Exodus 6:13

6:13 The Lord spoke ¹  to Moses and Aaron and gave them a charge ²  for the Israelites and Pharaoh king of Egypt to bring the Israelites out of the land of Egypt.

Exodus 7:10

7:10 When ³  Moses and Aaron went to Pharaoh, they did so, just as the Lord had commanded them – Aaron threw ⁴  down his staff before Pharaoh and his servants and it became a snake. ⁵ 

Exodus 7:20

7:20 Moses and Aaron did so, ⁶  just as the Lord had commanded. Moses raised ⁷  the staff ⁸  and struck the water that was in the Nile right before the eyes ⁹  of Pharaoh and his servants, ¹⁰  and all the water that was in the Nile was turned to blood. ¹¹ 

Exodus 16:32

16:32 Moses said, “This is what ¹²  the Lord has commanded: ‘Fill an omer with it to be kept ¹³  for generations to come, ¹⁴  so that they may see ¹⁵  the food I fed you in the desert when I brought you out from the land of Egypt.’”

Exodus 23:15

23:15 You are to observe the Feast of Unleavened Bread; seven days ¹⁶  you must eat bread made without yeast, as I commanded you, at the appointed time of the month of Abib, for at that time ¹⁷  you came out of Egypt. No one may appear before ¹⁸  me empty-handed.

Exodus 25:22

25:22 I will meet with you there, ¹⁹  and ²⁰  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 31:6

31:6 Moreover, ²¹  I have also given him Oholiab son of Ahisamach, of the tribe of Dan, and I have given ability to all the specially skilled, ²²  that they may make ²³  everything I have commanded you:

Exodus 32:8

32:8 They have quickly turned aside ²⁴  from the way that I commanded them – they have made for themselves a molten calf and have bowed down to it and sacrificed to it and said, ‘These are your gods, O Israel, which brought you up from the land of Egypt.’”

Exodus 34:4

34:4 So Moses ²⁵  cut out two tablets of stone like the first; ²⁶  early in the morning he went up ²⁷  to Mount Sinai, just as the Lord had commanded him, and he took in his hand the two tablets of stone.

Exodus 34:34

34:34 But when Moses went in ²⁸  before the Lord to speak with him, he would remove the veil until he came out. ²⁹  Then he would come out and tell the Israelites what he had been commanded. ³⁰ 

Exodus 35:29

35:29 The Israelites brought a freewill offering to the Lord, every man and woman whose heart was willing to bring materials for all the work that the Lord through ³¹  Moses had commanded them ³²  to do.

Exodus 36:1

36:1 So Bezalel and Oholiab and every skilled person ³³  in whom the Lord has put skill ³⁴  and ability ³⁵  to know how ³⁶  to do all the work for the service ³⁷  of the sanctuary are to do the work ³⁸  according to all that the Lord has commanded.”

Exodus 39:1

The Making of the Priestly Garments

39:1 From the blue, purple, and scarlet yarn they made woven garments for serving in the sanctuary; they made holy garments that were for Aaron, just as the Lord had commanded Moses. ³⁹ 

Exodus 39:5

39:5 The artistically woven waistband of the ephod that was on it was like it, of one piece with it, ⁴⁰  of gold, blue, purple, and scarlet yarn and fine twisted linen, just as the Lord had commanded Moses.

Exodus 39:21

39:21 They tied the breastpiece by its rings to the rings of the ephod by blue cord, so that it was above the waistband of the ephod, so that the breastpiece would not be loose from the ephod, just as the Lord had commanded Moses.

Exodus 40:29

40:29 He also put the altar for the burnt offering by the entrance to the tabernacle, the tent of meeting, and offered on it the burnt offering and the meal offering, just as the Lord had commanded Moses.

[6:13]  ¹ tn Heb “And Yahweh spoke.”

[6:13]  ² tn The term וַיְצַוֵּם (vayÿtsavvem) is a Piel preterite with a pronominal suffix on it. The verb צָוָה (tsavah) means “to command” but can also have a much wider range of meanings. In this short summary statement, the idea of giving Moses and Aaron a commission to Israel and to Pharaoh indicates that come what may they have their duty to perform.

[7:10]  ³ tn The clause begins with the preterite and the vav (ו) consecutive; it is here subordinated to the next clause as a temporal clause.

[7:10]  ⁴ tn Heb “and Aaron threw.”

[7:10]  ⁵ tn The noun used here is תַּנִּין (tannin), and not the word for “serpent” or “snake” used in chap. 4. This noun refers to a large reptile, in some texts large river or sea creatures (Gen 1:21; Ps 74:13) or land creatures (Deut 32:33). This wonder paralleled Moses’ miracle in 4:3 when he cast his staff down. But this is Aaron’s staff, and a different miracle. The noun could still be rendered “snake” here since the term could be broad enough to include it.

[7:20]  ⁵ sn Both Moses and Aaron had tasks to perform. Moses, being the “god” to Pharaoh, dealt directly with him and the Nile. He would strike the Nile. But Aaron, “his prophet,” would stretch out the staff over the rest of the waters of Egypt.

[7:20]  ⁶ tn Heb “And he raised”; the referent (Moses) has been specified in the translation for clarity.

[7:20]  ⁷ tn Gesenius calls the preposition on “staff” the בְּ (bet) instrumenti, used to introduce the object (GKC 380-81 §119.q). This construction provides a greater emphasis than an accusative.

[7:20]  ⁸ tn The text could be rendered “in the sight of,” or simply “before,” but the literal idea of “before the eyes of” may stress how obvious the event was and how personally they were witnesses of it.

[7:20]  ⁹ sn U. Cassuto (Exodus, 98) notes that the striking of the water was not a magical act. It signified two things: (1) the beginning of the sign, which was in accordance with God’s will, as Moses had previously announced, and (2) to symbolize actual “striking,” wherewith the Lord strikes Egypt and its gods (see v. 25).

[7:20]  ¹⁰ sn There have been various attempts to explain the details of this plague or blow. One possible suggestion is that the plague turned the Nile into “blood,” but that it gradually turned back to its normal color and substance. However, the effects of the “blood” polluted the water so that dead fish and other contamination left it undrinkable. This would explain how the magicians could also do it – they would not have tried if all water was already turned to blood. It also explains why Pharaoh did not ask for the water to be turned back. This view was put forward by B. Schor; it is summarized by B. Jacob (Exodus, 258), who prefers the view of Rashi that the blow affected only water in use.

[16:32]  ⁷ tn Heb “This is the thing that.”

[16:32]  ⁸ tn Heb “for keeping.”

[16:32]  ⁹ tn Heb “according to your generations” (see Exod 12:14).

[16:32]  ¹⁰ tn In this construction after the particle expressing purpose or result, the imperfect tense has the nuance of final imperfect, equal to a subjunctive in the classical languages.

[23:15]  ⁹ tn This is an adverbial accusative of time.

[23:15]  ¹⁰ tn Heb “in it.”

[23:15]  ¹¹ tn The verb is a Niphal imperfect; the nuance of permission works well here – no one is permitted to appear before God empty (Heb “and they will not appear before me empty”).

[25:22]  ¹¹ 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]  ¹² 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.

[31:6]  ¹³ 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]  ¹⁴ tn Heb “and in the heart of all that are wise-hearted I have put wisdom.”

[31:6]  ¹⁵ 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.”

[32:8]  ¹⁵ tn The verb is a perfect tense, reflecting the present perfect nuance: “they have turned aside” and are still disobedient. But the verb is modified with the adverb “quickly” (actually a Piel infinitive absolute). It has been only a matter of weeks since they heard the voice of God prohibiting this.

[34:4]  ¹⁷ tn Heb “he”; the referent has been specified here and the name “Moses,” which occurs later in this verse, has been replaced with the pronoun (“he”), both for stylistic reasons.

[34:4]  ¹⁸ sn Deuteronomy says that Moses was also to make an ark of acacia wood before the tablets, apparently to put the tablets in until the sanctuary was built. But this ark may not have been the ark built later; or, it might be the wood box, but Bezalel still had to do all the golden work with it.

[34:4]  ¹⁹ tn The line reads “and Moses got up early in the morning and went up.” These verbs likely form a verbal hendiadys, the first one with its prepositional phrase serving in an adverbial sense.

[34:34]  ¹⁹ tn The construction uses a infinitive construct for the temporal clause; it is prefixed with the temporal preposition: “and in the going in of Moses.”

[34:34]  ²⁰ tn The temporal clause begins with the temporal preposition “until,” followed by an infinitive construct with the suffixed subjective genitive.

[34:34]  ²¹ tn The form is the Pual imperfect, but since the context demands a past tense here, in fact a past perfect tense, this is probably an old preterite form without a vav consecutive.

[35:29]  ²¹ tn Heb “by the hand of.”

[35:29]  ²² tn Here “them” has been supplied.

[36:1]  ²³ tn Heb “wise of [in] heart.”

[36:1]  ²⁴ tn Heb “wisdom.”

[36:1]  ²⁵ tn Heb “understanding, discernment.”

[36:1]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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.

[39:1]  ²⁵ sn This chapter also will be almost identical to the instructions given earlier, with a few changes along the way.

[39:5]  ²⁷ tn Heb “from it” or the same.