Exodus 27:19

27:19 All ¹  the utensils of the tabernacle used ²  in all its service, all its tent pegs, and all the tent pegs of the courtyard are to be made of bronze. ³ 

Exodus 27:2

27:2 You are to make its four horns ⁴  on its four corners; its horns will be part of it, ⁵  and you are to overlay it with bronze.

Exodus 3:9

3:9 And now indeed ⁶  the cry ⁷  of the Israelites has come to me, and I have also seen how severely the Egyptians oppress them. ⁸ 

Ezra 9:8

9:8 “But now briefly ⁹  we have received mercy from the Lord our God, in that he has left us a remnant and has given us a secure position ¹⁰  in his holy place. Thus our God has enlightened our eyes ¹¹  and has given us a little relief in our time of servitude.

Ecclesiastes 12:11

12:11 The words of the sages are like prods, ¹² 

and the collected sayings are like firmly fixed nails;

they are given by one shepherd.

Isaiah 22:23

22:23 I will fasten him like a peg into a solid place; ¹³  he will bring honor and respect to his father’s family. ¹⁴ 

Isaiah 33:20

33:20 Look at Zion, the city where we hold religious festivals!

You ¹⁵  will see Jerusalem, ¹⁶ 

a peaceful settlement,

a tent that stays put; ¹⁷ 

its stakes will never be pulled up;

none of its ropes will snap in two.

Ephesians 2:21-22

2:21 In him ¹⁸  the whole building, ¹⁹  being joined together, grows into a holy temple in the Lord, 2:22 in whom you also are being built together into a dwelling place of God in the Spirit.

Colossians 2:19

2:19 He has not held fast ²⁰  to the head from whom the whole body, supported ²¹  and knit together through its ligaments and sinews, grows with a growth that is from God. ²² 

[27:19]  ¹ tn Heb “to all”; for use of the preposition lamed (ל) to show inclusion (all belonging to) see GKC 458 §143.e.

[27:19]  ² tn Here “used” has been supplied.

[27:19]  ³ 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.

[27:2]  ⁴ 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]  ⁵ 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).

[3:9]  ⁷ tn The particle הִנֵּה (hinneh) focuses attention on what is being said as grounds for what follows.

[3:9]  ⁸ tn The word is a technical term for the outcry one might make to a judge. God had seen the oppression and so knew that the complaints were accurate, and so he initiated the proceedings against the oppressors (B. Jacob, Exodus, 59).

[3:9]  ⁹ tn Heb “seen the oppression with which the Egyptians oppress them.” The word for the oppression is now לַחַץ (lakhats), which has the idea of pressure with the oppression – squeezing, pressuring – which led to its later use in the Semitic languages for torture. The repetition in the Hebrew text of the root in the participle form after this noun serves to stress the idea. This emphasis has been represented in the translation by the expression “seen how severely the Egyptians oppress them.”

[9:8]  ¹⁰ tn Heb “according to a little moment.”

[9:8]  ¹¹ tn Heb “a peg” or “tent peg.” The imagery behind this word is drawn from the experience of nomads who put down pegs as they pitched their tents and made camp after times of travel.

[9:8]  ¹² tn Heb “to cause our eyes to shine.” The expression is a figure of speech for “to revive.” See DCH 1:160 s.v. אור Hi.7.

[12:11]  ¹³ tn Or “goads”; NCV “sharp sticks used to guide animals.” For further information see M. A. Fishbane, Biblical Interpretation, 29–32.

[22:23]  ¹⁶ sn The metaphor depicts how secure his position will be.

[22:23]  ¹⁷ tn Heb “and he will become a glorious throne for the house of his father.”

[33:20]  ¹⁹ tn Heb “your eyes” (so NASB, NIV, NRSV).

[33:20]  ²⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[33:20]  ²¹ tn Or “that does not travel”; NASB “which shall not be folded.”

[2:21]  ²² tn Grk “in whom” (v. 21 is a relative clause, subordinate to v. 20).

[2:21]  ²³ tc Although several important witnesses (א¹ A C P 6 81 326 1739^c 1881) have πᾶσα ἡ οἰκοδομή (pasa Jh oikodomh), instead of πᾶσα οἰκοδομή (the reading of א* B D F G Ψ 33 1739* Ï), the article is almost surely a scribal addition intended to clarify the meaning of the text, for with the article the meaning is unambiguously “the whole building.”

[2:19]  ²⁵ tn The Greek participle κρατῶν (kratwn) was translated as a finite verb to avoid an unusually long and pedantic sentence structure in English.

[2:19]  ²⁶ tn See BDAG 387 s.v. ἐπιχορηγέω 3.

[2:19]  ²⁷ tn The genitive τοῦ θεοῦ (tou qeou) has been translated as a genitive of source, “from God.”