Exodus 29:6

29:6 You are to put the turban on his head and put the holy diadem ¹  on the turban.

Exodus 40:3

40:3 You are to place the ark of the testimony in it and shield the ark with the special curtain.

Exodus 40:8

40:8 You are to set up the courtyard around it and put the curtain at the gate of the courtyard.

Exodus 4:15

4:15 “So you are to speak to him and put the words in his mouth. And as for me, I will be with your mouth ²  and with his mouth, ³  and I will teach you both ⁴  what you must do. ⁵ 

Exodus 26:35

26:35 You are to put the table outside the curtain and the lampstand on the south side of the tabernacle, opposite the table, and you are to place the table on the north side.

Exodus 28:26

28:26 You are to make two rings of gold and put them on the other ⁶  two ends of the breastpiece, on its edge that is on the inner side of the ephod.

Exodus 28:37

28:37 You are to attach to it a blue cord so that it will be ⁷  on the turban; it is to be ⁸  on the front of the turban,

Exodus 29:24

29:24 You are to put all these ⁹  in Aaron’s hands ¹⁰  and in his sons’ hands, and you are to wave them as a wave offering ¹¹  before the Lord.

Exodus 40:5

40:5 You are to put ¹²  the gold altar for incense in front of the ark of the testimony and put the curtain at the entrance to the tabernacle.

Exodus 18:21

18:21 But you choose ¹³  from the people capable men, ¹⁴  God-fearing, ¹⁵  men of truth, ¹⁶  those who hate bribes, ¹⁷  and put them over the people ¹⁸  as rulers ¹⁹  of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.

Exodus 28:12

28:12 You are to put the two stones on the shoulders of the ephod, stones of memorial for the sons of Israel, and Aaron will bear their names before the Lord on his two shoulders for a memorial. ²⁰ 

[29:6]  ¹ sn This term does not appear in chap. 28, but it can only refer to the plate with the inscription on it that was tied to the turban. Here it is called a “holy diadem,” a diadem that is distinctly set apart for this service. All the clothing was described as “holy garments,” and so they were all meant to mark the separation of the priests to this holy service. The items of clothing were each intended for different aspects of ministry, and so this step in the consecration was designed to symbolize being set apart for those duties, or, prepared (gifted) to perform the ministry.

[4:15]  ² tn Or “I will help you speak.” The independent pronoun puts emphasis (“as for me”) on the subject (“I”).

[4:15]  ³ tn Or “and will help him speak.”

[4:15]  ⁴ tn The word “both” is supplied to convey that this object (“you”) and the subject of the next verb (“you must do”) are plural in the Hebrew text, referring to Moses and Aaron. In 4:16 “you” returns to being singular in reference to Moses.

[4:15]  ⁵ tn The imperfect tense carries the obligatory nuance here as well. The relative pronoun with this verb forms a noun clause functioning as the direct object of “I will teach.”

[28:26]  ³ tn Here “other” has been supplied.

[28:37]  ⁴ tn The verb is the perfect tense with the vav (ו) consecutive; it follows the same at the beginning of the verse. Since the first verb is equal to the imperfect of instruction, this could be as well, but it is more likely to be subordinated to express the purpose of the former.

[28:37]  ⁵ tn Heb “it will be,” an instruction imperfect.

[29:24]  ⁵ tn Heb “the whole” or “the all.”

[29:24]  ⁶ tn Heb “palms.”

[29:24]  ⁷ 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.

[40:5]  ⁶ tn Heb “give” (also four additional times in vv. 6-8).

[18:21]  ⁷ tn The construction uses the independent pronoun for emphasis, and then the imperfect tense “see” (חָזָה, khazah) – “and you will see from all….” Both in Hebrew and Ugaritic expressions of “seeing” are used in the sense of choosing (Gen 41:33). See U. Cassuto, Exodus, 220.

[18:21]  ⁸ tn The expression is אַנְשֵׁי־חַיִל (’anshe khayil, “capable men”). The attributive genitive is the word used in expressions like “mighty man of valor.” The word describes these men as respected, influential, powerful people, those looked up to by the community as leaders, and those who will have the needs of the community in mind.

[18:21]  ⁹ tn The description “fearers of God” uses an objective genitive. It describes them as devout, worshipful, obedient servants of God.

[18:21]  ¹⁰ tn The expression “men of truth” (אַנְשֵׁי אֱמֶת, ’anshe ’emet) indicates that these men must be seekers of truth, who know that the task of a judge is to give true judgment (U. Cassuto, Exodus, 220). The word “truth” includes the ideas of faithfulness or reliability, as well as factuality itself. It could be understood to mean “truthful men,” men whose word is reliable and true.

[18:21]  ¹¹ tn Heb “haters of bribes.” Here is another objective genitive, one that refers to unjust gain. To hate unjust gain is to reject and refuse it. Their decisions will not be swayed by greed.

[18:21]  ¹² tn Heb “over them”; the referent (the people) has been specified in the translation for clarity.

[18:21]  ¹³ sn It is not clear how this structure would work in a judicial setting. The language of “captains of thousands,” etc., is used more for military ranks. There must have been more detailed instruction involved here, for each Israelite would have come under four leaders with this arrangement, and perhaps difficult cases would be sent to the next level. But since the task of these men would also involve instruction and guidance, the breakdown would be very useful. Deut 1:9, 13 suggest that the choice of these people was not simply Moses’ alone.

[28:12]  ⁸ sn This was to be a perpetual reminder that the priest ministers on behalf of the twelve tribes of Israel. Their names would always be borne by the priests.