Numbers 3:1-10

The Sons of Aaron

3:1 ¹ Now these are the records ²  of Aaron and Moses when ³  the Lord spoke with Moses on Mount Sinai. 3:2 These are the names of the sons of Aaron: Nadab, the firstborn, and Abihu, Eleazar, and Ithamar. 3:3 These are the names of the sons of Aaron, the anointed ⁴  priests, whom he consecrated ⁵  to minister as priests. ⁶ 

3:4 Nadab and Abihu died ⁷  before the Lord ⁸  when they offered ⁹  strange ¹⁰  fire ¹¹  before the Lord in the wilderness of Sinai, and they had no children. ¹²  So Eleazar and Ithamar ministered as priests ¹³  in the presence of ¹⁴  Aaron their father.

The Assignment of the Levites

3:5 The Lord spoke to Moses: 3:6 “Bring the tribe of Levi near, ¹⁵  and present ¹⁶  them before Aaron the priest, that they may serve him. ¹⁷  3:7 They are responsible for his needs ¹⁸  and the needs of the whole community before the tent of meeting, by attending ¹⁹  to the service of the tabernacle. 3:8 And they are responsible for all the furnishings of the tent of meeting, and for the needs of the Israelites, as they serve ²⁰  in the tabernacle. 3:9 You are to assign ²¹  the Levites to Aaron and his sons; they will be assigned exclusively ²²  to him out of all ²³  the Israelites. 3:10 So you are to appoint Aaron and his sons, and they will be responsible for their priesthood; ²⁴  but the unauthorized person ²⁵  who comes near must be put to death.”

Numbers 4:15

4:15 “When Aaron and his sons have finished ²⁶  covering ²⁷  the sanctuary and all the furnishings of the sanctuary, when the camp is ready to journey, then ²⁸  the Kohathites will come to carry them; ²⁹  but they must not touch ³⁰  any ³¹  holy thing, or they will die. ³²  These are the responsibilities ³³  of the Kohathites with the tent of meeting.

Numbers 4:25-33

4:25 They must carry the curtains for the tabernacle and the tent of meeting with its covering, the covering of fine leather that is over it, the curtains for the entrance of the tent of meeting, 4:26 the hangings for the courtyard, the curtain for the entrance of the gate of the court, ³⁴  which is around the tabernacle and the altar, and their ropes, along with all the furnishings for their service and everything that is made for them. So they are to serve. ³⁵ 

4:27 “All the service of the Gershonites, whether ³⁶  carrying loads ³⁷  or for any of their work, will be at the direction of ³⁸  Aaron and his sons. You will assign them all their tasks ³⁹  as their responsibility. 4:28 This is the service of the families of the Gershonites concerning the tent of meeting. Their responsibilities will be under the authority ⁴⁰  of Ithamar son of Aaron the priest. ⁴¹ 

The Service of the Merarites

4:29 “As for the sons of Merari, you are to number them by their families and by their clans. 4:30 You must number them from thirty years old and upward to fifty years old, all who enter the company to do the work of the tent of meeting. 4:31 This is what they are responsible to carry as their entire service in the tent of meeting: the frames ⁴²  of the tabernacle, its crossbars, its posts, its sockets, 4:32 and the posts of the surrounding courtyard with their sockets, tent pegs, and ropes, along with all their furnishings and everything for their service. You are to assign by names the items that each man is responsible to carry. ⁴³  4:33 This is the service of the families of the Merarites, their entire service concerning the tent of meeting, under the authority of Ithamar son of Aaron the priest.”

Exodus 31:18

31:18 He gave Moses two tablets of testimony when he had finished speaking with him on Mount Sinai, tablets of stone written by the finger of God. ⁴⁴ 

Exodus 32:26-29

32:26 So Moses stood at the entrance of the camp and said, “Whoever is for the Lord, come ⁴⁵  to me.” ⁴⁶  All the Levites gathered around him, 32:27 and he said to them, “Thus says the Lord, the God of Israel, ‘Each man fasten ⁴⁷  his sword on his side, and go back and forth ⁴⁸  from entrance to entrance throughout the camp, and each one kill his brother, his friend, and his neighbor.’” ⁴⁹ 

32:28 The Levites did what Moses ordered, ⁵⁰  and that day about three thousand men of the people died. ⁵¹  32:29 Moses said, “You have been consecrated ⁵²  today for the Lord, for each of you was against his son or against his brother, so he has given a blessing to you today.” ⁵³ 

Exodus 38:21

The Materials of the Construction

38:21 This is the inventory ⁵⁴  of the tabernacle, the tabernacle of the testimony, which was counted ⁵⁵  by the order ⁵⁶  of Moses, being the work ⁵⁷  of the Levites under the direction ⁵⁸  of Ithamar, son of Aaron the priest.

Exodus 38:1

The Making of the Altar for the Burnt Offering

38:1 He made the altar for the burnt offering of acacia wood seven feet six inches long and seven feet six inches wide – it was square – and its height was four feet six inches.

Exodus 23:1-32

Justice

23:1 ⁵⁹ “You must not give ⁶⁰  a false report. ⁶¹  Do not make common cause ⁶²  with the wicked ⁶³  to be a malicious ⁶⁴  witness.

23:2 “You must not follow a crowd ⁶⁵  in doing evil things; ⁶⁶  in a lawsuit you must not offer testimony that agrees with a crowd so as to pervert justice, ⁶⁷  23:3 and you must not show partiality ⁶⁸  to a poor man in his lawsuit.

23:4 “If you encounter ⁶⁹  your enemy’s ox or donkey wandering off, you must by all means return ⁷⁰  it to him. 23:5 If you see the donkey of someone who hates you fallen under its load, you must not ignore him, ⁷¹  but be sure to help ⁷²  him with it. ⁷³ 

23:6 “You must not turn away justice for your poor people in their lawsuits. 23:7 Keep your distance ⁷⁴  from a false charge ⁷⁵  – do not kill the innocent and the righteous, ⁷⁶  for I will not justify the wicked. ⁷⁷ 

23:8 “You must not accept a bribe, for a bribe blinds those who see ⁷⁸  and subverts the words of the righteous.

23:9 “You must not oppress ⁷⁹  a foreigner, since you know the life ⁸⁰  of a foreigner, for you were foreigners in the land of Egypt.

Sabbaths and Feasts

23:10 ⁸¹ “For six years ⁸²  you are to sow your land and gather in its produce. 23:11 But in the seventh year ⁸³  you must let it lie fallow and leave it alone so that the poor of your people may eat, and what they leave any animal in the field ⁸⁴  may eat; you must do likewise with your vineyard and your olive grove. 23:12 For six days you are to do your work, but on the seventh day you must cease, in order that your ox and your donkey may rest and that your female servant’s son and any hired help ⁸⁵  may refresh themselves. ⁸⁶ 

23:13 “Pay attention to do ⁸⁷  everything I have told you, and do not even mention ⁸⁸  the names of other gods – do not let them be heard on your lips. ⁸⁹ 

23:14 “Three times ⁹⁰  in the year you must make a pilgrim feast ⁹¹  to me. 23:15 You are to observe the Feast of Unleavened Bread; seven days ⁹²  you must eat bread made without yeast, as I commanded you, at the appointed time of the month of Abib, for at that time ⁹³  you came out of Egypt. No one may appear before ⁹⁴  me empty-handed.

23:16 “You are also to observe ⁹⁵  the Feast of Harvest, the firstfruits of your labors that you have sown in the field, and the Feast of Ingathering at the end of the year ⁹⁶  when you have gathered in ⁹⁷  your harvest ⁹⁸  out of the field. 23:17 At ⁹⁹  three times in the year all your males will appear before the Lord God. ¹⁰⁰ 

23:18 “You must not offer ¹⁰¹  the blood of my sacrifice with bread containing yeast; the fat of my festal sacrifice must not remain until morning. ¹⁰²  23:19 The first of the firstfruits of your soil you must bring to the house of the Lord your God.

“You must not cook a young goat in its mother’s milk. ¹⁰³ 

The Angel of the Presence

23:20 ¹⁰⁴ “I am going to send ¹⁰⁵  an angel ¹⁰⁶  before you to protect you as you journey ¹⁰⁷  and to bring you into the place that I have prepared. ¹⁰⁸  23:21 Take heed because of him, and obey his voice; do not rebel against him, for he will not pardon your transgressions, for my name ¹⁰⁹  is in him. 23:22 But if you diligently obey him ¹¹⁰  and do all that I command, then I will be an enemy to your enemies, and I will be an adversary to your adversaries. 23:23 For my angel will go before you and bring you to the Amorites, the Hittites, the Perizzites, the Canaanites, the Hivites, and the Jebusites, and I will destroy them completely. ¹¹¹ 

23:24 “You must not bow down to their gods; you must not serve them or do according to their practices. Instead you must completely overthrow them and smash their standing stones ¹¹²  to pieces. ¹¹³  23:25 You must serve ¹¹⁴  the Lord your God, and he ¹¹⁵  will bless your bread and your water, ¹¹⁶  and I will remove sickness from your midst. 23:26 No woman will miscarry her young ¹¹⁷  or be barren in your land. I will fulfill ¹¹⁸  the number of your days.

23:27 “I will send my terror ¹¹⁹  before you, and I will destroy ¹²⁰  all the people whom you encounter; I will make all your enemies turn their backs ¹²¹  to you. 23:28 I will send ¹²²  hornets before you that will drive out the Hivite, the Canaanite, and the Hittite before you. 23:29 I will not drive them out before you in one year, lest the land become desolate and the wild animals ¹²³  multiply against you. 23:30 Little by little ¹²⁴  I will drive them out before you, until you become fruitful and inherit the land. 23:31 I will set ¹²⁵  your boundaries from the Red Sea to the sea of the Philistines, and from the desert to the River, ¹²⁶  for I will deliver the inhabitants of the land into your hand, and you will drive them out before you.

23:32 “You must make no covenant with them or with their gods.

Exodus 23:1

Justice

23:1 ¹²⁷ “You must not give ¹²⁸  a false report. ¹²⁹  Do not make common cause ¹³⁰  with the wicked ¹³¹  to be a malicious ¹³²  witness.

Exodus 25:1--26:32

The Materials for the Sanctuary

25:1 ¹³³ The Lord spoke to Moses: 25:2 “Tell the Israelites to take ¹³⁴  an offering ¹³⁵  for me; from every person motivated by a willing ¹³⁶  heart you ¹³⁷  are to receive my offering. 25:3 This is the offering you ¹³⁸  are to accept from them: gold, silver, bronze, 25:4 blue, ¹³⁹  purple, ¹⁴⁰  scarlet, ¹⁴¹  fine linen, ¹⁴²  goat’s hair, ¹⁴³  25:5 ram skins dyed red, ¹⁴⁴  fine leather, ¹⁴⁵  acacia ¹⁴⁶  wood, 25:6 oil for the light, spices for the anointing oil and for fragrant incense, 25:7 onyx stones, and other gems to be set in the ephod and in the breastpiece. 25:8 Let them make ¹⁴⁷  for me a sanctuary, ¹⁴⁸  so that I may live among them. 25:9 According to all that I am showing you ¹⁴⁹  – the pattern of the tabernacle ¹⁵⁰  and the pattern of all its furnishings – you ¹⁵¹  must make it exactly so. ¹⁵² 

The Ark of the Covenant

25:10 ¹⁵³ “They are to make an ark ¹⁵⁴  of acacia wood – its length is to be three feet nine inches, its width two feet three inches, and its height two feet three inches. ¹⁵⁵  25:11 You are to overlay ¹⁵⁶  it with pure gold – both inside and outside you must overlay it, ¹⁵⁷  and you are to make a surrounding border ¹⁵⁸  of gold over it. 25:12 You are to cast four gold rings for it and put them on its four feet, with two rings on one side and two rings on the other side. 25:13 You are to make poles of acacia wood, overlay them with gold, 25:14 and put the poles into the rings at the sides of the ark in order to carry the ark with them. 25:15 The poles must remain in the rings of the ark; they must not be removed from it. 25:16 You are to put into the ark the testimony ¹⁵⁹  that I will give to you.

25:17 “You are to make an atonement lid ¹⁶⁰  of pure gold; ¹⁶¹  its length is to be three feet nine inches, and its width is to be two feet three inches. 25:18 You are to make two cherubim ¹⁶²  of gold; you are to make them of hammered metal on the two ends of the atonement lid. 25:19 Make ¹⁶³  one cherub on one end ¹⁶⁴  and one cherub on the other end; from the atonement lid ¹⁶⁵  you are to make the cherubim on the two ends. 25:20 The cherubim are to be spreading their wings upward, overshadowing ¹⁶⁶  the atonement lid with their wings, and the cherubim are to face each other, ¹⁶⁷  looking ¹⁶⁸  toward the atonement lid. 25:21 You are to put the atonement lid on top of the ark, and in the ark you are to put the testimony I am giving you. 25:22 I will meet with you there, ¹⁶⁹  and ¹⁷⁰  from above the atonement lid, from between the two cherubim that are over the ark of the testimony, I will speak with you about all that I will command you for the Israelites.

The Table for the Bread of the Presence

25:23 ¹⁷¹ “You are to make a table of acacia wood; its length is to be three feet, its width one foot six inches, and its height two feet three inches. 25:24 You are to overlay it with ¹⁷²  pure gold, and you are to make a surrounding border of gold for it. 25:25 You are to make a surrounding frame ¹⁷³  for it about three inches broad, and you are to make a surrounding border of gold for its frame. 25:26 You are to make four rings of gold for it and attach ¹⁷⁴  the rings at the four corners where its four legs are. ¹⁷⁵  25:27 The rings are to be close to the frame to provide places ¹⁷⁶  for the poles to carry the table. 25:28 You are to make the poles of acacia wood and overlay them with gold, so that the table may be carried with them. ¹⁷⁷  25:29 You are to make its plates, ¹⁷⁸  its ladles, ¹⁷⁹  its pitchers, and its bowls, to be used in pouring out offerings; ¹⁸⁰  you are to make them of pure gold. 25:30 You are to set the Bread of the Presence ¹⁸¹  on the table before me continually.

The Lampstand

25:31 ¹⁸² “You are to make a lampstand ¹⁸³  of pure gold. The lampstand is to be made of hammered metal; its base and its shaft, its cups, ¹⁸⁴  its buds, and its blossoms are to be from the same piece. ¹⁸⁵  25:32 Six branches are to extend from the sides of the lampstand, ¹⁸⁶  three branches of the lampstand from one side of it and three branches of the lampstand from the other side of it. ¹⁸⁷  25:33 Three cups shaped like almond flowers with buds and blossoms are to be on one branch, and three cups shaped like almond flowers with buds and blossoms are to be on the next ¹⁸⁸  branch, and the same ¹⁸⁹  for the six branches extending from the lampstand. 25:34 On the lampstand there are to be four cups shaped like almond flowers with buds and blossoms, 25:35 with a bud under the first ¹⁹⁰  two branches from it, and a bud under the next ¹⁹¹  two branches from it, and a bud under the third ¹⁹²  two branches from it, according to the six branches that extend from the lampstand. 25:36 Their buds and their branches will be one piece, ¹⁹³  all of it one hammered piece of pure gold.

25:37 “You are to make its seven lamps, ¹⁹⁴  and then set ¹⁹⁵  its lamps up on it, so that it will give light ¹⁹⁶  to the area in front of it. 25:38 Its trimmers and its trays ¹⁹⁷  are to be ¹⁹⁸  of pure gold. 25:39 About seventy-five pounds ¹⁹⁹  of pure gold is to be used for it ²⁰⁰  and for all these utensils. 25:40 Now be sure to make ²⁰¹  them according to the pattern you were shown ²⁰²  on the mountain. ²⁰³ 

The Tabernacle

26:1 ²⁰⁴ “The tabernacle itself ²⁰⁵  you are to make with ²⁰⁶  ten curtains of fine twisted linen and blue and purple and scarlet; ²⁰⁷  you are to make them with ²⁰⁸  cherubim that are the work of an artistic designer. 26:2 The length of each ²⁰⁹  curtain is to be forty-two feet, and the width of each curtain is to be six feet ²¹⁰  – the same size for each of the curtains. 26:3 Five curtains are to be joined, ²¹¹  one to another, ²¹²  and the other ²¹³  five curtains are to be joined, one to another. 26:4 You are to make loops of blue material along the edge of the end curtain in one set, and in the same way you are to make loops ²¹⁴  in the outer edge of the end curtain in the second set. 26:5 You are to make fifty loops on the one curtain, and you are to make fifty loops on the end curtain which is on the second set, so that the loops are opposite one to another. ²¹⁵  26:6 You are to make fifty gold clasps and join the curtains together with the clasps, so that the tabernacle is a unit. ²¹⁶ 

26:7 “You are to make curtains of goats’ hair ²¹⁷  for a tent over the tabernacle; ²¹⁸  you are to make ²¹⁹  eleven curtains. 26:8 The length of each ²²⁰  curtain is to be forty-five feet, and the width of each curtain is to be six feet – the same size for the eleven curtains. 26:9 You are to join five curtains by themselves and six curtains by themselves. You are to double over ²²¹  the sixth curtain at the front of the tent. 26:10 You are to make fifty loops along the edge of the end curtain in one set and fifty loops along the edge of the curtain that joins the second set. 26:11 You are to make fifty bronze clasps and put the clasps into the loops and join the tent together so that it is a unit. ²²²  26:12 Now the part that remains of the curtains of the tent – the half curtain that remains will hang over at the back of the tabernacle. ²²³  26:13 The foot and a half ²²⁴  on the one side and the foot and a half on the other side of what remains in the length of the curtains of the tent will hang over the sides of the tabernacle, on one side and the other side, to cover it. ²²⁵ 

26:14 “You are to make a covering ²²⁶  for the tent out of ram skins dyed red and over that a covering of fine leather. ²²⁷ 

26:15 “You are to make the frames ²²⁸  for the tabernacle out of ²²⁹  acacia wood as uprights. ²³⁰  26:16 Each ²³¹  frame is to be fifteen feet long, and each frame is to be two feet three inches wide, 26:17 with two projections ²³²  per frame parallel one to another. ²³³  You are to make all the frames of the tabernacle in this way. 26:18 So you are to make the frames for the tabernacle: twenty frames for the south side, ²³⁴  26:19 and you are to make forty silver bases to go under the twenty frames – two bases under the first frame for its two projections, and likewise ²³⁵  two bases under the next frame for its two projections; 26:20 and for the second side of the tabernacle, the north side, twenty frames, 26:21 and their forty silver bases, two bases under the first frame, and two bases under the next frame. 26:22 And for the back of the tabernacle on the west ²³⁶  you will make six frames. 26:23 You are to make two frames for the corners ²³⁷  of the tabernacle on the back. 26:24 At the two corners ²³⁸  they must be doubled at the lower end and finished together at the top in one ring. So it will be for both. 26:25 So there are to be eight frames and their silver bases, sixteen bases, two bases under the first frame, and two bases under the next frame.

26:26 “You are to make bars of acacia wood, five for the frames on one side of the tabernacle, 26:27 and five bars for the frames on the second side of the tabernacle, and five bars for the frames on the back of the tabernacle on the west. 26:28 The middle bar in the center of the frames will reach from end to end. ²³⁹  26:29 You are to overlay the frames with gold and make their rings of gold to provide places for the bars, and you are to overlay the bars with gold. 26:30 You are to set up the tabernacle according to the plan ²⁴⁰  that you were shown on the mountain.

26:31 “You are to make a special curtain ²⁴¹  of blue, purple, and scarlet yarn and fine twisted linen; it is to be made ²⁴²  with cherubim, the work of an artistic designer. 26:32 You are to hang it ²⁴³  with gold hooks ²⁴⁴  on four posts of acacia wood overlaid with gold, set in ²⁴⁵  four silver bases.

Ezra 8:25-30

8:25 and I weighed out to them the silver, the gold, and the vessels intended for the temple of our God – items that the king, his advisers, his officials, and all Israel who were present had contributed. 8:26 I weighed out to them ²⁴⁶  650 talents of silver, silver vessels worth 100 talents, ²⁴⁷  100 talents of gold, 8:27 20 gold bowls worth 1,000 darics, and two exquisite vessels of gleaming bronze, as valuable as gold. 8:28 Then I said to them, “You are holy to the Lord, just as these vessels are holy. The silver and the gold are a voluntary offering to the Lord, the God of your fathers. 8:29 Be careful with them and protect them, until you weigh them out before the leading priests and the Levites and the family leaders of Israel in Jerusalem, ²⁴⁸  in the storerooms of the temple of the Lord.”

8:30 Then the priests and the Levites took charge of ²⁴⁹  the silver, the gold, and the vessels that had been weighed out, to transport them to Jerusalem to the temple of our God.

Ezra 8:33-34

8:33 On the fourth day we weighed out the silver, the gold, and the vessels in the house of our God into the care ²⁵⁰  of Meremoth son of Uriah, the priest, and Eleazar son of Phinehas, who were accompanied by Jozabad son of Jeshua and Noadiah son of Binnui, who were Levites. 8:34 Everything was verified ²⁵¹  by number and by weight, and the total weight was written down at that time.

Nehemiah 12:8

12:8 And the Levites: Jeshua, Binnui, Kadmiel, Sherebiah, Judah, and Mattaniah, who together with his colleagues ²⁵²  was in charge of the songs of thanksgiving.

Nehemiah 12:22

12:22 As for the Levites, ²⁵³  in the days of Eliashib, Joiada, Johanan and Jaddua the heads of families were recorded, as were the priests during the reign of Darius the Persian.

Nehemiah 12:47

12:47 So in the days of Zerubbabel and in the days of Nehemiah, all Israel was contributing the portions for the singers and gatekeepers, according to the daily need. ²⁵⁴  They also set aside ²⁵⁵  the portion for the Levites, and the Levites set aside the portion for the descendants of Aaron.

Nehemiah 13:5

13:5 He made for himself a large storeroom where previously they had been keeping ²⁵⁶  the grain offering, the incense, and the vessels, along with the tithes of the grain, the new wine, and the olive oil as commanded for the Levites, the singers, the gate keepers, and the offering for the priests.

Nehemiah 13:10-13

13:10 I also discovered that the grain offerings for the Levites had not been provided, and that as a result the Levites and the singers who performed this work had all gone off to their fields. 13:11 So I registered a complaint with the leaders, asking “Why is the temple of God neglected?” Then I gathered them and reassigned them to their positions. ²⁵⁷ 

13:12 Then all of Judah brought the tithe of the grain, the new wine, and the olive oil to the storerooms. 13:13 I gave instructions ²⁵⁸  that Shelemiah the priest, Zadok the scribe, and a certain Levite named Pedaiah be put in charge of ²⁵⁹  the storerooms, and that Hanan son of Zaccur, the son of Mattaniah, be their assistant, ²⁶⁰  for they were regarded as trustworthy. It was then their responsibility to oversee the distribution to their colleagues. ²⁶¹ 

Nehemiah 13:22

13:22 Then I directed the Levites to purify themselves and come and guard the gates in order to keep the Sabbath day holy.

For this please remember me, O my God, and have pity on me in keeping with your great love.

[3:1]  ¹ sn For significant literature for this chapter, see M. Aberbach and L. Smolar, “Aaron, Jeroboam, and their Golden Calves,” JBL 86 (1967): 129-40; G. Brin, “The First-born in Israel in the Biblical Period” (Ph.D. diss., University of Tel Aviv, 1971); S. H. Hooke, “Theory and Practice of Substitution,” VT 2 (1952): 2-17; and J. Morgenstern, “A Chapter in the History of the High Priesthood,” AJSL 55 (1938): 1-24.

[3:1]  ² tn The construction is וְאֵלֶּה תּוֹלְדֹת (vÿ’elleh tolÿdot), which was traditionally translated “now these are the generations,” much as it was translated throughout the book of Genesis. The noun can refer to records, stories, genealogies, names, and accounts of people. Here it is the recorded genealogical list with assigned posts included. Like Genesis, it is a heading of a section, and not a colophon as some have suggested. It is here similar to Exodus: “these are the names of.” R. K. Harrison, Numbers (WEC), 62, insists that it is a colophon and should end chapter 2, but if that is followed in the Pentateuch, it creates difficulty throughout the narratives. See the discussion by A. P. Ross, Creation and Blessing, 69-74.

[3:1]  ³ tn The expression in the Hebrew text (“in the day of”) is idiomatic for “when.”

[3:3]  ⁴ tn The verb מָשַׁח (mashakh) means “to anoint”; here the form modifies the “priests.” The service of consecration was carried out with anointing oil (Exod 30:30). The verb is used for the anointing of kings as well as priests in the OT, and so out of that derived the technical title “Messiah” for the coming ideal king – the “Anointed One.”

[3:3]  ⁵ tn In this verse the expression is in a relative clause: “who he filled their hand” means “whose hands he filled,” or “whom he consecrated.” The idiomatic expression used here is from Lev 8; it literally is “he filled their hand” (מִלֵּא יָדָם, mille’ yadam). In the ordination service Moses placed some of the meat from the sacrifice in the hand of the ordinand, and this signified what he was going to be about – having his hand full, or being consecrated to the priesthood. There is some evidence that this practice or expression was also known in Mesopotamia. In modern ordination services a NT or a Bible may be placed in the ordinand’s hand – it is what the ministry will be about.

[3:3]  ⁶ tn The form is an infinitival construction for the word for the priest, showing the purpose for the filling of the hands.

[3:4]  ⁷ tn The verb form is the preterite with vav (ו) consecutive, literally “and Nadab died.” Some commentators wish to make the verb a past perfect, rendering it “and Nadab had died,” but this is not necessary. In tracing through the line from Aaron it simply reports that the first two sons died. The reference is to the event recorded in Lev 10 where the sons brought “strange” or foreign” fire to the sanctuary.

[3:4]  ⁸ tc This initial clause is omitted in one Hebrew ms, Smr, and the Vulgate.

[3:4]  ⁹ tn The form בְּהַקְרִבָם (bÿhaqrivam) is the Hiphil infinitive construct functioning as a temporal clause: “when they brought near,” meaning, “when they offered.” The verb קָרַב (qarav) is familiar to students of the NT because of “corban” in Mark 7:11.

[3:4]  ¹⁰ tn Or “prohibited.” See HALOT 279 s.v. זָר 3.

[3:4]  ¹¹ tn The expression אֵשׁ זָרָה (’esh zarah, “strange fire”) seems imprecise and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC 4], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from some place other than the burnt offering altar (i.e., “unauthorized coals” according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. “unauthorized person” [אִישׁ זָר, ’ish zar] in Num 16:40 [17:5 HT], NASB “layman”), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against “strange incense” [קְטֹרֶת זָרָה, qÿtoret zarah] on the incense altar and the possible connection to Exod 30:34-38), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1-2).

[3:4]  ¹² sn The two young priests had been cut down before they had children; the ranks of the family of Aaron were thereby cut in half in one judgment from God. The significance of the act of judgment was to show that the priests had to sanctify the Lord before the people – they were to be examples that the sanctuary and its contents were distinct.

[3:4]  ¹³ tn The verb is the Piel preterite from the root כָּהַן (kahan): “to function as a priest” or “to minister.”

[3:4]  ¹⁴ tn The expression “in the presence of” can also mean “during the lifetime of” (see Gen 11:28; see also BDB 818 s.v. פָּנֶה II.7.a; cf. NASB, NIV, NCV, NRSV, TEV).

[3:6]  ¹⁵ sn The use of the verb קָרַב (qarav) forms an interesting wordplay in the passage. The act of making an offering is described by this verb, as was the reference to the priests’ offering of strange fire. Now the ceremonial presentation of the priests is expressed by the same word – they are being offered to God.

[3:6]  ¹⁶ tn The verb literally means “make it [the tribe] stand” (וְהַעֲמַדְתָּ אֹתוֹ, vÿha’amadta ’oto). The verb is the Hiphil perfect with a vav (ו) consecutive; it will take the same imperative nuance as the form before it, but follow in sequence (“and then”). This refers to the ceremonial presentation in which the tribe would take its place before Aaron, that is, stand before him and await their assignments. The Levites will function more like a sacred guard than anything else, for they had to protect and care for the sanctuary when it was erected and when it was transported (see J. Milgrom, Studies in Levitical Terminology, 8-10).

[3:6]  ¹⁷ tn The verb וְשֵׁרְתוּ (vÿsherÿtu) is the Piel perfect with a vav (ו) consecutive; it carries the same volitional force as the preceding verb forms, but may here be subordinated in the sequence to express the purpose or result of the preceding action.

[3:7]  ¹⁸ tn The Hebrew text uses the perfect tense of שָׁמַר(shamar) with a vav (ו) consecutive to continue the instruction of the preceding verse. It may be translated “and they shall keep” or “they must/are to keep,” but in this context it refers to their appointed duties. The verb is followed by its cognate accusative – “they are to keep his keeping,” or as it is often translated, “his charge.” This would mean whatever Aaron needed them to do. But the noun is also used for the people in the next phrase, and so “charge” cannot be the meaning here. The verse is explaining that the Levites will have duties to perform to meet the needs of Aaron and the congregation.

[3:7]  ¹⁹ tn The form is the Qal infinitive construct from עָבַד (’avad, “to serve, to work”); it is taken here as a verbal noun and means “by (or in) serving” (see R. J. Williams, Hebrew Syntax, 36, §195). This explains the verb “keep [his charge].” Here too the form is followed by a cognate accusative; they will be there to “serve the service” or “work the work.”

[3:8]  ²⁰ tn The construction uses the infinitive construct (epexegetically) followed by its cognate accusative. It would convey “to serve the service of the tabernacle,” but more simply it may be rendered as “serving.” Their spiritual and practical service is to serve.

[3:9]  ²¹ tn The verb וְנָתַתָּה (vÿnatattah) is normally “give.” Here, though, the context refers to the assignment of the Levites to the priests for their duties. The form is the perfect tense with vav (ו) consecutive, continuing the sequence for the imperfect of instruction.

[3:9]  ²² tn This emphasis is derived from the simple repetition of the passive participle, נְתוּנִם נְתוּנִם (nÿtunim nÿtunim). See GKC 396 §123.e. The forms serve as the predicate with the subject pronoun.

[3:9]  ²³ tn The Hebrew text simply has the preposition, “from the Israelites.”

[3:10]  ²⁴ tc The LXX includes the following words here: “and all things pertaining to the altar and within the veil.” Cf. Num 18:7.

[3:10]  ²⁵ tn The word is זָר (zar), usually rendered “stranger, foreigner, pagan.” But in this context it simply refers to anyone who is not a Levite or a priest, an unauthorized person or intruder in the tabernacle. That person would be put to death.

[4:15]  ²⁶ tn The verb form is the Piel perfect with a vav (ו) consecutive; it continues the future sequence, but in this verse forms a subordinate clause to the parallel sequential verb to follow.

[4:15]  ²⁷ tn The Piel infinitive construct with the preposition serves as the direct object of the preceding verbal form, answering the question of what it was that they finished.

[4:15]  ²⁸ tn Heb “after this.”

[4:15]  ²⁹ tn The form is the Qal infinitive construct from נָשָׂא (nasa’, “to lift, carry”); here it indicates the purpose clause after the verb “come.”

[4:15]  ³⁰ tn The imperfect tense may be given the nuance of negated instruction (“they are not to”) or negated obligation (“they must not”).

[4:15]  ³¹ tn Here the article expresses the generic idea of any holy thing (R. J. Williams, Hebrew Syntax, 19, §92).

[4:15]  ³² tn The verb is the perfect tense with a vav (ו) consecutive, following the imperfect tense warning against touching the holy thing. The form shows the consequence of touching the holy thing, and so could be translated “or they will die” or “lest they die.” The first is stronger.

[4:15]  ³³ tn The word מַשָּׂא (massa’) is normally rendered “burden,” especially in prophetic literature. It indicates the load that one must carry, whether an oracle, or here the physical responsibility.

[4:26]  ³⁴ tc This whole clause is not in the Greek text; it is likely missing due to homoioteleuton.

[4:26]  ³⁵ tn The work of these people would have been very demanding, since the size and weight of the various curtains and courtyard hangings would have been great. For a detailed discussion of these, see the notes in the book of Exodus on the construction of the items.

[4:27]  ³⁶ tn The term “whether” is supplied to introduce the enumerated parts of the explanatory phrase.

[4:27]  ³⁷ tn Here again is the use of the noun “burden” in the sense of the loads they were to carry (see the use of carts in Num 7:7).

[4:27]  ³⁸ tn The expression is literally “upon/at the mouth of” (עַל־פִּי, ’al-pi); it means that the work of these men would be under the direct orders of Aaron and his sons.

[4:27]  ³⁹ tn Or “burden.”

[4:28]  ⁴⁰ tn Or “the direction” (NASB, TEV); Heb “under/by the hand of.” The word “hand” is often used idiomatically for “power” or “authority.” So also in vv. 33, 37, 45, 48.

[4:28]  ⁴¹ sn The material here suggests that Eleazar had heavier responsibilities than Ithamar, Aaron’s fourth and youngest son. It is the first indication that the Zadokite Levites would take precedence over the Ithamar Levites (see 1 Chr 24:3-6).

[4:31]  ⁴² sn More recent studies have concluded that these “boards” were made of two long uprights joined by cross-bars (like a ladder). They were frames rather than boards, meaning that the structure under the tent was not a solid building. It also meant that the “boards” would have been lighter to carry.

[4:32]  ⁴³ tn Heb “you shall assign by names the vessels of the responsibility of their burden.”

[31:18]  ⁴⁴ sn The expression “the finger of God” has come up before in the book, in the plagues (Exod 8:15) to express that it was a demonstration of the power and authority of God. So here too the commandments given to Moses on stone tablets came from God. It too is a bold anthropomorphism; to attribute such a material action to Yahweh would have been thought provoking to say the least. But by using “God” and by stating it in an obviously figurative way, balance is maintained. Since no one writes with one finger, the expression simply says that the Law came directly from God.

[32:26]  ⁴⁵ tn “come” is not in the text, but has been supplied.

[32:26]  ⁴⁶ tn S. R. Driver suggests that the command was tersely put: “Who is for Yahweh? To me!” (Exodus, 354).

[32:27]  ⁴⁷ tn Heb “put.”

[32:27]  ⁴⁸ tn The two imperatives form a verbal hendiadys: “pass over and return,” meaning, “go back and forth” throughout the camp.

[32:27]  ⁴⁹ tn The phrases have “and kill a man his brother, and a man his companion, and a man his neighbor.” The instructions were probably intended to mean that they should kill leaders they knew to be guilty because they had been seen or because they failed the water test – whoever they were.

[32:28]  ⁵⁰ tn Heb “did according to the word of Moses.”

[32:28]  ⁵¹ tn Heb “fell.”

[32:29]  ⁵² tn Heb “Your hand was filled.” The phrase “fill your hands” is a familiar expression having to do with commissioning and devotion to a task that is earlier used in 28:41; 29:9, 29, 33, 35. This has usually been explained as a Qal imperative. S. R. Driver explains it “Fill your hand today,” meaning, take a sacrifice to God and be installed in the priesthood (Exodus, 355). But it probably is a Piel perfect, meaning “they have filled your hands today,” or, “your hand was filled today.” This was an expression meant to say that they had been faithful to God even though it turned them against family and friends – but God would give them a blessing.

[32:29]  ⁵³ tn The text simply has “and to give on you today a blessing.” Gesenius notes that the infinitive construct seems to be attached with a vav (ו; like the infinitive absolute) as the continuation of a previous finite verb. He reads the verb “fill” as an imperative: “fill your hand today…and that to bring a blessing on you, i.e., that you may be blessed” (see GKC 351 §114.p). If the preceding verb is taken as perfect tense, however, then this would also be perfect – “he has blessed you today.”

[38:21]  ⁵⁴ tn The Hebrew word is פְּקוּדֵי (pÿqude), which in a slavishly literal way would be “visitations of” the tabernacle. But the word often has the idea of “numbering” or “appointing” as well. Here it is an accounting or enumeration of the materials that people brought, so the contemporary term “inventory” is a close approximation. By using this Hebrew word there is also the indication that whatever was given, i.e., appointed for the tabernacle, was changed forever in its use. This is consistent with this Hebrew root, which does have a sense of changing the destiny of someone (“God will surely visit you”). The list in this section will also be tied to the numbering of the people.

[38:21]  ⁵⁵ tn The same verb is used here, but now in the Pual perfect tense, third masculine singular. A translation “was numbered” or “was counted” works. The verb is singular because it refers to the tabernacle as a unit. This section will list what made up the tabernacle.

[38:21]  ⁵⁶ tn Heb “at/by the mouth of.”

[38:21]  ⁵⁷ tn The noun is “work” or “service.” S. R. Driver explains that the reckonings were not made for the Levites, but that they were the work of the Levites, done by them under the direction of Ithamar (Exodus, 393).

[38:21]  ⁵⁸ tn Heb “by the hand of.”

[23:1]  ⁵⁹ sn People who claim to worship and serve the righteous judge of the universe must preserve equity and justice in their dealings with others. These verses teach that God’s people must be honest witnesses (1-3); God’s people must be righteous even with enemies (4-5); and God’s people must be fair in dispensing justice (6-9).

[23:1]  ⁶⁰ tn Heb “take up, lift, carry” (נָשָׂא, nasa’). This verb was also used in the prohibition against taking “the name of Yahweh in vain.” Sometimes the object of this verb is physical, as in Jonah 1:12 and 15. Used in this prohibition involving speech, it covers both originating and repeating a lie.

[23:1]  ⁶¹ tn Or “a groundless report” (see Exod 20:7 for the word שָׁוְא, shav’).

[23:1]  ⁶² tn Heb “do not put your hand” (cf. KJV, ASV); NASB “join your hand.”

[23:1]  ⁶³ tn The word “wicked” (רָשָׁע, rasha’) refers to the guilty criminal, the person who is doing something wrong. In the religious setting it describes the person who is not a member of the covenant and may be involved in all kinds of sin, even though there is the appearance of moral and spiritual stability.

[23:1]  ⁶⁴ tn The word חָמָס (khamas) often means “violence” in the sense of social injustices done to other people, usually the poor and needy. A “malicious” witness would do great harm to others. See J. W. McKay, “Exodus 23:1-43, 6-8: A Decalogue for Administration of Justice in the City Gate,” VT 21 (1971): 311-25.

[23:2]  ⁶⁵ tn The word רָבִּים (rabbim), here rendered “crowd,” is also used infrequently to refer to the “mighty,” people of importance in society (Job 35:9; cf. Lev 19:15).

[23:2]  ⁶⁶ tn For any individual to join a group that is bent on acting wickedly would be a violation of the Law and would incur personal responsibility.

[23:2]  ⁶⁷ tn Heb “you will not answer in a lawsuit to turn after the crowd to turn.” The form translated “agrees with” (Heb “to turn after”) is a Qal infinitive construct from נָטָה (natah); the same root is used at the end of the verse but as a Hiphil infinitive construct, “to pervert [justice].”

[23:3]  ⁶⁸ tn The point here is one of false sympathy and honor, the bad sense of the word הָדַר (hadar; see S. R. Driver, Exodus, 237).

[23:4]  ⁶⁹ tn Heb “meet” (so KJV, ASV, NASB).

[23:4]  ⁷⁰ tn The construction uses the imperfect tense (taken here as an obligatory imperfect) and the infinitive absolute for emphasis.

[23:5]  ⁷¹ tn The line reads “you will cease to forsake him” – refrain from leaving your enemy without help.

[23:5]  ⁷² tn The law is emphatic here as well, using the infinitive absolute and the imperfect of instruction (or possibly obligation). There is also a wordplay here: two words עָזַב (’azav) are used, one meaning “forsake” and the other possibly meaning “arrange” based on Arabic and Ugaritic evidence (see U. Cassuto, Exodus, 297-98).

[23:5]  ⁷³ sn See H. B. Huffmon, “Exodus 23:4-5: A Comparative Study,” A Light Unto My Path, 271-78.

[23:7]  ⁷⁴ tn Or “stay away from,” or “have nothing to do with.”

[23:7]  ⁷⁵ tn Heb “a false matter,” this expression in this context would have to be a case in law that was false or that could only be won by falsehood.

[23:7]  ⁷⁶ tn The two clauses probably should be related: the getting involved in the false charge could lead to the death of an innocent person (so, e.g., Naboth in 1 Kgs 21:10-13).

[23:7]  ⁷⁷ sn God will not declare right the one who is in the wrong. Society should also be consistent, but it cannot see the intents and motives, as God can.

[23:8]  ⁷⁸ tn Heb “blinds the open-eyed.”

[23:9]  ⁷⁹ tn The verb means “to crush.” S. R. Driver notes that in this context this would probably mean with an unfair judgment in the courts (Exodus, 239).

[23:9]  ⁸⁰ tn Heb “soul, life” – “you know what it feels like.”

[23:10]  ⁸¹ sn This section concerns religious duties of the people of God as they worship by giving thanks to God for their blessings. The principles here are: God requires his people to allow the poor to share in their bounty (10-11); God requires his people to provide times of rest and refreshment for those who labor for them (12); God requires allegiance to himself (13); God requires his people to come before him in gratitude and share their bounty (14-17); God requires that his people safeguard proper worship forms (18-19).

[23:10]  ⁸² tn Heb “and six years”; this is an adverbial accusative telling how long they can work their land. The following references to years and days in vv. 10-12 function similarly.

[23:11]  ⁸³ tn Heb “and the seventh year”; an adverbial accusative with a disjunctive vav (ו).

[23:11]  ⁸⁴ tn Heb “living thing/creature/beast of the field.” A general term for animals, usually wild animals, including predators (cf. v. 29; Gen 2:19-20; Lev 26:22; Deut 7:22; 1 Sam 17:46; Job 5:22-23; Ezek 29:5; 34:5).

[23:12]  ⁸⁵ tn Heb “alien,” or “resident foreigner.” Such an individual would have traveled out of need and depended on the goodwill of the people around him. The rendering “hired help” assumes that the foreigner is mentioned in this context because he is working for an Israelite and will benefit from the Sabbath rest, along with his employer.

[23:12]  ⁸⁶ tn The verb is וְיִּנָּפֵשׁ (vÿyyinnafesh); it is related to the word usually translated “soul” or “life.”

[23:13]  ⁸⁷ tn The phrase “to do” is added; in Hebrew word order the line says, “In all that I have said to you you will watch yourselves.” The verb for paying attention is a Niphal imperfect with an imperatival force.

[23:13]  ⁸⁸ tn Or “honor,” Hiphil of זָכַר (zakhar). See also Exod 20:25; Josh 23:7; Isa 26:13.

[23:13]  ⁸⁹ tn Heb “mouth.”

[23:14]  ⁹⁰ tn The expression rendered “three times” is really “three feet,” or “three foot-beats.” The expression occurs only a few times in the Law. The expressing is an adverbial accusative.

[23:14]  ⁹¹ tn This is the word תָּחֹג (takhog) from the root חָגַג (khagag); it describes a feast that was accompanied by a pilgrimage. It was first used by Moses in his appeal that Israel go three days into the desert to hold such a feast.

[23:15]  ⁹² tn This is an adverbial accusative of time.

[23:15]  ⁹³ tn Heb “in it.”

[23:15]  ⁹⁴ tn The verb is a Niphal imperfect; the nuance of permission works well here – no one is permitted to appear before God empty (Heb “and they will not appear before me empty”).

[23:16]  ⁹⁵ tn The words “you are also to observe” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.

[23:16]  ⁹⁶ tn An infinitive construct with a preposition and a pronominal suffix is used to make a temporal clause: “in the going in of the year.” The word “year” is the subjective genitive, the subject of the clause.

[23:16]  ⁹⁷ tn An infinitive construct with a preposition and a pronominal suffix is used to make a temporal clause: “in the ingathering of you.”

[23:16]  ⁹⁸ tn Heb “gathered in your labors.” This is a metonymy of cause put for the effect. “Labors” are not gathered in, but what the labors produced – the harvest.

[23:17]  ⁹⁹ tn Adverbial accusative of time: “three times” becomes “at three times.”

[23:17]  ¹⁰⁰ tn Here the divine Name reads in Hebrew הָאָדֹן יְהוָה (ha’adon yÿhvah), which if rendered according to the traditional scheme of “Lord” for “Yahweh” would result in “Lord Lord.” A number of English versions therefore render this phrase “Lord God,” and that convention has been followed here.

[23:18]  ¹⁰¹ tn The verb is תִּזְבַּח (tizbbakh), an imperfect tense from the same root as the genitive that qualifies the accusative “blood”: “you will not sacrifice the blood of my sacrifice.” The verb means “to slaughter”; since one cannot slaughter blood, a more general translation is required here. But if the genitive is explained as “my blood-sacrifice” (a genitive of specification; like “the evil of your doings” in Isa 1:16), then a translation of sacrifice would work (U. Cassuto, Exodus, 304).

[23:18]  ¹⁰² sn See N. Snaith, “Exodus 23:18 and 34:25,” JTS 20 (1969): 533-34; see also M. Haran, “The Passover Sacrifice,” Studies in the Religion of Ancient Israel (VTSup), 86-116.

[23:19]  ¹⁰³ sn On this verse, see C. M. Carmichael, “On Separating Life and Death: An Explanation of Some Biblical Laws,” HTR 69 (1976): 1-7; J. Milgrom, “You Shall Not Boil a Kid in Its Mother’s Milk,” BRev 1 (1985): 48-55; R. J. Ratner and B. Zuckerman, “In Rereading the ‘Kid in Milk’ Inscriptions,” BRev 1 (1985): 56-58; and M. Haran, “Seething a Kid in Its Mother’s Milk,” JJS 30 (1979): 23-35. Here and at 34:26, where this command is repeated, it ends a series of instructions about procedures for worship.

[23:20]  ¹⁰⁴ sn This passage has some of the most interesting and perplexing expressions and constructions in the book. It is largely promise, but it is part of the Law and so demands compliance by faith. Its points are: God promises to send his angel to prepare the way before his obedient servants (20-23); God promises blessing for his loyal servants (24-33). So in the section one learns that God promises his protection (victory) and blessing (through his angel) for his obedient and loyal worshipers.

[23:20]  ¹⁰⁵ tn The particle הִנֵּה (hinneh) with the active participle indicates imminent future, something God is about to do.

[23:20]  ¹⁰⁶ sn The word is מַלְאָךְ (mal’akh, “messenger, angel”). This angel is to be treated with the same fear and respect as Yahweh, for Yahweh will be speaking in him. U. Cassuto (Exodus, 305-6) says that the words of the first clause do not imply a being distinct from God, for in the ancient world the line of demarcation between the sender and the sent is liable easily to be blurred. He then shows how the “Angel of Yahweh” in Genesis is Yahweh. He concludes that the words here mean “I will guide you.” Christian commentators tend to identify the Angel of Yahweh as the second person of the Trinity (W. C. Kaiser, Jr., “Exodus,” EBC 2:446). However, in addition to being a preincarnate appearance, the word could refer to Yahweh – some manifestation of Yahweh himself.

[23:20]  ¹⁰⁷ tn Heb “protect you in the way.”

[23:20]  ¹⁰⁸ tn The form is the Hiphil perfect of the verb כּוּן (kun, “to establish, prepare”).

[23:21]  ¹⁰⁹ sn This means “the manifestation of my being” is in him (S. R. Driver, Exodus, 247). Driver quotes McNeile as saying, “The ‘angel’ is Jehovah Himself ‘in a temporary descent to visibility for a special purpose.’” Others take the “name” to represent Yahweh’s “power” (NCV) or “authority” (NAB, CEV).

[23:22]  ¹¹⁰ tn The infinitive absolute here does not add as great an emphasis as normal, but emphasizes the condition that is being set forth (see GKC 342-43 §113.o).

[23:23]  ¹¹¹ tn Heb “will cut them off” (so KJV, ASV).

[23:24]  ¹¹² tn The Hebrew is מַצֵּבֹתֵיהֶם (matsevotehem, “their standing stones”); these long stones were erected to represent the abode of the numen or deity. They were usually set up near the altar or the high place. To destroy these would be to destroy the centers of Canaanite worship in the land.

[23:24]  ¹¹³ tn Both verbs are joined with their infinitive absolutes to provide the strongest sense to these instructions. The images of the false gods in Canaan were to be completely and utterly destroyed. This could not be said any more strongly.

[23:25]  ¹¹⁴ tn The perfect tense, masculine plural, with vav (ו) consecutive is in sequence with the preceding: do not bow down to them, but serve Yahweh. It is then the equivalent of an imperfect of instruction or injunction.

[23:25]  ¹¹⁵ tn The LXX reads “and I will bless” to make the verb conform with the speaker, Yahweh.

[23:25]  ¹¹⁶ sn On this unusual clause B. Jacob says that it is the reversal of the curse in Genesis, because the “bread and water” represent the field work and ground suitability for abundant blessing of provisions (Exodus, 734).

[23:26]  ¹¹⁷ tn Or “abort”; Heb “cast.”

[23:26]  ¹¹⁸ sn No one will die prematurely; this applies to the individual or the nation. The plan of God to bless was extensive, if only the people would obey.

[23:27]  ¹¹⁹ tn The word for “terror” is אֵימָתִי (’emati); the word has the thought of “panic” or “dread.” God would make the nations panic as they heard of the exploits and knew the Israelites were drawing near. U. Cassuto thinks the reference to “hornets” in v. 28 may be a reference to this fear, an unreasoning dread, rather than to another insect invasion (Exodus, 308). Others suggest it is symbolic of an invading army or a country like Egypt or literal insects (see E. Neufeld, “Insects as Warfare Agents in the Ancient Near East,” Or 49 [1980]: 30-57).

[23:27]  ¹²⁰ tn Heb “kill.”

[23:27]  ¹²¹ tn The text has “and I will give all your enemies to you [as] a back.” The verb of making takes two accusatives, the second being the adverbial accusative of product (see GKC 371-72 §117.ii, n. 1).

[23:28]  ¹²² tn Heb “and I will send.”

[23:29]  ¹²³ tn Heb “the beast of the field.”

[23:30]  ¹²⁴ tn The repetition expresses an exceptional or super-fine quality (see GKC 396 §123.e).

[23:31]  ¹²⁵ tn The form is a perfect tense with vav consecutive.

[23:31]  ¹²⁶ tn In the Hebrew Bible “the River” usually refers to the Euphrates (cf. NASB, NCV, NRSV, TEV, CEV, NLT). There is some thought that it refers to a river Nahr el Kebir between Lebanon and Syria. See further W. C. Kaiser, Jr., “Exodus,” EBC 2:447; and G. W. Buchanan, The Consequences of the Covenant (NovTSup), 91-100.

[23:1]  ¹²⁷ sn People who claim to worship and serve the righteous judge of the universe must preserve equity and justice in their dealings with others. These verses teach that God’s people must be honest witnesses (1-3); God’s people must be righteous even with enemies (4-5); and God’s people must be fair in dispensing justice (6-9).

[23:1]  ¹²⁸ tn Heb “take up, lift, carry” (נָשָׂא, nasa’). This verb was also used in the prohibition against taking “the name of Yahweh in vain.” Sometimes the object of this verb is physical, as in Jonah 1:12 and 15. Used in this prohibition involving speech, it covers both originating and repeating a lie.

[23:1]  ¹²⁹ tn Or “a groundless report” (see Exod 20:7 for the word שָׁוְא, shav’).

[23:1]  ¹³⁰ tn Heb “do not put your hand” (cf. KJV, ASV); NASB “join your hand.”

[23:1]  ¹³¹ tn The word “wicked” (רָשָׁע, rasha’) refers to the guilty criminal, the person who is doing something wrong. In the religious setting it describes the person who is not a member of the covenant and may be involved in all kinds of sin, even though there is the appearance of moral and spiritual stability.

[23:1]  ¹³² tn The word חָמָס (khamas) often means “violence” in the sense of social injustices done to other people, usually the poor and needy. A “malicious” witness would do great harm to others. See J. W. McKay, “Exodus 23:1-43, 6-8: A Decalogue for Administration of Justice in the City Gate,” VT 21 (1971): 311-25.

[25:1]  ¹³³ sn Now begin the detailed instructions for constructing the tabernacle of Yahweh, with all its furnishings. The first paragraph introduces the issue of the heavenly pattern for the construction, calls for the people to make willing offerings (vv. 2-7), and explains the purpose for these offerings (vv. 8-9). The message here is that God calls his people to offer of their substance willingly so that his sanctuary may be made.

[25:2]  ¹³⁴ tn The verb is וְיִקְחוּ (vÿyiqkhu), the Qal imperfect or jussive with vav; after the imperative “speak” this verb indicates the purpose or result: “speak…that they may take” and continues with the force of a command.

[25:2]  ¹³⁵ tn The “offering” (תְּרוּמָה, tÿrumah) is perhaps better understood as a contribution since it was a freewill offering. There is some question about the etymology of the word. The traditional meaning of “heave-offering” derives from the idea of “elevation,” a root meaning “to be high” lying behind the word. B. Jacob says it is something sorted out of a mass of material and designated for a higher purpose (Exodus, 765). S. R. Driver (Exodus, 263) corrects the idea of “heave-offering” by relating the root to the Hiphil form of that root, herim, “to lift” or “take off.” He suggests the noun means “what is taken off” from a larger mass and so designated for sacred purposes. The LXX has “something taken off.”

[25:2]  ¹³⁶ tn The verb יִדְּבֶנּוּ (yiddÿvennu) is related to the word for the “freewill offering” (נְדָבָה, nÿdavah). The verb is used of volunteering for military campaigns (Judg 5:2, 9) and the willing offerings for both the first and second temples (see 1 Chr 29:5, 6, 9, 14, 17).

[25:2]  ¹³⁷ tn The pronoun is plural.

[25:3]  ¹³⁸ tn The pronoun is plural.

[25:4]  ¹³⁹ sn The blue refers to dye made from shellfish. It has a dark blue or purple-blue, almost violet color. No significance for the color is attached.

[25:4]  ¹⁴⁰ sn Likewise this color dye was imported from Phoenicia, where it was harvested from the shellfish or snail. It is a deep purple-red color.

[25:4]  ¹⁴¹ sn This color is made from the eggs and bodies of the worm coccus ilicus, which is found with the holly plant – so Heb “worm of brilliance.” The powder made from the dried maggots produces a bright red-yellow color (W. C. Kaiser, Jr., “Exodus,” EBC 2:452). B. Jacob takes the view that these are not simply colors that are being introduced here, but fabrics dyed with these colors (Exodus, 765). At any rate, the sequence would then be metals, fabrics, and leathers (v. 5).

[25:4]  ¹⁴² sn This is generally viewed as a fine Egyptian linen that had many more delicate strands than ordinary linen.

[25:4]  ¹⁴³ sn Goat’s hair was spun into yarn (35:26) and used to make the material for the first tent over the dwelling. It is ideal for tenting, since it is loosely woven and allows breezes to pass through, but with rain the fibers expand and prevent water from seeping through.

[25:5]  ¹⁴⁴ sn W. C. Kaiser compares this to morocco leather (“Exodus,” EBC 2:453); it was skin that had all the wool removed and then was prepared as leather and dyed red. N. M. Sarna, on the other hand, comments, “The technique of leather production is never described [in ancient Hebrew texts]. Hence, it is unclear whether Hebrew me’oddamim (מְאָדָּמִים), literally ‘made red,’ refers to the tanning or dyeing process” (Exodus [JPSTC], 157).

[25:5]  ¹⁴⁵ tn The meaning of the word תְּחָשִׁים (tÿkhashim) is debated. The Arabic tuhas or duhas is a dolphin, and so some think a sea animal is meant – something like a dolphin or porpoise (cf. NASB; ASV “sealskins”; NIV “hides of sea cows”). Porpoises are common in the Red Sea; their skins are used for clothing by the bedouin. The word has also been connected to an Egyptian word for “leather” (ths); see S. R. Driver, Exodus, 265. Some variation of this is followed by NRSV (“fine leather”) and NLT (“fine goatskin leather”). Another suggestion connects this word to an Akkadian one that describes a precious stone that is yellow or ornge and also leather died with the color of this stone (N. M. Sarna, Exodus [JPSTC], 157-58).

[25:5]  ¹⁴⁶ sn The wood of the acacia is darker and harder than oak, and so very durable.

[25:8]  ¹⁴⁷ tn The verb is a perfect with vav (ו) consecutive; it follows in the sequence initiated by the imperative in v. 2 and continues with the force of a command.

[25:8]  ¹⁴⁸ tn The word here is מִקְדּשׁ (miqdash), “a sanctuary” or “holy place”; cf. NLT “sacred residence.” The purpose of building it is to enable Yahweh to reside (וְשָׁכַנְתִּי, vÿshakhanti) in their midst. U. Cassuto reminds the reader that God did not need a place to dwell, but the Israelites needed a dwelling place for him, so that they would look to it and be reminded that he was in their midst (Exodus, 327).

[25:9]  ¹⁴⁹ tn The pronoun is singular.

[25:9]  ¹⁵⁰ sn The expression “the pattern of the tabernacle” (תַּבְנִית הַמִּשְׁכָּן, tavnit hammiskan) has been the source of much inquiry. The word rendered “pattern” is related to the verb “to build”; it suggests a model. S. R. Driver notes that in ancient literature there is the account of Gudea receiving in a dream a complete model of a temple he was to erect (Exodus, 267). In this passage Moses is being shown something on the mountain that should be the pattern of the earthly sanctuary. The most plausible explanation of what he was shown comes from a correlation with comments in the Letter to the Hebrews and the book of Revelation, which describe the heavenly sanctuary as the true sanctuary, and the earthly as the copy or shadow. One could say that Moses was allowed to see what John saw on the island of Patmos, a vision of the heavenly sanctuary. That still might not explain what it was, but it would mean he saw a revelation of the true tent, and that would imply that he learned of the spiritual and eternal significance of all of it. The fact that Israel’s sanctuary resembled those of other cultures does not nullify this act of revelation; rather, it raises the question of where the other nations got their ideas if it was not made known early in human history. One can conclude that in the beginning there was much more revealed to the parents in the garden than Scripture tells about (Cain and Abel did know how to make sacrifices before Leviticus legislated it). Likewise, one cannot but guess at the influence of the fallen Satan and his angels in the world of pagan religion. Whatever the source, at Sinai God shows the true, and instructs that it all be done without the pagan corruptions and additions. U. Cassuto notes that the existence of these ancient parallels shows that the section on the tabernacle need not be dated in the second temple period, but fits the earlier period well (Exodus, 324).

[25:9]  ¹⁵¹ tn The pronoun is plural.

[25:9]  ¹⁵² sn Among the many helpful studies on the tabernacle, include S. M. Fish, “And They Shall Build Me a Sanctuary,” Gratz College of Jewish Studies 2 (1973): 43-59; I. Hart, “Preaching on the Account of the Tabernacle,” EvQ 54 (1982): 111-16; D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42; S. McEvenue, “The Style of Building Instructions,” Sem 4 (1974): 1-9; M. Ben-Uri, “The Mosaic Building Code,” Creation Research Society Quarterly 19 (1982): 36-39.

[25:10]  ¹⁵³ sn This section begins with the ark, the most sacred and important object of Israel’s worship. Verses 10-15 provide the instructions for it, v. 16 has the placement of the Law in it, vv. 17-21 cover the mercy lid, and v. 22 the meeting above it. The point of this item in the tabernacle is to underscore the focus: the covenant people must always have God’s holy standard before them as they draw near to worship. A study of this would focus on God’s nature (he is a God of order, precision, and perfection), on the usefulness of this item for worship, and on the typology intended.

[25:10]  ¹⁵⁴ tn The word “ark” has long been used by English translations to render אָרוֹן (’aron), the word used for the wooden “box,” or “chest,” made by Noah in which to escape the flood and by the Israelites to furnish the tabernacle.

[25:10]  ¹⁵⁵ tn The size is two and a half cubits long, a cubit and a half wide, and a cubit and a half high. The size in feet and inches is estimated on the assumption that the cubit is 18 inches (see S. R. Driver, Exodus, 267).

[25:11]  ¹⁵⁶ tn The verbs throughout here are perfect tenses with the vav (ו) consecutives. They are equal to the imperfect tense of instruction and/or injunction.

[25:11]  ¹⁵⁷ tn Here the verb is an imperfect tense; for the perfect sequence to work the verb would have to be at the front of the clause.

[25:11]  ¹⁵⁸ tn The word זֵר (zer) is used only in Exodus and seems to describe something on the order of a crown molding, an ornamental border running at the top of the chest on all four sides. There is no indication of its appearance or function.

[25:16]  ¹⁵⁹ sn The “testimony” is the Decalogue (Exod 24:12; 31:18; Deut 4:13; 9:9; 1 Kgs 8:9); the word identifies it as the witness or affirmation of God’s commandments belonging to his covenant with Israel. It expressed God’s will and man’s duty. In other cultures important documents were put at the feet of the gods in the temples.

[25:17]  ¹⁶⁰ tn The noun is כַּפֹּרֶת (kapporet), translated “atonement lid” or “atonement plate.” The traditional translation “mercy-seat” (so KJV, ASV, NASB, NRSV) came from Tyndale in 1530 and was also used by Luther in 1523. The noun is formed from the word “to make atonement.” The item that the Israelites should make would be more than just a lid for the ark. It would be the place where atonement was signified. The translation of “covering” is probably incorrect, for it derives from a rare use of the verb, if the same verb at all (the evidence shows “cover” is from another root with the same letters as this). The value of this place was that Yahweh sat enthroned above it, and so the ark essentially was the “footstool.” Blood was applied to the lid of the box, for that was the place of atonement (see S. R. Driver, Exodus, 269-270).

[25:17]  ¹⁶¹ tn After verbs of making or producing, the accusative (like “gold” here) may be used to express the material from which something is made (see GKC 371 §117.hh).

[25:18]  ¹⁶² 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.

[25:19]  ¹⁶³ tn The text now shifts to use an imperative with the vav (ו) conjunction.

[25:19]  ¹⁶⁴ tn The use of זֶה (zeh) repeated here expresses the reciprocal ideas of “the one” and “the other” (see R. J. Williams, Hebrew Syntax, 26, §132).

[25:19]  ¹⁶⁵ sn The angels were to form one piece with the lid and not be separated. This could be translated “of one piece with” the lid, but it is likely the angels were simply fastened to it permanently.

[25:20]  ¹⁶⁶ tn The verb means “overshadowing, screening” in the sense of guarding (see 1 Kgs 8:7; 1 Chr 28:18; see also the account in Gen 3:24). The cherubim then signify two things here: by their outstretched wings they form the throne of God who sits above the ark (with the Law under his feet), and by their overshadowing and guarding they signify this as the place of atonement where people must find propitiation to commune with God. Until then they are barred from his presence. See U. Cassuto, Exodus, 330-35.

[25:20]  ¹⁶⁷ tn Heb “their faces a man to his brother.”

[25:20]  ¹⁶⁸ tn Heb “the faces of the cherubim will be” (“the cherubim” was moved to the preceding clause for smoother English).

[25:22]  ¹⁶⁹ sn Here then is the main point of the ark of the covenant, and the main point of all worship – meeting with God through atonement. The text makes it clear that here God would meet with Moses (“you” is singular) and then he would speak to the people – he is the mediator of the covenant. S. R. Driver (Exodus, 272) makes the point that the verb here is not the word that means “to meet by chance” (as in Exod 3:18), but “to meet” by appointment for a purpose (וְנוֹעַדְתִּי, vÿno’adti). The parallel in the NT is Jesus Christ and his work. The theology is that the Law condemns people as guilty of sin, but the sacrifice of Christ makes atonement. So he is the “place of propitiation (Rom 3:25) who gains communion with the Father for sinners. A major point that could be made from this section is this: At the center of worship must be the atoning work of Christ – a perpetual reminder of God’s righteous standard (the testimony in the ark) and God’s gracious provision (the atonement lid).

[25:22]  ¹⁷⁰ tn The verb is placed here in the text: “and I will speak”; it has been moved in this translation to be closer to the direct object clause.

[25:23]  ¹⁷¹ sn The Table of the Bread of the Presence (Tyndale’s translation, “Shewbread,” was used in KJV and influenced ASV, NAB) was to be a standing acknowledgment that Yahweh was the giver of daily bread. It was called the “presence-bread” because it was set out in his presence. The theology of this is that God provides, and the practice of this is that the people must provide for constant thanks. So if the ark speaks of communion through atonement, the table speaks of dedicatory gratitude.

[25:24]  ¹⁷² tn “Gold” is an adverbial accusative of material.

[25:25]  ¹⁷³ 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.

[25:26]  ¹⁷⁴ tn Heb “give.”

[25:26]  ¹⁷⁵ tn Heb “which [are] to four of its feet.”

[25:27]  ¹⁷⁶ tn Heb “houses”; NAB, NASB “holders.”

[25:28]  ¹⁷⁷ tn The verb is a Niphal perfect with vav consecutive, showing here the intended result: “so that [the table] might be lifted up [by them].” The noun “the table” is introduced by what looks like the sign of the accusative, but here it serves to introduce or emphasize the nominative (see GKC 365 §117.i).

[25:29]  ¹⁷⁸ tn Or “a deep gold dish.” The four nouns in this list are items associated with the table and its use.

[25:29]  ¹⁷⁹ tn Or “cups” (NAB, TEV).

[25:29]  ¹⁸⁰ 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.”

[25:30]  ¹⁸¹ sn The name basically means that the bread is to be set out in the presence of Yahweh. The custom of presenting bread on a table as a thank offering is common in other cultures as well. The bread here would be placed on the table as a symbol of the divine provision for the twelve tribes – continually, because they were to express their thanksgiving continually. Priests could eat the bread after certain times. Fresh bread would be put there regularly.

[25:31]  ¹⁸² 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]  ¹⁸³ 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]  ¹⁸⁴ 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]  ¹⁸⁵ tn Heb “will be from/of it”; the referent (“the same piece” of wrought metal) has been specified in the translation for clarity.

[25:32]  ¹⁸⁶ tn Heb “from the sides of it.”

[25:32]  ¹⁸⁷ tn Heb “from the second side.”

[25:33]  ¹⁸⁸ tn The text uses “one” again; “the one…the one” means “the one…and the next” in the distributive sense.

[25:33]  ¹⁸⁹ tn Heb “thus.”

[25:35]  ¹⁹⁰ tn For clarity the phrase “the first” has been supplied.

[25:35]  ¹⁹¹ tn For clarity the phrase “the next” has been supplied.

[25:35]  ¹⁹² tn For clarity the phrase “the third” has been supplied.

[25:36]  ¹⁹³ tn Heb “will be from it.”

[25:37]  ¹⁹⁴ 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]  ¹⁹⁵ 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]  ¹⁹⁶ tn This is a Hiphil perfect with vav consecutive, from אוֹר (’or, “light”), and in the causative, “to light, give light.”

[25:38]  ¹⁹⁷ sn The first word refers to something like small tongs or tweezers used to pull up and trim the wicks; the second word refers to fire-pans or censers.

[25:38]  ¹⁹⁸ tn “are to be” has been supplied.

[25:39]  ¹⁹⁹ tn Heb “a talent.”

[25:39]  ²⁰⁰ tn The text has “he will make it” or “one will make it.” With no expressed subject it is given a passive translation.

[25:40]  ²⁰¹ tn The text uses two imperatives: “see and make.” This can be interpreted as a verbal hendiadys, calling for Moses and Israel to see to it that they make these things correctly.

[25:40]  ²⁰² tn The participle is passive, “caused to see,” or, “shown.”

[25:40]  ²⁰³ sn The message of this section surely concerns access to God. To expound this correctly, though, since it is an instruction section for building the lampstand, the message would be: God requires that his people ensure that light will guide the way of access to God. The breakdown for exposition could be the instructions for preparation for light (one lamp, several branches), then instructions for the purpose and maintenance of the lamps, and then the last verse telling the divine source for the instructions. Naturally, the metaphorical value of light will come up in the study, especially from the NT. So in the NT there is the warning that if churches are unfaithful God will remove their lampstand, their ministry (Rev 2-3).

[26:1]  ²⁰⁴ sn This chapter is given over to the details of the structure itself, the curtains, coverings, boards and walls and veil. The passage can be studied on one level for its function both practically and symbolically for Israel’s worship. On another level it can be studied for its typology, for the tabernacle and many of its parts speak of Christ. For this one should see the commentaries.

[26:1]  ²⁰⁵ tn The word order in Hebrew thrusts the direct object to the front for particular emphasis. After the first couple of pieces of furniture are treated (chap. 25), attention turns to the tabernacle itself.

[26:1]  ²⁰⁶ tn This is for the adverbial accusative explaining how the dwelling place is to be made.

[26:1]  ²⁰⁷ sn S. R. Driver suggests that the curtains were made with threads dyed with these colors (Exodus, 280). Perhaps the colored threads were used for embroidering the cherubim in the curtains.

[26:1]  ²⁰⁸ tn The construction is difficult in this line because of the word order. “Cherubim” is an adverbial accusative explaining how they were to make the curtains. And מַעֲשֵׂה חֹשֵׁב (ma’aseh khoshev) means literally “work of a designer”; it is in apposition to “cherubim.” The Hebrew participle means “designer” or “deviser” so that one could render this “of artistic designs in weaving” (S. R. Driver, Exodus, 280-81). B. Jacob says that it refers to “artistic weavers” (Exodus, 789).

[26:2]  ²⁰⁹ tn Heb “one” (so KJV).

[26:2]  ²¹⁰ tn Heb “twenty-eight cubits” long and “four cubits” wide.

[26:3]  ²¹¹ tn This is the active participle, not the passive. It would normally be rendered “joining together.” The Bible uses the active because it has the result of the sewing in mind, namely, that every curtain accompanies another (U. Cassuto, Exodus, 348).

[26:3]  ²¹² tn Heb “a woman to her sister,” this form of using nouns to express “one to another” is selected because “curtains” is a feminine noun (see GKC 448 §139.e).

[26:3]  ²¹³ tn The phrase “the other” has been supplied.

[26:4]  ²¹⁴ tn Here “loops” has been supplied.

[26:5]  ²¹⁵ tn Heb “a woman to her sister.”

[26:6]  ²¹⁶ tn Heb “one”; KJV “it shall be one tabernacle”; NRSV “that the tabernacle may be one whole”; NLT “a single unit.”

[26:7]  ²¹⁷ 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]  ²¹⁸ sn This curtain will serve “for a tent over the tabernacle,” as a dwelling place.

[26:7]  ²¹⁹ tn Heb “you will make them”

[26:8]  ²²⁰ tn Heb “one”

[26:9]  ²²¹ sn The text seems to describe this part as being in front of the tabernacle, hanging down to form a valence at the entrance (S. R. Driver, Exodus, 284).

[26:11]  ²²² tn Heb “one”

[26:12]  ²²³ sn U. Cassuto (Exodus, 353) cites b. Shabbat 98b which says, “What did the tabernacle resemble? A woman walking on the street with her train trailing behind her.” In the expression “the half of the curtain that remains,” the verb agrees in gender with the genitive near it.

[26:13]  ²²⁴ tn Literally “cubit.”

[26:13]  ²²⁵ sn U. Cassuto states the following: “To the north and to the south, since the tent curtains were thirty cubits long, there were ten cubits left over on each side; these covered the nine cubits of the curtains of the tabernacle and also the bottom cubit of the boards, which the tabernacle curtains did not suffice to cover. It is to this that v. 13 refers” (Exodus, 353).

[26:14]  ²²⁶ sn Two outer coverings made of stronger materials will be put over the tent and the curtain, the two inner layers.

[26:14]  ²²⁷ tn See the note on this phrase in Exod 25:5.

[26:15]  ²²⁸ tn There is debate whether the word הַקְּרָשִׁים (haqqÿrashim) means “boards” (KJV, ASV, NAB, NASB) or “frames” (NIV, NCV, NRSV, TEV) or “planks” (see Ezek 27:6) or “beams,” given the size of them. The literature on this includes M. Haran, “The Priestly Image of the Tabernacle,” HUCA 36 (1965): 192; B. A. Levine, “The Description of the Tabernacle Texts of the Pentateuch,” JAOS 85 (1965): 307-18; J. Morgenstern, “The Ark, the Ephod, and the Tent,” HUCA 17 (1942/43): 153-265; 18 (1943/44): 1-52.

[26:15]  ²²⁹ tn “Wood” is an adverbial accusative.

[26:15]  ²³⁰ tn The plural participle “standing” refers to how these items will be situated; they will be vertical rather than horizontal (U. Cassuto, Exodus, 354).

[26:16]  ²³¹ tn Heb “the frame.”

[26:17]  ²³² sn Heb “hands,” the reference is probably to projections that served as stays or supports. They may have been tenons, or pegs, projecting from the bottom of the frames to hold the frames in their sockets (S. R. Driver, Exodus, 286).

[26:17]  ²³³ tn Or “being joined each to the other.”

[26:18]  ²³⁴ tn Heb “on the south side southward.”

[26:19]  ²³⁵ tn The clause is repeated to show the distributive sense; it literally says, “and two bases under the one frame for its two projections.”

[26:22]  ²³⁶ tn Or “westward” (toward the sea).

[26:23]  ²³⁷ sn The term rendered “corners” is “an architectural term for some kind of special corner structure. Here it seems to involve two extra supports, one at each corner of the western wall” (N. M. Sarna, Exodus [JPSTC], 170).

[26:24]  ²³⁸ tn Heb “they will be for the two corners.” This is the last clause of the verse, moved forward for clarity.

[26:28]  ²³⁹ sn These bars served as reinforcements to hold the upright frames together. The Hebrew term for these bars is also used of crossbars on gates (Judg 16:3; Neh 3:3).

[26:30]  ²⁴⁰ tn The noun is מִשְׁפָּט (mishpat), often translated “judgment” or “decision” in other contexts. In those settings it may reflect its basic idea of custom, which here would be reflected with a rendering of “prescribed norm” or “plan.”

[26:31]  ²⁴¹ tn Although translated “curtain” (traditionally “veil,” so ASV, NAB, NASB) this is a different word from the one used earlier of the tent curtains, so “special curtain” is used. The word פָרֹכֶת (farokhet) seems to be connected with a verb that means “to shut off” and was used with a shrine. This curtain would form a barrier in the approach to God (see S. R. Driver, Exodus, 289).

[26:31]  ²⁴² tn The verb is the third masculine singular form, but no subject is expressed. It could be translated “one will make” or as a passive. The verb means “to make,” but probably has the sense of embroidering both here and in v. 1.

[26:32]  ²⁴³ tn Heb “put it.”

[26:32]  ²⁴⁴ tn This clause simply says “and their hooks gold,” but is taken as a circumstantial clause telling how the veil will be hung.

[26:32]  ²⁴⁵ tn Heb “on four silver bases.”

[8:26]  ²⁴⁶ tn Heb “upon their hand.”

[8:26]  ²⁴⁷ tn Possibly “100 silver vessels worth [?] talents” or “silver vessels weighing 100 talents.”

[8:29]  ²⁴⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:30]  ²⁴⁹ tn Heb “received.”

[8:33]  ²⁵⁰ tn Heb “upon the hand of.”

[8:34]  ²⁵¹ tn The words “everything was verified” are not in the Hebrew text but have been supplied in the translation for clarity.

[12:8]  ²⁵² tn Heb “he and his brothers.”

[12:22]  ²⁵³ tn Some scholars delete these words, regarding them as a later scribal addition to the text.

[12:47]  ²⁵⁴ tn Heb “a thing of a day in its day.”

[12:47]  ²⁵⁵ tn Heb “were sanctifying.”

[13:5]  ²⁵⁶ tn Heb “giving.”

[13:11]  ²⁵⁷ tn Heb “and I stood them on their standing.”

[13:13]  ²⁵⁸ tc Probably one should read with the Lucianic Greek recension, the Syriac Peshitta, and the Vulgate וָאֲצַוֶּה (va’atsavveh, “and I commanded”) rather than the rare denominative verb וָאוֹצְרָה (va’otsÿrah, “and I appointed over the storeroom”) of the MT.

[13:13]  ²⁵⁹ tn Heb “be over”

[13:13]  ²⁶⁰ tn Heb “on their hand.”

[13:13]  ²⁶¹ tn Heb “brothers.”