Leviticus 9:23

9:23 Moses and Aaron then entered into the Meeting Tent. When they came out, they blessed the people, and the glory of the Lord appeared to all the people.

Exodus 16:10

16:10 As Aaron spoke ¹  to the whole community of the Israelites and they looked toward the desert, there the glory of the Lord ²  appeared ³  in the cloud,

Exodus 24:16

24:16 The glory of the Lord resided ⁴  on Mount Sinai, and the cloud covered it for six days. ⁵  On the seventh day he called to Moses from within the cloud.

Exodus 40:34-35

40:34 Then the cloud covered the tent of meeting, and the glory of the Lord filled the tabernacle. 40:35 Moses was not able to enter the tent of meeting because the cloud settled on it and the glory of the Lord filled the tabernacle.

Exodus 40:1

Setting Up the Sanctuary

40:1 ⁶ Then the Lord spoke to Moses: ⁷ 

Exodus 8:10-12

8:10 He said, “Tomorrow.” And Moses said, ⁸  “It will be ⁹  as you say, ¹⁰  so that you may know that there is no one like the Lord our God. 8:11 The frogs will depart from you, your houses, your servants, and your people; they will be left only in the Nile.”

8:12 Then Moses and Aaron went out from Pharaoh, and Moses cried ¹¹  to the Lord because of ¹²  the frogs that he had brought on ¹³  Pharaoh.

Exodus 8:2

8:2 But if you refuse to release them, then I am going to plague ¹⁴  all your territory with frogs. ¹⁵ 

Exodus 5:13-14

5:13 The slave masters were pressuring ¹⁶  them, saying, “Complete ¹⁷  your work for each day, just like when there was straw!” 5:14 The Israelite foremen whom Pharaoh’s slave masters had set over them were beaten and were asked, ¹⁸  “Why did you not complete your requirement for brickmaking as in the past – both yesterday and today?” ¹⁹ 

Ezekiel 43:2

43:2 I saw ²⁰  the glory of the God of Israel ²¹  coming from the east; ²²  the sound was like that of rushing water; ²³  and the earth radiated ²⁴  his glory.

[16:10]  ¹ tn Heb “and it was as Aaron spoke.” The construction uses the temporal indicator and then the Piel infinitive construct followed by the subjective genitive “Aaron.”

[16:10]  ² sn S. R. Driver says, “A brilliant glow of fire…symbolizing Jehovah’s presence, gleamed through the cloud, resting…on the Tent of Meeting. The cloud shrouds the full brilliancy of the glory, which human eye could not behold” (Exodus, 147-48; see also Ezek 1:28; 3:12, 23; 8:4; 9:3, et al.). A Hebrew word often translated “behold” or “lo” introduces the surprising sight.

[16:10]  ³ tn The verb is the Niphal perfect of the verb “to see” – “it was seen.” But the standard way of translating this form is from the perspective of Yahweh as subject – “he appeared.”

[24:16]  ⁴ sn The verb is וַיִּשְׁכֹּן (vayyishkon, “and dwelt, abode”). From this is derived the epithet “the Shekinah Glory,” the dwelling or abiding glory. The “glory of Yahweh” was a display visible at a distance, clearly in view of the Israelites. To them it was like a consuming fire in the midst of the cloud that covered the mountain. That fire indicated that Yahweh wished to accept their sacrifice, as if it were a pleasant aroma to him, as Leviticus would say. This “appearance” indicated that the phenomena represented a shimmer of the likeness of his glory (B. Jacob, Exodus, 749). The verb, according to U. Cassuto (Exodus, 316), also gives an inkling of the next section of the book, the building of the “tabernacle,” the dwelling place, the מִשְׁכָּן (mishkan). The vision of the glory of Yahweh confirmed the authority of the revelation of the Law given to Israel. This chapter is the climax of God’s bringing people into covenant with himself, the completion of his revelation to them, a completion that is authenticated with the miraculous. It ends with the mediator going up in the clouds to be with God, and the people down below eagerly awaiting his return. The message of the whole chapter could be worded this way: Those whom God sanctifies by the blood of the covenant and instructs by the book of the covenant may enjoy fellowship with him and anticipate a far more glorious fellowship. So too in the NT the commandments and teachings of Jesus are confirmed by his miraculous deeds and by his glorious manifestation on the Mount of the Transfiguration, where a few who represented the disciples would see his glory and be able to teach others. The people of the new covenant have been brought into fellowship with God through the blood of the covenant; they wait eagerly for his return from heaven in the clouds.

[24:16]  ⁵ tn This is an adverbial accusative of time.

[40:1]  ⁶ sn All of Exod 39:32-40:38 could be taken as a unit. The first section (39:32-43) shows that the Israelites had carefully and accurately completed the preparation and brought everything they had made to Moses: The work of the Lord builds on the faithful obedience of the people. In the second section are the instruction and the implementation (40:1-33): The work of the Lord progresses through the unifying of the work. The last part (40:34-38) may take the most attention: When the work was completed, the glory filled the tabernacle: By his glorious presence, the Lord blesses and directs his people in their worship.

[40:1]  ⁷ tn Heb “and Yahweh spoke to Moses, saying.”

[8:10]  ⁸ tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.

[8:10]  ⁹ tn “It will be” has been supplied.

[8:10]  ¹⁰ tn Heb “according to your word” (so NASB).

[8:12]  ¹¹ tn The verb צָעַק (tsa’aq) is used for prayers in which people cry out of trouble or from danger. U. Cassuto observes that Moses would have been in real danger if God had not answered this prayer (Exodus, 103).

[8:12]  ¹² tn Heb “over the matter of.”

[8:12]  ¹³ tn The verb is an unusual choice if it were just to mean “brought on.” It is the verb שִׂים (sim, “place, put”). S. R. Driver thinks the thought is “appointed for Pharaoh” as a sign (Exodus, 64). The idea of the sign might be too much, but certainly the frogs were positioned for the instruction of the stubborn king.

[8:2]  ¹⁴ tn The construction here uses the deictic particle and the participle to convey the imminent future: “I am going to plague/about to plague.” The verb נָגַף (nagaf) means “to strike, to smite,” and its related noun means “a blow, a plague, pestilence” or the like. For Yahweh to say “I am about to plague you” could just as easily mean “I am about to strike you.” That is why these “plagues” can be described as “blows” received from God.

[8:2]  ¹⁵ tn Heb “plague all your border with frogs.” The expression “all your border” is figurative for all the territory of Egypt and the people and things that are within the borders (also used in Exod 10:4, 14, 19; 13:7).

[5:13]  ¹⁶ tn Or “pressed.”

[5:13]  ¹⁷ tn כַּלּוּ (kallu) is the Piel imperative; the verb means “to finish, complete” in the sense of filling up the quota.

[5:14]  ¹⁸ tn The quotation is introduced with the common word לֵאמֹר (le’mor, “saying”) and no mention of who said the question.

[5:14]  ¹⁹ sn The idioms for time here are found also in 3:10 and 5:7-8. This question no doubt represents many accusations shouted at Israelites during the period when it was becoming obvious that, despite all their efforts, they were unable to meet their quotas as before.

[43:2]  ²⁰ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

[43:2]  ²¹ sn This same title appears in 8:4; 9:3; 10:19; and 11:22.

[43:2]  ²² sn Earlier Ezekiel had observed God leaving the temple to the east (11:23).

[43:2]  ²³ sn See Ezek 1:24; Rev 1:15; 14:2; 19:6.

[43:2]  ²⁴ tn Heb “shone from.”