Exodus 29:24

29:24 You are to put all these ¹  in Aaron’s hands ²  and in his sons’ hands, and you are to wave them as a wave offering ³  before the Lord.

Exodus 16:21

16:21 So they gathered it each morning, ⁴  each person according to what he could eat, and when the sun got hot, it would melt. ⁵ 

Exodus 33:22-23

33:22 When my glory passes by, I will put you in a cleft in the rock and will cover ⁶  you with my hand ⁷  while I pass by. ⁸  33:23 Then I will take away my hand, and you will see my back, ⁹  but my face must not be seen.” ¹⁰ 

Exodus 39:23

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.

Exodus 28:32

28:32 There is to be an opening ¹¹  in its top ¹²  in the center of it, with an edge all around the opening, the work of a weaver, ¹³  like the opening of a collar, ¹⁴  so that it cannot be torn. ¹⁵ 

Exodus 9:29

9:29 Moses said to him, “When I leave the city ¹⁶  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. ¹⁷ 

[29:24]  ¹ tn Heb “the whole” or “the all.”

[29:24]  ² tn Heb “palms.”

[29:24]  ³ 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.

[16:21]  ⁴ tn Heb “morning by morning.” This is an example of the repetition of words to express the distributive sense; here the meaning is “every morning” (see GKC 388 §121.c).

[16:21]  ⁵ tn The perfect tenses here with vav (ו) consecutives have the frequentative sense; they function in a protasis-apodosis relationship (GKC 494 §159.g).

[33:22]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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.”

[28:32]  ¹³ tn Heb “mouth” or “opening” (פִּי, pi; in construct).

[28:32]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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).

[9:29]  ¹⁶ 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]  ¹⁷ 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.