Exodus 5:13

5:13 The slave masters were pressuring ¹  them, saying, “Complete ²  your work for each day, just like when there was straw!”

Exodus 24:10

24:10 and they saw ³  the God of Israel. Under his feet ⁴  there was something like a pavement ⁵  made of sapphire, clear like the sky itself. ⁶ 

Exodus 26:36

26:36 “You are to make a hanging ⁷  for the entrance of the tent of blue, purple, and scarlet yarn and fine twined linen, the work of an embroiderer. ⁸ 

Exodus 28:6

28:6 “They are to make the ephod of gold, blue, purple, scarlet, and fine twisted linen, the work of an artistic designer.

Exodus 28:22

28:22 “You are to make for the breastpiece braided chains like cords of pure gold,

Exodus 28:39

28:39 You are to weave ⁹  the tunic of fine linen and make the turban of fine linen, and make the sash the work of an embroiderer.

Exodus 30:35

30:35 and make it into an incense, ¹⁰  a perfume, ¹¹  the work of a perfumer. It is to be finely ground, ¹²  and pure and sacred.

Exodus 32:16

32:16 Now the tablets were the work of God, and the writing was the writing of God, engraved on the tablets.

Exodus 36:37

36:37 He made a hanging for the entrance of the tent of blue, purple, and scarlet yarn and fine twisted linen, the work of an embroiderer,

Exodus 37:29

37:29 He made the sacred anointing oil and the pure fragrant incense, the work of a perfumer.

Exodus 38:4

38:4 He made a grating for the altar, a network of bronze under its ledge, halfway up from the bottom.

Exodus 39:15

39:15 They made for the breastpiece braided chains like cords of pure gold,

[5:13]  ¹ tn Or “pressed.”

[5:13]  ² tn כַּלּוּ (kallu) is the Piel imperative; the verb means “to finish, complete” in the sense of filling up the quota.

[24:10]  ³ sn S. R. Driver (Exodus, 254) wishes to safeguard the traditional idea that God could not be seen by reading “they saw the place where the God of Israel stood” so as not to say they saw God. But according to U. Cassuto there is not a great deal of difference between “and they saw the God” and “the Lord God appeared” (Exodus, 314). He thinks that the word “God” is used instead of “Yahweh” to say that a divine phenomenon was seen. It is in the LXX that they add “the place where he stood.” In v. 11b the LXX has “and they appeared in the place of God.” See James Barr, “Theophany and Anthropomorphism in the Old Testament,” VTSup 7 (1959): 31-33. There is no detailed description here of what they saw (cf. Isa 6; Ezek 1). What is described amounts to what a person could see when prostrate.

[24:10]  ⁴ sn S. R. Driver suggests that they saw the divine Glory, not directly, but as they looked up from below, through what appeared to be a transparent blue sapphire pavement (Exodus, 254).

[24:10]  ⁵ tn Or “tiles.”

[24:10]  ⁶ tn Heb “and like the body of heaven for clearness.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven” or “sky” depending on the context; here, where sapphire is mentioned (a blue stone) “sky” seems more appropriate, since the transparent blueness of the sapphire would appear like the blueness of the cloudless sky.

[26:36]  ⁵ sn This was another curtain, serving as a screen in the entrance way. Since it was far away from the special curtain screening the Most Holy Place, it was less elaborate. It was not the work of the master designer, but of the “embroiderer,” and it did not have the cherubim on it.

[26:36]  ⁶ tn The word רֹקֵם (roqem) refers to someone who made cloth with colors. It is not certain, however, whether the colors were woven into the fabric on the loom or applied with a needle; so “embroiderer” should be understood as an approximation (cf. HALOT 1290-91 s.v. רקם).

[28:39]  ⁷ tn It is difficult to know how to translate וְשִׁבַּצְּתָּ (vÿshibbatsta); it is a Piel perfect with the vav (ו) consecutive, and so equal to the imperfect of instruction. Some have thought that this verb describes a type of weaving and that the root may indicate that the cloth had something of a pattern to it by means of alternate weaving of the threads. It was the work of a weaver (39:27) and not so detailed as certain other fabrics (26:1), but it was more than plain weaving (S. R. Driver, Exodus, 310). Here, however, it may be that the fabric is assumed to be in existence and that the action has to do with sewing (C. Houtman, Exodus, 3:475, 517).

[30:35]  ⁹ tn This is an accusative of result or product.

[30:35]  ¹⁰ tn The word is in apposition to “incense,” further defining the kind of incense that is to be made.

[30:35]  ¹¹ tn The word מְמֻלָּח (mÿmullakh), a passive participle, is usually taken to mean “salted.” Since there is no meaning like that for the Pual form, the word probably should be taken as “mixed,” as in Rashi and Tg. Onq. Seasoning with salt would work if it were food, but since it is not food, if it means “salted” it would be a symbol of what was sound and whole for the covenant. Some have thought that it would have helped the incense burn quickly with more smoke.