Exodus 26:13

26:13 The foot and a half ¹  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. ² 

Exodus 25:19

25:19 Make ³  one cherub on one end ⁴  and one cherub on the other end; from the atonement lid ⁵  you are to make the cherubim on the two ends.

Exodus 37:8

37:8 one cherub on one end ⁶  and one cherub on the other end. ⁷  He made the cherubim from the atonement lid on its two ends.

Exodus 4:2

4:2 The Lord said to him, “What is that in your hand?” He said, “A staff.” ⁸ 

Exodus 33:15

33:15 And Moses ⁹  said to him, “If your presence does not go ¹⁰  with us, ¹¹  do not take us up from here. ¹² 

Exodus 11:1

The Tenth Blow: Death

11:1 ¹³ The Lord said to Moses, “I will bring one more plague on Pharaoh and on Egypt; after that he will release you from this place. When he releases you, ¹⁴  he will drive you out completely ¹⁵  from this place.

Exodus 32:15

32:15 Moses turned and went down from the mountain with ¹⁶  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.

Exodus 38:15

38:15 and for the second side of the gate of the courtyard, just like the other, ¹⁷  the hangings were twenty-two and a half feet long, with their three posts and their three bases.

Exodus 13:3

13:3 Moses said to the people, “Remember ¹⁸  this day on which you came out from Egypt, from the place where you were enslaved, ¹⁹  for the Lord brought you out of there ²⁰  with a mighty hand – and no bread made with yeast may be eaten. ²¹ 

Exodus 13:19

13:19 Moses took the bones of Joseph with him, for Joseph ²²  had made the Israelites solemnly swear, ²³  “God will surely attend ²⁴  to you, and you will carry ²⁵  my bones up from this place with you.”

Exodus 17:12

17:12 When ²⁶  the hands of Moses became heavy, ²⁷  they took a stone and put it under him, and Aaron and Hur held up his hands, one on one side and one on the other, ²⁸  and so his hands were steady ²⁹  until the sun went down.

Exodus 33:1

33:1 The Lord said to Moses, “Go up ³⁰  from here, you and the people whom you brought up out of the land of Egypt, to the land I promised on oath ³¹  to Abraham, to Isaac, and to Jacob, saying, ‘I will give it to your descendants.’ ³² 

[26:13]  ¹ tn Literally “cubit.”

[26:13]  ² 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).

[25:19]  ³ tn The text now shifts to use an imperative with the vav (ו) conjunction.

[25:19]  ⁴ 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]  ⁵ 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.

[37:8]  ⁵ tn Heb “from/at [the] end, from this.”

[37:8]  ⁶ tn The repetition of the expression indicates it has the distributive sense.

[4:2]  ⁷ tn Or “rod” (KJV, ASV); NCV, CEV “walking stick”; NLT “shepherd’s staff.”

[33:15]  ⁹ tn Heb “and he said”; the referent (Moses) has been specified in the translation for clarity.

[33:15]  ¹⁰ tn The construction uses the active participle to stress the continual going of the presence: if there is not your face going.

[33:15]  ¹¹ tn “with us” has been supplied.

[33:15]  ¹² tn Heb “from this.”

[11:1]  ¹¹ sn The last plague is the most severe; it is that for which all the others were preliminary warnings. Up to this point Yahweh had been showing his power to destroy Pharaoh, and now he would begin to do so by bringing death to the Egyptians, a death that would fulfill the warning of talionic judgment – “let my son go, or I will kill your son.” The passage records the announcement of the judgment first to Moses and then through Moses to Pharaoh. The first two verses record the word of God to Moses. This is followed by a parenthetical note about how God had elevated Moses and Israel in the eyes of Egypt (v. 3). Then there is the announcement to Pharaoh (vv. 4-8). This is followed by a parenthetical note on how God had hardened Pharaoh so that Yahweh would be elevated over him. It is somewhat problematic here that Moses is told not to see Pharaoh’s face again. On the one hand, given the nature of Pharaoh to blow hot and cold and to change his mind, it is not impossible for another meeting to have occurred. But Moses said he would not do it (v. 29). One solution some take is to say that the warning in 10:28 originally stood after chapter 11. A change like that is unwarranted, and without support. It may be that vv. 1-3 are parenthetical, so that the announcement in v. 4 follows closely after 10:29 in the chronology. The instruction to Moses in 11:1 might then have been given before he left Pharaoh or even before the interview in 10:24-29 took place. Another possibility, supported by usage in Akkadian, is that the expression “see my face” (and in v. 29 “see your face”) has to do with seeking to have an official royal audience (W. H. C. Propp, Exodus 1–18 [AB], 342). Pharaoh thinks that he is finished with Moses, but as 11:8 describes, Moses expects that in fact Moses will soon be the one in a position like that of royalty granting an audience to Egyptians.

[11:1]  ¹² tn The expression כְּשַּׂלְּחוֹ כָּלָה (kÿsallÿkho kalah) is difficult. It seems to say, “as/when he releases [you] altogether.” The LXX has “and when he sends you forth with everything.” Tg. Onq. and modern translators make kala adverbial, “completely” or “altogether.” B. S. Childs follows an emendation to read, “as one sends away a bride” (Exodus [OTL], 130). W. C. Kaiser prefers the view of Yaron that would render it “in the manner of one’s sending away a kallah [a slave purchased to be one’s daughter-in-law]” (“Exodus,” EBC 2:370). The last two readings call for revising the vocalization and introducing a rare word into the narrative. The simplest approach is to follow a meaning “when he releases [you] altogether,” i.e., with all your people and your livestock.

[11:1]  ¹³ tn The words are emphatic: גָּרֵשׁ יְגָרֵשׁ (garesh yÿgaresh). The Piel verb means “to drive out, expel.” With the infinitive absolute it says that Pharaoh “will drive you out vigorously.” He will be glad to be rid of you – it will be a total expulsion.

[32:15]  ¹³ tn The disjunctive vav (ו) serves here as a circumstantial clause indicator.

[38:15]  ¹⁵ 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).

[13:3]  ¹⁷ tn The form is the infinitive absolute of זָכַר (zakhar, “remember”). The use of this form in place of the imperative (also found in the Decalogue with the Sabbath instruction) stresses the basic meaning of the root word, everything involved with remembering (emphatic imperative, according to GKC 346 §113.bb). The verb usually implies that there will be proper action based on what was remembered.

[13:3]  ¹⁸ tn Heb “from a house of slaves.” “House” is obviously not meant to be literal; it indicates a location characterized by slavery, a land of slaves, as if they were in a slave house. Egypt is also called an “iron-smelting furnace” (Deut 4:20).

[13:3]  ¹⁹ tn Heb “from this” [place].

[13:3]  ²⁰ tn The verb is a Niphal imperfect; it could be rendered “must not be eaten” in the nuance of the instruction or injunction category, but permission fits this sermonic presentation very well – nothing with yeast may be eaten.

[13:19]  ¹⁹ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

[13:19]  ²⁰ tn Heb “solemnly swear, saying” (so NASB). The construction uses the Hiphil infinitive absolute with the Hiphil perfect to stress that Joseph had made them take a solemn oath to carry his bones out of Egypt. “Saying” introduces the content of what Joseph said.

[13:19]  ²¹ sn This verb appears also in 3:16 and 4:31. The repetition here is a reminder that God was doing what he had said he would do and what Joseph had expected.

[13:19]  ²² tn The form is a Hiphil perfect with the vav (ו) consecutive; it follows in the sequence of the imperfect tense before it, and so is equal to an imperfect of injunction (because of the solemn oath). Israel took Joseph’s bones with them as a sign of piety toward the past and as a symbol of their previous bond with Canaan (B. Jacob, Exodus, 380).

[17:12]  ²¹ tn Literally “now the hands of Moses,” the disjunctive vav (ו) introduces a circumstantial clause here – of time.

[17:12]  ²² tn The term used here is the adjective כְּבֵדִים (kÿvedim). It means “heavy,” but in this context the idea is more that of being tired. This is the important word that was used in the plague stories: when the heart of Pharaoh was hard, then the Israelites did not gain their freedom or victory. Likewise here, when the staff was lowered because Moses’ hands were “heavy,” Israel started to lose.

[17:12]  ²³ tn Heb “from this, one, and from this, one.”

[17:12]  ²⁴ tn The word “steady” is אֱמוּנָה (’emuna) from the root אָמַן (’aman). The word usually means “faithfulness.” Here is a good illustration of the basic idea of the word – firm, steady, reliable, dependable. There may be a double entendre here; on the one hand it simply says that his hands were stayed so that Israel might win, but on the other hand it is portraying Moses as steady, firm, reliable, faithful. The point is that whatever God commissioned as the means or agency of power – to Moses a staff, to the Christians the Spirit – the people of God had to know that the victory came from God alone.

[33:1]  ²³ tn The two imperatives underscore the immediacy of the demand: “go, go up,” meaning “get going up” or “be on your way.”

[33:1]  ²⁴ tn Or “the land which I swore.”

[33:1]  ²⁵ tn Heb “seed.”