Discovery BoxExodus 4:9
Context4:9 And if 1 they do not believe even these two signs or listen to you, 2 then take 3 some water from the Nile and pour it out on the dry ground. The water you take out of the Nile will become blood on the dry ground.” 4
Exodus 12:22-23
Context12:22 Take a branch of hyssop, 5 dip it in the blood that is in the basin, 6 and apply to the top of the doorframe and the two side posts some of the blood that is in the basin. Not one of you is to go out 7 the door of his house until morning. 12:23 For the Lord will pass through to strike Egypt, and when he sees 8 the blood on the top of the doorframe and the two side posts, then the Lord will pass over the door, and he will not permit the destroyer 9 to enter your houses to strike you. 10
Exodus 25:22
Context25:22 I will meet with you there, 11 and 12 from above the atonement lid, from between the two cherubim that are over the ark of the testimony, I will speak with you about all that I will command you for the Israelites.
Exodus 29:13
Context29:13 You are to take all the fat that covers the entrails, and the lobe 13 that is above the liver, and the two kidneys and the fat that is on them, and burn them 14 on the altar.
Exodus 29:22
Context29:22 “You are to take from the ram the fat, the fat tail, the fat that covers the entrails, the lobe 15 of the liver, the two kidneys and the fat that is on them, and the right thigh – for it is the ram for consecration 16 –
Exodus 34:1
Context34:1 17 The Lord said to Moses, “Cut out 18 two tablets of stone like the first, and I will write 19 on the tablets the words that were on the first tablets, which you smashed.
Exodus 34:29
Context34:29 20 Now when Moses came down 21 from Mount Sinai with 22 the two tablets of the testimony in his hand 23 – when he came down 24 from the mountain, Moses 25 did not know that the skin of his face shone 26 while he talked with him.
[4:9] 1 tn Heb “and it will be if.”
[4:9] 2 tn Heb “listen to your voice.”
[4:9] 3 tn The verb form is the perfect tense with the vav (ו) consecutive; it functions then as the equivalent of the imperfect tense – here as an imperfect of instruction.
[4:9] 4 sn This is a powerful sign, for the Nile was always known as the source of life in Egypt, but now it will become the evidence of death. So the three signs were alike, each consisting of life and death. They would clearly anticipate the struggle with Egypt through the plagues. The point is clear that in the face of the possibility that people might not believe, the servants of God must offer clear proof of the power of God as they deliver the message of God. The rest is up to God.
[12:22] 5 sn The hyssop is a small bush that grows throughout the Sinai, probably the aromatic herb Origanum Maru L., or Origanum Aegyptiacum. The plant also grew out of the walls in Jerusalem (1 Kgs 4:33). See L. Baldensperger and G. M. Crowfoot, “Hyssop,” PEQ 63 (1931): 89-98. A piece of hyssop was also useful to the priests because it worked well for sprinkling.
[12:22] 6 tn The Greek and the Vulgate translate סַף (saf, “basin”) as “threshold.” W. C. Kaiser reports how early traditions grew up about the killing of the lamb on the threshold (“Exodus,” EBC 2:376).
[12:22] 7 tn Heb “and you, you shall not go out, a man from the door of his house.” This construction puts stress on prohibiting absolutely everyone from going out.
[12:23] 9 tn The first of the two clauses begun with perfects and vav consecutives may be subordinated to form a temporal clause: “and he will see…and he will pass over,” becomes “when he sees…he will pass over.”
[12:23] 10 tn Here the form is the Hiphil participle with the definite article. Gesenius says this is now to be explained as “the destroyer” although some take it to mean “destruction” (GKC 406 §126.m, n. 1).
[12:23] 11 tn “you” has been supplied.
[25:22] 13 sn Here then is the main point of the ark of the covenant, and the main point of all worship – meeting with God through atonement. The text makes it clear that here God would meet with Moses (“you” is singular) and then he would speak to the people – he is the mediator of the covenant. S. R. Driver (Exodus, 272) makes the point that the verb here is not the word that means “to meet by chance” (as in Exod 3:18), but “to meet” by appointment for a purpose (וְנוֹעַדְתִּי, vÿno’adti). The parallel in the NT is Jesus Christ and his work. The theology is that the Law condemns people as guilty of sin, but the sacrifice of Christ makes atonement. So he is the “place of propitiation (Rom 3:25) who gains communion with the Father for sinners. A major point that could be made from this section is this: At the center of worship must be the atoning work of Christ – a perpetual reminder of God’s righteous standard (the testimony in the ark) and God’s gracious provision (the atonement lid).
[25:22] 14 tn The verb is placed here in the text: “and I will speak”; it has been moved in this translation to be closer to the direct object clause.
[29:13] 17 tn S. R. Driver suggests that this is the appendix or an appendix, both here and in v. 22 (Exodus, 320). “The surplus, the appendage of liver, found with cow, sheep, or goat, but not with humans: Lobus caudatus” (HALOT 453 s.v. יֹתֶרֶת).
[29:13] 18 tn Heb “turn [them] into sweet smoke” since the word is used for burning incense.
[29:22] 21 tn S. R. Driver suggests that this is the appendix or an appendix, both here and in v. 13 (Exodus, 320). “The surplus, the appendage of liver, found with cow, sheep, or goat, but not with humans: Lobus caudatus” (HALOT 453 s.v. יֹתֶרֶת).
[34:1] 25 sn The restoration of the faltering community continues in this chapter. First, Moses is instructed to make new tablets and take them to the mountain (1-4). Then, through the promised theophany God proclaims his moral character (5-8). Moses responds with the reiteration of the intercession (8), and God responds with the renewal of the covenant (10-28). To put these into expository form, as principles, the chapter would run as follows: I. God provides for spiritual renewal (1-4), II. God reminds people of his moral standard (5-9), III. God renews his covenant promises and stipulations (10-28).
[34:1] 26 tn The imperative is followed by the preposition with a suffix expressing the ethical dative; it strengthens the instruction for Moses. Interestingly, the verb “cut out, chisel, hew,” is the same verb from which the word for a “graven image” is derived – פָּסַל (pasal).
[34:1] 27 tn The perfect tense with vav consecutive makes the value of this verb equal to an imperfect tense, probably a simple future here.
[34:29] 29 sn Now, at the culmination of the renewing of the covenant, comes the account of Moses’ shining face. It is important to read this in its context first, holding off on the connection to Paul’s discussion in 2 Corinthians. There is a delicate balance here in Exodus. On the one hand Moses’ shining face served to authenticate the message, but on the other hand Moses prevented the people from seeing more than they could handle. The subject matter in the OT, then, is how to authenticate the message. The section again can be subdivided into three points that develop the whole idea: I. The one who spends time with God reflects his glory (29-30). It will not always be as Moses; rather, the glory of the
[34:29] 30 tn The temporal clause is composed of the temporal indicator (“and it happened”), followed by the temporal preposition, infinitive construct, and subjective genitive (“Moses”).
[34:29] 31 tn The second clause begins with “and/now”; it is a circumstantial clause explaining that the tablets were in his hand. It repeats the temporal clause at the end.
[34:29] 32 tn Heb “in the hand of Moses.”
[34:29] 33 tn The temporal clause parallels the first temporal clause; it uses the same infinitive construct, but now with a suffix referring to Moses.
[34:29] 34 tn Heb “and Moses.”
[34:29] 35 tn The word קָרַן (qaran) is derived from the noun קֶרֶן (qeren) in the sense of a “ray of light” (see Hab 3:4). Something of the divine glory remained with Moses. The Greek translation of Aquila and the Latin Vulgate convey the idea that he had horns, the primary meaning of the word from which this word is derived. Some have tried to defend this, saying that the glory appeared like horns or that Moses covered his face with a mask adorned with horns. But in the text the subject of the verb is the skin of Moses’ face (see U. Cassuto, Exodus, 449).
