Numbers 3:27

The Numbering of the Kohathites

3:27 From Kohath came the family of the Amramites, the family of the Izharites, the family of the Hebronites, and the family of the Uzzielites; these were the families of the Kohathites. ¹ 

Exodus 6:18

6:18 The sons of Kohath were Amram, Izhar, Hebron, and Uzziel. (The length of Kohath’s life was 133 years.)

Exodus 6:20

6:20 Amram married ²  his father’s sister Jochebed, and she bore him Aaron and Moses. (The length of Amram’s life was 137 years.)

Exodus 6:1

6:1 Then the Lord said to Moses, “Now you will see what I will do to Pharaoh, ³  for compelled by my strong hand ⁴  he will release them, and by my strong hand he will drive them out of his land.” ⁵ 

Exodus 6:18

6:18 The sons of Kohath were Amram, Izhar, Hebron, and Uzziel. (The length of Kohath’s life was 133 years.)

Exodus 6:1

6:1 Then the Lord said to Moses, “Now you will see what I will do to Pharaoh, ⁶  for compelled by my strong hand ⁷  he will release them, and by my strong hand he will drive them out of his land.” ⁸ 

Exodus 15:5

15:5 The depths have covered them, ⁹ 

they went down to the bottom ¹⁰  like a stone.

Exodus 15:8-10

15:8 By the blast of your nostrils ¹¹  the waters were piled up,

the flowing water stood upright like a heap, ¹² 

and the deep waters were solidified in the heart of the sea.

15:9 The enemy said, ‘I will chase, ¹³  I will overtake,

I will divide the spoil;

my desire ¹⁴  will be satisfied on them.

I will draw ¹⁵  my sword, my hand will destroy them.’ ¹⁶ 

15:10 But ¹⁷  you blew with your breath, and ¹⁸  the sea covered them.

They sank ¹⁹  like lead in the mighty waters.

Exodus 15:17-21

15:17 You will bring them in ²⁰  and plant them in the mountain ²¹  of your inheritance,

in the place you made ²²  for your residence, O Lord,

the sanctuary, O Lord, that your hands have established.

15:18 The Lord will reign forever and ever!

15:19 For the horses of Pharaoh came with his chariots and his footmen into the sea,

and the Lord brought back the waters of the sea on them,

but the Israelites walked on dry land in the middle of the sea.”

15:20 Miriam the prophetess, the sister of Aaron, took a hand-drum in her hand, and all the women went out after her with hand-drums and with dances. ²³  15:21 Miriam sang in response ²⁴  to them, “Sing to the Lord, for he has triumphed gloriously; the horse and its rider he has thrown into the sea.” ²⁵ 

Exodus 23:12-13

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 ²⁶  may refresh themselves. ²⁷ 

23:13 “Pay attention to do ²⁸  everything I have told you, and do not even mention ²⁹  the names of other gods – do not let them be heard on your lips. ³⁰ 

Exodus 23:18-20

23:18 “You must not offer ³¹  the blood of my sacrifice with bread containing yeast; the fat of my festal sacrifice must not remain until morning. ³²  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. ³³ 

The Angel of the Presence

23:20 ³⁴ “I am going to send ³⁵  an angel ³⁶  before you to protect you as you journey ³⁷  and to bring you into the place that I have prepared. ³⁸ 

Exodus 23:1

Justice

23:1 ³⁹ “You must not give ⁴⁰  a false report. ⁴¹  Do not make common cause ⁴²  with the wicked ⁴³  to be a malicious ⁴⁴  witness.

Exodus 25:4

25:4 blue, ⁴⁵  purple, ⁴⁶  scarlet, ⁴⁷  fine linen, ⁴⁸  goat’s hair, ⁴⁹ 

Exodus 26:1-32

The Tabernacle

26:1 ⁵⁰ “The tabernacle itself ⁵¹  you are to make with ⁵²  ten curtains of fine twisted linen and blue and purple and scarlet; ⁵³  you are to make them with ⁵⁴  cherubim that are the work of an artistic designer. 26:2 The length of each ⁵⁵  curtain is to be forty-two feet, and the width of each curtain is to be six feet ⁵⁶  – the same size for each of the curtains. 26:3 Five curtains are to be joined, ⁵⁷  one to another, ⁵⁸  and the other ⁵⁹  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 ⁶⁰  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. ⁶¹  26:6 You are to make fifty gold clasps and join the curtains together with the clasps, so that the tabernacle is a unit. ⁶² 

26:7 “You are to make curtains of goats’ hair ⁶³  for a tent over the tabernacle; ⁶⁴  you are to make ⁶⁵  eleven curtains. 26:8 The length of each ⁶⁶  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 ⁶⁷  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. ⁶⁸  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. ⁶⁹  26:13 The foot and a half ⁷⁰  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. ⁷¹ 

26:14 “You are to make a covering ⁷²  for the tent out of ram skins dyed red and over that a covering of fine leather. ⁷³ 

26:15 “You are to make the frames ⁷⁴  for the tabernacle out of ⁷⁵  acacia wood as uprights. ⁷⁶  26:16 Each ⁷⁷  frame is to be fifteen feet long, and each frame is to be two feet three inches wide, 26:17 with two projections ⁷⁸  per frame parallel one to another. ⁷⁹  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, ⁸⁰  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 ⁸¹  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 ⁸²  you will make six frames. 26:23 You are to make two frames for the corners ⁸³  of the tabernacle on the back. 26:24 At the two corners ⁸⁴  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. ⁸⁵  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 ⁸⁶  that you were shown on the mountain.

26:31 “You are to make a special curtain ⁸⁷  of blue, purple, and scarlet yarn and fine twisted linen; it is to be made ⁸⁸  with cherubim, the work of an artistic designer. 26:32 You are to hang it ⁸⁹  with gold hooks ⁹⁰  on four posts of acacia wood overlaid with gold, set in ⁹¹  four silver bases.

Nehemiah 12:1-26

The Priests and the Levites Who Returned to Jerusalem

12:1 These are the priests and Levites who returned ⁹²  with Zerubbabel son of Shealtiel and Jeshua: Seraiah, Jeremiah, Ezra, 12:2 Amariah, Malluch, Hattush, 12:3 Shecaniah, Rehum, Meremoth, 12:4 Iddo, Ginnethon, ⁹³  Abijah, 12:5 Mijamin, Moadiah, Bilgah, 12:6 Shemaiah, Joiarib, Jedaiah, 12:7 Sallu, Amok, Hilkiah, and Jedaiah. These were the leaders ⁹⁴  of the priests and their colleagues ⁹⁵  in the days of Jeshua.

12:8 And the Levites: Jeshua, Binnui, Kadmiel, Sherebiah, Judah, and Mattaniah, who together with his colleagues ⁹⁶  was in charge of the songs of thanksgiving. 12:9 Bakbukiah and Unni, ⁹⁷  their colleagues, stood opposite them in the services.

12:10 Jeshua was the father of ⁹⁸  Joiakim, Joiakim was the father of Eliashib, Eliashib was the father of Joiada, 12:11 Joiada was the father of Jonathan, and Jonathan was the father of Jaddua.

12:12 In the days of Joiakim, these were the priests who were leaders of the families: of Seraiah, Meraiah; of Jeremiah, Hananiah; 12:13 of Ezra, Meshullam; of Amariah, Jehohanan; 12:14 of Malluch, ⁹⁹  Jonathan; of Shecaniah, ¹⁰⁰  Joseph; 12:15 of Harim, Adna; of Meremoth, ¹⁰¹  Helkai; 12:16 of Iddo, ¹⁰²  Zechariah; of Ginnethon, Meshullam; 12:17 of Abijah, Zicri; of Miniamin and ¹⁰³  of Moadiah, Piltai; 12:18 of Bilgah, Shammua; of Shemaiah, Jehonathan; 12:19 of Joiarib, Mattenai; of Jedaiah, Uzzi; 12:20 of Sallu, ¹⁰⁴  Kallai; of Amok, Eber; 12:21 of Hilkiah, Hashabiah; of Jedaiah, Nethanel.

12:22 As for the Levites, ¹⁰⁵  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. 12:23 The descendants of Levi were recorded in the Book of the Chronicles ¹⁰⁶  as heads of families up to the days of Johanan son of Eliashib. 12:24 And the leaders of the Levites were Hashabiah, Sherebiah, Jeshua son of Kadmiel, and their colleagues, who stood opposite them to offer praise and thanks, one contingent corresponding to the other, as specified by ¹⁰⁷  David the man of God.

12:25 Mattaniah, Bakbukiah, Obadiah, Meshullam, Talmon, and Akkub were gatekeepers who were guarding the storerooms at the gates. 12:26 These all served in the days of Joiakim son of Jeshua, the son of Jozadak, and in the days of Nehemiah the governor and of Ezra the priestly scribe. ¹⁰⁸ 

[3:27]  ¹ sn Both Moses and Aaron came from this line (6:16-20). During the Hebrew monarchy this branch of the line of Levi was exemplary in music (1 Chr 6:33-48). They were also helpful to Hezekiah in his reforms (1 Chr 29:12-14).

[6:20]  ² tn Heb “took for a wife” (also in vv. 23, 25).

[6:1]  ³ sn The expression “I will do to Pharaoh” always refers to the plagues. God would first show his sovereignty over Pharaoh before defeating him.

[6:1]  ⁴ tn The expression “with a strong hand” (וּבְיָד חֲזָקָה, uvÿyad khazaqah) could refer (1) to God’s powerful intervention (“compelled by my strong hand”) or (2) to Pharaoh’s forceful pursuit (“he will forcefully drive them out”). In Exod 3:20 God has summarized what his hand would do in Egypt, and that is probably what is intended here, as he promises that Moses will see what God will do. All Egypt ultimately desired that Israel be released (12:33), and when they were released Pharaoh pursued them to the sea, and so in a sense drove them out – whether that was his intention or not. But ultimately it was God’s power that was the real force behind it all. U. Cassuto (Exodus, 74) considers that it is unlikely that the phrase would be used in the same verse twice with the same meaning. So he thinks that the first “strong hand” is God’s, and the second “strong hand” is Pharaoh’s. It is true that if Pharaoh acted forcefully in any way that contributed to Israel leaving Egypt it was because God was acting forcefully in his life. So in an understated way, God is saying that when forced by God’s strong hand, Pharaoh will indeed release God’s people.”

[6:1]  ⁵ tn Or “and he will forcefully drive them out of his land,” if the second occurrence of “strong hand” refers to Pharaoh’s rather than God’s (see the previous note).

[6:1]  ⁶ sn The expression “I will do to Pharaoh” always refers to the plagues. God would first show his sovereignty over Pharaoh before defeating him.

[6:1]  ⁷ tn The expression “with a strong hand” (וּבְיָד חֲזָקָה, uvÿyad khazaqah) could refer (1) to God’s powerful intervention (“compelled by my strong hand”) or (2) to Pharaoh’s forceful pursuit (“he will forcefully drive them out”). In Exod 3:20 God has summarized what his hand would do in Egypt, and that is probably what is intended here, as he promises that Moses will see what God will do. All Egypt ultimately desired that Israel be released (12:33), and when they were released Pharaoh pursued them to the sea, and so in a sense drove them out – whether that was his intention or not. But ultimately it was God’s power that was the real force behind it all. U. Cassuto (Exodus, 74) considers that it is unlikely that the phrase would be used in the same verse twice with the same meaning. So he thinks that the first “strong hand” is God’s, and the second “strong hand” is Pharaoh’s. It is true that if Pharaoh acted forcefully in any way that contributed to Israel leaving Egypt it was because God was acting forcefully in his life. So in an understated way, God is saying that when forced by God’s strong hand, Pharaoh will indeed release God’s people.”

[6:1]  ⁸ tn Or “and he will forcefully drive them out of his land,” if the second occurrence of “strong hand” refers to Pharaoh’s rather than God’s (see the previous note).

[15:5]  ⁹ tn The verb form is יְכַסְיֻמוּ (yÿkhasyumu) is the Piel preterite. Normally a vav (ו) consecutive is used with the preterite, but in some ancient poems the form without the vav appears, as is the case frequently in this poem. That such an archaic form is used should come as no surprise, because the word also uses the yod (י) of the root (GKC 214 §75.dd), and the archaic suffix form (GKC 258 §91.l). These all indicate the antiquity of the poem.

[15:5]  ¹⁰ tn The parasynonyms here are תְּהֹמֹת (tÿhomot, “deep, ocean depths, deep waters”) and מְצוֹלֹת (mÿtsolot, “the depths”); S. R. Driver says properly the “gurgling places” (Exodus, 134).

[15:8]  ¹¹ sn The phrase “the blast of your nostrils” is a bold anthropomorphic expression for the wind that came in and dried up the water.

[15:8]  ¹² tn The word “heap” describes the walls of water. The waters, which are naturally fluid, stood up as though they were a heap, a mound of earth. Likewise, the flowing waters deep in the ocean solidified – as though they were turned to ice (U. Cassuto, Exodus, 175).

[15:9]  ¹³ sn W. C. Kaiser observes the staccato phrases that almost imitate the heavy, breathless heaving of the Egyptians as, with what reserve of strength they have left, they vow, “I will…, I will…, I will…” (“Exodus,” EBC 2:395).

[15:9]  ¹⁴ tn The form is נַפְשִׁי (nafshi, “my soul”). But this word refers to the whole person, the body and the soul, or better, a bundle of appetites in a body. It therefore can figuratively refer to the desires or appetites (Deut 12:15; 14:26; 23:24). Here, with the verb “to be full” means “to be satisfied”; the whole expression might indicate “I will be sated with them” or “I will gorge myself.” The greedy appetite was to destroy.

[15:9]  ¹⁵ tn The verb רִיק (riq) means “to be empty” in the Qal, and in the Hiphil “to empty.” Here the idea is to unsheathe a sword.

[15:9]  ¹⁶ tn The verb is יָרַשׁ (yarash), which in the Hiphil means “to dispossess” or “root out.” The meaning “destroy” is a general interpretation.

[15:10]  ¹⁷ tn “But” has been supplied here.

[15:10]  ¹⁸ tn Here “and” has been supplied.

[15:10]  ¹⁹ tn The verb may have the idea of sinking with a gurgling sound, like water going into a whirlpool (R. A. Cole, Exodus [TOTC], 124; S. R. Driver, Exodus, 136). See F. M. Cross and D. N. Freedman, “The Song of Miriam,” JNES 14 (1955): 243-47.

[15:17]  ²⁰ tn The verb is imperfect.

[15:17]  ²¹ sn The “mountain” and the “place” would be wherever Yahweh met with his people. It here refers to Canaan, the land promised to the patriarchs.

[15:17]  ²² tn The verb is perfect tense, referring to Yahweh’s previous choice of the holy place.

[15:20]  ²³ sn See J. N. Easton, “Dancing in the Old Testament,” ExpTim 86 (1975): 136-40.

[15:21]  ²⁴ tn The verb עָנָה (’ana) normally means “to answer,” but it can be used more technically to describe antiphonal singing in Hebrew and in Ugaritic.

[15:21]  ²⁵ sn This song of the sea is, then, a great song of praise for Yahweh’s deliverance of Israel at the Sea, and his preparation to lead them to the promised land, much to the (anticipated) dread of the nations. The principle here, and elsewhere in Scripture, is that the people of God naturally respond to God in praise for his great acts of deliverance. Few will match the powerful acts that were exhibited in Egypt, but these nonetheless set the tone. The song is certainly typological of the song of the saints in heaven who praise God for delivering them from the bondage of this world by judging the world. The focus of the praise, though, still is on the person (attributes) and works of God.

[23:12]  ²⁶ 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]  ²⁷ tn The verb is וְיִּנָּפֵשׁ (vÿyyinnafesh); it is related to the word usually translated “soul” or “life.”

[23:13]  ²⁸ 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]  ²⁹ tn Or “honor,” Hiphil of זָכַר (zakhar). See also Exod 20:25; Josh 23:7; Isa 26:13.

[23:13]  ³⁰ tn Heb “mouth.”

[23:18]  ³¹ 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]  ³² 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]  ³³ 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]  ³⁴ 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]  ³⁵ tn The particle הִנֵּה (hinneh) with the active participle indicates imminent future, something God is about to do.

[23:20]  ³⁶ 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]  ³⁷ tn Heb “protect you in the way.”

[23:20]  ³⁸ tn The form is the Hiphil perfect of the verb כּוּן (kun, “to establish, prepare”).

[23:1]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ tn Or “a groundless report” (see Exod 20:7 for the word שָׁוְא, shav’).

[23:1]  ⁴² tn Heb “do not put your hand” (cf. KJV, ASV); NASB “join your hand.”

[23:1]  ⁴³ 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]  ⁴⁴ 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.

[25:4]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ sn This is generally viewed as a fine Egyptian linen that had many more delicate strands than ordinary linen.

[25:4]  ⁴⁹ 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.

[26:1]  ⁵⁰ 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]  ⁵¹ 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]  ⁵² tn This is for the adverbial accusative explaining how the dwelling place is to be made.

[26:1]  ⁵³ 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]  ⁵⁴ 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]  ⁵⁵ tn Heb “one” (so KJV).

[26:2]  ⁵⁶ tn Heb “twenty-eight cubits” long and “four cubits” wide.

[26:3]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ tn The phrase “the other” has been supplied.

[26:4]  ⁶⁰ tn Here “loops” has been supplied.

[26:5]  ⁶¹ tn Heb “a woman to her sister.”

[26:6]  ⁶² tn Heb “one”; KJV “it shall be one tabernacle”; NRSV “that the tabernacle may be one whole”; NLT “a single unit.”

[26:7]  ⁶³ 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]  ⁶⁴ sn This curtain will serve “for a tent over the tabernacle,” as a dwelling place.

[26:7]  ⁶⁵ tn Heb “you will make them”

[26:8]  ⁶⁶ tn Heb “one”

[26:9]  ⁶⁷ 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]  ⁶⁸ tn Heb “one”

[26:12]  ⁶⁹ 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]  ⁷⁰ tn Literally “cubit.”

[26:13]  ⁷¹ 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]  ⁷² sn Two outer coverings made of stronger materials will be put over the tent and the curtain, the two inner layers.

[26:14]  ⁷³ tn See the note on this phrase in Exod 25:5.

[26:15]  ⁷⁴ 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]  ⁷⁵ tn “Wood” is an adverbial accusative.

[26:15]  ⁷⁶ 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]  ⁷⁷ tn Heb “the frame.”

[26:17]  ⁷⁸ 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]  ⁷⁹ tn Or “being joined each to the other.”

[26:18]  ⁸⁰ tn Heb “on the south side southward.”

[26:19]  ⁸¹ 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]  ⁸² tn Or “westward” (toward the sea).

[26:23]  ⁸³ 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]  ⁸⁴ tn Heb “they will be for the two corners.” This is the last clause of the verse, moved forward for clarity.

[26:28]  ⁸⁵ 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]  ⁸⁶ 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]  ⁸⁷ 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]  ⁸⁸ 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]  ⁸⁹ tn Heb “put it.”

[26:32]  ⁹⁰ 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]  ⁹¹ tn Heb “on four silver bases.”

[12:1]  ⁹² tn Heb “who went up.”

[12:4]  ⁹³ tc Most Hebrew MSS read “Ginnethoi”; the present translation follows a number of Hebrew MSS and the Vulgate (cf. Neh 12:16 and NIV, NCV, NLT).

[12:7]  ⁹⁴ tn Heb “heads” (so also in v. 12).

[12:7]  ⁹⁵ tn Heb “brothers” (also in vv. 8, 9, 24, 36).

[12:8]  ⁹⁶ tn Heb “he and his brothers.”

[12:9]  ⁹⁷ tc The translation reads וְעֻנִּי (vÿ’unni) with the Qere rather than וְעֻנּוֹ (vÿ’uno) of the MT Kethib.

[12:10]  ⁹⁸ tn Heb “begat.”

[12:14]  ⁹⁹ tc The present translation reads with the LXX לְמַלּוּךְ (lÿmallukh) rather than לִמְלוּכִי (limlukhi) of the Kethib (by dittography) or לִמְלִיכוּ (limlikhu) of the Qere.

[12:14]  ¹⁰⁰ tc Most Hebrew MSS read “Shebaniah” (cf. KJV, NAB, NASB, NRSV, CEV); the present translation follows the reading of some Hebrew MSS, some LXX MSS, and the Syriac (cf. Neh 12:3 and NIV, NCV, NLT).

[12:15]  ¹⁰¹ tc The present translation reads with the Lucianic Greek recension and the Syriac Peshitta לִמְרֵמוֹת (limremot, cf. NAB, NIV, NCV, NLT “Meremoth”) rather than the MT reading לִמְרָיוֹת (limrayot, cf. KJV, NASB, NRSV, CEV “Meraioth”). Cf. v. 3.

[12:16]  ¹⁰² tc The present translation (along with most English versions) reads with the Qere and the Syriac Peshitta לְעִדּוֹא (lÿ’iddo’, “Iddo”) rather than the MT reading לַעֲדָיָא (la’adaya’) which probably arose through graphic confusion. Cf. v. 4.

[12:17]  ¹⁰³ tn Or “of Miniamin, …; of Moadiah, Piltai,” where the name of the leader of the family of Miniamin has dropped out of the text due to a problem in transmission.

[12:20]  ¹⁰⁴ tc The present translation reads סַלּוּ (sallu, cf. NAB, NIV, NCV, NLT “Sallu”) rather than the MT reading סַלַּי (sallai, cf. KJV, NASB, NRSV, CEV “Sallai” ). Cf. v. 7.

[12:22]  ¹⁰⁵ tn Some scholars delete these words, regarding them as a later scribal addition to the text.

[12:23]  ¹⁰⁶ tn Or “the Book of the Annals” (so NRSV); NLT “The Book of History.”

[12:24]  ¹⁰⁷ tn Heb “in [accord with] the commandment of.”

[12:26]  ¹⁰⁸ tn Heb “the priest, the scribe.”