Notes on The Book of Exodus, III
This text continues from sections I and II of Exodus and concludes this Book.
Chapter Twenty-Five
Vs. 1: “The Lord said (davar) to Moses.” The Hebrew text adds saying (‘amar). The latter verb is found in the next verse with reference to the people. Two different verbs with common uses yet show the distinction between divine and human verbalization.
Vs. 2: Offering (terumah): from a verbal root meaning “to lift on high;” first use of this term in the Old Testament. For another sense, “Let there be no dew or rain upon you, nor fields of offerings” [2 Sam 1.21].
-“Whose heart makes him willing (nadav).” “Shetharbozenai and their associates did with all diligence what Darius the king had ordered” [Ez 7.13].
Vss. 3-7 list the offering or terumah freely given in order to construct a tabernacle.
Vs. 8: Sanctuary (miqdash): first mentioned in 15.17, Moses’ song at the Red Sea, and most likely the one in the present verse to which it refers. This noun is from the same verbal root as “to be holy.”
-The purpose for this sanctuary is for God to dwell “in their midst (betok).” As noted elsewhere, betok suggests the very center around which other things revolve.
Vs. 9: Show (ra’ah): the common verb “to see” here applied to the Lord with regards to Moses.
-Pattern (tavnyth): from the verbal root meaning “to build,” “to construct.” For another sense, “He put forth the form of a hand” [Ezk 8.3]. Both terms are found later in vs. 40, “That you make them after the pattern for them which is being shown you on the mountain.” Heb 8.5 makes reference to these verses.
-Tabernacle (mishkan): from a verbal root meaning “to sit,” “to dwell;” cf. the previous verse, “that I may dwell in their midst.” “The holy habitation of the Most High” [Ps 46.4]. Note difference between mishkan and miqdash.
-Furniture (kely): alternately as vessel, utensil, arms. “Jewelry of silver and of gold” [3.22]. “Others were appointed over the furniture and over all the holy utensils” [1 Chron 9.29].
Vs. 10: Here the description begins with the ark and then moves outwards to the court. Ark (‘aron): first mention of this word in the Bible in this context; it differs from the one associated with Noah and the flood, tevah. Compare with Gen 50.26, “And they embalmed him (Joseph), and he was put in a coffin in Egypt.”
-“Acacia (shitah, singular) wood:” resembles ebony in color. “I will put in the wilderness the cedar, the acacia, the myrtle and the olive” [Is 41.19].
-Cubit (‘amah): first mentioned in Gen 6.15 with respect to the measurement of Noah’s ark.
Vs. 11: Overlay (tsaphah): fundamentally, “to shine” (which concurs with gold used for the ark); this verb also means “to look out, “to view.” “He (King Solomon) overlaid the inside of the house with pure gold” [1 Kg 6.20]. Such overlaying is both within and without. It indicates the same shining nature of the ark with respect to what is invisible and visible.
Vs. 12: “Four rings (tabahath) of gold:” alternately a seal-ring, “Then Pharaoh took his signet ring from his hand and put it on Joseph’s hand” [Gen 41.42].
Vs. 13: “Poles (bad, singular) of acacia wood:” first mention of this term in the Bible. “So that the cherubim made a covering above the ark and its poles” [1 Kg 8.7].
Vs. 16: “Ark of the testimony (hedoth):” first association of the ‘aron with this term. “So Aaron placed it (manna) before the testimony to be kept” [16.34].
Vs. 17: Mercy seat (kaporeth): first mention of this term in the Bible; literally means “cover.” “Above it were the cherubim of glory overshadowing the mercy seat” [Heb 9.5].
Vs. 18: “Two cherubim (kerub, singular):” “At the east...of Eden he placed the cherubim” [Gen 3.24].
-“Hammered (miqshah) gold:” from a verbal root meaning “to be hard.” “From its base to its flowers, it (lampstand) was hammered work” [Num 8.4].
Vs. 19: The two cherubim seemed to be fused with the mercy seat as far as their construction, i.e., “of one piece.”
Vs. 20: Spread out (paras): “I will stretch out my hands to the Lord” [9.29].
Vs. 21: Testimony (hedoth): cf. vs. 16, “ark of the testimony.” In the verse at hand, the hedoth–which the Lord will later give to Moses–is to be inserted within the ark itself.
Vs. 22: Meet (yahad): first use of this term in the Bible; the verb suggests a specific place for such a meeting. “Come and let us meet together in one of the villages in the plain of Ono” [Neh 6.2]. Note the similarity of this verb with hedoth.
Vs. 23: Table (shulchan), also made of acacia wood and from the verbal root meaning “to spread.” It is the first use of this term in the Bible. “She (wisdom) has also set her table” [Prov 9.2].
Vs. 24: “Molding (zer) of gold:” this term is used only in the context of implements related to the temple recorded in Exodus.
Vs. 25: Frame (misgereth): from the verbal root meaning “to close.” “And King Ahaz cut off the frames of the stands” [2 Kg 16.17].
Vs. 29: Libations (nesek, singular): “Besides the great number of burnt offerings there was the fat of the peace offerings and the libations for the burnt offerings” [2 Chron 29.35].
Vs. 30: “Bread of the Presence (paneym):” first use of this phrase in the Bible. Compare paneym (a related word is ‘face’) with “before (lepanay, i.e., ‘face’) me always.” Also cf. 1 Kg 7.48.
Vs. 31: Lampstand (menorah): first use of this term in the Bible. “Two lampstands which stood before the Lord” [Rev 11.4].
Vs. 32: This lampstand has a total of six branches or qaneh (singular), a word which also applies to a reed or stalk of corn. “The foundations of the side chambers measured a full reed of six long cubits” [Ezk 41.8]. Also cf. 1 Kg 7.49.
Vs. 39: “Talent (kikar) of pure gold:” first use of this term in the Bible. “He (Solomon) overlaid it with six hundred talents of fine gold” [2Chron 3.8].
Vs. 40: Pattern (tavnyth): cf. vs. 9. There it reads “According to all that I show you concerning the pattern” whereas here it reads “the pattern...which is being shown you on the mountain.”
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Chapter Twenty-Six
Vs. 1: The tabernacle (mishkan) or sacred place as a whole has ten curtains, yeryhah (singular; first mention of this term in the Bible). This term applies to a tent as well as the tent itself. “I am very dark but comely...like the curtains of Solomon” [Sg 1.5].
-“Skillfully (chashav) worked:” this verbal root means “to think,” “to meditate,” “to devise” and can have a subversive connotation. “Men who devise mischief” [Ezk 11.2]. Chasav refers to the cherubim which seem to be represented through a kind of woven figure into the curtains.
Vs. 2: “One measure (midah):” usually applies to length. “Behold, a man with a measuring line in his hand” [Zech 2.1]!
Vs. 4: Loops (luly, singular): this noun is used only in the current chapter as well as Chapter 36 with respect to the curtains.
Vs. 7: Goats’ hair (hizym): plural for “goat;” “hair” in the Hebrew text is lacking. This material is used for a “tent over the tabernacle.” “Your hair is like a flock of goats” [Sg 4.1].
Vs. 11: Clasps (qeres, singular): used only with respect the tent in Exodus.
Vs. 14: As for the tent itself, it will act as a covering or mikseh. “The tent of the meeting was to be the tabernacle, the tent with its covering” [Num 3.25].
Vs. 15: Upright frames (qeresh, singular), composed of acacia wood with respect to the tabernacle; references are mostly in this chapter as well as Chapter 36. For another use, “They made your deck of pines from the coasts of Cyprus, inlaid with ivory” [Ezk 17.6].
Vs. 17: “Two tenons (yad, singular):” references are only in this chapter as well as Chapter 36. This term fundamentally means “hand.”
Vs. 19: Bases (‘eden, singular): in the sense of a pedestal. “His legs are alabaster columns, set upon bases of gold” [Sg 5.15].
Vs. 26: Bars (beryach, singular): in the sense of creating a barrier. “I went down to the land whose bars closed upon me forever” [Jon 2.6].
Vs. 30: Plan (mishpat): fundamentally as “judgement;” the only use of this noun with such a connotation. Compare with pattern or tavnyth as in 25.9 which as in the verse at hand, is “shown you on the mountain.”
Vs. 31: Veil (paroketh): used for separating the holy place from the holy of holies. “Tell Aaron your brother not to come at all times into the holy place within the veil” [Lev 16.2]. This veil is to be made with cherubim as noted with regard to “curtains,” 26.1.
Vs. 32: Pillars (hamud, singular): “And the Lord went before them in a pillar of fire to give them light” [13.21].
-“Overlaid (tsaphah) with gold:” “And you shall overlay it (ark) with pure gold” [25.11].
Vs. 33: Separate (badal): concerning the veil which separates the “holy place from the most holy.” This verb connotes making a distinction: “Thus you shall separate the Levites from among the people of Israel” [Num 8.14].
-“The most holy place” literally reads in Hebrew, “holy of holies.”
Vs. 36: Screen (masak): in the sense of a veil; used in Exodus and Numbers only; from a verbal root meaning “to weave,” “to cover over.”
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Chapter Twenty-Seven
Vs. 1: Chapter 27 deals with the construction of the altar and court to the tabernacle.
-Altar (mizbeach): compare with the one in 24.4 which Moses built at the foot of Mount Sinai. The material of that altar is not mentioned whereas the one at hand is made of acacia wood. Compare with the altar made of uncut stone, 20.25.
Vs. 2: Horns (qeren, singular): “Adonijah feared Solomon; and he arose and went and caught hold of the horns of the altar” [1 Kg 1.50].
Vs. 3: Bronze (nechosheth): implements for use at the altar as well as the horns overlaid in this material. “A worker in bronze; and he was full of wisdom, understanding and skill for making any work in bronze” [1 Kg 7.14].
Vs. 4: “Four corners (qatsah, singular):” fundamentally, an end or extremity. Compare with pinah of vs. 2, from the same verbal root from which “face” is derived.
Vs. 6: Poles (bad, singular): cf. 25.13 concerning the ark whereas here they pertain to the altar which is portable.
Vs. 8: Compare with vs. 30 or instructions for the tabernacle’s construction.
-Hollow (navuv): i.e., nothing was to be put inside the altar. “He made it (altar of burnt offering) hollow, with boards” [38.7].
Vs. 9: “Court (chatsar) of the tabernacle:” anything enclosed; also can apply to a tents which are moveable as among nomads: “These are their names by their villages and by their encampments” [Gen 25.16].
-Hangings (qelah, singular): from a verbal root meaning “to sling” (as stones). For another use, “Two leaves of the one door were folding” [2 Kg 6.34].
Vs. 16: Screen (masak): cf. 26.37 with reference to the tent.
Vs. 20: “Pure beaten (katyt) olive oil:” or made from a mortar as opposed to a press. “Command the people of Israel to bring you pure oil from beaten olives for the lamp” [Lev 24.2].
-“To burn continuously (tamyd):” from a verbal root meaning “to be sound,” “to be whole.” Compare with Lev 24.2 just quoted which continues with “...a light may be kept burning continuously.”
Vs. 21: Tend (harak): in the sense of arranging, putting in order; here the lamp is to be tended by Aaron and his sons during the night hours. “(Moses) set the bread in order on it before the Lord” [40.23].
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Chapter Twenty-Eight
Vs. 1: Bring near (qarav): that is, Aaron and his sons to Moses. Another example of this verb but in a different sense, “Do not come near...the place on which you are standing is holy ground” [3.5].
-To serve as priests (kahan). “So Eleazar and Ithamar served as priests in the lifetime of Aaron their father” [Num 3.4].
Vs. 2: “Holy garments (beged, singular):” usually referring to outer clothing. “She caught him by his garment” [Gen 39.12].
-The two-fold purpose of such garments: glory (kavod) and beauty (tiph’reth); also cf. vs. 40. “And delivered his power to captivity, his glory (not kavod) to the hand of the foe” [Ps 78.61].
Vs. 3: Ability: the Hebrew text literally reads, “wise heart.”
-“Able mind (ruach):” the word for breath, spirit.
-Consecrate (qadash): the verbal root for “to be holy.” “Consecrate to me all the first-born” [13.2].
Vs. 5: Make the ephod (‘aphad): this and Lev 8.7 are the only uses of the verb.
Vs. 6: “Skillfully (chashav) worked:” as in 26.1 and several times below with respect to other items related to priestly vestments.
Vs. 12: “Stones of remembrance (zikaron).” “This day shall be for you a memorial day” [12.14].
Vs. 21: Twelve stones: “Twelve stones out of the midst of the Jordan according to the number of the tribes of the people of Israel” [Jos 4.8].
Vs. 29: “Continual remembrance (zikaron):” cf. vs. 12; here with reference to the twelve tribes of Israel inscribed on Aaron’s breastplate.
Vs. 30: Urim and Thummim: first mention of these priestly lots. “If this guilt is in me or in Jonathan...give Urim; but if this guilt is in your people Israel, give Thummim” [1 Sam 14.41].
Vs. 36: “Plate (tsyts) of pure gold.” “His enemies I will clothe with shame, but upon himself his crown will shed its luster” [Ps 132.18].
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Chapter Twenty-Nine
Vs. 1: “This is what you will do to them” (i.e., the priests). The Hebrew text reads, “This is the thing (davar)...”
-Without blemish (tamym, singular): concerning the young bull and two rams. “Your lamb shall be without blemish” [12.5], with reference to the Passover.
Vs. 2: Unleavened (matsoth): with reference to bread, cakes and wafers. “And you shall observe the feast of unleavened bread” [12.17].
-“Fine wheat flour (soleth).” “Make ready quickly three measures of fine meal” [Gen 18.6].
Vs. 3: Basket (sal): usually made of reeds. “A basket of unleavened bread” [Lev 8.2].
Vs. 4: Wash (rachats): applied to the human body as here concerning Aaron and his sons. “Wash and anoint yourself, and put on your best clothes” [Rt 3.3].
Vs. 6: Turban (mitsnepheth): in the sense of a tiara and applied to the high priest; first noted in 28.4. “Remove the turban and take off the crown” [Ezk 21.26].
Vs. 7: “Anointing (mishchah) oil.” First noted in 25.6, “Oil for the lamps, spices for the anointing oil and for the fragrant incense.”
Vs. 9: Ordain (mala’ yad): literally, “fill hand” and first noted in 28.41.
Vs. 10: Bring (qarav): in the sense of bringing near. Cf. 28.1.
-Lay (samak): i.e., hands upon the bull’s head which implies a more stable or lasting placing. “He shall lay his hand upon the head of the burnt offering” [Lev 1.4].
Vs. 11: Slay (shachat): “When the whole assembly of the congregation of Israel shall kill their lambs in the evening” [12.6].
Vs. 12: Shall pour out (shaphak): usually with respect to an offering. Here the Hebrew text has “all the blood” to be poured out at the altar’s base.
Vs. 13: Burn (qatar): often with regard to incense. “They have burnt incense to other gods” [Jer 1.16].
Vs. 14: Burn (saraph): note the difference compared with qatar in the last verse. “Anything that remains until the morning you shall burn” [12.10].
Vs. 15: Rams (‘ayl, singular). “...as his guilt offering to the Lord, a ram without blemish” [Lev 5.15].
Vs. 16: Slaughter (shachat): the same verb as in vs. 11, here with respect to the ram.
Vs. 18: Burn (qatar): as in vs. 13 with respect to the ram.
-“Pleasing odor (reyach):” from the same verbal root as “spirit,” “breath.”
Vs. 20: Throw (zaraq): in the sense of scattering or sprinkling. “Half the blood he threw against the altar” [24.6].
Vs. 21: Sprinkle (nazah): connotes exultation or to fill with joy. “The priest...shall sprinkle part of the blood seven times before the Lord in the front of the veil of the sanctuary” [Lev 4.6].
Vs. 22: “Ram of ordination (milwa’): the noun derived from mala’ in vs. 9. “Then he presented the other ram, the ram of ordination” [Lev 8.22].
Vs. 24: Wave offering (tenuphah): “For the breast that is waved and the thigh that is offered I have taken from the people of Israel” [Lev 7.34]. For another sense of the verbal root, cf. Is 19.16: “The Egyptians will be like women and tremble with fear before the hand which the Lord of hosts shakes over them.”
Vs. 25: “Pleasing odor (reyach):” cf. vs. 18. This odor was “before the Lord” whereas the “offering by fire” is “to the Lord.”
Vs. 26: Portion (maneh): from a verbal root meaning “to number.” “And the fat shall have the right thigh for a portion” [Lev 7.33].
Vs. 28: “Perpetual due (choq):” i.e., a decree. “As a perpetual due from the people of Israel” [Lev 7.34].
Vs. 30: Minister (sharath): “The tribe of Levi...to minister to him and to bless in his name to this day” [Lev 10.8].
Vs. 31: “Holy place (maqom):” a maqom is special by reason of being set apart. “I will appoint for you a place to which he may flee” [21.13].
Vs. 33: Atonement was made (kaphar): from the verbal root meaning “to cover” and first use of this term in Exodus. “I may appease him with the present that goes before me” [Gen 32.20].
-Outsider (zar): from a verbal root meaning “to turn aside.” “Yet no outsider shall eat of it” [Lev 22.13].
Vs. 36: Atonement (kipurym): from the verbal root kaphar as noted in vs. 33. “On the tenth day of this seventh month is the day of atonement” [Lev 23.27].
Vs. 37: Touches (nagah): alternately, “to draw near.” “Whoever touches the mountain shall be put to death” [19.12].
Vs. 38: “Two lambs (keves, singular):” “Your lamb shall be without blemish, a male a year old; you shall take it from the sheep or from the goats” [12.5]. Compare keves with seh in this verse which translates as “lamb.”
Vs. 41: “Pleasing odor (reyach):” as in vs. 25 above.
Vs. 42: Burnt offering (holath): from the verbal root meaning “to ascend.” “And Abraham took the wood of the burnt offering and laid it on Isaac his son” [Gen 22.6].
-“Tent of meeting (mohed):” compare with the verb to meet (yahad) in the same verse. “There I will meet with you” [25.22]; also cf. the next verse.
Vs. 45: “I will dwell among (betok) the people of Israel:” i.e., in their midst as in 25.8; also as in the next verse. Such dwelling is closely allied to the people knowing God or more specifically, with his bringing of them from Egypt which could be taken as through the means of storytelling.
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Chapter Thirty
Vs. 1: “To burn incense:” the verb qatar is used both as noun and verb; cf. 29.18 for the verb with respect to parts of the bull.
Vs. 3: Overlay (tsaphah): cf. 36.22 with respect to pillars.
Vs. 8: “Perpetual incense (qetoreth):” cf. vs. 1, again used with the verb qatar. In this verse, note the connection between “perpetual” and “throughout your generations,” as though the two had a certain similarity.
Vs. 9: “Unholy (zarah) incense:” from the verbal root meaning “to be strange.” “But Nadab and Abihu died before the Lord when they offered unholy fire before the Lord” [Num 3.4].
Vs. 10: “Most holy:” or “holy of holies.”
Vs. 11: “And the Lord said to Moses.” The first time these words are used in Chapter 30; again used in vss. 17, 22 & 34.
Vs. 12: Census (ro’sh): literally, “head” in the sense of counting heads. “Take a census of all the congregation of the people of Israel” [Num 1.2].
-Ransom (kopher): from the verbal root kaphar (cf. 29.33), to cover. “The price at which you were redeemed” [Is 43.3].
-Number (paqad): a verb with many different meanings, here used in the sense of mustering an army. For another sense, cf. 3.16: “I have observed you.”
-Plague (negeph): the same noun used with respect to the plagues brought against Egypt; cf. 12.15, etc.
Vs. 13: Offering (terumah): “That they take for me an offering” [25.2]; also the next verse.
Vs. 15: “Atonement for yourselves (nephesh, singular):” the same word for “soul” as frequently noted.
Vs. 16: Service (havodah): for a different sense, cf. 2.23: “And the people of Israel groaned under their bondage.”
-Remembrance (zikaron): “to bring them to continual remembrance before the Lord” [28.29].
Vs. 18: Bronze (nechosheth): “all its utensils you shall of bronze” [27.3].
Vs. 20: Minister (sharath): “When he comes into the tent of meeting to minister in the holy place” [29.30].
Vs. 21: Statute (choq): It shall be for Aaron and his sons as a perpetual due from the people of Israel” [29.28].
Vs. 23: Spices (besem, singular): from a verbal root meaning “to smell sweetly.” “...myrrh and aloes, with all chief spices” [Sg 4.16].
Vs. 24: Sanctuary (qodesh): from the verbal root meaning “to be holy.” Compare with miqdesh (same verbal root) of 25.8, “And let them make me a sanctuary.”
Vs. 25: Perfumer (raqach): from the verbal root meaning “to spice, “to season.” “He will take your daughters to be perfumers and cooks and bakers” [1Sam 8.13].
-Anointing (mishchah): used twice in this verse. “And you shall take the anointing oil and pour it on his head and anoint him” [29.7].
Vs. 29: The verbal root qadash is used four times: “consecrate,” “most holy” (twice), “become holy.”
Vs. 32: “Ordinary men.” The Hebrew text literally reads, “flesh men.”
Vs. 33: Outsider (zar): “But an outsider shall not eat of them because they are holy” [29.33].
Vs. 36: “Beat (shaqach) small:” “I beat them fine as dust before the wind” [Ps 18.42].
-Meet (yahad): “At the door of the tent of meeting before the Lord where I will meet with you” [29.42].
Vs. 38: To use as perfume (ruach): the same verbal root from which “spirit” is derived.” For another sense, “His delight shall be in the fear of the Lord” [Is 11.3]. The Hebrew text literally reads, “Shall make of him a scent in the fear of the Lord.”
-Cut off (karath): “That person shall be cut off from Israel” [12.15].
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Chapter Thirty-One
Vs. 1: “The Lord said to Moses.” Cf. 30.11.
Vs. 2: Bezalel. Mentioned later in 35.30.
Vs. 3: “Spirit (Ruach) of God.” Mentioned later in 35.31. In addition to this Ruach Bezalel has the following four qualities bestowed by God:
1) ability (chakmah): from the verbal root meaning “to be wise.” “All women who had ability spun with their hands” [35.25].
2) intelligence (tevunah): “From his mouth come knowledge and understanding” [Prov 2.6].
3) knowledge (dahath): “The tree of the knowledge of good and evil” [Gen 2.9].
4) craftsmanship (mela’kah): alternately as “service.” “But one day, when he went into the house to do his work” [Gen 39.11].
Vs. 4: Devise (chashav): as in 26.1 and 28.6.
-Artistic designs (machashavah, singular): from the verbal root chashav. The only other use of this noun is in 2Chron 2.14, “...and execute any design that may be assigned him.”
Vs. 6: Appointed (natah): this verbal root fundamentally means “to give.”
-Oholiab: last mentioned in 38.23, “Oholiab...a craftsman and designer and embroiderer in blue and purple and scarlet stuff and fine twined linen.” Both he and Bezalel are entrusted with making virtually all the implements associated with the ark and tent of meeting as listed in vss. 7-11.
Vs. 12: Note the use of ‘amar (to speak) as between the Lord and Moses as well as davar (to speak) in vs. 13 or Moses to the Israelites. Cf. 25.1 for something similar.
Vs. 13: Sign (‘oth): as in 13.16 with a slightly different meaning, “It shall be as a mark on your hand or frontlets between your eyes.”
Vs. 14: Keep (shamar): with respect to the Sabbath. “You shall observe the feast of unleavened bread” [12.17]; also cf. vs. 16 below.
-Profanes (chalal): the only other use of this verb in Exodus is 20.25, “...you shall not build it (altar) of hewn stones; for if you wield your tool upon it you profane it.”
-Soul (nephesh): last noted in 30.15.
-Cut off (karath): last noted in 30.38.
Vs. 15: “The seventh day is a sabbath (shabat) of solemn rest (shabaton).” The Hebrew reads “day seven.” “Tomorrow is a day of solemn rest, a holy sabbath to the Lord” [16.23].
Vs. 16: Observing (hasah): the simple verb “to do,” “to make.” Compare with shamar, also in this verse with respect to the sabbath.
Vs. 17: Refreshed (naphash): the verbal root for “soul.” “...and the son of your bondmaid and the alien may be refreshed” [23.12].
Vs. 18: “Two tables (luach): “I will give you the tables of stone” [24.12].
-Written (katav): “And Moses wrote all the words of the Lord” 24.4].
-Finger (‘etsvah): especially the forefinger which would be dipped into ink. “And the magicians said, ‘This is the finger of God’” [8.19].
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Chapter Thirty-Two
Vs. 1: Delayed (bush): fundamentally, “to wait;” connotes being put to shame by waiting. “Why is his chariot so long in coming” [Judg 5.28]?
-Gathered (qahal): usually in the sense of people gathering together for a solemn or religious occasion. “...and assemble the whole congregation of the people of Israel” [Num 8.9].
-“Gods to go before us.” Compare with 13.21, “And the Lord went before them by day in a pillar of cloud to lead them along the way.”
Vs. 2: Take off (paraq): fundamentally, “to break,” “to rend.” “Tearing off even their hoofs” [Zech 11.16].
-“Rings (nezem, singular) of gold.” “Like a gold ring or an ornament of gold is a wise reprover to a listening ear” [Prov 25.12].
Vs. 4: “Gold” is missing in the Hebrew text.
-Graving tool (cheret): or a style to inscribe letters. For another sense, “Take a large tablet and write upon it in common characters” [Is 8.1].
-“Molten (masekah) calf:” from the verbal root meaning “to cover.” “...and destroy all their figured stones and destroy all their molten images and demolish all their high places” [Num 33.52].
Vs. 5: “And Aaron saw this.” These words can almost imply a reflection upon what happened in the preceding verses and telling the Israelites that the molten calf was their god. Note that in vs. 4 Aaron says, “These are your gods (plural)” for the singular calf.
-“Aaron made a proclamation.” The Hebrew text reads, “Aaron called.”
-“Feast (chag) to the Lord.” “We must hold a feast to the Lord” [10.9]. In the verse at hand, not the identity between the molten calf, use of the word “gods” and “the Lord.”
Vs. 6: Peace offerings (shelem, singular): from the verbal root from which shalom is derived. “An altar of earth you shall make for me and sacrifice on it your burnt offerings and your peace offerings” [20.24].
-Play (tsachaq): fundamentally, “to laugh.” “But Sarah saw the son of Hagar the Egyptian...playing with her son Isaac (derived from this verbal root)” [Gen 21.9].
Vs. 7: Corrupted themselves (shachath): “Now the earth was corrupt in God’s sight, and the earth was filled with violence” [Gen 6.11].
Vs. 8: Turned aside (sur): “Yet do not turn aside from following the Lord, but serve the Lord with all your heart” [1Sam 12.20].
Vs. 9: “Stiff-necked (qesheh) people:” from a verbal root meaning “to make hard.” “But I will harden Pharaoh’s heart” [7.3].
Vs. 10: Let me alone (nuach): from a verbal root meaning “to rest,” “to cause to remain.” “Let him alone and let him curse” [2Sam 16.11].
-May burn hot (charah): “And my wrath will burn, and I will kill you with the sword” [22.23].
-“Great nation (goy):” “And you shall be to me a kingdom of priests and a holy nation” [19.6].
Vs. 11: Besought (chalah): from a verbal root fundamentally meaning “to be sick, “to be weak.” “And the man of God besought the Lord” [1Kg 13.6]. The verse at hand reads, “The Lord his God,” i.e., Moses’.
Vs. 12: “Evil (rahah) intent:” the Hebrew text lacks “intent.” “Why have you done evil to this people” [5.22]?
-Fierce anger (charon): “You send forth your fury” [15.7]; the same verbal root as charah, vs. 10.
-Repent (nacham): “Lest the people repent when they see war and return to Egypt” [13.17].
-Evil (rahah): cf. “evil intent” in this same verse.
Vs. 13: “Remember Abraham, Isaac and Israel:” “Look toward heaven and number the stars, if you are able to number them...So shall your descendants be” [Gen 15.5].
Vs. 14: Thought (davar): the common verb “to speak.” It is in conjunction with the Lord having repented or nacham as in vs. 12.
Vs. 15: “And Moses turned (panah):” intimates a sense of urgency. “Pharaoh turned and went into his house” [7.23].
Vs. 16: Graven (charath): the only occurrence of this word. Compare with the verbal root katav (to write) in the same verse.
Vs. 17: Noise (qol): fundamentally as “voice.” Joshua is the one who heard the Israelites; last mention of him is 24.13 when he ascended the mountain with Moses.
Vs. 18: Sound (qol): as in the previous verse.
-Singing (hanah): compare with shouting (hanah), the same verbal root.
Vs. 19: Burned hot (charah): here with reference to Moses; in vs. 10 concerning the Lord: “O Lord, why does your wrath burn hot against your people?”
-“Against (tachat) the mountain:” alternately as “under” which can indicate the intensity of Moses’ anger.
Vs. 20: Burned (saraph): “But the flesh of the bull and its skin and its dung you shall burn with fire outside the camp” [29.14].
-Grind (tachan): the verbal root for mill as in 11.5, “Even to the first-born of the maidservant who is behind the mill.”
-Scattered (zarah): “I will scatter you among the nations” [Lev 26.33].
Vs. 24: “I threw it into the fire, and there came out this calf.” Perhaps one of the most humorous verses in the Bible with respect to avoiding responsibility.
Vs. 25: Broken loose (parah). For another use, cf. 5.4: “Why do you take the people away from their work?”
-Shame (shimtsah): connotes overthrowing, the only use of this noun in the Bible.
-Enemies (qum): the verbal root “to rise.” The Hebrew text literally reads, “those rising up against them.”
Vs. 26: “Who is on the Lord’s side? Come to me.” The Hebrew text literally reads, “Who to the Lord to me?”
-“All the sons of Levi gathered themselves together to him.” Second use of the preposition ‘el (to), the first being with respect to “to me.”
Vs. 27: Companion (reheh); also as “friend.” Compare with neighbor (qerov), from the verbal root “to draw near.”
Vs. 29: “You have ordained yourselves (mala’ yad):” cf. 29.9. The Hebrew text literally reads, “ordain yourselves.”
-“For the service of the Lord.” The Hebrew text literally reads “to the Lord.”
Vs. 32: Forgive (nasa’): fundamentally, “to raise” in the sense of lifting up. “Now therefore, forgive my sin, I pray you” [10.17].
-Blot (machah): “I will blot out...the remembrance of Amalek” [17.14].
-Have written (katav): “...the two tablets of stone written with the finger of God” [31.18].
Vs. 34: “To the place.” The noun “place” is lacking in the Hebrew text. Cf. 23.20, “Behold, I send an angel before you to guard you on the way and to bring you to the place (maqom) which I have prepared.”
-Visit (paqad): cf. 30.12 for the last reference, “That there be no plague among them when you number them.”
Vs. 35: Sent a plague (nagaph): “If you refuse to let them go, behold, I will plague all your country with frogs” [8.2].
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Chapter Thirty-Three
Vs. 1: “Go up hence:” in other words, from Mount Sinai.
-Descendants (zerah, singular): fundamentally as “seed.” “Remember Abraham, Isaac and Israel your servants...I will give to your descendants and they shall inherit it forever” [32.13].
Vs. 2: Angel (mal’ak): cf. 32.34, “Behold, my angel shall go before you.” Also, “When we cried to the Lord he heard our voice and sent an angel and brought us forth out of Egypt” [Num 24.16].
Vs. 3: “Land flowing with milk and honey:” first noted in 3.8.
Vs. 4: “These evil tidings (davar, singular.” The oft-noted word for “word.”
-Ornaments (hady, singular): compare with “rings” to make the molten calf, 32.2.
“Beautiful ornaments they used for vainglory” [Ezk 7.20].
Vs. 5: “Single moment (regah):” alternately, “wink;” from the verbal root meaning “to terrify,” “to tremble.” “In a moment they die” [Job 34.20].
-Consume (kalah): in the sense of bringing to an end. “The famine will consume the land” [Gen 41.30]. Compare with ‘akal, “lest I consume you in the way.” The latter verb means “to eat.”
Vs. 7: Tent: pitched (natah) outside the camp. This verb can also mean “to plant” in the sense of making permanent. The last mention of “tent of meeting” is 31.7. Note that in the verse at hand Moses gives it this name.
-“Sought (baqash) the Lord:” the primary sense of this verb is that of touching or feeling. “Serve the Lord, for that is what you desire” [10.11].
Vs. 8: “Looked (navat) after Moses:” “And Moses hid his face, for he was afraid to look at God” [3.6].
Vs. 9: “Pillar of cloud:” “And the Lord went before them by day in a pillar of cloud to lead them along the way” [13.21]. Perhaps representing the angel who accompanies the Israelites as outside the tent. Compare with the cherubim guarding the entrance to paradise, Gen 3.24.
Vs. 11: Neighbor (reheh): cf. 32.27. “With her virgin companions, her escort in her train” [Ps 45.15]. Davar is used for “speak;” often used between the Lord and Moses, yet in this instance the speaking is more intimate.
-“His servant (sharath, participle) Joshua: “When they come near the altar to minister” [30.20].
-Depart (mush): in the sense of yielding, giving way. “The pillar of cloud by day and the pillar of fire by night did not depart from before the people” [13.22].
Vs. 12: “You have not let me know whom you will send with me.” Compare with mention of the angel in vs. 2.
-Two instances of the verb yadah (to know): “you have not let me know” and “I know you by name.”
-“By name:” literally, “in (b-) name.”
-Favor (chen): three instances but applied to the Israelites, 3.21, 11.3 & 12.36.
Vs. 13: Ways (derek, singular): “And make them know the way in which they must walk and what they must do” [18.20].
-Nation (goy): “But of you I will make a great nation” [32.10].
Vs. 14: “My presence (panym):” from the verbal root panah (to turn) from which “face” is derived.” Compare with 25.30, “And you shall set the bread of the Presence on the table before me always.”
-“I will give you rest (nuach):” “In six days the Lord made heaven and earth...and rested the seventh day” [20.11].
Vs. 16: “So that we are distinct (palah):” fundamentally connotes separation. “That you may know that the Lord makes a distinction between the Egyptians and Israel” [11.7].
Vs. 17: “This very thing (dever) you have spoken (davar) I will do.” I.e., the noun derived from the verb.
Vs. 18: “Show (ra’ah) me:” the common verb “to see.” “According to all that I show you concerning the pattern of the tabernacle” [25.9].
-Glory (kavod): first mentioned in 10.7, “In the morning you shall see the glory of the Lord.”
Vs. 19: “I will make all my goodness pass (havar) before you.” “For the Lord will pass through to slay the Egyptians” [12.23].
-“Before you:” literally, “on (hal-) your face.”
-“My goodness (tuv):” “...and delighted themselves in your great goodness” [Neh 9.25].
-Proclaim (qara’): fundamentally connotes calling. “Then he took the book of the covenant and read it in the hearing of the people” [24.7]. Such proclaiming is “before you” or literally, “to your face.” Compare with “before you” just above.
-The Lord (YHWH): “The Lord...has sent me to you. This is my name forever” [3.15].
-Gracious (chanan): the verbal root of chen in vs. 12 above. “The Lord, the Lord, a God merciful and gracious” [34.6].
-Show mercy (racham): cf. 34.6 quoted just above. “As a father pities his children, so the Lord pities those who fear him” [Ps 103.13].
Vs. 20: See (ra’ah): as in vs. 18 above, here with respect to “my face.”
-Man (‘adam): “Let us make man in our image and likeness” [Gen 1.26]. Compare the verse at hand with Gen 3.8, “And the man and his wife hid themselves from the presence of the Lord God among the trees of the garden.”
Vs. 21: Place (maqom): lasted noted in 32.34, “But now go, lead the people to the place of which I have spoken to you.” The place at hand is “by me” or “with me.”
-Rock (tsur): “Behold, I will stand before you there on the rock at Horeb” [17.6].
Vs. 22: “Cleft (neqarah) of the rock:” from a verbal root meaning “to bore,” “to pierce.” The only other use of this word is found in Is 2.21, “to enter the caverns of the rocks and the clefts of the cliffs from before the terror of the Lord.”
-“I will cover (sakak) you:” the only use of the verb in the Old Testament which implies a weaving or fencing in.
Vs. 23: Take away (sur): with respect to the Lord’s hand. This verb is first used in 8.8, “Entreat the Lord to take away the frogs from me.”
-See (ra’ah): used twice in this verse. Cf. vss. 20 & 18 above and here with respect to the Lord’s back or ‘achor which derives from a verbal root meaning “to be after, “to be behind.”
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Chapter Thirty-Four
Vs. 1: Cut (pasal): along with vs. 4, the only uses of this verb in the Old Testament. Here the Lord bids Moses to cut the tablets whereas in the first covenant the Lord gives the tables of stone, 24.12. For a derivative of pasal, “Who fashions a god or casts an image that is profitable for nothing” [Is 44.10]?
Vs. 2: “Be ready (nakon):” “And be ready by the third day” [19.11].
-Morning (boqer): from the verbal root baqar, “to look after, “to inquire.” It has a sense of cleaving, as the light breaks through the darkness. Note that the Lord bids Moses to be ready in the morning twice, i.e., to be watchful, as this verb connotes.
-“Present (natsav) yourself.” For another sense, cf. 19.17: “And they took their stand at the foot of the mountain.”
Vs. 3: “Let no man be seen throughout all the mountain.” The Hebrew text has the preposition b- prefixed to “mountain,” i.e., “in the mountain.”
-Herds (baqar, singular): cf. the previous verse for the verbal root. I.e., herds cleave the ground as the light cleaves the darkness.
Vs. 4: Rose early (shakam): “Rise up early in the morning and wait for Pharaoh” [8.20]. Such rising is preceded by Moses having cut the two tables of stone, perhaps during the night.
Vs. 5: Proclaimed (qara’): “...and will proclaim before you my name, The Lord” [33.19].
Vs. 6: Merciful (rachum) and gracious (chanun): “I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy” [33.19].
-“Abounding in steadfast love (chesed) and faithfulness (‘emeth):” “Showing steadfast love to thousands of those who love me” [20.6]. “A God of faithfulness and without iniquity” [Dt 32.4].
Vs. 7: Chesed (steadfast love): as in the previous verse; here it is kept (keeping) or natsar which connotes observation. “For the observed your word and kept your covenant” [Dt 33.9].
-Forgiving (nasa’): connotes lifting up. “But now, if you will forgive their sin” [32.32].
-Clear (naqah): in the sense of being pure. “He that struck him shall be clear” [21.19].
-Visiting (paqad): “In the day when I visit, I will visit their sin upon them” [32.34].
-Iniquity (hawon): “Visiting the iniquity of the fathers upon the children to the third and the fourth generation of those who hate me” [20.5].
Vs. 8: Bowed (qadad): “They bowed their heads and worshiped” [4.31].
-Worshiped (shatach): “Moses went out to meet his father-in-law and did obeisance and kissed him” [18.7].
Vs. 9: Favor (chen): “And you have also found favor in my sight” [33.12].
-“Go in the midst (qerev) of us:” “Is the Lord among us or not” [17.7]? Compare this verse with 33.2, “And I will send an angel before you.”
-“Stiff (qesheh)-necked:” “And behold, it is a stiff-necked people” [32.9].
-Pardon (salach): “...and forgive the sin of your people Israel and bring them again to the land which you gave to their fathers” [1Kg 8.34].
-Take for inheritance (nachal): “until you are increased and possess the land” [23.30].
Vs. 10: “Make (katav) a covenant:” alternately, “write” as in 32.32, “...blot me, I pray you, out of your book which you have written.”
-Marvels (pala’): “So I will stretch out my hand and smite Egypt with all the wonders which I will do in it” [3.20].
-“All the people among (qerev) you are:” “Go in the midst of us” [vs. 9].
-Terrible thing (yare’): the verb to fear. “He is your God who has done for you these great and terrible things which your eyes have seen” [Dt 10.21].
Vs. 11: Observe (shamar): “Therefore the people of Israel shall keep the sabbath” [31.16].
-Drive out (garash): “...and you shall drive them out before you” [23.31].
Vs. 12: Take heed (shamar): cf. previous verse.
-Snare (moqesh): “If you serve their gods, it will surely be a snare to you” [23.33].
-“In the midst of (qerev) you:” cf. vs. 10, etc.
Vs. 13: Tear down (qarah). For another sense of this verb, cf. Ps 35.15: “Cripples whom I knew not slandered me without ceasing.”
-Cut down (karath): “That soul shall be cut off from among his people” [31.14].
-Asherim: first mention of these sacred poles in the Bible. “You shall...hew down their Asherim” [Dt 7.5].
Vs. 14: In this verse God has a proper name, Jealous (Qana’); the adjective (qana’) is also included. “For I the Lord your God am a jealous God” [20.5].
Vs. 15: Play the harlot (zanah): “Then this people will rise and play the harlot after the strange gods of the land” [Dt 21.16].
-Invites (qara’): fundamentally “to call” as last seen in vs. 5.
Vs. 17: “No molten (masekah) gods:” “...and made a molten calf” [32.4].
Vs. 18: Time appointed (mohed): first used in 9.5, “And the Lord set a time.”
Vs. 19:” All that opens (peter) the womb:” the noun is used here, “opening.” “Behold, I have taken the Levites...instead of every first-born that opens the womb” [Num 3.12].
Vs. 20: Redeem (padah): “Every firstling of an ass you shall redeem with a lamb, or if you will not redeem it you shall break its neck” [13.13]. Padah is used three times in the verse at hand.
-First-born (bekor): cf. vs. 22, “first fruits.”
-“None shall appear before me empty (reyqam).” This adverb also connotes vanity. “They shall not appear before the Lord empty-handed” [Dt 16.16].