Exodus 9:19

9:19 So now, send instructions ¹  to gather ²  your livestock and all your possessions in the fields to a safe place. Every person ³  or animal caught ⁴  in the field and not brought into the house – the hail will come down on them, and they will die!”’”

Exodus 16:16

16:16 “This is what ⁵  the Lord has commanded: ⁶  ‘Each person is to gather ⁷  from it what he can eat, an omer ⁸  per person ⁹  according to the number ¹⁰  of your people; ¹¹  each one will pick it up ¹²  for whoever lives ¹³  in his tent.’”

Exodus 25:31

The Lampstand

25:31 ¹⁴ “You are to make a lampstand ¹⁵  of pure gold. The lampstand is to be made of hammered metal; its base and its shaft, its cups, ¹⁶  its buds, and its blossoms are to be from the same piece. ¹⁷ 

Exodus 29:12

29:12 and take some of the blood of the bull and put it on the horns of the altar ¹⁸  with your finger; all the rest of ¹⁹  the blood you are to pour out at the base of the altar.

Exodus 29:27

29:27 You are to sanctify the breast of the wave offering and the thigh of the contribution, ²⁰  which were waved and lifted up as a contribution from the ram of consecration, from what belongs to Aaron and to his sons.

[9:19]  ¹ tn The object “instructions” is implied in the context.

[9:19]  ² tn הָעֵז (ha’ez) is the Hiphil imperative from עוּז (’uz, “to bring into safety” or “to secure”). Although there is no vav (ו) linking the two imperatives, the second could be subordinated by virtue of the meanings. “Send to bring to safety.”

[9:19]  ³ tn Heb “man, human.”

[9:19]  ⁴ tn Heb “[who] may be found.” The verb can be the imperfect of possibility.

[16:16]  ⁵ tn Heb “the thing that.”

[16:16]  ⁶ tn The perfect tense could be taken as a definite past with Moses now reporting it. In this case a very recent past. But in declaring the word from Yahweh it could be instantaneous, and receive a present tense translation – “here and now he commands you.”

[16:16]  ⁷ tn The form is the plural imperative: “Gather [you] each man according to his eating.”

[16:16]  ⁸ sn The omer is an amount mentioned only in this chapter, and its size is unknown, except by comparison with the ephah (v. 36). A number of recent English versions approximate the omer as “two quarts” (cf. NCV, CEV, NLT); TEV “two litres.”

[16:16]  ⁹ tn Heb “for a head.”

[16:16]  ¹⁰ tn The word “number” is an accusative that defines more precisely how much was to be gathered (see GKC 374 §118.h).

[16:16]  ¹¹ tn Traditionally “souls.”

[16:16]  ¹² tn Heb “will take.”

[16:16]  ¹³ tn “lives” has been supplied.

[25:31]  ⁹ sn Clearly the point here is to provide light in the tent for access to God. He provided for his worshipers a light for the way to God, but he also wanted them to provide oil for the lamp to ensure that the light would not go out. Verses 31-36 describe the piece. It was essentially one central shaft, with three branches on either side turned out and upward. The stem and the branches were ornamented every so often with gold that was formed into the shape of the calyx and corolla of the almond flower. On top of the central shaft and the six branches were the lamps.

[25:31]  ¹⁰ tn The word is מְנֹרָה (mÿnorah) – here in construct to a following genitive of material. The main piece was one lampstand, but there were seven lamps on the shaft and its branches. See E. Goodenough, “The Menorah among the Jews of the Roman World,” HUCA 23 (1950/51): 449-92.

[25:31]  ¹¹ sn U. Cassuto (Exodus, 342-44) says that the description “the cups, knobs and flowers” is explained in vv. 32-36 as three decorations in the form of a cup, shaped like an almond blossom, to be made on one branch. Every cup will have two parts, (a) a knob, that is, the receptacle at the base of the blossom, and (b) a flower, which is called the corolla, so that each lamp rests on top of a flower.

[25:31]  ¹² tn Heb “will be from/of it”; the referent (“the same piece” of wrought metal) has been specified in the translation for clarity.

[29:12]  ¹³ sn This act seems to have signified the efficacious nature of the blood, since the horns represented power. This is part of the ritual of the sin offering for laity, because before the priests become priests they are treated as laity. The offering is better described as a purification offering rather than a sin offering, because it was offered, according to Leviticus, for both sins and impurities. Moreover, it was offered primarily to purify the sanctuary so that the once-defiled or sinful person could enter (see J. Milgrom, Leviticus [AB]).

[29:12]  ¹⁴ tn The phrase “rest of” has been supplied in the translation for clarification.

[29:27]  ¹⁷ sn These are the two special priestly offerings: the wave offering (from the verb “to wave”) and the “presentation offering” (older English: heave offering; from a verb “to be high,” in Hiphil meaning “to lift up,” an item separated from the offering, a contribution). The two are then clarified with two corresponding relative clauses containing two Hophals: “which was waved and which was presented.” In making sacrifices, the breast and the thigh belong to the priests.