Exodus 29:43

29:43 There I will meet ¹  with the Israelites, and it will be set apart as holy by my glory. ² 

Exodus 21:13

21:13 But if he does not do it with premeditation, ³  but it happens by accident, ⁴  then I will appoint for you a place where he may flee.

Exodus 40:30

40:30 Then he put the large basin between the tent of meeting and the altar and put water in it ⁵  for washing.

Exodus 15:23

15:23 Then they came to Marah, ⁶  but they were not able to drink ⁷  the waters of Marah, because ⁸  they were bitter. ⁹  (That is ¹⁰  why its name was ¹¹  Marah.)

Exodus 16:33

16:33 Moses said to Aaron, “Take a jar and put in it an omer full of manna, and place it before the Lord to be kept for generations to come.”

Exodus 21:33

21:33 “If a man opens a pit or if a man digs a pit and does not cover it, and an ox or a donkey falls into it,

Exodus 29:42

29:42 “This will be a regular ¹²  burnt offering throughout your generations at the entrance of the tent of meeting before the Lord, where I will meet ¹³  with you to speak to you there.

Exodus 30:6

30:6 “You are to put it in front of the curtain that is before the ark of the testimony (before the atonement lid that is over the testimony), where I will meet you.

Exodus 30:18

30:18 “You are also to make a large bronze ¹⁴  basin with a bronze stand ¹⁵  for washing. You are to put it between the tent of meeting and the altar and put water in it, ¹⁶ 

Exodus 30:36

30:36 You are to beat some of it very fine and put some of it before the ark of the testimony in the tent of meeting where I will meet with you; it is to be most holy to you.

Exodus 10:26

10:26 Our livestock must ¹⁷  also go with us! Not a hoof is to be left behind! For we must take ¹⁸  these animals ¹⁹  to serve the Lord our God. Until we arrive there, we do not know what we must use to serve the Lord.” ²⁰ 

Exodus 26:33

26:33 You are to hang this curtain under the clasps and bring the ark of the testimony in there behind the curtain. ²¹  The curtain will make a division for you between the Holy Place and the Most Holy Place. ²² 

[29:43]  ¹ 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]  ² tn Or “will be sanctified by my glory” (KJV and ASV both similar).

[21:13]  ³ tn Heb “if he does not lie in wait” (NASB similar).

[21:13]  ⁴ tn Heb “and God brought into his hand.” The death is unintended, its circumstances outside human control.

[40:30]  ⁵ tn Heb “there.”

[15:23]  ⁷ sn The Hebrew word “Marah” means “bitter.” This motif will be repeated four times in this passage to mark the central problem. Earlier in the book the word had been used for the “bitter herbs” in the Passover, recalling the bitter labor in bondage. So there may be a double reference here – to the bitter waters and to Egypt itself – God can deliver from either.

[15:23]  ⁸ tn The infinitive construct here provides the direct object for the verb “to be able,” answering the question of what they were not able to do.

[15:23]  ⁹ tn The causal clause here provides the reason for their being unable to drink the water, as well as a clear motivation for the name.

[15:23]  ¹⁰ sn Many scholars have attempted to explain these things with natural phenomena. Here Marah is identified with Ain Hawarah. It is said that the waters of this well are notoriously salty and brackish; Robinson said it was six to eight feet in diameter and the water about two feet deep; the water is unpleasant, salty, and somewhat bitter. As a result the Arabs say it is the worst tasting water in the area (W. C. Kaiser, Jr., “Exodus,” EBC 2:398). But that would not be a sufficient amount of water for the number of Israelites in the first place, and in the second, they could not drink it at all. But third, how did Moses change it?

[15:23]  ¹¹ tn The עַל־כֵּן (’al-ken) formula in the Pentateuch serves to explain to the reader the reason for the way things were. It does not necessarily mean here that Israel named the place – but they certainly could have.

[15:23]  ¹² tn Heb “one called its name,” the expression can be translated as a passive verb if the subject is not expressed.

[29:42]  ⁹ tn The translation has “regular” instead of “continually,” because they will be preparing this twice a day.

[29:42]  ¹⁰ 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.

[30:18]  ¹¹ sn The metal for this object was obtained from the women from their mirrors (see Exod 38:8).

[30:18]  ¹² tn Heb “and its stand bronze.”

[30:18]  ¹³ tn The form is the adverb “there” with the directive qamets-he ( ָה).

[10:26]  ¹³ tn This is the obligatory imperfect nuance. They were obliged to take the animals if they were going to sacrifice, but more than that, since they were not coming back, they had to take everything.

[10:26]  ¹⁴ tn The same modal nuance applies to this verb.

[10:26]  ¹⁵ tn Heb “from it,” referring collectively to the livestock.

[10:26]  ¹⁶ sn Moses gives an angry but firm reply to Pharaoh’s attempt to control Israel; he makes it clear that he has no intention of leaving any pledge with Pharaoh. When they leave, they will take everything that belongs to them.

[26:33]  ¹⁵ tn The traditional expression is “within the veil,” literally “into the house (or area) of the (special) curtain.”

[26:33]  ¹⁶ tn Or “the Holy of Holies.”