Exodus 38:27

38:27 The one hundred talents of silver were used for casting the bases of the sanctuary and the bases of the special curtain – one hundred bases for one hundred talents, one talent per base.

Exodus 38:31

38:31 the bases for the courtyard all around, the bases for the gate of the courtyard, all the tent pegs of the tabernacle, and all the tent pegs of the courtyard all around. ¹ 

Exodus 4:13

4:13 But Moses said, ²  “O ³  my Lord, please send anyone else whom you wish to send!” ⁴ 

Exodus 15:17

15:17 You will bring them in ⁵  and plant them in the mountain ⁶  of your inheritance,

in the place you made ⁷  for your residence, O Lord,

the sanctuary, O Lord, that your hands have established.

Exodus 34:9

34:9 and said, “If now I have found favor in your sight, O Lord, let my Lord ⁸  go among us, for we ⁹  are a stiff-necked people; pardon our iniquity and our sin, and take us for your inheritance.”

Exodus 5:22

The Assurance of Deliverance

5:22 ¹⁰ Moses returned ¹¹  to the Lord, and said, “Lord, ¹²  why have you caused trouble for this people? ¹³  Why did you ever ¹⁴  send me?

Exodus 21:5

21:5 But if the servant should declare, ¹⁵  ‘I love my master, my wife, and my children; I will not go out ¹⁶  free,’

Exodus 26:32

26:32 You are to hang it ¹⁷  with gold hooks ¹⁸  on four posts of acacia wood overlaid with gold, set in ¹⁹  four silver bases.

Exodus 26:37

26:37 You are to make for the hanging five posts of acacia wood and overlay them with gold, and their hooks will be ²⁰  gold, and you are to cast five bronze bases for them. ²¹ 

Exodus 32:22

32:22 Aaron said, “Do not let your anger burn hot, my lord; ²²  you know these people, that they tend to evil. ²³ 

Exodus 36:36

36:36 He made for it four posts of acacia wood and overlaid them with gold, with gold hooks, ²⁴  and he cast for them four silver bases.

Exodus 4:10

4:10 Then Moses said to the Lord, ²⁵  “O ²⁶  my Lord, ²⁷  I am not an eloquent man, ²⁸  neither in the past ²⁹  nor since you have spoken to your servant, for I am slow of speech and slow of tongue.” ³⁰ 

Exodus 26:19

26:19 and you are to make forty silver bases to go under the twenty frames – two bases under the first frame for its two projections, and likewise ³¹  two bases under the next frame for its two projections;

Exodus 36:24

36:24 He made forty silver bases under the twenty frames – two bases under the first frame for its two projections, and likewise ³²  two bases under the next frame for its two projections,

Exodus 38:30

38:30 With it he made the bases for the door of the tent of meeting, the bronze altar, the bronze grating for it, and all the utensils of the altar,

[38:31]  ¹ sn The bronze altar is the altar for the burnt offering; the large bronze basin is not included here in the list.

[4:13]  ¹ tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.

[4:13]  ² tn The word בִּי (bi) is a particle of entreaty; it seeks permission to speak and is always followed by “Lord” or “my Lord.”

[4:13]  ³ tn The text has simply שְׁלַח־נָא בְּיַד־תִּשְׁלָח (shÿlakh-na’ bÿyad tishlakh, “send by the hand you will send”). This is not Moses’ resignation to doing God’s will – it is his final attempt to avoid the call. It carries the force of asking God to send someone else. This is an example of an independent relative clause governed by the genitive: “by the hand of – whomever you will send” (see GKC 488-89 §155.n).

[15:17]  ¹ tn The verb is imperfect.

[15:17]  ² sn The “mountain” and the “place” would be wherever Yahweh met with his people. It here refers to Canaan, the land promised to the patriarchs.

[15:17]  ³ tn The verb is perfect tense, referring to Yahweh’s previous choice of the holy place.

[34:9]  ¹ tn The Hebrew term translated “Lord” two times here is אֲדֹנָי (’adonay).

[34:9]  ² tn Heb “it is.” Hebrew uses the third person masculine singular pronoun here in agreement with the noun “people.”

[5:22]  ¹ sn In view of the apparent failure of the mission, Moses seeks Yahweh for assurance. The answer from Yahweh not only assures him that all is well, but that there will be a great deliverance. The passage can be divided into three parts: the complaint of Moses (5:22-23), the promise of Yahweh (6:1-9), and the instructions for Moses (6:10-13). Moses complains because God has not delivered his people as he had said he would, and God answers that he will because he is the sovereign covenant God who keeps his word. Therefore, Moses must keep his commission to speak God’s word. See further, E. A. Martens, “Tackling Old Testament Theology,” JETS 20 (1977): 123-32. The message is very similar to that found in the NT, “Where is the promise of his coming?” (2 Pet 3:4). The complaint of Moses (5:22-23) can be worded with Peter’s “Where is the promise of his coming?” theme; the assurance from Yahweh (6:1-9) can be worded with Peter’s “The Lord is not slack in keeping his promises” (2 Pet 3:9); and the third part, the instructions for Moses (6:10-13) can be worded with Peter’s “Prepare for the day of God and speed its coming” (2 Pet 3:12). The people who speak for God must do so in the sure confidence of the coming deliverance – Moses with the deliverance from the bondage of Egypt, and Christians with the deliverance from this sinful world.

[5:22]  ² tn Heb “and Moses returned.”

[5:22]  ³ tn The designation in Moses’ address is “Lord” (אֲדֹנָי, ’adonay) – the term for “lord” or “master” but pointed as it would be when it represents the tetragrammaton.

[5:22]  ⁴ tn The verb is הֲרֵעֹתָה (hare’otah), the Hiphil perfect of רָעַע (ra’a’). The word itself means “to do evil,” and in this stem “to cause evil” – but evil in the sense of pain, calamity, trouble, or affliction, and not always in the sense of sin. Certainly not here. That God had allowed Pharaoh to oppose them had brought greater pain to the Israelites.

[5:22]  ⁵ tn The demonstrative pronoun serves for emphasis in the question (see R. J. Williams, Hebrew Syntax, 24, §118). This second question continues Moses’ bold approach to God, more chiding than praying. He is implying that if this was the result of the call, then God had no purpose calling him (compare Jeremiah’s similar complaint in Jer 20).

[21:5]  ¹ tn The imperfect with the infinitive absolute means that the declaration is unambiguous, that the servant will clearly affirm that he wants to stay with the master. Gesenius says that in a case like this the infinitive emphasizes the importance of the condition on which some consequence depends (GKC 342-43 §113.o).

[21:5]  ² tn Or taken as a desiderative imperfect, it would say, “I do not want to go out free.”

[26:32]  ¹ tn Heb “put it.”

[26:32]  ² tn This clause simply says “and their hooks gold,” but is taken as a circumstantial clause telling how the veil will be hung.

[26:32]  ³ tn Heb “on four silver bases.”

[26:37]  ¹ tn “will be” has been supplied.

[26:37]  ² sn In all the details of this chapter the expositor should pay attention to the overall message rather than engage in speculation concerning the symbolism of the details. It is, after all, the divine instruction for the preparation of the dwelling place for Yahweh. The point could be said this way: The dwelling place of Yahweh must be prepared in accordance with, and by the power of, his divine word. If God was to fellowship with his people, then the center of worship had to be made to his specifications, which were in harmony with his nature. Everything was functional for the approach to God through the ritual by divine provisions. But everything also reflected the nature of God, the symmetry, the order, the pure wood, the gold overlay, or (closer to God) the solid gold. And the symbolism of the light, the table, the veil, the cherubim – all of it was revelatory. All of it reflected the reality in heaven. Churches today do not retain the pattern and furnishings of the old tabernacle. However, they would do well to learn what God was requiring of Israel, so that their structures are planned in accordance with the theology of worship and the theology of access to God. Function is a big part, but symbolism and revelation instruct the planning of everything to be used. Christians live in the light of the fulfillment of Christ, and so they know the realities that the old foreshadowed. While a building is not necessary for worship (just as Israel worshiped in places other than the sanctuary), it is practical, and if there is going to be one, then the most should be made of it in the teaching and worshiping of the assembly. This chapter, then, provides an inspiration for believers on preparing a functional, symbolical, ordered place of worship that is in harmony with the word of God. And there is much to be said for making it as beautiful and uplifting as is possible – as a gift of freewill offering to God. Of course, the most important part of preparing a place of worship is the preparing of the heart. Worship, to be acceptable to God, must be in Christ. He said that when the temple was destroyed he would raise it up in three days. While he referred to his own body, he also alluded to the temple by the figure. When they put Jesus to death, they were destroying the temple; at his resurrection he would indeed begin a new form of worship. He is the tent, the curtain, the atonement, that the sanctuary foreshadowed. And then, believers also (when they receive Christ) become the temple of the Lord. So the NT will take the imagery and teaching of this chapter in a number of useful ways that call for more study. This does not, however, involve allegorization of the individual tabernacle parts.

[32:22]  ¹ sn “My lord” refers to Moses.

[32:22]  ² tn Heb “that on evil it is.”

[36:36]  ¹ tn Heb “and their hooks gold.”

[4:10]  ¹ sn Now Moses took up another line of argumentation, the issue of his inability to speak fluently (vv. 10-17). The point here is that God’s servants must yield themselves as instruments to God, the Creator. It makes no difference what character traits they have or what weaknesses they think they have (Moses manages to speak very well) if God is present. If the sovereign God has chosen them, then they have everything that God intended them to have.

[4:10]  ² tn The word בִּי (bi) is a particle of entreaty; it seeks permission to speak and is always followed by “my lord” or “my Lord.” Often rendered “please,” it is “employed in petitions, complaints and excuses” (W. H. C. Propp, Exodus 1–18 [AB], 213).

[4:10]  ³ tn The designation in Moses’ address is אֲדֹנָי (’adonay), a term of respect and deference such as “lord, master, sir” but pointed as it would be when it represents the tetragrammaton. B. Jacob says since this is the first time Moses spoke directly to Yahweh, he did so hesitatingly (Exodus, 87).

[4:10]  ⁴ tn When a noun clause is negated with לֹא (lo’), rather than אֵין (’en), there is a special emphasis, since the force of the negative falls on a specific word (GKC 479 §152.d). The expression “eloquent man” is אִישׁ דְּבָרִים (’ish dÿvarim, “a man of words”). The genitive may indicate a man characterized by words or a man who is able to command or control words. Moses apparently is resigned to the fact that he can do the signs, but he knows the signs have to be explained.

[4:10]  ⁵ tn Heb “also from yesterday also from three days ago” or “neither since yesterday nor since before that” is idiomatic for “previously” or “in the past.”

[4:10]  ⁶ tn The two expressions are כְבַד־פֶּה (khÿvad peh, “heavy of mouth”), and then כְבַד לָשׁוֹן (khÿvad lashon, “heavy of tongue”). Both use genitives of specification, the mouth and the tongue being what are heavy – slow. “Mouth” and “tongue” are metonymies of cause. Moses is saying that he has a problem speaking well. Perhaps he had been too long at the other side of the desert, or perhaps he was being a little dishonest. At any rate, he has still not captured the meaning of God’s presence. See among other works, J. H. Tigay, “‘Heavy of Mouth’ and ‘Heavy of Tongue’: On Moses’ Speech Difficulty,” BASOR 231 (1978): 57-67.

[26:19]  ¹ tn The clause is repeated to show the distributive sense; it literally says, “and two bases under the one frame for its two projections.”

[36:24]  ¹ tn The clause is repeated to show the distributive sense; it literally says, “and two bases under the one frame for its two projections.”