Exodus 7:6

7:6 And Moses and Aaron did so; they did just as the Lord commanded them.

Exodus 12:28

12:28 and the Israelites went away and did exactly as the Lord had commanded Moses and Aaron. ¹ 

Exodus 20:23

20:23 You must not make gods of silver alongside me, ²  nor make gods of gold for yourselves. ³ 

Exodus 25:18

25:18 You are to make two cherubim ⁴  of gold; you are to make them of hammered metal on the two ends of the atonement lid.

Exodus 25:25

25:25 You are to make a surrounding frame ⁵  for it about three inches broad, and you are to make a surrounding border of gold for its frame.

Exodus 25:29

25:29 You are to make its plates, ⁶  its ladles, ⁷  its pitchers, and its bowls, to be used in pouring out offerings; ⁸  you are to make them of pure gold.

Exodus 26:7

26:7 “You are to make curtains of goats’ hair ⁹  for a tent over the tabernacle; ¹⁰  you are to make ¹¹  eleven curtains.

Exodus 27:3

27:3 You are to make its pots for the ashes, ¹²  its shovels, its tossing bowls, ¹³  its meat hooks, and its fire pans – you are to make all ¹⁴  its utensils of bronze.

Exodus 27:8

27:8 You are to make the altar hollow, out of boards. Just as it was shown you ¹⁵  on the mountain, so they must make it. ¹⁶ 

Exodus 28:39

28:39 You are to weave ¹⁷  the tunic of fine linen and make the turban of fine linen, and make the sash the work of an embroiderer.

Exodus 29:39

29:39 The first lamb you are to prepare in the morning, and the second lamb you are to prepare around sundown. ¹⁸ 

Exodus 30:37

30:37 And the incense that you are to make, you must not make for yourselves using the same recipe; it is to be most holy to you, belonging to the Lord.

Exodus 32:35

32:35 And the Lord sent a plague on the people because they had made the calf ¹⁹  – the one Aaron made. ²⁰ 

Exodus 36:14

36:14 He made curtains of goats’ hair for a tent over the tabernacle; he made eleven curtains. ²¹ 

Exodus 37:7

37:7 He made two cherubim of gold; he made them of hammered metal on the two ends of the atonement lid,

Exodus 37:12

37:12 He made a surrounding frame for it about three inches wide, and he made a surrounding border of gold for its frame.

Exodus 40:16

40:16 This is what Moses did, according to all the Lord had commanded him – so he did.

[12:28]  ¹ tn Heb “went away and did as the Lord had commanded Moses and Aaron, so they did.” The final phrase “so they did,” which is somewhat redundant in English, has been represented in the translation by the adverb “exactly.”

[20:23]  ¹ tn The direct object of the verb must be “gods of silver.” The prepositional phrase modifies the whole verse to say that these gods would then be alongside the one true God.

[20:23]  ² tn Heb “neither will you make for you gods of gold.”

[25:18]  ¹ tn The evidence suggests that the cherubim were composite angelic creatures that always indicated the nearness of God. So here images of them were to be crafted and put on each end of the ark of the covenant to signify that they were there. Ezekiel 1 describes four cherubim as each having human faces, four wings, and parts of different animals for their bodies. Traditions of them appear in the other cultures as well. They serve to guard the holy places and to bear the throne of God. Here they were to be beaten out as part of the lid.

[25:25]  ¹ 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.

[25:29]  ¹ tn Or “a deep gold dish.” The four nouns in this list are items associated with the table and its use.

[25:29]  ² tn Or “cups” (NAB, TEV).

[25:29]  ³ tn The expression “for pouring out offerings” represents Hebrew אֲשֶׁר יֻסַּךְ בָּהֵן (’asher yussakh bahen). This literally says, “which it may be poured out with them,” or “with which [libations] may be poured out.”

[26:7]  ¹ sn This chapter will show that there were two sets of curtains and two sets of coverings that went over the wood building to make the tabernacle or dwelling place. The curtains of fine linen described above could be seen only by the priests from inside. Above that was the curtain of goats’ hair. Then over that were the coverings, an inner covering of rams’ skins dyed red and an outer covering of hides of fine leather. The movement is from the inside to the outside because it is God’s dwelling place; the approach of the worshiper would be the opposite. The pure linen represented the righteousness of God, guarded by the embroidered cherubim; the curtain of goats’ hair was a reminder of sin through the daily sin offering of a goat; the covering of rams’ skins dyed red was a reminder of the sacrifice and the priestly ministry set apart by blood, and the outer covering marked the separation between God and the world. These are the interpretations set forth by Kaiser; others vary, but not greatly (see W. C. Kaiser, Jr., “Exodus,” EBC 2:459).

[26:7]  ² sn This curtain will serve “for a tent over the tabernacle,” as a dwelling place.

[26:7]  ³ tn Heb “you will make them”

[27:3]  ¹ sn The word is literally “its fat,” but sometimes it describes “fatty ashes” (TEV “the greasy ashes”). The fat would run down and mix with the ashes, and this had to be collected and removed.

[27:3]  ² sn This was the larger bowl used in tossing the blood at the side of the altar.

[27:3]  ³ tn The text has “to all its vessels.” This is the lamed (ל) of inclusion according to Gesenius, meaning “all its utensils” (GKC 458 §143.e).

[27:8]  ¹ tn The verb is used impersonally; it reads “just as he showed you.” This form then can be made a passive in the translation.

[27:8]  ² tn Heb “thus they will make.” Here too it could be given a passive translation since the subject is not expressed. But “they” would normally refer to the people who will be making this and so can be retained in the translation.

[28:39]  ¹ 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).

[29:39]  ¹ tn Heb “between the two evenings” or “between the two settings” (בֵּין הָעַרְבָּיִם, ben ha’arbayim). This expression has had a good deal of discussion. (1) Tg. Onq. says “between the two suns,” which the Talmud explains as the time between the sunset and the time the stars become visible. More technically, the first “evening” would be the time between sunset and the appearance of the crescent moon, and the second “evening” the next hour, or from the appearance of the crescent moon to full darkness (see Deut 16:6 – “at the going down of the sun”). (2) Saadia, Rashi, and Kimchi say the first evening is when the sun begins to decline in the west and cast its shadows, and the second evening is the beginning of night. (3) The view adopted by the Pharisees and the Talmudists (b. Pesahim 61a) is that the first evening is when the heat of the sun begins to decrease, and the second evening begins at sunset, or, roughly from 3-5 p.m. The Mishnah (m. Pesahim 5:1) indicates the lamb was killed about 2:30 p.m. – anything before noon was not valid. S. R. Driver concludes from this survey that the first view is probably the best, although the last view was the traditionally accepted one (Exodus, 89-90). Late afternoon or early evening seems to be intended, the time of twilight perhaps.

[32:35]  ¹ tn The verse is difficult because of the double reference to the making of the calf. The NJPS’s translation tries to reconcile the two by reading “for what they did with the calf that Aaron had made.” B. S. Childs (Exodus [OTL], 557) explains in some detail why this is not a good translation based on syntactical grounds; he opts for the conclusion that the last three words are a clumsy secondary addition. It seems preferable to take the view that both are true, Aaron is singled out for his obvious lead in the sin, but the people sinned by instigating the whole thing.

[32:35]  ² sn Most commentators have difficulty with this verse. W. C. Kaiser says the strict chronology is not always kept, and so the plague here may very well refer to the killing of the three thousand (“Exodus,” EBC 2:481).

[36:14]  ¹ tn Heb “eleven curtains he made them.”