree,

like a prostitute sprawls out before her lovers. ²⁵ 

[25:29]  ¹ tn Or “a deep gold dish.” The four nouns in this list are items associated with the table and its use.

[25:29]  ² tn Or “cups” (NAB, TEV).

[25:29]  ³ 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.”

[25:1]  ⁴ 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.

[7:1]  ⁵ tn The word “like” is added for clarity, making explicit the implied comparison in the statement “I have made you God to Pharaoh.” The word אֱלֹהִים (’elohim) is used a few times in the Bible for humans (e.g., Pss 45:6; 82:1), and always clearly in the sense of a subordinate to GOD – they are his representatives on earth. The explanation here goes back to 4:16. If Moses is like God in that Aaron is his prophet, then Moses is certainly like God to Pharaoh. Only Moses, then, is able to speak to Pharaoh with such authority, giving him commands.

[7:1]  ⁶ tn The word נְבִיאֶךָ (nÿvi’ekha, “your prophet”) recalls 4:16. Moses was to be like God to Aaron, and Aaron was to speak for him. This indicates that the idea of a “prophet” was of one who spoke for God, an idea with which Moses and Aaron and the readers of Exodus are assumed to be familiar.

[7:2]  ⁷ tn The imperfect tense here should have the nuance of instruction or injunction: “you are to speak.” The subject is singular (Moses) and made emphatic by the presence of the personal pronoun “you.”

[7:2]  ⁸ tn The phrase translated “everything I command you” is a noun clause serving as the direct object of the verb “speak.” The verb in the clause (אֲצַוֶּךָ, ’atsavvekha) is the Piel imperfect. It could be classified as a future: “everything that I will command you.” A nuance of progressive imperfect also fits well: “everything that I am commanding you.”

[7:2]  ⁹ tn The form is וְשִׁלַּח (vÿshillakh), a Piel perfect with vav (ו) consecutive. Following the imperfects of injunction or instruction, this verb continues the sequence. It could be taken as equal to an imperfect expressing future (“and he will release”) or subordinate to express purpose (“to release” = “in order that he may release”).

[12:13]  ¹⁰ tn Both of the verbs for seeing and passing over are perfect tenses with vav (ו) consecutives: וּפָסַחְתִּי…וְרָאִיתִי (vÿra’iti...ufasakhti); the first of these parallel verb forms is subordinated to the second as a temporal clause. See Gesenius’s description of perfect consecutives in the protasis and apodosis (GKC 494 §159.g).

[12:13]  ¹¹ tn The meaning of the verb is supplied in part from the near context of seeing the sign and omitting to destroy, as well as the verb at the start of verse 12 “pass through, by, over.” Isa 31:5 says, “Just as birds hover over a nest, so the Lord who commands armies will protect Jerusalem. He will protect and deliver it; as he passes over he will rescue it.” The word does not occur enough times to enable one to delineate a clear meaning. It is probably not the same word as “to limp” found in 1 Kgs 18:21, 26, unless there is a highly developed category of meaning there.

[12:13]  ¹² tn The word “plague” (נֶגֶף, negef) is literally “a blow” or “a striking.” It usually describes a calamity or affliction given to those who have aroused God’s anger, as in Exod 30:12; Num 8:19; 16:46, 47; Josh 22:17 (S. R. Driver, Exodus, 92-93).

[12:13]  ¹³ tn Heb “for destruction.” The form מַשְׁחִית (mashkhit) is the Hiphil participle of שָׁחַת (shakhat). The word itself is a harsh term; it was used to describe Yahweh’s destruction of Sodom and Gomorrah (Gen 13:10).

[12:13]  ¹⁴ tn בְּהַכֹּתִי (bÿhakkoti) is the Hiphil infinitive construct from נָכָה (nakhah), with a preposition prefixed and a pronominal suffix added to serve as the subjective genitive – the subject of this temporal clause. It is also used in 12:12.

[12:13]  ¹⁵ sn For additional discussions, see W. H. Elder, “The Passover,” RevExp 74 (1977): 511-22; E. Nutz, “The Passover,” BV 12 (1978): 23-28; H. M. Kamsler, “The Blood Covenant in the Bible,” Dor le Dor 6 (1977): 94-98; A. Rodriguez, Substitution in the Hebrew Cultus; B. Ramm, “The Theology of the Book of Exodus: A Reflection on Exodus 12:12,” SwJT 20 (1977): 59-68; and M. Gilula, “The Smiting of the First-Born: An Egyptian Myth?” TA 4 (1977): 94-85.

[52:18]  ¹⁶ sn These shovels were used to clean the altar.

[52:18]  ¹⁷ sn These trimming shears were used to trim the wicks of the lamps.

[52:18]  ¹⁸ tn Heb “with which they served (or “fulfilled their duty”).”

[52:19]  ¹⁹ sn The censers held the embers used for the incense offerings.

[52:19]  ²⁰ sn These vessels were used for drink offerings.

[52:2]  ²¹ tn Heb “what was evil in the eyes of the Lord.”

[2:20]  ²² tn Or “For.” The Hebrew particle (כִּי, ki) here introduces the evidence that they had no respect for him.

[2:20]  ²³ tn Heb “you broke your yoke…tore off your yoke ropes.” The metaphor is that of a recalcitrant ox or heifer which has broken free from its master.

[2:20]  ²⁴ tc The MT of this verse has two examples of the old second feminine singular perfect, שָׁבַרְתִּי (shavarti) and נִתַּקְתִּי (nittaqti), which the Masoretes mistook for first singulars leading to the proposal to read אֶעֱבוֹר (’e’evor, “I will not transgress”) for אֶעֱבֹד (’e’evod, “I will not serve”). The latter understanding of the forms is accepted in KJV but rejected by almost all modern English versions as being less appropriate to the context than the reading accepted in the translation given here.

[2:20]  ²⁵ tn Heb “you sprawled as a prostitute on….” The translation reflects the meaning of the metaphor.