Exodus 8:7

8:7 The magicians did the same ¹  with their secret arts and brought up frogs on the land of Egypt too. ² 

Exodus 12:38

12:38 A mixed multitude ³  also went up with them, and flocks and herds – a very large number of cattle. ⁴ 

Exodus 20:26

20:26 And you must not go up by steps to my altar, so that your nakedness is not exposed.’ ⁵ 

Exodus 24:2

24:2 Moses alone may come ⁶  near the Lord, but the others ⁷  must not come near, ⁸  nor may the people go up with him.”

Exodus 24:5

24:5 He sent young Israelite men, ⁹  and they offered burnt offerings and sacrificed young bulls for peace offerings ¹⁰  to the Lord.

Exodus 24:13

24:13 So Moses set out ¹¹  with ¹²  Joshua his attendant, and Moses went up the mountain of God.

Exodus 25:37

25:37 “You are to make its seven lamps, ¹³  and then set ¹⁴  its lamps up on it, so that it will give light ¹⁵  to the area in front of it.

Exodus 30:8-9

30:8 When Aaron sets up the lamps around sundown he is to burn incense on it; it is to be a regular incense offering before the Lord throughout your generations. 30:9 You must not offer strange incense on it, nor burnt offering, nor meal offering, and you must not pour out a drink offering on it.

Exodus 32:6

32:6 So they got up early on the next day and offered up burnt offerings and brought peace offerings, and the people sat down to eat and drink, ¹⁶  and they rose up to play. ¹⁷ 

Exodus 33:15

33:15 And Moses ¹⁸  said to him, “If your presence does not go ¹⁹  with us, ²⁰  do not take us up from here. ²¹ 

Exodus 40:4

40:4 You are to bring in the table and set out the things that belong on it; ²²  then you are to bring in the lampstand and set up its lamps.

Exodus 40:25

40:25 Then he set up the lamps before the Lord, just as the Lord had commanded Moses.

Exodus 40:36

40:36 But when the cloud was lifted up ²³  from the tabernacle, the Israelites would set out ²⁴  on all their journeys;

[8:7]  ¹ tn Heb “thus, so.”

[8:7]  ² sn In these first two plagues the fact that the Egyptians could and did duplicate them is ironic. By duplicating the experience, they added to the misery of Egypt. One wonders why they did not use their skills to rid the land of the pests instead, and the implication of course is that they could not.

[12:38]  ³ tn The “mixed multitude” (עֵרֶב רַב, ’erev rav) refers to a great “swarm” (see a possible cognate in 8:21[17]) of folk who joined the Israelites, people who were impressed by the defeat of Egypt, who came to faith, or who just wanted to escape Egypt (maybe slaves or descendants of the Hyksos). The expression prepares for later references to riffraff who came along.

[12:38]  ⁴ tn Heb “and very much cattle.”

[20:26]  ⁵ tn Heb “uncovered” (so ASV, NAB).

[24:2]  ⁷ tn The verb is a perfect tense with a vav (ו) consecutive; it and the preceding perfect tense follow the imperative, and so have either a force of instruction, or, as taken here, are the equivalent of an imperfect tense (of permission).

[24:2]  ⁸ tn Heb “they.”

[24:2]  ⁹ tn Now the imperfect tense negated is used; here the prohibition would fit (“they will not come near”), or the obligatory (“they must not”) in which the subjects are obliged to act – or not act in this case.

[24:5]  ⁹ tn The construct has “young men of the Israelites,” and so “Israelite” is a genitive that describes them.

[24:5]  ¹⁰ tn The verbs and their respective accusatives are cognates. First, they offered up burnt offerings (see Lev 1), which is וַיַּעֲלוּ עֹלֹת (vayya’alu ’olot); then they sacrificed young bulls as peace sacrifices (Lev 3), which is in Hebrew וַיִּזְבְּחוּ זְבָחִים (vayyizbÿkhu zÿvakhim). In the first case the cognate accusative is the direct object; in the second it is an adverbial accusative of product. See on this covenant ritual H. M. Kamsler, “The Blood Covenant in the Bible,” Dor le Dor 6 (1977): 94-98; E. W. Nicholson, “The Covenant Ritual in Exodus 24:3-8,” VT 32 (1982): 74-86.

[24:13]  ¹¹ tn Heb “and he arose” meaning “started to go.”

[24:13]  ¹² tn Heb “and.”

[25:37]  ¹³ tn The word for “lamps” is from the same root as the lampstand, of course. The word is נֵרוֹת (nerot). This probably refers to the small saucer-like pottery lamps that are made very simply with the rim pinched over to form a place to lay the wick. The bowl is then filled with olive oil as fuel.

[25:37]  ¹⁴ tn The translation “set up on” is from the Hebrew verb “bring up.” The construction is impersonal, “and he will bring up,” meaning “one will bring up.” It may mean that people were to fix the lamps on to the shaft and the branches, rather than cause the light to go up (see S. R. Driver, Exodus, 277).

[25:37]  ¹⁵ tn This is a Hiphil perfect with vav consecutive, from אוֹר (’or, “light”), and in the causative, “to light, give light.”

[32:6]  ¹⁵ tn The second infinitive is an infinitive absolute. The first is an infinitive construct with a lamed (ל) preposition, expressing the purpose of their sitting down. The infinitive absolute that follows cannot take the preposition, but with the conjunction follows the force of the form before it (see GKC 340 §113.e).

[32:6]  ¹⁶ tn The form is לְצַחֵק (lÿtsakheq), a Piel infinitive construct, giving the purpose of their rising up after the festal meal. On the surface it would seem that with the festival there would be singing and dancing, so that the people were celebrating even though they did not know the reason. W. C. Kaiser says the word means “drunken immoral orgies and sexual play” (“Exodus,” EBC 2:478). That is quite an assumption for this word, but is reflected in some recent English versions (e.g., NCV “got up and sinned sexually”; TEV “an orgy of drinking and sex”). The word means “to play, trifle.” It can have other meanings, depending on its contexts. It is used of Lot when he warned his sons-in-law and appeared as one who “mocked” them; it is also used of Ishmael “playing” with Isaac, which Paul interprets as mocking; it is used of Isaac “playing” with his wife in a manner that revealed to Abimelech that they were not brother and sister, and it is used by Potiphar’s wife to say that her husband brought this slave Joseph in to “mock” them. The most that can be gathered from these is that it is playful teasing, serious mocking, or playful caresses. It might fit with wild orgies, but there is no indication of that in this passage, and the word does not mean it. The fact that they were festive and playing before an idol was sufficient.

[33:15]  ¹⁷ tn Heb “and he said”; the referent (Moses) has been specified in the translation for clarity.

[33:15]  ¹⁸ tn The construction uses the active participle to stress the continual going of the presence: if there is not your face going.

[33:15]  ¹⁹ tn “with us” has been supplied.

[33:15]  ²⁰ tn Heb “from this.”

[40:4]  ¹⁹ tn Heb “and you will set in order its setting” or “arrange its arrangement.” See 25:29-30 for items that belonged on the table.

[40:36]  ²¹ tn The construction uses the Niphal infinitive construct to form the temporal clause.

[40:36]  ²² tn The imperfect tense in this context describes a customary action.