Exodus 4:13

4:13 But Moses said, ¹  “O ²  my Lord, please send anyone else whom you wish to send!” ³ 

Exodus 12:44

12:44 But everyone’s servant who is bought for money, after you have circumcised him, may eat it.

Exodus 25:24

25:24 You are to overlay it with ⁴  pure gold, and you are to make a surrounding border of gold for it.

Exodus 26:11

26:11 You are to make fifty bronze clasps and put the clasps into the loops and join the tent together so that it is a unit. ⁵ 

Exodus 26:14

26:14 “You are to make a covering ⁶  for the tent out of ram skins dyed red and over that a covering of fine leather. ⁷ 

Exodus 26:34

26:34 You are to put the atonement lid on the ark of the testimony in the Most Holy Place.

Exodus 28:9

28:9 “You are to take two onyx stones and engrave on them the names of the sons of Israel, ⁸ 

Exodus 28:36

28:36 “You are to make a plate ⁹  of pure gold and engrave on it the way a seal is engraved: ¹⁰  “Holiness to the Lord.” ¹¹ 

Exodus 29:4

29:4 “You are to present ¹²  Aaron and his sons at the entrance of the tent of meeting. You are to wash ¹³  them with water

Exodus 34:13

34:13 Rather you must destroy their altars, smash their images, and cut down their Asherah poles. ¹⁴ 

[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).

[25:24]  ⁴ tn “Gold” is an adverbial accusative of material.

[26:11]  ⁷ tn Heb “one”

[26:14]  ¹⁰ sn Two outer coverings made of stronger materials will be put over the tent and the curtain, the two inner layers.

[26:14]  ¹¹ tn See the note on this phrase in Exod 25:5.

[28:9]  ¹³ tn Although this is normally translated “Israelites,” here a more literal translation is clearer because it refers to the names of the twelve tribes – the actual sons of Israel.

[28:36]  ¹⁶ tn The word צִּיץ (tsits) seems to mean “a shining thing” and so here a plate of metal. It originally meant “flower,” but they could not write on a flower. So it must have the sense of something worn openly, visible, and shining. The Rabbinic tradition says it was two fingers wide and stretched from ear to ear, but this is an attempt to give details that the Law does not give (see B. Jacob, Exodus, 818).

[28:36]  ¹⁷ tn Heb “the engravings of a seal”; this phrase is an adverbial accusative of manner.

[28:36]  ¹⁸ sn The engraving was a perpetual reminder of the holiness that was due the Lord (Heb “Yahweh”), that all the clothing, the furnishings, and the activities were to come under that description. This corresponded to the symbolism for the whole nation of binding the law between the eyes. It was to be a perpetual reminder of commitment.

[29:4]  ¹⁹ tn Here too the verb is Hiphil (now imperfect) meaning “bring near” the altar. The choice of this verb indicates that they were not merely being brought near, but that they were being formally presented to Yahweh as the offerings were.

[29:4]  ²⁰ sn This is the washing referred to in Lev 8:6. This is a complete washing, not just of the hands and feet that would follow in the course of service. It had to serve as a symbolic ritual cleansing or purifying as the initial stage in the consecration. The imagery of washing will be used in the NT for regeneration (Titus 3:5).

[34:13]  ²² tn Or “images of Asherah”; ASV, NASB “their Asherim”; NCV “their Asherah idols.”