Ezekiel 16:13

16:13 You were adorned with gold and silver, while your clothing was of fine linen, silk, and embroidery. You ate the finest flour, honey, and olive oil. You became extremely beautiful and attained the position of royalty.

Ezekiel 16:18

16:18 You took your embroidered clothing and used it to cover them; you offered my olive oil and my incense to them.

Exodus 28:5

28:5 The artisans ¹  are to use ²  the gold, blue, purple, scarlet, and fine linen.

Exodus 28:1

The Clothing of the Priests

28:1 ³ “And you, bring near ⁴  to you your brother Aaron and his sons with him from among the Israelites, so that they may minister as my priests ⁵  – Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons.

Exodus 3:3-4

3:3 So Moses thought, ⁶  “I will turn aside to see ⁷  this amazing ⁸  sight. Why does the bush not burn up?” ⁹  3:4 When the Lord ¹⁰  saw that ¹¹  he had turned aside to look, God called to him from within the bush and said, “Moses, Moses!” ¹²  And Moses ¹³  said, “Here I am.”

[28:5]  ¹ tn Heb “and they.” The word “artisans” is supplied as the referent of the pronoun, a connection that is clearer in Hebrew than in English.

[28:5]  ² tn Heb “receive” or “take.”

[28:1]  ³ sn Some modern scholars find this and the next chapter too elaborate for the wilderness experience. To most of them this reflects the later Zadokite priesthood of the writer’s (P’s) day that was referred to Mosaic legislation for authentication. But there is no compelling reason why this should be late; it is put late because it is assumed to be P, and that is assumed to be late. But both assumptions are unwarranted. This lengthy chapter could be divided this way: instructions for preparing the garments (1-5), details of the apparel (6-39), and a warning against deviating from these (40-43). The subject matter of the first part is that God requires that his chosen ministers reflect his holy nature; the point of the second part is that God requires his ministers to be prepared to fulfill the tasks of the ministry, and the subject matter of the third part is that God warns all his ministers to safeguard the holiness of their service.

[28:1]  ⁴ tn The verb is the Hiphil imperative of the root קָרַב (qarav, “to draw near”). In the present stem the word has religious significance, namely, to present something to God, like an offering.

[28:1]  ⁵ tn This entire clause is a translation of the Hebrew לְכַהֲנוֹ־לִי (lÿkhahano-li, “that he might be a priest to me”), but the form is unusual. The word means “to be a priest” or “to act as a priest.” The etymology of the word for priest, כֹּהֵן (kohen), is uncertain.

[3:3]  ⁶ tn Heb “And Moses said.” The implication is that Moses said this to himself.

[3:3]  ⁷ tn The construction uses the cohortative אָסֻרָה־נָּא (’asura-nna’) followed by an imperfect with vav (וְאֶרְאֶה, vÿ’er’eh) to express the purpose or result (logical sequence): “I will turn aside in order that I may see.”

[3:3]  ⁸ tn Heb “great.” The word means something extraordinary here. In using this term Moses revealed his reaction to the strange sight and his anticipation that something special was about to happen. So he turned away from the flock to investigate.

[3:3]  ⁹ tn The verb is an imperfect. Here it has the progressive nuance – the bush is not burning up.

[3:4]  ¹⁰ tn The preterite with the vav (ו) is subordinated as a temporal clause to the main point of the verse, that God called to him. The language is anthropomorphic, as if God’s actions were based on his observing what Moses did.

[3:4]  ¹¹ tn The particle כִּי (ki, “that”) introduces the noun clause that functions as the direct object of the verb “saw” (R. J. Williams, Hebrew Syntax, 81, §490).

[3:4]  ¹² sn The repetition of the name in God’s call is emphatic, making the appeal direct and immediate (see also Gen 22:11; 46:2). The use of the personal name shows how specifically God directed the call and that he knew this person. The repetition may have stressed even more that it was indeed he whom the Lord wanted. It would have been an encouragement to Moses that this was in fact the Lord who was meeting him.

[3:4]  ¹³ tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.