Exodus 7:24

7:24 All the Egyptians dug around the Nile for water to drink, ¹  because they could not drink the water of the Nile.

Exodus 16:13

16:13 In the evening the quail ²  came up and covered the camp, and in the morning a layer of dew was all around the camp.

Exodus 19:12

19:12 You must set boundaries ³  for the people all around, saying, ‘Take heed ⁴  to yourselves not to go up on the mountain nor touch its edge. Whoever touches the mountain will surely be put to death!

Exodus 28:32

28:32 There is to be an opening ⁵  in its top ⁶  in the center of it, with an edge all around the opening, the work of a weaver, ⁷  like the opening of a collar, ⁸  so that it cannot be torn. ⁹ 

Exodus 39:25-26

39:25 They made bells of pure gold and attached the bells between the pomegranates around the hem of the robe between the pomegranates. 39:26 There was ¹⁰  a bell and a pomegranate, a bell and a pomegranate, all around the hem of the robe, to be used in ministering, ¹¹  just as the Lord had commanded Moses.

Exodus 40:33

40:33 And he set up the courtyard around the tabernacle and the altar, and put the curtain at the gate of the courtyard. So Moses finished the work.

[7:24]  ¹ sn The text stresses that the water in the Nile, and Nile water that had been diverted or collected for use, was polluted and undrinkable. Water underground also was from the Nile, but it had not been contaminated, certainly not with dead fish, and so would be drinkable.

[16:13]  ² sn These are migratory birds, said to come up in the spring from Arabia flying north and west, and in the fall returning. They fly with the wind, and so generally alight in the evening, covering the ground. If this is part of the explanation, the divine provision would have had to alter their flight paths to bring them to the Israelites, and bring them in vast numbers.

[19:12]  ³ tn The verb is a Hiphil perfect (“make borders”) with vav (ו) consecutive, following the sequence of instructions.

[19:12]  ⁴ tn The Niphal imperative (“guard yourselves, take heed to yourselves”) is followed by two infinitives construct that provide the description of what is to be avoided – going up or touching the mountain.

[28:32]  ⁴ tn Heb “mouth” or “opening” (פִּי, pi; in construct).

[28:32]  ⁵ tn The “mouth of its head” probably means its neck; it may be rendered “the opening for the head,” except the pronominal suffix would have to refer to Aaron, and that is not immediately within the context.

[28:32]  ⁶ tn Or “woven work” (KJV, ASV, NASB), that is, “the work of a weaver.” The expression suggests that the weaving was from the fabric edges itself and not something woven and then added to the robe. It was obviously intended to keep the opening from fraying.

[28:32]  ⁷ tn The expression כְּפִי תַחְרָא (kÿfi takhra’) is difficult. It was early rendered “like the opening of a coat of mail.” It occurs only here and in the parallel 39:23. Tg. Onq. has “coat of mail.” S. R. Driver suggests “a linen corselet,” after the Greek (Exodus, 308). See J. Cohen, “A Samaritan Authentication of the Rabbinic Interpretation of kephi tahra’,” VT 24 (1974): 361-66.

[28:32]  ⁸ tn The verb is the Niphal imperfect, here given the nuance of potential imperfect. Here it serves in a final clause (purpose/result), introduced only by the negative (see GKC 503-4 §165.a).

[39:26]  ⁵ tn The words “there was” are supplied in the translation for stylistic reasons.

[39:26]  ⁶ tn The infinitive “to minister” is present; “to be used” is supplied from the context.