Exodus 6:4

6:4 I also established my covenant with them ¹  to give them the land of Canaan, where they were living as resident foreigners. ² 

Exodus 12:5

12:5 Your lamb must be ³  perfect, ⁴  a male, one year old; ⁵  you may take ⁶  it from the sheep or from the goats.

Exodus 16:21

16:21 So they gathered it each morning, ⁷  each person according to what he could eat, and when the sun got hot, it would melt. ⁸ 

Exodus 22:4

22:4 If the stolen item should in fact be found ⁹  alive in his possession, ¹⁰  whether it be an ox or a donkey or a sheep, he must pay back double. ¹¹ 

Exodus 25:11

25:11 You are to overlay ¹²  it with pure gold – both inside and outside you must overlay it, ¹³  and you are to make a surrounding border ¹⁴  of gold over it.

Exodus 25:25

25:25 You are to make a surrounding frame ¹⁵  for it about three inches broad, and you are to make a surrounding border of gold for its frame.

Exodus 27:7

27:7 The poles are to be put ¹⁶  into the rings so that the poles will be on two sides of the altar when carrying it. ¹⁷ 

Exodus 36:9

36:9 The length of one curtain was forty-two feet, and the width of one curtain was six feet – the same size for each of the curtains.

Exodus 40:8

40:8 You are to set up the courtyard around it and put the curtain at the gate of the courtyard.

[6:4]  ¹ tn The statement refers to the making of the covenant with Abraham (Gen 15 and following) and confirming it with the other patriarchs. The verb הֲקִמֹתִי (haqimoti) means “set up, establish, give effect to, conclude” a covenant agreement. The covenant promised the patriarchs a great nation, a land – Canaan, and divine blessing. They lived with those promises, but now their descendants were in bondage in Egypt. God’s reference to the covenant here is meant to show the new revelation through redemption will start to fulfill the promises and show what the reality of the name Yahweh is to them.

[6:4]  ² tn Heb “the land of their sojournings.” The noun מְגֻרִים (mÿgurim) is a reminder that the patriarchs did not receive the promises. It is also an indication that those living in the age of promise did not experience the full meaning of the name of the covenant God. The “land of their sojournings” is the land of Canaan where the family lived (גּרוּ, garu) as foreigners, without owning property or having the rights of kinship with the surrounding population.

[12:5]  ³ tn The construction has: “[The] lamb…will be to you.” This may be interpreted as a possessive use of the lamed, meaning, “[the] lamb…you have” (your lamb) for the Passover. In the context instructing the people to take an animal for this festival, the idea is that the one they select, their animal, must meet these qualifications.

[12:5]  ⁴ tn The Hebrew word תָּמִים (tamim) means “perfect” or “whole” or “complete” in the sense of not having blemishes and diseases – no physical defects. The rules for sacrificial animals applied here (see Lev 22:19-21; Deut 17:1).

[12:5]  ⁵ tn The idiom says “a son of a year” (בֶּן־שָׁנָה, ben shanah), meaning a “yearling” or “one year old” (see GKC 418 §128.v).

[12:5]  ⁶ tn Because a choice is being given in this last clause, the imperfect tense nuance of permission should be used. They must have a perfect animal, but it may be a sheep or a goat. The verb’s object “it” is supplied from the context.

[16:21]  ⁵ tn Heb “morning by morning.” This is an example of the repetition of words to express the distributive sense; here the meaning is “every morning” (see GKC 388 §121.c).

[16:21]  ⁶ tn The perfect tenses here with vav (ו) consecutives have the frequentative sense; they function in a protasis-apodosis relationship (GKC 494 §159.g).

[22:4]  ⁷ tn The construction uses a Niphal infinitive absolute and a Niphal imperfect: if it should indeed be found. Gesenius says that in such conditional clauses the infinitive absolute has less emphasis, but instead emphasizes the condition on which some consequence depends (see GKC 342-43 §113.o).

[22:4]  ⁸ tn Heb “in his hand.”

[22:4]  ⁹ sn He must pay back one for what he took, and then one for the penalty – his loss as he was inflicting a loss on someone else.

[25:11]  ⁹ tn The verbs throughout here are perfect tenses with the vav (ו) consecutives. They are equal to the imperfect tense of instruction and/or injunction.

[25:11]  ¹⁰ tn Here the verb is an imperfect tense; for the perfect sequence to work the verb would have to be at the front of the clause.

[25:11]  ¹¹ tn The word זֵר (zer) is used only in Exodus and seems to describe something on the order of a crown molding, an ornamental border running at the top of the chest on all four sides. There is no indication of its appearance or function.

[25:25]  ¹¹ sn There is some debate as to the meaning of מִסְגֶּרֶת (misgeret). This does not seem to be a natural part of the table and its legs. The drawing on the Arch of Titus shows two cross-stays in the space between the legs, about halfway up. It might have been nearer the top, but the drawing of the table of presence-bread from the arch shows it half-way up. This frame was then decorated with the molding as well.

[27:7]  ¹³ tn The verb is a Hophal perfect with vav consecutive: וְהוּבָא (vÿhuva’, “and it will be brought”). The particle אֶת (’et) here introduces the subject of the passive verb (see a similar use in 21:28, “and its flesh will not be eaten”).

[27:7]  ¹⁴ tn The construction is the infinitive construct with bet (ב) preposition: “in carrying it.” Here the meaning must be that the poles are not left in the rings, but only put into the rings when they carried it.