Exodus 31:3

31:3 and I have filled him with the Spirit of God ¹  in skill, ²  in understanding, in knowledge, and in all kinds ³  of craftsmanship,

Exodus 35:31

35:31 He has filled him with the Spirit of God – with skill, with understanding, with knowledge, and in all kinds of work,

Exodus 2:25

2:25 God saw ⁴  the Israelites, and God understood…. ⁵ 

Exodus 1:8

1:8 Then a new king, ⁶  who did not know about ⁷  Joseph, came to power ⁸  over Egypt.

Exodus 35:26

35:26 and all the women whose heart stirred them to action and who were skilled ⁹  spun goats’ hair.

Exodus 5:2

5:2 But Pharaoh said, “Who is the Lord ¹⁰  that ¹¹  I should obey him ¹²  by releasing ¹³  Israel? I do not know the Lord, ¹⁴  and I will not release Israel!”

Exodus 6:3

6:3 I appeared to Abraham, to Isaac, and to Jacob as ¹⁵  God Almighty, ¹⁶  but by ¹⁷  my name ‘the Lord’ ¹⁸  I was not known to them. ¹⁹ 

Exodus 33:17

33:17 The Lord said to Moses, “I will do this thing also that you have requested, for you have found favor in my sight, and I know ²⁰  you by name.”

Exodus 3:7

3:7 The Lord said, “I have surely seen ²¹  the affliction of my people who are in Egypt. I have heard their cry because of their taskmasters, for I know their sorrows. ²² 

Exodus 10:26

10:26 Our livestock must ²³  also go with us! Not a hoof is to be left behind! For we must take ²⁴  these animals ²⁵  to serve the Lord our God. Until we arrive there, we do not know what we must use to serve the Lord.” ²⁶ 

Exodus 21:36

21:36 Or if it is known that the ox had the habit of goring, and its owner did not take the necessary precautions, he must surely pay ²⁷  ox for ox, and the dead animal will become his. ²⁸ 

Exodus 24:12

24:12 ²⁹ The Lord said to Moses, “Come up to me to the mountain and remain there, and I will give you the stone tablets ³⁰  with ³¹  the law and the commandments that I have written, so that you may teach them.” ³² 

Exodus 31:6

31:6 Moreover, ³³  I have also given him Oholiab son of Ahisamach, of the tribe of Dan, and I have given ability to all the specially skilled, ³⁴  that they may make ³⁵  everything I have commanded you:

Exodus 33:13

33:13 Now if I have found favor in your sight, show me ³⁶  your way, that I may know you, ³⁷  that I may continue to find ³⁸  favor in your sight. And see ³⁹  that this nation is your people.”

Exodus 36:1

36:1 So Bezalel and Oholiab and every skilled person ⁴⁰  in whom the Lord has put skill ⁴¹  and ability ⁴²  to know how ⁴³  to do all the work for the service ⁴⁴  of the sanctuary are to do the work ⁴⁵  according to all that the Lord has commanded.”

Exodus 4:14

4:14 Then the Lord became angry with ⁴⁶  Moses, and he said, “What about ⁴⁷  your brother Aaron the Levite? ⁴⁸  I know that he can speak very well. ⁴⁹  Moreover, he is coming ⁵⁰  to meet you, and when he sees you he will be glad in his heart. ⁵¹ 

Exodus 33:12

33:12 Moses said to the Lord, “See, you have been saying to me, ‘Bring this people up,’ ⁵²  but you have not let me know whom you will send with me. But you said, ‘I know you by name, ⁵³  and also you have found favor in my sight.’

Exodus 35:35

35:35 He has filled them with skill ⁵⁴  to do all kinds of work ⁵⁵  as craftsmen, as designers, as embroiderers in blue, purple, and scarlet yarn and in fine linen, and as weavers. They are ⁵⁶  craftsmen in all the work ⁵⁷  and artistic designers. ⁵⁸ 

[31:3]  ¹ sn The expression in the Bible means that the individual was given special, supernatural enablement to do what God wanted done. It usually is said of someone with exceptional power or ability. The image of “filling” usually means under the control of the Spirit, so that the Spirit is the dominant force in the life.

[31:3]  ² sn The following qualities are the ways in which the Spirit’s enablement will be displayed. “Skill” is the ability to produce something valuable to God and the community, “understanding” is the ability to distinguish between things, to perceive the best way to follow, and “knowledge” is the experiential awareness of how things are done.

[31:3]  ³ tn Heb “and in all work”; “all” means “all kinds of” here.

[2:25]  ⁴ tn Heb “and God saw.”

[2:25]  ⁵ tn Heb “and God knew” (יָדַע, yada’). The last clause contains a widely used verb for knowing, but it leaves the object unexpressed within the clause, so as to allow all that vv. 23-24 have described to serve as the compelling content of God’s knowing. (Many modern English versions supply an object for the verb following the LXX, which reads “knew them.”) The idea seems to be that God took personal knowledge of, noticed, or regarded them. In other passages the verb “know” is similar in meaning to “save” or “show pity.” See especially Gen 18:21, Ps 1:6; 31:7, and Amos 3:2. Exodus has already provided an example of the results of not knowing in 1:8 (cf. 5:2).

[1:8]  ⁷ sn It would be difficult to identify who this “new king” might be, since the chronology of ancient Israel and Egypt is continually debated. Scholars who take the numbers in the Bible more or less at face value would place the time of Jacob’s going down to Egypt in about 1876 b.c. This would put Joseph’s experience in the period prior to the Hyksos control of Egypt (1720-1570’s), and everything in the narrative about Joseph points to a native Egyptian setting and not a Hyksos one. Joseph’s death, then, would have been around 1806 b.c., just a few years prior to the end of the 12th Dynasty of Egypt. This marked the end of the mighty Middle Kingdom of Egypt. The relationship between the Hyksos (also Semites) and the Israelites may have been amicable, and the Hyksos then might very well be the enemies that the Egyptians feared in Exodus 1:10. It makes good sense to see the new king who did not know Joseph as either the founder (Amosis, 1570-1546) or an early king of the powerful 18th Dynasty (like Thutmose I). Egypt under this new leadership drove out the Hyksos and reestablished Egyptian sovereignty. The new rulers certainly would have been concerned about an increasing Semite population in their territory (see E. H. Merrill, Kingdom of Priests, 49-55).

[1:8]  ⁸ tn The relative clause comes last in the verse in Hebrew. It simply clarifies that the new king had no knowledge about Joseph. It also introduces a major theme in the early portion of Exodus, as a later Pharaoh will claim not to know who Yahweh is. The Lord, however, will work to make sure that Pharaoh and all Egypt will know that he is the true God.

[1:8]  ⁹ tn Heb “arose.”

[35:26]  ¹⁰ tn The text simply uses a prepositional phrase, “with/in wisdom.” It seems to be qualifying “the women” as the relative clause is.

[5:2]  ¹³ tn Heb “Yahweh.” This is a rhetorical question, expressing doubt or indignation or simply a negative thought that Yahweh is nothing (see erotesis in E. W. Bullinger, Figures of Speech, 944-45). Pharaoh is not asking for information (cf. 1 Sam 25:5-10).

[5:2]  ¹⁴ tn The relative pronoun introduces the consecutive clause that depends on the interrogative clause (see GKC 318-19 §107.u).

[5:2]  ¹⁵ tn The imperfect tense here receives the classification of obligatory imperfect. The verb שָׁמַע (shama’) followed by “in the voice of” is idiomatic; rather than referring to simple audition – “that I should hear his voice” – it conveys the thought of listening that issues in action – “that I should obey him.”

[5:2]  ¹⁶ tn The Piel infinitive construct here has the epexegetical usage with lamed (ל); it explains the verb “obey.”

[5:2]  ¹⁷ sn This absolute statement of Pharaoh is part of a motif that will develop throughout the conflict. For Pharaoh, the Lord (Yahweh) did not exist. So he said “I do not know the Lord [i.e., Yahweh].” The point of the plagues and the exodus will be “that he might know.” Pharaoh will come to know this Yahweh, but not in any pleasant way.

[6:3]  ¹⁶ tn The preposition bet (ב) in this construction should be classified as a bet essentiae, a bet of essence (see also GKC 379 §119.i).

[6:3]  ¹⁷ tn The traditional rendering of the title as “Almighty” is reflected in LXX and Jerome. But there is still little agreement on the etymology and exact meaning of אֵל־שַׁדַּי (’el-shadday). Suggestions have included the idea of “mountain God,” meaning the high God, as well as “the God with breasts.” But there is very little evidence supporting such conclusions and not much reason to question the ancient versions.

[6:3]  ¹⁸ tn The noun שְׁמִי (shÿmi, “my name,” and “Yahweh” in apposition to it), is an adverbial accusative, specifying how the patriarchs “knew” him.

[6:3]  ¹⁹ tn Heb “Yahweh,” traditionally rendered in English as “the Lord.” The phrase has been placed in quotation marks in the translation to indicate it represents the tetragrammaton.

[6:3]  ²⁰ tn The verb is the Niphal form נוֹדַעְתִּי (noda’ti). If the text had wanted to say, “I did not make myself known,” then a Hiphil form would have been more likely. It is saying, “but by my name Yahweh I was not known to them.”

[33:17]  ¹⁹ tn The verb in this place is a preterite with the vav (ו) consecutive, judging from the pointing. It then follows in sequence the verb “you have found favor,” meaning you stand in that favor, and so it means “I have known you” and still do (equal to the present perfect). The emphasis, however, is on the results of the action, and so “I know you.”

[3:7]  ²² tn The use of the infinitive absolute with the perfect tense intensifies the statement: I have surely seen – there is no doubt that I have seen and will do something about it.

[3:7]  ²³ sn Two new words are introduced now to the report of suffering: “affliction” and “pain/suffering.” These add to the dimension of the oppression of God’s people.

[10:26]  ²⁵ 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]  ²⁶ tn The same modal nuance applies to this verb.

[10:26]  ²⁷ tn Heb “from it,” referring collectively to the livestock.

[10:26]  ²⁸ 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.

[21:36]  ²⁸ tn The construction now uses the same Piel imperfect (v. 34) but adds the infinitive absolute to it for emphasis.

[21:36]  ²⁹ sn The point of this section (21:28-36) seems to be that one must ensure the safety of others by controlling one’s property and possessions. This section pertained to neglect with animals, but the message would have applied to similar situations. The people of God were to take heed to ensure the well-being of others, and if there was a problem, it had to be made right.

[24:12]  ³¹ sn Now the last part is recorded in which Moses ascends to Yahweh to receive the tablets of stone. As Moses disappears into the clouds, the people are given a vision of the glory of Yahweh.

[24:12]  ³² sn These are the stone tablets on which the Ten Commandments would be written. This is the first time they are mentioned. The commandments were apparently proclaimed by God first and then proclaimed to the people by Moses. Now that they have been formally agreed on and ratified, they will be written by God on stone for a perpetual covenant.

[24:12]  ³³ tn Or “namely”; or “that is to say.” The vav (ו) on the noun does not mean that this is in addition to the tablets of stone; the vav is explanatory. Gesenius has “to wit”; see GKC 484-85 §154.a, n. 1(b).

[24:12]  ³⁴ tn The last word of the verse is לְהוֹרֹתָם (lÿhorotam), the Hiphil infinitive construct of יָרָה (yarah). It serves as a purpose clause, “to teach them,” meaning “I am giving you this Law and these commands in order that you may teach them.” This duty to teach the Law will be passed especially to parents (Deut 6:6-9, 20-25) and to the tribe of Levi as a whole (Deut 33:9-10; Mal 2:1-9).

[31:6]  ³⁴ 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]  ³⁵ tn Heb “and in the heart of all that are wise-hearted I have put wisdom.”

[31:6]  ³⁶ 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.”

[33:13]  ³⁷ tn The prayer uses the Hiphil imperative of the verb “to know.” “Cause me to know” is “show me, reveal to me, teach or inform me.” Moses wanted to know more of God’s dealings with people, especially after all that has happened in the preceding chapter.

[33:13]  ³⁸ tn The imperfect tense of the verb “to know” with the vav follows the imperative of this root, and so this indicates the purpose clause (final imperfect): “in order that I may know you.” S. R. Driver summarizes it this way: that I may understand what your nature and character is, and shape my petitions accordingly, so that I may find grace in your sight, and my future prayers may be answered (Exodus, 361).

[33:13]  ³⁹ tn The purpose clause simply uses the imperfect, “that I may find.” But since he already has found favor in God’s eyes, he is clearly praying that it be so in the future as well as now.

[33:13]  ⁴⁰ tn The verb “see” (an imperative) is a request for God to acknowledge Israel as his people by providing the divine leadership needed. So his main appeal will be for the people and not himself. To underscore this, he repeats “see” the way the section opened.

[36:1]  ⁴⁰ tn Heb “wise of [in] heart.”

[36:1]  ⁴¹ tn Heb “wisdom.”

[36:1]  ⁴² tn Heb “understanding, discernment.”

[36:1]  ⁴³ tn The relative clause includes this infinitive clause that expresses either the purpose or the result of God’s giving wisdom and understanding to these folk.

[36:1]  ⁴⁴ tn This noun is usually given an interpretive translation. B. Jacob renders the bound relationship as “the holy task” or “the sacred task” (Exodus, 1019). The NIV makes it “constructing,” so read “the work of constructing the sanctuary.”

[36:1]  ⁴⁵ tn The first word of the verse is a perfect tense with vav (ו) consecutive; it is singular because it agrees with the first of the compound subject. The sentence is a little cumbersome because of the extended relative clause in the middle.

[4:14]  ⁴³ tn Heb “and the anger of Yahweh burned against.”

[4:14]  ⁴⁴ tn Heb “Is not” or perhaps “Is [there] not.”

[4:14]  ⁴⁵ sn S. R. Driver (Exodus, 29) suggests that the term “Levite” may refer to a profession rather than ancestry here, because both Moses and Aaron were from the tribe of Levi and there would be little point in noting that ancestry for Aaron. In thinking through the difficult problem of the identity of Levites, he cites McNeile as saying “the Levite” referred to one who had had official training as a priest (cf. Judg 17:7, where a member of the tribe of Judah was a Levite). If it was the duty of the priest to give “torah” – to teach – then some training in the power of language would have been in order.

[4:14]  ⁴⁶ tn The construction uses the Piel infinitive absolute and the Piel imperfect to express the idea that he spoke very well: דַבֵּר יְדַבֵּר (dabber yÿdabber).

[4:14]  ⁴⁷ tn The particle הִנֵּה (hinneh) with the participle points to the imminent future; it means “he is about to come” or “here he is coming.”

[4:14]  ⁴⁸ sn It is unlikely that this simply means that as a brother he will be pleased to see Moses, for the narrative has no time for that kind of comment. It is interested in more significant things. The implication is that Aaron will rejoice because of the revelation of God to Moses and the plan to deliver Israel from bondage (see B. Jacob, Exodus, 93).

[33:12]  ⁴⁶ tn The Hiphil imperative is from the same verb that has been used before for bringing the people up from Egypt and leading them to Canaan.

[33:12]  ⁴⁷ tn That is, “chosen you.”

[35:35]  ⁴⁹ tn The expression “wisdom of heart,” or “wisdom in heart,” means artistic skill. The decisions and plans they make are skilled. The expression forms a second accusative after the verb of filling.

[35:35]  ⁵⁰ tn The expression “all the work” means “all kinds of work.”

[35:35]  ⁵¹ tn Here “They are” has been supplied.

[35:35]  ⁵² tn Heb “doers of all work.”

[35:35]  ⁵³ tn Heb “designers of designs.”