Exodus 29:42-43

29:42 “This will be a regular ¹  burnt offering throughout your generations at the entrance of the tent of meeting before the Lord, where I will meet ²  with you to speak to you there. 29:43 There I will meet ³  with the Israelites, and it will be set apart as holy by my glory. ⁴ 

Exodus 31:6

31:6 Moreover, ⁵  I have also given him Oholiab son of Ahisamach, of the tribe of Dan, and I have given ability to all the specially skilled, ⁶  that they may make ⁷  everything I have commanded you:

Exodus 31:1

Willing Artisans

31:1 ⁸ The Lord spoke to Moses: ⁹ 

Exodus 4:4

4:4 But the Lord said to Moses, “Put out your hand and grab it by the tail” – so he put out his hand and caught it, and it became a staff in his hand ¹⁰  –

Exodus 4:2

4:2 The Lord said to him, “What is that in your hand?” He said, “A staff.” ¹¹ 

Exodus 6:2

6:2 God spoke ¹²  to Moses and said to him, “I am the Lord. ¹³ 

Exodus 6:2

6:2 God spoke ¹⁴  to Moses and said to him, “I am the Lord. ¹⁵ 

Exodus 19:15

19:15 He said to the people, “Be ready for the third day. Do not go near your wives.” ¹⁶ 

Psalms 80:1

Psalm 80 ¹⁷ 

For the music director; according to the shushan-eduth style; ¹⁸  a psalm of Asaph.

80:1 O shepherd of Israel, pay attention,

you who lead Joseph like a flock of sheep!

You who sit enthroned above the winged angels, ¹⁹  reveal your splendor! ²⁰ 

Psalms 90:1

Book 4
(Psalms 90-106)

Psalm 90 ²¹ 

A prayer of Moses, the man of God.

90:1 O Lord, you have been our protector ²²  through all generations!

Psalms 99:1

Psalm 99 ²³ 

99:1 The Lord reigns!

The nations tremble. ²⁴ 

He sits enthroned above the winged angels; ²⁵ 

the earth shakes. ²⁶ 

Isaiah 37:16

37:16 “O Lord who commands armies, O God of Israel, who is enthroned on the cherubim! ²⁷  You alone are God over all the kingdoms of the earth. You made the sky ²⁸  and the earth.

[29:42]  ¹ tn The translation has “regular” instead of “continually,” because they will be preparing this twice a day.

[29:42]  ² tn The relative clause identifies the place in front of the Tent as the place that Yahweh would meet Moses. The main verb of the clause is אִוָּעֵד (’ivva’ed), a Niphal imperfect of the verb יָעַד (ya’ad), the verb that is cognate to the name “tent of meeting” – hence the name. This clause leads into the next four verses.

[29:43]  ³ tn The verb now is a Niphal perfect from the same root, with a vav (ו) consecutive. It simply continues the preceding verb, announcing now that he would meet the people.

[29:43]  ⁴ tn Or “will be sanctified by my glory” (KJV and ASV both similar).

[31:6]  ⁵ tn The expression uses the independent personal pronoun (“and I”) with the deictic particle (“behold”) to enforce the subject of the verb – “and I, indeed I have given.”

[31:6]  ⁶ tn Heb “and in the heart of all that are wise-hearted I have put wisdom.”

[31:6]  ⁷ tn The form is a perfect with vav (ו) consecutive. The form at this place shows the purpose or the result of what has gone before, and so it is rendered “that they may make.”

[31:1]  ⁸ sn The next unit describes the preparation of skilled workers to build all that has been listed now for several chapters. This chapter would have been the bridge to the building of the sanctuary (35-39) if it were not for the idolatrous interlude. God called individuals and prepared them by his Spirit to be skilled to do the work for the tabernacle. If this were the substance of an exposition, it would clearly be a message on gifted people doing the work – close to the spiritual lesson of Ephesians 4. There would be two levels of meaning: the physical, which looks at the skilled artisans providing for a place to worship Yahweh, and the spiritual, which would bring in the Spirit-filled servants of God participating in building up his kingdom.

[31:1]  ⁹ tn Heb “and Yahweh spoke to Moses, saying.”

[4:4]  ¹⁰ sn The signs authenticated Moses’ ministry as the Lord’s emissary. This sign will show that the Lord had control over Egypt and its stability, over life and death. But first Moses has to be convinced that he can turn it into a dead stick again.

[4:2]  ¹¹ tn Or “rod” (KJV, ASV); NCV, CEV “walking stick”; NLT “shepherd’s staff.”

[6:2]  ¹² tn Heb “And God spoke.”

[6:2]  ¹³ sn The announcement “I am the Lord” (Heb “Yahweh”) draws in the preceding revelation in Exod 3:15. In that place God called Moses to this task and explained the significance of the name “Yahweh” by the enigmatic expression “I am that I am.” “I am” (אֶהְיֶה, ’ehyeh) is not a name; “Yahweh” is. But the explanation of the name with this sentence indicates that Yahweh is the one who is always there, and that guarantees the future, for everything he does is consistent with his nature. He is eternal, never changing; he remains. Now, in Exodus 6, the meaning of the name “Yahweh” will be more fully unfolded.

[6:2]  ¹⁴ tn Heb “And God spoke.”

[6:2]  ¹⁵ sn The announcement “I am the Lord” (Heb “Yahweh”) draws in the preceding revelation in Exod 3:15. In that place God called Moses to this task and explained the significance of the name “Yahweh” by the enigmatic expression “I am that I am.” “I am” (אֶהְיֶה, ’ehyeh) is not a name; “Yahweh” is. But the explanation of the name with this sentence indicates that Yahweh is the one who is always there, and that guarantees the future, for everything he does is consistent with his nature. He is eternal, never changing; he remains. Now, in Exodus 6, the meaning of the name “Yahweh” will be more fully unfolded.

[19:15]  ¹⁶ tn Heb “do not go near a woman”; NIV “Abstain from sexual relations.”

[80:1]  ¹⁷ sn Psalm 80. The psalmist laments Israel’s demise and asks the Lord to show favor toward his people, as he did in earlier times.

[80:1]  ¹⁸ tn The Hebrew expression shushan-eduth means “lily of the testimony.” It may refer to a particular music style or to a tune title. See the superscription to Ps 60.

[80:1]  ¹⁹ sn Winged angels (Heb “cherubs”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Ps 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind.

[80:1]  ²⁰ tn Heb “shine forth.”

[90:1]  ²¹ sn Psalm 90. In this communal lament the worship leader affirms that the eternal God and creator of the world has always been Israel’s protector. But God also causes men, who are as transient as grass, to die, and in his fierce anger he decimates his covenant community, whose brief lives are filled with suffering and end in weakness. The community asks for wisdom, the restoration of God’s favor, a fresh revelation of his power, and his blessing upon their labors.

[90:1]  ²² tn Or “place of safety.” See Ps 71:3.

[99:1]  ²³ sn Psalm 99. The psalmist celebrates the Lord’s just rule and recalls how he revealed himself to Israel’s leaders.

[99:1]  ²⁴ tn The prefixed verbal forms in v. 1 are understood here as indicating the nations’ characteristic response to the reality of the Lord’s kingship. Another option is to take them as jussives: “let the nations tremble…let the earth shake!”

[99:1]  ²⁵ sn Winged angels (Heb “cherubs”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Ps 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind.

[99:1]  ²⁶ tn The Hebrew verb נוּט (nut) occurs only here in the OT, but the meaning can be determined on the basis of the parallelism with רָגַז (ragaz, “tremble”) and evidence from the cognate languages (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 121).

[37:16]  ²⁷ sn Cherubim (singular “cherub”) refers to the images of winged angelic creatures that were above the ark of the covenant.

[37:16]  ²⁸ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.