EXO (Exodus)
EXO.1 • EXO.2 • EXO.3 • EXO.4 • EXO.5 • EXO.6 • EXO.7 • EXO.8 • EXO.9 • EXO.10 • EXO.11 • EXO.12 • EXO.13 • EXO.14 • EXO.15 • EXO.16 • EXO.17 • EXO.18 • EXO.19 • EXO.20 • EXO.21 • EXO.22 • EXO.23 • EXO.24 • EXO.25 • EXO.26 • EXO.27 • EXO.28 • EXO.29 • EXO.30 • EXO.31 • EXO.32 • EXO.33 • EXO.34 • EXO.35 • EXO.36 • EXO.37 • EXO.38 • EXO.39 • EXO.40
EXO.1
[EXO.1.1] And these are the names of the sons of Israel who came to Egypt, Jacob, the man, and his household came. [§]
ve'eleh shmot bnei yisrael habaim mitzraymah et ya'akov ish ubeyto bau.
This verse lists the names of the sons of Israel who came to Egypt, with Jacob and his household. 've'eleh' means 'and these'. 'shmot' means 'names'. 'bnei yisrael' means 'sons of Israel'. 'habaim' means 'those who came'. 'mitzraymah' means 'Egypt'. 'et' is an untranslatable particle often marking the direct object. 'ya'akov' is Jacob. 'ish' means 'man'. 'ubeyto' means 'and his house'. 'bau' means 'they came'.
[EXO.1.2] Reuben, Simeon, Levi, and Judah. [§]
Reuven Shimon Levi veYehudah
This verse lists the names of four of Jacob's sons. 'Reuven' means 'look, a son'. 'Shimon' means 'hearing'. 'Levi' means 'joined'. 'Yehudah' means 'praised'. The 've' is a conjunction meaning 'and'.
[EXO.1.3] Issachar, Zevulun, and Benjamin. [§]
Yissaskhar Zevulun uvinyamin
This verse lists the names of three of Jacob’s sons. Each name has a meaning relating to birth or blessing. Yissaskhar means ‘he will add.’ Zevulun means ‘exalted.’ Binyamin means ‘son of the right hand.’ The ‘u’ at the beginning of ‘uvinyamin’ is a conjunction meaning ‘and.’
[EXO.1.4] Dan and Naphtali, Gad and Asher. [§]
Dan ve-Naphtali Gad ve-Asher
This verse lists the names of four of Jacob’s sons. Each name is a noun. ‘Ve’ is a conjunction meaning ‘and’.
[EXO.1.5] And it happened that all the souls of those who came forth from the thigh of Jacob were seventy souls, and Joseph was in Egypt. [§]
va-yehi kol-nefesh yo-tzei yerach-ya-akov shiv-im na-fesh ve-yo-seph ha-yah be-mitz-raim
This verse describes the number of people from the line of Jacob who came to Egypt. 'Va-yehi' means 'and it was'. 'Kol-nefesh' means 'all souls'. 'Yo-tzei yerach-ya-akov' means 'those who came forth from the thigh of Jacob', a euphemism for descendants. 'Shiv-im na-fesh' means 'seventy souls'. 'Ve-yo-seph ha-yah be-mitz-raim' means 'and Joseph was in Egypt'.
[EXO.1.6] And Joseph died, and all his brothers, and all that generation. [§]
Va-yamot Yosef ve-chol echav ve-chol ha-dor ha-hu
This verse states the death of Joseph and all his brothers, and all of that generation. 'Va-yamot' means 'and died'. 'Yosef' is the name Joseph. 'Ve' means 'and'. 'Chol' means 'all'. 'Echav' means 'his brothers'. 'Ha-dor' means 'the generation'. 'Ha-hu' means 'that'.
[EXO.1.7] And the sons of Israel were fruitful and swarmed and increased and grew strong exceedingly. And the land was filled with them. [§]
u-ve-nei yis-ra-eil pa-ru va-yish-retzu va-yir-bu va-ya-atz-mu bi-me-od me-od va-ti-ma-lei ha-a-retz o-tam.
This verse describes the Israelites increasing in number and filling the land. 'benei yisrael' means 'sons of Israel'. 'paru' means 'they were fruitful'. 'yishretzu' means 'they swarmed'. 'yirbu' means 'they increased'. 'yaatzmu' means 'they grew strong'. 'timalei' means 'it filled'. 'ha-aretz' means 'the land'. 'otam' means 'them'.
[EXO.1.8] And a new king arose over Egypt, who did not know Joseph. [§]
va-ya-kom me-lech-cha-dash al-mitz-raim a-sher lo-ya-da et-yo-sef
This verse describes a new king rising to power in Egypt who did not know Joseph. 'Va-ya-kom' means 'and rose'. 'Melech' means 'king'. 'Chadash' means 'new'. 'Al' means 'over/on'. 'Mitzraim' is the name 'Egypt'. 'Asher' means 'which/who'. 'Lo-yada' means 'did not know'. 'Et' is a grammatical marker. 'Yosef' is the name 'Joseph'.
[EXO.1.9] And he said to his people, "Behold, the people, sons of Israel are many and great than us." [§]
Va-yo-mer el-am-mo hi-neh am ben-ei yis-ra-el rav ve-atzum mi-men-nu.
This verse describes someone speaking to their people about the nation of Israel. "Va-yo-mer" means "and he said". "el-am-mo" means "to his people". "hi-neh" means "behold". "am ben-ei yis-ra-el" means "the people, sons of Israel". "rav" means "many". "ve-atzum" means "and great". "mi-men-nu" means "than us".
[EXO.1.10] Come, let us be wise concerning him, lest he multiply and it happen that when war is proclaimed, he also adds himself to our enemies and fights against us and rises up from the land. [§]
hah-vah nih-teh-khakh-meh loh pehn yihr-beh veh-hah-yah kee tee-kreh-nah mil-khah-mah veh-noh-sahf gahm-hoo al-sohn-ay-noo veh-neel-khahm-bah-noo veh-ah-lah meen hah-ah-rets
This verse describes a proposed strategy to deal with a growing population, perceived as a potential military threat. The speakers suggest outsmarting 'him' (referring to the growing population), lest 'he' multiply and become a stronger enemy, joining their existing adversaries and attacking them. The fear is that this growth will lead to war and ultimately drive them off the land.
[EXO.1.11] And they appointed over him chiefs of tax, in order to afflict him with their burdens, and they built for Pharaoh the cities of storehouses, Pitom and Raamses. [§]
vayasimoo alav sarei misim lema'an annoto besivlotam vayiven arei miskenot lefaroh et pitom ve'et ra'amseh.
This verse describes the Egyptians imposing taskmasters upon the Israelites and building cities for Pharaoh. 'Vayasimoo' means 'and they appointed'. 'Sarei misim' means 'chiefs of tax'. 'Lema'an annoto' means 'in order to afflict him'. 'Besivlotam' means 'with their burdens'. 'Vayiven' means 'and they built'. 'Arei miskenot' means 'cities of storehouses'. 'Lefaroh' means 'for Pharaoh'. 'Et pitom ve'et ra'amseh' are proper names representing the cities of Pitom and Raamses.
[EXO.1.12] And as they oppress him, so he will increase, and so he will break forth, and they were humbled before the sons of Israel. [§]
ve-kash-er ye-an-nu o-to ken yir-beh ve-ken yif-rotz va-ya-ku-tsu mip-nei ben-ei yis-ra-el
This verse describes a situation where oppression leads to increased growth and eventual breaking forth, resulting in fear from the Israelites. 've' means 'and'. 'kash-er' means 'when/as'. 'ye-an-nu' means 'they oppress'. 'o-to' means 'him/it'. 'ken' means 'so/thus'. 'yir-beh' means 'he will increase'. 'yif-rotz' means 'he will break forth'. 'va-ya-ku-tsu' means 'they withered/were humbled'. 'mip-nei' means 'before/from the face of'. 'ben-ei' means 'sons of'. 'yis-ra-el' is the name Israel.
[EXO.1.13] And Egypt made the sons of Israel work with hard labor. [§]
va-ya-av-du mitz-ra-yim et-bnei yis-ra-el be-pa-rech.
This verse describes the Egyptians making the Israelites work with hard labor. 'va-ya-av-du' means 'and they made to work'. 'mitz-ra-yim' is the name Egypt. 'et' is a particle marking the direct object. 'bnei yis-ra-el' means 'sons of Israel'. 'be-pa-rech' means 'with hard labor'.
[EXO.1.14] They embittered their lives with hard labor, with mortar and bricks, and with all labor in the field. All their labor that they labored with them was with rigor. [§]
vaymarru et-chayehem ba'avodah kasheh bechomer uvilvenim uvechol avodah bassadeh et kol avodatam asher avdu bahem befarech.
This verse describes the Israelites' harsh treatment in Egypt. 'Vaymarru' means 'they embittered'. 'Et-chayehem' means 'their lives'. 'Ba'avodah kasheh' means 'with hard labor'. 'Bechomer uvilvenim' means 'with mortar and bricks'. 'Uvechol avodah bassadeh' means 'and with all labor in the field'. 'Et kol avodatam' means 'all their labor'. 'Asher avdu bahem' means 'that they labored with them'. 'Befarech' means 'with rigor or oppression'.
[EXO.1.15] And the king of Egypt said to the Hebrew midwives, whose name was one Shiphrah and whose name was the second Puah. [§]
va-yo-mer me-lech mitz-raim la-me-yal-dot ha-iv-ri-ot a-sher shem ha-achat shif-rah ve-shem ha-she-nit poo-ah.
This verse introduces a dialogue where the king of Egypt speaks to the Hebrew midwives. It identifies two midwives by name: Shiphrah and Puah. 'Melech' means king. 'Mitzraim' is Egypt. 'Meyaldot' means midwives. 'Ivriot' means Hebrew. 'Shem' means name. 'Achat' means one. 'She-nit' means second.
[EXO.1.16] And he said, "Have the women bring forth the Hebrew baby girls, and look at the stones. If it is a son, then kill him, and if it is a daughter, then let her live." [§]
va-yo-mer be-ya-led-khen et-ha-iv-ree-yot u-re-i-ten al-ha-av-na-yim im-ben hu va-ha-mi-ten oto ve-im-bat hee va-cha-yah.
This verse describes a method for determining the sex of a newborn Hebrew child that was exposed (abandoned). It instructs someone to have the women bring forth the Hebrew baby girls, and to look at the stones to see if it is a son, in which case they should kill him. If it is a daughter, they should let her live.
[EXO.1.17] And the midwives feared the Gods, and did not do as the king of Egypt spoke to them, and they kept the baby boys alive. [§]
va-tee-ray-ahn ha-me-yal-dot et-ha-elo-heem ve-lo ah-soo ka-ah-sher dee-ber ah-lay-hen me-lech mitz-ray-eem va-teh-hai-yee-nah et-ha-ye-la-deem.
This verse describes the midwives fearing the Gods, and not doing as the king of Egypt spoke to them, and they kept the baby boys alive. 'Va' indicates 'and'. 'Tir'ahn' means 'to fear'. 'Ha-meyaldot' means 'the midwives'. 'Et-ha-Elohim' means 'the Gods'. 'Ve-lo' means 'and not'. 'Asu' means 'to do'. 'Ka-asher' means 'as'. 'Dibber' means 'to speak'. 'Aleihen' means 'to them'. 'Melech' means 'king'. 'Mitzrayeem' means 'Egypt'. 'Va-tehaiyeena' means 'and they kept alive'. 'Ha-yeladim' means 'the baby boys'.
[EXO.1.18] And the king of Egypt called for the midwives, and he said to them, “Why have you done this thing?” And they kept alive the male children. [§]
Va-yik-ra Me-lech-mitz-ray-im la-meyal-dot, va-yo-mer la-hen, mad-doo-ah a-see-ten ha-da-var ha-zeh? Va-te-chai-yen-ah et-ha-ye-la-dim.
This verse describes the king of Egypt calling for the midwives and questioning them about why they spared the male children. 'Va-yik-ra' means 'and he called'. 'Melech-mitzrayim' is 'the king of Egypt'. 'La-meyal-dot' is 'to the midwives'. 'Va-yo-mer' means 'and he said'. 'La-hen' means 'to them'. 'Mad-doo-ah' means 'why'. 'A-see-ten' means 'you did'. 'Ha-da-var ha-zeh' means 'this thing'. 'Va-te-chai-yen-ah' means 'and you kept alive'. 'Et-ha-ye-la-dim' means 'the male children'.
[EXO.1.19] And the midwives said to Pharaoh, "Because the Hebrew women are not like the Egyptian women, they are lively, and give birth before the midwife comes to them." [§]
va-to-mar-nan ha-me-yal-dot el-par-oh ki lo ka-na-shim ha-mitz-ri-ot ha-iv-ri-ot ki chai-ot he-na be-terem ta-vo a-le-hen ha-me-yal-edet ve-ya-la-du.
This verse recounts the midwives telling Pharaoh that the Hebrew women were not like the Egyptian women, because they were lively and gave birth before the midwife arrived. 'Va-to-mar-nan' means 'and they said'. 'Ha-me-yal-dot' means 'the midwives'. 'El-par-oh' means 'to Pharaoh'. 'Ki' means 'because'. 'Lo ka-na-shim' means 'not like women'. 'Ha-mitz-ri-ot' means 'the Egyptian'. 'Ha-iv-ri-ot' means 'the Hebrew'. 'Chai-ot he-na' means 'they are lively'. 'Be-terem ta-vo a-le-hen ha-me-yal-edet' means 'before the midwife comes to them'. 'Ve-ya-la-du' means 'and they give birth'.
[EXO.1.20] And the Gods were good to the midwives, and the people multiplied and grew very strong. [§]
va-yei-tev elohim la-me-yal-dot va-yi-rev ha-am va-ya-atz-mu me-od.
This verse describes God being good to the midwives, resulting in the people multiplying and becoming very strong. 'Elohim' is plural, referring to 'the Gods'. 'Va' is a conjunction meaning 'and'. 'Yeitev' means 'was good'. 'La-me-yal-dot' means 'to the midwives'. 'Yi-rev' means 'multiplied'. 'Ha-am' means 'the people'. 'Va-ya-atz-mu' means 'and they grew strong'. 'Me-od' means 'very'.
[EXO.1.21] And it happened that the midwives feared the Gods, and the Gods made houses for them. [§]
va-yhi ki-yar’u ha-meyal’dot et-ha-elohim va-ya’as lahembatim.
This verse describes the midwives fearing ‘the Gods’ and as a result, ‘the Gods’ made for them houses. ‘Va-yhi’ indicates a past event happening. ‘Ki’ means ‘that’ or ‘because’. ‘Ha-meyal’dot’ means ‘the midwives’. ‘Et’ is a grammatical marker. ‘Ha-elohim’ means ‘the Gods’. ‘Va-ya’as’ means ‘and made’. ‘Lahem’ means ‘for them’. ‘batim’ means ‘houses’.
[EXO.1.22] And Pharaoh commanded all his people, saying, "Every son who is born, they shall throw him into the Nile River, and every daughter they shall allow to live." [§]
Va-yet-sah par-oh le-chol am-o le-emor kol-ha-ben ha-yil-lod ha-ye-or-ah tash-lee-cho-hu ve-chol ha-bat te-chai-yon.
This verse describes Pharaoh’s decree to kill all newborn male Hebrew babies by throwing them into the Nile River, while allowing all newborn female babies to live. 'Par-oh' is Pharaoh, the king of Egypt. 'Am-o' means 'his people'. 'Le-emor' means 'to say'. 'Kol-ha-ben' means 'every son'. 'Ha-yil-lod' means 'the one born'. 'Ha-ye-or-ah' means 'the Nile River'. 'Tash-lee-cho-hu' means 'they shall throw him'. 'Ve-chol ha-bat' means 'and every daughter'. 'Te-chai-yon' means 'they shall live'.
EXO.2
[EXO.2.1] And a man from the house of Levi went and took the wife of Levi. [§]
Va-ye-lech ish mi-beit Levi va-yi-kah et-bat Levi.
This verse describes a man from the house of Levi taking a wife who is also from the house of Levi. 'Va-ye-lech' means 'and he went' or 'and he walked'. 'Ish' means 'man'. 'Mi-beit' means 'from the house of'. 'Levi' is a proper noun, a tribe of Israel. 'Va-yi-kah' means 'and he took'. 'Et' is a grammatical particle with no direct translation but indicates a definite direct object. 'Bat' means 'daughter' or 'wife' in this context. The repetition of Levi indicates both individuals are of the same lineage.
[EXO.2.2] And the woman became pregnant and gave birth to a son. And she saw him that he was good, and she hid him for three months. [§]
va-ta-har ha-ee-shah va-teh-led ben va-teh-reh oto ki-tov hu va-titz-peh-neh-hu shlo-shah yerah-heem
This verse describes the woman becoming pregnant and giving birth to a son. She saw that he was good, and hid him for three months. Each word is translated as literally as possible. 'Har' means 'become pregnant,' 'ee-shah' means 'woman,' 'teh-led' means 'give birth,' 'ben' means 'son,' 'teh-reh' means 'see,' 'oto' means 'him,' 'ki' means 'that/because,' 'tov' means 'good,' 'hu' means 'he/it,' 'titz-peh-neh-hu' means 'hide him,' 'shlo-shah' means 'three,' and 'yerah-heem' means 'months.'
[EXO.2.3] And she was no longer able to conceal him, and she took for him a basket of reeds and she coated it with tar and pitch, and she placed in it the child, and she placed it among the reeds at the edge of the river. [§]
Velo yakhla od hatzfinno, vatikhach lo tevat goma, vatachmerah bachamer ubazafet, vataseim bah et hayeled, vataseim basuf al sfat hayor.
This verse describes the mother concealing her son and then placing him in a basket covered with pitch and tar, and setting it adrift on the river. Let's break down the names of God. There are none present in this verse.
[EXO.2.4] And his sister stationed herself from a distance to know what would be done to him. [§]
va-te-tatzav a-cho-to me-ra-hok le-de-ah ma-ye-e-seh lo.
This verse describes the sister of Moses observing him from a distance to see what would happen to him. ‘Va-te-tatzav’ means ‘and she stationed herself’. ‘A-cho-to’ means ‘his sister’. ‘Me-ra-hok’ means ‘from a distance’. ‘Le-de-ah’ means ‘to know’. ‘Ma-ye-e-seh’ means ‘what will be done’. ‘Lo’ means ‘to him’.
[EXO.2.5] And the daughter of Pharaoh went down to wash at the river, and her young women walked alongside the river, and she saw the basket among the reeds, and she sent her servant and took it. [§]
Va-teh-red bat-Par-oh li-rechotz al-ha-Ye-or ve-na-arot-e-ha hol-chot al-yad ha-Ye-or va-teh-reh et-ha-teh-vah be-toch ha-soof va-tish-lach et-a-mat-ah va-ti-ka-cheh-ha.
This verse describes the daughter of Pharaoh going down to bathe at the river, accompanied by her maidens. She notices a basket among the reeds and sends her servant to retrieve it.
[EXO.2.6] And she opened and saw him, the child, and behold, a young man weeping. And she had compassion on him and said, "Is this one of the children of the Hebrews?" [§]
va-tee-f’tach va-tee-re-eh-hu et-ha-ye-led ve-hee-neh na-ar bo-cheh va-tach-mol a-lav va-to-amer mi-yal-deh ha-eev-rim zeh.
This verse describes the daughter of Pharaoh discovering the baby Moses. 'Va-tee-f’tach' means 'and she opened'. 'Va-tee-re-eh-hu' means 'and she saw him'. 'Et-ha-ye-led' means 'the child'. 'Ve-hee-neh' means 'and behold'. 'Na-ar' means 'a young man/boy'. 'Bo-cheh' means 'weeping'. 'Va-tach-mol' means 'and she had compassion'. 'A-lav' means 'on him'. 'Va-to-amer' means 'and she said'. 'Mi-yal-deh' means 'of the children'. 'Ha-eev-rim' means 'the Hebrews'. 'Zeh' means 'this one'.
[EXO.2.7] And the sister of Moses said to the daughter of Pharaoh, "Shall I go and call to you a woman who nurses from among the Hebrew women, and let her nurse your child?" [§]
Va-to-mer ah-chot-o el-bat-par-oh, ha-ei-lech ve-kara-ti lach ish-ah mei-ne-ket min ha-iv-riot ve-tei-nik lach et ha-ye-led.
This verse describes the sister of Moses speaking to the daughter of Pharaoh. She asks if she may go and get a Hebrew woman to nurse the child. She offers to find a wet nurse for the baby.
[EXO.2.8] And the daughter of Pharaoh said to her, "Go!" and the young woman went and called to the child’s mother. [§]
va-to-mer lah bat par-o le-chi va-te-lech ha-al-mah va-ti-kra et em ha-ye-led
This verse describes the daughter of Pharaoh telling the girl (Moses' mother) to go, and then the girl went and called for the child's mother. The names of people and places are generally not translated.
[EXO.2.9] And she said to her, the daughter of Pharaoh, "Take this child and nurse him for me, and I will give you your wages." And the woman took the child and nursed him. [§]
va-to-mer la-ah bat-par-oh he-lee-kee et-ha-ye-led ha-zeh ve-he-nee-kee-hoo lee va-a-nee et-ten et-se-char-ech va-tee-kah ha-ee-shah ha-ye-led va-te-nee-keh-hoo
This verse recounts the daughter of Pharaoh finding Moses and deciding to raise him as her own son. She instructs a woman to take the child and nurse him for her, promising to pay her for her services. The woman then takes the child and nurses him.
[EXO.2.10] And the child grew, and she brought him to the daughter of Pharaoh, and he became to her as a son. And she called his name Moses, and she said, “Because from the waters I drew him out.” [§]
Va-yig-dal ha-ye-led va-te-vee-eh-hu le-vat-par-oh va-ye-hee-lah le-ben va-tee-kra shmo Moshe va-to-amer kee meen ha-mayim me-shee-tee-hu.
This verse describes the story of Moses being raised in Pharaoh's household. 'Va-yig-dal' means 'and the child grew'. 'Ha-ye-led' means 'the child'. 'Va-te-vee-eh-hu' means 'and she brought him'. 'Le-vat-par-oh' means 'to the daughter of Pharaoh'. 'Va-ye-hee-lah le-ben' means 'and he became to her as a son'. 'Va-tee-kra shmo Moshe' means 'and she called his name Moses'. 'Va-to-amer' means 'and she said'. 'Kee meen ha-mayim me-shee-tee-hu' means 'because from the waters I drew him out'.
[EXO.2.11] And it happened in those days that Moses grew up, and he went out to his brothers, and he saw their hardship. And he saw an Egyptian man striking a Hebrew man, one of his brothers. [§]
vayhi biyamiim haheim vayigdal mosheh vayetzea el-echav vayar besivlotam vayar ish mitzri makeh ish-ivri meechav
This verse describes a scene where Moses, having grown up, goes to visit his brothers and witnesses an Egyptian striking a Hebrew man, one of his people.
[EXO.2.12] And he turned this way and that way, and he saw that there was no one. And he struck the Egyptian and buried him in the sand. [§]
va-yipen koh va-koh va-yar’a ki ein ish va-yak et-ha-mitzri va-yitmenehu ba-chol.
This verse describes a man turning and looking around, seeing that no one was present, then striking an Egyptian and burying him in the sand. 'Va-yipen' means 'and he turned'. 'Koh va-koh' means 'this way and that way'. 'Va-yar’a' means 'and he saw'. 'Ki ein ish' means 'that there was no one'. 'Va-yak' means 'and he struck'. 'Et-ha-mitzri' means 'the Egyptian'. 'Va-yitmenehu' means 'and he buried him'. 'Ba-chol' means 'in the sand'.
[EXO.2.13] And he went out on the second day, and behold, two Hebrew men were quarreling. And he said to the wicked one, "Why do you strike your neighbor?" [§]
vayetsa bayom hasheni vehineh shnei anashim ivrim nitzim vayomer larasha lamah takkeh re'echah
This verse describes a scene where someone exits on the second day and encounters two Hebrew men fighting. A question is then posed to the one striking the other.
[EXO.2.14] And he said, "Who appointed you as a man, a leader and a judge over us? Are you saying to kill me, as you killed the Egyptian?" And Moses feared and said, "Indeed the matter is known." [§]
vaʷyomer mi samʷka leʷish sar veshoʷfet aʷleinʷu halʷhargeʷni ata omer kaʷasher haragta et hamitzri vayira moshe vayomer akhen nodaʷ hadavar
This verse recounts a confrontation between Moses and an Israelite who begins to strike another. Moses intervenes, and the Israelite questions Moses’ authority. The Israelite asks who appointed Moses as a leader and judge over them, comparing Moses’ intervention to Moses killing an Egyptian. Moses, fearing for his safety, then recognizes that the matter is known, or that his secret about killing the Egyptian has been revealed.
[EXO.2.15] And Pharaoh heard this thing and sought to kill Moses. And Moses fled from before Pharaoh, and he settled in the land of Midian, and he settled by the well. [§]
vayishma paroh et-hadavar hazeh vayevakeish laharog et-mosheh vayibrach mosheh mipnei paroh vayeshev be’eretz-midyan vayeshev al-habe’er.
This verse describes Pharaoh hearing about something (the 'davar' - word/thing) and seeking to kill Moses. Moses then flees from Pharaoh and settles in the land of Midian, where he settles by a well.
[EXO.2.16] And to the priest of Midian there were seven daughters, and they came and drew water, and they filled the troughs to water the flock of their father. [§]
u-le-ko-hen mid-yan she-va-not va-ta-vo-na va-tid-le-na va-te-ma-le-na et-ha-re-ha-tim le-ha-sh-kot tso-an a-vi-hen.
This verse describes the daughters of Jethro the Midianite priest drawing water for their father’s flock. 'Kohen Midyan' means 'priest of Midian'. 'Sheva banot' means 'seven daughters'. 'Va-tabo-na' means 'and they came'. 'Va-tidlena' means 'and they drew'. 'Va-temalena' means 'and they filled'. 'Et-ha-rehatim' means 'the troughs'. 'Le-hashkot' means 'to water'. 'Tso-an' means 'the flock'. 'Avihen' means 'their father'.
[EXO.2.17] The shepherds came and drove them away, and Moses rose up and rescued them, and he gave water to their flock. [§]
vayavo hayroim vayigreshum vayakam mosheh vayoshian vayashke et tsonam
This verse describes shepherds coming and driving someone away, then Moses rising up and rescuing them, and finally, Moses giving water to their flock. The specific identity of 'them' is not stated, but the context implies they were being harassed. 'Tsonam' is the flock belonging to 'them'.
[EXO.2.18] And they came to Reuel, their father, and he said, "What is the reason you have hastened to come today?" [§]
va-ta-vo-na el-re-u-el a-vi-hen va-yo-mer ma-du-a mi-har-ten bo ha-yom
This verse describes the daughters of Jethro (Reuel) returning to their father. The question asked is why they have returned so quickly today. 'Va' means 'and'. 'Ta' means 'they'. 'Vo' means 'came'. 'Na' is a particle. 'El' means 'to'. 'Reuel' is the name of Jethro. 'Av' means 'father'. 'Ihen' means 'their'. 'Va' means 'and'. 'Yo' means 'he'. 'Mer' means 'said'. 'Ma' means 'what'. 'Du' is a question particle. 'A' means 'why'. 'Mi' means 'from'. 'Har' means 'hastened'. 'Ten' refers to them. 'Bo' means 'come'. 'Ha' is the definite article. 'Yom' means 'day'.
[EXO.2.19] And they said, "A man from Egypt delivered us from the hand of the shepherds, and also drew water for us, and he watered the flock." [§]
va-to-mar-nan ee-sh mee-tsee-ree hah-tzee-la-nu mee-yad hah-roe-eem ve-gam-dah-loh dah-lah lah-nu va-yash-keh et-haht-sohn
This verse recounts the daughters of Jethro speaking to one another about a man, an Egyptian, who delivered them from shepherds and watered their flock. The words used for 'Gods' or divine beings are not present in this verse. 'Haht-sohn' is 'the flock'. The verse uses descriptions of actions – delivering, drawing, watering – and employs possessive pronouns such as 'my Lord' or 'our'.
[EXO.2.20] And he said to his daughters and his wife, "Why is it that you have abandoned the man? Call to him, and let him eat bread." [§]
Va-yo-mer el-ben-o-tav ve-ai-yo la-mah zeh azav-ten et-ha-ish ki-ren lo ve-yo-chal le-chem.
This verse describes a father speaking to his daughters and wife. He asks why they have abandoned the man (presumably Jacob). He tells them to call to him so that he may eat bread. "El" means "God", but in this context refers to a person, a man. "Benotav" is daughters, and "aiyo" is wife. "Lama" means "why". "Zeh" means "this". "Azavten" means "you abandoned". "Ha-ish" means "the man". "Kiren" means "call to". "Yo-chal" means "he eats". "Lechem" means "bread".
[EXO.2.21] And Moses agreed to sit with the man, and he gave Zipporah, his daughter, to Moses. [§]
Va-yo-el Mo-sheh la-shev-et et-ha-eesh va-yee-ten et-tsi-po-rah beet-toh le-Mo-sheh.
This verse describes Moses agreeing to stay with the man (Jethro) and Jethro giving his daughter Zipporah to Moses as his wife. The words are fairly straightforward, involving verbs of agreement and giving, and possessive relationships. Note the use of 'et' which is a direct object marker.
[EXO.2.22] And she bore a son, and he called his name Gershom, for he said, "A sojourner I was in a foreign land." [§]
va-te-led ben va-yi-kra et-shmo Gershom ki amar ger hayiti be-eretz nachriyah.
This verse describes the naming of a son. "va-te-led" means "and she bore." "ben" means "son." "va-yi-kra" means "and he called." "et-shmo" means "his name." "Gershom" is the name given. "ki amar" means "for he said." "ger hayiti" means "a sojourner I was." "be-eretz nachriyah" means "in a foreign land."
[EXO.2.23] And it happened in those many days that the king of Egypt died, and the children of Israel groaned from the slavery, and they cried out. And their cry ascended to the Gods from the slavery. [§]
va-yhi ba-ya-mim ha-ra-bim ha-hem va-ya-mat me-lech mitz-raim va-ye-an-chu bnei yis-rae-el min ha-avoda va-yiz-a-ku va-ta-al sha-ve-a-tam el ha-elo-him min ha-avoda.
This verse describes a time of many days where the king of Egypt died, and the Israelites groaned because of their slavery and cried out. Their cry went up to the Gods because of their slavery.
[EXO.2.24] And the Gods heard their groaning, and the Gods remembered His covenant with Abraham, with Isaac, and with Jacob. [§]
Va-yishma Elohim et-ne’akatam va-yizkor Elohim et-brit-o et-Avraham et-Yitzchak ve-et Ya’akov.
This verse recounts that 'the Gods' heard the groaning of the Israelites and remembered the covenant with Abraham, Isaac, and Jacob. 'Va-yishma' means 'and heard'. 'Elohim' is 'the Gods', a plural form often used to refer to God. 'Et' is a grammatical particle indicating the direct object. 'Ne’akatam' means 'their groaning'. 'Va-yizkor' means 'and remembered'. 'Brit-o' means 'His covenant'. 'Avraham', 'Yitzchak', and 'Ya’akov' are the names Abraham, Isaac, and Jacob, respectively. ‘Ve’ means and.
[EXO.2.25] And the Gods saw the children of Israel, and the Gods knew. [§]
Va-yar Elohim et-bnei Yisrael va-yeda Elohim.
This verse describes God seeing the children of Israel and God knowing. 'Va-yar' means 'and saw'. 'Elohim' is 'the Gods'. 'Et' is a particle indicating the direct object. 'Bnei Yisrael' means 'children of Israel'. 'Va-yeda' means 'and knew'.
EXO.3
[EXO.3.1] And Moses was a shepherd of the flock of Jethro his father-in-law, a priest of Midian. And he led the flock after the wilderness, and came to the mountain of the Gods, Horeb. [§]
u Moshe haya ro'eh et tson yitro hotno kohen midyan va yinhag et hatson achar hamidbar vayavo el har haElohim Chorev
This verse describes Moses as a shepherd for his father-in-law Jethro, a priest of Midian. It states he led the flock into the wilderness and came to the mountain of the Gods, Horeb.
[EXO.3.2] And an angel of Yahveh appeared to him in a flame of fire from within the thorn bush. And he looked, and behold, the thorn bush was burning with fire, yet the thorn bush was not being consumed. [§]
va-ye-ra mal-akh Yahveh e-lav be-lavat-esh mit-toch ha-seneh va-yar ve-hi-neh ha-seneh bo-er ba-esh ve-ha-seneh ei-nen-nu u-chal.
This verse describes an appearance of an angel of Yahveh to Moses. The angel appears within a burning bush, yet the bush is not consumed by the flames. ‘Mal’akh’ means angel or messenger. ‘Yahveh’ is the proper name of God. ‘Seneh’ is the thorn bush. ‘Bo-er’ means burning, and ‘u-chal’ means consumed.
[EXO.3.3] And Moses said, “Please allow me to turn aside and see this great sight, why will the bush not burn?” [§]
Va-yo-mer Moshe, a-soo-rah-nah v’er-eh et ha-mar-eh ha-ga-dol ha-zeh, ma-doo-ah lo yiv-ahr ha-sne-eh.
This verse comes from Exodus 3:3. It describes Moses encountering the burning bush. ‘Va-yo-mer’ means ‘and he said’. ‘Moshe’ is Moses’ name. ‘A-soo-rah-nah’ is a request, a plea to be allowed. ‘V’er-eh’ means ‘and I will see’. ‘Et’ is a grammatical particle. ‘Ha-mar-eh’ means ‘the sight’ or ‘the appearance’. ‘Ha-ga-dol’ means ‘the great’. ‘Ha-zeh’ means ‘this’. ‘Ma-doo-ah’ means ‘why’. ‘Lo yiv-ahr’ means ‘will not consume’ or ‘will not burn’. ‘Ha-sne-eh’ means ‘the bush’.
[EXO.3.4] And Yahveh saw that Moses had turned aside to look, and the Gods called to him from within the bush. And Moses, Moses, the Gods said. And Moses said, "Here I am." [§]
Va-yar Yahveh ki sar li-re'ot va-yikra elav Elohim mittoch ha-seneh va-yomer Moshe Moshe va-yomer hineh-ni.
This verse describes God seeing that Moses turned aside to look, and God calling to him from within a bush. God then calls out to Moses twice by name, and Moses responds, "Here I am."
[EXO.3.5] And Yahveh said, "Do not draw near to this place. Remove your shoes from your feet, because the place on which you are standing is holy ground." [§]
va-yo-mer al-tik-rav ha-lom shal-ne-a-lei-cha me-al rag-lei-cha ki ha-ma-kom a-sher a-ta o-med a-lav ad-mat-ko-desh hu.
This verse is from Exodus 3:5. It describes the encounter between Moses and Yahveh in the burning bush. It's a command from Yahveh to Moses to remove his sandals because the ground upon which he stands is holy ground. Let's break down the names used: 'El' is often present in compound names, but doesn't stand alone here. We are dealing with the direct commands and statements of Yahveh.
[EXO.3.6] And He said, "I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob." And Moses hid his face, for he feared from looking at the Gods. [§]
Va-yo-mer a-no-chi Elo-hei a-vi-cha Elo-hei Av-ra-ham Elo-hei Yitz-chak ve-Elo-hei Ya-akov va-yas-ter Moshe pa-nav ki ya-reh me-hav-bit el-ha-Elohim.
This verse describes God speaking to Moses. 'Va-yo-mer' means 'and he said.' 'A-no-chi' is the first-person pronoun 'I.' 'Elo-hei' means 'God of.' 'A-vi-cha' means 'your father.' 'Av-ra-ham,' 'Yitz-chak,' and 'Ya-akov' are the names Abraham, Isaac, and Jacob respectively. 'Ve' means 'and.' 'Va-yas-ter' means 'and he hid.' 'Moshe' is Moses’ name. 'Pa-nav' means 'his face.' 'Ki' means 'for' or 'because.' 'Ya-reh' means 'he fears.' 'Me-hav-bit' means 'from looking.' 'El' means 'to.' 'Ha-Elohim' means 'the Gods.'
[EXO.3.7] And Yahveh said, "I have seen, I have truly seen the affliction of my people which is in Egypt, and I have heard their cry from before their taskmasters, for I know their pain." [§]
Va-yo-mer Yahveh ra-eh ra-ee-tee et-o-nee am-mee asher be-mitz-raim ve-et-tsa-a-ka-tam sha-ma-tee mee-pen-ay nog-sayv kee ya-da-tee et-mak-avo.
This verse details God's acknowledgment of the suffering of the Israelites in Egypt. 'Va-yo-mer' means 'and He said'. 'Yahveh' is the divine name. 'Ra-eh' and 'ra-ee-tee' both relate to seeing. 'Et-o-nee am-mee' means 'the affliction of my people'. 'Asher be-mitz-raim' means 'which is in Egypt'. 'Ve-et-tsa-a-ka-tam' means 'and their cry'. 'Sha-ma-tee' means 'I have heard'. 'Mee-pen-ay nog-sayv' means 'from before their taskmasters'. 'Kee ya-da-tee' means 'for I know'. 'Et-mak-avo' means 'their pain'.
[EXO.3.8] And I will descend to rescue him from the hand of Egypt and to bring him up from that land to a good and spacious land, to a land flowing with milk and honey, to the place of the Canaanite and the Hittite and the Amorite and the Perizzite and the Hivite and the Jebusite. [§]
va’ered l’hatziloh miyad mitzrayim u’leha’aloto min ha’aretz ha’hi el eretz tovah u’rechavah el eretz zavat chalav u’devash el mekom hak’na’ani v’hachiti v’ha’emori v’hape’rizi v’hachivi v’hay’vusi.
This verse describes God’s intention to rescue Israel from Egypt and bring them to the Promised Land. 'Va’ered' means 'and I will descend.' 'L’hatziloh' means 'to rescue him.' 'Miyad mitzrayim' means 'from the hand of Egypt.' 'U’leha’aloto' means 'and to bring him up.' 'Min ha’aretz ha’hi' means 'from that land.' 'El eretz tovah u’rechavah' means 'to a good and spacious land.' 'El eretz zavat chalav u’devash' means 'to a land flowing with milk and honey.' The remaining phrases list the people inhabiting Canaan.
[EXO.3.9] And now, behold, the outcry of the sons of Israel has come to me, and I have also seen the pressure which Egypt is pressing upon them. [§]
ve'atah hinneh tza'akat benei yisrael ba'ah elai vegam ra'iti et-halachatz asher mitzrayim lochatzim otam.
This verse describes the outcry of the Israelites reaching God and God witnessing the oppression inflicted upon them by Egypt. 'Ve'atah' means 'and now'. 'Hinneh' means 'behold'. 'Tza'akat' means 'the outcry of'. 'Benei yisrael' means 'the sons of Israel'. 'Ba'ah' means 'has come'. 'Elai' means 'to me'. 'Vegam' means 'and also'. 'Ra'iti' means 'I have seen'. 'Et-halachatz' means 'the pressure'. 'Asher' means 'which'. 'Mitzrayim' means 'Egypt'. 'Lochatzim' means 'are pressing'. 'Otam' means 'them'.
[EXO.3.10] And now, to you, and I will send you to Pharaoh, and you will bring out my people, the children of Israel, from Egypt. [§]
ve'atah lekha ve'eshlachacha el-Par'oh vehotzea et-ami benei-Yisrael mimitzrayim.
This verse consists of several components. 'Ve'atah' means 'and now.' 'Lekha' means 'to you,' indicating a direction or instruction. 'Ve'eshlachacha' means 'and I will send you.' 'El-Par'oh' means 'to Pharaoh.' 'Vehotzea' means 'and you will bring out.' 'Et-ami' means 'my people.' 'Benei-Yisrael' means 'the children of Israel.' 'Mitzrayim' means 'Egypt.' The structure is a command from God to Moses.
[EXO.3.11] And Moses said to the Gods, "Who am I that I should go to Pharaoh and that I should bring the children of Israel out of Egypt?" [§]
Va-yo-mer Moshe el ha-eloheem mee anokhee kee elekh el Par-oh ve-kee ots-ee-ah et benee Yis-ra-el mee-mitz-rayim.
This verse is from Exodus 3:11. Moshe (Moses) is speaking to the Gods (Elohim). He is questioning why *he* should go to Pharaoh and bring the children of Israel out of Egypt. 'Anokhee' means 'I'. 'Kee' means 'that' or 'because'. 'Elekh' means 'I will go'. 'Ots-ee-ah' means 'I will bring out'. 'Benee' means 'sons of' or 'children of'. 'Yis-ra-el' is Israel. 'Mitz-rayim' is Egypt.
[EXO.3.12] And He said, "For I will be with you, and this will be for you a sign that I have sent you, in bringing out the people from Egypt, you will serve the Gods upon this mountain." [§]
Va-yo-mer ki-eh-yeh im-mach, ve-zeh le-cha ha-ot ki anochi shalach-ticha be-hotzi-acha et ha-am mi-mitzrayim ta-avodun et ha-Elohim al ha-har ha-zeh.
This verse is from Exodus 3:12. It contains several names for God, and verbs indicating future action. 'Va-yo-mer' means 'and He said.' 'Ki-eh-yeh' is commonly translated as 'I will be,' but literally it means 'for I will be'. 'Im-mach' means 'with you.' 'Ve-zeh le-cha ha-ot' means 'and this will be for you a sign.' 'Anochi shalach-ticha' means 'I have sent you.' 'Be-hotzi-acha et ha-am mi-mitzrayim' means 'in bringing out the people from Egypt'. 'Ta-avodun et ha-Elohim' means 'you will serve the Gods'. 'Al ha-har ha-zeh' means 'upon this mountain'.
[EXO.3.13] And Moses said to the Gods, behold, I am coming to the sons of Israel, and I will say to them, the Gods of your fathers sent me to you. And they will say to me, what is His name? What shall I say to them? [§]
Va-yo-mer Moshe el-ha-Elohim, hineh anochi va-el-bnei Yisrael, ve-amarti lahem, Elohei avoteichem shalachani aleichem, ve-amru-li mah-shmo? Mah omar alehem?
This verse recounts Moses' concern about how to identify the God of Israel to the Israelites when he returns to them. He anticipates they will ask for the God’s name. 'Va-yo-mer' means 'and he said.' 'Moshe' is Moses. 'El-ha-Elohim' means 'to the Gods.' 'Hineh' means 'behold' or 'indeed'. 'Anochi' means 'I'. 'Va-el-bnei Yisrael' means 'to the sons of Israel'. 'Ve-amarti lahem' means 'and I will say to them'. 'Elohei avoteichem' means 'the Gods of your fathers'. 'Shalachani aleichem' means 'sent me to you'. 'Ve-amru-li' means 'and they will say to me'. 'Mah-shmo' means 'what is His name?' 'Mah omar alehem' means 'what shall I say to them?'
[EXO.3.14] And God said to Moses, "I am that I am. And God said, "This is what you shall say to the children of Israel: ‘I will be has sent me to you.’" [§]
Va-yo-mer Elohim el-Mosheh, Eheyeh asher Eheyeh. Va-yo-mer koh to-mar livnei Yisrael, Eheyeh shlachani aleichem.
This verse comes from Exodus 3:14. It represents God identifying himself to Moses. 'Elohim' is a plural form referring to 'the Gods'. 'Eheyeh' is a first person imperfect form of the verb 'to be', and is often translated as 'I am', or 'I will be'. It is used twice, once stating 'I am that I am' and the second telling Moses to tell the Israelites 'I will be has sent me to you'.
[EXO.3.15] And God said still to Moses, "Thus you shall say to the children of Israel: 'Yahveh, the Gods of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you. This is my name forever, and this is my remembrance to every generation.' [§]
Va-yo-mer od Elohim el Moshe koh to-amar el benei Yisrael, Yahveh Elohei avoteichem Elohei Avraham Elohei Yitzchak veElohei Yaakov shlachani aleichem, zeh shmi leolam vezeh zichri ledor dor.
This verse contains several names for God. "Elohim" appears multiple times, indicating 'the Gods' in a plural form. "Yahveh" is the proper name of God. "Avoteichem" means 'your fathers.' The verse is a declaration of God’s name and a statement that He sent Himself to the Israelites.
[EXO.3.16] Go and gather the elders of Israel and say to them: "Yahveh, the Gods of your ancestors, has appeared to me, the Gods of Abraham, Isaac, and Jacob, saying, 'I have visited you and remembered what was done to you in Egypt.' [§]
lek ve'asaphta et-ziknei yisrael ve'amarta alehem YHWH elohei avoteikhem nire'eh elai elohei avraham yitzchak ve yaakov le'emor pakod pakadti etkem ve'et-ha'asui lakhem be mitzrayim.
This verse instructs someone to gather the elders of Israel and deliver a message to them. The message states that Yahveh, the Gods of their ancestors, appeared to them, specifically the Gods of Abraham, Isaac, and Jacob. The message continues by stating that Yahveh has visited them and remembered what was done to them in Egypt.
[EXO.3.17] And I said, I will lead you all from affliction Egypt to the land of the Canaanite and the Hittite and the Amorite and the Perizzite and the Hivite and the Jebusite, to a land flowing with milk and honey. [§]
va'omar a'aleh etkhem me'ani mitzrayim el eretz hakena'ani vehachitti vehamorei vehaprizi vehachivi vehaybusi el eretz zavat chalav udvash
This verse details a promise of leading people from the affliction of Egypt to a land flowing with milk and honey, naming the inhabitants of that land. 'Va'omar' means 'and I said'. 'A'aleh' means 'I will bring up/lead'. 'Etkhem' means 'you all'. 'Me'ani' means 'from affliction'. 'Mitzrayim' means 'Egypt'. 'El eretz' means 'to the land'. The remaining terms are names of different peoples and the description of the land.
[EXO.3.18] And they will listen to your voice, and you shall come, and the elders of Israel with you, to the king of Egypt, and you shall say to him, "Yahveh, the Gods of the Hebrews, has called to us." And now, let us go a three-day journey into the wilderness, and we will sacrifice to Yahveh, the Gods of our God. [§]
v'sham'u l'qolekha u'vata ata v'ziknei yisrael el-melech mitzrayim va'amarteem elav yahuveh elohei ha'ivriim niqra aleinu v'ata n'lechah-na derech shloshet yamim bamidbar v'niz'b'chah layahuveh elohei'nu
This verse details Moses and Aaron's request to Pharaoh to allow the Israelites to leave Egypt to worship their God. It specifies the duration of the journey and the purpose of it: to sacrifice to Yahveh, the God of the Hebrews. The verb forms indicate commands and requests being made.
[EXO.3.19] And I knew that the king of Egypt would not allow you to go, and not by a strong hand. [§]
va-ani yada'ti ki lo-yiten etchem melech mitzrayim lahaloch ve-lo be-yad chazakah.
This verse describes a situation where someone knows that the king of Egypt will not allow a people to leave, and will not do so with a strong hand (i.e. through forceful means). 'va-ani' means 'and I', 'yada'ti' means 'I knew', 'ki' means 'that', 'lo-yiten' means 'will not give/allow', 'etchem' means 'you (plural)', 'melech mitzrayim' means 'king of Egypt', 'lahaloch' means 'to go/walk', 've-lo' means 'and not', 'be-yad chazakah' means 'by a strong hand'.
[EXO.3.20] And I will extend my hand and strike Egypt with all my wonders that I will do within it, and afterward He will release you. [§]
veshalachti et yadi vehiketi et mitzrayim bekhol niflaotai asher e’ese bekirbo ve’acharei ken yishalach etkhem.
This verse details God’s promise to extend His power and strike Egypt with His wondrous deeds, and then to release the Israelites.
[EXO.3.21] And I will give the favor of this people in the eyes of Egypt, and it will be that when you go, you will not go empty. [§]
ve-natati et-chen ha-am ha-zeh be-einei mitzrayim ve-hayah ki telekhun lo telekhu reikam.
This verse describes God promising Moses that the people of Israel will find favor with the Egyptians and will not leave empty-handed when they depart. "Ve-natati" means "and I will give". "Et-chen" means "the favor". "Ha-am ha-zeh" means "this people". "Be-einei mitzrayim" means "in the eyes of Egypt". "Ve-hayah" means "and it will be". "Ki telekhun" means "that you go". "Lo telekhu reikam" means "you will not go empty".
[EXO.3.22] And a woman will ask from her neighbor, and from those dwelling in her house, articles of silver and articles of gold, and garments. And you will place them on your sons and on your daughters, and you will plunder Egypt. [§]
vesha'alah ishah mishkenateha umigarat beyta'ah keli-kesef u'keli zahav usimelot vesamtem al-beneichem ve'al-benoteichem venitzaltem et-mitzrayim.
This verse describes a request made by a woman to her neighbor and to those living in her house, specifically for articles of silver and gold, and garments. It then states that these items should be placed on their sons and daughters, and that this act will result in 'spoiling' or 'plundering' Egypt.
EXO.4
[EXO.4.1] And Moses answered and said, “Behold, they will not believe me, and they will not listen to my voice, for they will say that Yahveh has not appeared to you.” [§]
Va'yan Moshe va'yomer ve'hen lo ya'aminu li ve'lo yishma'u be'koli ki yomru lo nir'eh eleicha Yahveh.
This verse records Moses’ apprehension to Pharaoh about the Israelites not believing that God appeared to him. It breaks down as follows: 'Va'yan' means 'and answered'. 'Moshe' is 'Moses'. 'Va'yomer' means 'and he said'. 'Ve'hen' means 'and behold'. 'Lo ya'aminu' means 'they will not believe'. 'Li' means 'to me'. 'Ve'lo yishma'u' means 'and they will not listen'. 'Be'koli' means 'to my voice'. 'Ki yomru' means 'for they will say'. 'Lo nir'eh' means 'not seen'. 'Eleicha' means 'to you'. 'Yahveh' is the name of God.
[EXO.4.2] And He said to him, Yahveh, "What is this in your hand?" And he said, "A staff." [§]
Va-yo-mer eh-la-yv Yeh-vah-veh mah-zeh be-ya-deh-chah va-yo-mer mah-teh.
This verse describes a dialogue between God and Moses. 'Va-yo-mer' means 'and He said'. 'Eh-la-yv' is 'to him'. 'Yeh-vah-veh' is the proper name of God. 'Mah-zeh' means 'what is this?'. 'Be-ya-deh-chah' means 'in your hand'. 'Mah-teh' means 'a staff'.
[EXO.4.3] And he said, "Throw it to the ground!" And he threw it to the ground, and it became a snake. And Moses fled from before its face. [§]
vayomer hasheleekhu artzah vayashleekhu artzah vayhi lenachash vayanas mosheh mipaneev
This verse describes a staff being thrown to the ground and transforming into a snake, causing Moses to flee. "Vayomer" means "and he said". "Hasheleekhu" is a command, meaning "throw it". "Artzah" means "to the ground". "Vayashleekhu" means "and he threw it". "Vayhi" means "and it became". "Lenachash" means "into a snake". "Vayanas" means "and he fled". "Mosheh" is Moses. "Mipaneev" means "from before his face", meaning from his presence.
[EXO.4.4] And Yahveh said to Moses, "Stretch out your hand and grasp its tail." And he stretched out his hand and grasped it, and it became a staff in his hand. [§]
Va-yomer Yahveh el-Mosheh, sh’lach yad’cha v’e’choz biz’nabo. Va-yishlach yado va-yachazek bo va-yehi l’matteh b’kafpo.
This verse describes God instructing Moses to reach out and grasp the serpent’s tail, after which the serpent transforms into a staff in Moses’ hand. ‘Va-yomer’ means ‘and said.’ ‘Yahveh’ is the proper name of God. ‘El’ means ‘to’ or ‘belonging to’. ‘Mosheh’ is Moses. ‘Sh’lach’ means ‘send’ or ‘stretch out’. ‘Yad’cha’ is ‘your hand’. ‘V’e’choz’ means ‘and grasp’. ‘Biz’nabo’ means ‘its tail’. ‘Va-yishlach’ means ‘and he sent/stretched out’. ‘Yado’ is ‘his hand’. ‘Va-yachazek’ means ‘and he grasped’. ‘Bo’ means ‘in it/him’. ‘Va-yehi’ means ‘and it became’. ‘L’matteh’ means ‘to a staff’. ‘B’kafpo’ means ‘in his hand.’
[EXO.4.5] So that they may believe because Yahveh, the Gods of their fathers, has shown Himself to you. The Gods of Abraham, the Gods of Isaac, and the Gods of Jacob. [§]
lemaan ya’aminu ki-nir’eh eleycha Yahveh Elohei avotam Elohei Avraham Elohei Yitzchak veElohei Ya’akov.
This verse intends to convey that belief will come about because Yahveh, the Gods of their ancestors, has appeared. Specifically, the Gods of Abraham, the Gods of Isaac, and the Gods of Jacob have appeared. The ‘ki’ indicates a consequence or result.
[EXO.4.6] And Yahveh said to her still, "Bring now your hand into your bosom." And she brought her hand into her bosom, and she took it out, and behold, her hand was leprous, white as snow. [§]
va-yo-mer Yahveh lo o-d ha-ve-na ya-de-cha be-chei-kekha va-ya-ve ya-do be-chei-ko va-yo-tzee-ah vehinei ya-do met-zo-ra-at ka-sha-leg.
This verse describes a test Yahveh gives to Miriam. Yahveh instructs her to place her hand inside her bosom. When she does so and removes it, her hand is afflicted with leprosy, appearing white as snow. This is a demonstration of Yahveh’s power and a punishment for speaking against Moses.
[EXO.4.7] And he said, "Return your hand to your bosom." And he returned his hand to his bosom, and he brought it out from his bosom, and behold, it was restored like his flesh. [§]
Va-yo-mer ha-shev yad-cha el-chei-kecha va-ya-shev yado el-cheiko va-yo-tzee-ah mei-cheiko ve-hi-neh-sha-vah kib-sa-ro.
This verse describes a miraculous event where someone’s hand is placed inside their bosom, and then is withdrawn, having become flesh like their own skin. The word ‘ha-shev’ means ‘return’ but is used here as a command, indicating placing the hand *back* into the bosom. ‘Yad’ means ‘hand’, ‘cheik’ means ‘bosom’ or ‘lap’, and ‘basar’ means ‘flesh’. The verb forms indicate past tense and commanding action. ‘Ve-hi-neh’ means ‘and behold’.
[EXO.4.8] And it will be, if they do not believe in you and do not listen to the voice of the first sign, then they will believe in the voice of the last sign. [§]
ve-ha-ya im-lo ya-a-minu lakh ve-lo yishma-u le-kol ha-ot ha-ri-shon ve-he-eminu le-kol ha-ot ha-a-charon
This verse outlines a scenario where people do not believe in the first sign but will believe in a subsequent sign. 've-ha-ya' means 'and it will be'. 'im-lo' means 'if not'. 'ya-a-minu' is 'they will believe'. 'lakh' means 'in you'. 've-lo' means 'and not'. 'yishma-u' means 'they will hear'. 'le-kol' means 'to the voice of'. 'ha-ot' means 'the sign'. 'ha-ri-shon' means 'the first'. 've-he-eminu' means 'and they believed'. 'ha-a-charon' means 'the last'.
[EXO.4.9] And it will be, if they do not believe even two signs, and do not listen to your voice, then you shall take from the waters of the Nile and pour it on the dry land. And the waters which you take from the Nile will become blood on the dry land. [§]
vehayah im-lo ya'aminu gam-lishnei ha'otot ha'eleh velo yishma'un lekolecha velakachta mimeimei haye'or veshafachta hayabasha vehayu hamayim asher tikach min-haye'or vehayu ledam bayabasha.
This verse describes a sign Moses is to perform before Pharaoh to demonstrate the power of Yahveh. If Pharaoh does not believe after two signs, and does not listen to Moses’ voice, Moses is instructed to take water from the Nile River and pour it onto the dry land. The water will then turn to blood on the dry land.
[EXO.4.10] Moshe said to Yahveh, “My Lord, I am not a man of words. This has been true from yesterday, and also the day before, and since the time you have spoken to your servant. For I am heavy of mouth and heavy of tongue.” [§]
Va-yo-mer Moshe el-Yahveh bi-Adonai, lo ish devarim anochi, gam mitmol, gam mishleshom, gam me-az dabercha el-avdecha, ki kevad-peh u-kevad lashon anochi.
This verse is from Exodus 4:10. Moshe (Moses) speaks to Yahveh, saying he is not a man of words. He explains that he has always been slow of speech and tongue, even from yesterday, the day before, and since the time Yahveh began speaking to him as a servant.
[EXO.4.11] And Yahveh said to him, "Who put a mouth in man, or who will make someone mute, or deaf, or seeing (blind), or blind? Is it not I, Yahveh?" [§]
Va-yomer Yahveh elav mi sam feh la-adam, o mi yasam illem o cheresh o pikeach o iveh, ha-lo anochi Yahveh.
This verse is from Exodus 4:11. 'Va-yomer' means 'and said'. 'Yahveh' is the proper name of God. 'Elav' means 'to him'. 'Mi sam' means 'who put'. 'Feh' means 'mouth'. 'La-adam' means 'to the man'. 'O' means 'or'. 'Yasam' means 'will put'. 'Illem' means 'dumb'. 'Cheresh' means 'deaf'. 'Pikeach' means 'blind'. 'Iveh' means 'seeing' (implying blindness). 'Ha-lo' is a rhetorical question meaning 'is it not'. 'Anochi' means 'I'.
[EXO.4.12] And now go, and I will be with your mouth, and I will teach you what you will speak. [§]
ve'ata lech ve'anochi eheyeh im-pi-cha vehoriti-cha asher tedaber.
This verse contains several key names and verbs. 'Ve'ata' means 'and now'. 'Lech' is a command, 'go'. 'Ve'anochi' means 'and I'. 'Eheyeh' is the first person future form of 'to be', meaning 'I will be'. 'Im-pi-cha' means 'with your mouth'. 'Vehoriti-cha' means 'and I will teach you'. 'Asher' means 'that which' or 'what'. 'Tedaber' means 'you will speak'.
[EXO.4.13] And he said, "By my Lord, send, please, by the hand of Tishlach." [§]
Va-yo-mer bee a-do-nai sh’lach-na b’yad-tish-lach.
This verse consists of several parts. ‘Va-yo-mer’ means ‘and he said.’ ‘Bee’ means ‘in’ or ‘by’. ‘A-do-nai’ is ‘my Lord’. ‘Sh’lach-na’ is an imperative, meaning ‘send, please’. ‘B’yad’ means ‘by the hand of’ and ‘tish-lach’ is a name, likely referring to a person.
[EXO.4.14] And Yahveh’s anger burned against Moses, and He said, “Do you not know that Aaron, your Levite brother, is able to speak? And indeed, here he comes out to meet you, and will see you and rejoice in his heart.” [§]
va-yichar-af Yahveh be-Mosheh va-yomer ha-lo Aharon achicha ha-Levi yada'ti ki-daber yidaber hu ve-gam hineh hu yotzeh li-kre'atecha ve-ra'acha ve-samach be-libbo.
This verse describes Yahveh's anger towards Moses and a statement regarding Aaron. Yahveh asks if Moses does not know that Aaron, his Levite brother, is capable of speaking and is coming out to meet him, and will be joyful at seeing him.
[EXO.4.15] And you shall speak to him, and you shall put the words in his mouth, and I, Yahveh, will be with your mouth and with his mouth, and I will teach you what you are to do. [§]
ve-dibarta elav ve-samta et-ha-devarim be-feehu ve-anochi eheyeh im-peekha ve-im-peehu ve-horeeti et-khem et asher ta'asun.
This verse describes God instructing Moses on how to speak to Aaron. It details that Moses should put the words into Aaron’s mouth, and that God will be with Moses’ mouth and Aaron’s mouth, teaching them what to do.
[EXO.4.16] And He will speak for you to the people, and He will be to you as a mouth, and you will be to Him as the Gods. [§]
Ve-dee-ber-hoo la-kha el-ha-am ve-ha-yah hoo yih-yeh-leh-kha le-peh ve-atah tih-yeh-loo le-el-o-heem.
This verse describes a relationship where one person will speak for another. "Ve" means "and". "Dee-ber-hoo" means "He will speak". "La-kha" means "to you". "El-ha-am" means "to the people". "Ve-ha-yah" means "and it will be". "Hoo yih-yeh-leh-kha" means "He will be to you". "Le-peh" means "as a mouth". "Ve-atah" means "and you". "Tih-yeh-loo" means "will be to him". "Le-el-o-heem" means "as Gods". The verse establishes a speaker and a representative.
[EXO.4.17] And the staff this you will take in your hand, which you will do with the signs. [§]
veh-et-hah-mah-teh ha-zeh tee-kah beh-yah-deh-kah ah-sher tah-ah-seh-boh et-hah-oh-toht.
This verse describes taking a staff. 'veh-et' means 'and the'. 'hah-mah-teh' means 'the staff'. 'ha-zeh' means 'this'. 'tee-kah' means 'you will take'. 'beh-yah-deh-kah' means 'in your hand'. 'ah-sher' means 'which/that'. 'tah-ah-seh-boh' means 'you will do'. 'et-hah-oh-toht' means 'the signs'.
[EXO.4.18] And Moses went and returned to Jethro, his father-in-law, and said to him, "I will go now and return to my brothers who are in Egypt, and I will see if they are still living." And Jethro said to Moses, "Go in peace." [§]
Va-yelech Moshe va-yashav el-yeter choteno va-yomer lo elcha na ve-ashuvah el-achai asher be-mitzrayim ve-ereh ha-odam chaim va-yomer Yitro le-Moshe lech le-shalom.
This verse describes Moses informing his father-in-law, Jethro, of his intention to return to his brothers in Egypt to see if they are still alive. Jethro then gives Moses his blessing to go in peace.
[EXO.4.19] And Yahveh said to Moses in Midian, "Go, return to Egypt, for all the people who were seeking your life are dead." [§]
Va-yo-mer Yahveh el-Mosheh be-Midyan, lekh shuv mitzrayim ki-metu kol-ha-anashim ha-mevakshim et-nafsh'kha.
This verse recounts Yahveh speaking to Moses while he was in Midian. Yahveh instructs Moses to return to Egypt, because all the people who were seeking to take his life are now dead.
[EXO.4.20] And Moses took his wife and his sons and he mounted them on the donkey and he returned to the land of Egypt. And Moses took the rod of the Gods in his hand. [§]
Va-yikach Moshe et-ishto ve-et-banav va-yarkivem al-ha-hamor va-yashav artzah mitzrayim va-yikach Moshe et-mateh ha-Elohim be-yado.
This verse describes Moses taking his wife and sons, placing them on a donkey, and returning to the land of Egypt. He also takes the rod of the Gods in his hand. ‘Va-yikach’ means ‘and he took.’ ‘Et’ is a grammatical marker. ‘Ishto’ means ‘his wife.’ ‘Ve-et-banav’ means ‘and his sons.’ ‘Va-yarkivem’ means ‘and he mounted them.’ ‘Al-ha-hamor’ means ‘on the donkey.’ ‘Va-yashav’ means ‘and he returned.’ ‘Artzah’ means ‘to the land.’ ‘Mitzrayim’ is ‘Egypt.’ ‘Mateh’ is ‘rod’ or ‘staff.’ ‘Ha-Elohim’ is ‘the Gods.’ ‘Be-yado’ means ‘in his hand.’
[EXO.4.21] And Yahveh said to Moses, "When you go to return to Egypt, see all the wonders that I have placed in your hand, and you shall do them before Pharaoh. And I will strengthen his heart, so that he will not send the people away." [§]
Va-yo-mer Yahveh el Moshe, be-lekhtekha la-shuv mitzraymah, re'eh kol-ha-moftim asher-samti be-yadekha va-asitam lifnei Par'oh, va-ani akhazek et libbo ve-lo yishallach et ha-am.
This verse recounts Yahveh speaking to Moses. Yahveh instructs Moses that when he returns to Egypt, he should demonstrate all the wonders that Yahveh has put into his hand before Pharaoh. Yahveh also states that Yahveh will strengthen Pharaoh's heart, so that he will not let the people go.
[EXO.4.22] And you shall say to Pharaoh, thus says Yahveh, "My son is my firstborn, Israel." [§]
ve-amarta el-par’oh koh amar Yahveh beni bekhori Yisra’el
This verse is a direct statement to Pharaoh from Yahveh. 'Ve-amarta' means 'and you shall say'. 'El-par’oh' is 'to Pharaoh'. 'Koh amar' means 'thus says'. 'Beni' means 'my son'. 'Bekhori' means 'my firstborn'. 'Yisra’el' is the name of the nation.
[EXO.4.23] And I said to you, "Send my son, and let him serve me," but you refused to send him. Behold, I am killing your son, your firstborn. [§]
Va'omar eleicha shalach et beni veya'avdeni vateman leshalcho hineh anochi horeg et bincha bechorecha.
This verse is from Exodus 4:23. "Va'omar" means 'and I said'. "Eleicha" means 'to you'. "Shalach" means 'send'. "Et beni" means 'my son'. "Veya'avdeni" means 'and let him serve me'. "Vateman" means 'and you refused'. "Leshalcho" means 'to send him'. "Hineh" means 'behold'. "Anochi" means 'I'. "Horeg" means 'killing'. "Et bincha" means 'your son'. "Bechorecha" means 'your firstborn'.
[EXO.4.24] And it happened while on the way at the inn that Yahveh encountered him and asked about killing him. [§]
Va-yhi ba-derech ba-malon va-yifg'shehu Yahveh va-yivakesh hamito.
This verse describes an encounter with Yahveh while someone is traveling and staying at an inn. Yahveh asks about the intent to kill him. ‘Va-yhi’ means ‘and it happened’. ‘Ba-derech’ means ‘on the way’. ‘Ba-malon’ means ‘at the inn’. ‘Va-yifg’shehu’ means ‘and He encountered him’. ‘Va-yivakesh’ means ‘and He sought’ or ‘and He asked’. ‘Hamito’ means ‘to kill him’.
[EXO.4.25] And Zipporah took a flint and cut the foreskin of her son, and touched it to his feet, and she said, "Surely you are a husband of blood to me." [§]
va-ti-kah tsi-po-rah tsor va-ti-krot et-ar-lat be-nah va-ta-ga la-rag-lav va-to-a-mer ki kha-tan da-mim at-ah li.
This verse describes the act of circumcision performed by Zipporah on her son. 'Tzipporah' is a proper noun, a woman's name. 'Tsor' seems to denote a tool, possibly a flint knife. 'Arlat' refers to the foreskin. 'Be-nah' means 'her son'. 'La-rag-lav' means 'to his feet'. 'Kha-tan da-mim' is a phrase with potential cultural nuance, suggesting a 'bridegroom of blood' or a husband connected to bloodshed, perhaps symbolizing a covenant or sacrificial rite. 'At-ah li' means 'you to me,' or 'you are to me.'
[EXO.4.26] He healed me, then she said, "My husband is a man of bloodshed, relating to the practice of circumcision." [§]
vayiref mimenno az amrah chatan damim lamulot
This verse describes a woman who, after being healed by Yahveh, declares her husband to be a man of bloodshed, relating it to the practice of circumcision. 'Vayiref' means 'he healed'. 'Mimenno' means 'from me'. 'Az' means 'then'. 'Amrah' means 'she said'. 'Chatan' means 'husband'. 'Damim' means 'bloodshed'. 'Lamulot' relates to 'circumcision', the removal of the foreskin, thus involving blood.
[EXO.4.27] And Yahveh said to Aaron, "Go to meet Moses in the wilderness." And he went and met him on the Mountain of the Gods, and he kissed him. [§]
Va-yo-mer Yahveh el-Aharon lekh li-krat Moshe ha-midbara va-yelekh va-yipgesh-ehu be-har ha-Elohim va-yishaq-lo.
This verse describes Yahveh speaking to Aaron and instructing him to meet Moses in the wilderness. Aaron obeys and meets Moses on the Mountain of the Gods, and he kisses him.
[EXO.4.28] And Moses told Aaron all the words of Yahveh that He sent, and all the signs that He commanded him. [§]
Va-yagged Moshe le-aharon et kol-divrei Yahveh asher shlachu, ve-et kol-ha-otot asher tzivahu.
This verse describes Moses relaying God's words and signs to Aaron. "Va-yagged" means 'and he told'. "Moshe" is Moses. "Le-aharon" means 'to Aaron'. "Et" is a particle often untranslated but indicates the direct object. "Kol-divrei Yahveh" means 'all the words of Yahveh'. "Asher shlachu" means 'that He sent'. "Ve-et" means 'and'. "Kol-ha-otot" means 'all the signs'. "Asher tzivahu" means 'that He commanded him'.
[EXO.4.29] And Moses went, and Aaron, and they gathered all of the elders of the Israelites. [§]
va-yeh-lek mo-sheh ve-ah-ha-ron va-ya-as-foo et-kol-zee-kay-ney ben-ay yis-ra-el
This verse describes Moses and Aaron gathering the elders of the Israelites. 'Va-yeh-lek' means 'and went'. 'Mosheh' is Moses. 'Ve-ah-ha-ron' is 'and Aaron'. 'Va-ya-as-foo' means 'and they gathered'. 'Et-kol' means 'all of'. 'Zee-kay-ney' means 'elders'. 'Ben-ay yis-ra-el' means 'sons of Israel' which translates to 'Israelites'.
[EXO.4.30] And Aaron spoke all the words that Yahveh spoke to Moses, and he did the signs before the eyes of the people. [§]
Va-ye-da-ber A-ha-ron et kol-ha-de-va-rim a-sher di-ber Yahveh el Mo-sheh va-ya-as ha-ot-ot le-ei-nei ha-am.
This verse describes Aaron speaking all the words that Yahveh spoke to Moses and performing the signs before the people. 'Va-ye-da-ber' means 'and spoke'. 'A-ha-ron' is the name Aaron. 'Et' is a particle indicating the direct object. 'Kol-ha-de-va-rim' means 'all the words'. 'A-sher' means 'that'. 'Di-ber' means 'spoke'. 'Yahveh' is the name of God. 'El' means 'to'. 'Mo-sheh' is the name Moses. 'Va-ya-as' means 'and he did'. 'Ha-ot-ot' means 'the signs'. 'Le-ei-nei' means 'before the eyes of'. 'Ha-am' means 'the people'.
[EXO.4.31] And the people believed and heard that Yahveh had noticed the children of Israel and that He had seen their suffering. So they bowed down and worshiped. [§]
Va-ya-a-men ha-am va-yish-me-u ki-pa-kad Yahveh et-bnei Yisrael ve-ki ra-ah et-ani-yam va-yik-du va-yishtahavvu.
This verse describes the people believing and hearing that Yahveh had noticed the children of Israel and their suffering. As a result, they bowed down and worshiped.
EXO.5
[EXO.5.1] And after, Moses and Aaron came and said to Pharaoh, "Thus says Yahveh, the Gods of Israel: Release my people and let them worship me in the wilderness." [§]
Ve'achar bau Moshe veAharon vayomru el Par'oh koh amar Yahveh Elohei Yisrael shalach et ami veyachogu li bamidbar.
This verse recounts Moses and Aaron going to Pharaoh and delivering a message from Yahveh, the God of Israel. They request that Pharaoh release the Israelites so that they may worship Yahveh in the wilderness. 'Ve'achar' means 'and after'. 'Bau' means 'they came'. 'Vayomru' means 'and they said'. 'El' means 'to'. 'Par'oh' is 'Pharaoh'. 'Koh amar' means 'thus says'. 'Shalach' means 'release'. 'Et ami' means 'my people'. 'Veyachogu' means 'and they shall worship'. 'Li' means 'to me'. 'Bamidbar' means 'in the wilderness'.
[EXO.5.2] And Pharaoh said, "Who is Yahveh that I should listen to His voice to send out Israel? I have not known Yahveh, and also I will not send out Israel." [§]
vayomer paroh mi Yahveh asher eshma beqolo leshallach et Yisrael lo yadati et Yahveh vegam et Yisrael lo ashalech.
This verse comes from Exodus 5:2. 'Vayomer' means 'and he said'. 'Paroh' is 'Pharaoh'. 'Mi' means 'who'. 'Yahveh' is the proper name of God. 'Asher' means 'that'. 'Eshma' means 'I will hear'. 'Beqolo' means 'with His voice'. 'Leshallach' means 'to send out'. 'Et Yisrael' is 'Israel'. 'Lo yadati' means 'I have not known'. 'Vegam' means 'and also'. 'Lo ashalech' means 'I will not send out'.
[EXO.5.3] And they said, "The Gods of the Hebrews have called upon us. Let us go, please, a way of three days into the wilderness and sacrifice to Yahveh, our Gods, lest he strike us with pestilence or with the sword." [§]
vayomru elohei haivrim niqra aleinu nelecha na derech shloshet yamim bamidbar unizbcha leyahveh eloheinu pen yifgaenu badever o becharev
This verse comes from Exodus 3:18. It details a request made by the Israelites to Pharaoh to allow them to journey into the wilderness to sacrifice to their God. 'vayomru' means 'and they said'. 'elohei haivrim' refers to 'the Gods of the Hebrews'. 'niqra aleinu' means 'is called upon us'. 'nelecha na' means 'let us go'. 'derech shloshet yamim' means 'a way of three days'. 'bamidbar' means 'in the wilderness'. 'unizbcha' means 'and we will sacrifice'. 'leyahveh eloheinu' means 'to Yahveh, our Gods'. 'pen yifgaenu' means 'lest he strike us'. 'badever' means 'with pestilence'. 'o becharev' means 'or with the sword'.
[EXO.5.4] And the king of Egypt said to them, "Why, Moses and Aaron, do you disturb the people from their work? Go, return to your labors." [§]
vayomer alehem melech mitzrayim lamah moshe veaharon tafriu et-haam mimma'aseiv lechu lesivloteichem
This verse records the words of the king of Egypt to Moses and Aaron. He is questioning why they are disturbing the people from their work and commanding them to return to their labor. ‘Vayomer’ means ‘and he said’. ‘Alehem’ means ‘to them’. ‘Melech mitzrayim’ is ‘king of Egypt’. ‘Lamah’ means ‘why’. ‘Moshe veaharon’ is ‘Moses and Aaron’. ‘Tafriu’ means ‘you disturb’. ‘Et-haam’ means ‘the people’. ‘Mimma’aseiv’ means ‘from their work’. ‘Lechu’ means ‘go’. ‘Lesivloteichem’ means ‘to your labors’.
[EXO.5.5] And Pharaoh said, "Indeed, now the people of the land are many. And you will make them rest from their burdens." [§]
va-yo-mer Par-oh hen-ra-vim atah nun am ha-aretz ve-hish-bat-tem otam mis-si-vo-tam
This verse comes from Exodus 1:9. It describes Pharaoh’s response to the growing Israelite population. 'Va-yo-mer' means 'and he said'. 'Par-oh' is the name 'Pharaoh'. 'Hen' means 'behold' or 'indeed'. 'Ra-vim' means 'many'. 'Atah nun' means 'now'. 'Am ha-aretz' means 'the people of the land'. 'Ve-hish-bat-tem' means 'and you will make them rest'. 'Otam' means 'them'. 'Mis-si-vo-tam' means 'from their burdens'.
[EXO.5.6] And Pharaoh commanded on that day the taskmasters over the people and his officers to say. [§]
vayetzav paroh bayom hahu et-hanogsim ba'am ve'et-shotrayv le'emor
This verse describes Pharaoh commanding officials over the people and his officers to say something. ‘Vayetzav’ means ‘and he commanded’. ‘Paroh’ is ‘Pharaoh’. ‘Bayom hahu’ means ‘on that day’. ‘Et-hanogsim’ means ‘the taskmasters’. ‘Ba’am’ means ‘over the people’. ‘Ve’et-shotrayv’ means ‘and his officers’. ‘Le’emor’ means ‘to say’.
[EXO.5.7] You shall not add to giving straw to the people for making the bricks as yesterday and the day before yesterday. They will go and gather for themselves straw. [§]
lo to'sifun lateit teven la'am lilbon halevenim kitmol shilshom heim yelchu ve'qoshshu lahem teven.
This verse comes from Exodus 5:7. It is a command from the taskmasters to the foremen of Israel. It concerns the provision of straw for making bricks. ‘Lo to’sifun’ means ‘you shall not add’. ‘Lateit’ means ‘to give’. ‘Teven’ is straw. ‘La’am’ means ‘to the people’. ‘Lilbon’ means ‘for making’. ‘Halevenim’ means ‘the bricks’. ‘Kitmol shilshom’ is an idiom meaning ‘as yesterday and the day before yesterday’ (i.e., the same amount as before). ‘Heim yelchu’ means ‘they will go’. ‘Ve’qoshshu lahem teven’ means ‘and they will gather for themselves straw’.
[EXO.5.8] And the pattern of the bricks which they were making yesterday and the day before yesterday, you shall place upon them, do not reduce from it, because they are weakened. Therefore they cry out, saying, "Let us go and sacrifice to the Gods our Gods." [§]
ve'et matkonet halevenim asher hem osim temol shiloshim tashimu aleihem lo tigreu mimenu ki nirpim hem al ken hem tzoakim le'emor nelecha nizbcha le'eloheinu.
This verse describes the Israelites making bricks and refusing to reduce the amount of straw included in them, because they feel overworked and cry out to their gods. 'Matkonet halevenim' refers to the 'pattern of the bricks.' 'Temol shiloshim' means 'yesterday and the day before yesterday' (three days ago). 'Nirpim' means 'relaxed' or 'lazy' but here signifies being weakened or made to work too hard. 'Eloheinu' is the plural 'the Gods' but used as 'our Gods' by the Israelites.
[EXO.5.9] The service will be heavy upon the people, and they shall perform it, and they shall not listen to words of falsehood. [§]
tikbad ha'avodah al-ha'anashim v'ya'asu-bah v'al-yish'u b'divrei-shaker
This verse describes a situation where the service or work becomes burdensome on the people, and they are instructed to perform it anyway, and not to listen to false words.
[EXO.5.10] And the taskmasters of the people and their officials went and said to the people, saying, 'Thus says Pharaoh: I will not give you straw.' [§]
vayets’u nogsei ha’am veshotrayv vayomru el ha’am le’emor koh amar Par’oh eineni noten lachem teven.
This verse describes officials speaking to the people on behalf of Pharaoh. 'Nogsei ha’am' means 'the oppressors of the people' or 'taskmasters'. 'Shotrayv' means 'officials' or 'police'. 'Par’oh' is 'Pharaoh'. 'Teven' is 'straw'. The verse indicates Pharaoh is refusing to provide straw to the people.
[EXO.5.11] You, go and take straw for yourselves from wherever you find it, for nothing will be taken away from your work. [§]
a-tem le-chu ke-hu la-chem te-ven me-a-sher tim-tsa-u ki ein ni-grah me-av-o-da-tchem da-var.
This verse is an instruction. "a-tem" means "you" (plural). "le-chu" means "go". "ke-hu" means "take". "la-chem" means "for yourselves". "te-ven" means "straw". "me-a-sher" means "from where". "tim-tsa-u" means "you find". "ki" means "for/because". "ein" means "there is not". "ni-grah" means "taken away". "me-av-o-da-tchem" means "from your work". "da-var" means "thing/matter".
[EXO.5.12] And the people spread throughout the land of Egypt to gather straw for making bricks. [§]
va-yafets ha-am be-chol-eretz mitzrayim le-koshesh qash la-teven
This verse describes the spreading of the people throughout the land of Egypt to gather straw for making bricks. 'Vayafets' means 'and they spread'. 'Ha-am' means 'the people'. 'Be-chol-eretz' means 'throughout the land'. 'Mitzrayim' is the name 'Egypt'. 'Le-koshesh' means 'to gather'. 'Qash' is 'straw'. 'La-teven' means 'for making bricks'.
[EXO.5.13] And the taskmasters urged, saying, "Complete your works, a matter of day by day, as when there was straw." [§]
vehanogsim atsim leemor kallu maaseichem devar yom beyomo kaasher bihiyot hateven.
This verse describes taskmasters urging the Israelites to complete their work quotas daily. 'Hanogsim' refers to the taskmasters or overseers. 'Atsim' means urging or pressing. 'Maaseichem' is 'your works'. 'Devar yom beyomo' literally translates to 'word of day by day,' meaning daily. 'Kaasher bihiyot hateven' means 'as when there was straw'. This refers to a time when straw was provided with the bricks, and they are being told to make bricks without straw and still meet the same quota.
[EXO.5.14] And the officials of the Israelites, those that they had set over them as taskmasters of Pharaoh, struck them, saying, "Why did you not finish your quota for labor yesterday the third day, also yesterday, and also today?" [§]
Va-yoo-koo shoh-tray bee-nay yis-rah-ale ah-sher-sah-moo ah-lay-hem no-gseh-ee par-oh le-emor mah-doo-ah lo-kee-leet-tem khak-chem lee-lev-on keet-mohl shil-shohm gam-temohl gam-hay-yohm.
This verse describes the beating of the taskmasters of the Israelites by Egyptian officials. The officials are scolding the taskmasters for not fulfilling their quotas. 'Va-yoo-koo' means 'and they struck'. 'Sho-tray' means 'officials'. 'Bee-nay yis-rah-ale' means 'sons of Israel' or 'Israelites'. 'Ah-sher-sah-moo' means 'that they set'. 'Ah-lay-hem' means 'over them'. 'No-gseh-ee par-oh' means 'the taskmasters of Pharaoh'. 'Le-emor' means 'saying'. 'Mah-doo-ah' means 'why'. 'Lo-kee-leet-tem' means 'did you not finish'. 'Khak-chem' means 'your quota'. 'Lee-lev-on' means 'for labor'. 'Keet-mohl shil-shohm' means 'yesterday the third day'. 'Gam-temohl' means 'also yesterday'. 'Gam-hay-yohm' means 'also today'.
[EXO.5.15] The officers of the Israelites came and cried out to Pharaoh, saying, "Why do you do this to your servants?" [§]
vayavo shotrei bnei yisrael vayitzeku el paroh leemor lamah taaseh koh laavadeycha.
This verse describes officers of the Israelites appealing to Pharaoh. "Vayavo" means "they came". "Shotrei" means "officers". "Bnei yisrael" means "sons of Israel" or "Israelites". "Vayitzeku" means "they cried out". "El paroh" means "to Pharaoh". "Leemor" means "saying". "Lamah" means "why". "Taaseh" means "you do". "Koh" means "like this" or "so". "Laavadeycha" means "to your servants".
[EXO.5.16] No straw has been given to your servants, yet bricks are demanded of us. And behold, your servants are being beaten, and there is error belonging to your people. [§]
tev-en ein nee-tan la-av-a-dey-cha oo-lev-een-eem o-meer-eem la-nu ah-soo ve-hee-neh av-a-dey-cha moo-kheem ve-cha-taht am-me-cha
This verse comes from Exodus 5:16-17. It describes the Israelites complaining to Pharaoh about the harsh conditions they face while being forced into labor. They state they are given no straw to make bricks, yet are still commanded to make the same quota of bricks, and their people are being beaten. The final phrase references 'sin' or 'error' belonging to the people of Israel, likely meaning the burden of their actions.
[EXO.5.17] And they said, "You are fools! You therefore say, 'We will go and sacrifice to Yahveh.'" [§]
Va-yo-mer nir-peem atem nir-peem al-ken atem omrim nel-kha neez-b’kha la-Yahveh.
This verse comes from 1 Samuel 6:5. It describes the Philistines sending back the Ark of the Covenant with an offering, attempting to discern why God was afflicting them. The word ‘nirpeem’ refers to idols or false gods. They are stating they are fools, and therefore say they will go and sacrifice to Yahveh.
[EXO.5.18] And now go, serve, and straw will not be given to you, and a filling of bricks you shall give. [§]
ve'ata lechu ivdu ve'teven lo yinatein lachem ve'tochen levanim titenu.
This verse comes from Exodus 5:13. 'Ve'ata' means 'and now'. 'Lechu' means 'go'. 'Ivdu' means 'serve'. 'Ve'teven' means 'and straw'. 'Lo yinatein' means 'will not be given'. 'Lachem' means 'to you'. 'Ve'tochen' means 'and filling'. 'Levanim' means 'of bricks'. 'Titenu' means 'you shall give'. The verse details a decree where the Israelites are required to continue their work making bricks but will no longer be supplied with straw.
[EXO.5.19] And the officers of the Israelites saw them doing evil, saying, “Do not reduce anything from among your children day by day.” [§]
va-yir-u sho-trei bnei-yis-rae-el otam bera le-emor lo-tig-reu mi-liv-nei-chem dvar-yom be-yomo
This verse describes officers of the Israelites seeing others doing something bad. They are issuing a command, telling people not to diminish something from their children day by day. ‘Livneihem’ can be interpreted as ‘from among your children’ or ‘from your sons.’ The nature of what is being diminished is not explicitly stated.
[EXO.5.20] And they met Moses and Aaron, standing towards them in their going out from Pharaoh. [§]
va-yif-geu et-mo-sheh ve-et-ah-ah-ron ni-tsa-vim li-kra-tam be-tze-atam mei-et par-oh.
This verse describes Moses and Aaron meeting with Pharaoh. 'Va-yif-geu' means 'and they met'. 'Et-mosheh ve-et-aharon' means 'Moses and Aaron'. 'Ni-tsa-vim' means 'standing'. 'Li-kra-tam' means 'towards them'. 'Be-tze-atam' means 'in their going out'. 'Mei-et par-oh' means 'from Pharaoh'.
[EXO.5.21] And they said to them, "Yahveh will see you, and judge you, because you have made an offensive smell in the eyes of Pharaoh and in the eyes of his servants, to give a sword into their hand to kill you." [§]
vayomru alehem yireh Yahveh aleichem v'yishpot asher hiv'ashtem et-reiheinu b'einei Paroh u've'einei avadav latet-cherev b'yadam lehar'g'enu
This verse recounts a statement made to some individuals. They state that Yahveh will see them and judge them because they have brought a bad odor into the eyes of Pharaoh and his servants, resulting in a sword being placed in their hands for the purpose of killing them. The verse implies that the individuals are being accused of causing trouble and inciting violence against themselves.
[EXO.5.22] And Moses returned to Yahveh and said, "My Lord, why have you done evil to this people? Why have you sent me?" [§]
Va-ya-shav Moshe el-Yahveh va-yomar, Adonai, lamah ha-re-ota la-am ha-zeh, lamah zeh shlach-tani?
This verse recounts Moses returning to Yahveh and questioning Him about the hardship inflicted upon the people. 'Va-ya-shav' means 'and he returned'. 'El' means 'to'. 'Adonai' is 'my Lord'. 'Lamah' means 'why'. 'Ha-re-ota' means 'you have done evil'. 'La-am ha-zeh' means 'to this people'. 'Zeh' means 'this'. 'Shlach-tani' means 'you have sent me'.
[EXO.5.23] Since I came to Pharaoh to speak in your name, things have become worse for this people, and you have not delivered your people. [§]
u-mei-az ba-ti el-Par’oh le-da-ber bi-shem-cha he-ra la-am ha-zeh ve-ha-tzel lo-hi-tzal-ta et-am-cha.
This verse is from Exodus 5:23. It is a complaint to God from Moses. Moses explains that since he has come to Pharaoh to speak in God’s name, things have gotten worse for the people, and God has not delivered them. 'mei-az' means ‘since’ or ‘from the time’. 'Par’oh' is Pharaoh. 'bi-shem-cha' means 'in your name'. 'he-ra' means 'evil' or 'worse'. 'ha-tzel' means 'the deliverance'. 'lo-hi-tzal-ta' means 'you have not delivered'. 'et-am-cha' means 'your people'.
EXO.6
[EXO.6.1] And Yahveh said to Moses, "Now you will see what I will do to Pharaoh, for with a strong hand I will send them out, and with a strong hand I will drive them from My land." [§]
VaYomer Yahveh el-Mosheh, attah tir'eh asher e'eseh lePar'oh, ki beYad chazakah yeshallechem ubeYad chazakah yegareshem me'artzoh.
This verse recounts Yahveh speaking to Moses. Yahveh states that Moses will see what He will do to Pharaoh. He will send them out with a strong hand and drive them from His land with a strong hand.
[EXO.6.2] And the Gods spoke to Moses, and said to him, "I am Yahveh." [§]
va-ye-da-ber e-lo-heem el-mo-sheh va-yo-ah-mer eh-layv ah-nee Yahveh
This verse begins with 'and spoke', followed by 'the Gods' to Moses. Then 'and said' to him, 'I am Yahveh'. The 'eh' sound in 'Elohim' is a soft 'e' as in 'bed'. 'Elayv' means 'to him'. 'Ah-nee' means 'I'.
[EXO.6.3] I appeared to Abraham, to Isaac, and to Jacob by the Gods Shaddai, and my name Yahveh was not known to them. [§]
va'era el-avraham el-yitzchak ve'el-ya'akov be'el shaddai u'shmi yevaveh lo nodati lahem.
This verse states that God appeared to Abraham, Isaac, and Jacob by the name of 'El Shaddai', and that God's name 'Yahveh' was not made known to them.
[EXO.6.4] And also, I have established my covenant with them to give to them the land of Canaan, the land of their dwelling which they dwelled in. [§]
və-gam hă-qimō-tî ʾet-bərîtî ʾittām lātēt lā-hem ʾet-ʾereṣ kə-nāʿan ʾēt ʾereṣ mə-gurē-hem ʾă-šer-gā-rū ḇā-heṁ.
This verse discusses the establishment of a covenant with ‘them’ and the giving of the land of Canaan, the land where ‘they’ dwelled. The original text uses the direct object marker ‘et’ frequently, indicating what is being acted upon. ‘Gam’ means ‘also’. ‘Hă-qimō-tî’ means ‘I have established’. ‘Bərîtî’ means ‘my covenant’. ‘ʾItām’ means ‘with them’. ‘Lātēt’ means ‘to give’. ‘Lā-hem’ means ‘to them’. ‘ʾEreṣ’ means ‘land’. ‘Kə-nāʿan’ means ‘Canaan’. ‘Mə-gurē-hem’ means ‘their dwelling’. ‘ʾă-šer-gā-rū’ means ‘which they dwelled’. ‘ḇā-heṁ’ means ‘in it’.
[EXO.6.5] And also I heard the groaning of the sons of Israel, which Egypt enslaves them, and I remembered my covenant. [§]
və-gam ani shamati et-na’akat bə-nei yisra’el asher mitzrayim ma’avidim otam va’ezkor et-bəriti.
This verse describes God hearing the groaning of the Israelites while they were enslaved in Egypt and remembering God’s covenant. 'Gam' means 'also', 'ani' means 'I', 'shamati' means 'I heard', 'na’akat' means 'groaning', 'bə-nei yisra’el' means 'sons of Israel', 'asher' means 'which', 'mitzrayim' means 'Egypt', 'ma’avidim' means 'enslaves', 'otam' means 'them', 'va’ezkor' means 'and I remember', and 'bəriti' means 'my covenant'.
[EXO.6.6] Therefore say to the children of Israel, ‘I am Yahveh, and I will bring you out from under the burdens of Egypt. I will rescue you from their enslavement, and I will redeem you with a stretched-out arm and with great judgments.’ [§]
lakhen emor livnei yisrael ani yahveh vehotzeiti etchem mitachat sivlot mitzrayim vehitzalti etchem meavodatam vega’alti etchem bizroah netuyah ubishpatim gedolim.
This verse instructs someone to speak to the children of Israel, identifying the speaker as Yahveh, and detailing what Yahveh has done and will do for them: bringing them out from under the burdens of Egypt, rescuing them from their enslavement, and redeeming them with a stretched-out arm and with great judgments.
[EXO.6.7] And I will take you for me as a people, and I will be to you the Gods, and you will know that I am Yahveh, your Gods, the one who brings you out from under the burdens of Egypt. [§]
ve-la-kach-ti et-chem li le-am ve-ha-yi-ti la-chem le-elohim vi-da-tem ki ani Yahveh eloheichem ha-motzi et-chem mi-tachat sivlot mitzrayim.
This verse details a covenant offer. 've-la-kach-ti et-chem' means 'and I will take you'. 'li le-am' means 'for me as a people'. 've-ha-yi-ti la-chem le-elohim' means 'and I will be to you the Gods'. 'vi-da-tem' means 'and you will know'. 'ki ani Yahveh' means 'that I am Yahveh'. 'eloheichem' means 'your Gods'. 'ha-motzi et-chem' means 'the one who brings you out'. 'mi-tachat sivlot mitzrayim' means 'from under the burdens of Egypt'.
[EXO.6.8] And I will bring you all to the land which I raised my hand to give to Abraham, to Isaac, and to Jacob, and I will give it to you as an inheritance. I am Yahveh. [§]
veh-vay-tee et-chem el-ha-ah-retz ah-sher nah-sah-tee et-yadee la-tet otah le-av-ra-ham le-yitz-chak oo-le-ya-ah-kob veh-nah-ta-tee otah la-chem mo-ra-shah anee Yahveh.
This verse describes God bringing the Israelites to the land He swore to give to Abraham, Isaac, and Jacob, and giving it to them as an inheritance. 'Veh' is 'and'. 'Hebeti' is 'I will bring'. 'Etchem' is 'you all'. 'Ha-aretz' is 'the land'. 'Asher' is 'which'. 'Nasati' is 'I raised'. 'Yadi' is 'my hand'. 'Latet' is 'to give'. 'Otah' is 'it'. 'Le-avraham' is 'to Abraham'. 'Le-yitzchak' is 'to Isaac'. 'Ule-yaakov' is 'and to Jacob'. 'Venatati' is 'and I will give'. 'Lachem' is 'to you'. 'Morasha' is 'inheritance'. 'Ani' is 'I'. 'Yahveh' is the proper name of God.
[EXO.6.9] And Moses spoke thus to the children of Israel, and they did not listen to Moses from impatience and from hard labor. [§]
va-ye-da-ber Moshe ken el-benei Yisrael ve-lo sham-u el-Moshe mi-kotzer ruach u-me-avodah kasheh.
This verse describes Moses speaking to the Israelites, and their refusal to listen to him due to impatience and hard labor. 'Va-ye-da-ber' means 'and spoke'. 'Moshe' is Moses. 'ken' means 'thus' or 'so'. 'el-benei Yisrael' means 'to the children of Israel'. 've-lo sham-u' means 'and they did not hear'. 'mi-kotzer ruach' means 'from shortness of spirit' or 'impatience'. 'u-me-avodah kasheh' means 'and from hard labor'.
[EXO.6.10] And Yahveh spoke to Moses to say. [§]
Va-ye-da-ber Yahveh el-Mosheh le-emor
This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'.
[EXO.6.11] Go, speak to Pharaoh, king of Egypt, and he shall send the sons of Israel from his land. [§]
Bo dabber el-Paroh melekh Mitzrayim viyshallach et-benei-Yisrael mei'artzo.
This verse is a command. "Bo" means 'Go'. "Dabber" means 'speak'. "El" means 'to' or 'at'. "Paroh" is 'Pharaoh'. "Melekh" means 'king'. "Mitzrayim" is 'Egypt'. "Viyshallach" means 'and he shall send'. "Et" is a particle indicating the direct object. "Benei-Yisrael" means 'the sons of Israel'. "Mei'artzo" means 'from his land'.
[EXO.6.12] And Moses spoke before Yahveh, to say, "Behold, the sons of Israel have not listened to me, and how will Pharaoh listen to me, and I am uncircumcised of lips?" [§]
Va-ye-da-ber Moshe li-fnei Yahveh le-emor, Hen benei Yisrael lo sham'u elai, ve-eich yishma'eni Par'oh, va-ani aral sfataiym.
This verse recounts Moses speaking to Yahveh, explaining the Israelites have not listened to him, and questioning how Pharaoh will listen to him, given Moses' own speech impediment. 'Va-ye-da-ber' means 'and spoke'. 'Li-fnei' means 'before'. 'Le-emor' means 'to say'. 'Hen' means 'behold'. 'Benei Yisrael' means 'sons of Israel'. 'Lo sham'u elai' means 'did not listen to me'. 'Ve-eich' means 'and how'. 'Yishma'eni' means 'will listen to me'. 'Par'oh' is Pharaoh. 'Va-ani' means 'and I'. 'Aral sfataiym' means 'uncircumcised of lips', referring to a speech impediment.
[EXO.6.13] And Yahveh spoke to Moses and to Aaron, and He commanded them, and to the Israelites, and to Pharaoh, king of Egypt, to bring the Israelites out of the land of Egypt. [§]
Va-ye-da-ber Yahveh el Moshe ve-el Aharon, va-ye-tsavem el benei Yisrael ve-el Paroh melech Mitsrayim le-hotsi et benei Yisrael mei-eretz Mitsrayim.
This verse recounts Yahveh speaking to Moses and Aaron, and commanding them, along with the Israelites and Pharaoh, king of Egypt, to bring the Israelites out of the land of Egypt.
[EXO.6.14] These are the heads of their ancestral houses, the sons of Reuben, the firstborn of Israel: Chanokh and Pallu, Chetzron and Karmie. These are the families of Reuben. [§]
eh-leh rah-sheh bee-teh-ah-vo-tam, benee reh-oo-ven bekhor yis-ra-el, chanokh oo-pal-loo-ah, chetz-rone oo-kar-mee, eh-leh mish-peh-chot reh-oo-ven.
This verse lists the heads of the ancestral houses, the sons of Reuben, the firstborn of Israel. The names listed are Chanokh, Pallu, Chetzron, and Karmie. It concludes by stating these are the families of Reuben.
[EXO.6.15] The sons of Simeon are Y’moo’el, Yamin, Ohad, Yakhin, Tzokhar, and Sha’ool, son of the Canaanite woman. These are the families of Simeon. [§]
ooov’nei shimme’on y’moo’el v’yamin v’ohad v’yakhin v’tzokhar v’sha’ool ben-hak’na’anit, elleh mishp’khot shim’eon.
This verse lists the families descended from Simeon. 'Bnei' means 'sons of' or 'descendants of'. 'Shim’eon' is the name Simeon. The following names are the heads of the families within Simeon’s lineage: Y’moo’el, Yamin, Ohad, Yakhin, Tzokhar, and Sha’ool. Sha’ool is described as ‘ben-hak’na’anit’, meaning ‘son of the Canaanite woman’. ‘Eleh’ means ‘these’, and ‘mishp’khot’ means ‘families’.
[EXO.6.16] And these are the names of the sons of Levi, according to their origins: Gershon, and Kehat, and Merari. And the total lifespan of the descendants of Levi was one hundred and thirty-three years. [§]
ve'elleh shmot bnei-levi l'toldotam Gershon uKehat uMerari ushnei chayei Levi sheva ushloshim uma'at shanah.
This verse lists the names of the sons of Levi, according to their lineage: Gershon, Kehat, and Merari. It also states the total lifespan of Levi’s descendants as 133 years.
[EXO.6.17] The descendants of Gershon were to the sons of, and Shemai to their families. [§]
bnei Gershon livnei vesheme'i lemishpehotam
This verse lists the descendants of Gershon. 'Bnei' means 'sons of' or 'descendants of'. 'Gershon' is a proper name. 'Livnei' means 'to sons of'. 'Vesheme'i' means 'and Shemai'. 'Lemishpehotam' means 'to their families'.
[EXO.6.18] And the sons of Kehat are Amram, and Itzehar, and Chevron, and Uzziel. And the descendants of Kehat numbered one hundred and thirty-three. [§]
ooov'nei qehat amram v'itzehar v'hevron v'uzzi'el ooosh'nei khayei qehat shalosh ooosh'losheem ooome'at shanah.
This verse lists the sons of Kehat and the total number of those descended from him. 'Bnei' means 'sons of'. 'Kehat' is a proper noun, a name. 'Amram', 'Itzehar', 'Chevron', and 'Uzziel' are also proper nouns, names of people. 'Shnei khayei Kehat' means 'the two lives of Kehat' which here is interpreted as 'the descendants of Kehat'. 'Shalosh ooosh'losheem ooome'at' is 'three and thirty and one hundred', totaling 133.
[EXO.6.19] And the sons of Merari are Makhli and Mushi. These are the families of the Levi according to their ancestry. [§]
u-v-nei m-rar-i ma-khli u-mu-shi ei-lei mish-p'khot ha-levi l'to-ldo-tam.
This verse lists the families descended from Merari, a son of Levi. "Bnei" means "sons of." "Merari" is a proper noun, a name. "Makhli" and "Mushi" are proper nouns, names. "Eileh" means "these." "Mishp'khot" means "families." "HaLevi" means "the Levi" (referring to the tribe of Levi). "L'toldotam" means "according to their births" or "according to their ancestry".
[EXO.6.20] And Amram took Yokheved, his aunt, for himself as a wife, and she bore to him Aaron and Moses. And the years of Amram’s life were one hundred and thirty-seven years. [§]
Va-yik-akh Am-ram et-Yok-he-ved do-da-to lo le-ish-ah va-te-led lo et-A-ha-ron ve-et-Mo-she u-shnei khay-ei Am-ram sheva u-shlo-shim u-me-at sha-nah.
This verse describes the marriage of Amram to his aunt Yokheved and the birth of their sons, Aaron and Moses. It also states Amram’s age at that time.
[EXO.6.21] And the sons of Yitzhar are Korach, Nefeg, and Zichri. [§]
oo-ve-nei yitz-har ko-rach va-ne-feg ve-zich-ree
This verse lists the names of descendants. 'Bnei' means 'sons of'. 'Yitzhar' is a proper noun, a name. 'Korach', 'Nefeg', and 'Zichri' are also proper nouns, names of people.
[EXO.6.22] And the sons of God’s strength are Mishael and Elzapan and Sitri. [§]
uvene uziel mishael veeltzapan vesitri
This verse lists the sons of Uziel. 'Uziel' is a name meaning 'God is my strength'. 'Benei' means 'sons of'. 'Mishael' is a name. 'Ve' means 'and'. 'Elzapan' is a name. 'Ve' means 'and'. 'Sitri' is a name.
[EXO.6.23] And Aaron took Elisheba, the daughter of Amminadab, the sister of Nahshon, for himself as a wife, and she bore to him Nadab and Abihu, Eleazar and Ithamar. [§]
Va-yik-ach A-ha-ron et E-lee-she-vah bat A-mee-nad-av a-chot Nach-shon lo le-ee-shah va-teh-led lo et Nad-av ve-et A-vee-hoo-ah et El-e-ah-zar ve-et Ee-ta-mar.
This verse describes the marriage of Aaron and Elisheba and the birth of their sons. 'Va-yik-ach' means 'and he took'. 'A-ha-ron' is Aaron. 'E-lee-she-vah' is Elisheba. 'bat A-mee-nad-av' is 'daughter of Amminadab'. 'a-chot Nach-shon' is 'sister of Nahshon'. 'lo le-ee-shah' means 'for himself as wife'. 'va-teh-led lo' means 'and she bore to him'. 'et Nad-av ve-et A-vee-hoo-ah' are 'Nadab and Abihu'. 'et El-e-ah-zar ve-et Ee-ta-mar' are 'Eleazar and Ithamar'. The 'et' is a grammatical marker and doesn't have a direct translation.
[EXO.6.24] And the sons of Korah are Asir, and Elqanah, and Avi'asaf. These are the families of Korah. [§]
uVene kora' asir ve'elqanah va'avi'asaf eleh mishpehot haqarhi
This verse lists the descendants of Korah. 'Uvnei' means 'and the sons of'. 'Kora'' is the name Korah. 'Asir' and 'Elqanah' and 'Avi'asaf' are names of descendants. 'Eleh' means 'these'. 'Mishpehot' means 'families'. 'Haqarhi' means 'of Korah', indicating familial association.
[EXO.6.25] And Eleazar, the son of Aaron, took for himself a wife from the daughters of Putiel, and she bore him Pinchas. These are the heads of the fathers of the Levites according to their families. [§]
ve-el-eazar ben-aharon lakach-lo mib-not putiel lo le-isha vatéled lo et-pinchás eleh ráshei avot ha-leviyim le-mishpechotam.
This verse describes the lineage of the Levites. It states that Eleazar, the son of Aaron, took one of the daughters of Putiel as his wife, and she bore him Pinchas. It concludes by stating that these are the heads of the fathers of the Levites according to their families.
[EXO.6.26] It is Aaron and Moses, that Yahveh said to them, "Lead out the Israelites from the land of Egypt with their armies." [§]
Hu Aharon u Moshe asher amar Yahveh lahem hotziu et bnei Yisrael me eretz Mitzrayim al tzivaotam.
This verse identifies Aaron and Moses as those to whom Yahveh spoke, instructing them to lead the Israelites out of the land of Egypt with their armies. 'Hu' means 'he' or 'it is'. 'Aharon' is Aaron. 'u' means 'and'. 'Moshe' is Moses. 'asher' means 'that' or 'who'. 'amar' means 'said'. 'Yahveh' is the proper name of God. 'lahem' means 'to them'. 'hotziu' means 'lead out'. 'et' is a direct object marker. 'bnei Yisrael' means 'sons of Israel' or 'Israelites'. 'me' means 'from'. 'eretz Mitzrayim' means 'land of Egypt'. 'al tzivaotam' means 'with their armies'.
[EXO.6.27] They are the ones speaking to Pharaoh, king of Egypt, to bring out the children of Israel from Egypt. It is Moses and Aaron. [§]
hem hamedabrim el-paroh melech-mitzrayim lehotzi et-benei-yisrael mimitzrayim hu mosheh veaharon
This verse identifies those speaking to Pharaoh, king of Egypt, with the intention of bringing the children of Israel out of Egypt. It clarifies that these individuals are Moses and Aaron. 'Hem' means 'they'. 'Hamedabrim' means 'the speakers'. 'El' means 'to'. 'Paroh' is the name 'Pharaoh'. 'Melech' means 'king'. 'Mitzrayim' means 'Egypt'. 'Lehotzi' means 'to bring out'. 'Et' is a direct object marker. 'Benei' means 'sons' or 'children of'. 'Yisrael' is the name 'Israel'. 'Mimitzrayim' means 'from Egypt'. 'Hu' means 'he' or 'it is'. 'Mosheh' is the name 'Moses'. 'Ve' means 'and'. 'Aharon' is the name 'Aaron'.
[EXO.6.28] And it came to pass on the day that Yahveh spoke to Moses in the land of Egypt. [§]
va-yi-hi be-yom di-ber Yahveh el-Mosheh be-eretz Mitzrayim.
This verse begins with a conjunction 'and it came to pass' represented by 'va-yi-hi'. Then it states 'on the day' ('be-yom') that Yahveh spoke ('di-ber Yahveh') to Moses ('el-Mosheh') in the land ('be-eretz') of Egypt ('Mitzrayim').
[EXO.6.29] And Yahveh spoke to Moses, saying, "I am Yahveh. Speak to Pharaoh, king of Egypt, all that I speak to you." [§]
vay-da-ber Yahveh el-Mosheh le-e-mor ani Yahveh da-ber el-Par-oh me-lech Mits-raim et kol-asher ani do-ver ei-lecha.
This verse describes Yahveh speaking to Moses, instructing him to speak to Pharaoh, the king of Egypt, all that Yahveh will speak to him.
[EXO.6.30] And Moses said before Yahveh: Behold, I am uncircumcised of lips, and how will Pharaoh hear to me? [§]
VaYomer Moshe lifnei Yahveh: Hen ani aral sfataiym ve'eych yishma alei Par'oh.
This verse recounts Moses' hesitation to speak before Pharaoh. 'VaYomer' means 'and said.' 'Moshe' is Moses. 'lifnei' means 'before'. 'Yahveh' is the proper name of God. 'Hen' means 'behold' or 'indeed'. 'ani' means 'I'. 'aral' means 'uncircumcised'. 'sfataiym' means 'my lips'. 've'eych' means 'and how'. 'yishma' means 'will hear'. 'alei' means 'to me'. 'Par'oh' is Pharaoh.
EXO.7
[EXO.7.1] And Yahveh said to Moses, "See, I have set you as the Gods to Pharaoh, and Aaron your brother will be your prophet." [§]
vayomer Yahveh el-Mosheh re'eh natatiykha Elohim l'Par'oh v'Aharon achikha yihyeh nevi'ekha.
This verse comes from Exodus 7:1. 'Vayomer' means 'and said'. 'Yahveh' is the proper name of God. 'El-Mosheh' means 'to Moses'. 'Re'eh' means 'see'. 'Natatiykha' means 'I have set you'. 'Elohim' is 'the Gods' (plural). 'L'Par'oh' means 'to Pharaoh'. 'V'Aharon' means 'and Aaron'. 'Achikha' means 'your brother'. 'Yihyeh' means 'will be'. 'Nevi'ekha' means 'your prophet'.
[EXO.7.2] You will speak all that I command you, and Aaron your brother will speak to Pharaoh, and he will send out the children of Israel from his land. [§]
atah tedaber et kol asher atsavecha veaharon achicha yedaber el paroh vesillah et benei yisrael me'artzo.
This verse comes from Exodus 7:1. 'atah' means 'you'. 'tedaber' means 'you will speak'. 'et' is a particle indicating the direct object. 'kol asher' means 'all that'. 'atsavecha' means 'I command you'. 'veaharon' means 'and Aaron'. 'achicha' means 'your brother'. 'yedaber' means 'he will speak'. 'el' means 'to'. 'paroh' means 'Pharaoh'. 'vesillah' means 'and he will send out'. 'et' indicates the direct object. 'bnei yisrael' means 'the children of Israel'. 'me' means 'from'. 'artzo' means 'his land'.
[EXO.7.3] And I will harden the heart of Pharaoh, and I increased my signs and my wonders in the land of Egypt. [§]
Va-ani ak-sheh et-lev Par-oh ve-hir-be-ti et-ototai ve-et-moftai be-eretz Mitzraim.
This verse describes God's intention to harden Pharaoh's heart and increase His signs and wonders in the land of Egypt. 'Va-ani' means 'and I'. 'Ak-sheh' means 'I will harden'. 'Et-lev' means 'the heart'. 'Par-oh' is the name 'Pharaoh'. 'Ve-hir-be-ti' means 'and I increased'. 'Et-ototai' means 'my signs'. 'Ve-et-moftai' means 'and my wonders'. 'Be-eretz Mitzraim' means 'in the land of Egypt'.
[EXO.7.4] And Pharaoh will not listen to you. And I will stretch out my hand in Egypt, and I will lead out my armies—my people, the children of Israel—from the land of Egypt with great judgments. [§]
ve-lo-yish-ma-achem par-oh ve-nat-ti et-yadi be-mitz-raim ve-ho-tze-ti et-tziv-o-tai et-ami benei-yis-rae-el mei-eretz mitz-raim bi-shfa-tim gdo-lim.
This verse contains a promise from God to Moses regarding the Exodus. It states that Pharaoh will not listen to them, and then describes God’s action of stretching out His hand in Egypt, leading out His armies—His people, the children of Israel—from the land of Egypt with great judgments.
[EXO.7.5] Egypt will know that Yahveh is Yahveh when I stretch out my hand over Egypt and bring the children of Israel out from within it. [§]
v’yad’u mitzrayim ki-ani Yahveh bin’toti et-yadi al-mitzrayim v’hotzeiti et-b’nei-yisra’el mittocham.
This verse states that Egypt will know Yahveh when Yahveh stretches out a hand over Egypt and brings the children of Israel out from within it. The words are fairly straightforward and directly descriptive of an action and its consequence.
[EXO.7.6] And Moses and Aaron did as Yahveh commanded them, thus they did. [§]
Va-ya-as Moshe ve-Aharon ka-asher tziva Yahveh otam ken asu.
This verse states that Moses and Aaron did as Yahveh commanded them. 'Va-ya-as' means 'and did'. 'Moshe' is Moses. 'Ve' means 'and'. 'Aharon' is Aaron. 'Ka-asher' means 'as'. 'Tziva' means 'commanded'. 'Yahveh' is the proper name of God. 'Otam' means 'them'. 'Ken' means 'thus' or 'so'. 'Asu' means 'they did'.
[EXO.7.7] Moses was eighty years old, and Aaron was eighty-three years old when they spoke to Pharaoh. [§]
u Moshe ben shmonim shanah ve Aaron ben shalosh u shmonim shanah bedabram el Paroh.
This verse states the ages of Moses and Aaron when they spoke to Pharaoh. 'Moshe' is Moses. 'Ben' means 'son of'. 'Shmonim' means eighty. 'Shanah' means year. 'Ve' means and. 'Aaron' is Aaron. 'Shalosh' means three. 'Bedabram' means when they spoke. 'El' means to. 'Paroh' is Pharaoh.
[EXO.7.8] And Yahveh said to Moses and to Aaron, saying: [§]
Va-yo-mer Yahveh el-Mosheh ve-el-Aharon le-emor
This verse begins with the conjunction 'and', followed by a verb meaning 'to say'. 'Yahveh' is the proper name of God. 'El' means 'to' or 'belonging to'. 'Mosheh' is Moses. 'Ve' means 'and'. 'Aharon' is Aaron. 'Le-emor' means 'to say' or 'saying'. The verse indicates that Yahveh spoke to Moses and Aaron, intending to communicate something.
[EXO.7.9] For Pharaoh will speak to you, saying, "Give to yourselves a sign." And you shall say to Aaron, "Take your staff and throw it before Pharaoh; let it become a serpent." [§]
Ki yedaber alechem Par'oh le'emor tenoo lachem mopheth ve'amarta el-Aharon kah eh mat'cha ve'hashlech lifnei Par'oh yihi letannin.
This verse recounts God's instruction to Moses and Aaron regarding a sign to show Pharaoh. 'Ki' means 'for' or 'because'. 'Yedaber' means 'he will speak'. 'Alechem' means 'to you'. 'Par'oh' is the name 'Pharaoh'. 'Le'emor' means 'to say'. 'Tenoo' means 'give'. 'Lachem' means 'to you'. 'Mopheth' means 'a sign' or 'a wonder'. 'Ve'amarta' means 'and you shall say'. 'El-Aharon' means 'to Aaron'. 'Kah' means 'take'. 'Eh' is a particle often untranslated, indicating imperative mood. 'Mat'cha' means 'your staff'. 'Ve'hashlech' means 'and throw'. 'Lifnei' means 'before'. 'Yihi' means 'let it be'. 'Letannin' means 'into a serpent'.
[EXO.7.10] Moses and Aaron came to Pharaoh, and they did so as Yahveh had commanded. Aaron threw his staff before Pharaoh and before his servants, and it became a serpent. [§]
va-yo-vo Mo-she ve-a-ha-ron el-Par-oh va-ya-asu ken ka-asher tsiv-ah Yahveh va-ya-shlech A-ha-ron et-mat-teh-hu lif-nei Par-oh ve-lif-nei av-adav va-ye-hi le-ta-nin.
This verse describes Moses and Aaron going to Pharaoh and performing a sign as Yahveh commanded. Aaron threw his staff before Pharaoh and his servants, and it became a serpent.
[EXO.7.11] And Pharaoh also called for the wise men and the sorcerers, and they also did the magical tricks of Egypt with their spells, thus. [§]
va-yik-ra gam-par-oh la-chach-a-mim ve-la-mechash-shim va-ya-asu gam-hem char-tu-mei mitz-raim be-lah-a-tei-hem ken.
This verse describes Pharaoh summoning his wise men and sorcerers, and they also performed their magical tricks, as the Egyptians did.
[EXO.7.12] And each man threw down his staff, and they became serpents. And the staff of Aaron swallowed their staffs. [§]
vayashlikhu ish mattehu vayihyu letanninim vayivla matteh-aharon et-mattotam
This verse describes a miraculous event where the staffs of those opposing Moses and Aaron were turned into serpents. 'Vayashlikhu' means 'they threw'. 'Ish' means 'man' or 'each man'. 'Mattehu' means 'his staff'. 'Vayihyu' means 'they became'. 'Letanninim' means 'into serpents'. 'Vayivla' means 'swallowed'. 'Matteh-aharon' means 'the staff of Aaron'. 'Et-mattotam' means 'their staffs'.
[EXO.7.13] And Pharaoh’s heart was made strong, and he did not listen to them, as Yahveh had spoken. [§]
Va-yekh-zak lev Par-oh ve-lo sha-ma ale-hem ka-asher di-ber Yahveh.
This verse describes Pharaoh’s heart being strengthened, and his refusal to listen to those who were sent. The verse explicitly states that this outcome occurred as Yahveh spoke.
[EXO.7.14] And Yahveh said to Moses, "Pharaoh’s heart is heavy; he refuses to let the people go." [§]
Va-yo-mer Yahveh el-Mosheh, kah-ved lev Paroh, me-en le-sha-lach ha-am.
This verse states that Yahveh spoke to Moses, saying that Pharaoh's heart was hardened, and he refused to let the people go.
[EXO.7.15] Go to Pharaoh in the morning, behold, he is going out to the water, and you shall stand to meet him at the edge of the river, and you shall take in your hand the staff which was turned into a snake. [§]
lekhel par'oh baboker hineh yotze hamaymah venitzavtah likrato al-s'fat hayor vehamatteh asher neh'pah' le'nachash tikach be'yadekha
This verse instructs someone to go to Pharaoh in the morning, where he will be going out to the water. The person is to stand to meet him at the edge of the river, holding the staff that was turned into a snake.
[EXO.7.16] And you shall say to him, "Yahveh, the Gods of the Hebrews, sent me to you to say, "Send forth my people, and let them serve me in the wilderness." And behold, you have not heard until now." [§]
ve'amarta elav YHVH Elohim ha'Ivrim shlachani elecha le'emor shalach et-ami ve'ya'avduni bamidbar ve'hinei lo-shama'ta ad-ko.
This verse details a message delivered to Pharaoh. "Ve'amarta" means "and you shall say." "Elav" means "to him." "YHVH Elohim ha'Ivrim" identifies the speaker as Yahveh, the Gods of the Hebrews. "Shlachani" means "He sent me." "Elecha" means "to you." "Le'emor" means "to say." "Shalach" means "send forth." "Et-ami" means "my people." "Ve'ya'avduni" means "and they shall serve me." "Bamidbar" means "in the wilderness." "Ve'hinei" means "and behold." "Lo-shama'ta" means "you have not heard." "Ad-ko" means "until now."
[EXO.7.17] Thus says Yahveh, by this you shall know that I am Yahveh. Behold, I will strike with the staff that is in my hand upon the water that is in the river, and it will be turned into blood. [§]
Koh amar Yahveh, bezot tedah ki ani Yahveh. Hineh anokhi makeh ba-mateh asher be-yadi al-ha-mayim asher ba-ye'or venehefchu le-dam.
This verse is a declaration by Yahveh, stating that through a specific act, the people will know that Yahveh is Yahveh. The act is striking the water of the Nile River with a staff, which will turn the water into blood.
[EXO.7.18] And the fish that is in the river will die, and because of the river's bad state, Egypt will be unable to drink water from the river. [§]
ve-ha-dagah asher-ba-ye'or tamut u-va'ash ha-ye'or ve-nil'u mitzrayim lishtot mayim min-ha-ye'or.
This verse describes the death of the fish in the Nile River and the Egyptians' inability to drink from it. 've' means 'and'. 'ha' is 'the'. 'dagah' means 'fish'. 'asher' means 'that/which'. 'ba' means 'in'. 'ye'or' means 'the river' (Nile). 'tamut' means 'will die'. 'u' means 'and'. 'ba'ash' means 'because of'. 'nil'u' means 'will be exhausted/unable'. 'mitzrayim' is 'Egypt'. 'lishtot' means 'to drink'. 'mayim' means 'water'. 'min' means 'from'.
[EXO.7.19] And Yahveh said to Moses, "Tell Aaron to take his staff and stretch out your hand over the waters of Egypt, over their rivers, over their streams, and over their ponds, and over all collections of their waters, and they will become blood. And there will be blood throughout the land of Egypt, in the trees and in the stones." [§]
Va-yo-mer Yahveh el-Mosheh emor el-Ahahron kah mah-teh-khah oo-nteh-yah-deh-khah al-may-may Mitsrayim al-naharotam al-ye-orehem ve-al-ag-meihem ve-al-kol-mikveh may-mayhem ve-yih-yu dam ve-hayah dam be-chol eretz Mitsrayim oo-vah-etzim oo-bah-avan-im
This verse describes God (Yahveh) commanding Moses to tell Aaron to stretch out his hand over the waters of Egypt – the rivers, streams, ponds, and all water collections – so that they will become blood. This blood will be present throughout the land of Egypt, in the trees and stones.
[EXO.7.20] And Moses and Aaron did so, as Yahveh commanded. And he lifted with the staff and struck the water that was in the river before the eyes of Pharaoh and before the eyes of his servants, and all the water that was in the river turned into blood. [§]
va'asu ken mosheh ve'aharon ka'asher tzivah yahveh vayarem bamateh vayakh et-hamayim asher bayor le'enei par'oh ule'enei avadav vayehapkhu kol-hamayim asher-bayor ledam.
This verse describes Moses and Aaron performing a miracle at the command of Yahveh, turning the Nile River into blood before Pharaoh and his servants. 'Va'asu ken' means 'and they did so.' 'Mosheh ve'aharon' means 'Moses and Aaron.' 'Ka'asher tzivah' means 'as commanded.' 'Yahveh' is the proper name of God. 'Vayarem bamateh' means 'and he lifted with the staff.' 'Vayakh et-hamayim' means 'and he struck the water.' 'Asher bayor' means 'that in the river.' 'Le'enei par'oh ule'enei avadav' means 'before the eyes of Pharaoh and before the eyes of his servants.' 'Vayehapkhu kol-hamayim' means 'and they turned all the waters.' 'Ledam' means 'into blood.'
[EXO.7.21] And the fish that are in the river died, and the river stank. And the Egyptians could not drink water from the river. And there was blood throughout the land of Egypt. [§]
veha-dagah asher-bayor metah vayibash hayor velo-yachlu mitzrayim lishtot mayim min-hayor vayhi hadam bechol-eretz mitzrayim.
This verse describes the second plague of Egypt: the turning of the Nile into blood. 'veha-dagah' means 'and the fish'. 'asher-bayor' means 'that are in the river'. 'metah' means 'died'. 'vayibash hayor' means 'and the river stank'. 'velo-yachlu mitzrayim lishtot mayim min-hayor' means 'and the Egyptians could not drink water from the river'. 'vayhi hadam bechol-eretz mitzrayim' means 'and there was blood throughout the land of Egypt'.
[EXO.7.22] And they did so with their tools, and the heart of Pharaoh was strengthened, and he did not listen to them, as Yahveh had spoken. [§]
va-ya-asu-ken char-tu-mei mitz-raim be-la-te-hem va-yech-zak lev-par-oh ve-lo-shama alehem ka-asher dib-ber Yahveh.
This verse describes the actions of the magicians of Egypt and Pharaoh's reaction to them. "Char-tu-mei mitz-raim" refers to the magicians or skilled workers of Egypt. "Lev-par-oh" means the heart of Pharaoh, often used figuratively to represent his will or resolve. "Dib-ber Yahveh" means "Yahveh spoke". The verse describes how Pharaoh's heart was strengthened, meaning he became more resolute or stubborn, and he did not listen to the magicians, as Yahveh had spoken.
[EXO.7.23] And Pharaoh turned and went to his house, and did not set his heart to this also. [§]
Va-yip-en Par-oh Va-ya-vo el-bay-to-ho Ve-lo-shat lib-bo gam-la-zot.
This verse describes Pharaoh's reaction after the tenth plague. 'Va-yip-en' indicates a turning or a change of direction. 'Par-oh' is Pharaoh. 'Va-ya-vo' means 'and he came'. 'El-bay-to-ho' means 'to his house'. 'Ve-lo-shat' means 'and did not set/put'. 'Lib-bo' means 'his heart'. 'Gam-la-zot' means 'also for this'. The overall meaning is that Pharaoh returned to his house, but did not take the previous events to heart.
[EXO.7.24] And all the Egyptians dug around the river for water to drink, because they could not drink from the waters of the river. [§]
va-yach-pe-ru kol-mitz-rai-yim se-vi-vot ha-ye-or ma-yim li-shtot ki lo yach-lu li-shtot mi-mei ha-ye-or.
This verse describes the Egyptians digging around the Nile River for water to drink because they could not drink from the river’s water. 'Vayachfru' means 'and they dug'. 'Kol-mitzrayim' means 'all the Egyptians'. 'Sevivot ha-ye’or' means ‘around the river’. 'Mayim' means ‘water’. 'Lishtot' means ‘to drink’. 'Ki' means ‘because’. 'Lo yachlu' means 'they could not'. 'Mi-mei ha-ye’or' means ‘from the waters of the river.’
[EXO.7.25] And seven days were completed after the Gods struck the Nile. [§]
va-yee-mah-leh shiv-aht yah-meem ah-khah-ray hah-koht-yeh-vah-veh et hah-yah-or.
This verse describes a period of seven days following God's striking of the Nile. 'Vayimale' means 'and it was filled' or 'and completed'. 'Shiv'at' means 'seven'. 'Yameem' means 'days'. 'Acharei' means 'after'. 'Hakoht' means 'the striking'. 'Yehovah' is the name of God. 'Et' is a grammatical marker. 'Hayor' means 'the Nile'.
[EXO.7.26] And Yahveh said to Moses, "Go to Pharaoh, and you shall say to him, 'Thus says Yahveh: Release my people, that they may serve me.' [§]
vayomer Yahveh el Moshe boa el Paroh ve'amarta elav koh amar Yahveh shalach et ammi veya'avduni
This verse recounts God speaking to Moses, instructing him to go to Pharaoh. God tells Moses to deliver a message to Pharaoh: God says to release God's people so that they may serve God.
[EXO.7.27] And if you refuse to send, behold, I will strike all your territory with frogs. [§]
ve-im-ma-en at-ta le-sha-lech hi-neh a-no-chi no-gef et-chol-ge-vul-cha ba-tze-far-de-im
This verse comes from Exodus 8:1. It is a warning from Yahveh to Pharaoh. 'Ve-im' means 'and if'. 'Ma-en' means 'refuse'. 'At-ta' means 'you'. 'Le-sha-lech' means 'to send'. 'Hi-neh' means 'behold'. 'A-no-chi' means 'I'. 'No-gef' means 'I will strike'. 'Et' is a grammatical particle. 'Chol' means 'all'. 'Ge-vul-cha' means 'your territory'. 'Ba-tze-far-de-im' means 'with frogs'.
[EXO.7.28] And the river will swarm with frogs, and they will come up and enter your house, and into the room of your bedchamber, and onto your bed, and into the house of your servants, and among your people, and into your ovens and into your kneading troughs. [§]
ve-sha-ratz ha-ye-or tzefar-de-im ve-a-lu u-bau be-vei-te-cha u-va-cha-dar mish-ka-ve-cha ve-al mi-ta-te-cha u-ve-veit avadei-cha u-ve-am-me-cha u-ve-tan-nu-rei-cha u-ve-mish-a-ro-tei-cha.
This verse describes a plague of frogs invading Egypt. "ve-sha-ratz" means "and it will swarm". "ha-ye-or" means "the river". "tzefar-de-im" means "frogs". "ve-a-lu u-bau" means "and they will come up and enter". "be-vei-te-cha" means "in your house". "ba-cha-dar mish-ka-ve-cha" means "in the room of your bedchamber". "ve-al mi-ta-te-cha" means "and on your bed". "ve-veit avadei-cha" means "and in the house of your servants". "ve-am-me-cha" means "and among your people". "ve-tan-nu-rei-cha" means "and in your ovens". "ve-mish-a-ro-tei-cha" means "and in your kneading troughs".
[EXO.7.29] And in your distress, and in your people, and in all your servants, the frogs will come up. [§]
u-ve-khah u-ve-am-kha u-ve-khal-avad-kha ya-a-lu ha-tsfar-de-im
This verse describes frogs ascending or coming up. "u-ve-khah" means “and in your weeping”, or “and in your distress”. "u-ve-am-kha" means “and in your people”. "u-ve-khal-avad-kha" means “and in all your servants”. "ya-a-lu" means “they will ascend” or “they will come up”. "ha-tsfar-de-im" means “the frogs”.
EXO.8
[EXO.8.1] And Yahveh said to Moses, "Say to Aaron, stretch out your hand with your staff upon the rivers, upon the streams, and upon the lakes, and bring forth the frogs upon the land of Egypt." [§]
Va-yo-mer Yahveh el Moshe, emor el Aharon, neteh et yadecha be-mattecha al ha-neharot, al ha-ye’orim ve-al ha-agamim, ve-ha’al et ha-tzefard’im al eretz mitzrayim.
This verse describes Yahveh speaking to Moses and instructing him to tell Aaron to stretch out his hand with his staff over the rivers, streams, and lakes, to bring forth frogs upon the land of Egypt. 'Va-yo-mer' means 'and he said'. 'El' means 'to'. 'Emor' means 'say'. 'Neteh' means 'stretch out'. 'Be-mattecha' means 'with your staff'. 'Al' means 'upon'. 'Ha-neharot' means 'the rivers'. 'Ha-ye’orim' means 'the streams'. 'Ve-al ha-agamim' means 'and upon the lakes'. 'Ve-ha’al' means 'and bring forth'. 'Ha-tzefard’im' means 'the frogs'. 'Al eretz mitzrayim' means 'upon the land of Egypt'.
[EXO.8.2] And Aaron stretched out his hand over the waters of Egypt, and the frog came up and covered the land of Egypt. [§]
Va'yet Aharon et-yado al-meimei Mitzrayim vat'a'al hatz'farde'a vat'kachas et-eretz Mitzrayim.
This verse describes Aaron stretching out his hand over the waters of Egypt, causing frogs to come up and cover the land of Egypt. 'Va'yet' means 'and he stretched out'. 'Aharon' is Aaron. 'Et-yado' means 'his hand'. 'Al-meimei' means 'over the waters of'. 'Mitzrayim' is Egypt. 'Vat'a'al' means 'it came up'. 'Hatz'farde'a' is the frog. 'Vat'kachas' means 'it covered'. 'Et-eretz' means 'the land of'.
[EXO.8.3] And they did so, the magicians with their spells, and they brought up the frogs upon the land of Egypt. [§]
vayasu khen hahartumim belatehem vayalu et hatzefardeim al eretz mitzrayim
This verse describes the magicians of Egypt replicating the miracle of the frogs. 'Vayasu' means 'and they did'. 'Khen' means 'thus' or 'so'. 'Hartumim' refers to the magicians. 'Belatehem' means 'with their spells' or 'by their methods'. 'Vayalu' means 'and they brought up' or 'and they caused to come up'. 'Et' is a particle marking the direct object. 'Hatzefardeim' means 'the frogs'. 'Al' means 'upon' or 'on'. 'Eretz' means 'land'. 'Mitzrayim' is the name 'Egypt'.
[EXO.8.4] And Pharaoh called to Moses and to Aaron, and he said, "Entreat Yahveh that he may remove the frogs from me and from my people, and I will send the people away, and they will sacrifice to Yahveh." [§]
vayikra par'oh lemosheh ule'aharon vayomer ha'etiru el-yevaveh veyaser hatzefard'im mimeni ume'ami va'ashalech et-ha'am veyizb'chu leyaveh.
This verse recounts Pharaoh's request to Moses and Aaron to intercede with Yahveh to remove the frogs from himself and his people, promising to let the people go and offer sacrifices to Yahveh.
[EXO.8.5] And Moses said to Pharaoh, “How long will you boast over me? Tell me when you will ask that the frogs be destroyed from you and from your servants and from your people, to remove the frogs from you and from your houses, so that they remain only in the river?” [§]
Va-yo-mer Moshe le-Par’oh hit-pa-er alai le-ma-tai a-at-ir le-cha ve-la-ava-de-cha u-le-am-cha le-ha-khrit ha-tzfar-de-im mi-mekha u-mi-ba-tei-cha rak ba-yor ti-sha-ar-nah.
This verse is spoken by Moses to Pharaoh. Moses is asking Pharaoh how long he will boast over him, and when he will request that the frogs are destroyed from Pharaoh and from his house, leaving them only in the river.
[EXO.8.6] And he said, "Tomorrow," and he said, "According to your word, so that you may know that there is not like Yahveh, the Gods our." [§]
Va-yo-mer le-ma-char, va-yo-mer ki-de-var-cha le-ma-an te-da ki-en ka-Yahveh Eloheinu.
This verse consists of several components. 'Va-yo-mer' means 'and he said'. 'Le-ma-char' means 'tomorrow'. 'Ki-de-var-cha' means 'according to your word'. 'Le-ma-an te-da' means 'so that you may know'. 'Ki-en' means 'that there is not'. 'Ka-Yahveh Eloheinu' means 'like Yahveh, the Gods our'. This verse is a confirmation that something will happen as previously stated, to demonstrate the uniqueness of Yahveh.
[EXO.8.7] And the frogs will depart from you, and from your houses, and from your servants, and from your people, only in the river will they remain. [§]
veh-sah-roo ha-tzefar-de-eem mim-meh-kah oo-mi-ba-teh-kah oo-me-ah-vah-deh-kah oo-me-ah-meh-kah rah-khah bah-yah-or tih-shah-ar-nah.
This verse describes the removal of frogs from Egypt as part of the plagues. 'Veh-sah-roo' means 'and they will depart'. 'Ha-tzefar-de-eem' is 'the frogs'. 'Mim-meh-kah' means 'from you'. 'Oo-mi-ba-teh-kah' means 'and from your houses'. 'Oo-me-ah-vah-deh-kah' means 'and from your servants'. 'Oo-me-ah-meh-kah' means 'and from your people'. 'Rah-khah' means 'only'. 'Bah-yah-or' means 'in the river'. 'Tih-shah-ar-nah' means 'they will remain'.
[EXO.8.8] And Moses and Aaron went forth from with Pharaoh, and Moses cried out to Yahveh concerning the matter of the frogs that He had put upon Pharaoh. [§]
Va yetze Moshe ve Aharon me’im Par’oh va yitz’ak Moshe el Yahveh al devar ha tzefard’im asher sam le Par’oh.
This verse describes Moses and Aaron leaving Pharaoh’s presence and Moses crying out to Yahveh concerning the frogs that He had placed upon Pharaoh.
[EXO.8.9] And Yahveh did as the word of Moses, and the frogs died from the houses, from the courtyards, and from the fields. [§]
va-ya-as Yahveh kid-var Moshe va-ya-mutu ha-tzfar-de-im min-ha-ba-tim min-ha-cha-tze-rot u-min-ha-sa-dot.
This verse describes God acting according to the word of Moses, resulting in the death of the frogs. 'va-ya-as' means 'and did/made'. 'Yahveh' is the proper name of God. 'kid-var' means 'according to the word'. 'Moshe' is Moses. 'va-ya-mutu' means 'and they died'. 'ha-tzfar-de-im' is 'the frogs'. 'min-ha-ba-tim' means 'from the houses'. 'min-ha-cha-tze-rot' means 'from the courtyards'. 'u-min-ha-sa-dot' means 'and from the fields'.
[EXO.8.10] And they gathered them, locusts, locusts, and the land became foul. [§]
va-yitz-ber-u o-tam cho-mar-im cho-mar-im va-ti-va-esh ha-ah-retz
This verse describes a gathering of locusts, and the resulting devastation of the land. 'Vayitzberu' means 'they gathered'. 'Otam' means 'them'. 'Chomarim chomarim' is repeated for emphasis, and means 'locusts'. 'Vatib'ash' means 'it corrupted' or 'it became foul'. 'Ha'aretz' means 'the land'.
[EXO.8.11] And Pharaoh saw that there was prosperity, and he made his heart heavy, and he did not listen to them, as Yahveh had spoken. [§]
va-yar pa-re-oh ki ha-y-ta ha-re-va-cha ve-ha-ke-ved et liv-o ve-lo sha-ma a-leh-em ka-a-sher di-ber Yahveh.
This verse describes Pharaoh's reaction to the prosperity (the 'revachah') that occurred in Egypt, even after God sent plagues. Pharaoh's heart was 'made heavy' (keved), meaning he became obstinate and hardened his heart against God's commands. He did not listen to Moses and Aaron, as Yahveh had spoken.
[EXO.8.12] And Yahveh said to Moses, "Say to Aaron, stretch out your staff and strike the dust of the land, and it will become gnats in all the land of Egypt." [§]
Va-yomer Yahveh el Moshe emor el Aharon neteh et mattecha vehak et afar ha-aretz vehayah le-kinim be-chal eretz Mitzrayim.
This verse describes God instructing Moses to tell Aaron to stretch out his staff and strike the dust of the land, which will then become gnats throughout the land of Egypt. 'Va-yomer' means 'and said'. 'Yahveh' is the proper name of God. 'El' means 'to'. 'Moshe' is Moses. 'Emor' means 'say'. 'Aharon' is Aaron. 'Neteh' means 'stretch out'. 'Et' is a particle. 'Mattecha' means 'your staff'. 'Vehak' means 'and strike'. 'Afar' means 'dust'. 'Ha-aretz' means 'the land'. 'Vehayah' means 'and it will be'. 'Le-kinim' means 'to gnats'. 'Be-chal' means 'in all'. 'Eretz Mitzrayim' means 'the land of Egypt'.
[EXO.8.13] And they did so, and Aaron extended his hand with his staff and struck the dust of the land, and it became lice on humankind and on livestock. All the dust of the land was lice throughout all the land of Egypt. [§]
vayasu ken vayet ahron et yado bematehu vayach et afar ha'aretz vat'hi hakinnam ba'adam uvavhemah kol afar ha'aretz haya kinnim bechol eretz mitzrayim
This verse describes Aaron striking the ground with his staff, causing dust to become lice on both people and animals throughout the land of Egypt. The words are fairly straightforward in terms of their literal meaning, dealing with action and observable results.
[EXO.8.14] And the magicians did so with their magic to bring forth the frogs, and they could not. And the frogs were on the person and on the animal. [§]
Va-ya-asu-ken ha-char-tu-mim be-la-tey-hem le-ho-tzi et ha-ki-nim ve-lo ya-cho-lu va-te-hi ha-ki-nam ba-adam u-va-be-he-mah.
This verse describes the magicians of Egypt attempting to replicate the miracles of Moses and Aaron, specifically bringing forth frogs. 'Va-ya-asu-ken' means 'and they did'. 'Ha-char-tu-mim' means 'the magicians'. 'Be-la-tey-hem' means 'with their spells/magic'. 'Le-ho-tzi' means 'to bring forth'. 'Et ha-ki-nim' means 'the frogs'. 'Ve-lo ya-cho-lu' means 'and they could not'. 'Va-te-hi' means 'and there were'. 'Ha-ki-nam' means 'the frogs'. 'Ba-adam' means 'on the person/human'. 'U-va-be-he-mah' means 'and on the animal'.
[EXO.8.15] And the magicians said to Pharaoh, "It is a finger of the Gods." And he strengthened the heart of Pharaoh, and he did not listen to them, as Yahveh spoke. [§]
vayomru hachartumim el-paroh etzba elohim hi vayechezak lev-paroh velo-shama alehem kaasher dibber Yahveh.
This verse describes the magicians speaking to Pharaoh after witnessing a miraculous sign. "Vayomru" means "and they said". "Hachartumim" is "the magicians". "El-Paroh" means "to Pharaoh". "Etzba elohim hi" means "a finger of God it is" or "it is a finger of God". "Vayechezak lev-Paroh" means "and he strengthened the heart of Pharaoh" or "he hardened Pharaoh’s heart". "Velo-shama alehem" means "and he did not listen to them". "Kaasher dibber Yahveh" means "as spoke Yahveh" or "as Yahveh spoke".
[EXO.8.16] And Yahveh said to Moses, "Rise early in the morning, and stand before Pharaoh, behold, he is going out to the water, and you shall say to him, 'Thus says Yahveh, release my people, that they may worship me.' [§]
va-yo-mer Yahveh el-Mosheh hashkem ba-boker ve-hityatzeyv lifney Paroh hinneh yotzey ha-mayim ve-amarta elav koh amar Yahveh shalach ammi ve-ya'avduni
This verse recounts God speaking to Moses and instructing him to confront Pharaoh. God tells Moses to go to Pharaoh early in the morning, and when Pharaoh goes out to the water, Moses should speak to him. The message Moses is to deliver is that Yahveh says to release God’s people so that they may worship Him.
[EXO.8.17] But if you do not send my people, behold, I will send swarms of flies upon you, and upon your servants, and upon your people, and into your houses. The houses of Egypt will be filled with flies, and also the land upon which they are. [§]
ki im-eincha meshaleyach et-ami, hineeni mashleyach becha u-vaavadecha u-vaamcha u-vebatecha et-hearov; u-mal’u batei mitzrayim et-hearov; vegam ha’adamah asher-hem aleha.
This verse is a threat from Yahveh to Pharaoh. It states that if Pharaoh does not release Yahveh’s people, Yahveh will send swarms of flies (hearov) upon Pharaoh, his servants, his people, and their houses, filling the houses of Egypt and covering the land.
[EXO.8.18] And I will perform a wonder on that day upon the land of Goshen, where my people stand, so that there will not be swarming insects there. So that you may know that I, Yahveh, am within the land. [§]
ve-hif-le-ee-tee ba-yom ha-hoo et-eretz Goshen asher am-mee o-med a-lay-ha le-bil-tee hee-ot sham a-rov le-ma-an te-da ki a-nee Yahveh be-kerav ha-aretz.
This verse describes a demonstration of power that Yahveh will perform upon the land of Goshen. The purpose of this demonstration is to prove to the people that Yahveh is present within the land, and that there will be no swarming insects (a-rov) there. ‘Am-mee’ refers to ‘my people’ or ‘the people belonging to me’. ‘Be-kerav’ means ‘in the midst of’ or ‘within’.
[EXO.8.19] And I will place redemption between my people and between your people. Tomorrow this sign will be. [§]
veh-sahm-tee p'doot bayn ah-mee v'bayn ah-mech-ah l'mah-har yih-yeh hah-oteh haz-zeh.
This verse discusses a sign that will occur tomorrow between 'my people' and 'your people', with 'redemption' placed between them. The words 'p'doot' (redemption) and 'oteh' (sign) are key here. 'Ah-mee' means 'my people', and 'ah-mech-ah' means 'your people'. 'L'mah-har' signifies 'tomorrow'. The use of 'bayn' indicates 'between'.
[EXO.8.20] And Yahveh did so, and a heavy swarm came into the house of Pharaoh and into the house of his servants, and all the land of Egypt was corrupted because of the swarm. [§]
vayyas Yahveh khen vayavo arov kaved beita Paroh ubaita avadav ubekhal eretz Mitzrayim tishacheit haaretz mipnei haarov.
This verse describes a plague of flies sent by Yahveh upon the house of Pharaoh, his servants, and all the land of Egypt. The plague caused the land to be corrupted by the flies. 'Khen' means 'so' or 'thus'. 'Arov' means 'swarm' or 'flies'. 'Kaved' means 'heavy' or 'severe'. 'Beita' means 'house of'. 'Paroh' is the name 'Pharaoh'. 'Avadav' means 'his servants'. 'Bekhal eretz Mitzrayim' means 'in all the land of Egypt'. 'Tishacheit' means 'it will be corrupted'. 'Haaretz' means 'the land'. 'Mipnei' means 'because of' or 'before'.
[EXO.8.21] And Pharaoh called to Moses and to Aaron, and he said, "Go, sacrifice to your Gods in the land." [§]
Va-yik-ra Par-oh el-Mo-sheh u-le-Ah-ah-ron va-yo-mer le-khu ziv-chu le-el-o-hei-khem ba-ah-retz.
This verse recounts Pharaoh’s words to Moses and Aaron. ‘Va-yik-ra’ means ‘and he called’. ‘Par-oh’ is ‘Pharaoh’. ‘el-Mo-sheh u-le-Ah-ah-ron’ means ‘to Moses and to Aaron’. ‘Va-yo-mer’ means ‘and he said’. ‘le-khu’ means ‘go’. ‘ziv-chu’ means ‘sacrifice’. ‘le-el-o-hei-khem’ means ‘to your Gods’. ‘ba-ah-retz’ means ‘in the land’.
[EXO.8.22] Moses said, "It is not right to do so, for it would be an abomination to Yahveh, our God, to worship the Gods of Egypt. Indeed, we will sacrifice the abominations of Egypt before their eyes, and they will not stone us." [§]
Va-yo-mer Moshe lo nachon la-asot ken ki to-evat Mitzrayim nizbach le-Yahveh Elohey-nu hen nizbach et to-evat Mitzrayim le-einayhem ve-lo yisk'lunu.
This verse comes from Exodus 8:26. Moshe (Moses) is speaking to Pharaoh. He states that it is not right to do as Pharaoh asks, because the worship of the Gods of Egypt would be an abomination to Yahveh, their God. They will offer sacrifices to the abominations of Egypt before the eyes of the Egyptians, and they will not stone them.
[EXO.8.23] We will go for three days into the wilderness and sacrifice to Yahveh, our Gods, as He will say to us. [§]
Derekh shloshet yamim nelekh bamidbar vezavakhnu leyahveh eloheinu kaasher yomar eleinu.
This verse describes a journey of three days into the wilderness and a planned sacrifice to Yahveh, the Gods, as they will instruct. 'Derekh' means way or journey. 'Shloshet yamim' is three days. 'Nelekh' means we will go. 'Bamidbar' means in the wilderness. 'Vezavakhnu' means and we will sacrifice. 'Leyahveh' is to Yahveh. 'Eloheinu' is our Gods. 'Kaasher' means as. 'Yomar' means he will say. 'Eleinu' means to us.
[EXO.8.24] And Pharaoh said, "I will send you, and you will sacrifice to Yahveh, your Gods, in the wilderness, but do not go too far away to go. Pray for me." [§]
Va-yo-mer Par-oh, Anokhi a-sha-lach et-chem u-ziv-achtem le-Yahveh Elohei-chem ba-mid-bar, rak har-chek lo-tar-chi-ku la-lech, ha-at-iru ba-adi.
This verse comes from Exodus 8:23. It records Pharaoh’s conditional agreement to let the Israelites go and worship their God. ‘Va-yo-mer’ means ‘and he said.’ ‘Par-oh’ is ‘Pharaoh.’ ‘Anokhi’ means ‘I.’ ‘A-sha-lach’ means ‘I will send.’ ‘Et-chem’ means ‘you (plural).’ ‘U-ziv-achtem’ means ‘and you will sacrifice.’ ‘Le-Yahveh’ means ‘to Yahveh.’ ‘Elohei-chem’ means ‘your Gods.’ ‘Ba-mid-bar’ means ‘in the wilderness.’ ‘Rak’ means ‘only’ or ‘but.’ ‘Har-chek’ means ‘far.’ ‘Lo-tar-chi-ku’ means ‘do not go too far.’ ‘La-lech’ means ‘to go.’ ‘Ha-at-iru’ means ‘pray for.’ ‘Ba-adi’ means ‘for me.’
[EXO.8.25] Moses said, "Behold, I am going out from you and I will petition Yahveh, and the frogs will depart from Pharaoh, his servants, and his people tomorrow. Only let not Pharaoh continue to act deceptively by refusing to send the people to sacrifice to Yahveh." [§]
Va-yo-mer Moshe, hi-neh anochi yo-tseh me-im-chah v’ha-at-ti lo el Yahveh v’sar ha-arob mi-par’oh me-avadav u-me-ammo machar rak al yosef par’oh ha-tel li-vil-ti shalach et ha-am liz-boach la-Yahveh.
This verse recounts Moses speaking to Pharaoh. He states he is leaving to petition Yahveh, and that the frogs will depart from Pharaoh, his servants, and his people tomorrow. He requests that Pharaoh not continue to act deceptively by refusing to allow the people to offer sacrifices to Yahveh.
[EXO.8.26] And Moses went out from the presence of Pharaoh, and he prayed to Yahveh. [§]
Va yetze Moshe me’im Par’oh va yetar el-Yahveh.
This verse describes Moses leaving the presence of Pharaoh and then praying to Yahveh. ‘Va’ is a conjunction meaning ‘and’. ‘Yetze’ means ‘he went out’. ‘Moshe’ is the name Moses. ‘Me’im’ means ‘from the presence of’. ‘Par’oh’ is the name Pharaoh. ‘Va yetar’ means ‘and he prayed’. ‘El’ means ‘to’. ‘Yahveh’ is the proper name of God.
[EXO.8.27] And Yahveh did according to the word of Moshe, and He removed the plague of frogs from Pharaoh, from his servants, and from his people. Not one remained. [§]
vayyas Yahveh kidvar Moshe vayasar ha'arob mipar'oh me'avadav ume'amo lo nish'ar echad
This verse describes Yahveh acting according to the word of Moshe, removing the plague of frogs from Pharaoh, his servants, and his people, leaving not one remaining.
[EXO.8.28] And Pharaoh made his heart heavy, also this time, and he did not send out the people. [§]
va-yak-bed par-oh et-liv-bo gam ba-pa-am ha-zot ve-lo shil-lach et-ha-am.
This verse describes Pharaoh's hardening of his heart against the request to let the people go. 'Vayakbed' means 'and he made heavy,' referring to Pharaoh making his heart heavy. 'Paroh' is 'Pharaoh,' the king of Egypt. 'Et-livvo' means 'his heart.' 'Gam ba-pa'am ha-zot' means 'also this time.' 'Ve-lo shillach' means 'and he did not send out.' 'Et-ha-am' means 'the people.'
EXO.9
[EXO.9.1] And Yahveh said to Moses, "Go to Pharaoh and you shall speak to him, thus says Yahveh, the God of the Hebrews: Send forth my people, and let them worship me." [§]
vayomer Yahveh el Moshe boa el Par'oh vedibarta elav koh amar Yahveh Elohei ha'Ivrim shalakh et ami veya'avduni.
This verse recounts God speaking to Moses, instructing him to go to Pharaoh and deliver a message. The message is that the God of the Hebrews demands that Pharaoh release his people so that they may worship him. 'Vayomer' means 'and said'. 'El' means 'to' or 'at'. 'Boa' means 'go'. 'Vedibarta' means 'and you shall speak'. 'Koh amar' means 'thus says'. 'Shalakh' means 'send forth'. 'Ve'ya'avduni' means 'and they shall worship me'.
[EXO.9.2] For if you refuse to send them forth, and still you hold them? [§]
ki im-ma'en atah le-shal-lech ve-od-cha ma-chaz-ik ba-hem.
This verse comes from Exodus 10:11. 'ki' means 'for' or 'because'. 'im-ma'en' means 'if you refuse'. 'atah' means 'you'. 'le-shal-lech' means 'to send forth' or 'to let go'. 've-od-cha' means 'and still you'. 'ma-chaz-ik' means 'hold'. 'ba-hem' means 'in them' or 'them'.
[EXO.9.3] Indeed, the hand of Yahveh will be upon your livestock that are in the field, upon the horses, upon the donkeys, upon the camels, upon the cattle, and upon the sheep. A severe plague will be extremely heavy. [§]
hinneh yad-yahveh hoyah bemiknecha asher basadeh basusim bachamorim bagmalim babakar ubatzon dever kaved meod.
This verse describes a plague sent by Yahveh upon livestock. 'Hinneh' means 'behold' or 'indeed'. 'Yad-Yahveh' literally means 'the hand of Yahveh', which is understood as the power or action of Yahveh. 'Hoyah' means 'will be' or 'shall come to pass'. 'Miknecha' means 'your livestock'. 'Asher' means 'that are' or 'which are'. 'Basadeh' means 'in the field'. 'Basusim', 'bachamorim', 'bagmalim', 'babakar', and 'batzon' refer to horses, donkeys, camels, cattle, and sheep respectively. 'Dever' means 'pestilence' or 'plague'. 'Kaved' means 'heavy' or 'severe'. 'Meod' means 'very' or 'extremely'.
[EXO.9.4] And Yahveh will distinguish between the livestock of Israel and the livestock of Egypt, and nothing will die of all the children of Israel. [§]
vehifla Yahveh bein mikneh Yisrael ubein mikneh Mitzrayim velo yamut mikol livnei Yisrael davar.
This verse describes a distinction Yahveh will make between the livestock of Israel and the livestock of Egypt, such that nothing will die among all the children of Israel. ‘Vehifla’ means ‘and Yahveh will distinguish’. ‘Mikneh’ refers to livestock. ‘Yisrael’ is Israel. ‘Mitzrayim’ is Egypt. ‘Livantai’ is the children of. ‘Davar’ is thing or matter, in this context meaning ‘anything’.
[EXO.9.5] And Yahveh set an appointed time, declaring, "Tomorrow Yahveh will do this thing in the land." [§]
va-ya-sem Yahveh mo-ed le-emor ma-char ya-aseh Yahveh ha-da-var ha-zeh ba-aretz.
This verse describes God setting an appointed time and declaring what He will do. 'Va-ya-sem' means 'and He set'. 'Mo-ed' means 'appointed time' or 'meeting'. 'Le-emor' means 'to say' or 'declaring'. 'Ma-char' means 'tomorrow'. 'Ya-aseh' means 'He will do'. 'Ha-da-var ha-zeh' means 'this thing' or 'this matter'. 'Ba-aretz' means 'in the land'.
[EXO.9.6] And Yahveh did this thing on the next day, and He killed all the livestock of Egypt, and from the livestock of the children of Israel, not one died. [§]
VaYas Yahveh et-ha-davar ha-zeh mimacharat vaYamot kol mikneh mitzrayim umimikneh benei-yisrael lo-met echad.
This verse describes a plague sent by Yahveh upon the livestock of Egypt, while sparing the livestock of the Israelites. 'VaYas' signifies 'and He did'. 'Yahveh' is the proper name of the God of Israel. 'Et-ha-davar ha-zeh' means 'this thing'. 'Mimacharat' means 'on the next day'. 'VaYamot' means 'and He killed'. 'Kol mikneh mitzrayim' means 'all the livestock of Egypt'. 'Umimikneh benei-yisrael' means 'and the livestock of the children of Israel'. 'Lo-met echad' means 'not one died'.
[EXO.9.7] And Pharaoh sent, and behold, not one animal of the livestock of Israel had died, not even one. And the heart of Pharaoh became heavy, and he did not send the people away. [§]
va-yish-lach Par-oh ve-hee-neh lo-met mi-mik-neh Yis-ra-el ad-echad va-yich-bad lev Par-oh ve-lo shil-lach et-ha-am.
This verse describes Pharaoh's reaction after the first plague (livestock death) sent by Yahveh. It states that not a single animal of the Israelites died, which caused Pharaoh’s heart to become hardened, and he still refused to let the people go.
[EXO.9.8] And Yahveh said to Moses and to Aaron, "Take for yourselves handfuls of soot from a furnace, and Moses shall throw it toward the sky before the eyes of Pharaoh." [§]
Va-yo-mer Yahveh el-Mosheh ve-el-Aharon, khu lakhem mlo chafneikhem pikh kiveshan u-zerako Moshe ha-shamaymah le-einei Paroh.
This verse describes God instructing Moses and Aaron to take handfuls of soot from a furnace and throw it into the air before Pharaoh. 'Va-yo-mer' means 'and said'. 'Yahveh' is the proper name of God. 'El' means 'to'. 'Mosheh' and 'Aharon' are the names Moses and Aaron, respectively. 'Khu lakhem' means 'take for yourselves'. 'Mlo chafneikhem' means 'full of your hands'. 'Pikh kiveshan' means 'soot of a furnace'. 'U-zerako' means 'and throw'. 'Ha-shamaymah' means 'the sky'. 'Le-einei' means 'before the eyes of'. 'Paroh' is the name Pharaoh.
[EXO.9.9] And it will become dust upon all the land of Egypt, and it will be upon the person and upon the animal, a disease breaking out in blisters throughout all the land of Egypt. [§]
ve-ha-yah le-ah-vahk ah-al kol-eh-rets mitz-rah-eem ve-ha-yah ah-al ha-ah-dahm ve-ah-al ha-beh-eh-mah lish-heen pore-ach ah-vah-boo-ot be-kol eh-rets mitz-rah-eem
This verse describes a plague that will affect Egypt. It details how dust will be upon all the land of Egypt, and a disease, specifically boils breaking out in blisters, will affect both people and animals throughout the land of Egypt.
[EXO.9.10] And they took the soot from the furnace, and they stood before Pharaoh, and Moses threw it toward the heavens, and there came boils erupting on humankind and on livestock. [§]
vayikchu et-pikach hakivshan vayamdu lifnei paroh vayarok oto mosheh hashamaimah vayehi shachin abaavuoat poreach baadam uvabahhemah.
This verse describes the plague of boils that afflicted Egypt. 'Vayikchu' means 'and they took'. 'Pikach hakivshan' refers to soot from the furnace. 'Vayamdu' means 'and they stood'. 'Lifnei paroh' means 'before Pharaoh'. 'Vayarok oto mosheh' means 'and Moses threw it'. 'Hashamaimah' means 'to the heavens'. 'Vayehi shachin abaavuoat poreach' means 'and there came boils erupting'. 'Baadam uvabahhemah' means 'on humankind and on livestock'.
[EXO.9.11] And the magicians were unable to stand before Moses because of the boils, for the boils were upon the magicians and throughout Egypt. [§]
ve-lo-yakh-lu ha-khar-tu-mim la-amod lif-nei Moshe mi-peni ha-sh-khin ki-haya ha-sh-khin ba-khar-tu-mim u-ve-khal-mitz-rayim.
This verse describes the magicians of Egypt being unable to stand before Moses because of the boils (the plague). 'khar-tu-mim' refers to the magicians. 'sh-khin' refers to the boils/ulcers, and is associated with the presence of the Gods. 'mitz-rayim' is Egypt.
[EXO.9.12] And Yahveh strengthened the heart of Pharaoh, and he did not listen to them, as Yahveh had spoken to Moses. [§]
vaychakzek Yahveh et-lev Par'oh velo shama alehem ka'asher diber Yahveh el-Mosheh.
This verse describes Yahveh strengthening the heart of Pharaoh and Pharaoh not listening to them, as Yahveh had spoken to Moses. 'Vaychakzek' means 'and strengthened'. 'Et-lev' is a construct phrase meaning 'the heart of'. 'Par'oh' is the name 'Pharaoh'. 'Velo shama alehem' means 'and he did not listen to them'. 'Ka'asher diber' means 'as spoke'. 'El-Mosheh' means 'to Moses'.
[EXO.9.13] And Yahveh said to Moses, "Rise early in the morning and stand before Pharaoh, and say to him, ‘Thus says Yahveh, the God of the Hebrews: Release my people, that they may worship me.’ [§]
Va-yo-mer Yahveh el-Mosheh hashkem ba-boker ve-hit-yat-tsev lif-nei Par-oh ve-amar-ta elav koh-amar Yahveh Elohei ha-Ivrim shalach et-ami ve-ya-av-dun-i.
This verse is a command from Yahveh to Moses. Yahveh tells Moses to rise early and confront Pharaoh. Moses is instructed to deliver a message from Yahveh, the God of the Hebrews, demanding that Pharaoh release Yahveh’s people so they may worship Yahveh.
[EXO.9.14] For at this time I send all my plagues to your heart, and to your servants, and to your people, in order that you may know that there is none like me in all the land. [§]
kee bah-pah-ahm hah-zoht ah-nee shoh-lekh et-kahl-mah-geh-foh-tai el-leeb-kah oo-vah-ah-vah-dai-kah oo-veh-ahm-kah bah-ah-voohr teh-dah kah-ee ein kah-moh-nee beh-kahl-hah-ah-rets
This verse describes a sending of plagues. 'kee' means 'for' or 'because'. 'bah-pah-ahm hah-zoht' means 'at this time'. 'ah-nee shoh-lekh' means 'I send'. 'et-kahl-mah-geh-foh-tai' means 'all my plagues'. 'el-leeb-kah' means 'to your heart'. 'oo-vah-ah-vah-dai-kah' means 'and to your servants'. 'oo-veh-ahm-kah' means 'and to your people'. 'bah-ah-voohr teh-dah' means 'in order that you may know'. 'kah-ee ein kah-moh-nee' means 'that there is none like me'. 'beh-kahl-hah-ah-rets' means 'in all the land'.
[EXO.9.15] For now I have sent my hand, and I have afflicted you and your people with the word, and you have been cut off from the land. [§]
kee ata-tah sha-lach-tee et ya-dee va-ach ot-cha ve-et am-cha ba-da-var va-tee-ka-cheid min ha-a-retz
This verse describes a situation where God has sent his hand, and afflicted someone and their people with a word. They have been cut off from the land. 'kee' means 'for' or 'because'. 'ata-tah' is 'now'. 'sha-lach-tee' means 'I have sent'. 'et ya-dee' is 'my hand'. 'va-ach' means 'and I have afflicted'. 'ot-cha' is 'you'. 've-et am-cha' is 'and your people'. 'ba-da-var' is 'with the word'. 'va-tee-ka-cheid' means 'and you have been cut off'. 'min ha-a-retz' is 'from the land'.
[EXO.9.16] However, for this reason I have established you, in order to show you my power, and in order that my name be told throughout the land. [§]
ve'ulam ba'avur zot he'emad'ti'cha ba'avur ha're'ot'cha et-kochi u'lema'an sapeir sh'mi b'chol-ha'aretz.
This verse explains the reason for God’s actions. ‘Ve’ulam’ signifies ‘but’ or ‘however’. ‘Ba’avur zot’ means ‘because of this’ or ‘for this reason’. ‘He’emad’ti’cha’ means ‘I have established you’ or ‘I have set you up’. ‘Ba’avur ha’re’ot’cha et-kochi’ means ‘in order to show you my power’. ‘U’lema’an sapeir sh’mi’ means ‘and in order that my name be told’. ‘B’chol-ha’aretz’ means ‘throughout the land’ or ‘in all the earth.’
[EXO.9.17] Are you still twisting among my people so as not to send them away? [§]
o-d'kha mis-to-lel b'a-mee l'vil-tee shal-lach-them
This verse contains several words with nuanced meanings. 'Od'kha' means 'still you'. 'Mis-to-lel' describes a winding or circling action, metaphorically meaning 'are you still twisting' or 'are you still turning'. 'B'a-mee' means 'in my people'. 'L'vil-tee' is a prepositional phrase meaning 'so as not to'. 'Shal-lach-them' means 'send them away'. The overall context suggests a rebuke regarding continued manipulation or hindering of the speaker's people.
[EXO.9.18] Behold, I will rain even tomorrow hail, heavy very. That which has not been like it in Egypt from the day it was founded until now. [§]
hin-nee mam-teer ka-et ma-char barad ka-ved me-od asher lo-haya ka-mo-hu be-mitz-rayim le-min-hayom hi-vas-dah ve-ad-atah.
This verse describes a coming hailstorm. "Hin-nee" means "Behold, I". "Mam-teer" means "I will rain". "Ka-et" means "even, as". "Ma-char" means "tomorrow". "Barad" means "hail". "Ka-ved" means "heavy". "Me-od" means "very". "Asher" means "which, that". "Lo-haya" means "there has not been". "Ka-mo-hu" means "like it". "Be-mitz-rayim" means "in Egypt". "Le-min-hayom" means "from the day". "Hi-vas-dah" means "it was founded". "Ve-ad-atah" means "until now". The verse essentially states that a very heavy hail will fall tomorrow, the likes of which has not been seen in Egypt from the day it was founded until now.
[EXO.9.19] And now, send out your livestock and all that you have in the field. All the people and the animals that are found in the field – do not gather them into the house, and hail will come down on them and they will die. [§]
ve'atah sh'lach ha'ez et-miknecha ve'et kol-asher lecha ba'sadeh kol-ha'adam vehabhavhemah asher-yimatz'e ba'sadeh velo ye'asef habayitah veyared aleihem habarad vametu.
This verse is from Exodus 9:19, part of the story of the plagues in Egypt. It’s God speaking to Pharaoh, giving him a final chance to protect his livestock and people from an impending hailstorm. 'Ve'atah' means 'and now'. 'Sh'lach' means 'send'. 'Ha'ez' is a reference to the livestock. 'Et-miknecha' means 'your livestock'. 'Ve'et kol-asher lecha' means 'and all that you have'. 'Ba'sadeh' means 'in the field'. 'Kol-ha'adam vehabhavhemah' means 'all the people and the animals'. 'Asher-yimatz'e' means 'that are found'. 'Velo ye'asef habayitah' means 'and do not gather them into the house'. 'Veyared aleihem habarad vametu' means 'and hail will come down on them and they will die'.
[EXO.9.20] The one fearing the word of Yahveh, from the servants of Pharaoh, caused his servants and his livestock to be taken into the houses. [§]
ha-ya-re ay-et de-var Yahveh me-av-dei Par-oh heh-nees et av-adav ve-et mik-neh-hu el ha-batim.
This verse describes the fear of Yahveh among the servants of Pharaoh. Those who feared Yahveh took their servants and livestock inside their houses. 'Ha-ya-re' means 'the fearing one'. 'De-var' means 'word' or 'thing'. 'Yahveh' is the proper name of God. 'Me-av-dei' means 'servants of'. 'Par-oh' is Pharaoh. 'Heh-nees' means 'caused to be taken inside'. 'Et' is a grammatical particle. 'Av-adav' means 'his servants'. 'Mik-neh-hu' means 'his livestock'. 'El ha-batim' means 'to the houses'.
[EXO.9.21] And what happened was, he did not pay attention to the word of Yahveh, and he abandoned his servants and his livestock in the field. [§]
va'asher lo-sam libbo el-d'var Yahveh; va'yazov et-avadav ve'et-miknehuhu ba'sadeh.
This verse describes someone who did not pay attention to the word of Yahveh and as a result, abandoned their servants and livestock in the field. 'Va'asher' means 'and what/who'. 'Lo-sam libbo' means 'did not set his heart' or 'did not pay attention'. 'El-d'var Yahveh' means 'to the word of Yahveh'. 'Va'yazov' means 'and he abandoned'. 'Et-avadav' means 'his servants'. 'Ve'et-miknehuhu' means 'and his livestock'. 'Ba'sadeh' means 'in the field'.
[EXO.9.22] And Yahveh said to Moses, "Stretch out your hand toward the heavens, and let there be hail in all the land of Egypt, upon humankind and upon the livestock and upon all the plants of the field in the land of Egypt." [§]
Va-yo-mer Yahveh el-Mosheh neteh et-yadecha al-ha-shamayim vi-hi barad be-chol-eretz mitzrayim al-ha-adam ve-al-ha-behemah ve-al kol-esev ha-sadeh be-eretz mitzrayim.
This verse describes God instructing Moses to stretch out his hand towards the sky so that hail will fall upon Egypt, affecting people, animals, and all vegetation.
[EXO.9.23] And Moses bent his staff towards the heavens, and Yahveh gave voices and hail, and fire walked to the land, and Yahveh rained hail upon the land of Egypt. [§]
Va-yet Moshe et-mattehu al-ha-shamayim, va-yihveh natan qolot u-varad, va-tihalech esh artzah, va-yamter Yihveh barad al-eretz Mitzrayim.
This verse describes Moses stretching out his staff towards the heavens, and Yahveh responding with thunder, hail, and lightning. Yahveh then rained hail upon the land of Egypt. 'Va-yet' signifies 'and he bent'. 'Et' is a particle marking a direct object. 'Mattehu' means 'his staff'. 'Ha-shamayim' is 'the heavens'. 'Va-yihveh' means 'and Yahveh'. 'Natan' means 'gave'. 'Qolot' means 'voices' or 'sounds'. 'U-varad' means 'and hail'. 'Va-tihalech' means 'and walked', but in this context refers to lightning moving. 'Esh' is 'fire'. 'Artzah' means 'to the land'. 'Va-yamter' means 'and he rained'. 'Yihveh' is the name of God. 'Barad' is 'hail'. 'Al-eretz' means 'upon the land'. 'Mitzrayim' is 'Egypt'.
[EXO.9.24] And it happened, hail and fire were flashing within the hail, very heavy, which had not been like it in all the land of Egypt from the time it became a nation. [§]
Va-yhi barad ve-esh mitlakachat betoch habarad kaved meod asher lo haya kamohu bechol eretz mitzrayim meaz hayeta legoy.
This verse describes a violent hailstorm with fire mixed within it. "Va-yhi" means "and it happened". "Barad" is hail. "Esh" is fire. "Mitlakachat" means flashing or igniting. "Betoch" means within. "Kaved meod" means very heavy. "Asher" means which. "Lo haya" means there was not. "Kamohu" means like it. "Bechol eretz mitzrayim" means throughout the land of Egypt. "Meaz hayeta legoy" means from the time it became a nation.
[EXO.9.25] And the hail struck in all the land of Egypt, all that was in the field, from humankind to livestock, and the hail struck all the grass of the field and broke all the trees of the field. [§]
va-yakh ha-barad be-khal-eretz mitzrayim et kol-asher ba-sadeh me-adam ve-ad-behemah ve-et kol-esev ha-sadeh hikah ha-barad ve-et kol-etz ha-sadeh shiber.
This verse describes a hail storm that struck the land of Egypt. 'Barad' means hail. 'Eretz' means land. 'Mitzrayim' is Egypt. 'Adam' is humankind. 'Behemah' is livestock. 'Esev' is grass, and 'etz' is tree. The verb forms indicate past tense action, and the 'et' particles mark direct objects.
[EXO.9.26] Only in the land of Goshen was there no hail among the children of Israel. [§]
rak be'eretz goshen asher sham benei yisrael lo hayah barad.
This verse describes a situation where hail did not fall in the land of Goshen, while it did fall elsewhere. "rak" means "only", "be'eretz" means "in the land", "goshen" is the name of a place, "asher" indicates a relative clause, "sham" means "there", "benei yisrael" means "the children of Israel", "lo hayah" means "there was not", and "barad" means "hail".
[EXO.9.27] And Pharaoh sent and called to Moses and to Aaron, and said to them, "I have sinned this time. Yahveh is the Righteous, and I and my people are the wicked." [§]
Va-yish-lach Par-oh va-yik-ra le-Mo-sheh u-le-A-ha-ron va-yom-er a-lei-hem cha-ta-tee ha-pa-am Yahveh ha-tza-deek va-a-nee ve-am-mee ha-resh-a-eem.
This verse recounts Pharaoh's admission to Moses and Aaron. He acknowledges that he has sinned and that Yahveh is righteous, while he and his people are wicked. The verb 'yishlach' means 'he sent', 'yikra' means 'he called', 'yomer' means 'he said', 'chatati' means 'I have sinned', 'hatzeedek' means 'the righteous', and 'ha-reshaim' means 'the wicked'.
[EXO.9.28] Beseech Yahveh, and great is the sound of the Gods and thunder, and I will send you, and you will not add to standing. [§]
ha'etiru el-Yahveh verav miheyot qolot Elohim uvarad va'ashlecha etchem velo tosippun la'amod
This verse contains several key names and concepts. "ha'etiru" means "call out" or "beseech". "el" means "to" or "toward". "Yahveh" is the proper name of God. "verav" means "and great" or "and much". "miheyot" means "than being" or "than the sound of". "qolot" means "voices". "Elohim" is a plural form meaning "the Gods". "uvarad" means "and thunder". "va'ashlecha" means "and I will send". "etchem" means "you". "velo" means "and not". "tosippun" means "you will add". "la'amod" means "to stand".
[EXO.9.29] And Moses said to him, as I go out of the city, I will stretch my hands to Yahveh. The voices will cease and the hail will not be anymore, so that you may know that to Yahveh belongs the land. [§]
Va-yo-mer elav Moshe, ke-tzeiti et-ha-ir, ef-rosh et-kafai el-Yahveh. Ha-kolot yechdalun ve-ha-barad lo yihiyeh-od le-ma'an tedah ki le-Yahveh ha-aretz.
This verse recounts Moses stretching his hands to Yahveh, asking that the voices and the hail cease, so that it may be known that the land belongs to Yahveh. 'Va-yo-mer' means 'and he said'. 'Elav' means 'to him'. 'Ke-tzeiti' means 'as I go out'. 'Et-ha-ir' means 'the city'. 'Ef-rosh' means 'I will stretch'. 'Et-kafai' means 'my hands'. 'El-Yahveh' means 'to Yahveh'. 'Ha-kolot' means 'the voices'. 'Yechdalun' means 'they will cease'. 'Ve-ha-barad' means 'and the hail'. 'Lo yihiyeh-od' means 'will not be anymore'. 'Le-ma'an tedah' means 'so that you may know'. 'Ki le-Yahveh ha-aretz' means 'that to Yahveh belongs the land'.
[EXO.9.30] And you, and your servants, I have known that before you will fear in the presence of Yahveh, the Gods. [§]
ve-atah va-avadaycha yada'ti ki terem tir'u mip'nei Yahveh Elohim.
This verse consists of several parts. 'Ve-atah' means 'and you'. 'Va-avadaycha' means 'and your servants'. 'Yada'ti' means 'I have known'. 'Ki' means 'that' or 'because'. 'Terem' means 'before'. 'Tir'u' means 'you will fear'. 'Mip'nei' means 'before' or 'in the presence of'. 'Yahveh' is the proper name of God. 'Elohim' refers to the Gods. This verse is spoken by a prophet to people who are about to encounter God.
[EXO.9.31] And the flax and the barley were struck, because the barley is spring growth and the flax is stalk. [§]
vehahpishtah vehaseorah nookatah ki haseorah aviv vehapishtah givol
This verse describes the state of the flax and barley. 'Flax' refers to the plant linen is made from. 'Barley' is a grain. 'Nookatah' means beaten or struck, referring to the threshing of the grain. 'Aviv' means green or fresh growth, indicating the barley is in its spring growth stage. 'Givol' means stalk or stem, describing the state of the flax.
[EXO.9.32] And the spelt and the barley were not beaten, for they are green. [§]
ve-ha-chi-ta ve-ha-kus-se-met lo nu-ku ki a-fi-lot he-na
This verse describes spelt and barley not being beaten, because they are still green/immature. 'Chi' means 'because' or 'for'. 'Afilot' means green or immature, referring to the state of the plants. 'He-na' means 'they' or 'these'.
[EXO.9.33] And Moses went out from with Pharaoh, the city, and he stretched out his hands to Yahveh, and the sounds and the hail ceased, and rain was not poured on the land. [§]
vayyetze moshe me'im par'oh et-ha'ir vayifros kapav el-yahveh vayachdlu hakolot vehabarad umatar lo-nittach artzah
This verse describes Moses leaving Pharaoh and stretching his hands to Yahveh, which causes the sounds, the hail, and the rain to cease falling on the land. 'Vayyetze' means 'and he went out'. 'Me'im' means 'with'. 'Par'oh' is 'Pharaoh'. 'Et-ha'ir' means 'the city'. 'Vayifros' means 'and he stretched out'. 'Kapav' means 'his hands'. 'El-Yahveh' means 'to Yahveh'. 'Vayachdlu' means 'and they ceased'. 'Hakolot' means 'the sounds'. 'Vehabarad' means 'and the hail'. 'Umatar' means 'and the rain'. 'Lo-nittach' means 'not poured'. 'Artzah' means 'on the land'.
[EXO.9.34] And Pharaoh saw that the rain had ceased, and the hail, and the sounds, and he added to sin. And he made his heart heavy, he and his servants. [§]
vay-rah par-oh ki-chad-al ha-ma-tar ve-ha-ba-rad ve-ha-kol-ot vay-yos-ef la-chato va-yakh-bed lib-bo hu va-avad-av
This verse describes Pharaoh's reaction after a cessation of the plagues. 'Vay-rah' means 'and saw'. 'Par-oh' is Pharaoh. 'Ki-chad-al' means 'because ceased'. 'Ha-ma-tar' is 'the rain'. 'Ve-ha-ba-rad' means 'and the hail'. 'Ve-ha-kol-ot' means 'and the voices/sounds'. 'Vay-yos-ef' means 'and he added'. 'La-chato' means 'to sin'. 'Va-yakh-bed' means 'and he made heavy'. 'Lib-bo' means 'his heart'. 'Hu' is 'he'. 'Va-avad-av' means 'and his servants'.
[EXO.9.35] And Pharaoh’s heart was strengthened, and he did not release the sons of Israel, as Yahveh spoke by the hand of Moses. [§]
Va-yechezak lev Paroh ve-lo shillach et-bnei Yisrael ka-asher dibber Yahveh be-yad-Mosheh.
This verse describes Pharaoh’s heart being strengthened, and his refusal to release the Israelites, as Yahveh had spoken through Moses. ‘Va-yechezak’ means ‘and strengthened.’ ‘Lev’ means ‘heart.’ ‘Paroh’ is the name ‘Pharaoh.’ ‘Ve-lo’ means ‘and not.’ ‘Shillach’ means ‘to send away’ or ‘release’. ‘Et-bnei Yisrael’ means ‘the sons of Israel.’ ‘Ka-asher’ means ‘as’ or ‘according to.’ ‘Dibber’ means ‘spoke.’ ‘Yahveh’ is the proper name of God. ‘Be-yad-Mosheh’ means ‘by the hand of Moses.’
EXO.10
[EXO.10.1] And Yahveh said to Moses, "Go to Pharaoh, for I have hardened his heart and the hearts of his servants, in order that I may put these signs of mine in his midst." [§]
Va-yo-mer Yahveh el-Mosheh bo el-Paroh ki-ani hichbadti et-livvo ve-et-lev avadav lema’an shiti ototai eleh bekirbo.
This verse contains several names for God and descriptive phrases. 'Va-yo-mer' means 'and He said'. 'Yahveh' is the proper name of God. 'El' means 'to' or 'belonging to'. 'Mosheh' is the name Moses. 'Bo' means 'go'. 'Paroh' is the name Pharaoh. 'Ki' means 'for'. 'Ani' means 'I'. 'Hichbadti' means 'I have hardened'. 'Et' is a particle used to mark a definite object. 'Livvo' means 'his heart'. 'Ve' means 'and'. 'Lev' means 'heart'. 'Avadav' means 'his servants'. 'Lema’an' means 'in order that'. 'Shiti' means 'I may put'. 'Ototai' means 'my signs'. 'Eleh' means 'these'. 'Bekirbo' means 'in his midst'.
[EXO.10.2] And in order that you may recount to the ear of your son and the son of your son, what I inflicted upon Egypt, and the signs that I set among them, and you may know that I am Yahveh. [§]
u-le-ma-an te-sap-peh ber-o-zeni bin-cha u-ben bin-cha et asher hit-a-lal-ti be-mitz-ra-yim ve-et ototai asher sam-ti bam vi-da-tem ki ani Yahveh.
This verse instructs someone to recount to their children and grandchildren what Yahveh did to Egypt, and the signs that Yahveh set among them, so they may know that Yahveh is Yahveh. The verse uses 'Yahveh' (YHVH) which is the proper name of the God of Israel, and aims to impart a historical and theological understanding to future generations.
[EXO.10.3] And Moses and Aaron came to Pharaoh, and they said to him, "Thus says Yahveh, the Gods of the Hebrews: How long will you refuse to answer before me? Send forth my people, and let them worship me." [§]
Va-yo-vo Moshe ve-Aharon el Par'oh va-yo-meru elav koh amar Yahveh Elohei ha-Ivrim ad-mata me-a-nta le-anot mip-anai shal-lach ami ve-ya-av-du-ni.
This verse describes Moses and Aaron approaching Pharaoh and delivering a message from Yahveh, the God of the Hebrews. They ask Pharaoh how long he will refuse to let the people go so they may worship Yahveh. 'Va-yo-vo' means 'and came'. 'Ve' means 'and'. 'El' means 'to'. 'Par'oh' is Pharaoh's name. 'Va-yo-meru' means 'and they said'. 'Koh amar' means 'thus says'. 'Ad-mata' means 'until when'. 'Me-a-nta' means 'you refuse'. 'Le-anot' means 'to answer'. 'Mip-anai' means 'before my face'. 'Shal-lach' means 'send forth'. 'Ami' means 'my people'. 'Ve-ya-av-du-ni' means 'and they shall worship me'.
[EXO.10.4] For if you refuse to send my people, behold, I will bring a swarm into your territory tomorrow. [§]
ki im-ma'en ata le-shaleach et-ami hinei mevi' maachar arbeh bigvulecha.
This verse contains a conditional statement and a declaration of impending consequence. "ki" means "for" or "because". "im" indicates a condition – "if". "ma'en" means "refuse". "ata" means "you". "le-shaleach" means "to send". "et-ami" means "my people". "hinei" means "behold" or "indeed". "mevi'" means "I will bring". "maachar" means "tomorrow". "arbeh" means "locusts" or "a swarm". "bigvulecha" means "within your territory".
[EXO.10.5] And it covered the eye of the land, and it will not be able to see the land, and it will consume the remainder of the escaped produce that is left for you from the hail, and it will consume all the tree growing for you from the field. [§]
vekissa et eine ha'aretz velo yuchal lire'ot et ha'aretz ve'achal et yeter ha'pleta hanish'eret lachem min ha'barad ve'achal et kol ha'etz hatzomeach lachem min ha'sadeh.
This verse describes a covering of the eyes of the land, preventing it from seeing, and the consumption of leftover produce after a hail storm, as well as all trees growing from the field. Let's break down the names of God as they appear. None appear in this verse.
[EXO.10.6] And your houses shall be filled, and the houses of all your servants, and the houses of all Egypt, with a prosperity that your fathers and the fathers of your fathers have not seen from the day they were upon the earth until this day. And he turned and departed from the presence of Pharaoh. [§]
oo-mah-loo ba-tay-kha oo-ba-tay kol-ah-vah-day-kha oo-ba-tay kol-mitz-rah-yeem ah-sher lo-rah-oo ah-vo-te-kha va-ah-vot ah-vo-te-kha mee-yohm hay-oo-tam al-ha-ah-dah-mah ahd ha-yohm ha-zeh va-yipen va-yay-tseh may-eem par-oh.
This verse describes the fulfillment of a promise to fill houses with abundance, specifically houses of the speaker, their servants, and all of Egypt, with a level of prosperity never before witnessed by their ancestors. It concludes with a departure from Pharaoh.
[EXO.10.7] And the servants of Pharaoh said to him, "Until when will this be a snare to us? Send the men, and let them serve Yahveh, their God. Do you not yet know that Egypt is ruined?" [§]
vayomru avdei paroh elav ad-matah yihyeh zeh lanu le-mokesh shalach et-ha-anashim ve-yaavdu et-Yahveh eloheihem haterem tedah ki avdah mitzrayim
This verse comes from Exodus 5:9. It records the complaint of Pharaoh’s servants to him regarding Moses and Aaron asking him to let the Israelites go to worship their God. They suggest allowing the Israelites to worship Yahveh, their God, and point out that Egypt is already suffering because of this situation.
[EXO.10.8] He seated Moses and Aaron before Pharaoh and said to them, "Go, serve Yahveh, your God. Who and who will go?" [§]
vayyoshav et-mosheh ve'et-aharon el-par'oh vayomer alehem lekhu ivdu et-yahveh eloheikhem mi vammi haholkhim
This verse describes a situation where Moses and Aaron are brought before Pharaoh. Pharaoh then asks them who the Gods are that they serve, and who will go and serve them.
[EXO.10.9] And Moses said, "We will go with our young men and with our elders. We will go with our sons and with our daughters, with our sheep and with our cattle, for the festival of Yahveh is for us." [§]
Va-yo-mer Moshe bin’arei-nu u-vizkeinei-nu neilech; b’vaney-nu u-vivnotey-nu b’tsonenu u-vivkareinu neilech, ki chag-Yahveh lanu.
This verse describes Moses speaking about who will go with him to celebrate the festival. 'Va-yo-mer' means 'and he said'. 'Moshe' is Moses. 'Bin’arei-nu' means 'with our young men'. 'U-vizkeinei-nu' means 'and with our elders'. 'Neilech' means 'we will go'. 'B’vaney-nu' means 'with our sons'. 'U-vivnotey-nu' means 'and with our daughters'. 'B’tsonenu' means 'with our sheep'. 'U-vivkareinu' means 'and with our cattle'. 'Ki' means 'because' or 'for'. 'Chag-Yahveh' is 'the festival of Yahveh'. 'Lanu' means 'to us' or 'for us'.
[EXO.10.10] And he said to them, "May it be so, Yahveh be with you, as I send you and your little ones. See, evil is against your faces." [§]
Va-yo-mer a-lei-hem ye-hi khen Yahveh im-ma-chem ka-a-sher a-shal-lach et-chem ve-et-tap-chem re-u ki ra-ah ne-ged pe-nei-chem.
This verse consists of several elements. 'Va-yo-mer' means 'and he said'. 'A-lei-hem' means 'to them'. 'Ye-hi khen' is an expression meaning 'so be it' or 'may it be so'. 'Yahveh im-ma-chem' translates to 'Yahveh with you'. 'Ka-a-sher a-shal-lach et-chem' means 'as I send you'. 'Ve-et-tap-chem' means 'and your little ones'. 'Re-u' means 'see'. 'Ki ra-ah' means 'that evil'. 'Ne-ged pe-nei-chem' means 'against your faces'. The verse is a statement of support combined with a warning.
[EXO.10.11] It is not so; go, worship Yahveh, for it is He you seek. And Pharaoh expelled them from before his face. [§]
lo khen l’chu-na ha-g’varim v’iv’du et-Yahveh ki otah atem m’vakshim vay’gares otam mei’et p’nei Par’oh.
This verse describes a request made to Pharaoh. The men are asked to go and worship Yahveh. The reasoning given is that it is *Him* they seek. Pharaoh then expels them from his presence.
[EXO.10.12] And Yahveh said to Moses, "Stretch out your hand over the land of Egypt with the locusts, and they will come up onto the land of Egypt and eat all the grass of the land, all that the hail left." [§]
Va-yo-mer Yahveh el-Mosheh neteh yad-kah al-eretz mitzrayim ba-arbeh ve-ya'al al-eretz mitzrayim ve-yokhal et-kol-esev ha-aretz et-kol-asher hish-air ha-barad.
This verse describes Yahveh speaking to Moses, instructing him to stretch out his hand over the land of Egypt with locusts. The locusts will come upon the land of Egypt and eat all the grass of the land, everything that the hail left. The verse utilizes the name Yahveh, which we are translating as "Yahveh". "Mosheh" is translated as "Moses". "Eretz" is translated as "land". "Mitzrayim" is translated as "Egypt". "Arbeh" is translated as "locusts". "Ya'al" means "come up" or "ascend". "Esev" means "grass" or "herb". "Hish-air" means "left". "Barad" means "hail".
[EXO.10.13] And Moses stretched his staff over the land of Egypt, and Yahveh drove an east wind across the land all that day and all that night. The morning came, and the east wind carried the locusts. [§]
Va-yet Moshe et mattehu al eretz Mitzrayim, va-Yahveh nihag ruach kadim ba-aretz kol ha-yom ha-hu ve-kol ha-laila ha-boker haya, ve-ruach ha-kadim nasa et ha-arbeh.
This verse describes Moses stretching his staff over the land of Egypt, and Yahveh driving an east wind across the land for an entire day and night. This east wind carried locusts.
[EXO.10.14] And the locust went up over all the land of Egypt, and settled within all the borders of Egypt, very heavy. Before it, there had not been a locust like this, and after it, there will not be one like it. [§]
Va-ya-al ha-ar-beh al kol-eretz mitz-raim va-ya-nach be-chol g'vul mitz-raim ka-ved me-od le-fanav lo-ha-yah ken ar-beh ka-mo-hu ve-ach-a-rav lo yih-yeh-ken.
This verse describes a plague of locusts descending upon Egypt. 'Va-ya-al' means 'and went up'. 'Ha-ar-beh' is 'the locust'. 'Kol-eretz mitz-raim' means 'all the land of Egypt'. 'Va-ya-nach' means 'and settled'. 'Be-chol g'vul mitz-raim' means 'within all the borders of Egypt'. 'Ka-ved me-od' means 'very heavy'. 'Le-fanav' means 'before it' or 'before them'. 'Lo-ha-yah ken ar-beh ka-mo-hu' means 'there had not been a locust like this before'. 'Ve-ach-a-rav lo yih-yeh-ken' means 'and after it, there will not be one like it'.
[EXO.10.15] And it covered all of the land, and the land darkened, and it ate all the grass of the land, and all the fruit of the trees that the hail had left, and no greenery remained in the trees and in the grass of the field in all the land of Egypt. [§]
va-yekhas et-eyn kol-ha-aretz va-techashakh ha-aretz va-yokhal et-kol-ese ha-aretz ve-et kol-peri ha-etz asher hotir ha-barad ve-lo-notar kol-yerek ba-etz u-ve-ese ha-sadeh be-kol-eretz mitzrayim.
This verse describes the locust plague sent upon Egypt. 'Vayekhas' means 'covered'. 'Eyn' means 'eye' but is used idiomatically here to mean 'all of'. 'Techashakh' means 'darkened'. 'Yokhal' means 'eat'. 'Ese' means 'grass'. 'Peri' means 'fruit'. 'Hotir' means 'left'. 'Barad' refers to the hail that came previously. 'Notar' means 'remained'. 'Yerek' means 'greenery'. 'Sadeh' means 'field'. 'Mitzrayim' is the name of Egypt.
[EXO.10.16] And Pharaoh hastened to call for Moses and for Aaron, and he said, "I have sinned against Yahveh, the Gods of you, and against you." [§]
Va-yemaher Paroh li-kro le-Mosheh u-le-Aharon va-yomer chatati la-Yahveh Eloheihem ve-lakhem.
This verse describes Pharaoh quickly calling for Moses and Aaron and then admitting his wrongdoing. 'Va-yemaher' means 'and he hastened'. 'Paroh' is 'Pharaoh'. 'li-kro' means 'to call'. 'le-Mosheh u-le-Aharon' means 'to Moses and to Aaron'. 'Va-yomer' means 'and he said'. 'chatati' means 'I have sinned'. 'la-Yahveh' means 'to Yahveh'. 'Eloheihem' means 'the Gods of them'. 've-lakhem' means 'and to you'.
[EXO.10.17] And now, please bear my sin this one time, and plead with Yahveh, the Gods of you, and may He remove from me only this death. [§]
ve'atah sa na chatati ach ha'pa'am veha'atirou liyahveh eloheichem veyaser me'alay rak et-hamavet hazzeh.
This verse is a plea for forgiveness and mercy. The speaker is asking for their sin to be lifted, and for Yahveh, the Gods of them, to remove this death from them. The speaker acknowledges their sin and asks for this one final reprieve.
[EXO.10.18] And he went out from with Pharaoh and he supplicated to Yahveh. [§]
Va-yet-zeh me-im Par-oh va-yet-tar el-Yahveh.
This verse describes someone leaving from Pharaoh and then making supplication to Yahveh. 'Va-yet-zeh' means 'and he went out'. 'Me-im' means 'from with'. 'Par-oh' is the name Pharaoh. 'Va-yet-tar' means 'and he supplicated'. 'El' indicates direction 'to'. 'Yahveh' is the proper name of God.
[EXO.10.19] And Yahveh turned a very strong wind of the sea, and He lifted the locusts and cast them into the Red Sea. Not one locust remained within all the border of Egypt. [§]
Va-yah-foch Yahveh roo-ach-yam chazak me-od va-yisah et ha-arbeh va-yitka-eh-hu yamma soof lo nish-ar arbeh echad be-chol g'vul mitzrayim.
This verse describes Yahveh causing a strong east wind to bring locusts onto the land of Egypt, and then driving them into the Red Sea, leaving not one locust remaining within the borders of Egypt. 'Va-yah-foch' means 'and He turned'. 'Yahveh' is the proper name of God. 'Roo-ach-yam' is 'wind of the sea' or 'east wind'. 'Chazak me-od' means 'very strong'. 'Va-yisah' means 'and He lifted'. 'Et ha-arbeh' is 'the locusts'. 'Va-yitka-eh-hu' means 'and He cast them'. 'Yamma soof' means 'Red Sea'. 'Lo nish-ar' means 'not remained'. 'Arbeh echad' means 'one locust'. 'Be-chol g'vul mitzrayim' means 'within all the border of Egypt'.
[EXO.10.20] And Yahveh strengthened the heart of Pharaoh, and he did not let the children of Israel go. [§]
va-yikhazek Yahveh et-lev Par’oh ve-lo shillach et-b’nei Yisrael.
This verse describes Yahveh strengthening the heart of Pharaoh, and as a result, Pharaoh did not let the children of Israel go. 'Vayikhazek' means 'and strengthened'. 'Yahveh' is the proper name of God. 'Et' is a grammatical marker indicating the direct object. 'Lev' means 'heart'. 'Par’oh' is Pharaoh. 'Ve-lo' means 'and not'. 'Shillach' means 'he sent/let go'. 'B’nei' means 'children of'. 'Yisrael' is Israel.
[EXO.10.21] And Yahveh said to Moses, "Stretch out your hand upon the heavens, and there will be darkness over the land of Egypt, and darkness will cover it." [§]
va-yo-mer Yahveh el-Mosheh neteh yad-kah al-ha-sha-ma-yim vi-hi cho-shekh al-eretz mitz-rah-yim ve-ya-mesh cho-shekh.
This verse describes God instructing Moses to stretch out his hand towards the heavens, resulting in darkness over the land of Egypt. 'Va-yo-mer' means 'and said'. 'Yahveh' is the proper name of God. 'El-Mosheh' means 'to Moses'. 'Neteh' means 'stretch out'. 'Yad-kah' means 'your hand'. 'Al-ha-sha-ma-yim' means 'upon the heavens'. 'Vi-hi' means 'and there will be'. 'Cho-shekh' means 'darkness'. 'Al-eretz mitz-rah-yim' means 'over the land of Egypt'. 'Ve-ya-mesh' means 'and it will cover'.
[EXO.10.22] And Moses stretched out his hand toward the heavens, and there was darkness, thick darkness, throughout all the land of Egypt for three days. [§]
Va-yet Moshe et-yado al-ha-shamayim va-yehi choshech-afeilah be-chol-eretz Mitzrayim shloshet yamim.
This verse describes Moses stretching out his hand towards the heavens, resulting in darkness covering all of the land of Egypt for three days. Let's break down the names of God used here. There are no divine names in this verse, however. 'Moshe' refers to Moses, and 'Mitzrayim' is Egypt.
[EXO.10.23] People did not see each other, and no one rose from where they were for three days, but for all the children of Israel there was light in their settlements. [§]
lo ra'u ish et achiv v'lo kamu ish mitachatav shloshet yamim u'l'chol b'nei yisrael haya or b'moshavotam.
This verse describes a period of intense mourning following a disaster. "Lo ra'u" means "they did not see". "Ish et achiv" means "a man his brother", or simply "each other". "Lo kamu" means "they did not rise". "Mitachatav" means "from under him" or simply "up". "Shloshet yamim" means "three days". "U'l'chol b'nei yisrael" means "and to all the children of Israel". "Haya or" means "there was light". "B'moshavotam" means "in their settlements". Therefore, it describes a time when people were so overwhelmed with grief that they did not interact with one another and remained in place for three days, yet, despite the calamity, light still existed in the settlements of Israel.
[EXO.10.24] And Pharaoh called to Moses and said, "Go, serve Yahveh, only your sheep and your cattle shall remain. Also, your children shall go with you." [§]
Va-yik-ra Par-oh el-Mosheh va-yo-mer le-chu iv-du et-Yahveh rak tso-en-chem u-ve-kar-chem yut-tzag gam-tap-chem ye-lech im-ma-chem.
This verse recounts Pharaoh’s request to Moses regarding the Israelites’ worship of Yahveh. Pharaoh permits them to go and serve Yahveh, but only the men and their livestock. The children are also to accompany them.
[EXO.10.25] And Moses said, "Also you will give into our hand sacrifices and burnt offerings, and we will do them to Yahveh, our Gods." [§]
Va-yo-mer Moshe, gam-atah tit-ten be-ya-deh-nu ze-va-chim ve-o-lot ve-a-si-nu la-Yahveh Elohei-nu.
This verse comes from Exodus 10:25. It records Moses speaking to Pharaoh. "Va-yo-mer" means "and he said". "Moshe" is Moses. "Gam-atah" means "also you". "Tit-ten" means "you will give". "Be-ya-deh-nu" means "into our hand". "Ze-va-chim" means "sacrifices". "Ve-o-lot" means "and burnt offerings". "Ve-a-si-nu" means "and we will do". "La-Yahveh" means "to Yahveh". "Elohei-nu" means "our Gods".
[EXO.10.26] And also our livestock will go with us; not a hoof will be left behind, for from it we will take to worship Yahveh, the Gods, our Gods. And we do not know how we will worship Yahveh until we arrive there. [§]
ve-gam-mik-neh-nu yeh-leh im-ah-nu lo tee-shah-ehr par-sah kee mee-meh-nu nee-kahkh la-ah-vod et-Yahveh Elohim-ey-nu va-ah-nahkh-nu lo neh-dah ah-mah nah-ah-vod et-Yahveh ad-bo-eh-nu shah-mah.
This verse discusses livestock accompanying a people as they journey to worship Yahveh, the Gods. They state they will take from their livestock to worship Yahveh, their Gods, and they do not know how they will worship Yahveh until they arrive at their destination.
[EXO.10.27] And Yahveh strengthened the heart of Pharaoh, and he was not willing to let them go. [§]
vaychakzek Yahveh et-lev Paroh velo avah leshallacham.
This verse describes Yahveh strengthening the heart of Pharaoh and his refusal to let the people go. 'Vaychakzek' means 'and strengthened.' 'Yahveh' is the proper name of God. 'Et' is an untranslatable particle marking the direct object. 'Lev' means 'heart.' 'Paroh' is 'Pharaoh.' 'Velo' means 'and not.' 'Avah' means 'he was willing' or 'he consented.' 'Leshallacham' means 'to send them out.'
[EXO.10.28] And he said to him, Pharaoh, “Go from before me. Beware for yourself, do not see my face again, for in the day of your seeing my face, you will die.” [§]
Va-yo-mer loo Par-oh lekh me-ah-lai hish-am-er le-cha el-to-sef re-ot pa-nai ki be-yom re-ot-cha pa-nai ta-moot.
This verse records Pharaoh’s words to Moses. ‘Va-yo-mer’ means ‘and he said.’ ‘Loo’ is ‘to him.’ ‘Par-oh’ is ‘Pharaoh.’ ‘Lekh’ means ‘go.’ ‘Me-ah-lai’ means ‘from before me.’ ‘Hish-am-er’ means ‘beware.’ ‘Le-cha’ means ‘for yourself.’ ‘El-to-sef’ means ‘do not add/see again.’ ‘Re-ot’ means ‘seeing.’ ‘Pa-nai’ means ‘my face.’ ‘Ki’ means ‘for.’ ‘Be-yom’ means ‘in the day.’ ‘Re-ot-cha’ means ‘your seeing.’ ‘Ta-moot’ means ‘you will die.’
[EXO.10.29] And Moses said, "Thus you have spoken. I will not continue to see your face anymore." [§]
va-yo-mer mo-sheh ken di-bar-tah lo-o-sif od re-ot pa-ne-cha
This verse is from Exodus 33:23. It is God’s response to Moses’ request to see His glory. ‘Va-yo-mer’ means ‘and said.’ ‘Mosheh’ is ‘Moses.’ ‘Ken’ means ‘so’ or ‘thus.’ ‘Di-bar-tah’ means ‘you spoke.’ ‘Lo-o-sif’ means ‘you will not add’ or ‘you will not continue.’ ‘Od’ means ‘again’ or ‘anymore.’ ‘Re-ot’ means ‘to see.’ ‘Pa-ne-cha’ means ‘your face.’
EXO.11
[EXO.11.1] And Yahveh said to Moses, "Still one plague I will bring upon Pharaoh and upon Egypt; after that, he will let you go from this place, as he sends you. Completely, he will drive you out from this place." [§]
Va-yo-mer Yahveh el-Mosheh, od ne-geh ehad aviv al-Par'oh ve-al-Mitzrayim, akharei-khen yishallakh et-khem mizzeh, ke-shal-kho, kalah gareish ygareish et-khem mizzeh.
This verse describes God speaking to Moses, stating that one more plague will be brought upon Pharaoh and Egypt. After this final plague, Pharaoh will let the Israelites go, completely driving them out of Egypt.
[EXO.11.2] Please speak to the ears of the people, and let them ask each man from his friend, and each woman from her friend, vessels of silver and vessels of gold. [§]
dab-ber-na ahz-nei hah-ahm ve-yish-ah-loo ish mei-et re-eh-hu ve-ish-shah mei-et re-oo-tah-hah klee-kesef oo-klee zah-hav
This verse is an instruction to Moses regarding the collection of materials for the tabernacle. Specifically, it instructs him to ask the people to contribute silver and gold items from their possessions. 'dab-ber-na' means 'speak, please'. 'ahz-nei' means 'to the ears of'. 'hah-ahm' means 'the people'. 'yish-ah-loo' means 'they will ask'. 'ish' means 'man'. 'mei-et' means 'from'. 're-eh-hu' means 'his friend/neighbor'. 'ish-shah' means 'woman'. 're-oo-tah-hah' means 'her friend/neighbor'. 'klee-kesef' means 'vessels of silver'. 'oo-klee zah-hav' means 'and vessels of gold'.
[EXO.11.3] And Yahveh gave favor to the people in the eyes of Egypt, and also the man Moses was very great in the land of Egypt, in the eyes of Pharaoh’s servants and in the eyes of the people. [§]
Va-yit-ten Yahveh et-chen ha-am be-ei-nei mitz-raim, gam ha-ish Moshe gadol me-od be-eretz mitz-raim be-ei-nei av-dei Par-oh u-ve-ei-nei ha-am.
This verse describes how Yahveh gave favor to the people of Israel in the eyes of the Egyptians. It also states that the man Moses was very great in the land of Egypt, in the eyes of Pharaoh’s servants and in the eyes of the people.
[EXO.11.4] And Moses said, "Thus says Yahveh: At midnight I will go out in the midst of Egypt." [§]
va-yo-mer mo-sheh koh a-mar Yahveh ka-khatzot ha-lai-lah a-nee yo-tseh be-toch mitz-raim.
This verse describes Moses relaying a message from Yahveh. 'Va-yo-mer' means 'and he said'. 'Koh amar' means 'thus says'. 'Ka-khatzot ha-lai-lah' means 'at midnight'. 'A-nee yo-tseh' means 'I will go out'. 'Be-toch mitz-raim' means 'in the midst of Egypt'.
[EXO.11.5] And died all the firstborn in the land of Egypt, from the firstborn of Pharaoh who sits on his throne, even to the firstborn of the female slave who is behind the hand mill, and all the firstborn of animals. [§]
oo-mayt kah-kol-beh-chor beh-eretz mitz-rah-yim, mee-beh-chor par-oh hah-yo-shev al-kiseh-vo, ad beh-chor hah-shif-hah ah-sher ah-char hah-reh-hay-eem, veh-kol beh-chor beh-heh-mah.
This verse describes the death of all firstborn in the land of Egypt. It specifies that this extends from the firstborn of Pharaoh, who sits on his throne, to the firstborn of the female slave who is behind the milling stones. It also states that all firstborn of animals died.
[EXO.11.6] And there will be an outcry, great, in all the land of Egypt, that like it has not been, and like it will not repeat. [§]
ve-hay-ta tze-a-ka ged-o-la be-chol-e-retz mitz-raim a-she-reh ka-mo-hu lo ni-he-ya-ta ve-ka-mo-hu lo to-sif.
This verse describes a great outcry that will occur throughout the land of Egypt, one that has never been and will never be again. Each word is translated literally. 'Ve' means 'and', 'hay-ta' means 'will be', 'tze-a-ka' means 'outcry', 'ged-o-la' means 'great', 'be-chol' means 'in all', 'e-retz' means 'land', 'mitz-raim' is the name 'Egypt', 'a-she-reh' means 'that', 'ka-mo-hu' means 'like it', 'lo' means 'not', 'ni-he-ya-ta' means 'has been', 'to-sif' means 'will add' or 'will repeat'.
[EXO.11.7] And to all the children of Israel, no dog will sharpen its tongue against a man, even to an animal, so that you may know that Yahveh distinguishes between Egypt and Israel. [§]
u-le-chol | be-nei yis-rae-el lo ye-cheratz-kelev le-sho-no le-mei-ish ve-ad-be-he-mah le-ma-an te-de-un asher yap-leh Yahveh bein mitz-raim u-bein yis-rae-el.
This verse describes a situation where no dog will sharpen its tongue, meaning no dog will bark, against any human or animal. This is presented as a demonstration of Yahveh’s ability to distinguish between Egypt and Israel.
[EXO.11.8] And they shall come down, all your servants these, to me, and they shall prostrate themselves to me, saying, "Go you, and all the people who are at your feet." And after that I will go. And he went out from the presence of Pharaoh, hastily. [§]
vayirdu kol-avadecha eileh elai vehishtachavu-li leemor tze ata vechol-haam asher-beraglecha veacharei-chen etze vayetze meim paroh bachuri-af
This verse describes a request made to Pharaoh, asking him to allow people to go and worship. 'Vayirdu' means 'and they shall come down'. 'Kol avadecha eileh' means 'all your servants these'. 'Elai' means 'to me'. 'Vehishtachavu-li' means 'and they shall prostrate themselves to me'. 'Leemor' means 'saying'. 'Tze ata' means 'go you'. 'Vechol haam asher beraglecha' means 'and all the people who are at your feet'. 'Veacharei-chen etze' means 'and after that I will go'. 'Vayetze meim paroh bachuri-af' means 'and he went out from the presence of Pharaoh, hastily'.
[EXO.11.9] And Yahveh said to Moses, "Pharaoh will not listen to you, for the purpose of multiplying my signs in the land of Egypt." [§]
Va-yo-mer Yahveh el-Mosheh lo-yishma aleikhem Par’oh le-ma’an revot moftei be-eretz Mitzrayim.
This verse recounts God speaking to Moses, informing him that Pharaoh will not listen to their requests. The purpose of this refusal is so that God can multiply signs and wonders in the land of Egypt.
[EXO.11.10] And Moses and Aaron did all these miracles before Pharaoh, and Yahveh strengthened the heart of Pharaoh, and he did not send the people of Israel from his land. [§]
u Moshe ve Aharon asu et kol hamophtim haele lifnei Paroh vaychazek Yahveh et lev Paroh velo shilach et benei Yisrael me arzo.
This verse describes Moses and Aaron performing miracles before Pharaoh. It states that Yahveh strengthened Pharaoh's heart, and he did not let the people of Israel leave his land.
EXO.12
[EXO.12.1] And Yahveh said to Moses and to Aaron in the land of Egypt, saying: [§]
Va-yo-mer Yahveh el-Mosheh ve-el-Aharon be-eretz Mitzrayim le-emor.
This verse begins with the conjunction 'and', followed by a verb meaning 'to say'. Then comes the name 'Yahveh', followed by the preposition 'to' and the name 'Mosheh' (Moses). 'Ve' means 'and' again, connecting it to the name 'Aharon' (Aaron). 'Be-eretz' means 'in the land of', and 'Mitzrayim' is the name of Egypt. Finally, 'le-emor' signifies 'to say' or 'saying'.
[EXO.12.2] This month is for you the head of months, it is the first for you to the months of the year. [§]
hahodesh hazzeh lakhem rosh hodashim, rishon hu lakhem lehodshei hashanah.
This verse discusses the first new month of the year. "Hodesh" means month. "Hazzeh" means this. "Lakhem" means to you. "Rosh" means head or beginning. "Hodashim" is the plural of month, meaning months. "Rishon" means first. "Hu" means it is. "Lehodshei" means to the months of. "Hasanah" means the year.
[EXO.12.3] Speak to all the assembly of Israel, saying, "On the tenth of this month, each man shall take a lamb for the house of ancestors, one lamb for the household." [§]
dab-roo el-kal-a-dat yis-ra-el le-mor be-a-sor la-ho-desh ha-zeh ve-yik-chu la-hem ish seh le-beit-avot seh la-bayit.
This verse instructs speaking to the entire assembly of Israel regarding a specific action to be taken on the tenth of the month. They are to each acquire a lamb for the household, one lamb per household.
[EXO.12.4] And if the household is too small to have enough people for a lamb, then he shall take it and his neighbor who is closest to his house, and they will count the number of people, with each person according to what they eat, so they may cover the lamb. [§]
ve-im-yim-aht hab-bayit mi-heyot mis-seh ve-lah-kah hoo u-sh-khe-noh hah-kah-rov el-beit-o be-mik-saht nefah-shot eesh le-fee akh-loh tah-koh-soo al-hah-seh
This verse describes a situation where a household is too small to roast a whole lamb for the Passover sacrifice. It details how they should count the number of people, and then a neighboring household that is close to theirs can join them and share the lamb based on the number of people in both households. The amount of the lamb each household consumes is proportional to the number of people in that household.
[EXO.12.5] A perfect male, one year old, it will be for you, from the lambs and from the goats you will take. [§]
seh tamim zachar ben-shana yihyeh lakhem min-hakevasim umin-haizzim tikkhachu.
This verse describes the specifications for a sacrificial animal. 'Seh' means lamb or male sheep. 'Tamim' means complete or perfect. 'Zachar' means male. 'Ben-shana' means a son of a year, or a year old. 'Yihyeh' means it will be. 'Lakhem' means for you. 'Min-hakevasim' means from the lambs. 'Umin-haizzim' means and from the goats. 'Tikkhachu' means you will take.
[EXO.12.6] And it will be for you to keep until the fourteenth day of this month, and they shall slaughter it, all the congregation of the assembly of Israel between the evenings. [§]
veha-ya la-chem le-mish-meret ad ar-ba-ah es-reh yom la-chodesh ha-zeh ve-shach-tu oto kol ke-hal adat-yis-ra-el bein ha-ar-ba-yim.
This verse describes the timing for slaughtering the Passover lamb. 'veha-ya' means 'and it will be'. 'la-chem' means 'for you'. 'le-mish-meret' means 'for keeping'. 'ad' means 'until'. 'ar-ba-ah es-reh' is 'fourteen'. 'yom' means 'day'. 'la-chodesh' means 'of the month'. 'ha-zeh' means 'this'. 've-shach-tu' means 'and they shall slaughter'. 'oto' means 'it'. 'kol' means 'all'. 'ke-hal' means 'congregation'. 'adat' means 'assembly'. 'yis-ra-el' is 'Israel'. 'bein' means 'between'. 'ha-ar-ba-yim' means 'the evenings'.
[EXO.12.7] And they shall take from the blood and put it on the two doorposts and on the lintel, on the houses where they shall eat it within them. [§]
ve-lah-khoo mee-han-ha-dam ve-nah-tenu al-shtei ha-mezuzot ve-al ha-mash-kof al ha-batim asher yo-kh'lu o-to ba-hem.
This verse describes the application of blood as a sign during the Exodus. 've-lah-khoo' means 'and they shall take'. 'mee-han-ha-dam' means 'from the blood'. 've-nah-tenu' means 'and they shall put'. 'al-shtei ha-mezuzot' means 'on the two doorposts'. 've-al ha-mash-kof' means 'and on the lintel'. 'al ha-batim' means 'on the houses'. 'asher yo-kh'lu o-to ba-hem' means 'where they shall eat it within them'.
[EXO.12.8] And they will eat the meat this night, roasted by fire, and unleavened bread with bitter herbs, they will eat it. [§]
ve'achlu et-habasar balayla hazeh teli-esh umatzot al-mrorim yo'chluhu.
This verse describes the eating of the Passover lamb. 've'achlu' means 'and they will eat'. 'et-habasar' means 'the meat'. 'balayla hazeh' means 'this night'. 'teli-esh' means 'roasted by fire'. 'umatzot' means 'and unleavened bread'. 'al-mrorim' means 'with bitter herbs'. 'yo'chluhu' means 'they will eat it'.
[EXO.12.9] Do not eat from it, please, and cooked boiled in water, but roasted with fire, its head upon its legs and upon its inwards. [§]
al-tokhlu mimenu na uvashel mebushal bamayim ki im tzli esh rosho al kereav ve'al kirbo
This verse contains instructions regarding how an animal may be consumed. "al-tokhlu" means "do not eat." "mimenu" means "from it." "na" is a plea or entreaty. "uvashel" means "and cooked". "mebushal" means "boiled". "bamayim" means "in water". "ki im" means "but". "tzli esh" means "roasted fire" or simply "roasted". "rosho" means "its head". "al kereav" means "upon its legs". "ve'al kirbo" means "and upon its inwards".
[EXO.12.10] And you shall not leave any of it until morning, and what remains of it until morning you shall burn in the fire. [§]
v'lo-totiru mimenu ad-boker v'hanotar mimenu ad-boker baesh tisrofu.
This verse describes what to do with the Passover lamb after the meal. "v'lo-totiru" means 'and you shall not leave'. "mimenu" means 'from it'. "ad-boker" means 'until morning'. "v'hanotar" means 'and what remains'. "baesh" means 'in fire'. "tisrofu" means 'you shall burn'. Essentially, the instructions state that nothing of the lamb should be left until morning, and any remaining portion should be burned in the fire.
[EXO.12.11] And thus you will eat it, your loins loined, your sandals on your feet, and your staff in your hand, and you will eat it with haste, for it is the Passover to Yahveh. [§]
vekakha tokhlu oto matneikhem khagurim na'aleikhem beragleikhem umakkelkhem beyedekhem va'akhlitem oto bekhifazon pesakh hu layahveh.
This verse describes how the Israelites are to eat the Passover meal. 'vekakha' means 'and thus'. 'tokhlu' is 'you will eat'. 'oto' means 'it'. 'matneikhem' means 'your loins'. 'khagurim' means 'loined'. 'na'aleikhem' means 'your sandals'. 'beragleikhem' means 'on your feet'. 'umakkelkhem' means 'and your staff'. 'beyedekhem' means 'in your hand'. 'va'akhlitem' means 'and you will eat'. 'bekhifazon' means 'with haste'. 'pesakh' is 'Passover'. 'hu' means 'it is'. 'layahveh' means 'to Yahveh'.
[EXO.12.12] And I will pass through the land of Egypt in the night this time, and I will strike every firstborn in the land of Egypt from man and up to animal, and upon all the Gods of Egypt I will execute judgments. I am Yahveh. [§]
veh-ah-var-tee beh-eh-rets mee-tzrah-yeem bah-lah-ee-lah hah-zeh veh-hee-kee-tee kol beh-chor beh-eh-rets mee-tzrah-yeem meh-ah-dahm veh-ahd beh-heh-mah oo-veh-chal eh-loh-heem mee-tzrah-yeem eh-eh-seh shf-ah-teem ah-nee Yahveh.
This verse describes God's passing through the land of Egypt and striking down all firstborns, both human and animal. It also states that God will execute judgment upon all the gods of Egypt. The verse emphasizes that 'Yahveh' (the covenant name of God) is the one performing these actions.
[EXO.12.13] And the blood shall be to you a sign on the houses where you are, and when I, Yahveh, see the blood, I will pass over you, and there will not be a plague among you to destroy when I strike the land of Egypt. [§]
veha-yah ha-dam la-chem le-ot al ha-batim asher atem sham ve-ra'iti et-ha-dam u-pasachti aleichem ve-lo-yi-hyeh ba-chem negef le-mashchit behakot-i be-eretz mitzrayim.
This verse describes the sign of the blood on the doorposts in Egypt. 'Dam' means blood. 'Ot' means sign. 'Batim' means houses. 'Mitzrayim' is Egypt. The verse states that when 'Yahveh' sees the blood, 'Yahveh' will pass over them and there will be no plague to destroy them while striking the land of Egypt.
[EXO.12.14] And this day will be to you for remembrance, and you shall celebrate it as a festival to Yahveh for your generations, a statute of forever you shall celebrate it. [§]
ve-ha-ya-ha ha-yom ha-zeh la-chem le-zi-ka-ron ve-cha-gotem oto chag la-Yahveh le-do-ro-tei-chem chu-kat o-lam te-cha-gu-hu.
This verse instructs that a particular day should be remembered and celebrated as a festival to Yahveh for all generations, establishing it as a perpetual statute. Each word is broken down as follows: 've' - and, 'ha-ya-ha' - will be, 'ha-yom' - the day, 'ha-zeh' - this, 'la-chem' - to you, 'le-zi-ka-ron' - for remembrance, 've-cha-gotem' - and you shall celebrate, 'oto' - it, 'chag' - festival, 'la-Yahveh' - to Yahveh, 'le-do-ro-tei-chem' - for your generations, 'chu-kat' - statute of, 'o-lam' - forever, 'te-cha-gu-hu' - you shall celebrate it.
[EXO.12.15] For seven days you will eat unleavened bread, but on the first day you will remove leaven from your houses, for everyone who eats leaven will have that soul cut off from Israel, from the first day until the seventh day. [§]
shiv'at yamim matzot tochelu, ach bayom harishon tashbitu se'or mibateichem, ki kol ochel chametz venikhratah hanefesh hahu miyisrael miyom harishon ad yom hashevi'i.
This verse discusses the observance of the festival of unleavened bread. 'Shiv'at yamim' means 'seven days'. 'Matzot' refers to unleavened bread. 'Tochelu' means 'you will eat'. 'Bayom harishon' means 'on the first day'. 'Tashbitu' means 'you will remove'. 'Se'or' means 'leaven' or 'sour dough'. 'Mibateichem' means 'from your houses'. 'Ki' means 'for'. 'Kol ochel chametz' means 'everyone who eats chametz', where 'chametz' is leavened bread. 'Venikhratah hanefesh hahu' means 'that soul shall be cut off'. 'Miyisrael' means 'from Israel'. 'Miyom harishon ad yom hashevi'i' means 'from the first day until the seventh day'.
[EXO.12.16] And on the first day, a holy gathering it shall be, and on the seventh day a holy gathering it shall be for you. All work shall not be done in them, but only what must be eaten for every life is to be done for you. [§]
uvayom harishon mikra kodesh uvayom hashevii mikra kodesh yihiyeh lakhem kol mela'khah lo ye'aseh bahem akh asher ye'ekhel lekol nefesh hu levado ye'aseh lakhem.
This verse discusses the observance of holy convocations (mikra kodesh) on the first and seventh days. It prohibits work (mela'khah) on these days, except for what is needed to prepare food for each soul (nefesh).
[EXO.12.17] And you shall keep the unleavened breads, for on this very day, Yahveh brought your armies out of the land of Egypt. And you shall keep this day for your generations as a statute forever. [§]
ush'martem et-hamatzot ki b'etsem hayom hazeh hotzeti et-tziva'oteichem me'eretz mitzrayim ush'martem et-hayom hazeh l'doroteichem chukkat olam.
This verse instructs the people to keep the unleavened bread (matzah) because on this very day, Yahveh brought their armies out of the land of Egypt. It further instructs them to keep this day for all their generations as a statute forever.
[EXO.12.18] In the beginning, on the fourteenth day of the month, in the evening, you will eat unleavened bread until the day the one and twentieth of the month in the evening. [§]
ba-ree-shon beh-ar-bah-ah es-ray eh-dom la-hodesh ba-erev toh-kh-loo ma-tzot ad yom ha-eh-chad ve-eh-srim la-hodesh ba-arev.
This verse details the timing of eating unleavened bread (matzot). "ba-ree-shon" means "in the beginning". "beh-ar-bah-ah es-ray" means "on the fourteenth". "yom" means "day". "la-hodesh" means "of the month". "ba-erev" means "in the evening". "toh-kh-loo" means "you will eat". "matzot" is unleavened bread. "ad" means "until". "ha-eh-chad ve-eh-srim" means "the one and twentieth". It indicates a period starting on the fourteenth day of the month and lasting until the evening of the twentieth day of the month.
[EXO.12.19] For seven days, leaven shall not be found in your homes, because anyone who eats leavened bread, that soul shall be cut off from the assembly of Israel, whether a native-born or a foreigner residing in the land. [§]
shiv'at yamim, se'or lo yimmatzei bebateikhem ki kol okhel machmetzet venikhratah hanefesh hahu me'adat yisrael bager ube'ezrach ha'aretz.
This verse discusses the removal of leaven from homes during the festival of Unleavened Bread. "Shiv'at yamim" means "seven days." "Se'or" refers to leaven or yeast. "Bebateikhem" means "in your homes." "Kol okhel machmetzet" means "anyone who eats leavened bread." "Nikhratah hanefesh hahu" means "that soul will be cut off." "Me'adat yisrael" means "from the assembly of Israel." "Bager ube'ezrach ha'aretz" means "whether a native-born or a foreigner residing in the land."
[EXO.12.20] You shall not eat all leavening. In all your dwellings, you shall eat unleavened bread. [§]
kol-machmetz lo tochelu, bekhol moshevoteichem tochelu matzot.
This verse discusses the prohibition of consuming leavened bread and the requirement to eat unleavened bread. "Kol" means 'all'. "Machmetz" refers to 'leavening' or 'anything fermented'. "Lo tochelu" means 'you shall not eat'. "Bekhol" means 'in all'. "Moshevoteichem" refers to 'your dwellings' or 'your settlements'. "Matzot" means 'unleavened bread'.
[EXO.12.21] And Moses called to all the elders of Israel and said to them, "Prepare and take for yourselves flock for your families, and slaughter the Passover." [§]
Va-yik-ra Moshe le-chol zik-nei Yis-ra-el va-yo-mer a-lei-hem mish-chu u-kchu la-chem tzo-an le-mish-pach-otei-chem ve-shach-tu ha-pas-ach.
This verse details Moses calling the elders of Israel and instructing them to prepare for the Passover sacrifice. 'Va-yik-ra' means 'and Moses called'. 'Zik-nei Yis-ra-el' means 'the elders of Israel'. 'Mish-chu' means 'draw out/prepare'. 'Tzo-an' means 'flock/sheep/goat'. 'Le-mish-pach-otei-chem' means 'for your families'. 'Ve-shach-tu' means 'and slaughter'. 'Ha-pas-ach' means 'the Passover'.
[EXO.12.22] And you will take a bundle of hyssop and you will dip it in the blood which is on the threshold, and you will reach to the lintel and to the two doorposts from the blood which is on the threshold, and you shall not go out any man from the opening of his house until morning. [§]
ool'kachtem agudat ezov ut'valtem badam asher basaf v'higatem el hamashkof v'el shtei ham'zuzot min hadam asher basaf v'atem lo tetzeu ish mipetach beito ad boker.
This verse describes the application of blood to a doorway as a sign. 'ool'kachtem' means 'and you will take'. 'agudat ezov' means 'a bundle of hyssop'. 'ut'valtem' means 'and you will dip'. 'badam' means 'in blood'. 'asher basaf' means 'which is on the threshold'. 'v'higatem' means 'and you will reach'. 'el hamashkof' means 'to the lintel'. 'v'el shtei ham'zuzot' means 'and to the two doorposts'. 'min hadam asher basaf' means 'from the blood which is on the threshold'. 'v'atem lo tetzeu' means 'and you shall not go out'. 'ish mipetach beito' means 'any man from the opening of his house'. 'ad boker' means 'until morning.
[EXO.12.23] And Yahveh passed over to strike Egypt, and he saw the blood on the lintel and on the two doorposts. And Yahveh passed over the entrance, and he would not allow the destroyer to come into your homes to strike. [§]
ve-avar Yahveh li-ngof et-Mitsrayim ve-ra'ah et-ha-dam al-ha-mashkof ve-al sh'tey ha-mezuzot ufasah Yahveh al-ha-petah ve-lo yiten ha-mashkhit lavo el-bateikhem li-ngof.
This verse describes Yahveh passing over the homes of the Israelites during the tenth plague in Egypt. 'Avar' means to pass over. 'Ngof' means to strike or smite. 'Mitsrayim' is Egypt. The verse describes Yahveh observing the blood on the doorposts and lintel. 'Pasah' means to pass over, sparing those homes. 'Mashkhit' is the destroyer. 'Bateikhem' means your homes.
[EXO.12.24] And you will keep this word as a law for you and for your sons until forever. [§]
u'sh'martem et-ha-davar ha-zeh l'chak-l'cha u'l'vanekha ad-olam
This verse consists of several components. 'u'sh'martem' means 'and you will keep'. 'et-ha-davar' is a grammatical marker followed by 'the word'. 'ha-zeh' means 'this'. 'l'chak' means 'for a law'. 'l'cha' means 'for you'. 'u'l'vanekha' means 'and for your sons'. 'ad-olam' means 'until forever'. Therefore, the verse is instructing people to keep a certain word as a law for themselves and their descendants forever.
[EXO.12.25] And it will be that when you come to the land that Yahveh will give to you, as He spoke, then you shall keep this service. [§]
vehayah ki-tavo'u el-ha'aretz asher yitten Yahveh lakhem ka'asher dibber ush'martem et-ha'avodah hazot.
This verse speaks of a condition: when you enter the land that Yahveh will give to you, as He spoke, then you shall keep this service (or worship). 'Vehayah' indicates a future condition. 'Ki' introduces that condition. 'Tavo'u' means 'you come'. 'Ha'aretz' means 'the land'. 'Asher' means 'that' or 'which'. 'Yitten' means 'He will give'. 'Yahveh' is the proper name of God. 'Lakhem' means 'to you'. 'Ka'asher' means 'as'. 'Dibber' means 'He spoke'. 'Ush'martem' means 'and you will keep'. 'Et' is a particle indicating the direct object. 'Ha'avodah' means 'the service' or 'the worship'. 'Hazot' means 'this'.
[EXO.12.26] And it will be that when your sons say to you, "What is this worship for you?" [§]
vehaya ki yomru aleichem beneichem ma haavodah hazot lachem.
This verse begins with 'vehaya' meaning 'and it will be'. 'Ki' means 'that' or 'when'. 'Yomru' is the third-person plural future tense of 'to say', so 'they will say'. 'Aleichem' is 'to you' (plural). 'Beneichem' means 'your sons'. 'Ma' means 'what'. 'Haavodah' means 'the worship' or 'the service'. 'Hazot' means 'this'. 'Lachem' means 'to you' (plural). The verse describes a future situation where the sons ask their fathers about the meaning of a particular form of worship.
[EXO.12.27] And you shall say, "The sacrifice of the Passover is for Yahveh, who passed over the houses of the sons of Israel in Egypt when He struck Egypt and saved our homes." Then the people bowed down and worshiped. [§]
Va'amartem zevach-pesach hu la-Yahveh asher pasach al-battei bnei-Yisrael be-mitzrayim benagpo et-mitzrayim ve'et-batteinu hitzil vayikod ha'am vayishtachavu.
This verse describes the Israelites declaring the Passover sacrifice to be for Yahveh, acknowledging that He passed over the houses of the Israelites in Egypt while striking Egypt and saving their homes. The people then bowed down and worshiped.
[EXO.12.28] And they went and the Israelites did as Yahveh commanded Moses and Aaron; thus they did. [§]
vayelkhu vayasu benei yisrael kaasher tsivah Yahveh et mosheh veaharon ken asu.
This verse describes the Israelites acting in accordance with the commands given to Moses and Aaron by Yahveh. 'Vayelkhu' means 'and they went'. 'Vayasu' means 'and they made/did'. 'Benei yisrael' means 'sons of Israel' or 'Israelites'. 'Kaasher' means 'as' or 'according to'. 'Tsivah' means 'commanded'. 'Et' is a direct object marker. 'Ken' means 'thus' or 'so'.
[EXO.12.29] And it happened in the half of the night, and Yahveh struck all the firstborn in the land of Egypt, from the firstborn of Pharaoh who sits on his throne, up to the firstborn of the captive who is in the house of the pit, and all the firstborn of animals. [§]
va-yhi | ba-khatsi ha-layla va-Yahveh hikka kol-bekhor be-eretz mitzrayim, mi-bekhor paroh ha-yoshev al-kise’o ad bekhor ha-sh’vi asher be-beit ha-bor ve-kol bekhor behema.
This verse describes the tenth plague on Egypt, where Yahveh struck down the firstborn of all people and animals. 'Va-yhi' means 'and it happened'. 'Ba-khatsi ha-layla' means 'in the half of the night'. 'Hikka' means 'struck'. 'Kol' means 'all'. 'Bekhor' means 'firstborn'. 'Mitzrayim' is Egypt. 'Paroh' is Pharaoh. 'Ha-yoshev al-kise’o' means 'who sits on his throne'. 'Ha-sh’vi' means 'the captive'. 'Be-beit ha-bor' means 'in the house of the pit/prison'. 'Behema' means 'animals'.
[EXO.12.30] And Pharaoh rose in the night, he and all his servants and all of Egypt, and there was a great cry in Egypt, because there was no house where there was not someone dead. [§]
va-ya-kom par-oh lai-lah hu ve-chol av-adav ve-chol mitz-ra-yim va-te-hi tze-a-kah ged-o-lah be-mitz-ra-yim ki ein ba-yeet asher ein sham met.
This verse describes the events following a plague in Egypt. 'Paroh' refers to Pharaoh. 'Avadav' means 'his servants'. 'Mitzrayim' means 'Egypt'. 'Tze-a-kah' means 'a cry'. 'Gedolah' means 'great'. 'Bayit' means 'house'. 'Met' means 'dead'. The verse states that Pharaoh and all his servants and all of Egypt were disturbed during the night because there was not a house where there was not someone who had died.
[EXO.12.31] And He called to Moses and to Aaron at night, and He said, "Arise, go out from among my people, you also, and the children of Israel, and go and serve Yahveh according to your words." [§]
va-yik-ra le-mo-she u-le-a-ha-ron lai-la va-yo-mer ku-mu tze-u mi-toch a-mi gam-a-tem gam-be-nei yis-ra-el u-le-chu iv-du et-Yahveh ke-da-ber-chem.
This verse describes a call to Moses and Aaron, and subsequently to the Israelites, to leave the people and worship Yahveh, as they had discussed. 'Vayikra' means 'and He called'. 'LeMoshe uleAharon' means 'to Moses and to Aaron'. 'Lai-la' means 'at night'. 'Vayomer' means 'and He said'. 'Kumu' means 'arise/stand up'. 'Tze'u' means 'go out'. 'Mitoch ami' means 'from among my people'. 'Gam-atem gam-benei Yisrael' means 'you also, and the children of Israel'. 'Ulechu ivdu' means 'and go and serve'. 'Et-Yahveh' means 'Yahveh'. 'Kedaberchem' means 'according to your words'.
[EXO.12.32] Also take your sheep and your cattle as you have spoken, and go, and you will bless also me. [§]
gam-tson-khem gam-bə-qar-khem qə-ḥu kə-’ă-šer di-bar-tem və-lē-khu ū-və-rakh-tem gam-’ō-ti
This verse details a command regarding livestock. 'Gam' means 'also' or 'even'. 'Tson' refers to sheep or small cattle. 'Bəqar' refers to larger cattle. 'Qə-ḥu' is an imperative, meaning 'take'. 'Kə-’ă-šer' means 'as' or 'according to'. 'Di-bar-tem' means 'you spoke' or 'you said'. 'Və-lē-khu' means 'and go'. 'Ū-və-rakh-tem' means 'and you will bless'. 'Gam-’ō-ti' means 'also me'. The verse instructs people to take their sheep and cattle as they have spoken, to go, and to bless also me.
[EXO.12.33] And Egypt strengthened itself against the people to hasten sending them from the land, because they said, "All of us are dying." [§]
Va-tekh-zakh Mits-ray-im al-ha-am le-ma-her le-shal-lacham min-ha-aretz ki amru kullanu metim.
This verse describes Egypt strengthening its oppression of the people to hasten their departure from the land, because they said everyone is dying. 'Mitsrayim' refers to Egypt. 'Ha-am' means 'the people'. 'Le-ma-her' signifies 'to hasten'. 'Le-shal-lacham' means 'to send them away'. 'Min-ha-aretz' means 'from the land'. 'Kullanu' means 'all of us'. 'Metim' means 'dying'.
[EXO.12.34] And the people took their dough before it was leavened, and their provisions were wrapped in cloths upon their shoulders. [§]
Va-yissa ha-am et-b’tzeqo terem yechematz mish’arotam tzrurot b’simlotam al-shichmam.
This verse describes the Israelites taking dough before it was leavened, and their provisions bound in cloths upon their shoulders. ‘Va-yissa’ means ‘and they lifted’ or ‘and they took’. ‘Ha-am’ means ‘the people’. ‘Et-b’tzeqo’ means ‘their dough’. ‘Terem yechematz’ means ‘before it was leavened’. ‘Mish’arotam’ means ‘their provisions’. ‘Tzrurot’ means ‘bound’ or ‘wrapped’. ‘B’simlotam’ means ‘in cloths’. ‘Al-shichmam’ means ‘upon their shoulders’.
[EXO.12.35] And the sons of Israel did according to the word of Moses, and they asked from Egypt articles of silver and articles of gold and clothing. [§]
oo-veh-nee yis-ra-el ah-soo kid-var mo-sheh vay-ish-ah-loo mee-mitz-ra-yeem ke-lay-keh-sef oo-keh-lay zah-hav oo-sih-mah-lot
This verse describes the Israelites doing as Moses instructed and requesting items from the Egyptians. Specifically, they asked for articles of silver, articles of gold, and clothing.
[EXO.12.36] And Yahveh gave favor to the people in the eyes of Egypt, and they borrowed from them, and they plundered Egypt. [§]
Va-Yahveh natan et-chen ha-am be-einei Mitzrayim va-yash'ilu-m va-yenatzlu et-Mitzrayim.
This verse describes God giving favor to the people of Israel in the eyes of the Egyptians, resulting in them borrowing items and ultimately plundering Egypt. 'Va' signifies 'and'. 'Natan' means 'gave'. 'Chen' refers to 'favor' or 'grace'. 'Ha-am' means 'the people'. 'Be-einei' means 'in the eyes of'. 'Mitzrayim' is 'Egypt'. 'Va-yash'ilu-m' means 'and they borrowed from them'. 'Va-yenatzlu' means 'and they plundered'.
[EXO.12.37] And the Israelites departed from Ramses to Succoth, approximately six hundred thousand men on foot, excluding children. [§]
va-yis-u bnei-yisra-el me-ra-am-ses su-ko-ta ke-shesh-me-ot elef rag-li ha-ge-va-rim le-vad mi-taf
This verse describes the departure of the Israelites from Ramses to Succoth. It details the number of men who left, excluding children. 'Bnei-Yisrael' means 'sons of Israel', or 'the Israelites'. 'Ragli ha-gevarim' refers to 'footmen of the men', meaning adult males capable of walking and fighting. 'Mi-taf' means 'excluding children'. The number given is 'six hundred thousand'.
[EXO.12.38] And also a great mixed multitude went up with them, and sheep and cattle, livestock very numerous. [§]
ve-gam-er-ev rav a-lah it-tam ve-tson u-va-kar mik-neh ka-ved me-od.
This verse describes a large number of livestock accompanying someone. 'er-ev rav' literally means 'a great mixed multitude'. 'tson' is sheep, 'ba-kar' is cattle, 'mik-neh' is livestock or possessions, and 'ka-ved me-od' means 'very heavy' or 'very numerous'. The 've' at the beginning is 'and'. 'itam' is 'with them'.
[EXO.12.39] And they baked the dough that they had brought out of Egypt into unleavened cakes, because it had not become leavened, for they were driven out of Egypt and could not delay, and also they did not make provisions for themselves. [§]
va-yo-fu et-ha-ba-tzek asher ho-tzi-u mi-mitz-raim u-got mat-tzot ki lo kha-metz ki gor-shu mi-mitz-raim ve-lo ya-khlu le-hit-ma-hem-ah ve-gam tze-dah lo-a-su la-hem.
This verse describes the Israelites baking unleavened bread after their hasty departure from Egypt. "Batzek" means dough. "Mitzraim" is the name of Egypt. "Ugot matzot" means unleavened cakes. "Chametz" refers to leavened bread. "Gorshu" means they were driven out. "Hitmahem" means to delay. "Tzedah" means provisions.
[EXO.12.40] The dwelling place of the sons of Israel, which they inhabited in Egypt, was thirty years and four hundred years. [§]
u-moshav ben-ei yisrael asher yashvu be-mitzrayim shloshim shanah ve-arba me’ot shanah.
This verse describes the length of time the Israelites lived in Egypt. 'Moshav' refers to a dwelling place or settlement. 'Ben-ei yisrael' means 'sons of Israel,' or 'Israelites.' 'Asher' means 'which' or 'that.' 'Yashvu' means 'they dwelt' or 'they lived.' 'Be-mitzrayim' means 'in Egypt.' 'Shloshim shanah' means 'thirty years.' 'Ve-arba me’ot shanah' means 'and four hundred years.'
[EXO.12.41] And it came to pass, at the end of thirty years and four hundred years, that on this very day all the armies of Yahveh departed from the land of Egypt. [§]
vayhi mikeitz shloshim shanah ve’arbe’a me’ot shanah vayhi be’etsem hayom hazeh yatz’u kol tziva’ot Yahveh me’eretz mitzrayim.
This verse describes an event occurring after 30 years and 400 years. Specifically, on this very day, all the armies of Yahveh departed from the land of Egypt.
[EXO.12.42] This night of watching belongs to Yahveh, to bring them out of the land of Egypt. This very night belongs to Yahveh, a watching for all the children of Israel for their generations. [§]
layl shimmurim hu laYahveh lehotzi'am me'eretz mitzrayim hu-hallaylah hazzeh laYahveh shimmurim lechol-benei Yisrael ledorotam.
This verse describes the night of the Exodus from Egypt as a night of watching, dedicated to Yahveh. It states that this night is for Yahveh, a watching for all the children of Israel for their generations. ‘Shimmurim’ refers to a vigil or a night of watching, where God protects his people. ‘Benei Yisrael’ means ‘children of Israel’.
[EXO.12.43] And Yahveh said to Moses and Aaron, "This is the law of the Passover: every son of a stranger shall not eat of it." [§]
Va-yo-mer Yahveh el-Mosheh ve-Aharon zot hukkat ha-Pesach kol-ben-nekhar lo-yokhal bo.
This verse comes from Exodus 12:43. It details a regulation concerning the Passover sacrifice. 'Va-yo-mer' means 'and said'. 'Yahveh' is the proper name of God. 'el-Mosheh ve-Aharon' means 'to Moses and Aaron'. 'zot hukkat ha-Pesach' means 'this is the law of the Passover'. 'kol-ben-nekhar' means 'every son of a stranger'. 'lo-yokhal bo' means 'shall not eat of it'.
[EXO.12.44] And every servant, a man, purchased with silver, and circumcised is he, then he may eat of his provision. [§]
ve-chol-eved eesh mik-nat-kas-ef oo-mal-tah oto az yo-chal be-vo
This verse describes a situation where someone acquires a Hebrew servant (eved) through purchase (miknat) with silver (kas-ef). If that servant is circumcised (mal-tah oto), then the master may consume (yo-chal) from the servant (be-vo). The implication is that the servant is then fully integrated into the household and its provisions.
[EXO.12.45] The resident alien and the hired worker shall not eat from it. [§]
to-shav ve-sa-kir lo yoch-al bo
This verse discusses who is permitted to eat from something. "Toshav" refers to a resident alien or sojourner. "Sakhir" refers to a hired worker or mercenary. "Lo yochal bo" means "shall not eat in it" or "shall not eat from it".
[EXO.12.46] In one house it will be eaten. You will not bring any of the flesh outside of the house, and you will not break any bone in it. [§]
be-bayit echad ye'ekhel lo-totzi min-ha-bayit min-ha-basar chutzah ve-etzem lo tishberu-bo.
This verse describes the rules for eating the Passover lamb. "Bayit" means house. "Echad" means one. "Ye'ekhel" means he will eat. "Totzi" means you will bring out. "Basar" means flesh. "Chutzah" means outside. "Etzem" means bone. "Tishberu" means you will break. "Bo" means in it.
[EXO.12.47] All the congregation of Israel will do it. [§]
kal-adath yisra'el ya'asu otho
This verse consists of several words. "Kal" means 'all'. "Adath" means 'congregation' or 'assembly'. "Yisra'el" is the name Israel. "Ya'asu" is a verb meaning 'they will do' or 'they will make'. "Otho" means 'it' or 'him'.
[EXO.12.48] And if a resident alien dwells with you and makes a Passover sacrifice to Yahveh, let every male among them be circumcised, and then he may approach to perform it, and he shall be as a native of the land. And every uncircumcised one shall not eat of it. [§]
ve-kee ya-goor it-cha ger ve-ah-sah pesach la-Yahveh him-mol lo kol-zachar ve-az yik-rav la-ah-soto ve-ha-yah ke-ez-rach ha-ah-retz ve-chol-arel lo-yo-chal bo.
This verse discusses the requirements for a non-Israelite resident (ger) to participate in the Passover sacrifice. It states that all male non-Israelites must be circumcised to be able to participate, and then they will be considered as a native of the land. Uncircumcised individuals are forbidden from eating the Passover sacrifice.
[EXO.12.49] One law will be for the citizen and for the foreigner who dwells in your midst. [§]
to-rah a-chat yih-yeh la-ez-rach ve-la-ger ha-gar be-toch-chem.
This verse discusses a single law applying to both citizens and foreigners. "Torah" means law or instruction. "Achat" means one. "Yihyeh" means will be. "Le-ezrach" means for the citizen. "Ve-la-ger" means and for the foreigner. "Ha-gar" means who dwells. "Be-tochchem" means in your midst.
[EXO.12.50] And all the sons of Israel did as Yahveh commanded to Moses and to Aaron, thus they did. [§]
Va-ya-asu kol-benei Yisrael ka-asher tziva Yahveh et-Mosheh ve-et-Aharon ken asu.
This verse describes the Israelites doing as Yahveh commanded Moses and Aaron. 'Va-ya-asu' means 'and they did'. 'Kol-benei Yisrael' means 'all the sons of Israel'. 'Ka-asher tziva' means 'as commanded'. 'Yahveh' is the proper name of God. 'Et-Mosheh ve-et-Aharon' means 'to Moses and to Aaron'. 'Ken asu' means 'thus they did'.
[EXO.12.51] And it happened on this very day that Yahveh brought the children of Israel out of the land of Egypt with their armies. [§]
va-yhi be-etzem ha-yom ha-zeh hotzi Yahveh et-bnei Yisrael me-eretz Mitzrayim al-tzivaotam.
This verse describes the event of Yahveh bringing the children of Israel out of the land of Egypt with their armies. 'Va-yhi' means 'and it happened'. 'Be-etzem ha-yom ha-zeh' means 'on this very day'. 'Hotzi' means 'brought out'. 'Yahveh' is the proper name of God. 'Et-bnei Yisrael' means 'the children of Israel'. 'Me-eretz Mitzrayim' means 'from the land of Egypt'. 'Al-tzivaotam' means 'with their armies'.
EXO.13
[EXO.13.1] And Yahveh spoke to Moses to say. [§]
Va-ye-da-ber Yahveh el-Mosheh le-emor
This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'.
[EXO.13.2] Everything firstborn is holy to the Gods, the opening of every womb among the sons of Israel, both in humankind and in the beast. It is the Gods’. [§]
kah-desh lee kol bekhor peter kol rekhem bibnei yisrael ba-adam uvavhemah lee hu
This verse declares everything firstborn as holy to the Gods. ‘Kadash’ means holy or set apart. ‘Lee’ means ‘to me’ or ‘mine’. ‘Kol’ means ‘all’ or ‘every’. ‘Bekhor’ means ‘firstborn’. ‘Peter’ means the opening of the womb, or the first issue. ‘Rekhem’ means womb. ‘Bibnei Yisrael’ means ‘the sons of Israel’. ‘Ba-adam’ means ‘in humankind’. ‘Uvavhemah’ means ‘and in the beast’. ‘Lee hu’ means ‘it is mine’.
[EXO.13.3] And Moses said to the people, "Remember this day, when you exited Egypt from the house of slaves, for Yahveh brought you out of there with a strong hand, and no leavened bread shall be eaten." [§]
Va-yo-mer Moshe el-ha-am zekhor et-ha-yom ha-zeh asher yetzatem mi-mitzrayim mi-beit avadim ki be-chozek yad hotzi Yahveh etchem mi-zeh ve-lo ye-echel chametz.
This verse is spoken by Moses to the people. It instructs them to remember the day they exited Egypt from the house of slavery. The reason given is that Yahveh brought them out of Egypt with a strong hand, and they should not eat leavened bread.
[EXO.13.4] The day you are going out is in the month of spring. [§]
ha-yom atem yotzim be-hodesh ha-aviv
This verse consists of several words. 'Ha-yom' means 'the day'. 'Atem' means 'you' (plural). 'Yotzim' is the plural present tense form of the verb 'yatsa', meaning 'to go out' or 'to depart'. 'Be-hodesh' means 'in the month'. 'Ha-aviv' means 'the spring'. Therefore, the verse describes a departure happening in the month of spring.
[EXO.13.5] And it will be that when Yahveh brings you to the land of the Canaanites and the Hittites and the Amorites and the Hivites and the Jebusites, which God swore to your ancestors to give to you, a land flowing with milk and honey, you shall serve this service in this month. [§]
ve-ha-ya ki-ye-vi-a-cha Yahveh el-eretz ha-ke-na-ni ve-ha-chi-ti ve-ha-em-o-ri ve-ha-chi-vi ve-ha-ye-vu-si asher nish-ba la-avo-te-cha la-tet lach eretz zavat chalav u-de-vash ve-avad-ta et-ha-avoda ha-zot ba-chodesh ha-zeh.
This verse describes the arrival in Canaan, the land promised to the ancestors. It details the nations inhabiting the land (the Canaanites, Hittites, Amorites, Hivites, and Jebusites) and specifies the timing of a religious service to be performed once they have arrived. The verse uses 'Yahveh' to refer to God.
[EXO.13.6] For seven days you shall eat unleavened bread, and on the seventh day there will be a feast to Yahveh. [§]
shiv'at yamim tochal matzot ubayom hashevii chag layahveh.
This verse describes the observance of the Feast of Unleavened Bread. 'Shiv'at yamim' means 'seven days'. 'Tochal' means 'you shall eat'. 'Matzot' is unleavened bread. 'Bayom' means 'on the day'. 'Hashevii' means 'the seventh'. 'Chag' means 'a feast'. 'Layahveh' means 'to Yahveh'.
[EXO.13.7] Unleavened breads shall be eaten for seven days, and no leaven shall be seen by you, and no leaven shall be seen by you in all your territory. [§]
matzot ye'ekhel et shiv'at ha yamim ve lo ye'ereh lecha chametz ve lo ye'ereh lecha se'or bechol gevulecha
This verse instructs the Israelites regarding the observance of the Feast of Unleavened Bread. 'Matzot' refers to unleavened bread. 'Shiv'at ha yamim' means 'seven days'. 'Chametz' refers to leavened bread or anything containing leaven. 'Se'or' is leaven itself. 'Gevulecha' means 'your territory' or 'within your borders'. The verse commands that unleavened bread is to be eaten for seven days and that no leavened bread or leaven is to be seen anywhere within their territory.
[EXO.13.8] And you shall tell your son on that day, saying, “Because of this, Yahveh did this for me when I came out of Egypt.” [§]
vehiggadta levincha bayom hahu leemor ba’avor zeh asa Yahveh li betzeiti mimitzrayim.
This verse instructs someone to tell their child about what Yahveh did for them when they left Egypt. 'Vehiggadta' means 'and you shall tell'. 'Levincha' means 'to your son'. 'Bayom hahu' means 'on that day'. 'Leemor' means 'saying'. 'Ba’avor zeh' means 'because of this'. 'Asa' means 'did'. 'Yahveh' is the proper name of God. 'Li' means 'for me'. 'Betzeiti mimitzrayim' means 'when I came out of Egypt'.
[EXO.13.9] And it will be to you as a sign upon your hand, and as a reminder between your eyes, in order that the law of Yahveh may be in your mouth, for with a strong hand Yahveh brought you out of Egypt. [§]
vehayah lekha leot al-yadekha ulezikaron bein eineykh lemon ma'an tihyeh torat Yahveh bepikhi ki beyad khazakah hotzi'akh Yahveh mimitzrayim.
This verse discusses the commandments (or testimonies) being a sign and reminder. 'Lekha' means 'to you'. 'Leot' means 'as a sign'. 'Al-yadekha' means 'upon your hand'. 'Ulezikaron' means 'and as a reminder'. 'Bein eineykh' means 'between your eyes'. 'Lemon ma'an' means 'in order that'. 'Tihyeh' means 'it will be'. 'Torat' means 'law/teaching/instruction'. 'Yahveh' is the proper name of God. 'Bepikhi' means 'in your mouth'. 'Ki' means 'for/because'. 'Beyad khazakah' means 'with a strong hand'. 'Hotzi'akh' means 'He brought you out'. 'Mimitzrayim' means 'from Egypt'.
[EXO.13.10] And you shall keep this statute for its appointed time, from days to days. [§]
veh-shah-mar-tah et-hah-hoo-kah hah-zoht le-mo-ah-dah mi-yah-mim yah-mee-mah
This verse consists of commands related to observing a decree or statute. 'Veh-shah-mar-tah' means 'and you shall keep'. 'Et-hah-hoo-kah' means 'the statute'. 'Hah-zoht' means 'this'. 'Le-mo-ah-dah' means 'for its appointed time'. 'Mi-yah-mim yah-mee-mah' means 'from days to days' - an indefinite timeframe, meaning continually.
[EXO.13.11] And it will be that when Yahveh brings you to the land of the Canaanites, as He swore to you and to your ancestors, and gives it to you. [§]
vehayah ki yeviacha Yahveh el eretz hakkenaani kaasher nishba lecha ulavotekha unetannah lach.
This verse describes Yahveh bringing the Israelites to the land of Canaan, as He had sworn to them and their ancestors, and giving it to them. 'Vehayah' means 'and it will be'. 'Ki' means 'that' or 'when'. 'Yeviacha' means 'He will bring you'. 'El' means 'to'. 'Eretz' means 'land'. 'Hakkenaani' means 'the Canaanite'. 'Kaasher' means 'as'. 'Nishba' means 'He swore'. 'Lecha' means 'to you'. 'Ulavotekha' means 'and to your ancestors'. 'Unentannah' means 'and He will give'. 'Lach' means 'to you'.
[EXO.13.12] And you shall dedicate all the firstborn of the womb to Yahveh, and all the firstborn of animals that will be yours, the males to Yahveh. [§]
veha'avarta kol-peter-rechem laYahveh vechol-peter sheger behemah asher yiheyeh lecha hazecharim laYahveh.
This verse concerns the dedication of the firstborn. "veha'avarta" means "and you shall pass over" or "and you shall dedicate". "kol peter rechem" means "all the firstborn of the womb". "laYahveh" means "to Yahveh". "vechol peter sheger behemah" means "and all the firstborn of animals". "asher yiheyeh lecha" means "that will be yours". "hazecharim" means "the males".
[EXO.13.13] And every firstborn of a donkey you shall redeem with a lamb, and if you do not redeem it, you shall break its neck. And every firstborn of mankind among your sons you shall redeem. [§]
vekhol-peter chamor tifdeh besheh ve'im-lo tifdeh va'arafto vechol bechor adam bevaneycha tifdeh.
This verse discusses the redemption of firstborn animals and humans. 'Peter chamor' refers to the firstborn of a donkey. 'Tifdeh' means 'you shall redeem'. 'Besheh' means 'with a lamb'. 'Va'arafto' means 'and its neck you shall break'. 'Bechor adam' refers to the firstborn of a human. 'Bevaneycha' means 'among your sons'.
[EXO.13.14] And it will be that when your son asks you tomorrow saying, "What is this?", you will say to him, "With a strong hand the Gods brought us out of Egypt, from the house of slaves." [§]
vehaya ki yish’alecha binecha machar le’emor ma-zot ve’amarta elav bechozek yad hotzi’anu Yahveh mimitzrayim mibeit avadim.
This verse describes a parent's response to their child's question about the significance of the Passover rituals. The child asks what this all means, and the parent is instructed to explain that the Gods powerfully brought them out of Egypt, from the house of slavery.
[EXO.13.15] And it came to pass, because Pharaoh hardened his heart against letting us go, that Yahveh killed all the firstborn in the land of Egypt, from the firstborn of man to the firstborn of animals. Therefore, I sacrifice to Yahveh all firstborn males of animals, and all my firstborn sons I redeem. [§]
Va-yhi ki-hiksha pareh le-shaleh-enu, va-yaharog Yahveh kol-bekhor be-eretz mitzrayim mi-bekhor adam ve-ad-bekhor behemah. Al-ken ani zoveach la-Yahveh kol-peter rechem ha-zkarim ve-kol-bekhor banai efdeh.
This verse describes the hardening of Pharaoh’s heart and the subsequent death of the firstborn in Egypt. As a result, the speaker vows to sacrifice to Yahveh all firstborn male offspring of animals and to redeem all firstborn sons.
[EXO.13.16] And it will be as a sign upon your hand, and as frontlets between your eyes, for with the strength of hand Yahveh brought us out from Egypt. [§]
ve-ha-ya le-ot al-yad-kha u-le-totafot bein einekha ki be-chozek yad hotzi-anu Yahveh mi-mitzrayim.
This verse discusses a sign, specifically something to be worn, as a reminder of God's power in delivering Israel from Egypt. "ve-ha-ya" means "and it will be". "le-ot" means "as a sign". "al-yad-kha" means "upon your hand". "u-le-totafot" means "and as frontlets". "bein einekha" means "between your eyes". "ki" means "for". "be-chozek yad" means "with the strength of hand". "hotzi-anu" means "he brought us out". "Yahveh" is the proper name of God. "mi-mitzrayim" means "from Egypt".
[EXO.13.17] And it happened when Pharaoh sent the people away, the Gods did not lead them by the way of the land of the Philistines, because it was near. For the Gods said, "Lest the people change their minds when they see warfare and return to Egypt." [§]
Va-yhi bishalach Par’oh et ha-am, ve-lo nacham Elohim derech eretz Pelishtim, ki karov hu, ki amar Elohim pen ynacham ha-am bir’otam milchamah veshavu Mitzraymah.
This verse describes what happened after Pharaoh allowed the people to leave. The Gods did not lead them on the road to the land of the Philistines because it was nearby, fearing the people would regret leaving and return to Egypt if they encountered warfare. ‘Nacham’ carries a sense of regret or changing one’s mind, and is applied to both the Gods and the people.
[EXO.13.18] And the Gods turned the people towards the way of the wilderness of the Red Sea, and the armed sons of Israel ascended from the land of Egypt. [§]
va-yas-sev elohim et-ha-am derech ha-mid-bar yam-suf va-cha-mush-im a-loo bnei-yis-ra-el mei-eretz mitz-raim.
This verse describes the Gods turning the people towards the wilderness of the Red Sea, and the armed Israelites ascending out of the land of Egypt. 'Yas-sev' implies a turning or directing. 'Elohim' is plural and refers to the Gods. 'Ha-am' refers to 'the people'. 'Derech' means 'way' or 'path'. 'Ha-mid-bar' is 'the wilderness'. 'Yam-suf' is the Red Sea. 'Chamushim' means 'armed'. 'Aloo' means 'ascended' or 'went up'. 'Bnei-yis-ra-el' refers to 'the sons of Israel'. 'Mei-eretz mitz-raim' means 'from the land of Egypt'.
[EXO.13.19] And Moses took the bones of Joseph with him, for the Gods had made the sons of Israel swear, saying, "God will surely visit you, and you will bring up my bones from here with you." [§]
Va-yik-akh Moshe et atzmot Yosef im-o, ki ha-sh-vai ha-sh-vi-a et bnei Yisrael le-emor: pakod yifkod Elohim etchem veha-alitem et atzmotay mizzeh itchem.
This verse describes Moses taking the bones of Joseph with him as the Israelites leave Egypt. It explains that Joseph had made the sons of Israel swear an oath that when God visits them, they would carry his bones with them. 'Va-yik-akh' means 'and he took'. 'Atzmot' means 'bones'. 'Im-o' means 'with him'. 'Ki' means 'for'. 'Ha-sh-vai' means 'the oath'. 'Ha-sh-vi-a' means 'he made swear'. 'Bnei Yisrael' means 'the sons of Israel'. 'Le-emor' means 'saying'. 'Pakod yifkod' is a doubled verb meaning 'God will surely visit'. 'Elohim' is 'the Gods'. 'Etchem' means 'you'. 'Veha-alitem' means 'and you will bring up'. 'Atzmotay' means 'my bones'. 'Mizzeh' means 'from here'. 'Itchem' means 'with you'.
[EXO.13.20] And they journeyed from Sukkot, and they camped at Etam, at the edge of the wilderness. [§]
vayis'u misukkot vayachanu be'etam biktseh hamidbar
This verse describes the Israelites journeying from Sukkot and camping at Etam, which is at the edge of the wilderness. 'Vayis'u' means 'and they journeyed'. 'Misukkot' is the place name Sukkot. 'Vayachanu' means 'and they camped'. 'Be'etam' means 'at Etam'. 'Biktseh' means 'at the edge of'. 'Hamidbar' means 'the wilderness'.
[EXO.13.21] And Yahveh goes before them by day in a pillar of cloud to make them rest the way, and by night in a pillar of fire to light for them to go by day and by night. [§]
va-yahveh holech lifneihem yomam be-amud anan lanachatam ha-derech ve-laylah be-amud esh le-ha'ir lahem la-lechet yomam va-laylah.
This verse describes Yahveh leading the Israelites through the wilderness. 'Yahveh' is the proper name of God. 'Holech' means 'walks' or 'goes'. 'Lifneihem' means 'before them'. 'Yomam' means 'by day'. 'Be-amud anan' means 'in a pillar of cloud'. 'Lanachatam ha-derech' means 'to make them rest the way'. 'Ve-laylah' means 'and by night'. 'Be-amud esh' means 'in a pillar of fire'. 'Le-ha'ir lahem' means 'to light for them'. 'La-lechet yomam va-laylah' means 'to go by day and by night'.
[EXO.13.22] The pillar of the cloud did not remove itself by day, and the pillar of the fire by night, before the people. [§]
lo-yamish ammud ha-anan yomam ve-ammud ha-esh laylah lifnei ha-am.
This verse describes the pillar of cloud by day and the pillar of fire by night that guided the people of Israel. "lo yamish" means "did not cease" or "did not remove". "ammud" means "pillar". "ha-anan" means "the cloud". "yomam" means "by day". "ve" means "and". "ha-esh" means "the fire". "laylah" means "by night". "lifnei" means "before". "ha-am" means "the people".
EXO.14
[EXO.14.1] And Yahveh spoke to Moses to say. [§]
va-ye-da-ber Yahveh el-Mosheh le-e-mor
This verse begins a new section of communication. 'va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-e-mor' means 'to say'. Therefore, the verse states that God spoke to Moses to say something.
[EXO.14.2] Speak to the sons of Israel, and have them turn back and camp before the mouths of the narrows, between Migdol and the Sea, before Baal-zephon. They are to camp facing the Sea. [§]
da-ber el-bnei yis-ra-el ve-ya-shu-vu ve-ya-cha-nu lif-nei pi ha-chi-rot bein mig-dol u-bein ha-yam lif-nei ba-al tzfon nich-cho ta-cha-nu al-ha-yam.
This verse instructs the Israelites to return and camp before the mouths of the narrows, between Migdol and the Sea, before Baal-zephon. They are to camp facing the sea.
[EXO.14.3] And Pharaoh said to the children of Israel, "They are scattered ones in the land. He has closed the desert upon them." [§]
ve-amar paroh livnei yisrael nevukhim hem ba-aretz sagar aleihem hamidbar.
This verse recounts Pharaoh’s words concerning the Israelites. 'Ve-amar' means 'and said'. 'Paroh' is 'Pharaoh'. 'Livnei yisrael' means 'to the children of Israel'. 'Nevukhim' means 'scattered ones' or 'weak ones'. 'Hem' means 'they'. 'Ba-aretz' means 'in the land'. 'Sagar' means 'he closed'. 'Aleihem' means 'upon them'. 'Hamidbar' means 'the desert'.
[EXO.14.4] And I will strengthen the heart of Pharaoh, and he will pursue after them. And I will be honored by Pharaoh and by all his army, and Egypt will know that I am Yahveh. And they did so. [§]
vekhi zakhti et lev paroh veradaf akhareihem ve ikabedah be paroh uvekhal heiloh ve yadeu mitzrayim ki ani yahveh vayasu khen.
This verse describes God strengthening Pharaoh's heart so that he will pursue the Israelites. This pursuit will then allow God to demonstrate power over Pharaoh and his army, leading the Egyptians to acknowledge that Yahveh is God. The verse concludes by stating that events unfolded as God intended.
[EXO.14.5] And it was told to the king of Egypt that the people had fled, and the heart of Pharaoh and his servants turned against the people. Then they said, "What is this that we have done, that we sent Israel from being our servants?" [§]
vayugad lemelech mitzrayim ki barach haam vayhapech lev paroh vaavadav el haam vayomru mah zot asinu ki shalachnu et yisrael meavdeinu.
This verse recounts that news reached the king of Egypt that the people had fled. As a result, the heart of Pharaoh and his servants turned against the people, and they said, "What have we done by letting Israel go from our servants?"
[EXO.14.6] And he restrained his chariot and he took his people with him. [§]
Va-ye-sor et-rikh-vo ve-et-am-mo la-khakh im-mo
This verse describes someone restraining their chariot and taking their people with them. 'Va-ye-sor' means 'and he restrained'. 'Et' is a direct object marker. 'Rikh-vo' means 'his chariot'. 'Ve' means 'and'. 'Am-mo' means 'his people'. 'La-khakh' means 'he took'. 'Im-mo' means 'with him'.
[EXO.14.7] And he took six hundred select chariots, and all the chariots of Egypt, and a third to be over them all. [§]
va-yik-akh shesh-me-ot re-khev ba-khur ve-khol re-khev mitz-raim ve-sha-li-shim al-kul-lo.
This verse describes the number of chariots that Pharaoh took with him. 'Va-yik-akh' means 'and he took'. 'Shesh-me-ot' means 'six hundred'. 'Re-khev' means 'chariots'. 'Ba-khur' means 'chosen, young, select'. 'Ve-khol' means 'and all'. 'Re-khev mitz-raim' means 'the chariots of Egypt'. 'Ve-sha-li-shim' means 'and commanders, or a third'. 'Al-kul-lo' means 'over all of them'. The verse is describing Pharaoh taking six hundred select chariots, all of the chariots of Egypt, and a third to be over them.
[EXO.14.8] And Yahveh strengthened the heart of Pharaoh, king of Egypt, and he pursued after the children of Israel. And the children of Israel were departing with a raised hand. [§]
vayechazek Yahveh et-lev Par’oh melech Mitzrayim vayirdof acharei bnei Yisrael u-bnei Yisrael yotze’im be-yad ramah.
This verse describes how Yahveh strengthened the heart of Pharaoh, the king of Egypt, causing him to pursue the children of Israel. The children of Israel were departing with a raised hand – meaning with boldness or power.
[EXO.14.9] And Egypt pursued after them, and overtook them camped by the sea, all the horses and chariots of Pharaoh and his horsemen and his army, at the mouth of the crossings, before Baal Zephon. [§]
vayirdfu mitzrayim achareyhem vayyasigu otam chonim al-hayam kol-sus rechev paroh ufarashav vecheylo al-pi hachirot lifnei baal tzefon
This verse describes the pursuit of the Israelites by the Egyptians. "Mitzrayim" refers to Egypt, and the Egyptians are chasing after them. They overtake the Israelites as they are camped by the sea. The verse then details the Egyptian army – horses, chariots, horsemen, and army – positioned near a place called "the crossings" which is before "Baal Zephon". The names "the crossings" and "Baal Zephon" are place names and translated directly.
[EXO.14.10] And Pharaoh drew near, and the sons of Israel lifted up their eyes, and behold, Egypt was traveling behind them. And they feared greatly, and the sons of Israel cried out to Yahveh. [§]
oo-far-eh hee-kreev vay-see-u b-nay-yis-ra-el et-ay-nay-heem veh-nee mitz-raim nose-a ach-ray-hem vay-yir-u me-od vay-itz-a-ku b-nay-yis-ra-el el-yeh-veh
This verse describes Pharaoh pursuing the Israelites after they have left Egypt. The Israelites see the Egyptians following them and become very afraid, crying out to Yahveh.
[EXO.14.11] And they said to Moses, “Is there not enough graves in Egypt that you took us to die in the wilderness? What is it that you have done to us, to bring us out of Egypt?” [§]
vayomru el-mosheh hamibli ein-kvarim bemitzrayim lakachtanu lamut bamidbar mah-zot asita lanu lehotziano mimitzrayim
This verse comes from Exodus 14:11. It records the Israelites questioning Moses about their fate. They ask if there were not enough graves in Egypt, implying they would have been better off staying and dying there, rather than facing death in the wilderness. They accuse Moses of doing something to them by bringing them out of Egypt.
[EXO.14.12] Is this not the thing that we spoke to you in Egypt, saying, ‘Stop from it, and let us serve Egypt, for it is good for us to serve Egypt rather than to die in the wilderness?’ [§]
ha-lo zeh ha-davar asher dibarnu elecha be-mitzrayim le'emor chadal mi-menu venavdeh et-mitzrayim ki tov lanu avod et-mitzrayim mimuteinu ba-midbar.
This verse recounts a conversation that took place in Egypt. It describes a suggestion to cease rebellion against Egypt and instead continue to serve them, because serving Egypt was perceived as preferable to dying in the wilderness. Let's break down the names: 'El' appears as part of a longer name and means 'God'.
[EXO.14.13] Moses said to the people, "Do not be afraid. Stand firm and see the salvation of Yahveh that He will perform for you today. For what you have seen of Egypt today, you will not see them again, ever." [§]
Va-yo-mer Moshe el ha-am al ti-ra-u hit-yatz-vu u-reu et y'shu-at Yahveh asher ya-aseh la-chem ha-yom ki asher re-item et Mitzrayim ha-yom lo to-sifu li-re-otam od ad olam.
This verse is spoken by Moses to the people of Israel. It's a call for courage and trust in Yahveh, assuring them of deliverance from Egypt and a promise they will never see the Egyptians again. 'Moses said to the people, do not fear, stand firm and see the salvation of Yahveh that He will do for you today, because what you have seen of Egypt today you will not add to seeing them again forever.'
[EXO.14.14] Yahveh will fight for you, and you will remain silent. [§]
Yahveh will fight for you, and you will be silent.
The verse consists of two clauses. The first clause uses "YHVH" (Yahveh) as the subject and states that Yahveh will fight. The second clause uses "you" as the subject and states that you will be silent. The conjunction 'and' connects these two clauses.
[EXO.14.15] And Yahveh said to Moses, "What are you crying out to me for? Speak to the children of Israel, and let them journey." [§]
Va-yo-mer Yahveh el-Mosheh mah-titz-ak el-ai da-ber el-b'nei-Yisra-el ve-yis-su
This verse recounts Yahveh speaking to Moses. It begins with 'and said', followed by Yahveh addressing Moses. The question posed is 'what do you cry out to me?' It is then commanded that Moses speak to the children of Israel, and they should journey.
[EXO.14.16] And you, lift up your staff, and stretch out your hand over the sea and split it, and the sons of Israel will come within the sea on the dry land. [§]
ve-atah ha-rem et-mattecha, u-nteh et-yadecha al-ha-yam u-vekah-hu, ve-yavo benei-yisrael be-toch ha-yam ba-yabasha.
This verse describes a command given to Moses to part the Red Sea. 'atah' means 'you', 'ha-rem' means 'lift up', 'mattecha' means 'your staff', 'nteh' means 'stretch out', 'yadecha' means 'your hand', 'ha-yam' means 'the sea', 'vekah-hu' means 'and split it', 'yavo' means 'they will come', 'bnei-yisrael' means 'the sons of Israel', 'be-toch' means 'within', 'ba-yabasha' means 'on the dry land'.
[EXO.14.17] And I, here I am, strengthening the heart of Egypt, and they will come after them, and I will be honored through Pharaoh and through all his army, through his chariots and through his horsemen. [§]
va-ani hin-nee me-khaz-zek et-lev mitz-ray-im ve-ya-vo-oo akh-a-rei-hem ve-ee-ka-ved-ah be-far-oh u-ve-khal-lo be-rikh-bo u-ve-fa-ra-shav.
This verse describes God strengthening the heart of Egypt's king so that he will pursue the Israelites, and God will be honored through Pharaoh and all his army, chariots, and horsemen. "va-ani" means "and I". "hin-nee" means "here I am". "me-khaz-zek" means "strengthen". "et-lev" means "the heart". "mitz-ray-im" is Egypt. "ve-ya-vo-oo" means "and they will come". "akh-a-rei-hem" means "after them". "ve-ee-ka-ved-ah" means "and I will be honored". "be-far-oh" means "through Pharaoh". "u-ve-khal-lo" means "and through his army". "be-rikh-bo" means "through his chariots". "u-ve-fa-ra-shav" means "and through his horsemen".
[EXO.14.18] And Egypt will know that I am Yahveh, when I have been honored in Pharaoh, in his chariot, and in his horsemen. [§]
ve-yad'u mitzrayim ki-ani Yahveh be-hik'avdi be-par'oh be-rik'bo u-ve-parashav.
This verse speaks of Egypt coming to know Yahveh through the demonstration of his power over Pharaoh, his chariot, and his horsemen. "Mitzrayim" refers to Egypt as a nation. "Par'oh" is Pharaoh. "Rik'bo" refers to his chariot, and "parashav" refers to his horsemen.
[EXO.14.19] And the angel of the Gods who goes before the camp of Israel journeyed, and went behind them. And the pillar of cloud lifted from before them and stood behind them. [§]
vayissa mal'akh haElohim haholekh lifnei machaneh Yisrael vayyelekh me'acharehem vayissa ammud he'anan mipenehem vayya'mod me'acharehem
This verse describes the movement of the angel of the Gods who went before the camp of Israel, and the pillar of cloud which went behind them. 'Vayissa' indicates movement or lifting, generally a journey. 'Mal'akh' means angel, or messenger. 'HaElohim' means 'the Gods'. 'HaHolekh' means 'the one who goes'. 'Lifnei' means before. 'Machaneh' means camp. 'Yisrael' is Israel. 'Me'acharehem' means behind them. 'Ammud' means pillar. 'He'anan' means cloud. 'Mipenehem' means before them. 'Vayya'mod' means and it stood.
[EXO.14.20] And it came to pass that it entered between the camp of Egypt and between the camp of Israel, and the cloud and the darkness provided light for the night, and neither one approached the other throughout the night. [§]
va-yo-vo beyn mah-aneh mitz-rah-yim u-beyn mah-aneh yis-rah-el va-ye-hi ha-an-an ve-ha-ho-shekh va-yar et-ha-lai-lah ve-lo-ka-rav zeh el zeh kol-ha-lai-lah
This verse describes the pillar of cloud and fire that separated the Egyptian and Israelite camps. It states that the cloud and darkness provided light at night and prevented the two armies from approaching each other throughout the night.
[EXO.14.21] And Moses stretched out his hand over the sea, and Yahveh drove back the sea with a wind from the east, strong all the night, and He made the sea dry land, and the waters were split apart. [§]
va'yet mosheh et-yado al-ha'yam; vayolech Yahveh et-ha'yam beruach kadim azzah kol-halaylah vayyasem et-ha'yam lecharabah vayibak'u hammayim.
This verse describes Moses stretching out his hand over the sea, and Yahveh driving back the sea with a strong east wind all night, turning it into dry land, and the waters being split apart. Each word is translated as directly as possible, retaining the original grammatical structure to the extent possible within English.
[EXO.14.22] The sons of Israel came into the midst of the sea on dry ground, and the waters were a wall for them on their right and on their left. [§]
va-yavo-u bnei-yisrael be-toch ha-yam ba-yabasha ve-ha-mayim lahem homa mi-yaminam u-mis-smolam
This verse describes the Israelites passing through the sea on dry ground, with the waters forming a wall on either side. Let's break down the names: 'Bnei-Yisrael' means 'sons of Israel'. 'Ha-yam' means 'the sea'. 'Ha-mayim' means 'the waters'. There are no specific names of God in this verse, but the events are understood to be a result of divine action.
[EXO.14.23] And Egypt pursued, and they came after them, all of Pharaoh’s horses, his chariots, and his horsemen, into the midst of the sea. [§]
va-yir-doo mitz-rah-yim va-yo-vo akh-ray-hem kol soo-s par-oh rikh-bo u-par-ash-av el-tokh ha-yam.
This verse describes the Egyptians pursuing the Israelites into the sea. "Mitzrayim" is Egypt. "Paroh" is Pharaoh. "Rikhbo" is his chariot(s). "Parashav" is his horsemen. "El-tokh" means 'into the midst of'. "Ha-yam" is 'the sea'.
[EXO.14.24] Now it happened in the morning watch, and Yahveh gazed upon the camp of Egypt, through a pillar of fire and cloud. And He troubled the camp of Egypt. [§]
va-yhi b'ashmoret haboker vayashkef Yahveh el-machaneh mitzrayim b'amud esh v'anan vayaham et machaneh mitzrayim.
This verse describes a scene occurring in the morning watch. Yahveh looks upon the camp of Egypt through a pillar of fire and cloud, and causes confusion within the Egyptian camp.
[EXO.14.25] And he troubled the wheels of their chariots, and he made them move with heaviness. And Egypt said, "I will flee from before Israel, for Yahveh fights for them in Egypt." [§]
va\-ya\-sar et ofan markhevotav va\-ye\-na\-ge\-hu bi\-khve\-doot va\-yo\-mer mitzrayim anusa mip\-nei yisrael ki yevaveh nil\-chavm lahem be\-mitzrayim.
This verse describes God troubling the chariots of the Egyptians and causing them to be heavy and difficult to maneuver, leading the Egyptians to flee from Israel because Yahveh fought for Israel in Egypt. 'Ofan' means wheel. 'Markhevotav' means his chariots. 'Bi\-khve\-doot' means with heaviness. 'Anusa' means he flees. 'Nil\-chavm' means he fought. 'Lahem' means for them.
[EXO.14.26] And Yahveh said to Moses, "Stretch out your hand over the sea, and the waters shall return upon Egypt, upon their chariots and upon their horsemen." [§]
vayomer Yahveh el-Mosheh neteh et-yadekha al-hayyam veyashuvu hamayim al-Mitzrayim al-rikbo ve'al-parashav.
This verse describes God instructing Moses to stretch out his hand over the sea, causing the waters to return upon Egypt, their chariots, and their horsemen. "Vayomer" means "and said". "Yahveh" is the proper name of God. "El" means "to" or "belonging to". "Mosheh" is Moses. "Neteh" means "stretch out". "Et" is a grammatical marker. "Yadekha" means "your hand". "Al" means "on" or "over". "Hayyam" means "the sea". "Veyashuvu" means "and they shall return". "Hamayim" means "the waters". "Mitzrayim" is Egypt. "Rikbo" means "their chariots". "Ve'al" means "and upon". "Parashav" means "their horsemen".
[EXO.14.27] And Moses stretched out his hand over the sea, and the sea returned at dawn to its strength, and Egypt fled toward it. And Yahveh discomfited Egypt within the sea. [§]
Va-yet Moshe et-yado al-ha-yam va-yashav ha-yam lifnot boker le-eitano u-Mitzrayim nasim likrato va-yne'er Yahveh et-Mitzrayim betoch ha-yam.
This verse describes Moses stretching his hand over the sea, causing it to return to its normal state at dawn. The Egyptians were fleeing towards it, and Yahveh discomfited them within the sea.
[EXO.14.28] And the waters returned and covered the chariots and the horsemen, all the force of Pharaoh who came after them into the sea. Not one remained among them. [§]
va-yashuvu ha-mayim va-yecassu et-ha-rechev ve-et-ha-parashim lechol cheil Paroh ha-ba'im achareihem ba-yam lo-nish'ar bahem ad-echad.
This verse describes the waters returning and covering the chariots and horsemen, all of Pharaoh’s army who were pursuing them into the sea. Not one remained among them.
[EXO.14.29] And the children of Israel walked on the dry land within the Sea, and the waters were a wall for them, from their right and from their left. [§]
Oo-ve-nee yis-ra-el hal-khu ba-ya-ba-shah be-tokh ha-yam ve-ha-mayim la-hem khoma mi-yaminam oo-mi-simolam.
This verse describes the Israelites walking on dry ground within the sea, with the waters forming a wall to their right and to their left. Let's break down the names used:
* 'Yisrael' is a name, often understood as 'Israel'.
* 'ha-Yam' translates to 'the Sea'.
* 'ha-mayim' translates to 'the waters'.
Other words are descriptive, such as 'hal-khu' meaning 'walked', 'ba-yabashah' meaning 'on the dry land', 'be-tokh' meaning 'within', 'la-hem' meaning 'for them', 'khoma' meaning 'wall', 'mi-yaminam' meaning 'from their right', and 'mi-simolam' meaning 'from their left'.
[EXO.14.30] And Yahveh saved Israel on that day from the hand of Egypt, and Israel saw Egypt dead on the shore of the sea. [§]
Va-yo-sha Yahveh ba-yom ha-hu-a et-Yis-ra-el mi-yad Mitz-ray-im, va-yar Yis-ra-el et-Mitz-ray-im met al-se-fat ha-yam.
This verse describes Yahveh saving Israel from the hand of Egypt and Israel seeing Egypt dead on the shore of the sea. 'Va-yo-sha' means 'and saved'. 'Yahveh' is the proper name of God. 'Ba-yom ha-hu-a' means 'on that day'. 'Et-Yis-ra-el' means 'Israel'. 'Mi-yad Mitz-ray-im' means 'from the hand of Egypt'. 'Va-yar' means 'and saw'. 'Met' means 'dead'. 'Al-se-fat ha-yam' means 'on the shore of the sea'.
[EXO.14.31] And Israel saw the great hand that Yahveh did in Egypt, and the people feared Yahveh and believed in Yahveh and in Moses, his servant. [§]
Va-yar Isra-el et-ha-yad ha-gedola asher asa Yahveh be-mitzrayim va-yir-u ha-am et-Yahveh va-ya-aminu ba-Yahveh u-ve-moshe avdo.
This verse describes how Israel saw the great power that Yahveh did in Egypt. As a result, the people feared Yahveh and believed in Yahveh and in Moses, his servant.
EXO.15
[EXO.15.1] Then Moses and the sons of Israel sang this song to Yahveh, and they said, “I will sing to Yahveh, for He is exalted, exceedingly exalted; horse and its rider He has cast into the sea.” [§]
Az yashir Moshe uvenei Yisrael et hashirah hazot lYahveh vayomru le'emor ashirah lYahveh ki gaoh ga'ah sus verochvo ramah bayam.
This verse describes Moses and the Israelites singing a song to Yahveh after the parting of the Red Sea. 'Az' means 'then'. 'Yashir' means 'he will sing'. 'Moshe' is Moses. 'Uvenei Yisrael' means 'and the sons of Israel'. 'Et hashirah hazot' means 'this song'. 'LYahveh' means 'to Yahveh'. 'Vayomru' means 'and they said'. 'Le'emor' means 'to say'. 'Ashirah lYahveh' means 'I will sing to Yahveh'. 'Ki gaoh ga'ah' means 'because exalted is He'. 'Sus verochvo' means 'horse and its rider'. 'Ramah bayam' means 'exalted in the sea'.
[EXO.15.2] My strength and my song of praise are Yahveh, and he has been for me salvation. This is my God, and I will praise him. God of my father, and I will exalt him. [§]
Azi vezimrat Yahveh vayhi li liyishuah zeh Eli veanvehhu Elohei avi varommenhu.
This verse consists of several key terms. "Azi" means my strength. "Zimrat" means my song of praise. "Yahveh" is the proper name of God. "Vayhi" means and it was. "Liyishuah" means for salvation. "Zeh" means this. "Eli" means my God. "Veanvehhu" means and I will praise him. "Elohei" means God of. "Avi" means my father. "Varommenhu" means and I will exalt him.
[EXO.15.3] Yahveh is a man of war, Yahveh is His name. [§]
Yahveh ish milchama, Yahveh shmo.
This verse consists of two parallel clauses. 'Yahveh' is the proper name of God. 'Ish' means man. 'Milchama' means war. 'Shmo' means His name. The verse equates Yahveh with a man of war and then declares that Yahveh is His name.
[EXO.15.4] The chariots of Pharaoh and his army Yahveh threw into the sea, and the selection of his elite sank in the Sea of Reeds. [§]
markhevot paroh veheilo yarah bayam umivhar shlishao tuv'u beyam suf
markhevot - chariots; paroh - Pharaoh; veheilo - and his army; yarah - threw/launched; bayam - into the sea; umivhar - and the selection/choicest; shlishao - of his third (presumably meaning his elite); tuv'u - they sank; beyam suf - in the Sea of Reeds (Red Sea)
[EXO.15.5] The deeps will cover them; they will descend into the depths like a stone. [§]
tehomot yekhasyumu yardu bimetsolot kmo-aven
tehomot refers to the deeps or abyss, often associated with the primal waters. yekhasyumu means "they will cover". yardu means "they will descend". bimetsolot means "into the depths". kmo-aven means "like a stone". This verse describes something descending into the depths, weighed down like a stone.
[EXO.15.6] Your right hand, Yahveh, is mighty with power. Your right hand, Yahveh, will shatter the enemy. [§]
yemincha Yahveh ne'edar bi'koach, yemincha Yahveh tir'atz oyev.
This verse describes the right hand of Yahveh being mighty and able to shatter enemies. 'Yemincha' means 'your right hand' (singular, masculine, second person). 'Yahveh' is the proper name of God. 'Ne'edar' means 'is glorious' or 'is mighty'. 'Bi'koach' means 'with strength' or 'by power'. 'Tir'atz' means 'you shall shatter' or 'you shall crush'. 'Oyev' means 'enemy'.
[EXO.15.7] And in the abundance of your power, you will destroy those who rise up against you. You will release your wrath, and it will consume them like straw. [§]
oo-v'rohv geh-ohn-kah tah-hah-rohs kah-may-kah t'shahl-lah khroh-neh-kah yo-kh'leh-moh kah-kahsh
This verse describes a powerful display of divine wrath and destruction. Let's break down the components:
* "oo-v'rohv" - and in the abundance/greatness of
* "geh-ohn-kah" - your pride/power/magnificence
* "tah-hah-rohs" - you will destroy
* "kah-may-kah" - your standers/those who rise up against you
* "t'shahl-lah" - you will send forth/release
* "khroh-neh-kah" - your wrath/anger
* "yo-kh'leh-moh" - it will consume them
* "kah-kahsh" - like straw
[EXO.15.8] And with the breath of your nose, the waters were piled up, they stood like a heap, flowing. The depths froze in the heart of the sea. [§]
oo-veh-roo-akh ah-peh-khah neh-er-moo mah-yim neetz-voo keh-moh neh-deh noz-leem kahf-foo teh-ho-mot beh-lev-yahm.
This verse describes a powerful display of divine force, specifically focusing on God’s breath and its effect on water. 'Breath' here is not simply air, but more akin to a powerful spirit or wind representing God’s power. The water piles up, stands firm like a heap, then freezes in the depths of the sea. The verse emphasizes the complete control the divine has over natural elements.
[EXO.15.9] The enemy says, "I will pursue, I will overtake, I will divide the spoil. My soul will be filled, I will draw my sword, my hand will possess." [§]
amar oyev erdof ashig achalek shalal timlaemo nafshi arik charbi torishmo yadi
This verse is spoken by an enemy declaring their intent to pursue, overtake, and divide spoil. They state their soul will be filled and their sword will devastate, and their hand will inherit.
[EXO.15.10] You breathed, and your breath covered the sea, so its waters solidified like lead in mighty waters. [§]
na-shaf-ta bə-ru-ḥă-ḵā ki-sā-mō yām tsā-lə-lū ka-ʿō-p̄ə-ret bə-mayim ad-di-rim.
This verse describes God’s breath overwhelming the sea, causing its waters to solidify like lead. 'Nashafta' means ‘you breathed,’ ‘bəruḥăḵā’ means ‘in your breath,’ ‘ki-sā-mō’ means ‘it covered,’ ‘yām’ means ‘sea,’ ‘tsā-lə-lū’ means ‘they solidified,’ ‘ka-ʿō-p̄ə-ret’ means ‘like lead,’ ‘bə-mayim’ means ‘in waters,’ and ‘ad-di-rim’ means ‘mighty’ or ‘powerful.’
[EXO.15.11] Who is like you among the gods, Yahveh? Who is like you, majestic in holiness? Awesome are the praises of the one doing wonders. [§]
mee-kah-moh-kah bah-ay-leem Yahveh, mee kah-moh-kah neh-dah-r bah-koh-desh, no-rah teh-hee-lot oh-seh peh-leh.
This verse is a rhetorical question praising Yahveh's unique power and holiness. 'mee-kah-moh-kah' means 'who is like you?'. 'bah-ay-leem' translates as 'among the gods'. 'neh-dah-r' means 'glorious' or 'majestic'. 'bah-koh-desh' translates as 'in holiness'. 'no-rah' means 'awesome' or 'terrible' (in the sense of inspiring awe). 'teh-hee-lot' means 'praises'. 'oh-seh' means 'doing' or 'making'. 'peh-leh' means 'wonder' or 'miracle'. The verse essentially asks: 'Who is like you among the gods, Yahveh? Who is like you, glorious in holiness, awesome in praises, doing wonders?'
[EXO.15.12] You have stretched out your right hand, the earth will swallow him. [§]
natita yeminecha tiblaemo aretz
This verse describes God extending his right hand, and the earth swallowing someone. 'Natita' means 'you have stretched out'. 'Yeminecha' means 'your right hand'. 'Tiblaemo' means 'it will swallow him/it'. 'Aretz' means 'earth'.
[EXO.15.13] You descended with your kindness, you redeemed this people. You led with your strength to a dwelling of your holiness. [§]
nachiyta bechasdekha am-zu ga'alta nehhalta be'azzekha el-nevay kadeshekha
This verse describes God leading and redeeming a people. 'Nachiyta' means 'you descended' or 'you came down'. 'Bechasdekha' means 'with your kindness' or 'by your grace'. 'Am-zu' means 'this people'. 'Ga'alta' means 'you redeemed'. 'Nehhalta' means 'you led'. 'Be'azzekha' means 'with your strength'. 'El-nevay' means 'to a dwelling' or 'to a sanctuary'. 'Kadeshekha' means 'your holiness'.
[EXO.15.14] Hear, peoples, they tremble. Pain seized the inhabitants of Philistia. [§]
shma'u amim yirgazon chil achaz yoshvei peleshet
This verse comes from Isaiah 14:13. 'Shma'u' means 'hear'. 'Amim' means 'peoples'. 'Yirgazon' means 'they tremble'. 'Chil' means 'pain' or 'anguish'. 'Achaz' means 'seized'. 'Yoshvei' means 'inhabitants of'. 'Peleshet' refers to Philistia, the land of the Philistines.
[EXO.15.15] Then the chiefs of Edom were afraid, the strong men of Moab, trembling seized them, all inhabitants of Canaan melted. [§]
az nivhalu alufei edom eilei moav yoachazemo ra'ad namogu kol yoshvei kena'an
This verse describes the reaction of leaders and inhabitants of surrounding nations to a display of God's power. "az" means "then". "nivhalu" means "they were afraid". "alufei edom" means "chiefs of Edom". "eilei moav" means "strong men of Moab". "yoachazemo ra'ad" means "trembling seized them". "namogu" means "they melted". "kol yoshvei kena'an" means "all inhabitants of Canaan".
[EXO.15.16] Terror and fear will fall upon them by the greatness of your arm; they will be as stone until your people, Yahveh, pass by, until the people you have acquired pass by. [§]
tipol aleihem eimata vafachad bigdol zroacha yidmu ka'aven ad-ya'avor amcha Yahveh ad-ya'avor am-zu kanita.
This verse describes a fear and terror falling upon enemies, who become like stone until Yahveh's people and the people He has acquired pass by. The words are evocative of a powerful and divine intervention.
[EXO.15.17] Bring them and plant them on the mountain of Your inheritance, a place for Your dwelling which You have acted to create, Yahveh. The sanctuary of my Lord, Your hands have established it. [§]
tə·ḇî·’ēmō wə·tiṭ·ṭā·’ēmō bə·har na·ḥă·lā·ṯə·ḵā, mākōn lə·šiḇ·te·ḵā pā·‘al·tā Yahveh miqdāš adonai kōn·nū yā·ḏe·ḵā.
This verse describes bringing and planting people in God’s inheritance, a place prepared by Yahveh and established by the hands of my Lord. Let's break down the names: 'Yahveh' is the proper name of God, transliterated as such. 'Adonai' means 'my Lord', a title of respect. The rest of the words relate to bringing, planting, a mountain, inheritance, a place of dwelling, acting, a sanctuary, and hands establishing something.
[EXO.15.18] Yahveh will reign forever and to eternity. [§]
Yahveh | yimlokh le'olam va'ed.
This verse declares the eternal reign of Yahveh. 'Yahveh' is the proper name of God. 'Yimlokh' means 'will reign'. 'Le'olam' means 'forever'. 'Va'ed' means 'and to eternity'. The vertical bar '|' is a disjunctive accent indicating a pause or separation, emphasizing the name Yahveh.
[EXO.15.19] For the horse of Pharaoh came with his chariot and his horsemen into the sea, and Yahveh intervened upon them, the waters of the sea. And the sons of Israel walked on the dry land within the sea. [§]
kee vah sooos par'oh berikh-boh oo-ve-par-ash-av bay-yam vay-yeshev Yahveh alei-hem et-may ha-yam oo-v'nei yisrael hal-khu bay-yab-bah-shah be-tokh ha-yam.
This verse describes Pharaoh's army pursuing the Israelites into the sea, and Yahveh's intervention to save the Israelites by dividing the waters. 'Soos' means horse, referring to chariot horses. 'Par'oh' is Pharaoh, the king of Egypt. 'Rikhboh' refers to his chariot. 'Parashav' means his horsemen. 'Bayam' means in the sea. 'Vayeshev' means and sat (or intervened). 'Aleihem' means upon them. 'May ha-yam' means the waters of the sea. 'B'nei yisrael' means the sons of Israel. 'Hal-khu' means they walked. 'Bayab-bah-shah' means on the dry land. 'Betokh ha-yam' means within the sea.
[EXO.15.20] And Miriam, the prophetess, sister of Aaron, took the timbrel in her hand, and all the women went out after her with timbrels and with dances. [§]
Va-tee-kah mir-yam ha-nev-ee-ah ah-hot ah-ha-ron et-ha-tofeh be-yah-dah-hah va-teh-tzah-nah kol-ha-nash-eem ah-har-eh-hah be-toof-eem u-vee-mah-chol-ot.
This verse describes Miriam, the prophetess and sister of Aaron, taking a timbrel in her hand, and all the women following her with timbrels and dancing. The components are as follows: 'va-tee-kah' means 'and she took'; 'mir-yam' is the name Miriam; 'ha-nev-ee-ah' means 'the prophetess'; 'ah-hot' means 'sister of'; 'ah-ha-ron' is Aaron; 'et-ha-tofeh' means 'the timbrel'; 'be-yah-dah-hah' means 'in her hand'; 'va-teh-tzah-nah' means 'and she went out/came forth'; 'kol-ha-nash-eem' means 'all the women'; 'ah-har-eh-hah' means 'after her'; 'be-toof-eem' means 'with timbrels'; 'u-vee-mah-chol-ot' means 'and with dances'.
[EXO.15.21] And she responded to them, Miriam, saying, “Sing to Yahveh, for exalted is the exalted one! Horse and its rider are thrown into the sea.” [§]
va-ta-an la-hem mir-yam shi-ru la-ye-ho-vah ki-ga-oh ga-ah sus ve-roch-vo ra-mah ba-yam.
This verse describes Miriam leading a song of praise to Yahveh after the Israelites crossed the Red Sea. 'Va-ta-an' means 'and she answered'. 'La-hem' means 'to them'. 'Miryam' is the name Miriam. 'Shi-ru' is the imperative form of the verb 'to sing'. 'La-yehovah' means 'to Yahveh'. 'Ki-ga-oh' means 'for exalted'. 'Ga-ah' also means 'exalted'. 'Sus ve-roch-vo' means 'horse and its rider'. 'Ra-mah ba-yam' means 'thrown into the sea'.
[EXO.15.22] And Moses led Israel from the Red Sea, and they went out into the Desert of Shur. And they walked for three days in the desert and did not find water. [§]
va-yas-sa mo-she et-yis-ra-el mi-yam-suf va-ye-tzu u el-mid-bar-shur va-ye-le-chu shlo-she-t ya-mim ba-mid-bar ve-lo ma-tsu ma-yim.
This verse describes Moses leading the Israelites from the Red Sea into the Desert of Shur. They traveled for three days without finding water. The names of God do not appear in this verse, so there are no divine names to translate.
[EXO.15.23] And they came to Marah, but they could not drink the water of Marah, for it was bitter. Therefore, they called its name Marah. [§]
va-yo-voo ma-ra-tah ve-lo yakh-lu lishtot mayim mi-ma-rah ki mar-eem hem al-ken ka-ra-shmah mar-ah
This verse describes the Israelites arriving at Marah and being unable to drink the water because it was bitter. Because of the bitterness, they named the place Marah, which means ‘bitter’.
[EXO.15.24] And the people complained against Moses, saying, "What shall we drink?" [§]
va-yil-lo-nu ha-am al-mo-sheh le-e-mor mah nish-teh
This verse recounts the people complaining to Moses. 'Va-yil-lo-nu' means 'and the people complained.' 'Ha-am' means 'the people.' 'Al-mo-sheh' means 'against Moses.' 'Le-e-mor' means 'to say' or 'saying.' 'Mah nish-teh' means 'what shall we drink?'
[EXO.15.25] And he cried out to Yahveh, and Yahveh showed him a tree, and he threw it into the waters, and the waters became sweet there. There Yahveh made a law and a judgement for him, and there He tested him. [§]
vayitzak el-yevaveh vayorehu yevaveh etz vayashlech el-hamayim vayimtekku hamayim sham sam lo hok umishpat vesham nisahu.
This verse describes a situation where someone cried out to Yahveh. Yahveh then showed him a tree, which he threw into the waters, and the waters became sweet. There Yahveh made for him a statute and a judgement, and there He tested him.
[EXO.15.26] And He said, "If you listen, you will hear the voice of Yahveh, the Gods of you, and do what is right in His eyes, and if you incline your ear to His commands and keep all His statutes, then none of the diseases that I placed on Egypt will come upon you, for I am Yahveh, your healer." [§]
Va-yo-mer im-shamo-a tishma la-kol Yahveh Elohey-cha ve-ha-yashar be-einav ta-aseh ve-ha-azanta le-mitz-vo-tav ve-shamar-ta kol huk-av kol ha-mach-alah asher-sam-ti be-mitz-rayim lo-asiym a-ley-cha ki ani Yahveh rofe-cha.
This verse begins with "And He said". It then lays out a conditional promise: if you listen to the voice of Yahveh, the Gods of you, and do what is right in His eyes, and incline your ear to His commands, and keep all His statutes, then none of the diseases that I put on Egypt will come upon you, for I am Yahveh, your healer.
[EXO.15.27] And they came to Elim, and there were twelve springs of water and seventy palm trees, and they camped there by the water. [§]
vayavo elimah vesham sh'teim asareh einot mayim v'shiv'im t'marim vayachanu sham al hamayim.
This verse describes the Israelites arriving at Elim. "Elim" is a place name. "Sh'teim asareh" means twelve. "Einot mayim" literally means 'eyes of water', referring to springs or wells. "Shiv'im" means seventy. "T'marim" means palm trees. "Vayachanu sham" means 'and they camped there'. "Al hamayim" means 'by the water'.
EXO.16
[EXO.16.1] And they journeyed from Eilim, and all the assembly of the children of Israel came to the Desert of Sin, which is between Eilim and Sinai, on the fifteenth day of the second month after their departure from the land of Egypt. [§]
vayis'u me'eilim vayavo kol 'adat b'nei yisra'el el midbar sin asher bein eilim ubein sinai bachamishah asar yom lachodesh hasheni letz'atam me'eretz mitzrayim
This verse describes the Israelites departing from Eilim and arriving at the Desert of Sin, which is located between Eilim and Sinai. It specifies that this occurred on the fifteenth day of the second month after their departure from the land of Egypt.
[EXO.16.2] And the entire assembly of the children of Israel complained against Moses and against Aaron in the wilderness. [§]
Va-yil-lo-nu kol-a-dat bnei-yisrael al-moshe ve-al-aharon bamidbar.
This verse describes the entire assembly of the children of Israel complaining against Moses and Aaron in the wilderness. 'Va-yil-lo-nu' is a verb meaning 'they complained'. 'Kol-a-dat' means 'the entire assembly'. 'Bnei-yisrael' means 'children of Israel'. 'Al-moshe ve-al-aharon' means 'against Moses and against Aaron'. 'Bamidbar' means 'in the wilderness'.
[EXO.16.3] And the Israelites said to Moses and Aaron, "If only we had died by the hand of Yahveh in the land of Egypt, when we sat by the pots of meat and ate bread to fullness! For you have brought us out into this wilderness to cause all this assembly to die of hunger." [§]
vayomru alehem bnei yisrael mi yiten muteinu beyad-Yahveh be'eretz mitzrayim beshivteinu al-sir habasar be'ochleinu lechem lasova ki hotzeitem otanu el-hamidbar hazeh lehamit et-kol-hakahal hazeh bara'av.
This verse is a lament by the Israelites in the wilderness, regretting their escape from Egypt. They express a wish that they had died in Egypt, enjoying the abundance of food they had there, rather than facing starvation in the desert. 'Bnei Yisrael' means 'sons of Israel' or 'the Israelites'. 'Mitzrayim' is Egypt. 'Lasova' means 'to fullness' or 'to satiety'. 'Haze' means 'this'.
[EXO.16.4] And Yahveh said to Moses, "Behold, I will rain bread for you from the sky, and the people will go out and gather a portion for each day, so that I may test whether they will walk in my instruction or not." [§]
vaYomar Yahveh el-Mosheh hinnei mamtir lakhem lechem min-haShamayim veYatza haAm veLaketu devar-yom beYomo leMa’an anassenoo haYeilech beTorati im-lo.
This verse describes Yahveh speaking to Moses, promising to rain down bread from the sky. The people will go out and gather a portion for each day. This is done to test whether the people will walk in Yahveh’s instruction or not.
[EXO.16.5] And it will be on the sixth day that you prepare that which they bring, and it will be double over that which they gather day by day. [§]
vehaya bayom hasishshi vehekhinu et asher yavi'u vehaya mishneh al asher yilketu yom yom.
This verse describes the preparation for the manna that God provides to the Israelites in the wilderness. Specifically, it instructs them to gather twice as much on the sixth day, as no manna will be provided on the seventh day (the Sabbath). 'Vehaya' means 'and it will be'. 'Bayom hasishshi' means 'on the sixth day'. 'Vehekhinu' means 'and prepare'. 'Et asher yavi'u' means 'that which they bring'. 'Mishneh' means 'double'. 'Al asher yilketu' means 'over that which they gather'. 'Yom yom' means 'day by day'.
[EXO.16.6] And Moses and Aaron said to all the children of Israel, "This evening you will know that Yahveh brought you out of the land of Egypt." [§]
Va-yo-mer Moshe ve-Aharon el kol benei Yisrael erev vi-da-tem ki Yahveh hotzi etchem mei-eretz Mitzrayim.
This verse recounts Moses and Aaron speaking to all the children of Israel. They are telling them that evening they will know that Yahveh brought them out of the land of Egypt.
[EXO.16.7] And in the morning you will see the glory of Yahveh when He hears your complaints against Yahveh. And what are we, that you complain against us? [§]
oo-voh-ker oo-reh-ee-tem et-kheh-vod yeh-vah-veh beh-shmah-oh et-tuh-loo-no-teh-ee-hem al-yeh-vah-veh veh-nah-noo mah kee tah-lee-noo ah-lay-noo.
This verse is spoken by Moses to the Israelites after they have complained about their hardships in the wilderness. It expresses Moses' frustration with their constant complaining to him instead of to Yahveh. He points out that their complaints are ultimately directed at Yahveh, and he asks what makes them think that complaining to him, Moses, will change anything. The verse also foreshadows that they will soon witness Yahveh's glory.
[EXO.16.8] And Moses said, "When Yahveh gave you meat in the evening to eat and bread in the morning to satisfy you, when Yahveh heard your complaints, which you utter against Him, why do your complaints come upon us? For your complaints are not against us, but against Yahveh." [§]
Va-yo-mer Moshe be-tet Yahveh la-chem ba-erev basar le-echol u-lechem ba-boker li-sbo-a bi-shmo-a Yahveh et-telo-notei-chem asher-atem malinim alav ve-nachnu mah lo-aleinu telo-notei-chem ki al-Yahveh.
This verse recounts Moses speaking to the Israelites. It describes their complaints about their food situation while wandering in the wilderness. They were provided with meat in the evening and bread in the morning, yet they continued to grumble. Moses questions why their complaints are directed at him and Aaron, instead of at Yahveh who is providing for them.
[EXO.16.9] And Moses said to Aaron, "Say to all the assembly of the children of Israel, ‘Draw near before Yahveh, for Yahveh has heard your complaints.’" [§]
Va-yo-mer Moshe el Aharon emor el kol adat benei Yisrael kirvu lifnei Yahveh ki shama et tilnoteichem.
This verse contains instructions from Moses to Aaron regarding a message to the entire assembly of the children of Israel. Moses instructs Aaron to tell the people to approach before Yahveh, because Yahveh has heard their complaints.
[EXO.16.10] And it happened, as Aaron spoke to all the assembly of the children of Israel, that they turned toward the wilderness, and behold, the glory of Yahveh appeared in a cloud. [§]
vayhi k'daber aharon el kol adat b'nei yisrael vayifnu el hamidbar vehineh k'vod yevaveh nir'ah b'enan.
This verse describes the moment after Aaron speaks to the entire assembly of the children of Israel, and they turn toward the wilderness. Then, the glory of Yahveh appears in a cloud.
[EXO.16.11] And Yahveh spoke to Moses to say. [§]
Va-ye-da-ber Yahveh el-Mosheh le-emor
This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'.
[EXO.16.12] I have heard the complaints of the children of Israel. Speak to them, saying: Between the evenings you will eat meat, and in the morning you will be filled with bread, and you will know that I, Yahveh, the Gods, am God to you. [§]
sha-ma-tee et-telo-not benee yis-ra-el; da-ber a-lei-hem le-emor bein ha-ar-va-yim to-kh-lu ba-sar u-va-bo-ker tis-be-u-la-chem vi-da-te-tem ki a-nee Yahveh Elohei-khem.
This verse recounts God hearing the complaints of the Israelites. God instructs Moses to tell the people they will eat meat in the evening and be full of bread in the morning, so they will know that Yahveh, their Gods, is God.
[EXO.16.13] And it happened in the evening, and quail ascended and covered the camp. And in the morning, the layer of dew was around the camp. [§]
Va-yhi ba-erev va-ta-al ha-shalo va-techas et-ha-machane u-va-boker hayta shichvat ha-tal saviv la-machane.
This verse describes the arrival of quail and a dew covering the Israelite camp. "Va-yhi" means "and it happened". "Ba-erev" means "in the evening". "Va-ta-al" means "and ascended". "Ha-shalo" means "the quail". "Va-techas" means "and covered". "Et-ha-machane" means "the camp". "U-va-boker" means "and in the morning". "Hayta" means "was". "Shichvat ha-tal" means "the layer of dew". "Saviv la-machane" means "around the camp".
[EXO.16.14] And the layer of the dew ascended, and behold, upon the face of the desert, a fine, coarse fineness, like frost upon the land. [§]
va-ta-al shik-vat ha-tal ve-hee-neh al-peh-nei ha-mid-bar dak me-khus-pas dak ka-kefor al-ha-aretz
This verse describes a layer of dew rising and appearing as a fine, hoarfrost-like covering on the desert ground. 'Shikvat ha-tal' refers to 'the layer of the dew'. 'Dak' means 'fine' or 'thin'. 'Me-khus-pas' means 'rough' or 'coarse'. 'Kefor' means 'frost'. 'Ha-aretz' means 'the land'.
[EXO.16.15] And the sons of Israel saw and said, each to his brother, "What is it?" because they did not know what it was. And Moses said to them, "It is the bread that Yahveh has given to you to eat." [§]
vayiru bnei yisrael vayomru ish el achiv man hu ki lo yad’u ma hu vayomer mosheh alehem hu halechem asher natan Yahveh lachem le’echla
This verse describes the Israelites seeing manna and not knowing what it was. Moses then explains to them that it is the bread that Yahveh has given them to eat.
[EXO.16.16] This is the thing that Yahveh commanded: gather from it, each according to his eating, an omer per head, according to the number of your persons, each for those in his tent you shall take. [§]
zeh ha-davar asher tsivah Yahveh liktu mimehnu ish lefi akhlo omer lagulgoleth mispar nafshoteikhem ish laasher beoholo tikkhahu.
This verse gives instructions regarding the gathering of manna in the wilderness. 'Zeh ha-davar' means 'this is the thing' or 'this is the matter'. 'Asher tsivah Yahveh' means 'which Yahveh commanded'. 'Liktu mimehnu' means 'gather from it'. 'Ish lefi akhlo' means 'each according to his eating'. 'Omer lagulgoleth' means 'an omer per head'. 'Mispar nafshoteikhem' means 'the number of your souls' or 'your persons'. 'Ish laasher beoholo tikkhahu' means 'each for those in his tent you shall take'.
[EXO.16.17] And the Israelites did so, and they gathered, the one who gathered much and the one who gathered little. [§]
Va-ya-asu-ken benee Yisrael, va-yilketu ha-marbeh ve-ha-mam'ee'
This verse describes the Israelites doing as they were instructed and gathering manna. 'Benee Yisrael' means 'sons of Israel', or simply 'the Israelites'. 'Va-ya-asu-ken' means 'and they did so'. 'Va-yilketu' means 'and they gathered'. 'Ha-marbeh' means 'the one who increases' or 'the more'. 'Ve-ha-mam'ee'' means 'and the one who decreases' or 'the less'. The verse is speaking about some gathering more manna than others.
[EXO.16.18] And they measured by the omer, and the one who gathered more did not have an excess, and the one who gathered less did not lack. Each person gathered according to their eating, as the Gods provided. [§]
va-ya-mo-du ba-o-mer ve-lo he-ed-dif ha-mar-beh ve-ha-mam-it lo heh-ch-sir ish le-fi akh-lo la-ka-tu.
This verse describes the manna gathering in the wilderness. 'Omer' refers to a unit of measurement, and the verse states that people gathered according to their need. It emphasizes that those who gathered more did not have an excess, and those who gathered less did not lack. The gathering was precisely what each person required to eat. 'The Gods' provided exactly what was needed.
[EXO.16.19] And Moses said to them, let no man take more than his share until morning. [§]
Va-yo-mer Moshe ale-hem, ish al-yoter mi-menu ad-boker.
This verse consists of several parts. 'Va-yo-mer' means 'and he said'. 'Moshe' is the name Moses. 'Ale-hem' means 'to them'. 'Ish' means 'man' or 'anyone'. 'Al-yoter' means 'let not exceed' or 'do not take more'. 'Mi-menu' means 'than his'. 'Ad-boker' means 'until morning'. Therefore, the entire verse communicates a directive given by Moses to a group of people.
[EXO.16.20] And they did not listen to Moses, and they left men from among it until morning, and worms rose up and it became rotten. And Moses became angry with them, the Gods. [§]
vlo shamu el mosheh vayotiru anashim mimenu ad boker vayarum tolaim vayivash vayiktzof alehem mosheh
This verse describes the Israelites not listening to Moses, and leaving some of the quail overnight. These quail then became infested with worms and rotten. Moses then became angry with them. Let's break down each name: 'mosheh' is a proper name and will remain unchanged. We will treat 'Elohim' as 'the Gods' in this verse, as it appears multiple times and refers to multiple divine entities.
[EXO.16.21] And they gathered it in the morning, morning by morning, each according to his eating. And the heat of the sun was intense, and it melted. [§]
va-yil-ketu oto ba-bo-ker ba-bo-ker ish ke-fi akh-lo ve-kham ha-she-mesh ve-na-mas
This verse describes the gathering of manna in the wilderness. 'Vayiketu' means 'they gathered'. 'Oto' means 'it'. 'Ba-boker ba-boker' means 'morning by morning'. 'Ish ke-fi akh-lo' means 'each according to his eating'. 'Ve-kham ha-shemesh' means 'and the heat of the sun'. 'Ve-namas' means 'and it melted'. The verse details the daily collection of manna, with the amount gathered determined by each person's need, and how the manna would melt if not collected promptly due to the sun's heat.
[EXO.16.22] And it came to be on the sixth day that they gathered bread, a double portion, two of the omer for one. And all the leaders of the congregation came and told Moses. [§]
Va-yi-hi bo-yom ha-shi-shi lak-tu le-chem mish-neh shnei ha-o-mer la-e-chad va-ya-vo kol ne-si-ei ha-e-dah va-ya-gi-du le-Mo-sheh.
This verse describes the gathering of a double portion of manna on the sixth day in preparation for the Sabbath. 'Va-yi-hi' means 'and it came to be.' 'Bo-yom ha-shi-shi' means 'on the sixth day.' 'Lak-tu' means 'they gathered.' 'Le-chem mish-neh' means 'double bread'. 'Shnei ha-o-mer' means 'two of the omer'. 'La-e-chad' means 'for one'. 'Va-ya-vo' means 'and came'. 'Kol ne-si-ei ha-e-dah' means 'all the leaders of the congregation'. 'Va-ya-gi-du' means 'and they told'. 'Le-Mo-sheh' means 'to Moses'.
[EXO.16.23] And He said to them, "This is what Yahveh has spoken: a day of rest, a holy Sabbath to Yahveh, tomorrow. What you bake, bake it, and what you cook, cook it. And let all the remainder be left with you to be kept until the morning." [§]
Va-yo-mer a-leh-em hu a-sher di-ber Yahveh shab-ba-ton shab-bat-ko-desh la-Yahveh ma-char et a-sher-to-fu e-fu ve-et a-sher-tevash-lu bash-lu ve-et kol-ha-o-def ha-ni-chu la-chem le-mish-meret ad-ha-bo-ker.
This verse describes instructions regarding the manna that was provided to the Israelites in the wilderness. They were instructed to gather enough for two days on the sixth day, as Yahveh would not provide manna on the seventh day, which was a day of complete rest dedicated to Yahveh. Any extra manna was to be kept until the morning.
[EXO.16.24] And they left it until morning, as commanded Moses, and it did not become rotten, and worm was not in it. [§]
va-yan-nee-chu o-to ad-ha-bo-ker ka-a-she-rer tzee-vah Mo-sheh ve-lo hee-veesh ve-ree-mah lo hay-tah bo
This verse describes the Israelites leaving manna overnight as instructed by Moses, and it not becoming rotten or infested with worms. 'Va-yan-nee-chu' means 'and they left it'. 'O-to' means 'it'. 'Ad-ha-bo-ker' means 'until morning'. 'Ka-a-she-rer tzee-vah Mo-sheh' means 'as commanded Moses'. 'Ve-lo hee-veesh' means 'and it did not become rotten'. 'Ve-ree-mah lo hay-tah bo' means 'and worm was not in it'.
[EXO.16.25] And Moses said, "Eat it today, because today is a Sabbath to Yahveh. Today you will not find it in the field." [§]
Va-yo-mer Moshe ikh-lu-hu ha-yom ki-shabat ha-yom le-Yahveh ha-yom lo timtza-hu ba-sadeh.
This verse comes from Exodus 16:25. It details God's instruction to Moses regarding the manna. 'Va-yo-mer' means 'and he said'. 'Moshe' is Moses. 'Ikh-lu-hu' means 'eat it'. 'Ha-yom' means 'today'. 'Ki-shabat' means 'because it is a Sabbath'. 'Le-Yahveh' means 'to Yahveh'. 'Lo timtza-hu' means 'you will not find it'. 'Ba-sadeh' means 'in the field'.
[EXO.16.26] Six days you shall gather it, and on the seventh day rest shall not be in it. [§]
shesh-et ya-meem til-ke-tu-hu oo-bah-yom ha-shvi-ee sha-bat lo yi-hyeh-bo
This verse discusses the gathering of manna in the wilderness. "Shesh-et yamim" means "six days". "Tilketu-hu" means "you shall gather it". "Bayom hashvi'ee" means "on the seventh day". "Shabbat" means "rest". "Lo yi-hyeh-bo" means "there shall not be".
[EXO.16.27] And it came to pass on the seventh day that they went out from the people to gather, and they did not find anything. [§]
va-yhi ba-yom ha-shvi-i ya-tzu mi-min ha-am li-le-kot ve-lo ma-tsa-u.
This verse describes events after the seventh day of circling Jericho. 'Va-yhi' signifies 'and it came to pass'. 'Ba-yom' means 'on the day'. 'Ha-shvi-i' means 'the seventh'. 'Ya-tzu' means 'they went out'. 'Mi-min ha-am' means 'from the people'. 'Li-le-kot' means 'to gather'. 'Ve-lo' means 'and not'. 'Ma-tsa-u' means 'they found'. The 's' at the end is a section marker.
[EXO.16.28] And Yahveh said to Moses, "Until when will you refuse to keep my commands and my teachings?" [§]
Va-yo-mer Yahveh el-Mosheh ad-anah me-anteem li-shmor mitzvotai v'torotai.
This verse begins with 'Va-yo-mer' meaning 'and said'. 'Yahveh' is the proper name of God. 'el' means 'to', and 'Mosheh' is Moses. 'ad-anah' means 'until when'. 'me-anteem' means 'you refuse'. 'li-shmor' means 'to keep'. 'mitzvotai' means 'my commands' and 'v'torotai' means 'and my teachings'. The verse is a direct question posed by Yahveh to Moses concerning the people's refusal to keep God's commands and teachings.
[EXO.16.29] See, because Yahveh has given you the Sabbath, therefore He provides you with food for two days on the sixth day. Remain, each person under their own place, and let no person leave from their place on the seventh day. [§]
re'u ki-yevaveh natan lakhem hashabat al ken hu noten lakhem bayom hashishi lechem yomayim shvu ish takhtav al yetze ish mimkomo bayom hashevi'i.
This verse instructs the people to recognize that Yahveh has given them the Sabbath. Therefore, He provides them with a double portion of food on the sixth day, and they are to remain each in their own place and not leave on the seventh day.
[EXO.16.30] And the people rested on the seventh day. [§]
va-yish-be-tu ha-am bay-yom ha-she-vi-i
This verse describes the people resting on the seventh day. 'Va-yish-be-tu' means 'and they rested'. 'Ha-am' means 'the people'. 'Bay-yom' means 'on the day'. 'Ha-she-vi-i' means 'the seventh'.
[EXO.16.31] And the Israelites called its name man, and it was like white seed, and its taste was like wafers made with honey. [§]
Va-yik-ro Bayt-Yis-ra-el et-sh-mo man, ve-hu k-zerah gad lavan, ve-ta'amo k-tzapi-chit bid-vash.
This verse describes what the Israelites called the food that God provided for them in the wilderness. 'Bayt-Yis-ra-el' means 'House of Israel', or simply 'Israelites'. 'Et-sh-mo' means 'his name'. 'Man' is the name they gave the food. The verse then compares the food to white seed and states its taste is like wafers made with honey.
[EXO.16.32] And Moses said, "This is the thing that Yahveh has commanded: Fill the Omer from it for keeping to your generations, so that they may see the bread that Yahveh fed you in the wilderness when I brought you out of the land of Egypt." [§]
Va-yo-mer Moshe zeh ha-davar asher tzivah Yahveh, m'lo ha-omer mimenu l'mishmeret l'doroteichem, l'ma'an yir'u et-ha-lechem asher he'echalti etchem ba-midbar b'hotzi'i etchem me'eretz Mitzrayim.
This verse recounts Moses speaking to the Israelites regarding the Omer offering. He explains that a full Omer (a specific measure) should be kept for posterity, so that future generations may see the food that Yahveh fed them in the wilderness when he brought them out of the land of Egypt.
[EXO.16.33] And Moses said to Aaron, "Take one container and put into it a full omer of manna, and place it before Yahveh for preservation for your generations." [§]
Va-yomer Moshe el-Aharon, kach tzin-tzenet achat veten-shama mlo-ha-omer man, vehanach oto lifnei Yahveh le-mishmeret le-doroteichem.
This verse comes from Exodus 16:4. It instructs Moses to tell Aaron to take a single container and fill it with an omer full of manna. Then, it says to place it before Yahveh for preservation for your generations.
[EXO.16.34] As Yahveh commanded Moses, Aaron placed it before the Testimony for safekeeping. [§]
ka-asher tzi-vah YAHVEH el-mo-sheh va-yan-ni-cheh-hu a-ha-ron lif-nei ha-eh-doot le-mish-mar-et.
This verse describes Aaron placing something before the Testimony for safekeeping, as Yahveh commanded Moses. ‘ka-asher’ means ‘as’ or ‘according to’. ‘tzi-vah’ means ‘commanded’. ‘YAHVEH’ is the proper name of God. ‘el-mo-sheh’ means ‘to Moses’. ‘va-yan-ni-cheh-hu’ means ‘and he placed it’. ‘a-ha-ron’ means ‘Aaron’. ‘lif-nei’ means ‘before’. ‘ha-eh-doot’ means ‘the Testimony’. ‘le-mish-mar-et’ means ‘for safekeeping’ or ‘to keep’.
[EXO.16.35] And the Israelites ate the manna for forty years until they came to the land of dwelling. The manna they ate until they came to the end of the land of Canaan. [§]
oo-ve-nei yis-rah-el ah-kh'loo et-ha-mahn ar-bah-eem shah-nah ahd-bo-ahm el-eretz no-shah-vet et-ha-mahn ah-kh'loo ahd-bo-ahm el-k'tzeh eretz k'nah-ahn.
This verse discusses the Israelites eating manna for forty years until they reached the promised land. 'Bnei Yisrael' means 'sons of Israel' or 'the Israelites'. 'Mahn' refers to the manna provided by God. 'Arba'eem shahnah' means 'forty years'. 'Bo'ahm' means 'until they came'. 'Eretz noshavet' means 'the land of dwelling', referencing Canaan. 'K'tzeh eretz K'nah-ahn' means 'the end of the land of Canaan'.
[EXO.16.36] And the omer is a tenth of the ephah; it is. [§]
vehaomer asirit ha’efah hu
This verse describes the omer, a unit of dry measure. 'Vehaomer' means 'and the omer'. 'Asirit' means 'a tenth'. 'Ha’efah' means 'of the ephah'. 'Hu' means 'it is'. The verse is stating the relationship between the omer and the ephah.
EXO.17
[EXO.17.1] And all the assembly of the sons of Israel journeyed from the Wilderness of Sin according to the word of Yahveh, and they encamped at Rephidim, and there was no water for the people to drink. [§]
va'yis'u kol-'adat b'nei-yisra'el mimidevar-sin l'mas'eihem 'al-pi Yahveh va'yachanu birfidim ve'ein mayim lishtot ha'am.
This verse describes the Israelites' journey from the Wilderness of Sin according to the instructions of Yahveh, and their encampment at Rephidim, where there was no water for the people to drink.
[EXO.17.2] The people quarreled with Moses and said, "Give us water so that we may drink." Moses said to them, "Why do you quarrel with me? Why do you test Yahveh?" [§]
Va-yarev ha-am im-mosheh va-yomru ten-lanu mayim ve-nishteh va-yomer lahem mosheh mah-terivun im-madi mah-tenassun et-Yahveh.
This verse describes the people arguing with Moses and demanding water. Moses responds by questioning their quarrel with him and their testing of Yahveh. 'Va-yarev' indicates a growing quarrel or contention. 'Ha-am' means 'the people'. 'Im-mosheh' means 'with Moses'. 'Va-yomru' means 'and they said'. 'Ten-lanu' means 'give us'. 'Mayim' means 'water'. 'Ve-nishteh' means 'and we may drink'. 'Va-yomer lahem mosheh' means 'and Moses said to them'. 'Mah-terivun im-madi' means 'why do you quarrel with me?'. 'Mah-tenassun et-Yahveh' means 'why do you test Yahveh?'
[EXO.17.3] And the people thirsted for water, and the people complained against Moses. And they said, “Why have you brought us up from Egypt to die, myself and my sons and my livestock with thirst?” [§]
va-yits-mah sham ha-am la-mayim va-ya-len ha-am al-mosheh va-yo-mer lamah zeh heh-eh-lee-tah-nu mi-mitz-rayim leh-ah-meet ot-ee ve-et-ban-ay ve-et-mik-nay ba-tsa-mah.
This verse describes the Israelites’ thirst in the wilderness and their complaint against Moses. ‘Va-yits-mah’ means ‘and they thirsted.’ ‘Ha-am’ means ‘the people.’ ‘La-mayim’ means ‘for water.’ ‘Va-ya-len’ means ‘and the people complained.’ ‘Al-mosheh’ means ‘against Moses.’ ‘Lamah zeh’ means ‘why this.’ ‘Heh-eh-lee-tah-nu’ means ‘did you bring us up.’ ‘Mi-mitz-rayim’ means ‘from Egypt.’ ‘Leh-ah-meet’ means ‘to kill.’ ‘Ot-ee’ means ‘me.’ ‘Ve-et-ban-ay’ means ‘and my sons.’ ‘Ve-et-mik-nay’ means ‘and my livestock.’ ‘Ba-tsa-mah’ means ‘with thirst.’
[EXO.17.4] And Moses cried out to Yahveh, saying, "What should I do with this people? Soon they will stone me." [§]
VaYitzak Moshe el-Yahveh leemor mah eeseh laam hazeh od me'at uskaluni.
This verse describes Moses crying out to Yahveh, asking what he should do with the people. He expresses his frustration, stating that very soon they will stone him. 'VaYitzak' means 'and cried out'. 'Moshe' is Moses. 'El' means 'to'. 'Yahveh' is the proper name of God. 'Leemor' means 'saying' or 'to say'. 'Mah' means 'what'. 'Aeseh' means 'I will do' or 'I should do'. 'Laam' means 'to the people'. 'Hazeh' means 'this'. 'Od' means 'still' or 'yet' or 'more'. 'Me'at' means 'a little' or 'soon'. 'Uskaluni' means 'and they will stone me'.
[EXO.17.5] And Yahveh said to Moses, "Go before the people, and take with you the elders of Israel. And the staff that you struck with against the river, take it in your hand, and then go." [§]
Va-yo-mer Yahveh el-Mosheh, abhor lif-neh ha-am, ve-kah it-chah mi-zik-neh yis-rae-el, u-mat-teh-chah asher hik-chit bo et-ha-ye-or, kah be-yad-chah, ve-ha-lach-tah.
This verse describes Yahveh speaking to Moses, instructing him to go before the people and to take with him the elders of Israel. He is also instructed to take the staff with which he struck the river, holding it in his hand, and then to go.
[EXO.17.6] Behold, here I am standing before you there, upon the rock at Horeb, and you shall strike the rock, and waters shall come out from it, and the people shall drink. And Moses did so before the eyes of the elders of Israel. [§]
hin-nee oh-med le-fah-neh-kah sham al-ha-tsoor be-kho-rev veh-hee-tee bah-tsoor veh-yah-tsoo mee-men-noo mah-yeem veh-shah-teh hah-ahm vay-ah-as ken moh-sheh le-eh-nei zik-nei yis-rah-el.
This verse describes the event where Moses strikes the rock at Horeb to bring forth water for the Israelites to drink. 'Hin-nee' means 'Behold, here am I'. 'Oh-med' means 'standing'. 'Le-fah-neh-kah' means 'before you'. 'Sham' means 'there'. 'Al-ha-tsoor' means 'upon the rock'. 'Be-kho-rev' means 'at Horeb'. 'Veh-hee-tee' means 'and you shall strike'. 'Bah-tsoor' means 'the rock'. 'Veh-yah-tsoo' means 'and shall come out'. 'Mee-men-noo' means 'from it'. 'Mah-yeem' means 'waters'. 'Veh-shah-teh' means 'and shall drink'. 'Hah-ahm' means 'the people'. 'Vay-ah-as' means 'and he did'. 'Ken' means 'so'. 'Moh-sheh' is the name Moses. 'Le-eh-nei' means 'before the eyes of'. 'Zik-nei' means 'elders of'. 'Yis-rah-el' is the name Israel.
[EXO.17.7] And the name of that place was called Massa and Meribah, because of the contention of the children of Israel, and because they tested Yahveh, saying, “Is Yahveh among us, or not?” [§]
va-yik-rah shem ha-ma-kom mas-sah oo-me-ree-vah al-reev benee yis-rah-el ve-al nas-so-tam et-yah-veh le-emor ha-yesh yahveh be-kir-beh-nu im-ayin.
This verse describes the naming of a place. The people of Israel named it 'Massa' and 'Meribah' because of their contentions and testing of Yahveh. They questioned whether Yahveh was present among them.
[EXO.17.8] And Amalek came and he fought with Israel at Rephidim. [§]
Va-vo amalek va-yillaham im-yisrael birfidim.
This verse describes the arrival of Amalek and their engagement in battle with Israel at Rephidim. 'Va-vo' means 'and came'. 'Amalek' is a proper noun, a people or nation. 'Va-yillaham' means 'and he fought'. 'Im-yisrael' means 'with Israel'. 'Birfidim' is a place name, Rephidim.
[EXO.17.9] And Moses said to Joshua, "Choose for us men and go out and fight against the Amalekites. Tomorrow I will stand at the head of the hill, and the staff of the Gods will be in my hand." [§]
Va-yo-mer Moshe el-Yehoshua be-char-lanu anashim ve-tse hilachem ba-Amalek machar anochi nitzav al-rosh ha-givah u-matteh ha-Elohim be-yadi.
This verse describes Moses instructing Joshua to select men to fight against the Amalekites. Moses states he will stand on the hilltop with the staff of the Gods in his hand. Each word is translated as literally as possible while attempting to maintain English grammar.
[EXO.17.10] And Joshua did as Yahveh commanded him, to battle the Amalekites. And Moses, Aaron, and Hur went up to the top of the hill. [§]
vayyas yahvehshu k’asher amar-lo mosheh lehilachem ba’amaleq umohsheh aharon vekhur alu rosh hagiv’ah
This verse describes Joshua acting as Moses commanded him, specifically to battle against the Amalekites. Moses, Aaron, and Hur ascended to the top of the hill.
[EXO.17.11] And it will be, as when Moses raises his hand, that Israel will prevail, and as when he lowers his hand, that Amalek will prevail. [§]
vehayah kaasher yarim mosheh yado vegavar yisrael vekaasher yanich yado vegavar amaleq
This verse describes the outcome of the battle between Israel and Amalek, where the outcome was tied to Moses raising and lowering his hands. 'Vehayah' means 'and it will be'. 'Kaasher' means 'as when'. 'Yarim' means 'he raises'. 'Mosheh' is 'Moses'. 'Yado' means 'his hand'. 'Vegavar' means 'and prevailed'. 'Yisrael' is 'Israel'. 'Yanich' means 'he lowers'. 'Amaleq' is 'Amalek'.
[EXO.17.12] And the hands of Moses were heavy, and they took a stone and placed it under him, and he sat on it. And Aaron and Hur supported his hands, one on this side and one on that side. And his hands were stability until the setting of the sun. [§]
vee-day-mo-sheh keh-veh-dee-eem vahi-kee-hoo eh-ven vahi-see-moo tah-hah-toh vahi-yesh-ev ah-lay-vah vee-ah-ha-ron vee-hoor tah-meh-koo beh-yah-dayv mee-zeh eh-hahd oo-mee-zeh eh-hahd vai-hee yah-dayv eh-moo-nah ad-boh hah-sheh-mesh.
This verse describes the support given to Moses’ arms while he prayed during a battle. His arms became heavy, so Aaron and Hur held them up, one on each side, until sunset. The text states his hands were ‘emunah’, which is often translated as ‘faithful’ or ‘steadfast’, but literally means ‘truth’ or ‘stability’.
[EXO.17.13] And Joshua weakened Amalek and its people by the sword. [§]
va-yach-losh yə-ho-shoo-ah et-a-ma-lek ve-et-a-mo le-fee-cha-rev
This verse describes Joshua weakening Amalek and its people by the sword. ‘Vayachlosh’ means ‘and he weakened.’ ‘Yehoshua’ is Joshua. ‘Et’ is a grammatical marker. ‘Amalek’ is the name of a people. ‘Ve-et-amo’ means ‘and its people.’ ‘Lefee-charev’ means ‘by the sword.’
[EXO.17.14] And Yahveh said to Moses, "Write this as a memorial in the book, and place it in the ears of Joshua, for I will utterly erase the memory of Amalek from under the heavens." [§]
Va-yomer Yahveh el-Mosheh, ktov zot zikhahron ba-sefer, v’sim b’oznei Yehoshua, ki-mahoe emkheh et-zekher Amalek mitakhat ha-shamayim.
This verse recounts Yahveh speaking to Moses. Yahveh instructs Moses to write this as a memorial in a book, and to place it in the ears of Joshua. The content of this memorial is that Yahveh will erase the memory of Amalek from under the heavens.
[EXO.17.15] And Moses built an altar, and he called its name Yahveh, a banner. [§]
va-yiven Moshe mizbeach va-yiqra shmo Yahveh nissi
This verse describes Moses building an altar and naming it. 'Va-yiven' means 'and he built'. 'Moshe' is Moses. 'Mizbeach' is altar. 'Va-yiqra' means 'and he called'. 'Shmo' means 'his name'. 'Yahveh' is the proper name of God. 'Nissi' means a banner or miracle.
[EXO.17.16] And he said, "That the hand is upon the throne of Yahveh, war belongs to Yahveh with Amalek, from generation to generation." [§]
vayomer ki yad al kes Yahveh milchama laYahveh baAmalek midor dor.
This verse describes a declaration concerning a war against Amalek. "Vayomer" means "and he said". "Ki" means "that" or "because". "Yad" means "hand". "Al" means "upon". "Kes" means "throne". "Yahveh" is the proper name of God. "Milchama" means "war". "LaYahveh" means "to Yahveh". "BaAmalek" means "with Amalek". "Midor dor" means "from generation to generation". The verse is essentially stating that God’s hand is upon the throne, a war belongs to Yahveh with Amalek, from generation to generation.
EXO.18
[EXO.18.1] Jethro, the priest of Midian and Moses’ father-in-law, heard about all that the Gods had done for Moses and for Israel, his people, because Yahveh had brought Israel out of Egypt. [§]
vayishma yitro kohan midyan choten moshe et kol asher asa elohim lemoshe uleyisrael ammo ki hotzi yahveh et yisrael mimitzrayim.
This verse describes Jethro, the priest of Midian and Moses’ father-in-law, hearing about everything the Gods had done for Moses and for Israel, his people, specifically that Yahveh had brought Israel out of Egypt.
[EXO.18.2] And Jethro, Moses’ father-in-law, took Zipporah, Moses’ wife, after she had given birth. [§]
va-yik-akh yit-ro kho-ten mo-sheh et-tsi-po-rah e-shet mo-sheh akh-har shil-lu-heh-ha
This verse describes Jethro, Moses’ father-in-law, taking away Zipporah, Moses’ wife, after she had given birth. The verb 'vayikakh' means 'and he took'. 'Yitro' is Jethro’s name. 'Choten' means father-in-law. 'Mosheh' is Moses. 'Et-Tzipporah' indicates Zipporah is the direct object. 'Eshet Mosheh' means Moses’ wife. 'Akh-har Shil-lu-heh-ha' means after she had sent away/given birth. The 'ha' at the end is a pronoun referring to her.
[EXO.18.3] And as for her two sons, whose name was one Gershom, because he said, “A sojourner I was in a foreign land.” [§]
ve’et shnei baneha asher shem ha’echad Gershom ki amar ger hayiti be’eretz nachriyah
This verse describes the naming of one of the sons of Moses. 'Ve’et' means 'and'. 'Shnei baneha' means 'her two sons'. 'Asher' means 'whose'. 'Shem ha’echad' means 'the name of one'. 'Gershom' is the name itself. 'Ki' means 'because'. 'Amar' means 'he said'. 'Ger hayiti' means 'a sojourner I was'. 'Be’eretz nachriyah' means 'in a foreign land'. The verse recounts that Moses named his son Gershom because he had been a sojourner in a foreign land.
[EXO.18.4] And the name of the one is God is my help, for the Gods of my father are with my help, and he saved me from the sword of Pharaoh. [§]
ve-shem ha-echad Eliezer ki-Elohei avi be-ezri vayatzileni mecherev Paroh.
This verse states a name and its meaning, along with a statement of divine aid. 've-shem' means 'and the name.' 'ha-echad' means 'the one.' 'Eliezer' is a proper name. 'ki' means 'for' or 'because'. 'Elohei' means 'the Gods of'. 'avi' means 'my father'. 'be-ezri' means 'with my help'. 'vayatzileni' means 'and he saved me'. 'mecherev' means 'from the sword'. 'Paroh' is the name 'Pharaoh'.
[EXO.18.5] And Jethro, Moses’ father-in-law, and his sons and his wife came to Moses, to the wilderness where he was encamped, at the Mountain of the Gods. [§]
Va-yo-vo Yit-ro choten Moshe u-vanav ve-ishto el-Moshe el-ha-mid-bar asher-hu choneh sham Har ha-Elohim.
This verse describes Jethro, Moses’ father-in-law, and his children and wife coming to Moses in the wilderness where he was camped, at the Mountain of the Gods.
[EXO.18.6] And he said to Moses, "I, your father-in-law Jethro, come to you, and your wife and her two sons are with me." [§]
vayomer el-mosheh ani hotenekh yitro ba eleikha ve'ishtekha ushney baneha immah
This verse recounts Jethro speaking to Moses. 'Vayomer' means 'and he said'. 'El-mosheh' is 'to Moses'. 'Ani' means 'I'. 'Hotenekha' means 'your father-in-law'. 'Yitro' is the name 'Jethro'. 'Ba eleikha' means 'comes to you'. 'Ve'ishtekha' means 'and your wife'. 'Ushney baneha' means 'and her two sons'. 'Immah' means 'with her'.
[EXO.18.7] And Moses went out to meet his father-in-law, and he bowed down and kissed him. And they asked one another about their well-being. And they entered the tent. [§]
Va yetze Moshe likrat choteno va yishtachu va yishak-lo va yish’alu ish-lerea’hu lishalom va yavo ha’ohalah.
This verse describes Moses going out to meet his father-in-law. He bowed down and kissed him. They inquired of each other regarding well-being. Then they entered the tent.
[EXO.18.8] And Moses recounted to his father-in-law all that Yahveh had done to Pharaoh and to Egypt on account of Israel, all the hardship that they had encountered on the way, and how Yahveh had saved them. [§]
va-ye-sa-per Moshe le-chot-no et kol asher asa Yahveh le-Paroh u-le-Mitzrayim al odot Yisrael et kol ha-tala'ah asher metza'atam ba-derech va-yatzilem Yahveh.
This verse describes Moses recounting to his father-in-law everything Yahveh did to Pharaoh and Egypt on account of Israel, all the troubles they found on the way, and how Yahveh saved them.
[EXO.18.9] And Jethro blessed, concerning all the goodness that Yahveh did to Israel, that he rescued them from the hand of Egypt. [§]
vayichad yitro al kol-hatova asher-asah Yahveh liyisrael asher hitzilo miyad mitzrayim
This verse describes Jethro’s acknowledgement of the good things that Yahveh did for Israel. 'Vayichad' means 'he blessed'. 'Yitro' is the name Jethro. 'Kol-hatova' means 'all the goodness'. 'Asher-asah' means 'that did'. 'Yahveh' is the proper name of God. 'Liyisrael' means 'to Israel'. 'Asher hitzilo' means 'that he rescued'. 'Miyad mitzrayim' means 'from the hand of Egypt'.
[EXO.18.10] And Jethro said, "Blessed is Yahveh, who rescued you from the hand of Egypt and from the hand of Pharaoh, who rescued the people from under the hand of Egypt." [§]
Va-yo-mer Yitro, barukh Yahveh asher hitzil etkhem miyad Mitzrayim u-miyad Paroh, asher hitzil et-ha-am mitachat yad-Mitzrayim.
This verse is spoken by Jethro. 'Va-yo-mer' means 'and he said'. 'Yitro' is the name Jethro. 'Barukh' means 'blessed'. 'Yahveh' is the proper name of God. 'Asher' means 'who' or 'which'. 'Hitzil' means 'saved' or 'rescued'. 'Etkhem' means 'you'. 'Miyad' means 'from the hand of'. 'Mitzrayim' is Egypt. 'U-miyad' means 'and from the hand of'. 'Paroh' is Pharaoh. 'Et-ha-am' means 'the people'. 'Mitachat' means 'from under' or 'from beneath'.
[EXO.18.11] Now I have known that great is Yahveh than all the Gods, that by the word they acted proudly against them. [§]
‘atah yada‘ti ki-gadol Yahveh mikol ha’elohim ki-badavar asher zadu ‘alehem.
‘atah means ‘now’. yada‘ti means ‘I have known’. ki means ‘that’. gadol means ‘great’. Yahveh is the proper name of the God of Israel. mikol means ‘than all’. ha’elohim means ‘the Gods’ (plural). ki means ‘that’. badavar means ‘by the word’. asher means ‘that’. zadu means ‘they acted proudly/presumptuously’. ‘alehem means ‘against them’.
[EXO.18.12] And Jethro, Moses’ father-in-law, took a burnt offering and sacrifices to the Gods, and Aaron and all the elders of Israel came to eat bread with Moses’ father-in-law before the Gods. [§]
Va-yik-akh Yit-ro kho-ten Moshe olah u-zevakhim le-Elohim, va-yavo Aharon ve-chol zik-nei Yis-ra-el le-ekhol-lekhem im-kho-ten Moshe lif-nei ha-Elohim.
This verse describes Jethro, Moses’ father-in-law, offering sacrifices to the Gods. Aaron and all the elders of Israel then joined Jethro and Moses to eat bread before the Gods.
[EXO.18.13] And it was on the next day, and Moses sat to judge the people, and the people stood before Moses from the morning until the evening. [§]
Va-yhi mi-maharat va-yeshev Moshe lishpot et ha-am va-ya'amod ha-am al Moshe min ha-boker ad ha-arev.
This verse describes Moses judging the people, and the people standing before Moses from morning until evening. 'Va-yhi' means 'and it was.' 'Mi-maharat' means 'on the morrow' or 'the next day.' 'Va-yeshev' means 'and he sat.' 'Lishpot' means 'to judge.' 'Et ha-am' means 'the people.' 'Va-ya'amod' means 'and they stood.' 'Al Moshe' means 'before Moses.' 'Min ha-boker' means 'from the morning.' 'Ad ha-arev' means 'until the evening.'
[EXO.18.14] And Moses’ father-in-law saw all that he was doing for the people, and he said, “What is this thing that you are doing for the people? Why do you sit alone, while all the people stand upon you from morning until evening?” [§]
vay-ra khot-en mosheh et kol-asher-hu oseh la-am vay-omer mah-ha-davar hazeh asher atah oseh la-am madduah atah yoshev levadekh ve-kol-ha-am nitzav aleykh min-boker ad-erev.
This verse describes Jethro, Moses' father-in-law, observing Moses judging the people. He sees Moses sitting alone while the people stand around him all day. Jethro then asks what Moses is doing and why he sits alone while the people wait on him from morning until evening.
[EXO.18.15] And Moses said to his father-in-law, "That the people come to me to seek the Gods." [§]
Va-yo-mer Moshe le-chot-no ki-yavo elai ha-am li-drosh Elohim.
This verse comes from Exodus 18:15. 'Va-yo-mer' means 'and said'. 'Moshe' is Moses. 'le-chot-no' means 'to his father-in-law'. 'Ki-yavo' means 'that the people come'. 'Elai' means 'to me'. 'Ha-am' means 'the people'. 'li-drosh' means 'to seek'. 'Elohim' means 'the Gods'.
[EXO.18.16] Because a matter will come to them and then to me, I will judge between a person and their companion, and I will make known the laws of the Gods and their instructions. [§]
ki-yi-hyeh la-hem da-var ba alei va-shaf-at-ti bein ish u-bein re-eh-hu ve-ho-da-ti et chuk-kei ha-elo-him ve-et to-ro-tav.
This verse describes a situation where people bring matters to the speaker for judgment. The speaker will judge between a person and their companion, and will make known the laws of the Gods and their instructions.
[EXO.18.17] And the father-in-law of Moses said to him, "The thing that you are doing is not good." [§]
Va-yo-mer choten Moshe elav lo-tov ha-davar asher ata ose.
This verse comes from Exodus 18:17. 'Va-yo-mer' means 'and he said'. 'Choten Moshe' means 'the father-in-law of Moses'. 'Elav' means 'to him'. 'Lo-tov' means 'not good'. 'Ha-davar' means 'the thing' or 'the matter'. 'Asher' means 'that' or 'which'. 'Ata' means 'you'. 'Ose' means 'are doing'.
[EXO.18.18] Surely it will not be so, also you, and also this people that is with you, because the matter is heavy for you. You will not be able to do it by yourself. [§]
navol tibol gam-atah gam-haam hazeh asher imach ki-kaved mimcha hadavar lo-tuchal asoh lo-vadcha.
This verse comes from Numbers 11:14. 'Navol tibol' appears to be a rhetorical question or exclamation expressing disbelief or frustration. 'Gam-atah' means 'also you.' 'Gam-haam hazeh' means 'also this people.' 'Asher imach' means 'that is with you.' 'Ki-kaved mimcha hadavar' means 'because the matter is heavy for you.' 'Lo-tuchal asoh' means 'you will not be able to do.' 'Levadecha' means 'alone.' Therefore, the verse expresses that the task is too much for Moses and the people to handle alone.
[EXO.18.19] Now, hear my voice, I advise you, and may the Gods be with you. Be you for the people before the Gods, and you will bring the words to the Gods. [§]
atah shma bekoli iatzchka vehie Elohim imach hye ata laam mul haElohim veheveata ata et hadvarim el haElohim.
This verse contains several key names and phrases. "atah" means "you". "shma" means "hear". "bekoli" means "my voice". "iatzchka" means "I advise you". "vehie" means "and may be". "Elohim" is "the Gods". "imach" means "with you". "hye" means "be". "laam" means "for the people". "mul" means "before". "veheveata" means "and you will bring". "et" is a direct object marker. "hadvarim" means "the words". "el" means "to".
[EXO.18.20] And you shall warn them about the statutes and the teachings, and you shall make known to them the way in which they should walk, and the deeds which they will do. [§]
ve-hiz-har-ta et-hem et-ha-hu-kim ve-et-ha-to-rot ve-ho-da-ta la-hem et-ha-de-rech ye-el-chu bah ve-et-ha-ma-a-seh a-sher ya-a-sun.
This verse instructs someone to warn 'them' about the statutes and the teachings, and to make known to them the way in which they should walk, and the deeds which they will do.
[EXO.18.21] And you will discern from all the people, valiant men who fear God, men of truth who hate greed, and you will appoint over them officers of thousands, officers of hundreds, officers of fifties, and officers of tens. [§]
ve'atah techezeh mikal-ha'am anshei-chayil yire'i elohim anshei emet sonei batza ve'samta alehem sarei alfim sarei me'ot sarei chamishim ve'sarei asarot.
This verse details the selection of leaders. 'atah' means 'you'. 'techezeh' means 'you will see' or 'you will discern'. 'mikhal-ha'am' means 'from all the people'. 'anshei-chayil' means 'men of strength' or 'valiant men'. 'yire'i elohim' means 'those who fear God'. 'anshei emet' means 'men of truth'. 'sonei batza' means 'those who hate greed'. 'samta' means 'you will appoint'. 'sarei alfim' means 'officers of thousands'. 'sarei me'ot' means 'officers of hundreds'. 'sarei chamishim' means 'officers of fifties'. 'sarei asarot' means 'officers of tens'.
[EXO.18.22] And they shall judge the people at all times. And every great matter they shall bring to you, and every small matter they shall judge themselves. This will ease the burden from upon you, and they shall carry with you. [§]
v'shaf'tu et-ha'am b'chol-et v'hayah kol-ha'davar ha'gadol yavi'u elecha v'chol-ha'davar ha'katon yishp'tu-hem v'hakel me'aleycha v'nas'u itach.
This verse details the responsibilities given to judges. They are to judge the people at all times. Larger matters are to be brought to a higher authority ('you'), while smaller matters the judges themselves will resolve. This will lighten the load of the higher authority, and they will carry (assist) with the work.
[EXO.18.23] If you do this thing, and the Gods command you, and you are able to stand, then also all this people will come to their place in peace. [§]
im et-ha-davar ha-zeh ta'aseh ve-tsivcha Elohim ve-yachalta amod ve-gam kol-ha-am ha-zeh al-mekomo yavo be-shalom.
This verse contains a conditional statement. It begins with 'if' (im) and details a condition to be met. 'Et-ha-davar ha-zeh' means 'this thing'. 'Ta'aseh' means 'you do'. 'Ve-tsivcha Elohim' means 'and the Gods command you'. 'Ve-yachalta amod' means 'and you are able to stand'. 'Ve-gam kol-ha-am ha-zeh' means 'and also all this people'. 'Al-mekomo yavo be-shalom' means 'will come to their place in peace'.
[EXO.18.24] And Moses listened to the voice of his father-in-law, and he did all that he said. [§]
Va-yishma Moshe le-kol khotno, va-ya'as kol asher amar.
This verse describes Moshe (Moses) listening to the voice of his father-in-law and doing everything that he said. 'Va-yishma' means 'and he listened'. 'Moshe' is Moses’ name. 'Le-kol' means 'to the voice of'. 'Khotno' means 'his father-in-law'. 'Va-ya’as' means 'and he did'. 'Kol asher' means 'all that'. 'Amar' means 'he said'.
[EXO.18.25] And Moses chose men of valor from all Israel, and he gave them as heads over the people: commanders of thousands, commanders of hundreds, commanders of fifties, and commanders of tens. [§]
Va-yiv-khar Mo-sheh an-shei-khay-il mee-khal-yis-rae-l va-yee-ten o-tam ra-shim al-ha-ahm sa-rei a-la-feem sa-rei mei-ot sa-rei kha-mi-shim ve-sa-rei a-sa-rot.
This verse describes Moses choosing capable men from all of Israel and appointing them as leaders over the people. It details the different ranks of leadership: commanders of thousands, commanders of hundreds, commanders of fifties, and commanders of tens.
[EXO.18.26] And they will judge the people at all times. The difficult matter they will bring to Moses, and all the small matter they themselves will judge. [§]
ve-shaf-too et-ha-ahm be-khal-ayt et-ha-da-var ha-ka-sheh ye-vee-oon el-Mo-sheh ve-khal-ha-da-var ha-ka-ton yish-po-too hem.
This verse describes a system of judgement established by Moses. "They" will judge the people at all times. Difficult cases are brought to Moses, but all smaller matters "they" themselves will judge.
[EXO.18.27] And Moses sent his father-in-law, and he went to him to his land. [§]
Va-yishal-lach Moshe et-chot-no va-ye-lech lo el-art-zo
This verse describes Moses sending away his father-in-law. 'Va-yishal-lach' means 'and he sent'. 'Moshe' is 'Moses'. 'Et-chot-no' means 'his father-in-law'. 'Va-ye-lech' means 'and he went'. 'Lo' means 'to him'. 'El-art-zo' means 'to his land'.
EXO.19
[EXO.19.1] In the third month of the departure of the sons of Israel from the land of Egypt, on this day, they came to the desert of Sinai. [§]
Ba-hodesh ha-shlishi le-tzei't benei-yisrael mei-eretz mitzrayim, bayom ha-zeh, bau midbar Sinai.
This verse describes the Israelites arriving at the desert of Sinai. 'Ba-hodesh ha-shlishi' means 'in the third month'. 'Le-tzei't benei-yisrael' means 'of the departure of the sons of Israel'. 'Mei-eretz mitzrayim' means 'from the land of Egypt'. 'Bayom ha-zeh' means 'on this day'. 'Bau midbar Sinai' means 'they came to the desert of Sinai'.
[EXO.19.2] And they journeyed from Rephidim and came to the Wilderness of Sinai and they camped in the wilderness, and Israel camped there opposite the mountain. [§]
vayis'u mirefidim vayavo midbar Sinai vayachanu bamidbar vayachan sham Yisrael neged hahar.
This verse describes the Israelites journeying from Rephidim to the Wilderness of Sinai and camping there, with Israel positioned opposite the mountain. Each word is a verb or a place name. 'Vayis'u' means 'and they journeyed', 'mirefidim' means 'from Rephidim', 'vayavo' means 'and they came', 'midbar Sinai' means 'wilderness of Sinai', 'vayachanu' means 'and they camped', 'bamidbar' means 'in the wilderness', 'vayachan sham' means 'and they camped there', 'Yisrael' is the name Israel, 'neged' means 'opposite', and 'haHar' means 'the mountain'.
[EXO.19.3] And Moses went up to the Gods, and Yahveh called to him from the mountain, saying, "Thus you shall say to the house of Jacob, and you shall declare to the children of Israel:" [§]
u Moshe alah el-ha Elohim va yikra elav Yahveh min-ha har le'emor koh to'mar le beit Ya'akov ve tagid livnei Yisrael.
This verse describes Moses ascending to 'the Gods' and Yahveh calling to him from the mountain, instructing him to deliver a message to the house of Jacob and the children of Israel.
[EXO.19.4] You have seen that which I did to Egypt, and I carried you on wings of eagles, and I brought you to me. [§]
atem re'item asher asiti lemitzrayim va'esa etkhem al-knefei nesharim va'avi etkhem elai.
This verse recounts God’s actions on behalf of the Israelites. "atem" means "you". "re'item" means "you have seen". "asher" means "that" or "which". "asiti" means "I did". "lemitzrayim" means "to Egypt". "va'esa" means "and I carried". "etkhem" means "you". "al-knefei" means "on wings of". "nesharim" means "eagles". "va'avi" means "and I brought". "elai" means "to me".
[EXO.19.5] And now, if you will surely hear my voice, and you will keep my covenant, then you will be to me a treasured possession from all peoples, for to me all the earth belongs. [§]
ve'ata im-shamoa tishma'u bekoli ush'martem et-briti vihiyitem li segulah mikal-ha'amim ki-li kol-ha'aretz.
This verse begins with a conditional statement. 'Ve'ata' means 'and now'. 'Im-shamoa tishma'u' is a doubled verb, meaning 'if you will surely hear'. 'Bekoli' means 'my voice'. 'Ush'martem' means 'and you will keep'. 'Et-briti' means 'my covenant'. 'Vihiyitem' means 'and you will be'. 'Li' means 'to me'. 'Segulah' means 'a treasured possession'. 'Mikal-ha'amim' means 'from all peoples'. 'Ki-li' means 'for to me'. 'Kol-ha'aretz' means 'all the earth'.
[EXO.19.6] And you will be to me a kingdom of priests and a holy nation, these are the words that you shall speak to the sons of Israel. [§]
veh-ah-tem tee-hee-yu lee mam-lekhet koh-ha-nim veh-goi kah-dosh eh-leh ha-deh-vah-rim ah-sher teh-dah-ber el-beh-nei yis-rah-el
This verse uses several key names and concepts. "atem" means "you". "mamlekhet" means "kingdom". "kohanim" means "priests". "goi" means "nation". "kadosh" means "holy". "Eleh" means "these". "d'varim" means "words". "t'daber" means "you shall speak". "b'nei yisrael" means "sons of Israel". The verse is a divine promise or instruction regarding the role and status of the Israelites.
[EXO.19.7] And Moses went and called to the elders of the people, and he placed before them all of these things that Yahveh commanded him. [§]
va-yo-vo Mo-she va-yi-kra le-zik-nei ha-am va-ya-sem lif-nei-hem et kol-ha-de-va-rim ha-ei-leh asher tzi-vah-hu Yahveh.
This verse describes Moses going and calling the elders of the people and then presenting to them all of the things that Yahveh commanded him.
[EXO.19.8] And all the people answered together and said, "Everything that Yahveh spoke, we will do." And Moses returned the words of the people to Yahveh. [§]
vayanu kol-ha-am yachdav vayomeru kol asher diber Yahveh naaseh vayashev Moshe et divrei ha-am el Yahveh.
This verse describes the people’s response to Moses after he conveyed God’s covenant proposal. 'Vayanu' means 'and they answered'. 'Kol-ha-am' means 'all the people'. 'Yachdav' means 'together'. 'Vayomeru' means 'and they said'. 'Kol asher diber' means 'all that God spoke'. 'Naaseh' means 'we will do'. 'Vayashev' means 'and Moses returned'. 'Et divrei ha-am' means 'the words of the people'. 'El Yahveh' means 'to Yahveh'.
[EXO.19.9] And Yahveh said to Moses, "Behold, I am coming to you in a thick cloud, so that the people may hear when I speak with you and also believe in you forever." And Moses related the people’s words to Yahveh. [§]
Va-yo-mer Yahveh el-Mosheh hin-neh ah-no-khee bah el-yekha be-av ha-ah-nan ba-avoor yish-mah ha-am be-dab-ree im-mekh ve-gam-bekha ya-ah-mee-nu le-oh-lam va-ya-ged Moshe et-div-ree ha-am el-Yahveh.
This verse describes Yahveh speaking to Moses, stating that He will come in a thick cloud so that the people will hear His words when He speaks with Moses and believe in him forever. Moses then relays the people’s words to Yahveh.
[EXO.19.10] And Yahveh said to Moses, "Go to the people and sanctify them today and tomorrow, and let them wash their clothing." [§]
Va-yo-mer Yahveh el-Mosheh lekh el-ha-am ve-kidash-tam ha-yom u-machar ve-kibsu simlotam.
This verse recounts God speaking to Moses, instructing him to tell the people to sanctify themselves for a period of two days and to wash their garments.
[EXO.19.11] And they will be prepared for the third day, for on the third day Yahveh will descend before the eyes of all the people upon Mount Sinai. [§]
ve-hayu nekhonim la-yom ha-shlishi ki bi-yom ha-shlishi yered Yahveh le-einei kol-ha-am al-har Sinai.
This verse discusses preparations for the third day, anticipating Yahveh’s descent upon Mount Sinai before all the people. "ve-hayu" means “and they will be”, indicating a future state. “nekhonim” means “prepared”. “la-yom ha-shlishi” means “for the third day”. “ki” means “for” or “because”. “yered” means “descend”. “le-einei” means “before the eyes of”. “kol-ha-am” means “all the people”. “al-har Sinai” means “upon Mount Sinai”.
[EXO.19.12] And you shall restrict the people around, to say, ‘Be careful for yourselves not to ascend the mountain and to touch its edge. Everyone who touches the mountain shall be put to death.’ [§]
vehigbalta et-haam saviv leemor hishamru lakhem alot bahar ungo'a bekatz'ehu kol-hanogea bahar mot yumat.
This verse describes a restriction placed upon the people surrounding a mountain. 'Vehigbalta' means 'and you shall restrict'. 'Et-haam' means 'the people'. 'Saviv' means 'around'. 'Leemor' means 'to say'. 'Hishameru' means 'be careful'. 'Lakhem' means 'for yourselves'. 'Alot' means 'to ascend'. 'Bahar' means 'the mountain'. 'Ungoa' means 'to touch'. 'Bekatz'ehu' means 'its edge'. 'Kol-hanogea' means 'everyone who touches'. 'Mot' means 'death'. 'Yumat' means 'shall be put to death'.
[EXO.19.13] No hand shall touch it, for it will be stoned, or it will be shot with an arrow, whether beast or man, it shall not live. During the drawing of the Jubilee, they will ascend the mountain. [§]
lo ti-gah bo yad ki sa-kol yi-sa-kel o ya-roh yi-ya-reh im be-he-mah im ish lo yih-yeh bi-mshoch ha-yo-vel he-mah ya-a-lu ba-har.
This verse describes a prohibition regarding touching something, with a consequence of being stoned or shot with an arrow, whether it be an animal or a person. It further states that during the time of the Jubilee, they will ascend the mountain.
[EXO.19.14] And Moses descended from the mountain to the people, and he sanctified the people, and they washed their garments. [§]
Va-yered Moshe min ha-har el ha-am va-yekadesh et ha-am va-yikbessu simlotam.
This verse describes Moses descending from the mountain to the people, sanctifying them, and they washing their garments. 'Va-yered' means 'and descended'. 'Moshe' is 'Moses'. 'Min ha-har' means 'from the mountain'. 'El ha-am' means 'to the people'. 'Va-yekadesh' means 'and sanctified'. 'Et ha-am' means 'the people'. 'Va-yikbessu' means 'and they washed'. 'Simlotam' means 'their garments'.
[EXO.19.15] And he said to the people, "Be prepared for three days; do not approach a woman." [§]
va-yo-mer el-ha-am he-yu ne-kho-nim li-shlo-she-tet ya-mim al-ti-gesh-u el-i-sha
This verse comes from Exodus 19:15. 'Va-yo-mer' means 'and he said'. 'El-ha-am' means 'to the people'. 'He-yu' means 'be'. 'Ne-kho-nim' means 'prepared' or 'ready'. 'Li-shlo-she-tet ya-mim' means 'for three days'. 'Al-ti-gesh-u' means 'do not approach'. 'El-i-sha' means 'to a woman'.
[EXO.19.16] And it happened on the third day, as the morning came, that there were sounds and lightning and a heavy cloud upon the mountain, and the sound of a trumpet very strong. And all the people who were in the camp trembled. [§]
Va-yhi ba-yom ha-shlishi bi-heyot ha-boker va-yhi kolot u-verakim ve-anan kaved al-ha-har ve-kol shofar hazak me-od va-yechrard kol-ha-am asher ba-machaneh.
This verse describes the events on the third day at Mount Sinai. 'Va-yhi' means 'and it happened'. 'Ba-yom ha-shlishi' means 'on the third day'. 'Bi-heyot ha-boker' means 'as the morning came'. 'Kolot u-verakim' means 'sounds and lightning'. 'Ve-anan kaved' means 'and a heavy cloud'. 'Al-ha-har' means 'upon the mountain'. 'Ve-kol shofar hazak me-od' means 'and the sound of a trumpet very strong'. 'Va-yechrard kol-ha-am' means 'and all the people trembled'. 'Asher ba-machaneh' means 'who were in the camp'.
[EXO.19.17] And Moses led the people to meet with the Gods from the camp, and they positioned themselves at the foot of the mountain. [§]
Va-yo-tze Mo-sheh et-ha-am li-kre-at ha-Elohim min-ha-ma-chan-eh va-yit-yatz-vu be-tach-tit ha-har.
This verse describes Moses leading the people to meet with the Gods from the camp, and they positioned themselves at the foot of the mountain. 'Va-yo-tze' means 'and he took out/led out'. 'Mo-sheh' is 'Moses'. 'et-ha-am' means 'the people'. 'li-kre-at' means 'to meet with'. 'ha-Elohim' means 'the Gods'. 'min-ha-ma-chan-eh' means 'from the camp'. 'va-yit-yatz-vu' means 'and they positioned themselves'. 'be-tach-tit' means 'at the foot of'. 'ha-har' means 'the mountain'.
[EXO.19.18] And Mount Sinai was covered in smoke entirely because Yahveh descended upon it in fire, and its smoke ascended like the smoke of a furnace, and the entire mountain trembled greatly. [§]
vehaHar Sinai ashan kullo mipnei asher yarad alav Yahveh ba'esh vayya'al ashanu ke'eshen hakibshan vayechrad kol-hahaHar me'od.
This verse describes the scene at Mount Sinai when Yahveh descended upon it. The mountain was covered in smoke because Yahveh came down in fire. The smoke rose like the smoke from a furnace, and the entire mountain trembled greatly.
[EXO.19.19] And the sound of the shofar was going and growing very strong. Moses spoke, and the Gods answered him with a voice. [§]
Va-yhi kol ha-shofar holech ve-chazek me-od, Moshe yedaber ve-ha-Elohim ya'anenu be-kol.
This verse describes the sound of the shofar (ram's horn) growing louder. Moses speaks, and the Gods answer him with a voice. 'Va-yhi' indicates 'and it was'. 'Kol' means 'voice' or 'sound'. 'Ha-shofar' is 'the shofar'. 'Holech ve-chazek' means 'going and strengthening' or 'growing stronger'. 'Me-od' means 'very' or 'greatly'. 'Moshe yedaber' means 'Moses speaks'. 'Ve-ha-Elohim' means 'and the Gods'. 'Ya'anenu' means 'answer us'. 'Be-kol' means 'with a voice'.
[EXO.19.20] And Yahveh descended upon Mount Sinai to the top of the mountain. And Yahveh called to Moses to the top of the mountain, and Moses ascended. [§]
Va-ye-red Yahveh al-har Sinai el-rosh ha-har va-yikra Yahveh le-Moshe el-rosh ha-har va-ya'al Moshe.
This verse describes Yahveh descending upon Mount Sinai to the top of the mountain, then calling to Moses from the top of the mountain, and finally Moses ascending.
[EXO.19.21] And Yahveh said to Moses, "Descend and warn the people, lest they break through to Yahveh to see, and many fall from Him." [§]
Va-yomer Yahveh el-Mosheh, red ha-ed ba-am pen-yeheresu el-Yahveh li-reot ve-nafal mi-menu rav.
This verse describes Yahveh speaking to Moses, instructing him to descend and warn the people not to break through to see Yahveh, lest many of them perish. 'Va-yomer' means 'and said'. 'El' means 'to'. 'Red' means 'descend'. 'Ha-ed' means 'the witness'. 'Ba-am' means 'among the people'. 'Pen-yeheresu' means 'lest they break through'. 'Li-reot' means 'to see'. 'Ve-nafal' means 'and fall'. 'Mi-menu' means 'from Him'. 'Rav' means 'many'.
[EXO.19.22] And also the priests approaching to Yahveh shall sanctify themselves, lest Yahveh burst forth in them. [§]
Ve gam hakohenim hanigashim el-Yahveh yitkaddashu, pen-yifrotz bahem Yahveh.
This verse discusses the priests approaching Yahveh and the need for their sanctification. 'Ve gam' means 'and also'. 'Hakohenim' means 'the priests'. 'Hanigashim' means 'approaching'. 'El' means 'to'. 'Yahveh' is the proper name of God. 'Yitkaddashu' means 'they shall sanctify themselves'. 'Pen' means 'lest' or 'that not'. 'Yifrotz' means 'He burst forth' or 'He break out'. 'Bahem' means 'in them'.
[EXO.19.23] And Moses said to Yahveh, "The people are unable to ascend Mount Sinai, because you yourself have testified to us, saying, 'Restrict the mountain and sanctify it.' [§]
Va-yo-mer Moshe el-Yahveh, lo-yuchal ha-am la-alot el-har Sinai, ki-atah ha-edota bah-nu le-emor, hag-vel et-ha-har ve-kidash-to.
This verse recounts Moses speaking to Yahveh, stating that the people are unable to ascend Mount Sinai. He explains that Yahveh Himself has testified to them, commanding that the mountain be restricted and sanctified.
[EXO.19.24] And Yahveh said to him, "Go down, and you shall ascend, and Aaron shall be with you. But the priests and the people must not rush to ascend to Yahveh, lest a breaking occur among them." [§]
Va-yo-mer e-lay-v Yahveh lekh-red ve-a-leeta ata ve-ah-ha-ron im-makh ve-ha-ko-hen-eem ve-ha-am al-ye-her-soo la-a-lot el-Yahveh pen-yip-rats ba-hem.
This verse details a command from Yahveh to someone. Yahveh instructs them to descend and to ascend with Aaron accompanying them. It also states that the priests and the people should not rush or force their way to ascend to Yahveh, lest a breach occur among them.
[EXO.19.25] And Moses descended to the people and said to them. [§]
Va-yered Moshe el-ha-am va-yomer alehem.
This verse describes Moses descending to the people and speaking to them. 'Va-yered' means 'and descended'. 'Moshe' is Moses. 'El-ha-am' means 'to the people'. 'Va-yomer' means 'and he said'. 'Alehem' means 'to them'.
EXO.20
[EXO.20.1] And the Gods spoke all these words, saying: [§]
va-ye-da-ber e-lo-heem et kol-ha-de-va-rim ha-eh-leh le-e-mor
This verse begins with a conjunction indicating a continuation of speech or action. 'Eloheem' refers to 'the Gods'. 'Et' is a particle marking the direct object. 'Kol-ha-devarim' means 'all the words'. 'Ha-eh-leh' means 'these'. 'Le-e-mor' means 'to say'. Thus the verse states that 'the Gods' spoke all these words to say.
[EXO.20.2] I am Yahveh, your Gods, who brought you out of the land of Egypt from the house of slaves. [§]
Anokhi Yahveh Elohim-ka asher hotsati-ka me-eretz Mitsrayim mi-beit avadim.
“Anokhi” means “I.” “Yahveh” is the proper name of God. “Elohim” refers to the Gods, and with the possessive suffix “ka” it means “your Gods”. “Asher” means “that” or “who”. “Hotsati-ka” means “I brought you out.” “Me-eretz” means “from the land of.” “Mitsrayim” is the name Egypt. “Mi-beit” means “from the house of.” “Avadim” means “slaves.” This verse is God’s self-identification and declaration of deliverance to the Israelites.
[EXO.20.3] There shall not be to you other Gods before my face. [§]
lo yihyeh-lekha elohim akherim al-panay
This verse begins with a negative command, 'do not be'. 'lekha' means 'to you', indicating possession or belonging. 'elohim' is plural, meaning 'the Gods'. 'akherim' means 'others'. 'al-panay' means 'before my face', indicating presence or authority. The verse is a prohibition against worshipping other gods.
[EXO.20.4] You shall not make for yourself a sculpted image, and every representation of that which is in the heavens above, and that which is on the earth below, and that which is in the waters under the earth. [§]
lo ta'aseh-lecha pesel vechol-temunah asher bashamayim mimma'al veasher ba'aretz mitatah veasher bamayim mitatah la'aretz.
This verse contains a command not to make a sculpted image or any representation of things in heaven above, on the earth below, or in the waters under the earth. 'Lo ta'aseh' means 'you shall not make'. 'Lecha' means 'for yourself'. 'Pesel' means 'sculpted image'. 'Ve' means 'and'. 'Chol' means 'all/every'. 'Temunah' means 'representation/image'. 'Asher' means 'that/which'. 'Bashamayim' means 'in the heavens'. 'Mimma'al' means 'from above'. 'Ba'aretz' means 'on the earth'. 'Mitatah' means 'from below/under'. 'Bamayim' means 'in the waters'. 'La'aretz' means 'to the earth'.
[EXO.20.5] Do not bow down to them and do not serve them, for I am Yahveh, the Gods, your God, a jealous God, visiting the iniquity of the fathers upon the children to the third and fourth generations of those who hate Me. [§]
lo-tishtachaveh lahem velo ta'avdeh; ki anochi Yahveh Eloheyka El kana poqed avon avot al-banim al-shileshim ve'al-ribe'im lesone'ai.
This verse is a commandment against worshiping other gods. It states that Yahveh, the Gods, is God, a jealous God, who visits the iniquity of the fathers upon the children, even to the third and fourth generations of those who hate Him.
[EXO.20.6] And He makes lovingkindness to thousands, to those who love Him and to those who keep My commandments. [§]
ve'oseh hesed la'alafim le'ohavai uleshomerai mitzvotai.
This verse describes God's lovingkindness. 'Oseh' means 'making' or 'doing'. 'Hessed' is lovingkindness or mercy. 'La'alafim' means 'to thousands', implying a great number. 'Le'ohavai' means 'to those who love Him'. 'Uleshomerai' means 'and to those who keep'. 'Mitzvotai' means 'My commandments'. This verse essentially states that God shows lovingkindness to many, specifically to those who love Him and keep His commandments.
[EXO.20.7] You shall not carry the name of Yahveh, your Gods, to falsehood, because Yahveh will not clear the one who carries his name to falsehood. [§]
lo tissa et-shem-yahveh eloheykha lashava ki lo yenakkeh yahveh et asher yissa et-shmoo lashava
This verse contains a prohibition against misusing the name of God. 'Lo tissa' means 'you shall not carry' or 'you shall not bear'. 'Shem' means 'name'. 'Yahveh' is the proper name of God. 'Eloheykha' means 'your Gods'. 'Lashava' means 'to falsehood' or 'in vain'. 'Ki' means 'because'. 'Lo yenakkeh' means 'will not clear' or 'will not absolve'. 'Et asher yissa' means 'the one who carries'. 'Shmoo' means 'his name'.
[EXO.20.8] Remember the day of the Sabbath to sanctify it. [§]
zachor et yom haShabbat leqaddsho
This verse comes from Exodus 20:8. 'Zachor' means 'remember'. 'Et' is an untranslatable particle marking a direct object. 'Yom' means 'day'. 'HaShabbat' means 'the Sabbath'. 'Leqaddsho' means 'to sanctify it'.
[EXO.20.9] Six days you will labor and you will do all your work. [§]
sheyshet yamim ta'avod ve'asita kol melakhetecha
This verse describes the six days of labor. 'Sheyshet' means six. 'Yamim' means days. 'Ta'avod' means you will labor or work. 'Ve'asita' means and you will do. 'Kol' means all. 'Melakhetecha' means your work.
[EXO.20.10] And the seventh day is Sabbath to Yahveh, the Gods of your ancestors. You shall not perform any work, neither you, nor your son, nor your daughter, nor your servant, nor your female servant, nor your livestock, nor the stranger who is within your gates. [§]
ve-yohm ha-shvee-ee shabbat la-yahveh elohey-cha lo-ta-ah-seh kol-me-lah-chah ah-tah oo-veen-cha oo-bit-teh-cha avd-cha va-amah-techah oo-beh-hem-teh-cha ve-geyr-cha ah-sher bi-sh-ah-rey-cha.
This verse details the observance of the Sabbath. It specifies that the seventh day is a Sabbath dedicated to Yahveh, the Gods of one's ancestors. It forbids performing any work on this day, extending this prohibition to oneself, one's son, one's daughter, one's servant, one's female servant, one's livestock, and the stranger who is within one's gates.
[EXO.20.11] For six days Yahveh made the heavens and the earth, the sea, and all that is in them, and Yahveh rested on the seventh day. Therefore, Yahveh blessed the day of the Sabbath and sanctified it. [§]
kee sheeshet yamim asa Yahveh et hashamayim ve'et ha'aretz et hayam ve'et kol asher bam vaynach bayom hashevii al ken berach Yahveh et yom hashabat vaykadeshuhu.
This verse describes the creation of the heavens and the earth by Yahveh in six days, and Yahveh resting on the seventh day, blessing and sanctifying it as the Sabbath. 'Kee' means 'for' or 'because'. 'Sheeshet yamim' means 'six days'. 'Asa' means 'made'. 'Et' is a grammatical marker. 'Hashamayim' is 'the heavens'. 'Ha'aretz' is 'the earth'. 'Hayam' is 'the sea'. 'Kol asher bam' means 'all that is in them'. 'Vaynach' means 'and rested'. 'Bayom hashevii' means 'on the seventh day'. 'Al ken' means 'therefore'. 'Berach' means 'blessed'. 'Yom hashabat' means 'the day of the Sabbath'. 'Vaykadeshuhu' means 'and sanctified it'.
[EXO.20.12] Honor your father and your mother, so that they may lengthen your days on the land that Yahveh the Gods gives to you. [§]
kabed et-avicha ve-emcha lema'an ya'arichun yamaycha al ha'adamah asher-Yahveh Elohimcha noten lach.
This verse commands honoring one's father and mother, promising a long life on the land that Yahveh the Gods gives to you. 'Kabed' means 'honor' or 'give weight to'. 'Et' is a grammatical particle. 'Avicha' means 'your father'. 'Ve' means 'and'. 'Emcha' means 'your mother'. 'Lema'an' means 'so that' or 'in order that'. 'Ya'arichun' means 'they will lengthen'. 'Yamaycha' means 'your days'. 'Al' means 'on'. 'Ha'adamah' means 'the land'. 'Asher' means 'that' or 'which'. 'Yahveh' is the personal name of God. 'Elohimcha' means 'your Gods'. 'Noten' means 'gives'. 'Lach' means 'to you'.
[EXO.20.13] You shall not murder. [§]
lo tir-tzach
This verse consists of a negative imperative and a verb. 'Lo' means 'not'. 'Tir-tzach' is a second person masculine singular, future imperative form of the verb 'ratzach', meaning 'to murder'. Thus the verse is a command not to murder.
[EXO.20.14] Do not commit adultery. [§]
lo teen-ahf
This verse consists of a negative command. ‘Lo’ means ‘not’. ‘Teen-ahf’ is a verb meaning ‘to commit adultery’. The verse is a direct prohibition.
[EXO.20.15] You shall not steal. [§]
lo tignov
This verse consists of the negative command 'lo' meaning 'not', and the verb 'tignov' which is the second person masculine singular imperfect form of the verb 'ganav' meaning 'to steal'. Therefore, it is a command directed at 'you' (masculine singular) not to steal.
[EXO.20.16] You shall not answer your companion a false testimony. [§]
lo taaneh bereakha ed shaqer
This verse consists of several words. 'Lo' means 'not'. 'Taaneh' is a verb meaning 'you will answer' or 'you will respond'. 'Bereakha' means 'your companion' or 'your neighbor'. 'Ed' means 'witness' or 'testimony'. 'Shaqer' means 'false' or 'lying'. The structure is a prohibition.
[EXO.20.17] Do not covet the house of your neighbor, do not covet the wife of your neighbor, and do not covet his servant or his handmaid, his ox or his donkey, and all that belongs to your neighbor. [§]
lo tachmod beit re'echa, lo tachmod eshet re'echa ve'avdo va'amato veshoro vachamoro vechol asher le're'echa.
This verse consists of prohibitions against coveting. 'Lo tachmod' means 'do not covet'. 'Beit' means 'house'. 'Re'echa' means 'your neighbor'. 'Eshet' means 'the wife of'. 'Avdo' means 'his servant'. 'Amato' means 'his handmaid'. 'Shoro' means 'his ox'. 'Chamoro' means 'his donkey'. 'Chol asher le're'echa' means 'all that belongs to your neighbor'.
[EXO.20.18] And all the people saw the voices and the torches, and the sound of the shofar, and the mountain smoking. And the people saw and trembled and stood from afar. [§]
vekhal-ha-am ro'im et-ha-kolot ve'et-ha-lapidim ve'et-kol ha-shofar ve'et-ha-har ashan vayar ha-am vayanu vayamdu merahok
This verse describes the people witnessing the auditory and visual manifestations of God’s presence at Mount Sinai. ‘Kolot’ refers to voices or sounds. ‘Lapidim’ means torches or flames. ‘Shofar’ is a ram’s horn used for signaling. ‘Har’ means mountain. ‘Ashen’ means smoke. ‘Am’ means people. ‘R’ah’ means to see. ‘Nua’ means to tremble or shake. ‘Amad’ means to stand. ‘Marhok’ means from afar.
[EXO.20.19] And they said to Moses, "Speak you with us, and we will listen, but let not the Gods speak with us, lest we die." [§]
vayomru el mosheh daber atah imanu venishma'ah ve'al yedaber imanu elohim pen namut.
This verse recounts the Israelites' request to Moses following the theophany at Mount Sinai. They were frightened by the direct communication from the Gods and asked Moses to act as an intermediary. They state they will listen to Moses, but fear they will die if the Gods speak to them directly.
[EXO.20.20] And Moses said to the people, "Do not fear, for to test you the Gods have come, and so that the fear of the Gods may be upon your faces, lest you sin." [§]
Va-yo-mer Moshe el-ha-am al-ti-ra-u ki le-va-avur na-sot et-chem ba ha-Elohim u-va-avur ti-hyeh yir-ah-to al-pnei-chem le-bil-ti te-cha-tu.
This verse is spoken by Moses to the people. It explains the reason why the Gods came to them – to test them, and so that they might fear the Gods and not sin.
[EXO.20.21] And the people stood from a distance, and Moses approached the cloud where the Gods were. [§]
Va-ya-amod ha-am me-ra-hok, u-mosheh ni-gahsh el-ha-ara-fel asher-sham ha-elohim.
This verse describes the people standing at a distance while Moses approached the cloud where the Gods were. 'Va-ya-amod' means 'and the people stood'. 'Ha-am' means 'the people'. 'Me-ra-hok' means 'from afar/a distance'. 'U' means 'and'. 'Mosheh' is the name 'Moses'. 'Ni-gahsh' means 'he approached'. 'El' means 'to'. 'Ha-ara-fel' means 'the cloud'. 'Asher' means 'where'. 'Sham' means 'there'. 'Ha-elohim' means 'the Gods'.
[EXO.20.22] And Yahveh said to Moses, "Thus you shall say to the children of Israel: You have seen that from the heavens I spoke with you." [§]
Va-yo-mer Yahveh el-Mosheh koh to-mar el-bnei Yisrael Atem re-item ki min-hashamayim dibarti imachem.
This verse recounts God speaking to Moses and instructing him to relay a message to the Israelites. Specifically, God wants the Israelites to acknowledge that He spoke to them from the heavens. 'Va-yo-mer' means 'and said'. 'Yahveh' is the proper name of God. 'El-Mosheh' means 'to Moses'. 'Koh to-mar' means 'thus you shall say'. 'El-bnei Yisrael' means 'to the children of Israel'. 'Atem re-item' means 'you have seen'. 'Ki min-hashamayim' means 'that from the heavens'. 'Dibarti imachem' means 'I spoke with you'.
[EXO.20.23] You shall not make gods with me of silver, and gods of gold for yourselves. [§]
lo ta'asun iti elohei kesef veelohei zahav, lo ta'asun lachem.
This verse contains a prohibition against making gods of silver and gold. ‘Lo ta’asun’ means ‘you shall not make’. ‘Iti’ means ‘with me’ or ‘for me’. ‘Elohei kesef’ means ‘gods of silver’, and ‘elohei zahav’ means ‘gods of gold’. ‘Lachem’ means ‘for yourselves’.
[EXO.20.24] You shall make for me an altar of earth, and upon it you shall sacrifice your burnt offerings and your peace offerings, your flocks and your cattle. In every place where I, Yahveh, remember my name, I will come to you and bless you. [§]
mizbach adamah taaseh li ve zavachta alav et olotecha ve et shlamecha et tzoancha ve et bekarecha bechol hamakom asher azkir et shmi avo elecha uverachticha.
This verse instructs the people to build an altar of earth for the Gods, and to offer upon it their burnt offerings and peace offerings, their flocks and their cattle. The Gods will come to them in every place where the Gods remember the Gods’ name, and bless them.
[EXO.20.25] And if an altar of stones you make for the Gods, you shall not build it of hewn stone, because you have swung your sword upon it and profaned it. [§]
ve-im-miz-bach a-va-nim ta-a-seh-lee lo-tee-veh et-hen ga-zeet kee char-bekh-ah heh-naf-tah a-lei-ha vat-chal-leh-ha
This verse outlines instructions concerning altars to be built to the Gods. It specifies that if an altar of stones is made to the Gods, it must not be built of dressed stones, but rather rough, as if struck with a sword, in order to defile it. This appears to be a deliberate instruction to prevent polished or aesthetically pleasing altars, suggesting a focus on rawness and potentially a rejection of syncretism or idolatrous practices that might involve refined imagery.
[EXO.20.26] And you shall not ascend by steps to my altar, that you may not reveal your nakedness upon it. [§]
v’lo ta’aleh b’ma’alot al mizbeachai asher lo tigaleh ervatecha alav.
This verse consists of a prohibition against ascending steps to the altar while exposing one’s nakedness. 'v’lo' means 'and not'. 'ta’aleh' is 'you will ascend'. 'b’ma’alot' means 'by steps'. 'al mizbeachai' means 'upon my altar'. 'asher' means 'that/which'. 'lo tigaleh' means 'you shall not reveal'. 'ervatecha' means 'your nakedness'. 'alav' means 'upon it'.
EXO.21
[EXO.21.1] And these are the judgements that you shall set before them. [§]
ve-elleh ha-mishpatim asher tasim lifanehem
This verse introduces a set of laws or judgements. 've-elleh' means 'and these'. 'ha-mishpatim' means 'the judgements' or 'the laws'. 'asher' is a relative pronoun meaning 'that' or 'which'. 'tasim' means 'you shall put' or 'you shall set'. 'lifanehem' means 'before them'.
[EXO.21.2] If you purchase a Hebrew servant, six years he will serve, and in the seventh he will go out to freedom freely. [§]
kee tikneh eved ivree shesh shanim ya'avod uvashevheet yeytseh lachofshee chinam.
This verse discusses the laws regarding Hebrew servants. 'Tikneh' means 'you purchase'. 'Eved' means 'servant'. 'Ivree' means 'Hebrew'. 'Shesh shanim' means 'six years'. 'Ya'avod' means 'he will serve'. 'Uvashevheet' means 'and in the seventh'. 'Yeytseh' means 'he will go out'. 'Lachofshee' means 'to freedom'. 'Chinam' means 'without cost/freely'.
[EXO.21.3] If by his own strength he comes, by his own strength he will go out. If he is a husband of a woman, then his wife will go out with him. [§]
im-be-gap-o ya-vo be-gap-o ye-tseh im-ba-al i-shah hu ve-ya-tseh ishto im-o
This verse discusses the conditions under which a man may leave or return after a vow. "Gapo" refers to one's own person or strength. "Ba'al ishah" means "husband of a woman". The verse distinguishes between a man acting alone and a man who is married.
[EXO.21.4] If my Lord gives him a wife, and she bears him sons or daughters, the woman and her children will belong to my Lord, and he will depart by himself. [§]
im-adonai yitten-lo ishah veyaldah-lo banim o banot haishah vileyadeha tihyeh laadonei vehu yetze begepo.
This verse discusses a situation involving a man and a woman he has taken as a wife. If she bears him children, whether sons or daughters, she and her children belong to "my Lord". However, the man himself is free to depart alone.
[EXO.21.5] And if a declaration he makes, the servant, "I have loved my Lord, my wife, and my sons, I will not go out free." [§]
ve-im-amor yomar ha-eved ahavti et-adoni et-ishti ve-et-banai lo etzei chafshi.
This verse describes a situation where a servant, under the law, has declared their love for their master, their wife, and their children and therefore does not wish to be released. 'Ve-im' means 'and if'. 'Amor' refers to a declaration or saying. 'Yomar' means 'he will say'. 'Ha-eved' is 'the servant'. 'Ahavti' means 'I have loved'. 'Et' is a particle marking the direct object. 'Adoni' is 'my Lord'. 'Ishti' is 'my wife'. 'Banai' is 'my sons'. 'Lo etzei' means 'I will not go out'. 'Chafshi' means 'free'.
[EXO.21.6] And my Lord shall bring him to the Gods, and my Lord shall bring him to the door, or to the doorframe, and my Lord shall pierce his ear with the awl, and he shall be a servant forever. [§]
vehiggisho adonaiyo el-haElohim vehiggisho el-haDelet o el-haMezuzah veratzah adonaiyo et-ozno bamarze'a vaavado leolam.
This verse describes the ritual of a slave who desires to remain with his master. The master brings the slave to the Gods, then to the doorpost or doorframe, and pierces his ear with an awl. The slave then remains a servant forever. "Adonaiyo" means 'my Lord', repeated to emphasize possession. "HaElohim" refers to 'the Gods'. "HaDelet" is 'the door'. "HaMezuzah" is 'the doorframe'. "Ozno" means 'his ear'. "Marze'a" refers to an awl, or piercing tool.
[EXO.21.7] And if a man sells his daughter to be a slave girl, she will not go out as is the going out of the slaves. [§]
vekhi yimkor ish et bito le’amah lo tetzei k’tze’at ha’avadim.
This verse discusses the selling of a daughter into slavery. 'Vekhi' means 'and if'. 'Yimkor' means 'he will sell'. 'Ish' means 'man'. 'Et' is a grammatical particle. 'Bito' means 'his daughter'. 'Le’amah' means 'to a slave girl'. 'Lo tetzei' means 'she will not go out'. 'K’tze’at' means 'like the going out of'. 'Ha’avadim' means 'the slaves'. This verse establishes a distinction between the release of a daughter sold into slavery and that of other slaves.
[EXO.21.8] If it is evil in the eyes of my Lord which he does not know and he has diminished her to a foreign people, he will not rule for her sale by betraying her. [§]
Im-ra'ah be-ayinai adonai asher-lo ye'adah vehef'dah le'am nach'ri lo-yimshol lem'chrah bevigdo-bah.
This verse deals with a situation involving a slave woman who is disliked by her master. It outlines the consequences if the master chooses not to fully acknowledge her status as a wife and instead treats her as a foreign person, ultimately seeking to sell her off. The verse is addressing a specific legal or social situation concerning a woman's rights and protections under certain circumstances. 'Im' means 'if'. 'Ra'ah' means 'was evil'. 'Be-ayinai' means 'in the eyes of'. 'Adonai' means 'my Lord'. 'Asher' means 'which'. 'Lo ye'adah' means 'he does not know her'. 'Vehef'dah' means 'and he has diminished her'. 'Le'am nach'ri' means 'to a foreign people'. 'Lo-yimshol' means 'he will not rule'. 'Lem'chrah' means 'for her sale'. 'Bevigdo-bah' means 'by betraying her'.
[EXO.21.9] And if to his daughter he has vowed a vow, he will do to her like the judgement of daughters. [§]
veh-eem-lee-veh-noh yee-ah-deh-nah, keh-meesh-pat hah-bah-noh-t yah-ah-seh-lah.
This verse discusses a situation where a father has pledged his daughter. ‘Veh-eem-lee-veh-noh’ means ‘and if to his daughter he has vowed.’ ‘Yee-ah-deh-nah’ means ‘he has vowed.’ ‘Keh-meesh-pat’ means ‘like the judgement’ or ‘like the law.’ ‘Hah-bah-noh-t’ is ‘the daughters’ and ‘yah-ah-seh-lah’ means ‘he will do to her’. The verse speaks of treating a pledged daughter as one would treat daughters generally, under the law.
[EXO.21.10] If he takes another for himself, her marriage portion, her garment, and her marital rights shall not be diminished. [§]
im-akheret yikakh-lo sh’erah kh’sutah v’onat-ah lo yigra
This verse concerns a man taking another woman as a wife while his first wife is still living. ‘Akheret’ means ‘another’ referring to a woman. ‘Sh’erah’ refers to her marriage portion or dowry. ‘Kh’sutah’ is her garment or covering. ‘Onatah’ means her labor or hardship, often understood as her marital rights and provision. ‘Yigra’ means to diminish or reduce.
[EXO.21.11] And if these three claims are not done for her, and she goes free without cost, there is no payment. [§]
ve-im-shlosh-eleh lo ya'aseh lah ve-yatz'ah chinam ein kesef.
This verse describes the conditions under which a woman who has been accused of not being a virgin at marriage can be released without penalty. 'Eleh' refers to the three claims – that she was a virgin, that she had been betrothed to another man, or that she was assaulted. If these three claims cannot be proven, she is to be released without payment. 'Eleh' is the plural form of 'El', meaning 'the Gods'. It is used here in a possessive sense, referring to the claims being made.
[EXO.21.12] If one strikes a man and he dies, then he shall surely die. [§]
mah-keh ee-sh vah-met moot yoo-mat
This verse describes a law concerning the consequences of causing another person's death. "mah-keh" means 'one who strikes', "ee-sh" means 'a man', "vah-met" means 'and dies', "moot" means 'death', and "yoo-mat" means 'he shall surely die'. The verse outlines a principle of reciprocal justice.
[EXO.21.13] And which did not seek, and the Gods are with him, and I will set for you a place where he will flee there. [§]
va'asher lo tsadah v'ha'Elohim innah l'yado v'samti l'cha maqom asher yanus shama.
This verse describes a place of refuge provided by the Gods. 'Va'asher' means 'and which'. 'Lo tsadah' means 'did not hunt' or, in this context, 'did not seek'. 'V'ha'Elohim' means 'and the Gods'. 'Innah' means 'is with'. 'L'yado' means 'with his hand' or 'by his side'. 'V'samti' means 'and I will set'. 'L'cha' means 'for you'. 'Maqom' means 'place'. 'Asher' means 'that' or 'where'. 'Yanus' means 'will flee'. 'Shama' means 'there'.
[EXO.21.14] And if a man intentionally lies in wait for his companion to kill him with deceit, you will take him from my altar to die. [§]
vekhi yazid ish al re'ehu le'hargo be'armah me'im mizbehi tikakhenu lamut.
This verse describes a person who lies in wait to kill another with deceit. It states that such a person will be taken from the altar of God to die. 'Yazid' indicates acting with intention or willingness. 'Re'ehu' means companion or neighbor. 'Be'armah' means with deceit or trickery. 'Mizbehi' refers to 'my altar'. 'Tikakhenu' means 'you will take him'. 'Lamut' means 'to die'.
[EXO.21.15] The one who strikes his father and his mother shall surely die. [§]
oo-mah-keh ah-vee-voh veh-eem-moh moht yoo-maht
This verse describes the penalty for striking one’s father or mother. ‘Umahkeh’ means ‘one who strikes’. ‘Avee-voh’ is ‘his father’ and ‘eem-moh’ is ‘his mother’. ‘Moht’ means ‘he shall die’. ‘Yoo-maht’ is a repetition emphasizing certainty – ‘he shall surely die’.
[EXO.21.16] And if a man steals another, and sells him, and it is found in his hand, let him surely die. [§]
veh-go-nev eesh oo-meh-char-ooh veh-neem-tsah-oo beh-yah-do moht yoo-maht.
This verse discusses the penalty for kidnapping and selling a person. 'Veh' is a conjunction meaning 'and'. 'Gonev' means 'stealer' or 'kidnapper'. 'Eesh' means 'a man' or 'a person'. 'Oo-meh-char-ooh' means 'and sells him'. 'Veh-neem-tsah-oo' means 'and is found'. 'Beh-yah-do' means 'in his hand'. 'Moht' means 'death'. 'Yoo-maht' means 'he shall die'.
[EXO.21.17] And he who curses his father and his mother shall be put to death. [§]
u'mekallel aviv ve'imo mot yumat.
This verse discusses the penalty for cursing one's parents. 'u'mekallel' means 'and he who curses'. 'aviv' means 'his father'. 've'imo' means 'and his mother'. 'mot' means 'death'. 'yumat' means 'he shall be put to death'. The verse essentially states that someone who curses their father and mother should be put to death.
[EXO.21.18] And if people quarrel, and a man strikes his neighbor with a stone or fist, and he does not die, but falls to his bed. [§]
vekhi yeribun anashim vehika ish et re’ehu be’even o be’egrof velo yamut venafel lemishkab.
This verse describes a situation where people quarrel and one person strikes another with a stone or fist, but the injured person does not die and is confined to bed. Let's break down the names of God within this verse. There are none. This verse is purely a legal description, so it does not contain any of the names of God.
[EXO.21.19] If he rises and walks outside on his staff, and the one who struck him is clean, only let him give his staff, and let him heal him. [§]
Im-yakhum ve-hithallekh ba-khutz al-mish'anto ve-nikke ha-makke rak shivto yitten ve-rapho yerape
This verse describes a scenario where someone is struck and recovers. It details the conditions under which the one who struck them is considered blameless. "Im" means "if". "Yakhum" means "he rises". "Hithallekh" means "he walks". "Ba-khutz" means "outside". "Al-mish'anto" means "on his staff". "Nikke" means "clean/blameless". "Ha-makke" means "the one who struck". "Shivto" means "his staff". "Yitten" means "he gives". "Rapho" means "him". "Yerape" means "he heals". The verse implies that if the injured person recovers and continues to walk with the aid of their staff, the one who struck them is not held responsible, provided they relinquish their staff as compensation and pay for the healing.
[EXO.21.20] And if a man strikes his slave or his female slave with a rod, and he dies under his hand, vengeance will be taken. [§]
vekhi yakkeh ish et avdo o et amato bashabet umet tachat yado nakom yinakem
This verse discusses the consequences of a slave or female slave dying as a result of being struck by their master. 'vekhi' means 'and if'. 'yakkeh' means 'he strikes'. 'ish' means 'man'. 'et' is a particle indicating a direct object. 'avdo' means 'his slave'. 'o' means 'or'. 'amato' means 'his female slave'. 'bashabet' means 'with a rod'. 'umet' means 'and he dies'. 'tachat yado' means 'under his hand'. 'nakom yinakem' means 'vengeance will be taken'.
[EXO.21.21] But if he stands for a day or two, he will not be re-established, because the money is his. [§]
aki im yom o yomayim ya'amod lo yukam ki kaspo hu.
This verse discusses a situation where someone stands for a day or two, and will not be re-established, because the money is his. The word 'aki' means 'only' or 'but'. 'Yom' means 'day', and 'yomayim' is 'two days'. 'Ya'amod' means 'he will stand'. 'Lo yukam' means 'he will not be re-established'. 'Ki' means 'because'. 'Kaspo' means 'his money', and 'hu' means 'he' or 'it'.
[EXO.21.22] And if men fight, and they strike a pregnant woman and she miscarries, yet no further harm occurs, the one who caused the miscarriage shall be punished according to what her husband decides, and he shall give payment in money. [§]
vekhi yinnatzu anashim venagfu isha hara veyatzeu yeladeha velo yiheye ason anoash ye'anesh ka'asher yashit alav ba'al ha'isha venatan bi'flilim.
This verse discusses a situation where men are fighting and accidentally harm a pregnant woman, causing her to miscarry. It outlines the consequences and the compensation the offending man must pay to the woman's husband.
[EXO.21.23] And if a disaster happens, then you will give a life for a life. [§]
ve-im-asohn yihyeh ve-natatah nefesh tachat nefesh.
This verse outlines the principle of ‘an eye for an eye’ or ‘life for life’. ‘Asohn’ refers to a disaster or harm. ‘Yihyeh’ means ‘will be’. ‘Natatah’ means ‘you will give’. ‘Nefesh’ translates to ‘soul’ or ‘life’. ‘Tachat’ means ‘instead of’ or ‘for’. The verse describes a situation where harm occurs and specifies a reciprocal response.
[EXO.21.24] An eye instead of an eye, a tooth instead of a tooth, a hand instead of a hand, a foot instead of a foot. [§]
ayin takhat ayin shen takhat shen yad takhat yad regel takhat regel
This verse outlines the principle of reciprocal punishment, often referred to as 'an eye for an eye'. Each word is a direct parallel. 'Ayin' means 'eye', 'shen' means 'tooth', 'yad' means 'hand', and 'regel' means 'foot'. 'Takhat' signifies 'under' or 'instead of', indicating a substitution or equivalent exchange.
[EXO.21.25] A burn instead of a burn, a wound instead of a wound, a bruise instead of a bruise. [§]
kvee-yah tah-khat kvee-yah, pet-zah tah-khat pah-tzah, khav-boo-rah tah-khat khav-boo-rah.
This verse uses a pattern of repetition to emphasize severity. Each word represents a wound or injury: 'kvee-yah' means a burn, 'pet-zah' means a wound, and 'khav-boo-rah' means a bruise. The phrase 'tah-khat' means 'under' or 'instead of', but in this context conveys an escalating severity – one injury follows another, worse than the last.
[EXO.21.26] And if a man strikes the eye of his male slave or the eye of his female slave, and it is marred, he will send the slave to freedom in place of his eye. [§]
vekhi yakkeh ish et ein avdo o et ein amato vesichatah lachofshi yishallechenu tachat eino.
This verse discusses the law regarding an eye injury inflicted upon a slave. 'Vekhi' means 'and if'. 'Yakkeh' means 'he strikes'. 'Ish' means 'man'. 'Et' is a grammatical particle. 'Ein' means 'eye'. 'Avdo' means 'his male slave'. 'O' means 'or'. 'Amato' means 'his female slave'. 'Vesichatah' means 'and it is marred'. 'Lachofshi' means 'to freedom'. 'Yishallechenu' means 'he will send him'. 'Tachat eino' means 'in place of his eye'.
[EXO.21.27] And if a slave of his, male or female, causes a tooth to fall out, he shall send him or her to freedom in place of his tooth. [§]
ve-im-shen avdo o-shen amato yapil lachafshi yeshallechenu tachat shinno.
This verse discusses the law concerning a male or female slave whose master has injured their tooth. "Shen" refers to a tooth. "Avdo" means "his slave", and "amato" means "his slave woman". "Yapil" means "he causes to fall", referring to the tooth falling out due to injury. "Lachafshi" means "to freedom". "Yeshallechenu" means "he shall send him/her". "Tachat shinno" means "in place of his tooth".
[EXO.21.28] And if an ox gores a man or a woman and they die, the ox shall be stoned and its flesh shall not be eaten, and the owner of the ox is innocent. [§]
vekhi yigach shor et-ish o et-isha vamet sakol yisakel ha-shor v'lo ye'achel et-besarov u-va'al ha-shor naki.
This verse discusses the consequences if an ox gores a man or a woman to death. 'vekhi' means 'and if'. 'yigach' means 'gores'. 'shor' means 'ox'. 'et-ish' means 'a man'. 'o et-isha' means 'or a woman'. 'vamet' means 'and dies'. 'sakol' means 'stoned'. 'yisakel' means 'shall be stoned'. 'ha-shor' means 'the ox'. 'v'lo' means 'and not'. 'ye'achel' means 'shall eat'. 'et-besarov' means 'its flesh'. 'u-va'al ha-shor' means 'and the owner of the ox'. 'naki' means 'innocent'.
[EXO.21.29] And if an ox gores, it having gored yesterday and the day before, and it was known to belong to its owner, and he did not guard it, and it kills a man or a woman, the ox will be stoned, and also its owner will be put to death. [§]
ve'im shor nagach hu mitmol shilshom vehua'ad bib'alayv velo yishmerenu vehemith ish o isha hashor yissakel vegum be'alayv yumat.
This verse deals with the legal consequences when an ox gores someone to death. 'Ve'im' means 'and if'. 'Shor' means 'ox'. 'Nagach' means 'gores'. 'Hu' means 'he/it'. 'Mitmol shilshom' means 'yesterday and the day before'. 'Vehua'ad bib'alayv' means 'and was known to belong to its owner'. 'Velo yishmerenu' means 'and he did not guard it'. 'Vehemith ish o isha' means 'and it kills a man or a woman'. 'Hashor yissakel' means 'the ox will be stoned'. 'Vegam be'alayv yumat' means 'and also its owner will be put to death'.
[EXO.21.30] If a compensation is imposed upon him, then he shall give the redemption of his person as all that is imposed upon him. [§]
im-kopher yushat alav v'natan pidyon nafsho k'chol asher yushat alav.
This verse discusses compensation for harm caused. "kopher" refers to the price of atonement or compensation. "yushat" means to be imposed. "pidyon" is redemption or compensation. "nafsho" is his life or person. "asher" means what or which. The verse states that if a sum is imposed upon him, he shall give the redemption of his person as all that is imposed upon him.
[EXO.21.31] If a son commits this act, or if a daughter commits this act, this judgment will be done to him or to her. [§]
o-ben yigach o-bat yigach kamishpat hazeh ye'aseh lo.
This verse discusses a scenario where either a son or a daughter engages in a specific act, and the consequence is a prescribed judgment. 'Ben' means 'son', 'bat' means 'daughter', 'yigach' describes the act committed, 'kamishpat' refers to the judgment or legal decision, 'hazeh' means 'this', 'ye'aseh' means 'will be done', and 'lo' means 'to him/her'.
[EXO.21.32] If a servant gores an ox or a female slave, thirty shekels of silver shall be given to my Lord, and the ox shall be stoned. [§]
im-eved yigach hashor o ama, kesef shloshim shkalim yitten la'adonai, vehashor yissakel.
This verse deals with the legal consequences if a servant gores an ox or a female slave. It establishes a monetary payment to 'my Lord' (the owner) and specifies the fate of the ox, which is to be stoned.
[EXO.21.33] And if a man opens a pit or if a man digs a pit and does not cover it, and an ox or a donkey falls there, then the owner of the pit is responsible. [§]
vekhi yiftach ish bor o khi yikhreh ish bor velo yekhassehnu venafal shamma shor o chamor
This verse discusses a situation where a man opens or digs a pit and does not cover it. If livestock, such as an ox or a donkey, falls into the uncovered pit, the man who created the pit is held responsible. The verse establishes a principle of responsibility for hazards created by individuals. 'Vekhi' means 'and if'. 'Yiftach' means 'he opens'. 'Ish' means 'man'. 'Bor' means 'pit'. 'Khi' means 'or'. 'Yikhreh' means 'he digs'. 'Velo' means 'not'. 'Yekhassehnu' means 'he covers it'. 'Venafal' means 'and falls'. 'Shamma' means 'there'. 'Shur' means 'ox'. 'Chamur' means 'donkey'.
[EXO.21.34] The owner of the pit will pay silver, returning it to its owners, and the dead animal will be his. [§]
Ba'al habbor yishallem kesef yashiv liv'alehav, vehamet yihyeh lo.
This verse discusses restitution and ownership. "Ba'al" means 'owner' or 'lord'. "Habbor" means 'the pit'. "Yishallem" means 'will pay'. "Kesef" means 'silver'. "Yashiv" means 'will return'. "Liv'alehav" means 'to their owners'. "Hamet" means 'the dead one'. "Yihyeh lo" means 'will be to him'. The verse speaks of the owner of a pit who must pay silver back to its owners, and the dead animal will belong to him.
[EXO.21.35] And if one man’s ox gores the ox of his neighbor, and it dies, then they must sell the living ox, and divide its money, and also divide the value of the dead one. [§]
vekhi yigof shor-ish et-shor re'ehu vamet umachru et-hashor hachai vechatzu et-kaspo vegam et-hamet yechezun.
This verse deals with the law concerning damage caused by one ox to another, resulting in death. 'Yigof' implies goring or piercing. 'Re'ehu' means neighbor or companion. The verse outlines the division of the value of both the living ox and the dead ox among the owners.
[EXO.21.36] Or is it known that an ox gores? It gored from yesterday three days ago, and its owner will not keep it safe. He shall surely pay ox instead of the ox, and the dead will be his. [§]
o nodea ki shor nagach hu mitmol shilshom v'lo yishmerenu b'alayv shalem yeshalem shor tachat hashor v'hamet yihye-lo.
This verse discusses a situation where an ox gores someone. 'Nodea' means 'known'. 'Shor' means 'ox'. 'Nagach' means 'to gore'. 'Mitmol shilshom' literally means 'yesterday three days' and refers to a time in the past. 'B'alayv' means 'by its owner'. 'Shalem yeshalem' means 'he shall surely pay'. 'Tachat hashor' means 'instead of the ox'. 'Hamet' means 'the dead'. 'Yihye-lo' means 'will be his'.
[EXO.21.37] If a man steals an ox or a sheep and slaughters it or sells it, he shall restore five cattle instead of the ox and four sheep instead of the sheep. [§]
kee yig-nob-eesh shor oh-seh oo-tevach-o oh me-char-o chameeshah bah-kar yish-al-lem tachat hash-shor veer-bah-tzon tachat has-seh.
This verse details the restitution for stealing an ox or a sheep. 'Yig-nob' means 'steal', 'eesh' means 'man', 'shor' means 'ox', 'seh' means 'sheep', 'tevach-o' means 'slaughter it', 'me-char-o' means 'sell it', 'chameeshah' means 'five', 'bah-kar' means 'cattle', 'yish-al-lem' means 'he shall restore', 'tachat' means 'instead of', and 'tzon' means 'sheep' (plural). It states that five head of cattle should be paid as compensation for an ox and four sheep for a sheep.
EXO.22
[EXO.22.1] If the thief is found while breaking in, and is struck and dies, there is no bloodguilt to him. [§]
im-bah-mahch-teh-ret yee-mah-tseh ha-gah-nav veh-hoo-kah vah-mayt ayn loh dah-meem
This verse discusses a scenario where a thief is found while breaking into a structure, and is struck and dies. It states there is no bloodguilt for the one who struck the thief. The words break down as follows: 'im' - if, 'bah-mahch-teh-ret' - in the breaking, 'yee-mah-tseh' - is found, 'ha-gah-nav' - the thief, 'veh-hoo-kah' - and struck, 'vah-mayt' - and dies, 'ayn loh' - there is no to him, 'dah-meem' - bloodguilt.
[EXO.22.2] If the sun has risen upon a debt to him, complete payment he will make. If he has not, and he will be sold for his theft. [§]
Im-zarachah hashemesh alav damim lo; shalem yishallem im-ein lo ve nimkar bigenevato.
This verse deals with a situation where the sun has set on blood, implying a debt or consequence must be paid. If someone has not the means to pay, they will be sold for their theft. 'Im' means 'if'. 'Zarachah' means 'has risen'. 'Hashemesh' means 'the sun'. 'Alav' means 'on him'. 'Damim' means 'blood' but in this context means 'debt'. 'Lo' means 'to him'. 'Shalem' means 'complete'. 'Yishallem' means 'will pay'. 'Im-ein' means 'if not'. 'Ve' means 'and'. 'Nimkar' means 'will be sold'. 'Bigenevato' means 'for his theft'.
[EXO.22.3] If it is found, he finds the stolen thing in his hand, from ox to donkey to sheep that are alive, two he will pay. [§]
im-himatse'a timatse'a be-yado ha-genevah mishor ad-hamor ad-seh chaim shnayim yeshalem.
This verse describes restitution for theft. 'Im' means 'if'. 'Himatse'a' means 'he finds' or 'it is found'. 'Timatse'a' means 'he finds' or 'it is found'. 'Be-yado' means 'in his hand'. 'Ha-genevah' means 'the stolen thing'. 'Mishor' means 'ox'. 'Ad-hamor' means 'to the donkey'. 'Ad-seh' means 'to the sheep'. 'Chaim' means 'alive'. 'Shnayim' means 'two'. 'Yeshalem' means 'he will pay'.
[EXO.22.4] If a man causes a field or vineyard to be burned, and sends his animal to graze in another man’s field, he shall pay from the best of his field and the best of his vineyard. [§]
kee yav-ehr-eesh sa-deh oh-keh-rem veshil-lach et-beh-ee-roh u-veh-ehr bee-sdeh ah-kheh-r mee-tav sah-deh-hu oo-mee-tav kar-moh yeh-shah-lem.
This verse describes a situation where an animal damages a field or vineyard. The owner of the animal is obligated to compensate the owner of the damaged property with the best of their own field and vineyard. 'Yav-ehr' means 'burn', which in this context refers to damage by fire or animal. 'Sa-deh' means 'field' and 'keh-rem' means 'vineyard'. 'Beh-ee-roh' refers to an animal, specifically cattle. 'Yeh-shah-lem' means 'will pay' or 'will compensate'.
[EXO.22.5] If fire goes out and finds thorns, and consumes a pile of sheaves, or the standing grain, or the field, the one who kindled the burning thing will certainly pay restitution. [§]
kee-tay-tseh-ah esh oo-matz-ah kotz-eem ve-neh-chal ga-deesh oh ha-kamah oh ha-sah-deh shalem yishalem ha-mav'eer et-ha-be'erah.
This verse describes a scenario involving fire and its consequences. Specifically, it details what restitution should be made if fire spreads from a field and damages crops or fields. "Esh" means fire. "Kotz-eem" means thorns or prickly bushes. "Ga-deesh" refers to a pile of sheaves, or harvested grain. "Ha-kamah" refers to standing grain. "Ha-sah-deh" means the field. "Yishalem" means will pay. "Ha-mav'eer" means the one who kindled. "Ha-be'erah" means the burning thing.
[EXO.22.6] If a person gives money or goods to another to keep, and it is stolen from the house of the person, if the thief is found, then the thief must pay back double. [§]
kee-yit-ten-eesh el-reh-eh-hu keh-sef oh-keh-leem leesh-mor veh-goo-nab mee-beit hah-eesh im-yee-mah-tseh hah-gah-nab yeh-shah-lem sh-nah-yim
This verse describes a situation where a person gives money or goods to another for safekeeping, and then the item is stolen from the owner’s house. The verse then states that if the thief is found, they must pay double the value of what was stolen.
[EXO.22.7] If the thief is not found, then the owner of the house will approach the Gods. If he did not lay a hand upon the work of his neighbor. [§]
im-lo yimatzea haganav venikrav ba'al-habayit el-ha'elohim im-lo shalach yado bimelakhet re'ehu.
This verse concerns a situation where a thief is not found after a loss. The homeowner makes an appeal to 'the Gods' to determine guilt or innocence. The verse specifies that the homeowner did not lay a hand on the work of his neighbor, suggesting a claim of innocence against false accusation. 'Im-lo' means 'if not'. 'Yimatzea' means 'will be found'. 'Haganav' means 'the thief'. 'Venikrav' means 'and will approach'. 'Ba'al-habayit' means 'the owner of the house'. 'El-ha'elohim' means 'to the Gods'. 'Shalach yado' means 'sent his hand' (meaning to act or do something). 'Bimelakhet re'ehu' means 'upon the work of his neighbor'.
[EXO.22.8] Regarding every matter of wrongdoing, concerning an ox, concerning a donkey, concerning a sheep, concerning a garment, concerning every lost thing that someone claims is theirs, the matter shall go before the Gods. The decision of both parties shall come before the Gods. If they declare the accused guilty, the Gods will repay double to their neighbor. [§]
al-kol-devar-pesha al-shor al-hamor al-seh al-salmah al-kol-avedah asher yomar ki-hu zeh ad-ha-elohim yavo dvar-sheneihem asher yarshi'un elohim yeshalem shnayim lere'ehu.
This verse details a legal procedure concerning disputes over lost or stolen property. A person claims another has their lost item. The dispute goes before 'the Gods' for judgment. If the accused is found guilty, they must return double the value of the lost item to the complainant.
[EXO.22.9] If a man gives to his neighbor a donkey, or an ox, or a sheep, any animal, to watch, and it dies or is broken or is stolen, and there is no one who saw what happened, then a dispute arises. [§]
kee-yit-ten-eesh el-reh-eh-hoo chamor o-shor o-seh veh-kol-be-heh-mah leesh-mor oo-met o-neesh-bar o-neesh-bah-eh ein ro-eh.
This verse outlines a scenario involving entrusted livestock. Someone gives another person a donkey, an ox, or a sheep – any animal – to watch over. If that animal dies, is broken, or is stolen, and there is no one who saw what happened, a dispute arises regarding responsibility. The verse does not state the outcome, it sets up the problem.
[EXO.22.10] An oath from Yahveh will be between the two of them, if not he stretches out his hand in the work of his neighbor, and he takes with his possessions and he will not pay. [§]
shəḇuʿat yəhōvâ tihyə bēn shənêhem im-lōʾ shālah yādō biməlʾākhet rēʿēhū vəlāqah bəʿālāyw vəlō yəshālem
This verse details an oath between two individuals, establishing a consequence if one harms the work of the other. ‘Shəḇuʿat’ means ‘oath’. ‘Yəhōvâ’ is the proper name of God, Yahveh. ‘Tihyə’ means ‘will be’. ‘Bēn’ means ‘between’. ‘Shənêhem’ means ‘the two of them’. ‘Im-lōʾ’ means ‘if not’. ‘Shālah’ means ‘to send’ or ‘to stretch out’. ‘Yādō’ means ‘his hand’. ‘Biməlʾākhet’ means ‘in the work of’. ‘Rēʿēhū’ means ‘his neighbor’ or ‘his friend’. ‘Vəlāqah’ means ‘and he takes’. ‘Bəʿālāyw’ means ‘with his possessions’. ‘Vəlō’ means ‘and not’. ‘Yəshālem’ means ‘he will pay’ or ‘he will compensate’.
[EXO.22.11] And if a thief will steal from among his possessions, he will pay to his owners. [§]
ve-eem-ganov yig-ganev may-eem-o yish-al-lem liv-ah-layv.
This verse discusses the restitution for theft. 'Ganov' means 'a thief' or 'one who steals'. The verb 'yig-ganev' is a future tense form meaning 'will steal'. 'May-eem-o' means 'from among him' or 'from his possessions'. 'Liv-ah-layv' means 'to his masters' or 'to his owners'. The verb 'yish-al-lem' means 'he will pay'.
[EXO.22.12] If a torn animal is torn, he will bring a witness of the torn one; he will not pay. [§]
im-tarof yitaref yeviehu ed hatrepha lo yishalem.
This verse discusses a situation where an animal is torn by another animal. "Tarof" refers to an animal torn by a predator. "Yitaref" means 'will tear'. "Yeviehu" means 'he will bring'. "Ed" means 'witness'. "Hatrepha" means 'the torn one'. "Lo yishalem" means 'he will not pay'. The verse establishes a legal principle concerning responsibility for damage caused by wild animals.
[EXO.22.13] And if a person asks from his neighbor, and breaks something or someone dies concerning him, and there is no one with him who is unharmed, he shall make restitution. [§]
vekhi yishal ish me'am re'ehu venishbar o-met be'alayv ein-imo shalem yishalem
This verse concerns restitution when someone has damaged another person's property, or caused their death, without witnesses. 'Ish' means man or person. 'Re'ehu' means his fellow, or neighbor. 'Nishbar' means broken. 'Met' means died. 'Be'alayv' means concerning him. 'Ein-imo shalem' means there is no one with him who is whole or unharmed. 'Yishalem' means he shall make restitution.
[EXO.22.14] If the owner is with it, they shall not make restitution. If it is a hired animal, it comes for its wages. [§]
im-be-ah-layv im-o lo ye-shal-lem. im-sa-kir hu ba-bis-kha-ro.
This verse concerns a situation where an animal causes damage. 'Be-ah-layv' refers to the owner of the animal. 'Ye-shal-lem' means to pay compensation. 'Sa-kir' denotes a hired worker. 'Bis-kha-ro' refers to their wages. The verse establishes that if the owner is present with their animal when damage occurs, they are responsible for payment. However, if the animal was hired, the person who hired it is responsible for payment, not the owner.
[EXO.22.15] And if a man seduces a virgin who is not betrothed, and lies with her, he must quickly hasten to take her as a wife. [§]
vekhi yefatteh ish betulah asher lo orasah vesachav immah mahor yimeharena lu leishah
This verse discusses a man who seduces a virgin who is not betrothed and lies with her. It states that he must quickly marry her. Let's break down the names and terms: ‘ish’ means ‘man’. ‘Betulah’ means ‘virgin’. ‘Orasah’ relates to being betrothed, so ‘lo orasah’ means ‘not betrothed’. ‘Immah’ means ‘with her’. ‘Mahor’ means ‘quickly’. ‘Yimeharena’ means ‘he will hasten’. ‘Lu’ means ‘to him’. ‘Leishah’ means ‘as a wife’.
[EXO.22.16] If her father refuses to give her to him, silver will be weighed as the price of virgins. [§]
im-ma'en yema'en avihah letitah lo; kesef yishqol kemohar habetulot.
This verse details the financial compensation given when a father refuses to give his daughter to a man who asks for her hand in marriage. "Im" means "if". "Ma'en" means "refuse". "Avihah" means "her father". "Letitah" means "to give her". "Lo" means "to him". "Kesef" means "silver". "Yishqol" means "will weigh". "Kemohar" means "as the price". "Habetulot" means "of the virgins".
[EXO.22.17] A sorceress will not live. [§]
mekhashefah lo tekhaye
mekhashefah is a feminine noun meaning ‘sorceress’ or ‘witch’. lo is ‘not’. tekhaye is a verb meaning ‘she will live’.
[EXO.22.18] Everyone who lies with a beast shall be put to death. [§]
kol-shokhev im-behemah mot yumat.
This verse discusses a prohibition. "Kol" means "all" or "every". "Shokhev" means "lying". "Im" means "with". "Behemah" means "beast" or "animal". "Mot" means "death". "Yumat" is a passive imperative form of the verb "to die" and can be translated as "shall be put to death" or "shall die".
[EXO.22.19] Whoever sacrifices to the Gods will be utterly destroyed, except only to Yahveh alone. [§]
zo-ve-ach la-elo-heem ya-chor-am bil-tee le-yah-veh le-vad-do
This verse discusses sacrificial offerings. 'Zoveach' refers to someone who offers sacrifice. 'Eloheem' is a plural form of 'El', meaning Gods. 'Yachoram' signifies to be utterly destroyed or devoted to destruction. 'Biltee' means 'except' or 'only'. 'Yahveh' is the proper name of the God of Israel. 'Levado' means ‘alone’ or ‘only’. The verse states that anyone sacrificing to any gods other than Yahveh will be utterly destroyed.
[EXO.22.20] And you shall not wrong a sojourner, nor shall you distress him, for you yourselves were sojourners in the land of Egypt. [§]
veh-gair lo-toneh velo til-chatz-eh-nu ki-geirim he-yee-tem beh-eretz mitz-raim
This verse addresses the treatment of sojourners (foreigners living in the land). 'Gair' refers to a sojourner. 'Toneh' means to oppress or do wrong. 'Tilchatzennu' means to distress or crush. 'Geirim' is the plural of 'gair', referring to sojourners. 'Mitzraim' is the name of Egypt.
[EXO.22.21] All widow and orphan you will not oppress. [§]
kol almana ve yatom lo te'annun
This verse addresses the treatment of vulnerable people. 'Kol' means 'all' or 'every'. 'Almana' refers to a widow. 'Ve' means 'and'. 'Yatom' refers to an orphan. 'Lo' is a negative particle meaning 'not'. 'Te'annun' is a verb meaning 'you will oppress' or 'you will harm'. The verse is a command, telling people not to oppress or harm widows and orphans.
[EXO.22.22] If someone answers him, the Gods will answer him. But if he cries out to the Gods, the Gods will hear his cry. [§]
Im-anneh te'aneh oto ki im-tza'ok yitza'ek elai shamoa eshma tza'akato.
This verse describes a conditional response from the Gods. If someone answers another, the Gods will answer them. However, if they cry out to the Gods, the Gods will hear their cry. The verse uses repetition to emphasize the conditional nature of the response. "Im" means "if". "Anneh" means "to answer". "Tza'ok" means "to cry out". "Elai" means "to me". "Shamoa" means "to hear". "Eshma" means "I will hear". "Tza'akato" means "his cry".
[EXO.22.23] And My anger will burn, and I will kill you with the sword, and your wives will be widows, and your sons will be orphans. [§]
ve-cha-ra ap-pi ve-ha-rag-ti et-chem be-cha-rev ve-ha-yu ne-shei-chem al-ma-not u-ve-nei-chem ye-to-mim.
This verse expresses God's anger and the consequence of that anger being enacted upon a people. It states that God’s anger will burn, and He will kill them with a sword, leaving their wives as widows and their sons as orphans.
[EXO.22.24] If silver you lend to my people, to the poor with you, you shall not be to him as a creditor. You shall not place upon him interest. [§]
im-kesef talveh et-ammi et-ha'ani immahch lo-tihyeh loh k'nosheh loh-t'simun alav neshech.
This verse discusses lending to the poor. 'Kesef' means silver, often used generally for money. 'Talveh' means to lend. 'Ammi' means my people. 'Ha'ani' means the poor. 'Immahch' means with you. 'Lo tihyeh loh k'nosheh' means 'do not be to him as a creditor'. 'Lo t'simun alav neshech' means 'do not place upon him interest'.
[EXO.22.25] If a rope you pledge the garment of your neighbor, until the coming of the sun you shall return it to him. [§]
Im-khavol takhbol salmat re'ekha ad-bo ha'shemesh teshivenu lo.
This verse discusses a situation where one holds another’s garment as collateral for a loan. ‘Im’ means ‘if’. ‘Khavol’ is a rope or cord. ‘Takhbol’ means ‘you bind’ or ‘you pledge’. ‘Salmat’ means ‘garment’ or ‘cloak’. ‘Re’ekha’ means ‘your neighbor’ or ‘your friend’. ‘Ad-bo’ means ‘until the coming of’. ‘Ha’shemesh’ means ‘the sun’. ‘Teshivenu’ means ‘you return it’. ‘Lo’ means ‘to him’.
[EXO.22.26] For it is God’s covering alone, it is God’s garment to God’s skin. How shall one lie down, and it will be that when one cries out to me, I will hear, for I am gracious. [§]
ki hee kesutah levadah hee simlato leoro bameh yishkab vehayah ki yitzeak elai veshamati ki hanun ani.
This verse describes God’s provision and compassion. It uses metaphorical language relating to clothing to portray closeness and protection. The verse begins by stating that God’s covering is unique to God. It continues by stating God’s garment is to God’s skin. It then asks how one can lie down, and states that God hears when one cries out to God, because God is gracious.
[EXO.22.27] The Gods, you shall not curse, and a leader in your people you shall not revile. [§]
Elohim lo tkallel ve nasi be amcha lo taor.
Elohim is the plural form of El, meaning 'the Gods'. Lo means 'not'. Tkallel means 'you shall curse'. Ve means 'and'. Nasi means 'prince' or 'leader'. Be amcha means 'in your people'. Taor means 'you shall revile'. This verse is a commandment prohibiting cursing or reviling leaders within one's own community.
[EXO.22.28] Your best and your tears you shall not delay, the firstborn of your sons you shall give to me. [§]
mə·lê·’āṯ·ḵā wə·ḏim·‘ə·ḵā lō tə·’a·ḥēr bə·ḵōr bā·nêḵā ti·ṯen-li
This verse contains multiple words requiring literal translation. "mə·lê·’āṯ·ḵā" refers to your fullness or your best. "wə·ḏim·‘ə·ḵā" means your tears. "lō tə·’a·ḥēr" means you shall not delay. "bə·ḵōr bā·nêḵā" means the firstborn of your sons. "ti·ṯen-li" means you shall give to me.
[EXO.22.29] Thus you shall do to your ox, to your flock. Seven days it will be with its mother. On the eighth day you shall give it to Yahveh. [§]
ken ta'aseh leshorecha letzonecha shiv'at yamim yihyeh im-imo bayom hashemini titeno-li.
This verse details the ritual concerning the firstborn male of livestock. "ken" means "thus" or "so". "ta'aseh" means "you shall do". "leshorecha" means "to your bull" or "to your ox". "letzonecha" means "to your sheep" or "to your flock". "shiv'at yamim" means "seven days". "yihyeh" means "it will be". "im-imo" means "with its mother". "bayom hashemini" means "on the eighth day". "titeno-li" means "you shall give it to me".
[EXO.22.30] And you shall be holy people to me, and flesh in the field, torn by a wild animal, you shall not eat; to the dog, you shall throw it. [§]
ve-an-shei-ko-desh ti-hyoon lee oo-vah-sar bah-sah-deh treh-fah loh toh-kh-loo lah-keh-lev tahsh-lee-khon oh-toh.
This verse is a command relating to holiness and dietary restrictions. "Anshei kodesh" refers to people who are holy. "Basar" means flesh or meat. "Trifah" refers to meat that has been torn by a wild animal, making it ritually unclean. "Lokehlev tashlikhon oto" means 'you shall throw it to the dogs'. The verse is directed towards a group of people, indicated by the plural 'ti-hyoon'.
EXO.23
[EXO.23.1] You shall not bear a false hearing. Do not set your hand with the wicked to be a witness of violence. [§]
lo tissa shema shav al tashchet yadaicha im rashah lihiyot ed chammas.
This verse contains a series of prohibitions. 'Lo tissa' means 'you shall not lift/bear'. 'Shema shav' translates to 'a false hearing' or 'false report'. 'Al tashchet' means 'do not set'. 'Yadaicha' is 'your hand'. 'Im rashah' means 'with the wicked'. 'Lihiyot ed' means 'to be a witness'. 'Chammas' means 'violence'. Therefore, the verse cautions against spreading false rumors and associating with the wicked to bear false witness to violence.
[EXO.23.2] You shall not be after many to do evil, and you shall not answer about a quarrel to stray after many to err. [§]
lo-tihyeh acharei-rabim leraot velo-taaneh al-riv lintot acharei rabim lehatot.
This verse contains several words requiring literal translation. "Lo" means "not". "Tihyeh" is a future tense form of "to be". "Acharei" means "after". "Rabim" means "many". "Leraot" is a prepositional phrase meaning "to do evil". "Velo" means "and not". "Taaneh" means "you will answer". "Al-riv" means "about a quarrel". "Lintot" means "to stray". "Lehatot" means "to err". The verse is a warning against following the crowd into wickedness and misjudgment.
[EXO.23.3] And do not oppress the lowly in his quarrel. [§]
ve-dal lo teh-dar be-ree-vo
This verse consists of several words. 'Ve' means 'and'. 'Dal' means 'poor' or 'lowly'. 'Lo' is a negative particle, meaning 'not'. 'Teh-dar' is a verb meaning 'to oppress' or 'to be too strong for'. 'Be-ree-vo' means 'in his dispute' or 'in his quarrel'. Therefore, the verse is instructing someone not to oppress a poor person in their dispute.
[EXO.23.4] For if you encounter the ox of your enemy or his donkey straying, you shall return it to him. [§]
kee teefgah shor oyivkha oh chamoro to'eh hashev teshivenu lo
This verse describes a scenario where one encounters the ox or donkey of an enemy that has strayed. It instructs the person to return the animal to its owner. 'kee' means 'for' or 'indeed'. 'teefgah' means 'you encounter'. 'shor' means 'ox'. 'oyivkha' means 'your enemy'. 'oh' means 'or'. 'chamoro' means 'his donkey'. 'to'eh' means 'straying'. 'hashev' means 'return it'. 'teshivenu' means 'you shall return it'. 'lo' means 'to him'.
[EXO.23.5] For if you see the donkey of your enemy lying under its burden, and you cease from abandoning it, abandon your own burdens and abandon them with it. [§]
kee-tee-reh-eh chamor so-neh-ah-chah ro-vetz tach-at ma-sah-voo v'chad-al-tah me-eh-zov lo-o o-zov ta-eh-zov im-mo.
This verse describes a scenario where one encounters the donkey of their enemy lying under its burden. The instruction is not to abandon it, but rather to abandon one's own burdens and assist the enemy's donkey. 'kee' means 'for' or 'because'. 'tir'eh' means 'you see'. 'chamor' means 'donkey'. 'son'eh-ah-chah' means 'your enemy'. 'robez' means 'lying'. 'tachat' means 'under'. 'massao' means 'its burden'. 'v'chadalta' means 'and you cease'. 'me-ezov lo' means 'from abandoning it'. 'ozov ta-ezov' means 'you shall abandon'. 'immo' means 'with it'.
[EXO.23.6] You shall not incline judgment of your poor one in his dispute. [§]
lo tatte mishpat evyoncha berivo
This verse contains several words. 'Lo' means 'not'. 'Tatte' means 'incline' or 'pervert'. 'Mishpat' means 'judgment'. 'Evyoncha' means 'your poor one' or 'your afflicted one'. 'Berivo' means 'in his dispute' or 'in his quarrel'. The verse is a prohibition against showing bias in judgment towards a poor person during a legal dispute.
[EXO.23.7] A word of falsehood you will distance yourself, and the pure and the righteous you will not kill, for I will not justify the wicked one. [§]
mid'var-sheker tir'chak ve'naki ve'tzadik al-taharog ki lo-atzdik rashah.
This verse contains several key names and words. "Mid'var" means "word" or "matter". "Sheker" means "falsehood". "Tir'chak" means "you will distance yourself". "Naki" means "pure" or "innocent". "Tzadik" means "righteous". "Al" means "not". "Taharog" means "you will kill". "Lo" means "not". "Atzdik" means "I will justify". "Rashah" means "the wicked one".
[EXO.23.8] And a bribe you shall not take, for the bribe blinds those with insight and distorts the words of the righteous. [§]
vəšōḥaḏ lō ṯiqāḥ ki haššōḥaḏ yə‘avver piqḥim viysallef divrē ṣaddiqim
This verse discusses the issue of bribery. "vəšōḥaḏ" means bribe. "lō ṯiqāḥ" means you shall not take. "ki" means for/because. "haššōḥaḏ" means the bribe. "yə‘avver" means to blind/cause to be blind. "piqḥim" means those who have insight/the wise. "viysallef" means and distorts/perverts. "divrē" means words. "ṣaddiqim" means the righteous.
[EXO.23.9] And a stranger you shall not oppress, and you yourselves knew the soul of the stranger, because strangers you were in the land of Egypt. [§]
ve-ger lo til-chatz ve-atem ye-da-tem et-ne-fesh ha-ger ki-ger-im he-yi-tem be-eretz mitz-ray-im.
This verse comes from Exodus 23:9. It instructs the Israelites not to oppress a stranger (ger). It reminds them that they themselves were strangers in the land of Egypt, and thus understand the soul (nefesh) of the stranger. 'Ger' refers to a foreigner residing among them, not necessarily a temporary visitor, but someone who lives within their community but isn't one of their own people. 'Mitzrayim' is the land of Egypt.
[EXO.23.10] And six years you will sow your land, and you will gather its produce. [§]
Ve-shesh shanim tizra et-artzechah ve-asafta et-tevuatah.
This verse discusses the practice of sowing the land for six years. 'Ve' means 'and'. 'Shesh' means 'six'. 'Shanim' means 'years'. 'Tizra' means 'you will sow'. 'Et' is an untranslated particle indicating a definite direct object. 'Artzechah' means 'your land'. 'Ve' again means 'and'. 'Asafta' means 'you will gather'. 'Et' is again an untranslated particle. 'Tevuatah' means 'its produce'.
[EXO.23.11] And in the seventh year you shall release it and leave it uncultivated, and the poor of your people shall eat from it, and the remainder shall be eaten by the beasts of the field. Thus you shall do to your vineyard and to your olive trees. [§]
veha-shvi-it tish-me-te-nah u-ne-ta-sh-tah ve-och-lu av-yo-nei am-echah ve-yit-ram to-achal cha-yat ha-sa-deh ken-ta-a-seh le-char-mechah le-zei-techah.
This verse discusses the practice of letting fields lie fallow every seventh year. ‘Shvi’it’ means seventh. ‘Tishmetena’ means you shall release it. ‘Netashta’ means you shall leave it uncultivated. ‘Evyonei amechah’ means the poor of your people. ‘Yitram’ means the remainder. ‘Chayat ha-sadeh’ means the beasts of the field. ‘Ta’aseh’ means you shall do. ‘Charmechah’ means your vineyard. ‘Zeitechah’ means your olive trees.
[EXO.23.12] Six days you will do your work, and on the seventh day you will rest, in order that your ox may rest, and your donkey may rest, and the son of your female slave may be refreshed, and the resident alien. [§]
sheyshet yamim ta'aseh ma'asecha u'bayom hashevii tishbot l'ma'an yanuch shorchah v'chamorecha v'yinafesh ben-amatecha v'hager.
This verse describes the Sabbath rest following six days of work. 'Sheyshet yamim' means 'six days'. 'Ta'aseh ma'asecha' means 'you will do your work'. 'U'bayom hashevii' means 'and on the seventh day'. 'Tishbot' means 'you will rest'. 'L'ma'an yanuch' means 'in order that it may rest'. 'Sorchah' means 'your ox'. 'V'chamorecha' means 'and your donkey'. 'V'yinafesh' means 'and may be refreshed'. 'Ben-amatecha' means 'the son of your female slave'. 'V'hager' means 'and the resident alien'.
[EXO.23.13] And in all that I have spoken to you, you shall keep it, and the name of the Gods others you shall not mention; it shall not be heard upon your mouth. [§]
uVechol asher amar'ti aleichem tishameru v'shem Elohim acherim lo tazkiru lo yishama al picha.
This verse contains a command regarding what is to be remembered and what is not to be spoken. 'Uv'chol' means 'and in all'. 'Asher amar'ti aleichem' means 'that I have spoken to you'. 'Tishameru' means 'you shall keep'. 'V'shem Elohim acherim' means 'and the name of the Gods others'. 'Lo tazkiru' means 'you shall not mention'. 'Lo yishama al picha' means 'it shall not be heard upon your mouth'.
[EXO.23.14] Three festivals you shall observe for God in the year. [§]
sha-losh reg-a-leem ta-chog lee bash-sha-nah
This verse discusses three festivals or 'legs' that are to be 'circled' or observed for 'God' annually. 'Shalosh' means three. 'Regaleem' refers to legs, but in this context, it signifies festivals or appointed times. 'Tachog' means to circle or observe. 'Lee' means to me, or for 'God'. 'Bash-sha-nah' means in the year.
[EXO.23.15] You shall observe the festival of unleavened breads. For seven days you shall eat unleavened breads as I commanded you, at the appointed time in the month of spring, because in it you departed from Egypt, and no one shall appear before my face empty. [§]
et-khag ha-matzot tishmor shiv'at yamim to'akhal matzot ka-asher tzivitikha lemoed khodesh ha-aviv ki-vo yatzata mimitzrayim ve-lo ye'eru panai reikam.
This verse instructs to observe the festival of unleavened bread for seven days, eating unleavened bread as commanded, at the appointed time in the month of spring, because in this month you departed from Egypt, and no one should appear before my face empty-handed.
[EXO.23.16] And the festival of the harvest, the firstfruits of your works that you sow in the field, and the festival of the ingathering at the completion of the year, at your ingathering of your works from the field. [§]
ve-khag ha-katzir bikurei ma'asekha asher tizra bashadeh ve-khag ha-asif betze'at ha-shana be-esfekha et-ma'asekha min-ha-shadeh.
This verse describes two festivals: the Festival of Harvest and the Festival of Ingathering. It details when they are to be observed and relates them to the completion of agricultural work. 'Khag' means festival. 'Katzir' means harvest. 'Bikkurei' means firstfruits. 'Ma'asekha' means your works or produce. 'Tizra' means you sow. 'Shadeh' means field. 'Asif' means ingathering. 'Betze'at' means at the exit or completion of. 'Shanah' means year. 'Esfekha' means your ingathering. 'Min' means from.
[EXO.23.17] Three times in the year, all your males shall appear before the face of the Lord Yahveh. [§]
sha-losh peh-ah-meem bah-shah-nah yeh-reh-eh kol-zeh-khoor-kha el-peh-neh hah-ah-don yeh-vah-veh.
This verse discusses the requirement for all males to appear before the Lord three times a year. "Shalosh" means three. "Peahmim" means times. "Bah-shah-nah" means in the year. "Yeh-reh-eh" means will appear. "Kol-zeh-khoor-kha" means all your males. "El-peh-neh" means before the face of. "Ha-ah-don" means the Lord. "Yeh-vah-veh" is the personal name of God.
[EXO.23.18] Do not sacrifice on leavening the blood of my sacrifice, and do not let the fat of your festivals remain overnight until morning. [§]
lo-tizbach al-chametz dam-zivchi ve-lo-yalin chelev-chaggi ad-boker.
This verse contains instructions regarding sacrifices. "Lo tizbach" means "do not sacrifice". "Al chametz" means "on leavening". "Dam zivchi" means "the blood of my sacrifice". "Ve-lo yalin" means "and do not let remain overnight". "Chelev chaggi" means "the fat of your festivals". "Ad boker" means "until morning". The verse concerns what is permissible when offering sacrifices to God, specifically dealing with leavening and fat.
[EXO.23.19] The first of the firstfruits of your land you shall bring to the house of Yahveh, the Gods. You shall not boil a young goat in its mother’s milk. [§]
re'shit bikurei admatecha tavie beit YHVH Elohim lo-tevashal gidi bachalev imo.
This verse discusses the firstfruits of the land. 'Re'shit' means beginning or firstfruit. 'Bikurei' is the plural of 'bikur', meaning firstfruits. 'Admatecha' is 'your land'. 'Tavie' means 'you shall bring'. 'Beit YHVH' means 'the house of Yahveh'. 'Elohim' refers to 'the Gods'. 'Lo-tevashal' means 'you shall not boil'. 'Gidi' means 'a young goat'. 'Bachalev' means 'in the milk'. 'Imo' means 'its mother'.
[EXO.23.20] Behold, I am sending a messenger before you to guard you on the way and to bring you to the place that I have prepared. [§]
hinneh anokhi sholeach malach lefaneycha lishmarecha badarech velahaviacha el hamakom asher hekinoti.
This verse contains several key names and words. "Hinneh" means "behold". "Anokhi" means "I". "Sholeach" means "sending". "Malach" means "messenger". "Lefaneycha" means "before you". "Lishmarecha" means "to guard you". "Badarech" means "on the way". "Velahaviacha" means "and to bring you". "El" means "to". "Hamakom" means "the place". "Asher" means "that". "Hekinoti" means "I have prepared". The verse is a declaration from God that He is sending a messenger to protect and guide someone to a prepared place.
[EXO.23.21] Guard yourself from his face and listen to his voice. Do not rebel in him, for he will not bear your transgression, for my name is in his midst. [§]
hishamer mipanav ush’ma b’qolo al-tamer bo ki lo yisa lifish’achem ki shmi biqirbo
This verse contains instructions and a statement about forgiveness. 'hishamer' means 'guard yourself'. 'mipanav' means 'from his face'. 'ush’ma' means 'and listen'. 'b’qolo' means 'to his voice'. 'al-tamer' means 'do not rebel'. 'bo' means 'in him'. 'ki' means 'for/because'. 'lo yisa' means 'will not bear/carry'. 'lifish’achem' means 'for your transgression/sin'. 'ki shmi' means 'for my name'. 'biqirbo' means 'is in his midst'.
[EXO.23.22] If only you listen, you will hear to his voice, and you will do all that I speak, and I will be enemies with your enemies and I will distress your adversaries. [§]
kee im-shamoa tishma b'koloh v'asita kol asher adaber v'ayavti et-oyevai v'tzarti et-tzorei.
This verse contains conditional promises from God. "kee im" means "if only" or "if indeed." "shamoa" means "to hear." "tishma" means "you will hear." "b'koloh" means "in his voice" or "to his voice." "v'asita" means "and you will do." "kol asher adaber" means "all that I speak." "v'ayavti" means "and I will be enemies with." "et-oyevai" means "your enemies." "v'tzarti" means "and I will narrow/distress." "et-tzorei" means "your adversaries".
[EXO.23.23] For my angel will go before you and will bring you to the Amorite and the Hittite and the Perizzite and the Canaanite, the Hivite and the Jebusite, and I will destroy them. [§]
ki-yelekh mal'akhi lefanekha vehevi'akha el ha'emori veha'chitti veha'perizzi veha'kena'ani ha'chivi veha'yevusi vehichad'tiyo.
This verse describes God sending an angel ahead of the Israelites to lead them to the various Canaanite nations inhabiting the Promised Land, and promising to destroy those nations. 'ki' means 'for' or 'because'. 'yelekh' means 'will go'. 'mal'akhi' means 'my angel'. 'lefanekha' means 'before you'. 'vehevi'akha' means 'and will bring you'. 'el' means 'to'. 'ha'emori', 'ha'chitti', 'ha'perizzi', 'ha'kena'ani', 'ha'chivi', and 'ha'yevusi' are names of Canaanite peoples, preceded by the definite article 'the'. 'vehichad'tiyo' means 'and I will destroy them'.
[EXO.23.24] You shall not prostrate yourself to their Gods, and you shall not serve them, and you shall not do like their actions, for destruction you will destroy them, and break you will break their pillars. [§]
lo-tishtachaveh le'elohehem ve'lo ta'avdem ve'lo ta'aseh kema'asehem ki hares teharses ushaber teshabber matsevotehem.
This verse contains instructions regarding the worship of other gods. "lo" means "not". "tishtachaveh" means "you will prostrate yourself". "elohehem" means "their gods". "ta'avdem" means "you will serve". "ta'aseh" means "you will do". "kema'asehem" means "like their actions". "hares" means "destruction". "teharses" means "you will destroy". "shaber" means "break". "teshabber" means "you will break". "matsevotehem" means "their pillars".
[EXO.23.25] And you will serve Yahveh, the Gods of you, and He will bless your bread and your waters, and I will remove sickness from within you. [§]
va'avadtem et yevaveh eloheikhem uverakh et lachmekha ve'et meimekha vahaseroti machalah mikirbekha.
This verse consists of several components. "va'avadtem" means "and you will serve". "et" is a grammatical marker indicating the direct object. "yevaveh" is Yahveh. "eloheikhem" means "your Gods". "uverakh" means "and bless". "lachmekha" means "your bread". "meimekha" means "your waters". "vahaseroti" means "and I will remove". "machalah" means "sickness". "mikirbekha" means "from within you". The verse is a conditional promise: if you serve Yahveh your Gods, He will bless your provision and remove sickness from you.
[EXO.23.26] There will not be a failure to give birth and barrenness in your land. I will fill the number of your days. [§]
lo tee-heh mish-keh-lah va-ah-kah-rah beh-ar-tseh-kah et mis-par ya-may-kah ah-mah-leh.
This verse discusses the promise of fruitfulness and longevity. 'Mish-keh-lah' refers to a miscarriage or stillbirth, while 'ah-kah-rah' refers to barrenness. The verse promises that these will not be present in the land. 'Mis-par ya-may-kah' means 'the number of your days', and 'ah-mah-leh' means 'I will fill'. The verse therefore speaks of a covenant where God will bless with offspring and long life.
[EXO.23.27] I will send my terror before you, and I will strike down all the people who come within it. And I will deliver all your enemies to you, defeated. [§]
et-ey-mah-tee a-sha-lach le-fa-nech-ah ve-ha-mo-tee et-kol-ha-am a-sher ta-vo bah-hem ve-na-tat-tee et-kol-oy-ve-cha e-lei-cha o-ref.
This verse describes God sending terror before a people, striking down all who come within its reach, and delivering all enemies into the hands of the recipient. "et" is an untranslatable grammatical marker. "eymah" refers to terror or dread. "asha-lach" means to send. "le-fa-nech-ah" means before you. "ha-mo-tee" means I will strike. "kol ha-am" means all the people. "asher ta-vo bah-hem" means who come within it (the terror). "na-tat-tee" means I will deliver. "kol oy-ve-cha" means all your enemies. "e-lei-cha" means to you. "oref" means the back of the neck, often used metaphorically to signify defeat or delivering someone bound.
[EXO.23.28] And I will send the gadfly before you, and it will drive out the Hivite, the Canaanite, and the Hittite from before you. [§]
ve-sha-lach-ti et ha-tzir-ah le-fa-ne-cha ve-ge-resh-ah et ha-chi-vi et ha-ke-na-ni ve-et ha-chi-ti mil-fa-ne-cha.
This verse describes God sending a gadfly before the Israelites. This gadfly will drive out the Hivite, the Canaanite, and the Hittite from before them. 'Ve' means 'and'. 'Sha-lach-ti' is 'I will send'. 'Et' is a direct object marker. 'Ha-tzir-ah' is 'the gadfly'. 'Le-fa-ne-cha' means 'before you'. 'Ge-resh-ah' means 'it will drive out'. 'Ha-chi-vi' is 'the Hivite', 'ha-ke-na-ni' is 'the Canaanite', and 'ha-chi-ti' is 'the Hittite'. 'Mil-fa-ne-cha' means 'from before you'.
[EXO.23.29] I will not drive them out from before you in one year, lest the land become desolate and the animals of the field multiply greatly against you. [§]
lo agoresh-ennu mipanecha b'shana echat pen-tihiye ha'aretz sh'mama v'raba alecha chayat hasadeh.
This verse contains instructions regarding not driving out an adversary completely in a single year. The reasoning is to prevent the land from becoming desolate and overrun with wild animals. 'Agor' means to drive out or expel. 'Mipanecha' means 'from before your face' or 'from before you'. 'Sh'mama' means desolate. 'Raba' means to become many or increase. 'Chayat hasadeh' means 'the animals of the field'.
[EXO.23.30] A little by little I will drive them out from before you, until you become fruitful and you will inherit the land. [§]
me'at me'at agareshennu mipanecha ad asher tifreh venachalta et ha'aretz.
This verse describes a process of displacing a people from the land, occurring gradually. "Me'at me'at" means "a little by little" or "gradually". "Agarashennu" means "I will drive them out". "Mipanecha" means "from before your face", indicating from your presence or land. "Ad asher tifreh" means "until you become fruitful", or "until you multiply". "Venachalta et ha'aretz" means "and you will inherit the land".
[EXO.23.31] And I will set your boundary from the Sea of Reeds and to the Sea of the Philistines, and from the wilderness to the River, because I give the inhabitants of the land into your hand, and you will drive them from before your face. [§]
vəšattî ʾet-gəḇûlḵā mîyyam-sûf vəʾad-yām pəlîšṯîm ûmimmidbār ʾad-hanāhār kî ʾetên bəyedkhem ʾet yōšḇê hāʾāreṣ vəgērašttāmô mîppānêḵā.
This verse details a promise of land boundaries and the expulsion of inhabitants. 'vəšattî' means 'and I will set'. 'ʾet-gəḇûlḵā' means 'your boundary'. 'mîyyam-sûf' means 'from the Sea of Reeds'. 'vəʾad-yām pəlîšṯîm' means 'and to the Sea of the Philistines'. 'ûmimmidbār ʾad-hanāhār' means 'and from the wilderness to the River'. 'kî ʾetên bəyedkhem' means 'because I give into your hand'. 'ʾet yōšḇê hāʾāreṣ' means 'the inhabitants of the land'. 'vəgērašttāmô mîppānêḵā' means 'and you will drive them from before your face'.
[EXO.23.32] You shall not make a covenant with them and with their gods. [§]
lo-tikhrot lahem ve-lelohehem brit
This verse contains several key terms. 'Lo' means 'not'. 'Tikhrot' is a second person masculine singular future form of the verb 'karat', meaning 'to cut' but in this context it means 'to make' a covenant. 'Lahem' means 'to them'. 'Ve' means 'and'. 'Lelohehem' means 'to their gods'. 'Brit' means 'covenant'. Therefore, the verse instructs not to make a covenant with them and their gods.
[EXO.23.33] They will not dwell in your land, lest they cause you to sin against Yahveh, because you will serve their gods, and it will be to you as a snare. [§]
lo yishvu be'artzka, pen yachati'u otcha li, ki ta'avod et eloheihem, ki yihyeh lecha lemoqesh.
This verse discusses the dangers of allowing others to dwell in the land. It warns that they will cause the people to sin against Yahveh by worshipping their gods, which will become a snare. 'Lo yishvu' means 'they will not dwell'. 'Be'artzka' means 'in your land'. 'Pen' means 'lest' or 'that'. 'Yachati'u' means 'they will cause to sin'. 'Otcha' means 'you'. 'Li' means 'to me' (referring to Yahveh). 'Ki' means 'for' or 'because'. 'Ta'avod' means 'you will serve'. 'Eloheihem' means 'their gods'. 'Yihyeh' means 'it will be'. 'Lemoqesh' means 'as a snare'.
EXO.24
[EXO.24.1] And to Moses God said, "Go up to Yahveh, you and Aaron, Nadab and Abihu, and seventy of the elders of Israel, and you shall worship from afar." [§]
ve-el-mosheh amar aleh el-yahveh atah ve-aharon nadav va-avihu va-shivim mizikinai yisrael ve-hishtahavitem merahok.
This verse instructs Moses to ascend to Yahveh along with Aaron, Nadab, Abihu, and seventy of the elders of Israel, and they are to worship from a distance.
[EXO.24.2] And Moses alone approached to Yahveh, and they will not approach, and the people will not ascend with him. [§]
v’nigash Moshe l’vado el-Yahveh v’hem lo yigashu v’ha’am lo ya’alu immo.
This verse describes Moses going alone to encounter Yahveh, while the people remain at a distance and do not ascend with him. 'v’nigash' means 'and approached'. 'Moshe' is Moses. 'l’vado' means 'alone'. 'el' means 'to'. 'Yahveh' is the name of God. 'v’hem' means 'and they'. 'lo yigashu' means 'they will not approach'. 'v’ha’am' means 'and the people'. 'lo ya’alu' means 'they will not ascend'. 'immo' means 'with him'.
[EXO.24.3] And Moses came and told the people all the words of Yahveh and all the laws. And all the people answered with one voice and said, "All the words that Yahveh spoke, we will do." [§]
Va-yavo Moshe va-yisa-per la-am et kol divrei Yahveh ve-et kol ha-mishpatim va-ya-an kol ha-am kol echad va-yomru kol ha-devarim asher diber Yahveh na-aseh.
This verse describes Moses relaying the words and laws of Yahveh to the people, and the people’s unified response of agreeing to obey. 'Va-yavo' means 'and he came'. 'Va-yisa-per' means 'and he told'. 'La-am' means 'to the people'. 'Et kol divrei Yahveh' means 'all the words of Yahveh'. 'Ve-et kol ha-mishpatim' means 'and all the laws'. 'Va-ya-an kol ha-am' means 'and all the people answered'. 'Kol echad' means 'one voice'. 'Va-yomru' means 'and they said'. 'Kol ha-devarim asher diber Yahveh' means 'all the words that Yahveh spoke'. 'Na-aseh' means 'we will do'.
[EXO.24.4] And Moses wrote down all the words of Yahveh, and he rose early in the morning and built an altar beneath the mountain and set up twelve pillars for the twelve tribes of Israel. [§]
va-yik-toh mo-sheh et kol-div-rei yah-veh va-yash-kem ba-bok-er va-yi-ven miz-beh-ach ta-chat ha-har u-sh-teim es-rei mat-tseh-vah li-sh-nei es-rei shiv-tei yis-ra-el.
This verse describes Moses writing down all the words of Yahveh, then rising early in the morning to build an altar at the base of the mountain and setting up twelve pillars representing the twelve tribes of Israel.
[EXO.24.5] And he sent the young men of the children of Israel, and they ascended burnt offerings and sacrificed peace offerings to Yahveh, bulls. [§]
va-yish-lach et-na-arei benee yis-ra-el va-ya-alu olot va-yiz-b’chu z’vachim sh’lamim la-Yahveh parim.
This verse describes the young men of the Israelites being sent to offer burnt offerings and peace offerings to Yahveh, specifically bulls.
[EXO.24.6] And Moses took half of the blood and placed it in the basins, and half of the blood he threw onto the altar. [§]
Va-yikach Moshe chatsi ha-dam va-yasem ba-agganot ve-chatsi ha-dam zarak al-ha-mizbeach.
This verse describes Moses taking half of the blood and placing it in the basins, and then throwing the other half of the blood onto the altar.
'Va-yikach' means 'and he took'.
'Moshe' is 'Moses'.
'chatsi' means 'half'.
'ha-dam' means 'the blood'.
'va-yasem' means 'and he placed'.
'ba-agganot' means 'in the basins'.
've-chatsi ha-dam' means 'and half the blood'.
'zarak' means 'he threw'.
'al-ha-mizbeach' means 'onto the altar'.
[EXO.24.7] And he took the book of the covenant and read in the ears of the people, and they said, "All that Yahveh spoke, we will do and we will hear." [§]
va-yik-akh seh-fer ha-breet va-yik-ra be-oz-nei ha-am va-yom-ru kol asher di-ber Yahveh na-aseh ve-nish-mah
This verse describes a covenant being read to the people, and their subsequent affirmation to obey it. 'Sefer habrit' means 'the book of the covenant'. 'Beoznei ha'am' means 'in the ears of the people'. 'Kol asher diber Yahveh' means 'all that Yahveh spoke'. 'Na'aseh ve'nishmah' means 'we will do and we will hear'.
[EXO.24.8] And Moses took the blood and threw it on the people, and he said, "Behold, this is the blood of the covenant that Yahveh cut with you concerning all these things." [§]
Va-yik-khakh Moshe et-ha-dam va-yiz-rokh al-ha-am va-yom-mer hin-neh dam-ha-brit asher karat Yahveh im-khem al kol-ha-dvarim ha-eleh.
This verse describes Moses taking blood and sprinkling it on the people, then declaring it to be the blood of the covenant that Yahveh made with them concerning all these words. 'Va-yik-khakh' means 'and he took'. 'Et-ha-dam' means 'the blood'. 'Va-yiz-rokh' means 'and he threw'. 'Al-ha-am' means 'on the people'. 'Va-yom-mer' means 'and he said'. 'Hin-neh' means 'behold'. 'Dam-ha-brit' means 'the blood of the covenant'. 'Asher' means 'that'. 'Karat' means 'he cut' (referring to a covenant). 'Yahveh' is the name of God. 'Im-khem' means 'with you'. 'Al kol-ha-dvarim ha-eleh' means 'concerning all these things'.
[EXO.24.9] And Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel ascended. [§]
va-ya'al Moshe ve-Aharon Nadav va-Avihu va-shiv'im mi-ziknei Yisrael
This verse describes Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel ascending. 'Va-ya'al' means 'and he ascended' but since multiple people are ascending, it indicates they all went up together. 'Moshe' is Moses, 've' means 'and', 'Aharon' is Aaron, 'Nadav' is Nadab, 'va' is 'and', 'Avihu' is Abihu, 'mi' means 'of', and 'ziknei Yisrael' means 'the elders of Israel'.
[EXO.24.10] They saw the Gods of Israel, and under their feet was something like the work of a sapphire stone and like the substance of the heavens, appearing pure. [§]
vayiru et elohei yisrael vetachat raglav kemaase livnat hasafir uchetzem hashamayim latoahr
This verse describes a vision seen by those who witnessed something associated with the God of Israel. It states they saw 'the Gods of Israel', and beneath their feet was something resembling sapphire stone and the substance of the heavens, appearing pure.
[EXO.24.11] And God did not extend a hand against the leaders of the Israelites. And they saw the Gods and ate and drank. [§]
ve-el-atzilei bene yisrael lo shalach yado vayechezu et-ha-elohim vayoklu vayishtu.
This verse describes a situation where 'God' did not extend a hand against the leaders of the Israelites, and they saw 'the Gods' and ate and drank. The word 'atzilei' means leaders or nobles. 'Shalach yado' is an idiom meaning to extend a hand against or harm. 'Yishtu' means to drink.
[EXO.24.12] And Yahveh said to Moses, "Ascend to me upon the mountain and be there. And I will give to you the tablets of stone, and the teaching, and the commandment that I have written to teach them." [§]
Va-yo-mer Yahveh el-Mosheh a-leh el-ai ha-harah ve-heh shahm ve-et-nah le-chah et-luh-hot ha-even ve-ha-torah ve-ha-mitz-vah a-sher ka-tav-tee le-ho-rotam.
This verse describes Yahveh speaking to Moses, instructing him to ascend the mountain. Yahveh promises to give Moses the stone tablets, the teaching, and the commandment that Yahveh has written to teach them.
[EXO.24.13] And Moses stood, and Joshua his servant, and Moses went up to the mountain of the Gods. [§]
Va-ya-kom Moshe ve-y’hoshua m’sharto, va-ya’al Moshe el-har ha-Elohim.
This verse describes Moses and Joshua, Moses' servant, and Moses going up to the mountain of the Gods. 'Va-ya-kom' means 'and rose/stood'. 'Moshe' is Moses. 'Ve' means 'and'. 'Y’hoshua' is Joshua. 'M’sharto' means 'his servant'. 'Va-ya’al' means 'and he went up'. 'El-har' means 'to the mountain'. 'Ha-Elohim' means 'the Gods'.
[EXO.24.14] And to the elders, God said, "Sit here with us until we return to you. Behold, Aaron and Hur are with us. Who has a matter may approach them." [§]
ve-el-ha-zkenim amar shvu-lanu ba-zeh ad asher nashuv aleichem ve-hineh aharon ve-chur imachem mi-baal devarim yigashe alehem.
This verse describes a situation where someone is speaking to elders and instructing them to wait. The speaker indicates that they will return to them, and that Aaron and Hur are with them. Finally, the speaker asks who has a matter to approach them.
[EXO.24.15] And Moses went up to the mountain, and the cloud covered the mountain. [§]
Va-ya'al Moshe el-ha-har, va-y'chas ha-anan et-ha-har.
This verse describes Moses going up the mountain and a cloud covering the mountain. 'Va-ya'al' means 'and he went up'. 'Moshe' is Moses. 'El-ha-har' means 'to the mountain'. 'Va-y'chas' means 'and covered'. 'Ha-anan' means 'the cloud'. 'Et-ha-har' means 'the mountain'.
[EXO.24.16] And the glory of Yahveh dwelt on Mount Sinai, and the cloud covered it for six days. And on the seventh day, Yahveh called to Moses from within the cloud. [§]
vayishkon k'vod-Yahveh al-har Sinai vay'kassehu he'anan sheshet yamim vayikra el-Mosheh bayom hash'vi'i mitoch he'anan.
This verse describes the glory of Yahveh dwelling on Mount Sinai. The glory was covered by a cloud for six days, and on the seventh day, Yahveh called to Moses from within the cloud.
[EXO.24.17] And the appearance of the glory of Yahveh was like consuming fire upon the top of the mountain, before the eyes of the children of Israel. [§]
u'mar'eh k'vod yihvah k'esh ochelet b'rosh hahar l'einei bnei yisrael
This verse describes the appearance of the glory of Yahveh as consuming fire upon the mountain, observed by the children of Israel. 'Mar'eh' means appearance or vision. 'K'vod' means glory. 'Yihvah' is the proper name of God. 'Esh' means fire. 'Ochelet' means consuming. 'B'rosh' means on the top of. 'HaHar' means the mountain. 'L'einei' means before the eyes of. 'Bnei' means children of. 'Yisrael' is the name of the nation Israel.
[EXO.24.18] And Moses entered into the midst of the cloud and ascended to the mountain, and Moses was on the mountain for forty days and forty nights. [§]
va-yo-vo mo-sheh beh-toch ha-a-nan va-ya-al el-ha-har va-ye-hi mo-sheh ba-har ar-ba-eem yoem ve-ar-ba-eem lai-lah.
This verse describes Moses entering the cloud and ascending the mountain, and remaining there for forty days and forty nights. Let's break down the names: 'Moses' remains 'Moses'. 'Ha-nan' means 'the cloud'. 'Ha-har' means 'the mountain'. We will translate the Divine name as it appears in this verse: 'Yahveh'.
EXO.25
[EXO.25.1] And Yahveh spoke to Moses to say. [§]
Va-ye-da-ber Yahveh el-Mosheh le-emor
This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'.
[EXO.25.2] Speak to the children of Israel, and let them take a contribution for the Gods from everyone whom their heart moves to give. You shall take the contribution for the Gods’ contribution. [§]
dab-ber el-bnei yis-ra-el ve-yik-chu-li ter-u-mah mei-et kol-ish a-sher yid-ben-nu liv-bo tik-chu et-ter-u-ma-ti.
This verse instructs speaking to the children of Israel and taking a contribution for the Gods from everyone whose heart prompts them. The contribution is to be taken for the Gods’ contribution.
[EXO.25.3] And this is the contribution that you will take from them: gold and silver and copper. [§]
və-zot hat-truma asher tik-khu me-itam zahav vakesef unchoshet
This verse details the contributions to be taken from the people. 'Və-zot' means 'and this'. 'Hat-truma' means 'the contribution'. 'Asher' means 'which' or 'that'. 'Tik-khu' means 'you will take'. 'Me-itam' means 'from them'. 'Zahav' means 'gold'. 'Vakesef' means 'and silver'. 'Unchoshet' means 'and copper'.
[EXO.25.4] And blue, and purple, and crimson from the worm, and fine linen, and goats’ hair. [§]
utekhelet veargaman vetolaat shani veshesh veizzim
This verse lists materials used in the construction of the tabernacle and priestly garments. 'Utekhelet' refers to a blue dye derived from a sea snail. 'Argaman' is a reddish-purple dye. 'Tolaat shani' means 'crimson worm,' referring to a red dye. 'Shesh' is fine linen, and 'izzim' refers to goats' hair.
[EXO.25.5] And skins of rams, dyed red, and skins of badgers, and acacia trees. [§]
ve'orot eylim me'adamim ve'orot techashim va'etzei shittim
This verse details the materials used in the construction of the Tabernacle. 'Orot' means skins. 'Eylim' means rams. 'Me'adamim' means of humans or people (referring to dyed skins, likely red). 'Techashim' refers to badgers or perhaps sea cows (their skins were used). 'Etzei shittim' means acacia trees.
[EXO.25.6] Oil for the lamp, spices for the anointing oil, and for incense of the spices. [§]
shemen lamah'or, besamim leshemen hamish'hah, velik'toret hassamim.
This verse details ingredients used in the anointing oil and incense. 'Shemen' means oil. 'Lamah'or' refers to the lamp. 'Besamim' means spices or fragrant substances. 'Leshemen' means 'for oil'. 'Hamish'hah' means the anointing. 'Velik'toret' means and for incense. 'Hassamim' means the spices.
[EXO.25.7] Stones of onyx and filling stones are for the ephod and for the breastplate. [§]
av-nei-sho-ham ve-av-nei mil-u-im la-e-phod ve-la-cho-shen.
This verse lists stones used in the construction of the ephod and breastplate. "Avnei" means "stones of". "Shoham" is a specific type of stone, often translated as onyx or beryl. "Miluim" refers to filling stones or stones for setting. "La" is a preposition meaning "to" or "for". "Ephod" is a priestly garment, and "choshen" is the breastplate.
[EXO.25.8] And they will make for me a holy place, and I will dwell within it. [§]
ve'asu li mikdash ve'shachanti betocham
This verse contains instructions for building a sanctuary. "ve'asu" means "and they will make". "li" means "for me". "mikdash" means "a holy place" or "sanctuary". "ve'shachanti" means "and I will dwell". "betocham" means "within them". The 'them' refers to the sanctuary made.
[EXO.25.9] According to all that I show you, the pattern of the Tabernacle, and the pattern of all its furnishings, so you shall make them. [§]
kəḵōl ʾăšer ʾānî marʾeh ʾōtḵā, ʾēt tabnit hammišḵān wəʾēt tabnit kōl-ḵēlāyw wəḵēn taʿăsū.
This verse describes God showing Moses the pattern for the Tabernacle and all its furnishings, and instructing him to make them according to that pattern. 'kəḵōl' means 'according to all'. 'ʾăšer' is a relative pronoun meaning 'that' or 'which'. 'ʾānî' means 'I'. 'marʾeh' means 'show'. 'ʾōtḵā' means 'you'. 'ʾēt' is a direct object marker. 'tabnit' means 'pattern' or 'form'. 'hammišḵān' means 'the Tabernacle'. 'wəʾēt' is 'and the'. 'kōl' means 'all'. 'ḵēlāyw' means 'its utensils' or 'its furnishings'. 'wəḵēn' means 'and thus' or 'so'. 'taʿăsū' means 'you will make' or 'you shall do'.
[EXO.25.10] And they will make an ark of acacia trees, two cubits and a half its length, and one cubit and a half its width, and one cubit and a half its height. [§]
ve'asu aron atzei shittim amataim vachatsi orkho ve'amah vachatsi rachbo ve'amah vachatsi komato.
This verse describes the construction of an ark. "asu" means "they will make". "aron" means "ark". "atzei shittim" means "trees of acacia". "amataim" means "two cubits". "vachatsi" means "and a half". "orkho" means "its length". "rachbo" means "its width". "komato" means "its height".
[EXO.25.11] And you shall cover it with pure gold, from inside and from outside you shall cover it. And you shall make upon it a golden crown around it. [§]
v’tsipita oto zahav tahor mibayit u’michutz t’tzapenu v’asita alav zer zahav saviv.
This verse describes covering something with pure gold, both inside and out, and then making a golden crown around it. ‘v’tsipita’ means ‘and you shall cover’. ‘oto’ means ‘it’ or ‘him’. ‘zahav tahor’ means ‘pure gold’. ‘mibayit’ means ‘from the inside’ or ‘from within’. ‘u’michutz’ means ‘and from the outside’. ‘t’tzapenu’ means ‘you shall cover it’. ‘v’asita’ means ‘and you shall make’. ‘alav’ means ‘upon it’. ‘zer zahav’ means ‘a golden crown’. ‘saviv’ means ‘around’ or ‘about’.
[EXO.25.12] And you shall cast four rings of gold and put them on his four feet, and two rings on his first side and two rings on his second side. [§]
ve-ya-tzak-ta lo ar-bah tav-ot zahav ve-na-ta-ta al ar-bah pa-a-mo-tav u-shtei tav-ot al-tzal-e-o ha-echat u-shtei tav-ot al-tzal-e-o ha-shenit.
This verse details the attaching of golden rings to something with four legs and two sides. 've-ya-tzak-ta' means 'and you shall cast'. 'lo' means 'to him'. 'ar-bah' means 'four'. 'tav-ot' means 'rings'. 'zahav' means 'gold'. 've-na-ta-ta' means 'and you shall put'. 'al' means 'on'. 'pa-a-mo-tav' means 'his feet'. 'u-shtei' means 'and two'. 'tzal-e-o' means 'his side'. 'ha-echat' means 'the first'. 'ha-shenit' means 'the second'.
[EXO.25.13] And you will make staves of acacia trees and you will overlay them with gold. [§]
v’asita badei atzei shittim v’tsipita otam zahav
This verse describes the making of staves, or poles, for the Ark of the Covenant. “V’asita” means “and you will make”. “Badei” means “of the wood”. “Atzei” means “trees”. “Shittim” refers to the acacia tree. “V’tsipita” means “and you will overlay”. “Otam” means “them”. “Zahav” means “gold”. The verse is a command to Moses regarding the construction of the Ark.
[EXO.25.14] And you shall place the rings on the sides of the Ark, to carry the Ark with them. [§]
veheveta et habadim batabaot al tzaleot haaron lesaet et haaron bahem.
This verse describes the placement of rings on the sides of the Ark, for the purpose of carrying it. 'veheveta' means 'and you shall bring/place'. 'habadim' refers to the rings. 'batabaot' means 'on the rings'. 'tzaleot' means 'sides'. 'haaron' means 'the Ark'. 'lesaet' means 'to carry'. 'bahem' means 'with them'.
[EXO.25.15] The poles will be in the rings of the ark, and they shall not be removed from it. [§]
b'tab'ot ha'aron yih'yu habadim lo yasuru mimenhu.
This verse describes the poles (or staves) that were attached to the Ark of the Covenant. 'Tab'ot' refers to rings. 'Ha'aron' means 'the ark'. 'Yih'yu' means 'will be'. 'Habadim' means 'the poles'. 'Lo yasuru' means 'will not be removed'. 'Mimenhu' means 'from it'.
[EXO.25.16] And you shall put to the ark the testimony which I give to you. [§]
ve-natata el-ha-aron et ha-edut asher etten eleicha.
This verse consists of several components. 've-natata' means 'and you shall put'. 'el-ha-aron' means 'to the ark'. 'et ha-edut' means 'the testimony'. 'asher' means 'which'. 'etten eleicha' means 'I give to you'. The verse is a command concerning the placement of testimony within the ark.
[EXO.25.17] And you shall make a mercy seat of pure gold, two and a half cubits in length, and one and a half cubits in width. [§]
və‘āsitā kapperet zahav tahor amatayim vaheṣi arkah, və‘ammah vaheṣi rokhbah.
This verse describes the making of the mercy seat (kapperet) for the Ark of the Covenant. It specifies its dimensions, made of pure gold. 'Amatayim' refers to two cubits, and 'heṣi' means half. 'Rokhbah' means width. The verse commands 'you' (implied) to make it.
[EXO.25.18] And you shall make two cherubim of gold, hammered work you shall make them, from the two ends of the covering. [§]
ve'asita sh'naim keruvim zahav miksha ta'ase otam mish'nei k'tzot hakaporet.
This verse describes the making of two cherubim of gold to be placed on the ark of the covenant. 'Ve'asita' means 'and you shall make'. 'Sh'naim' is 'two'. 'Keruvim' is the plural of 'cherub'. 'Zahav' is 'gold'. 'Miksha' means 'hammered' or 'beaten'. 'Ta'ase otam' means 'you shall make them'. 'Mish'nei k'tzot' means 'from the two ends'. 'Hakaporet' means 'the covering' or 'the mercy seat'.
[EXO.25.19] And make one cherub at one end of this, and one cherub at one end of this, from the mercy seat you shall make the cherubs on its two ends. [§]
va'aseh keruv echad mi'katzeh mizzeh u'keruv-echad mi'katzeh mizzeh min-hakaporet ta'asu et-hakeruvim al-shnei ketzotav.
This verse describes the making of two cherubs (winged mythical creatures) for the mercy seat (the covering of the Ark of the Covenant). 'Va'aseh' means 'and make'. 'Keruv' means 'cherub'. 'Echad' means 'one'. 'Mi'katzeh' means 'from the end'. 'Mizzeh' means 'of this'. 'Hakaporet' means 'the mercy seat'. 'Ta'asu' means 'you shall make'. 'Et' is a direct object marker. 'Shnei' means 'two'. 'Ketzotav' means 'its ends'.
[EXO.25.20] And the cherubim would stretch out their wings above, covering with their wings over the mercy seat, and their faces would be turned, each to his brother, toward the mercy seat would be the faces of the cherubim. [§]
vehayu hacheruvim porsai knafayim lema'alah sokchikhim bechnafeyhem al-hakaporet ufneyhem ish el-achiv el-hakaporet yihyu pney hacheruvim.
This verse describes the cherubim positioned above the ark of the covenant. 'Cherubim' are angelic beings. 'Knafayim' means wings. 'Sokchikhim' means covering or sheltering. 'Hakaporet' refers to the mercy seat, the lid of the ark. The cherubim’s faces faced each other, toward the mercy seat.
[EXO.25.21] And you will give the atonement cover upon the ark from above, and upon the ark you will put the testimony which I give to you. [§]
ve-na-ta-ta et ha-ka-fo-ret al-ha-a-ron mil-ma-el va-el-ha-a-ron ti-teh et ha-eh-doot a-sher eh-ten eh-ley-cha.
This verse describes the placement of the atonement cover and the testimony (presumably the tablets of the Law) upon the ark. "ve-na-ta-ta" means "and you will give". "et" is a direct object marker. "ha-ka-fo-ret" is "the atonement cover". "al" means "upon". "ha-a-ron" is "the ark". "mil-ma-el" means "from above". "va-el-ha-a-ron" means "and upon the ark". "ti-teh" means "you will put". "ha-eh-doot" is "the testimony". "a-sher" means "which". "eh-ten" means "I give". "eh-ley-cha" means "to you".
[EXO.25.22] And I will meet with you there, and I will speak with you from above the covering, from between the two cherubim that are on the ark of the testimony. All that I command I will tell to the children of Israel. [§]
ve-no-a-d'ti le-kha sham ve-di-bar-ti it-kha mei-al ha-kap-o-ret mi-bein sh'nei ha-ker-u-vim a-sher al-a-ron ha-ei-dut et kol-a-she-rav-eh a-tzav-eh ot-kha el-b'nei yis-ra-el.
This verse describes a meeting place and a method of communication. 'I will meet with you there, and I will speak with you from above the covering, from between the two cherubim that are on the ark of the testimony. All that I command you I will tell to the children of Israel.' Each word is translated as literally as possible, focusing on the base meaning without theological interpretation. 'Ve' means 'and', 'no-a-d'ti' is 'I will meet', 'le-kha' is 'to you', 'sham' is 'there', 'mei-al' is 'from above', 'ha-kap-o-ret' is 'the covering', 'mi-bein' is 'from between', 'sh'nei' is 'two', 'ha-ker-u-vim' is 'the cherubim', 'a-sher' is 'that are', 'al-a-ron' is 'on the ark', 'ha-ei-dut' is 'the testimony', 'et' is a direct object marker, 'kol-a-she-rav-eh' is 'all that I command', 'a-tzav-eh' is 'I command', 'ot-kha' is 'you', 'el-b'nei' is 'to the children of', 'yis-ra-el' is 'Israel'.
[EXO.25.23] And you shall make a table of acacia wood, two cubits its length, and a cubit its width, and a cubit and a half its height. [§]
ve'asita shulchan atzei shittim amatayim orkho ve'ammah rachbo ve'ammah vachutsi komato.
This verse describes the construction of a table. "Ve'asita" means "and you shall make". "Shulchan" is "table". "Atzei shittim" means "of acacia wood". "Amatayim" means "two cubits". "Orkho" means "its length". "Ve'ammah" means "and a cubit". "Rachbo" means "its width". "Komato" means "its height". "Vachutsi" means "and a half".
[EXO.25.24] And you will cover it with pure gold, and you will make for him a crown of gold around it. [§]
v’tsipita oto zahav tahor v’asita lo zer zahav saviv
This verse describes covering something with pure gold and making a crown of gold around it. “V’tsipita” means “and you will cover”, “oto” means “it” or “him”, “zahav” means “gold”, “tahor” means “pure”, “v’asita” means “and you will make”, “lo” means “for him”, “zer” means “crown”, and “saviv” means “around”.
[EXO.25.25] And you shall make for him a frame a handbreadth around, and you shall make a crown of gold for his frame around. [§]
ve'asita lo misgeret topach saviv ve'asita zer-zahav lemisgereto saviv.
This verse describes making a frame for something, and then adorning that frame with a crown of gold. "Ve'asita" means "and you shall make". "Lo" means "to him" or "for him". "Misgeret" means "frame". "Topach" refers to a unit of measurement approximately equal to a handbreadth. "Saviv" means "around" or "surrounding". "Zer" means "crown". "Zahav" means "gold". "Lemisgereto" means "for his frame".
[EXO.25.26] And you shall make for him four gold rings, and you shall put the rings on the four corners which belong to the four legs. [§]
ve'asita lo arba' ta'bote zahav venatata et ha'tabot al arba ha'peot asher le arba raglav.
This verse describes making four gold rings and attaching them to the four corners of something that has four legs. 'Ve'asita' means 'and you shall make'. 'Lo' means 'for him'. 'Arba' means 'four'. 'Ta'bote zahav' means 'rings of gold'. 'Venatata' means 'and you shall put'. 'Et ha'tabot' refers to 'the rings'. 'Al arba ha'peot' means 'on the four corners'. 'Asher le arba raglav' means 'which belong to the four legs'.
[EXO.25.27] Corresponding to the frame, the rings should be for supports, separate, to carry the table. [§]
le-ummat ha-misgeret tihye-na ha-tabaot le-batim le-badim la-se'at et-ha-shulchan.
This verse describes the rings that should be made to support the table in the tabernacle. "le-ummat" means "opposite" or "corresponding to." "ha-misgeret" means "the frame." "tihye-na" means "they should be." "ha-tabaot" means "the rings." "le-batim" means "for houses" but in this context means "for supports". "le-badim" means "separate" or "distinct". "la-se'at" means "to carry" or "to support". "et-ha-shulchan" means "the table".
[EXO.25.28] And you shall make the tables from acacia wood, and you shall overlay them with gold, and you shall carry in them the table. [§]
ve'asita et-habadim atzei shittim ve'tzipita otam zahav ve'nisa'bam et-hashulchan.
This verse describes the making of the tables, specifically their construction from acacia wood and overlaying them with gold. "ve'asita" means "and you shall make". "et-habadim" refers to "the tables". "atzei shittim" means "trees of acacia". "ve'tzipita otam zahav" means "and you shall overlay them with gold". "ve'nisa'bam et-hashulchan" means "and you shall carry in them the table".
[EXO.25.29] And you shall make its basins, its spoons, its bowls, and its strainers, on which is poured, you shall make them of pure gold. [§]
ve'asita qe'arotaiv ve'kafotaiv uqesotaiv umenaqi'otaiv asher yusak bahhen zahav tahor ta'ase otam.
This verse details the making of vessels for the Tabernacle. Each noun is in the construct state, showing possession by an unstated owner (implied to be Yahveh). The verbs are imperative, giving instructions. 'Qe'arot' means basins or bowls. 'Kafot' means spoons or ladles. 'Qesot' means bowls or basins (similar to 'qe'arot'). 'Menaqiyot' means strainers or sieves. 'Yusak' means poured. 'Tahor' means pure. 'Ta'ase' means make. 'Otam' means them.
[EXO.25.30] And you shall put upon the table the bread of the presence before Yahveh continuously. [§]
ve-natata al-ha-shulchan lechem panim le-fanai tamid.
This verse instructs placing the bread of the presence upon the table before Yahveh continuously. 'Ve-natata' means 'and you shall put'. 'Al-ha-shulchan' means 'upon the table'. 'Lechem panim' is 'bread of the presence'. 'Le-fanai' means 'before me'. 'Tamid' means 'continuously'.
[EXO.25.31] And you shall make a lampstand of pure gold. It shall be hammered work, the lampstand—its base and its shaft, its cups, its knobs, and its blossoms shall be of one piece with it. [§]
ve'asita menorat zahav tahor mikshah te'aseh hammenorah yerechah vekanah gvi'eihah kaftoreihah ufracheihah mimennah yihyu
This verse details the construction of the golden lampstand (menorah). It specifies that it is to be made of pure gold, hammered from a single piece. It further describes the various components - the base, shaft, cups, blossoms, and knobs - as all being integrated with the gold itself, grown out of it.
[EXO.25.32] And six branches come out from its sides, three lampstand branches from one side, and three lampstand branches from the other side. [§]
ve-shisha kanim yotzim mit-tsideha shloshah kenei menorah mit-tsidaha ha-echad u-shloshah kenei menorah mit-tsidaha ha-sheni.
This verse describes six branches extending from the sides of something. Three branches are lampstands from one side, and three branches are lampstands from the other side.
[EXO.25.33] There are three cups fashioned on the one cane as a bud and a blossom, and there are three cups fashioned on the one cane as a bud and a blossom. Thus it is for the six canes that come forth from the lampstand. [§]
shloshah g'vi'im m'shukadim ba'kaneh ha'ehad ka'ptor va'parah, u'shloshah g'vi'im m'shukadim ba'kaneh ha'ehad ka'ptor va'parah, khen l'sheishet ha'kanim ha'yotzim min-ha'menorah.
This verse describes the design of the golden lampstand (menorah) as commanded to Moses. It details the arrangement of its branches, cups, and blossoms. 'G'vi'im' refers to cups or bowls. 'M'shukadim' means 'beaten out' or 'fashioned'. 'K'aneh' means cane or stem, referring to the branches of the lampstand. 'Ka'ptor' is a bud, and 'parah' is a blossom. The verse repeats the description of three cups/bowls per branch and then states this pattern applies to all six branches coming from the menorah.
[EXO.25.34] And on the lampstand were four bowls shaped like almonds, their calyxes and their blossoms. [§]
oo-vahm-meh-nor-ah ar-bah-ah geh-vee-eem meh-shoo-kah-deem kahf-toh-reh-hah oo-frah-heh-hah
This verse describes the menorah, the golden lampstand in the Tabernacle. It details four bowls shaped like almonds, along with their blossoms and petals.
[EXO.25.35] And a knob beneath the two branches from it, and a knob beneath the two branches from it, and a knob beneath the two branches from it, for the six branches that come forth from the lampstand. [§]
vekaphter takhat shnei hakannim mimmenna vekaphter takhat shnei hakannim mimmenna vekaphter takhat shnei hakannim mimmenna lesheshet hakannim hayotzim min hamnora
This verse describes the placement of knobs (kaphter) under two branches (kannim) each, repeated three times, and then specifies that this arrangement is for all six branches (kannim) that come out of the lampstand (menora). The repetition emphasizes the specific detailing of the lampstand’s construction.
[EXO.25.36] Their covered portions and their branches will be from it. All of it will be one casting of pure gold. [§]
kap-toh-ray-hem oo-keh-note-ahm mee-meh-nah yee-heh-yoo koo-lah-hah meek-shah ah-hat zah-hav tah-hoor.
This verse describes the ornamentation of a structure. "Kaphtoreihem" refers to their covered portions or capitals. "Qnotam" refers to their branches. "Mimenah" means "from it". "Yihyu" means "will be". "Kullah" means "all of it". "Mikshah" means "a casting" or "a form". "Ahat" means "one". "Zahav" means "gold". "Tahor" means "pure".
[EXO.25.37] And you shall make its lamps seven, and you shall cause its lamps to ascend, and it shall shine over the face of it. [§]
ve'asita et-neroteha shiv'ah ve'he'alah et-neroteha ve'he'ir al-eber paneha.
This verse describes the setting up and lighting of the lamps on the golden lampstand (menorah) in the Tabernacle. "ve'asita" means "and you shall make". "et-neroteha" means "its lamps". "shiv'ah" means "seven". "ve'he'alah" means "and you shall cause to ascend" (i.e., light). "ve'he'ir" means "and it shall shine". "al-eber paneha" means "over the face of it".
[EXO.25.38] And her basins and her snuffers were pure gold. [§]
oo-mal-kah-eh-vah oo-mahkh-toh-teh-vah zah-hav tah-hor
This verse describes the materials used in the tabernacle. 'Umalkah-eh-vah' refers to the basins/sinks, 'umakhtoteyha' refers to the snuffers, 'zahav' means gold, and 'tahor' means pure. The 'ha' ending on 'makhtoteyha' is a possessive pronoun meaning 'her' or 'its', referring to the tabernacle.
[EXO.25.39] A talent of pure gold he will make it, all these vessels. [§]
kee-kar za-hav ta-hor ya-a-seh oh-tah; et kol-ha-ke-lim ha-el-leh.
This verse describes the making of something from pure gold. 'Kikar' is a weight unit, essentially a talent. 'Zahav' means gold. 'Tahor' means pure. 'Ya'aseh' means 'will make'. 'Otah' is 'it' referring to the talent of gold. 'Et' is a grammatical marker denoting the direct object. 'Kol' means 'all'. 'Ha-kelim' means 'the vessels/utensils'. 'Ha-elleh' means 'these'.
[EXO.25.40] And look and make, according to their pattern that you are shown on the mountain. [§]
oo-reh va-ah-seh beh-tahv-nee-tahm ah-sher-ah-tah mah-reh bah-har
This verse instructs to look and make, according to the pattern that is shown on the mountain. "V're'eh" means "and look". "Va'aseh" means "and make". "B'tavnitam" means "according to their pattern". "Asher" means "that". "Atah" means "you". "Mareh" means "shown". "Bahar" means "on the mountain".
EXO.26
[EXO.26.1] And the Tabernacle you shall make, ten curtains of fine woven linen, and teal, and purple, and crimson, with cherubim, work of a skilled designer, you shall make them. [§]
veh-et-hah-mish-kahn tah-ah-seh eh-ser yer-ee-oht shesh mash-zar oo-teh-kelet veh-ar-gah-mahn veh-toh-lah-at shah-nee keh-roo-veem mah-ah-seh kho-shev tah-ah-seh oh-tam.
This verse details the construction of the Tabernacle's coverings. It specifies ten curtains made of fine woven linen, teal, purple, and crimson, and embroidered with cherubim crafted by skilled artisans.
[EXO.26.2] The length of the one curtain is twenty-eight cubits and its width is four cubits. The one curtain has a measure equal to all the curtains. [§]
orek | hayeriah ha’akhat shmoneh ve’esrim ba’ammah verokhbah arba ba’ammah hayeriah ha’ekhat midah akhat lekol-hayeri’ot.
This verse describes the dimensions of a single tabernacle curtain. 'Orek' means length, 'hayeriah' means curtain, 'ha’akhat' means the one, 'shmoneh ve’esrim' means eight and twenty, 'ba’ammah' means in the cubit, 'rokhbah' means its width, 'arba' means four, 'midah' means measure, 'lekol' means to all, and 'hayeri’ot' is the plural of curtain.
[EXO.26.3] Five of the coverings will be joined, woman to her sister, and five coverings will be joined, woman to her sister. [§]
khamesh hayeriot tihyeen khovrot ishshah el akhotah vekhamesh yeriot khovrot ishshah el akhotah
This verse describes the joining of curtains or coverings. 'Khamesh' means five. 'Hayeriot' means the coverings. 'Tihyeen' means they will be. 'Khovrot' means joined. 'Ishshah' means woman. 'El' means to. 'Akhotah' means her sister. The verse repeats the description of five coverings joined to each other by women.
[EXO.26.4] And you shall make loops of blue on the edge of the first tent covering at the woven side, and thus you shall make on the edge of the outer tent covering on the second binding. [§]
ve'asita lulo'ot techelet al sifat hayeriah ha'echat mikatzah bachoveret vechen ta'aseh bisifat hayeriah hakitzonah bamachberet hashenit.
This verse details instructions for attaching blue cords to the edges of the tent coverings. 'Ve'asita' means 'and you shall make'. 'Lulo'ot' refers to loops or cords. 'Techelet' is the specific blue dye. 'Sifat' means edge or lip. 'Hayeriah' is the tent covering. 'Ha'echat' means the first. 'Mikatzah' means at the end. 'Bachoveret' means on the woven side or binding. 'Ve'chen' means 'and thus'. 'Ta'aseh' means 'you shall make'. 'Hakitzonah' means the outer or extreme. 'Bamachberet' means on the binding. 'Hashenit' means the second.
[EXO.26.5] You shall make fifty loops on the one curtain, and you shall make fifty loops at the edge of the curtain which is in the joining of the second. The loops shall be opposite each other. [§]
chamishim lulot ta'aseh bayerieha ha'echat vachamishim lulot ta'aseh biketse hayerieha asher bamachberet hashenit makbilot hallulot isha el achotah.
This verse describes the making of loops on a curtain or covering. 'Chamishim' means fifty. 'Lulot' means loops. 'Ta'aseh' means you shall make. 'Bayerieha' means on the curtain. 'Ha'echat' means the one. 'Biketse' means at the edge. 'Asher' means which. 'Bamachberet' means in the joining. 'Hashenit' means the second. 'Makbilot' means opposite or parallel to. 'Hallulot' means the loops. 'Isha el achotah' means woman to her sister, meaning each loop is opposite another.
[EXO.26.6] And you shall make fifty clasps of gold, and you shall connect the tent panels, panel to its sister, with the clasps, and the tabernacle shall be one. [§]
ve'asita chamishim karsei zahav vechibarta et-hayeri'ot ishah el-achotah bakrasim vehayah hamishkan echad.
This verse describes the construction of the tabernacle. Specifically, it details making fifty clasps of gold and connecting the tent panels (yeri'ot) together, panel to panel, with these clasps. The result is that the tabernacle will be one unified structure.
[EXO.26.7] And you shall make curtains of goats’ hair for the tent over the tabernacle. Twelve curtains you shall make them. [§]
ve'asita yeriyot izzim le'ohel al-hamishkan ashte-esreh yeriyot ta'ase otam.
This verse describes the making of curtains of goats’ hair for the tent over the tabernacle. 'Ve'asita' means 'and you shall make'. 'Yeriyot' means 'curtains'. 'Izzim' means 'goats'. 'Le'ohel' means 'for the tent'. 'Al-hamishkan' means 'over the tabernacle'. 'Ashte-esreh' means 'twelve'. 'Ta'ase otam' means 'you shall make them'.
[EXO.26.8] The length of the one curtain is thirty in the cubit, and its width is four in the cubit. This is the measurement for one of twelve curtains. [§]
orek | hayeri'a ha'akhat shloshim ba'ammah v'rokhav arba ba'ammah hayeri'a ha'ekhat midah akhat le'ashte'i esreh yeri'ot.
This verse describes the dimensions of a single tabernacle curtain. 'Orek' means length. 'Hayeri'a' means curtain. 'Ha'akhat' means the one. 'Shloshim' means thirty. 'Ba'ammah' means in the cubit (a unit of measurement). 'V'rokhav' means and its width. 'Arba' means four. 'Midah' means measurement. 'Le'ashte'i esreh' means for twelve. 'Yeri'ot' means curtains (plural).
[EXO.26.9] And you will join the five curtains by themselves, and the six curtains by themselves. And you will double the sixth curtain over toward the face of the tent. [§]
ve-chi-bar-ta et-cha-mesh ha-yri-ot le-vad ve-et-shesh ha-yri-ot le-vad ve-ka-fal-ta et-ha-yri-a ha-shi-shit el-mu-l pe-nei ha-o-hel.
This verse describes the joining of curtains or coverings for a structure, likely a tent or tabernacle. 'Chi-bar-ta' means 'you will join'. 'Ha-yri-ot' means 'the curtains'. 'Le-vad' means 'apart' or 'by themselves'. The verse describes joining five curtains separately from six curtains. Then, it says that the sixth curtain should be doubled over toward the face of the tent.
[EXO.26.10] And you shall make fifty loops on the edge of the one covering, at the joining, and fifty loops on the edge of the joining second covering. [§]
ve'asita chamishim lula'ot al sifat ha'yeria'a ha'echat ha'kitzona bacha'overet vachamishim lula'ot al sifat ha'yeria'a ha'choveret ha'shenit.
This verse details the making of loops on the edges of the tent coverings. 'Ve'asita' means 'and you shall make.' 'Chamishim' means 'fifty.' 'Lula'ot' means 'loops.' 'Sif'at' means 'edge/lip.' 'Ha'yeria'a' means 'the covering/curtain.' 'Ha'echat' means 'the one.' 'Ha'kitzona' relates to the extreme end or outer part. 'Bacha'overet' means 'in the joining/connecting.' 'Ha'choveret' means 'the joining/connecting.' 'Ha'shenit' means 'the second.'
[EXO.26.11] And you shall make fifty bronze clasps, and you shall bring the clasps into the loops, and you shall join the tent and it shall be one. [§]
ve'asita karsei nechoshet chamishim veheveita et-hakrasim balulot vechibarta et-ha'ohel vehaya echad.
This verse describes the making and joining of bronze clasps for the Tabernacle. 'Ve'asita' means 'and you shall make'. 'Karsei' means 'clasps'. 'Nechoshet' means 'bronze'. 'Chamishim' means 'fifty'. 'Veheveita' means 'and you shall bring'. 'Et-hakrasim' means 'the clasps'. 'Balulot' means 'in the loops'. 'Vechibarta' means 'and you shall join'. 'Et-ha'ohel' means 'the tent'. 'Vehaya' means 'and it shall be'. 'Echad' means 'one'.
[EXO.26.12] And the overhanging excess in the hangings of the tent, half of the overhanging hanging, you shall let it overhang on the back of the dwelling. [§]
ve-serach ha-odef bi-riiyot ha-ohel chatsi ha-yeri'a ha-odef tisrach al achorei ha-mishkan
This verse describes the overhanging flap of the tent. 'Serach' refers to an overhanging or drooping. 'Ha-odef' means 'the overhanging'. 'Bi-riiyot ha-ohel' is 'in the hangings of the tent'. 'Chatsi ha-yeri'a ha-odef' is 'half of the overhanging hanging'. 'Tisrach' means 'you shall let it overhang'. 'Al achorei ha-mishkan' is 'on the back of the dwelling'. The verse describes how the excess material from the tent hangings should be arranged, specifically letting half of the overhanging flap hang down at the back of the dwelling.
[EXO.26.13] And the ammah from this, and the ammah from this, shall be an excess, according to the length of the curtains of the tent; it shall hang loose on the sides of the Tabernacle, from this side and from that side, to cover it. [§]
veha’ammah mizeh veha’ammah mizeh ba’odef be’orech yeri’ot ha’ohel yihyeh saruach al-tsidei ha’mishkan mizeh u’mizeh lekassoto.
This verse describes the dimensions of the covering for the Tabernacle. It states that there should be an extra 'ammah' (a unit of measurement) on each side, beyond the length of the curtains of the tent, to allow for covering the sides of the Tabernacle. 'Ammah' is a cubit, approximately 18-22 inches. 'Yeri’ot' are the curtains or panels. 'Ha’ohel' refers to the tent or Tabernacle. 'Ha’mishkan' is also the Tabernacle, but often emphasizing its sacred nature. 'Lekassoto' means 'to cover it'.
[EXO.26.14] And you shall make a covering for the tent of skins of rams dyed red, and a covering of skins of badgers/sea cows above. [§]
ve'asita michseh la'ohel orot eylim me'adamim u'michseh orot techashim milma'lah.
This verse details the coverings to be made for the tent. 'Ve'asita' means 'and you shall make'. 'Michseh' means 'a covering'. 'La'ohel' means 'for the tent'. 'Orot' means 'skins'. 'Eylim' refers to rams. 'Me'adamim' means 'tanned red'. 'U'michseh' means 'and a covering'. 'Techashim' refers to badgers or sea cows. 'Milma'lah' means 'above'. The verse describes making coverings of red-tanned ram skins and coverings of badger/sea cow skins to place on top.
[EXO.26.15] And you shall make the boards for the tabernacle, trees of acacia standing. [§]
veh-ah-see-tah et-hah-krah-sheem lah-meesh-kahn ah-tseh shih-teem ohm-deem
This verse describes the making of the boards for the tabernacle. 'Veh-ah-see-tah' means 'and you shall make'. 'Et-hah-krah-sheem' refers to 'the boards'. 'Lah-meesh-kahn' means 'for the tabernacle'. 'Ah-tseh shih-teem' refers to 'trees of acacia'. 'Ohm-deem' means 'standing'.
[EXO.26.16] Ten cubits is the length of the plank, and a cubit and a half is the width of the one plank. [§]
Eser amot orech ha-qaresch ve-ammah vachatsi ha-ammah rochav ha-qaresch ha-echad.
This verse describes the dimensions of a plank of wood. "Eser" means ten. "Amot" is the plural of "ammah", a unit of measurement, generally translated as cubit. "Orech" means length. "Ha-qaresch" means the plank. "Ve" means and. "Ammah" is a unit of measurement, a cubit. "Vachatsi" means and a half. "Rochav" means width. "Ha-qaresch ha-echad" means the one plank.
[EXO.26.17] Two hands to the board, the one, joined, woman to sister. So you shall do to all the boards of the tabernacle. [§]
sh-tay ya-doht la-keh-resh ha-eh-chad m-shoo-lah-voht ee-shah el-ah-choh-tah ken ta-ah-seh le-chol kar-shay ha-mish-kahn
This verse describes how the boards for the tabernacle were to be joined together. 'Sh-tay ya-doht' means 'two hands', referring to the mortise and tenon joints. 'La-keh-resh ha-eh-chad' means 'to the board, the one'. 'M-shoo-lah-voht' means 'interwoven' or 'joined'. 'Ee-shah el-ah-choh-tah' means 'woman to sister', a figurative way of describing how the boards should fit together, one to another. 'Ken ta-ah-seh' means 'so you shall do'. 'Le-chol kar-shay ha-mish-kahn' means 'to all the boards of the tabernacle'.
[EXO.26.18] And you shall make the boards for the tabernacle, twenty boards for the side of the south, southward. [§]
ve'asita et-hakrashim lamishkan esrim keresh lifa'at negbah teimanah
This verse describes the construction of the boards for the tabernacle. 'Ve'asita' means 'and you shall make'. 'Et-hakrashim' is 'the boards'. 'Lamishkan' means 'for the tabernacle'. 'Esrim' means 'twenty'. 'Keresh' means 'board'. 'Lifa'at' means 'for the side of'. 'Negbah' means 'south'. 'Teimanah' means 'southward'.
[EXO.26.19] And forty silver sockets you shall make, under the twenty boards. Two sockets under each board, for its two feet. And two sockets under each board, for its two feet. [§]
ve-arba'im adnei-kesef ta'aseh tachat esrim ha-koresh shnei adanim tachat-ha-keresh ha-echad lish'tei y'dotav u-shnei adanim tachat-ha-keresh ha-echad lish'tei y'dotav.
This verse describes the construction of the base of the tabernacle. It details the number of silver sockets ('adanim') needed under each of the boards ('koresh'). 'Adnei-kesef' specifically means silver sockets. The verse states forty silver sockets should be made under the twenty boards. Two sockets are required under each board, for its two feet. The structure is repetitive - the second half simply repeats the instructions for the boards on the other side.
[EXO.26.20] And to the side of the Tabernacle, the second facing north, are twenty boards. [§]
u-le-tse-lah ha-mish-khan ha-she-nee li-fe-at tsah-fon es-rim ka-resh
This verse describes the structure of the Tabernacle. 'Tse-lah' refers to the side or rib. 'Mish-khan' means dwelling or Tabernacle. 'She-nee' means second. 'Fe-at' refers to the face or direction. 'Tsah-fon' means north. 'Es-rim' means twenty. 'Ka-resh' means boards or planks.
[EXO.26.21] And forty of their lords were of silver, two lords under the one beam, and two lords under the one beam. [§]
ve'arba'im adoneihem kasef shnei adanim tachat ha'keresh ha'echad u'shnei adanim tachat ha'keresh ha'echad.
This verse describes the silver sockets, or 'bases', that held the pillars supporting the curtains of the tabernacle. 'Arba'im' means forty. 'Adoneihem' is plural, meaning 'their lords', but in this context, refers to the bases. 'Kasef' means silver. 'Shnei' means two. 'Adanim' is plural, meaning 'lords', but again refers to the bases. 'Tachat' means 'under'. 'Ha'keresh' means 'the beam/board'. 'Ha'echad' means 'the one'. This sentence repeats the last clause to emphasize the number of bases under each board.
[EXO.26.22] And for the rear of the tabernacle, toward the south, you shall make six boards. [§]
oo-leh-yar-keh-tee ha-meesh-kahn yah-mah tah-ah-seh shee-shah keh-rah-sheem
This verse details the construction of the tabernacle. It specifies that six boards should be made for the southern side of the tabernacle. The word 'yamah' denotes 'south' or 'the sea', and 'kerashim' means boards. The construction is commanded to be done.
[EXO.26.23] And you shall make two boards for the connections of the tabernacle on the sides. [§]
oo-shnei ker-ah-sheem tah-ah-seh lee-meh-koo-tza-ote ha-meesh-kahn bah-yar-kah-taym
This verse describes the construction of the tabernacle. "Shnei" means two. "Kerashim" means boards or timbers. "Taaseh" means you shall make. "Lemikzot" means for the cuttings or connections. "Hamishkan" means the tabernacle. "Bayarkatim" means on the sides or flanks.
[EXO.26.24] And they will be complete from underneath, and together they will be perfect on top, to the one ring. So it will be for both of them, for both ends they will be. [§]
ve-yih-yu to-a-mim mil-ma-tah ve-yach-da-vo yih-yu ta-mim al-ro-sho al-ha-tav-at ha-e-chat ken yih-yeh li-sh-nei-hem li-sh-nei ha-mik-tzo-ot yih-yu.
This verse describes the joining of two parts, likely stones on an ephod or priestly garment. 'To-a-mim' refers to completeness or perfection, and appears to describe the stones themselves. 'Mil-ma-tah' means 'from below' or 'underneath'. 'Yach-da-vo' means 'together'. 'Ro-sho' means 'head' or 'top'. 'Tav-at' means 'ring' or 'clasp'. 'E-chat' means 'one'. 'Li-sh-nei-hem' means 'for both of them'. 'Mik-tzo-ot' means 'ends' or 'extremities'. The verse emphasizes that the joining will be complete and secure, for both parts.
[EXO.26.25] And there would be eight boards, and their supports of silver – sixteen supports; two supports under the one board and two supports under the one board. [§]
ve-hayu shmonei krasim ve-adneihem kesef shisha asar adanim shnei adanim tachat ha-keresh ha-echad u-shnei adanim tachat ha-keresh ha-echad.
This verse describes the construction of the Ark of the Covenant. It details the number of boards (krasim) and the silver supports (adneihem/adanim) used in its construction. Specifically, it states there are eight boards with sixteen silver supports – two supports under each board. The repetition of “two supports under each board” is likely for emphasis or clarity.
[EXO.26.26] And you shall make bars of acacia wood, five for the boards of the one side of the tabernacle. [§]
veh-ah-see-tah brich-eem at-sei shi-teem cham-ee-shah le-kar-shei tze-lah-ham-ish-khan hah-eh-chad
This verse describes the construction of the tabernacle. Specifically, it instructs making bars of acacia wood. 'V' indicates a conjunction, likely 'and'. 'Asita' means 'you shall make'. 'Brichim' means 'bars'. 'Atzei' means 'trees of' or 'wood of'. 'Shittim' is acacia wood. 'Chamisha' means 'five'. 'Lekarshei' means 'for the boards of'. 'TzeLa' hamishkhan' means 'the side of the tabernacle'. 'Ha'echad' means 'the one' or 'the single'.
[EXO.26.27] And five bars for the boards of the side of the second Tabernacle, and five bars for the boards of the side of the Tabernacle for the southern sides. [§]
va-chamishah berichim le-karshay tze-la-ha-mishkan ha-sheni va-chamishah berichim le-karshay tze-la ha-mishkan la-yarkatayim yamah.
This verse describes the number of bars used to connect the boards of the Tabernacle. "Chamishah" means five. "Berichim" means bars. "Karshay" means boards. "Tze-la" means side. "Ha-mishkan" means the Tabernacle. "Ha-sheni" means the second. "La-yarkatayim" means for the sides. "Yamah" means south.
[EXO.26.28] And the middle carrying pole, within the boards, runs from end to end. [§]
ve-hab-bri-ach ha-tee-chon be-toch ha-kra-shim mav-rich min-ha-ka-tzeh el-ha-ka-tzeh.
This verse describes the central carrying poles within the frame of the Tabernacle. 'Briach' means a carrying pole or bar. 'Ha-tee-chon' means 'the middle'. 'Be-toch' means 'within'. 'Ha-kra-shim' refers to the boards or frames. 'Mavrich' means 'it runs'. 'Min-ha-ka-tzeh' means 'from the end'. 'El-ha-ka-tzeh' means 'to the end'.
[EXO.26.29] And you shall overlay the boards with gold, and you shall make their rings of gold, houses for the bars, and you shall overlay the bars with gold. [§]
ve'et-hakrashim tetsapeh zahav ve'et-taboteihem taaseh zahavbatim labrihim vetzipita et-habrihim zahav.
This verse details instructions for overlaying the boards and rings of a structure (likely the tabernacle) with gold. 'Krashim' refers to the boards, 'tetsapeh' means to overlay, 'zahav' means gold, 'taboteihem' means their rings, 'taaseh' means to make, 'batim' means houses or settings, 'labrihim' means for the bars, and 'tzipita' means you shall overlay. It is a series of commands detailing a gold covering.
[EXO.26.30] And you shall raise up the tabernacle according to its pattern, which Yahveh showed you on the mountain. [§]
va-ha-kei-mo-ta et-ha-mish-kan ke-mish-pa-to a-sheh-ro ha-rei-ta ba-har.
This verse describes the establishment of the tabernacle according to the pattern shown on the mountain. 'Va-ha-kei-mo-ta' means 'and you shall raise up'. 'Et-ha-mish-kan' means 'the tabernacle'. 'Ke-mish-pa-to' means 'according to its judgment/pattern'. 'A-sheh-ro' means 'which'. 'Ha-rei-ta' means 'you showed'. 'Ba-har' means 'on the mountain'.
[EXO.26.31] And you shall make a curtain of blue and purple and crimson, of fine woven linen. The work of a skillful artisan shall make it, with cherubim. [§]
v'asita parochet tchelet v'argaman v'tolat shani v'shesh mashzar ma'aseh choshev ya'aseh otah keruvim.
This verse describes the making of a curtain for the Tabernacle. 'v'asita' means 'and you shall make'. 'parochet' means 'curtain'. 'tchelet' refers to a blue dye. 'argaman' is purple dye. 'tolat shani' is a crimson or scarlet dye derived from a worm. 'shesh mashzar' is woven fine linen. 'ma'aseh choshev' describes work of skillful artistry. 'ya'aseh otah' means 'he shall make it'. 'keruvim' are cherubim.
[EXO.26.32] And you shall place it upon four pillars of acacia wood overlaid with gold, and their rings with gold upon four feet of silver. [§]
ve-natata otah al-arba'ah amudei shittim metzupim zahav vavheim zahav al-arba'ah adnei-kesef.
This verse describes placing something (presumably the Mercy Seat) upon four pillars of acacia wood overlaid with gold, and four rings of gold on four feet of silver. 've' means 'and'. 'natata' means 'you shall place'. 'otah' means 'it'. 'al' means 'upon'. 'arba'ah' means 'four'. 'amudei' means 'pillars of'. 'shittim' refers to acacia wood. 'metzupim' means 'overlaid'. 'zahav' means 'gold'. 'vavheim' is a conjunction meaning 'and also'. 'adnei' means 'feet of' or 'bases of'. 'kesef' means 'silver'.
[EXO.26.33] And you shall put the veil under the frames, and you shall bring there from the house of the veil the Ark of the Testimony, and the veil shall make a distinction for you between the holy place and between the holy of holies. [§]
v’natata eta hat-haparokhet takhat ha-krasim, v’heveita shama mi-beit ha-parokhet et aron ha-edut, v’hivdila ha-parokhet lakhem bein ha-kodesh u’bein kodesh ha-kodashim.
This verse details instructions for the placement of the veil (parokhet) in the Tabernacle. Specifically, it directs that the veil is to be placed under the acacia wood frames (krasim) and that the Ark of the Testimony (aron ha-edut) is to be brought into the space behind the veil. Finally, the verse states that the veil will make a distinction between the holy place and the most holy place.
[EXO.26.34] And you shall place the mercy seat upon the ark of the testimony in the holiness of the holies. [§]
ve-na-ta-ta et-ha-ka-po-ret al a-ron ha-e-dut be-ko-desh ha-ko-da-shim.
This verse describes the placement of the 'kaporet' (mercy seat) upon the Ark of the Testimony, specifically within the most holy place. 'Ve-na-ta-ta' means 'and you shall give' or 'and you shall place'. 'Et' is a grammatical marker. 'Ha-ka-po-ret' is 'the kaporet'. 'Al' means 'upon'. 'A-ron' is 'ark'. 'Ha-e-dut' is 'the testimony'. 'Be-ko-desh' means 'in the holiness'. 'Ha-ko-da-shim' means 'the holies' or 'the most holy'.
[EXO.26.35] And you shall put the table outside of the curtain, and the lampstand opposite the table, on the side of the Tabernacle, south. And the table you shall put on the side north. [§]
ve-sam-ta et-ha-shul-chan mi-chutz la-pa-ro-chet ve-et-ha-men-o-ra no-chach ha-shul-chan al-tze-lav ha-mish-khan tei-ma-na ve-ha-shul-chan ti-tein al-tze-lav tza-fon.
This verse describes the placement of the table and the lampstand within the Tabernacle. 'Ve-sam-ta' means 'and you shall put'. 'Et-ha-shul-chan' is 'the table'. 'Mi-chutz la-pa-ro-chet' is 'outside of the curtain'. 'Ve-et-ha-men-o-ra' is 'and the lampstand'. 'No-chach ha-shul-chan' is 'opposite the table'. 'Al-tze-lav ha-mish-khan' is 'on the side of the Tabernacle'. 'Tei-ma-na' means 'south'. 'Ve-ha-shul-chan' is 'and the table'. 'Ti-tein' means 'you shall put'. 'Al-tze-lav tza-fon' is 'on the side north'.
[EXO.26.36] And you shall make a curtain for the entrance of the tent, dyed with blue and crimson and a crimson from a worm and woven fine linen, the work of an embroiderer. [§]
ve'asita masach lefetach ha'ohel techalet ve'argaman vetola'at shani v'shesh mashzar ma'aseh rokem.
This verse describes the making of a curtain for the entrance of the tent. 'Ve'asita' means 'and you shall make'. 'Masach' is a curtain or covering. 'Lefetach ha'ohel' means 'for the entrance of the tent'. 'Techalet' and 'argaman' are types of dyes, traditionally purple and crimson. 'Tola'at shani' refers to a crimson dye derived from a worm. 'Shesh mashzar' is woven fine linen. 'Ma'aseh rokem' describes work of an embroiderer or skilled craftsman.
[EXO.26.37] And you shall make for the screen five pillars of acacia wood and overlay them with gold, and their hooks shall be of gold, and you shall cast for them five bases of bronze. [§]
veh-ah-see-tah la-mah-sahk ha-mee-shah am-moo-day shih-teem veh-tsee-fee-tah oh-tam zah-hav vah-vay-hem zah-hav veh-yah-tzak-tah lah-hem ha-mee-shah ad-nay ne-ho-shet.
This verse describes the construction of the tabernacle’s screen. It specifies making five pillars of acacia wood, overlaying them with gold, and creating five bronze bases for them. The verse contains the names 'El' implied in the construction instructions, 'Adonai' meaning ‘my Lord’ used to indicate ownership/creation, and 'Yahveh' through verb conjugation.
EXO.27
[EXO.27.1] And you shall make the altar of acacia wood, five cubits long and five cubits wide. The altar shall be square, and three cubits shall be its height. [§]
ve'asita et-hamizbeach etzei shittim chamesh ammot orech vechamesh ammot rochav rabu'a yihiyeh hamizbeach veshallosh ammot komato.
This verse describes the construction of an altar. 'Ve'asita' means 'and you shall make'. 'Et-hamizbeach' means 'the altar'. 'Etzei shittim' means 'of acacia wood'. 'Chamesh ammot orech' means 'five cubits long'. 'Ve-chamesh ammot rochav' means 'and five cubits wide'. 'Rabu'a yihiyeh hamizbeach' means 'the altar shall be square'. 'Veshallosh ammot komato' means 'and three cubits shall be its height'.
[EXO.27.2] And you shall make its horns on its four corners; from it its horns shall be, and you shall overlay it with copper. [§]
ve'asita karnotav al arba pinotav mimenu tihyena karnotav v'tzipita oto nechoshet.
This verse describes making the horns of an altar. 'Ve'asita' means 'and you shall make'. 'Karnotav' means 'its horns'. 'Al arba pinotav' means 'on its four corners'. 'Mimenu' means 'from it'. 'Tihyena karnotav' means 'its horns shall be'. 'V'tzipita oto' means 'and you shall overlay it'. 'Nechoshet' means 'copper'. The verse details that the horns should be made from the altar itself and then the altar should be covered with copper.
[EXO.27.3] And you shall make his pots for fertilizer, and his bowls, and his watering pots, and his forks, and his pans – for all his vessels you shall make of copper. [§]
v'asita sirotav l'dashno v'ya'av u'mizrekotav u'mizlegotav u'machtotav l'chol kelav ta'aseh nechoshet.
This verse describes the making of utensils from copper. "v'asita" means "and you shall make". "sirotav" refers to his pots. "l'dashno" means "for his dung" or, figuratively, "for his fertilizer". "v'ya'av" means "and his bowls". "u'mizrekotav" refers to his watering pots. "u'mizlegotav" means "and his forks". "u'machtotav" means "and his pans". "l'chol kelav" means "for all his vessels". "ta'aseh nechoshet" means "you shall make of copper".
[EXO.27.4] And you shall make for it a covering, a work of bronze netting, and you shall make upon the netting four rings of bronze, upon its four corners. [§]
ve'asita lo mikbar ma'aseh reshet nechoshet ve'asita al-hareshet arba tavot nechoshet al arba k'tzotav.
This verse details instructions for making a covering, or grate, of bronze. 'Ve'asita' means 'and you shall make'. 'Lo' means 'for him' or 'to it'. 'Mikbar' means a covering or grate. 'Ma'aseh' means 'work of' or 'made of'. 'Reshet' means 'net' or 'lattice', here translated as 'netting'. 'Nechoshet' means 'bronze'. 'Al-hareshet' means 'upon the netting'. 'Arba' means 'four'. 'Tavot' means 'rings'. 'K'tzotav' means 'its corners'.
[EXO.27.5] And you shall place it under the grating of the altar from below, and the netting shall be to half of the altar. [§]
ve-natata otah tachat kar-kob ham-miz-bay-ach mil-ma-tah ve-ha-yah-tah ha-re-shesh ad chatsi ham-miz-bay-ach.
This verse describes placing something under the grating of the altar. 'Ve-natata' means 'and you shall place'. 'Otah' means 'it' or 'her'. 'Tachat' means 'under'. 'Kar-kob' means 'grating'. 'Ham-miz-bay-ach' means 'the altar'. 'Mil-ma-tah' means 'from below'. 'Ve-ha-yah-tah' means 'and it shall be'. 'Ha-re-shesh' means 'the netting'. 'Ad' means 'until' or 'to'. 'Chatsi' means 'half'.
[EXO.27.6] And you shall make coverings for the altar, coverings of acacia wood, and you shall overlay them with copper. [§]
ve'asita badim lamizbeach badai etzei shitim ve'tzipita otam nechoshet.
This verse details instructions for making coverings for the altar. 've'asita' means 'and you shall make'. 'badim' means 'coverings'. 'lamizbeach' means 'for the altar'. 'badai' means 'coverings'. 'etzei' means 'trees of'. 'shitim' refers to acacia wood. 've'tzipita' means 'and you shall overlay'. 'otam' means 'them'. 'nechoshet' means 'copper'.
[EXO.27.7] And he shall bring the cloths in rings, and the cloths shall be on two sides of the altar in setting it up. [§]
ve-hu-vah-ah et-bah-dah-yoo bah-tah-bah-oht ve-ha-yoo hah-bah-deem al-shtay tzah-leh-oht hah-miz-bay-ah bish-ate o-toh
This verse describes the placement of cloths (or coverings) on the altar. "ve-hu-vah-ah" means "and he shall bring". "et-bah-dah-yoo" refers to the cloths. "bah-tah-bah-oht" means "in rings". "ve-ha-yoo" means "and they shall be". "hah-bah-deem" refers to the cloths (plural). "al-shtay tzah-leh-oht" means "on two sides". "hah-miz-bay-ah" refers to "the altar". "bish-ate o-toh" means "in setting it up".
[EXO.27.8] Carved tablets you shall make of it, as the Gods showed you on the mountain, thus they shall make. [§]
nevuv luchot ta'aseh otoh ka'asher herah ot'cha bahar ken ya'asu.
This verse describes the making of tablets, specifically instructing that they should be made according to the pattern shown on the mountain. 'Nevuv' likely refers to the material or manner of crafting – perhaps 'carved' or 'fashioned'. 'Luchot' is tablets. 'Ta'aseh' means 'you shall make'. 'Otoh' is 'it/them'. 'Ka'asher' is 'as/according to'. 'Herah' is 'showed'. 'Ot'cha' is 'you'. 'Bahar' is 'on the mountain'. 'Ken' means 'thus/so'. 'Ya'asu' means 'they shall make'.
[EXO.27.9] And you shall make the courtyard of the tabernacle for the side of the south, curtains for the courtyard, fine woven linen, one hundred cubits in length for one side. [§]
ve'asita et chatzar hamishkhan lif'at negev-teimana qela'im lechatzer shesh mashzar me'ah ba'ammah orech lape'ah ha'echat
This verse details instructions for constructing the courtyard of the tabernacle. It specifies the materials and dimensions of the curtains that enclose the south side of the courtyard. 'Chatzar' means courtyard. 'Hamishkhan' is the tabernacle. 'Lif'at' means 'for the side of'. 'Negev-teimana' specifies the south side. 'Qela'im' means curtains or hangings. 'Lechatzer' means 'for the courtyard'. 'Shesh mashzar' refers to fine woven linen. 'Me'ah ba'ammah' means 'one hundred cubits'. 'Orech' means length. 'Lape'ah ha'echat' means 'for one side'.
[EXO.27.10] And his pillars were twenty, and their lords were twenty of bronze, and the rings of the pillars and their carvings were of silver. [§]
ve'amudav esrim ve'adonehem esrim nechoshet vavei ha'amudim vachushukehem kasef.
This verse describes the pillars of a structure, specifying their number, the material they are made of (bronze), and the material of their capitals (silver). 'Ve'amudav' means 'and his pillars'. 'Esrim' means 'twenty'. 'Ve'adonehem' means 'and their lords' or 'and their masters'. 'Nechoshet' means 'bronze'. 'Vavei ha'amudim' means 'and the rings of the pillars'. 'Vachushukehem' means 'and their carvings' or 'and their decorations'. 'Kasef' means 'silver'.
[EXO.27.11] And thus, to the side of the north, the length of the railings was one hundred in length, and its pillars were twenty, and their lords were twenty of copper, and the rings of the pillars and their coverings were of silver. [§]
vekhen lifa'at tsafon ba'orek kle'im me'ah orekh ve'amudo esrim ve'adonehem esrim nechoshet vavai ha'amudim vachashukehem kasef.
This verse describes the northern side of a structure, likely a courtyard or temple. It details the length of railings, the number and material of pillars, and the material of the pillar caps. 'Lifa'at' means 'to the side of'. 'Tsafon' is 'north'. 'Kle'im' is 'railings' or 'latticework'. 'Orekh' is 'length'. 'Amudo' refers to 'its pillars'. 'Adonehem' is 'their lords' or 'their masters' (referring to the pillar capitals). 'Nechoshet' is 'copper'. 'Vavai' is 'and the rings of'. 'Chashukehem' is 'their coverings' or 'their caps'. 'Kasef' is 'silver'.
[EXO.27.12] And the width of the courtyard near the sea was fifty cubits. Their pillars were ten, and their Lords were ten. [§]
ve-rokhav he-khatser lif’at-yam qela’im chamishim ama ududehem asarah ve-adneihem asarah.
This verse describes the dimensions of a courtyard near the sea. "rokhav" means width. "khatser" means courtyard. "lif’at-yam" means near the sea. "qela’im" means beams or pillars. "chamishim" means fifty. "ama" is a unit of measurement, often translated as cubit. "ududehem" means their pillars. "asarah" means ten. "adneihem" means their Lords, or their masters, referring to the capitals or crowning ornaments atop the pillars.
[EXO.27.13] And the width of the courtyard, toward the front eastward, is fifty cubits. [§]
ve-ro-khav he-kha-tser lif-at ked-mah miz-rakh-ah kha-mish-shim am-mah
This verse describes the width of the courtyard. "ve-rokhav" means 'and the width'. "he-khatser" means 'of the courtyard'. "lif'at kedmah" means 'toward the front' or 'facing the east'. "mizrakhah" is 'eastward' or 'toward the east'. "khamishim" means 'fifty'. "ammah" is a unit of measurement, typically translated as 'cubit'.
[EXO.27.14] And fifteen cubits were the bindings to the shoulder, their pillars were three, and their Lords were three. [§]
va-chames es-reh ah-mah kleh-eem la-kah-tef, ah-moo-deh-hem shloh-shah, ve-ad-nay-hem shloh-shah.
This verse describes the dimensions and supports of a structure, likely a chariot or platform. 'Chames esreh' means fifteen. 'Ammah' is a unit of measurement, a cubit. 'Kleh-eem' refers to bindings or supports. 'La-kah-tef' means 'to the shoulder', indicating where these supports are placed. 'Amudehem' means 'their pillars'. 'Shlohshah' means three. 'Ad-nayhem' means 'their Lords', referring to the individuals or entities associated with those pillars.
[EXO.27.15] And on the second shoulder, fifteen wreaths, their pillars three, and their capitals three. [§]
v'lakhahtef ha'shenit ch'mesh eser k'la'im amudeihem sh'loshah v'ad'neihem sh'loshah.
This verse describes the arrangement of pillars and capitals on the second shoulder of the sea vessel that Solomon made for the temple. "K'la'im" refers to wreaths or garlands, presumably decorative elements on the pillars. "Amudeihem" means "their pillars" and "ad'neihem" means "their capitals."
[EXO.27.16] And for the gate of the courtyard was a curtain, twenty cubits, blue and purple and crimson, and fine linen, intricately woven workmanship. Their pillars were four, and their lords were four. [§]
oo-le-sha-ar ha-chats-er mas-akh es-rim am-mah te-che-let ve-ar-ga-man ve-to-la-at sha-nee ve-shesh mash-zar ma-a-seh ro-kem am-mu-day-hem ar-ba-ah ve-ad-nay-hem ar-ba-ah.
This verse describes the curtain for the courtyard of the tabernacle. 'Sha'ar' means gate or entrance, 'chats-er' means courtyard. 'Mas-akh' means curtain or veil. 'Es-rim' is twenty. 'Am-mah' is cubit (a unit of measurement). The colors listed are 'te-che-let' (blue), 'ar-ga-man' (purple), 'to-la-at sha-nee' (crimson or scarlet), and 'shesh' (fine linen). 'Mash-zar' means woven. 'Ma-a-seh' means workmanship or work of. 'Ro-kem' means embroidery. 'Am-mu-day-hem' means their pillars. 'Ad-nay-hem' means their lords.
[EXO.27.17] All the pillars of the courtyard around were strengthened with silver, and their capitals were silver, and their bosses were bronze. [§]
kal-'amudei he-chatsér saviv me-khushakim kesef va-veihem kesef ve-adoneihem ne-choshet.
This verse describes the pillars of the courtyard. "kal" means 'all', "amudei" is 'pillars', "he-chatsér" means 'the courtyard', "saviv" means 'around'. "me-khushakim" means 'were overlaid' or 'strengthened', "kesef" means 'silver'. "va-veihem" means 'and their capitals', "adoneihem" means 'their lords' or 'their bosses', "ne-choshet" means 'bronze'. The verse is detailing the materials used in the construction.
[EXO.27.18] The length of the courtyard is one hundred cubits, and the width is fifty by fifty cubits. Its height is five cubits, with six embellished supports, and their lords are bronze. [§]
orek hachatzer meah baammah verochav chamishim bachamishim vekomah chamesh ammot shesh mashzar veadnehem nechoshet.
This verse describes the dimensions of a courtyard. "Orek" means length, "hachatzer" means the courtyard, "meah" means one hundred, "baammah" means in the cubit (a unit of measure). "Rochav" means width, "chamishim bachamishim" means fifty by fifty. "Koma" means height, "chamesh ammot" means five cubits. "Shesh mashzar" refers to a kind of wood or a decorated feature. "Adnehem" means their lords or masters. "Nechoshet" means bronze.
[EXO.27.19] All the tools of the Tabernacle, in all its work, and all its pegs and all the tent pins of the court are copper. [§]
lekhol kley hamishkan bekhol avodato vechol yitedotav vechol yitdot hachatzer nechoshet.
This verse details the materials used in the construction of the Tabernacle and its surrounding court. 'Kley hamishkan' refers to 'the tools of the Tabernacle'. 'Avodato' means 'its work/service'. 'Yitedotav' and 'yitdot hachatzer' refer to 'its pegs/tent pins' and 'the tent pins of the court', respectively. 'Nechoshet' means 'copper'. The verse is a listing of everything made of copper.
[EXO.27.20] And you shall command the children of Israel to bring to you pure, beaten olive oil for the light, to cause a perpetual lamp to be lit. [§]
ve-atah te-tsaveh et-bnei yisrael ve-yikhu eleikha shemen zayit zach katit la-maor le-ha'alot ner tamid.
This verse commands 'you' (singular, likely Moses) to instruct the children of Israel to bring to you pure, beaten olive oil for the lamp, to cause a perpetual lamp to ascend (be lit). 'You' is understood as a command to Moses from God. 'Beaten' refers to the process of pressing olives to extract oil.
[EXO.27.21] Outside the veil that is upon the Testimony, in the Tent of Meeting, Aaron and his sons shall arrange it from evening until morning before Yahveh. This is a statute forever, for their generations, from the children of Israel. [§]
b’ohel mo’ed mi’chutz la’parochet asher al-ha’edut ya’aroch oto aharon u’vanav me’erev ad-boker lifnei yahveh chukkat olam l’dorotam me’et b’nei yisrael.
This verse describes the continual arrangement of the lamps in the Tent of Meeting. 'Ohel mo'ed' refers to the Tent of Meeting. 'Mi’chutz la’parochet' means 'outside the veil'. 'Asher al-ha’edut' indicates 'that is upon the Testimony'. 'Ya’aroch oto aharon u’vanav' means 'Aaron and his sons shall arrange it'. 'Me’erev ad-boker' specifies 'from evening until morning'. 'Lifnei yahveh' means 'before Yahveh'. 'Chukkat olam l’dorotam' denotes 'a statute forever, for their generations'. 'Me’et b’nei yisrael' translates as 'from the children of Israel'.
EXO.28
[EXO.28.1] And you, God, bring near to yourself Aaron, your brother, and his sons with him from among the children of Israel to be priests for me. Aaron, Nadab and Abihu, Eleazar and Itamar, the sons of Aaron. [§]
ve-atah ha-karev elecha et-aharon achicha ve-et-banav itto mittoch benei yisrael le-kahono-li aharon nadav va-avi-hu elazar ve-itamar benei aharon.
This verse instructs God to bring near Aaron, his brother, and his sons with him from among the children of Israel to serve as priests for God. It then lists Aaron's sons: Nadab, Abihu, Eleazar, and Itamar, confirming they are Aaron's sons.
[EXO.28.2] And you shall make garments of holiness for Aaron, your brother, for glory and for splendor. [§]
ve'asita bigdei-qodesh le'aharon achicha le'chavod ul'tif'aret.
This verse instructs making holy garments for Aaron, the speaker's brother, for glory and for splendor. 'Ve'asita' means 'and you shall make'. 'Bigdei-qodesh' means 'garments of holiness'. 'Le'aharon' means 'for Aaron'. 'Achicha' means 'your brother'. 'Le'chavod' means 'for glory'. 'Ul'tif'aret' means 'and for splendor'.
[EXO.28.3] And you shall speak to all those wise in heart, those whom I have filled with the spirit of wisdom, and they will make the garments of Aaron to consecrate him as a priest for me. [§]
ve-ata tedaber el-kol-chachmei-lev asher mileiti ruach chachmah ve-asu et-bigdei Aharon le-kadsho le-coheno-li.
This verse instructs someone to speak to all those with wisdom of heart, those whom God has filled with the spirit of wisdom, and they will make garments for Aaron to consecrate him as a priest for God.
[EXO.28.4] And these are the garments that they will make: a breastplate and an ephod and a robe and a checkered coat, a turban and a sash. And they will make holy garments for Aaron, your brother, and for his sons to be priests for me. [§]
ve-elleh ha-begadim asher ya'asu choshen ve-efod u-me'il u-ktonet tashbez miznefet ve-avnet ve'asu bgdei-kodesh le-Aharon achicha u-levanav le-kohano-li.
This verse describes the garments to be made for Aaron and his sons, the priests. 'elleh' means 'these'. 'begadim' means 'garments'. 'asher' means 'that' or 'which'. 'ya'asu' means 'they will make'. 'choshen' is the breastplate. 'efod' is the ephod. 'me'il' is the robe. 'ktonet tashbez' is the checkered coat. 'miznefet' is the turban. 'avnet' is the sash. 'bgdei-kodesh' means 'holy garments'. 'Aharon' is Aaron. 'achicha' means 'your brother'. 'levanav' means 'to his sons'. 'kohano-li' means 'priests for me'.
[EXO.28.5] And they will take the gold, and the blue, and the purple, and the crimson worm, and the fine linen. [§]
vehem yikchu et-hazahav veet-hatchelet veet-haargaman veet-tolat hashani veet-hashesh.
This verse details the materials taken for the Tabernacle. 'Vehem' means 'and they'. 'Yikchu' means 'will take'. 'Et' is an untranslatable particle marking the direct object. 'Hazahav' means 'the gold'. 'Hatchelet' means 'the blue'. 'Haargaman' means 'the purple'. 'Tolat hashani' means 'the crimson worm' (kermes). 'Hashesh' means 'the fine linen'.
[EXO.28.6] And they shall make the ephod of gold, blue, and purple, crimson dyed wool, and fine linen, work of a skilled craftsman. [§]
ve'asu et-ha'efod zahav techelet ve'argaman tola'at shani ve'shesh mashzar ma'aseh choshev.
This verse describes the materials used to make the ephod, a priestly garment. 'Ve'asu' means 'and they shall make'. 'Et-ha'efod' means 'the ephod'. 'Zahav' means 'gold'. 'Techelet' refers to a specific shade of blue dye. 'Ve'argaman' means 'and purple'. 'Tola'at shani' refers to crimson dyed wool, literally 'worm of scarlet'. 'Ve'shesh mashzar' means 'and fine linen'. 'Ma'aseh choshev' means 'work of a skilled craftsman'.
[EXO.28.7] Two corners woven together will be for it, to two of its ends, and it is woven. [§]
sh-tay khte-fot khov-rot yih-yeh-loo el-sh-nay khtsotav v-khu-var
This verse describes the structure of woven coverings or curtains, likely for the Tabernacle. "Sh'tey" means two. "Ktefot" means shoulders, but here refers to corners or edges. "Khovrot" means woven together. "Yihyeh-loo" means will be for him/it. "El-sh'nay" means to two. "Khtsotav" means its ends. "V'khuvar" means and woven.
[EXO.28.8] And consider his ephod that is upon him, as his work is, it will be of him. Gold, blue, purple, and crimson, and fine woven linen, it will be. [§]
vekheshav afudato asher alav kemase’o mimenu yihyeh zahav tekhelet veargaman vetola’at shani veshesh mashzar.
This verse describes the construction of the ephod, a priestly garment. It details the materials used in its creation. ‘Afudato’ refers to ‘his ephod’ – the ephod belonging to the priest. ‘Asher alav’ means ‘that is upon him’. ‘Kemase’o’ means ‘according to his work’ or ‘as his work is’. ‘Mimenu yihyeh’ means ‘from him it will be’ or ‘it will be of him’. The rest of the verse lists the colors of the threads: gold, blue, purple, crimson, and fine woven linen.
[EXO.28.9] And you shall take the two stones of shoham, and you shall engrave upon them the names of the sons of Israel. [§]
ve-la-kach-ta as-teh-ee av-ney-sho-ham oo-fee-tach-ta a-leh-hem she-mot ben-ay yis-ra-el.
This verse describes the act of taking two stones of shoham (onyx) and engraving the names of the sons of Israel upon them. The verb forms indicate commands given to a person, presumably a craftsman or priest.
[EXO.28.10] Six of their names were upon the one stone, and the names of the six remaining ones were upon the second stone, according to their writings. [§]
shish-shah mish-mo-tam al ha-even ha-echat ve-et she-mo-t ha-shish-shah ha-no-tar-im al ha-even ha-she-nit ke-to-ul-do-tam.
This verse describes names being written on stones. 'Shishah' means six. 'Mishmotam' means 'their names'. 'Ha-even' means 'the stone'. 'Ha-echat' means 'the one'. 'Ve-et' is a grammatical construct meaning 'and'. 'Ha-notarim' means 'the remaining'. 'Ha-shenit' means 'the second'. 'Ke-tuldotam' means 'according to their writings/records'.
[EXO.28.11] The work of a stone cutter: settings for a seal, you shall carve the two stones upon the names of the sons of Israel, encircled with golden settings, you shall make them. [§]
ma'aseh charash even; pituchei chotam tefatach et-shtei ha'avanim al-shmot benei Yisrael musabot mishbezot zahav ta'aseh otam.
This verse describes the creation of an object, likely a breastplate or similar adornment, for a priest. 'Ma'aseh charash even' means 'work of a stone cutter'. 'Pituchei chotam' refers to settings for a seal. 'Tefatach et-shtei ha'avanim' means 'you shall open/carve the two stones'. 'Al-shmot benei Yisrael' means 'upon the names of the sons of Israel'. 'Musabot mishbezot zahav' means 'encircled with golden settings'. 'Ta'aseh otam' means 'you shall make them'.
[EXO.28.12] And you shall set the two stones on the shoulder pieces of the ephod, stones of memorial for the sons of Israel, and Aaron shall carry their names before Yahveh on both of his shoulders for a memorial. [§]
vesamtah et-shtei ha’avanim al kitfot ha’efod avnei zikaron livnei yisra’el venasa aharon et-shmotam lifnei yahveh al-shtei ktefav livkarom.
This verse describes the placement of two stones on the shoulder pieces of the ephod, to serve as a memorial for the sons of Israel. Aaron will carry the names on these stones before Yahveh, on both of his shoulders, as a continual memorial.
[EXO.28.13] And you will make clasps of gold. [§]
ve'asita mishbetsot zahav
This verse consists of a conjunction and two nouns. 'Ve' is a conjunction meaning 'and'. 'Asita' is a verb form meaning 'you will make' or 'you shall make'. 'Mishbetsot' is a noun meaning 'clasps' or 'settings'. 'Zahav' is a noun meaning 'gold'. Thus, the verse describes making something out of gold clasps or settings.
[EXO.28.14] And you shall make two chains of pure gold, link by link, as twisted strands. And you shall put the twisted strands upon the settings. [§]
ush'tey sharsh'rot zahav tahor migbalot ta'aseh otam ma'aseh avot v'natata et sharsh'rot ha'avotot al hamishb'tzot.
This verse describes the making of two chains of pure gold for use with the priestly garments. "ush'tey" means "two". "sharsh'rot" means "chains". "zahav" means "gold". "tahor" means "pure". "migbalot" means "link by link". "ta'aseh" means "you shall make". "otam" means "them". "ma'aseh" means "work of". "avot" means "a twisted strand". "v'natata" means "and you shall put". "et" is a direct object marker. "ha'avotot" means "the twisted strands". "al" means "upon". "hamishb'tzot" means "the settings".
[EXO.28.15] And you shall make the breastplate of judgment, a craftsman’s work, like the work of an ephod you shall make it. Gold, blue, and purple, and crimson, and fine linen interwoven you shall make it. [§]
ve'asita choshen mishpat ma'aseh choshev kem'aseh efod ta'asenu. zahav techelet ve'argaman vetola'at shani veshesh mashzar ta'aseh oto.
This verse describes the making of the breastplate of judgment. 'Ve'asita' means 'and you shall make.' 'Choshen mishpat' is 'the breastplate of judgment.' 'Ma'aseh choshev' is 'work of a craftsman'. 'Kem'aseh efod' means 'like the work of an ephod'. 'Ta'asenu' means 'you shall make it'. 'Zahav' means 'gold.' 'Techelet' means 'blue.' 'Ve'argaman' means 'and purple.' 'Vetola'at shani' means 'and crimson.' 'Veshesh mashzar' means 'and fine linen'. 'Ta'aseh oto' means 'you shall make it'.
[EXO.28.16] It will be square and folded over, a cubit its length and a cubit its width. [§]
rabu'a yihyeh kafool zeret arkho vezeret rakhbo.
This verse describes the dimensions of the altar. "Rabu'a" means square. "Yihyeh" means it will be. "Kafool" means doubled, meaning folded over or having two layers. "Zeret" is a unit of measurement, a cubit. "Arkho" means its length. "Veh" is a conjunction meaning and. "Rakhbo" means its width.
[EXO.28.17] And you shall fill it with the filling of stones, four rows of stones. A row of ruby, a row of amber, and a row of beryl, the one row. [§]
oo-mee-leh-tah bo mee-loo-at eh-ven ar-bah-ah too-rim ah-ven too-r oh-dem pit-dah oo-bah-reh-ket hah-too-r hah-eh-chad.
This verse describes the filling of the breastplate of the High Priest with precious stones. 'Mee-loo-at eh-ven' means 'filling of stones'. 'Ar-bah-ah too-rim' means 'four rows'. 'Odem' is a red stone, 'pit-dah' is amber, and 'bah-reh-ket' is beryl. 'Hah-too-r hah-eh-chad' means 'the one row'.
[EXO.28.18] And the second row is topaz sapphire and diamond. [§]
vehah-toor ha-sheenee no-fekh sap-feer ve-yah-ah-lohm
This verse describes the second row of stones in the high priest’s breastplate. ‘Toor’ means row. ‘Sheenee’ means second. ‘Nofekh’ means topaz. ‘Sappir’ means sapphire. ‘Yah-ah-lohm’ means diamond. The verse lists the gems that make up this particular row.
[EXO.28.19] And the third of the locusts, for the name of their master and their destroying. [§]
vehahator hashelishi leshem shvo veachlama
This verse appears in Revelation 9:8. 'vehahator' means 'and the locusts'. 'hashelishi' means 'the third'. 'leshem' means 'for the name of'. 'shvo' means 'their master'. 'veachlama' means 'and their destroying'. It refers to a plague of locusts sent by God.
[EXO.28.20] And the fourth row will be Tarshish and Shoham and Yashpeh, inlaid with gold in their settings. [§]
vehah-toor har-bee-ee tar-sheesh vesh-oh-ham v-yash-feh mesh-oo-bah-tseem zah-hav yih-yeh boo-mee-loo-otam.
This verse describes the fourth row of stones on the breastplate of the high priest. "Toor" means row. "Har-bee-ee" means fourth. "Tar-sheesh", "shoham", and "yashfeh" are names of gemstones. "Mesh-oo-bah-tseem" means inlaid or set. "Zah-hav" means gold. "Yih-yeh" means will be. "Boo-mee-loo-otam" means in their settings.
[EXO.28.21] And the stones will be regarding the names of the sons of Israel, twelve regarding their names, engravings of a signet, each regarding his name, they will be for twelve tribes. [§]
veha'avanim tih'yeina al-shmot benei-yisrael shteiim esrei al-shmotam pituchei chotam ish al-shmo tih'yeina lishnei asar shaveh.
This verse describes the stones on the breastplate of the high priest. 'Avanim' means stones. 'Shmot' means names. 'Bnei-yisrael' means sons of Israel. 'Shteiim esrei' means twelve. 'Pituchei chotam' means engravings of a signet. 'Ish' means a man, but in this context, refers to each tribe. 'Shaveh' means tribes. The verse details that twelve stones, one for each tribe of Israel, will be engraved with the name of that tribe, like a signet ring.
[EXO.28.22] And you shall make, upon the breastplate, chains of twisted workmanship, loops of pure gold. [§]
ve'asita al-hachoshen shershot gavulot ma'aseh avot zahav tahor.
This verse describes the making of chains for the breastplate. 'Ve'asita' means 'and you shall make'. 'Al-hachoshen' means 'upon the breastplate'. 'Shershot' means 'chains'. 'Gavulot' means 'twisted or linked'. 'Ma'aseh' means 'workmanship or making'. 'Avot' means 'fathers', but in this context refers to loops or connections. 'Zahav' means 'gold'. 'Tahor' means 'pure'.
[EXO.28.23] You shall make two rings of gold and you shall put the two rings on the two ends of the breastplate. [§]
v’asita al-hachoshen shtei tav’ot zahav v’natata et-shtei hatav’ot al-shnei k’tzot hachoshen.
This verse describes the making of the breastplate (choshen) for the high priest. Specifically, it instructs to make two golden rings and to attach them to the two ends of the breastplate. ‘Asita’ means ‘you shall make’, ‘al’ means ‘upon’, ‘hachoshen’ means ‘the breastplate’, ‘shtei’ means ‘two’, ‘tav’ot’ means ‘rings’, ‘zahav’ means ‘gold’, ‘natata’ means ‘you shall put’ or ‘you shall give’, ‘et’ is a grammatical marker, ‘k’tzot’ means ‘ends’.
[EXO.28.24] And you shall place the two golden clasps upon the two rings, to the ends of the breastplate. [§]
ve-nat-ta-ta et-shtei avotot ha-zahav al-shtei ha-taba-ot el-ketsot ha-hoshen
This verse details the attaching of golden clasps to the rings of the breastplate. 'Ve-nat-ta-ta' means 'and you shall give' or 'and you shall place'. 'Shtei' means 'two'. 'Avotot' refers to 'clasps'. 'Ha-zahav' means 'the gold' or 'golden'. 'Al' means 'upon' or 'on'. 'Ha-taba-ot' means 'the rings'. 'El' means 'to' or 'toward'. 'Ketsot' means 'ends' or 'extremities'. 'Ha-hoshen' means 'the breastplate'.
[EXO.28.25] And you will place the two ends of the two coverings on the two clasps, and you will place them on the shoulder pieces of the ephod facing his face. [§]
ve'et sh'tei k'tzot sh'tei ha'avot titen al-sh'tei hamish'b'tzot v'natata al-k'tifot ha'efod el-mul panav.
This verse describes attaching the two ends of the woven coverings to the shoulder pieces of the ephod, positioning them facing forward. 'Ve'et' means 'and'. 'Sh'tei' means 'two'. 'K'tzot' means 'ends'. 'Ha'avot' means 'the coverings'. 'Titen' means 'you will give/place'. 'Al' means 'on'. 'Hamish'b'tzot' means 'the clasps/settings'. 'V'natata' means 'and you will place'. 'K'tifot' means 'shoulders'. 'Ha'efod' means 'the ephod'. 'El-mul' means 'facing'. 'Panav' means 'his face'.
[EXO.28.26] And you shall make two rings of gold, and you shall put them on the two ends of the breastplate, on its edge, which is to the side of the ephod, it was attached. [§]
ve'asita shtei ta'vuot zahav ve'samta otam al shnei ktsot ha'hosen al sfato asher el eiver ha'efod bayta.
This verse describes the creation and placement of two gold rings on the breastplate (hosen). 'Ve'asita' means 'and you shall make'. 'Shtei' is 'two'. 'Ta'vuot' means 'rings'. 'Zahav' means 'gold'. 'Ve'samta' means 'and you shall put'. 'Otam' is 'them'. 'Al' means 'on'. 'Shnei' means 'two'. 'Ktsot' means 'ends'. 'Ha'hosen' is 'the breastplate'. 'Al sfato' means 'on its edge'. 'Asher' means 'which'. 'El eiver ha'efod' means 'to the side of the ephod'. 'Bayta' means 'it was within/attached'.
[EXO.28.27] And you shall make two rings of gold, and you shall put them on the two shoulders of the ephod from below, opposite his face, opposite its joining, above the covering of the ephod. [§]
ve'asita sh'tei tav'uot zahav ve'natatta otam al sh'tei kit'fot ha'efod mil'mata mimul panav le'umat mechavarto mimma'al le'heshev ha'efod.
This verse details instructions for creating and attaching golden rings to the ephod, a priestly garment. 'Ve'asita' means 'and you shall make'. 'Sh'tei tav'uot zahav' is 'two rings of gold'. 'Ve'natatta otam' means 'and you shall put them'. 'Al sh'tei kit'fot ha'efod' is 'on the two shoulders of the ephod'. 'Mil'mata' means 'from below'. 'Mimul panav' means 'opposite his face'. 'Le'umat mechavarto' means 'opposite its joining'. 'Mimma'al le'heshev ha'efod' means 'above the calculation/covering of the ephod'.
[EXO.28.28] And they shall fasten the breastplate with its rings to the rings of the ephod with a cord of blue, so that it may be upon the covering of the ephod, and the breastplate shall not stray from upon the ephod. [§]
ve-yirkessu et-ha-choshen mitab’otev el-tab’ot ha-efod bi-fetil techelet li-hiyot al-cheshev ha-efod ve-lo-yizach ha-choshen me’al ha-efod.
This verse describes how the breastplate (choshen) is to be attached to the ephod. 'Yirkessu' means to sew or fasten. 'Mitab’otev' refers to the rings on the breastplate. 'Tab’ot' refers to the rings on the ephod. 'Fetil techelet' means a cord of blue. 'Cheshev' implies the covering or design of the ephod. 'Yizach' means to move from or stray. The verse emphasizes the breastplate should remain securely attached to the ephod.
[EXO.28.29] And Aaron shall carry the names of the sons of Israel on the breastplate of judgment over his heart when he enters the holy place, as a perpetual remembrance before Yahveh. [§]
ve-nasa aharon et-shmot benei-yisrael be-choshen ha-mishpat al-libo be-bo'o el-ha-kodesh le-zikkaron lifnei-yahveh tamid.
This verse describes Aaron carrying the names of the sons of Israel on the breastplate of judgment over his heart when he enters the holy place, as a perpetual remembrance before Yahveh. "ve-nasa" means "and he shall carry". "aharron" is Aaron. "et-shmot" means "the names of". "bnei-yisrael" is the sons of Israel. "be-choshen ha-mishpat" means "on the breastplate of judgment". "al-libo" means "over his heart". "be-bo'o" means "when he enters". "el-ha-kodesh" means "to the holy place". "le-zikkaron" means "as a remembrance". "lifnei-yahveh" means "before Yahveh". "tamid" means "perpetual".
[EXO.28.30] And you shall put into the breastplate of judgment the Urim and the Thummim, and they shall be over the heart of Aaron when he comes before Yahveh. And Aaron shall carry the judgment of the children of Israel on his heart before Yahveh always. [§]
ve-natata el-choshen ha-mishpat et-ha-urim ve-et-ha-tumim ve-hayu al-lev aharon be-bo’o lifnei yahveh ve-nasa aharon et-mishpat benei-yisrael al-libo lifnei yahveh tamid.
This verse describes the placement of the Urim and Thummim within the breastplate of judgment (hoshen ha-mishpat) worn by Aaron the priest. It specifies that these objects should be over Aaron’s heart when he approaches Yahveh, and that Aaron will carry the judgment of the children of Israel on his heart before Yahveh always.
[EXO.28.31] And you shall make the robe of the ephod completely blue. [§]
ve'asita et-me'il ha'efod kelil tekhelet
This verse describes the making of the ephod's robe. 'Ve'asita' means 'and you shall make'. 'Et' is an untranslated particle marking the direct object. 'Me'il' means 'robe' or 'coat'. 'Ha'efod' means 'the ephod'. 'Kelil' means 'entirely' or 'completely'. 'Tekhelet' refers to a specific shade of blue dye, often translated as 'blue'.
[EXO.28.32] And it will be, its face within its body, a mouth will be for its mouth around, the work of a weaver like the hands of a shuttle will be for it, it will not be torn. [§]
vehaya pi-rosho betokho, safah yihe lideo saviv ma'aseh oreg kfi takhra yihe-lo lo yikkare.
This verse describes the appearance of a creature, likely a cherub or similar being, as described in Ezekiel. It details how its face will be within its body, with a mouth around all sides, and hands like a weaver’s shuttle. It emphasizes the creature’s unwavering and unbreakable nature.
[EXO.28.33] And you shall make on its hem pomegranates of blue and purple and crimson dye on its hem all around, and golden bells within them all around. [§]
ve'asita al-shulayav rimonei techelet ve'argaman vetola'at shani al-shulayav saviv upe'amonei zahav betocham saviv.
This verse describes the making of pomegranates and golden bells to be attached to the hem of a garment. 'Ve'asita' means 'and you shall make'. 'Al-shulayav' means 'on its hem'. 'Rimonei' means 'pomegranates of'. 'Techelet' is a specific shade of blue, and 've'argaman' means 'and purple'. 'Vetola'at shani' refers to a crimson or scarlet dye. The phrase repeats 'al-shulayav saviv' – 'on its hem all around'. 'Upe'amonei zahav' means 'and golden bells'. 'Betocham saviv' means 'within them all around'.
[EXO.28.34] A gold bell and a pomegranate, a gold bell and a pomegranate, are on the edges of the robe all around. [§]
pa'amon zahav verimon, pa'amon zahav verimon, al-shulei ha-me'il saviv.
This verse describes the adornments on the priestly garment, specifically the high priest's robe (me'il). 'Pa'amon' refers to bells. 'Zahav' means gold. 'Rimon' refers to pomegranates. 'Al-shulei' means 'on the edges of'. 'Ha-me'il' means 'the robe'. 'Saviv' means 'around'.
[EXO.28.35] And it will be upon Aaron to serve, and his voice will be heard when he goes into the holy place before Yahveh and when he comes out, and he will not die. [§]
ve-ha-yah al-ah-a-ron le-sha-ret ve-nish-ma ko-lo be-vo-o el-ha-ko-desh lif-nei ye-ho-vah u-ve-tze-a-to ve-lo ya-mut.
This verse concerns the duties of Aaron as a priest and the conditions for his survival when entering the holy place before Yahveh. It specifies that Aaron will serve as a priest, and his voice will be heard when he goes into the holy place before Yahveh and when he comes out. It also states that he will not die if he follows the proper procedures.
[EXO.28.36] And you shall make a golden frontlet of pure gold, and you shall engrave upon it seal work, holy to Yahveh. [§]
ve'asita tzitz zahav tahor u'pitachta alav pituchei chotam kodesh laYahveh.
This verse describes the making of a golden frontlet, or ornament, for the High Priest's turban. 'Ve'asita' means 'and you shall make.' 'Tzitz' refers to the frontlet itself, a golden plate. 'Zahav' means 'gold.' 'Tahor' means 'pure.' 'U'pitachta' means 'and you shall open' or 'and you shall engrave.' 'Pituchei chotam' means 'engravings of a seal' or 'seal work.' 'Kodesh' means 'holy.' 'LaYahveh' means 'to Yahveh.' The verse details that this ornament is to be made of pure gold and engraved with seal work, and is dedicated to Yahveh.
[EXO.28.37] And you shall put it upon a ribbon of blue, and it shall be upon the turban, before the face of the turban it shall be. [§]
vəsamtā ōtō ʿal-pəṯîl təkēleṯ vəhāyā ʿal-hammiṣnāp̄eṯ ʾel-mûl pənê-hammiṣnāp̄eṯ yihyē.
This verse describes attaching a ribbon to a turban. 'vəsamtā' means 'and you shall put'. 'ōtō' means 'it'. 'ʿal-pəṯîl' means 'upon a ribbon'. 'təkēleṯ' means 'of blue'. 'vəhāyā' means 'and it shall be'. 'ʿal-hammiṣnāp̄eṯ' means 'upon the turban'. 'ʾel-mûl' means 'before'. 'pənê-hammiṣnāp̄eṯ' means 'the face of the turban'. 'yihyē' means 'it shall be'. The verse details the placement of the blue ribbon on the turban, specifying it should be positioned before the face of the turban.
[EXO.28.38] And it will be upon the forehead of Aaron, and Aaron will bear the iniquity of the holy things that the children of Israel dedicate as all their holy gifts. And it will be upon his forehead continually for acceptance for them before Yahveh. [§]
ve-ha-yah al-metzach aharon ve-nasa aharon et-avon ha-kodashim asher yakdishu benei yisrael lechol-matnot kodesheim ve-hayah al-mitzcho tamid le-ratzon lahem lifnei Yahveh.
This verse describes the placement of a sacred object on Aaron’s forehead and its purpose. Specifically, it details how Aaron will bear the iniquity of the holy things that the children of Israel dedicate as all their holy gifts. This object will remain on his forehead continually for acceptance for them before Yahveh.
[EXO.28.39] And you will weave the tunic of linen, and you will make the turban of linen, and a sash you will make, a work of an embroiderer. [§]
veshibatzta haketonet shesh ve'asita mitznefet shesh ve'avnet ta'aseh ma'aseh rokem
This verse describes the making of priestly garments. Specifically, it details the construction of a tunic, turban, and sash. 'veshibatzta' means 'and you will weave'. 'haketonet' means 'the tunic'. 'shesh' means 'linen'. 've'asita' means 'and you will make'. 'mitznefet' means 'turban'. 've'avnet' means 'and a sash'. 'ta'aseh' means 'you will make'. 'ma'aseh' means 'work of' or 'a work of'. 'rokem' means 'an embroiderer'.
[EXO.28.40] And for the sons of Aaron you shall make tunics, and you shall make for them sashes, and head coverings you shall make for them for honor and for splendor. [§]
v'liv'nei ahaharon ta'aseh kutonot v'asita lahem avnetim umigbaot ta'aseh lahem l'chavod u'l'tif'aret.
This verse instructs the making of tunics, sashes, and head coverings for the sons of Aaron. The purpose of these garments is for honor and splendor.
[EXO.28.41] And you shall clothe them, Aaron your brother, and his sons with him, and you shall anoint them and fill their hands, and you shall consecrate them and they shall serve as priests to me. [§]
ve-hil-bas-ta otam et-a-ha-ron a-chi-cha ve-et-ba-nav it-to u-ma-shach-ta otam u-mi-le-ta et-ya-dam ve-ki-das-ta otam ve-chi-ha-nu li.
This verse instructs someone to clothe Aaron and his sons, anoint them, fill their hands, consecrate them, and have them serve as priests. The verbs are commands directed to someone (likely Moses). 'Et' is a particle marking the direct object. 'Li' means 'to me'.
[EXO.28.42] And you shall make for them trousers of fabric, to cover the flesh of nakedness from the loins and to the thighs they shall be. [§]
Va'aseh lahem mikhnasey-bad lekassot besar ervah mimmatnayim ve'ad-yerekhayim yihyu.
This verse instructs the making of garments. "Va'aseh" means "and make". "Lahem" means "for them". "Mikhnasey-bad" refers to trousers or shorts made of fabric. "Lekassot" means "to cover". "Besar ervah" refers to the flesh of nakedness, or the genitals. "Mimmatnayim" means "from the loins". "Ve'ad-yerekhayim" means "and to the thighs". "Yihyu" means "they shall be".
[EXO.28.43] And they shall be upon Aaron and upon his sons when they come into the tent of meeting, or when they approach the altar to minister in the holy place, and they shall not bear guilt that will cause death, and they will die. This is a perpetual statute for him and for his offspring after him. [§]
vehayu al-aharon veal-banav beboyam el-ohel moed o begishtam el-hamizbeach lesharat bakodesh velo-yisau avon vametu chukat olam lo ulizaro acharav.
This verse describes the garments Aaron and his sons are to wear when entering the tent of meeting or approaching the altar to minister in the holy place. It states that they are to bear no guilt that would lead to death, and this is to be a perpetual statute for them and their descendants.
EXO.29
[EXO.29.1] And this is the thing that you shall do to them to consecrate them as priests to me: to take one young bull and two rams without blemish. [§]
ve-zeh ha-davar asher ta-aseh la-hem le-kadesh otam le-kahain li, le-kakh par echad ben-bakar ve-eilim shnaim temimim.
This verse details instructions for consecrating individuals to serve as priests. 'Zeh' means 'this,' 'davar' means 'word' or 'thing,' 'ta-aseh' means 'you will do,' 'la-hem' means 'to them,' 'le-kadesh' means 'to sanctify' or 'to consecrate,' 'otam' means 'them,' 'le-kahain' means 'as priests,' 'li' means 'to me,' 'le-kakh' means 'to take,' 'par' means 'bull,' 'echad' means 'one,' 'ben-bakar' means 'son of a cow' (young bull), 'eilim' means 'rams,' 'shnaim' means 'two,' and 'temimim' means 'without blemish' or 'perfect'.
[EXO.29.2] And bread of unleavened things and loaves of unleavened things mixed with oil, and thin wafers of unleavened things anointed with oil, fine flour of wheat you shall make them. [§]
veh-lekhem matzot veh-chalot matzot belulot bash-shemen ure-kee-kei matzot meshuchim bash-shamen solet chit-teem ta-aseh otam
This verse describes offerings made to the Gods. It details unleavened bread prepared with oil. ‘Lekhem’ refers to bread. ‘Matzot’ means unleavened. ‘Chalot’ refers to loaves. ‘Belulot’ means mixed or blended. ‘Bash-shemen’ means with oil. ‘Rekikei’ means thin wafers or cakes. ‘Meshuchim’ means anointed or smeared. ‘Solet’ is fine flour. ‘Chitteem’ is wheat. ‘Ta-aseh otam’ means you shall make them.
[EXO.29.3] And you will place them upon one basket and you will bring them near in the basket, and the bull, and two rams. [§]
ve-natata otam al-sal echad ve-hikravta otam ba-sal ve-et ha-par ve-et shnei ha-ilim.
This verse details instructions for a sacrificial offering. 'natata' means 'you will give' or 'you will place'. 'otam' means 'them'. 'sal' refers to a basket or container. 'echad' means 'one'. 'hikravta' means 'you will bring near' or 'you will offer'. 'ba-sal' means 'in the basket'. 'ha-par' means 'the bull'. 'shnei ha-ilim' means 'two rams'. The verse instructs to place the offerings on and in one basket, and also specifies the bull and two rams.
[EXO.29.4] And you shall bring Aaron and his sons near to the entrance of the tent of meeting, and you shall wash them with water. [§]
ve'et-aharon ve'et-banav takriv el-petach ohel mo'ed verachatzta otam bamayim
This verse describes the consecration of Aaron and his sons as priests. 've'et' means 'and', connecting phrases. 'aharon' is Aaron's name. 'banav' means 'his sons'. 'takriv' means 'you shall bring near'. 'el' means 'to'. 'petach' means 'the entrance'. 'ohel' means 'tent'. 'mo'ed' means 'meeting' or 'appointment'. 'verachatzta' means 'and you shall wash'. 'otam' refers to 'them'. 'bamayim' means 'with water'. The verse instructs someone to bring Aaron and his sons near to the entrance of the tent of meeting and to wash them with water.
[EXO.29.5] And you shall take the garments and dress Aaron in the tunic, and the robe of the ephod, and the ephod, and the breastplate, and you shall bind it for him according to the reckoning of the ephod. [§]
ve-la-kakh-ta a-et-ha-bg-a-dim ve-hil-bash-ta et-a-ha-ron et-ha-ku-ton-et ve-et me-il ha-e-fod ve-et ha-e-fod ve-et ha-ho-shen ve-a-fad-ta lo be-che-shev ha-e-fod.
This verse describes the act of clothing Aaron in priestly garments. 've-la-kakh-ta' means 'and you shall take'. 'a-et-ha-bg-a-dim' refers to 'the garments'. 've-hil-bash-ta' means 'and you shall dress'. 'et-a-ha-ron' means 'Aaron'. 'et-ha-ku-ton-et' means 'the tunic'. 've-et me-il ha-e-fod' means 'and the robe of the ephod'. 've-et ha-e-fod' means 'and the ephod'. 've-et ha-ho-shen' means 'and the breastplate'. 've-a-fad-ta lo' means 'and you shall bind it for him'. 'be-che-shev ha-e-fod' means 'according to the reckoning of the ephod'.
[EXO.29.6] And you shall place the turban upon his head, and you shall give the crown of holiness upon the turban. [§]
veh’sam’tah hamitznefet al-ro’sho venatah et nezer ha’kodesh al-hamitznafet.
This verse describes the placing of the priestly turban and holy crown upon the high priest’s head. 'Veh’sam’tah' means 'and you will place'. 'Hamitznefet' is 'the turban'. 'Al-ro’sho' means 'upon his head'. 'Venatah' means 'and you will give'. 'Et nezer ha’kodesh' means 'the crown of holiness'. 'Al-hamitznafet' means 'upon the turban'.
[EXO.29.7] And you shall take the oil of the anointing, and you shall pour it on his head, and you shall anoint him. [§]
Ve-lak-hach-ta et-she-men ha-mish-chah ve-ya-tzak-ta al-ro-sho u-mashach-ta o-to.
This verse details the anointing of a priest. 'Ve-lak-hach-ta' means 'and you shall take'. 'Et-she-men ha-mish-chah' means 'the oil of the anointing'. 'Ve-ya-tzak-ta' means 'and you shall pour'. 'Al-ro-sho' means 'on his head'. 'U-mashach-ta' means 'and you shall anoint'. 'O-to' means 'him'.
[EXO.29.8] And his sons you shall bring near, and you shall clothe them with tunics. [§]
ve-et-banav takriv vehilbashtam kutonot
This verse describes a ritual involving the sons. 've-et-banav' means 'and his sons'. 'takriv' means 'you shall bring near' or 'you shall offer'. 'vehilbashtam' means 'and you shall clothe them'. 'kutonot' means 'tunics' or 'robes'. The verse is a command addressed to someone, instructing them to bring his sons near and clothe them in tunics.
[EXO.29.9] And you shall gird them with a sash, Aaron and his sons, and you shall attach head coverings for them, and it shall be for them as priesthood for a statute forever, and you shall fill the hand of Aaron and the hand of his sons. [§]
vekhagarta otam avnet aharon ubaniyo vekhavashta lahem migbaot vehayta lahem kehunah lekhukat olam umileta yad-aharon veyad-banav.
This verse details the consecration of Aaron and his sons as priests. It describes girding them with a sash, attaching head coverings, and filling their hands as part of the perpetual statute of priesthood. 'Avnet' is a sash, 'migbaot' are head coverings or turbans, and the act of filling their hands is a symbolic gesture signifying their acceptance of the priestly duties and the offerings.
[EXO.29.10] And you shall bring the bull near before the tent of meeting, and Aaron and his sons shall place their hands upon the head of the bull. [§]
vehikravta et-happar lifnei ohel moed vesamach aharon ubaniyo et-yadeyhem al-rosh happar
This verse describes the ritual for the Day of Atonement, specifically the placing of hands on the head of the bull as a sin offering. 'Happar' refers to 'the bull'. 'Ohel moed' is 'the tent of meeting'. 'Aharon' is Aaron, and 'baniyo' means 'his sons'. 'Yadeyhem' is 'your hands' (plural). 'Rosh' means 'head'.
[EXO.29.11] And you shall slaughter the bull before Yahveh, at the opening of the tent of meeting. [§]
ve-shachata ata et-ha-par lifnei Yahveh petach ohel moed.
This verse describes the slaughtering of a bull before Yahveh at the entrance to the tent of meeting. ‘Ve’ means ‘and’. ‘Shachata’ means ‘you slaughter’. ‘Ata’ means ‘you’. ‘Et’ is a grammatical particle marking the definite object. ‘Ha-par’ means ‘the bull’. ‘Lifnei’ means ‘before’. ‘Yahveh’ is the proper name of God. ‘Petach’ means ‘the opening of’ or ‘before’. ‘Ohel’ means ‘tent’. ‘Moed’ means ‘meeting’ or ‘appointment’.
[EXO.29.12] And you shall take from the blood of the bull and place it on the horns of the altar with your finger, and all the blood you shall pour out at the foundation of the altar. [§]
ve-la-kakh-ta mee-dam ha-par ve-na-ta-ta al-kar-not ha-miz-bay-akh be-etz-ba-ekh ve-et-kol-ha-dam tish-pokh el-yes-od ha-miz-bay-akh
This verse details a ritual involving the sacrifice of a bull. It instructs someone to take blood from the bull and apply it to the horns of the altar with a finger. Then, all remaining blood should be poured out at the base of the altar.
[EXO.29.13] And you shall take all the fat that covers the inward parts, and the fat lobe on the liver, and the two kidneys, and the fat upon them, and you shall offer it upon the altar. [§]
ve-la-kach-ta, et-chal-hav ha-mechaseh et-ha-karev, ve-et ha-yoteret al-ha-kaved, ve-et sh'tei ha-kilayot, ve-et ha-chalev asher aleihen, ve-hikterta ha-mizbeachah.
This verse details the specific portions of an animal sacrifice that are to be offered to the Gods. 'Ve-la-kach-ta' means 'and you shall take'. 'Et' is a grammatical particle. 'Chalhav' refers to the fat covering the inner organs. 'Ha-karev' is the inward parts, or intestines. 'Ha-yoteret' is the fat lobe on the liver. 'Al-ha-kaved' means 'on the liver'. 'Sh'tei ha-kilayot' means 'two kidneys'. 'Aleihen' means 'upon them'. 'Hikterta' means 'you shall cause to ascend in smoke' or 'you shall offer'. 'Ha-mizbeachah' is 'the altar'.
[EXO.29.14] And the flesh of the bull, and its skin, and its refuse, you shall burn in the fire outside the camp; it is a sin offering. [§]
ve'et-besar ha-par ve'et-oro ve'et-pirsho tisrof ba'esh michutz la-machaneh chatat hu.
This verse details the ritual for dealing with the sin offering of a bull. 'Besar' refers to the flesh. 'Oro' means its skin. 'Pirsho' refers to its refuse or dung. 'Tisrof' means you shall burn. 'Ba'esh' means in the fire. 'Michutz la-machaneh' means outside the camp. 'Chatat' is sin offering. 'Hu' means it.
[EXO.29.15] And you shall take the one ram, and Aaron and his sons shall place their hands upon the head of the ram. [§]
veh-et-ha-ah-yil ha-eh-chad ti-kah veh-sam-khoo ah-ha-ron oo-vah-nav et-yeh-day-hem al-rosh ha-ah-yil.
This verse describes the taking of one ram and Aaron and his sons placing their hands on its head. "Veh-et" means "and". "Ha-ah-yil" means "the ram". "Ha-eh-chad" means "the one". "Tikkah" means "you shall take". "Veh-sam-khoo" means "and they shall lean/place". "Ah-ha-ron" means "Aaron". "Oo-vah-nav" means "and his sons". "Et-yeh-day-hem" means "their hands". "Al-rosh" means "upon the head".
[EXO.29.16] And you shall slaughter the ram, and take its blood, and sprinkle it around on the altar. [§]
ve-shachat-ta et-ha-ayil ve-lakah-ta et-dam-o ve-zarahk-ta al-ha-miz-beh saviv.
This verse describes a sacrificial ritual. 'Ve' means 'and'. 'Shachat' means 'to slaughter'. 'Et' is a grammatical marker indicating a definite direct object. 'Ha-ayil' means 'the ram'. 'Lakah' means 'to take'. 'Dam-o' means 'its blood'. 'Zarahk' means 'to sprinkle'. 'Al' means 'on'. 'Ha-miz-beh' means 'the altar'. 'Saviv' means 'around'.
[EXO.29.17] And you shall dissect the ram into its parts, and you shall wash its innards and its legs, and you shall put [them] on its parts and on its head. [§]
ve'et-ha'ayil tenattech lintechav, verachatzta kirvo uchr'av, venatata al-netchav ve'al-rosho.
This verse details the ritual preparation of a ram for sacrifice. 'Ayil' refers to a ram. 'Tenattech' means 'you will dissect' or 'you will cut up'. 'Lintechav' means 'to its parts'. 'Kirvo' means 'its innards'. 'Uchr'av' means 'its legs'. 'Venatata' means 'and you will put'. 'Al-netchav' means 'on its parts'. 'Ve'al-rosho' means 'and on its head'.
[EXO.29.18] And you will offer the whole ram upon the altar, it is a burnt offering to Yahveh, a pleasing aroma, a fire offering to Yahveh, it is. [§]
ve-hik-tar-ta et-kol-ha-ayil ha-miz-beh-ach olah hu la-Yahveh рейах нихох ишше la-Yahveh hu.
This verse details a sacrificial offering. It describes the entire ram being offered on the altar as a burnt offering 'to Yahveh'. It emphasizes that the offering is a pleasing aroma 'to Yahveh'. The repetition of 'to Yahveh' is intentional, highlighting the recipient of the offering.
[EXO.29.19] And you shall take the second ram, and Aaron and his sons shall place their hands upon the head of the ram. [§]
ve-la-kach-ta, et ha-ayil ha-she-nee, ve-sa-mach a-ha-ron u-va-nav et-ye-day-hem al-rosh ha-ayil.
This verse describes the taking of a second ram and Aaron and his sons placing their hands upon its head. 'Ve' means 'and'. 'Lakachta' is a second person masculine singular imperative meaning 'you shall take'. 'Et' is a grammatical particle marking the definite object. 'Ha-ayil' means 'the ram'. 'Ha-she-nee' means 'the second'. 'Ve-samach' means 'and shall place'. 'Aharon' is Aaron's name. 'U-vanav' means 'and his sons'. 'Et-yedayhem' means 'your hands'. 'Al-rosh' means 'upon the head'.
[EXO.29.20] And you shall slaughter the ram, and you shall take from its blood, and you shall put it on the earlobe of Aaron’s ear and on the earlobe of his sons’ right ears, and on the toe of their right hand, and on the toe of their right foot, and you shall sprinkle the blood around on the altar. [§]
veshachatata et-ha’ayil velakachta midamo venatata al-tenuch ozen Aharon veal-tenuch ozen banav hayemanit veal-bohen yadam hayemanit veal-bohen raglam hayemanit vezarakta et-hadam al-hamizbeach saviv.
This verse describes the ritualistic anointing with blood during the consecration of Aaron and his sons as priests. 'Ayil' refers to a ram. 'Tenuch' refers to the earlobe or the outer part of the ear. 'Bohen' means toe. 'Hamizbeach' means the altar. The verse details applying blood to the earlobe and toe of Aaron and his sons, and sprinkling it around the altar.
[EXO.29.21] And you shall take from the blood that is on the altar, and from the oil of anointing, and you shall sprinkle on Aaron and on his garments, and on his sons and on the garments of his sons with him. And he and his garments and his sons and the garments of his sons with him shall be holy. [§]
ve-la-kakh-ta mi-min ha-daam asher al ha-miz-be-akh u-mi-shemen ha-mish-khah ve-hiz-za-ta al-ah-a-ron ve-al-beg-adav ve-al-ba-nav ve-al-big-dei ba-nav it-to ve-ka-dash hu u-beg-adav u-ba-nav u-big-dei ba-nav it-to
This verse describes the anointing of Aaron and his sons with blood and oil as part of their consecration to the priesthood. 'Lakachta' means 'you shall take.' 'Min ha-daam' means 'from the blood.' 'Asher al ha-mizbeakh' means 'that is on the altar.' 'Mi-shemen ha-mishkhah' means 'from the oil of anointing.' 'Hizzeita' means 'you shall sprinkle.' 'Al-Aaron' means 'on Aaron.' 'Begadav' means 'his garments.' 'Ba-nav' means 'his sons.' 'Itto' means 'with him.' 'Kadosh' means 'holy.' 'Hu' means 'he.'
[EXO.29.22] And you shall take from the ram the fat and the suet, and all the fat that covers the inner parts, and the lobe of the liver, and the two kidneys, and the fat that is upon them, and the right thigh, for it is a ram for a complete offering. [§]
ve-la-kach-ta mee-haan-ayil ha-chelev ve-ha-alyah ve-et ha-chelev ha-mechaseh et ha-kerev ve-et yoteret ha-kaved ve-et sh'tei ha-chilayot ve-et ha-chelev asher a-leihem ve-et shok ha-yamin ki ayil milu'im hu.
This verse details which parts of a ram are to be taken for a specific offering. 'Ayil' means ram. 'Chelev' refers to the fat covering the organs. 'Alyah' likely refers to the suet or fat around the loins. 'Yoteret ha-kaved' is the lobe of the liver. 'Sh'tei ha-chilayot' means the two kidneys. 'Shok ha-yamin' is the right thigh. 'Milu'im' relates to the offering being a 'full' or 'complete' offering.
[EXO.29.23] And one loaf of bread, and one wave loaf of bread with oil, and one thin cake from the basket of unleavened breads that are before Yahveh. [§]
vekikkar lechem achat vachallat lechem shemen achat verakik echad misal hamatzot asher lifnei Yahveh.
This verse describes the offering brought by the priest. 'Kikkar' refers to a loaf or cake. 'Lechem' means bread. 'Achat' means one. 'Challat' is a wave loaf. 'Shemen' is oil. 'Rakik' is a thin cake. 'Misal' means from the basket. 'Hamatzot' are unleavened breads. 'Asher' means that/which. 'Lifnei' means before. 'Yahveh' is the proper name of God.
[EXO.29.24] And you shall put the whole upon the palms of Aaron and upon the palms of his sons, and you shall wave them as a wave offering before Yahveh. [§]
ve-sam-ta ha-kol al kaf-fei a-ha-ron ve-al kaf-fei ba-nav ve-he-naf-ta o-tam te-nu-fa lif-nei Yahveh.
This verse describes the ritual of placing something on the palms of Aaron and his sons and waving it as an offering before Yahveh. 'Ve-sam-ta' means 'and you shall put'. 'Ha-kol' means 'the whole' or 'everything'. 'Kaf-fei' means 'palms of'. 'A-ha-ron' is Aaron. 'Ba-nav' means 'his sons'. 'Ve-he-naf-ta' means 'and you shall wave'. 'O-tam' refers to 'them'. 'Te-nu-fa' means 'a wave offering'. 'Lif-nei' means 'before'. 'Yahveh' is the name of God.
[EXO.29.25] And you shall take them from their hand and offer the altar upon the burnt offering, for a pleasing aroma before Yahveh; it is fire to Yahveh. [§]
ve-la-kakh-ta otam mi-ya-dam ve-hik-ter-ta ha-miz-beh-ah al-ha-o-lah le-rei-akh ni-ho-akh lif-nei Yahveh ish-eh hu la-Yahveh.
This verse describes taking something from someone's hand and offering it as a burnt offering on the altar. It specifies that the offering is a pleasing aroma before Yahveh, and that it is fire to Yahveh. The 'them' refers to the previous verses discussing what is to be placed in the Ark of the Covenant. The 'oloh' is a whole burnt offering, entirely consumed by fire.
[EXO.29.26] And you shall take the breast of the ram of the fulfillment offerings, which belongs to Aaron, and you shall wave it as a contribution before Yahveh, and it shall be yours as a portion. [§]
ve-la-kach-ta et-he-cha-zeh mei-eil ha-mil-u-im a-sher le-ah-a-ron ve-he-naf-ta o-to te-nu-fah lif-nei Yahveh ve-ha-yah le-cha le-ma-nah.
This verse details a specific ritual involving a portion of a ram offered as a fulfillment offering. It instructs that the breast of the ram, designated for Aaron, is to be waved as a contribution before Yahveh, and will be the priest's portion.
[EXO.29.27] And you shall sanctify the shoulder of the wave offering and the thigh of the contribution, that which was waved and that which was raised from the ram of the fulfillments, from that which is for Aaron and from that which is for his sons. [§]
v'kidash'ta et chazei ha'tenufah v'et shok ha'terumah asher hunaf v'asher huram mei'eil ha'milu'im mei'asher l'Aharon u'mei'asher l'vanav.
This verse details the sanctification of specific portions of the sacrifice. 'Kidash'ta' means 'you shall sanctify'. 'Chazei ha'tenufah' refers to 'the shoulder of the wave offering'. 'Shok ha'terumah' refers to 'the thigh of the contribution'. 'Asher hunaf' means 'that was waved'. 'Asher huram' means 'that was raised'. 'Mei'eil ha'milu'im' refers to 'from the ram of the fulfillments'. 'Mei'asher l'Aharon u'mei'asher l'banav' means 'from that which is for Aaron and from that which is for his sons'.
[EXO.29.28] And it will be for Aaron and his sons as a perpetual statute from the people of Israel, for it is a contribution, and a contribution it will be from the people of Israel from their peace offerings—their contribution to Yahveh. [§]
ve-ha-ya le-ah-a-ron u-le-va-nav le-chak-o-lam mei-et be-nei yis-ra-el ki te-ru-mah hu u-te-ru-mah yi-hyeh mei-et be-nei yis-ra-el miz-iv-chei shal-mei-hem te-ru-ma-tam la-ye-vah.
This verse discusses the priestly dues given to Aaron and his sons as a perpetual statute from the Israelites. It clarifies that these dues are a contribution and will be a contribution from the Israelites from their peace offerings, as a contribution to Yahveh.
[EXO.29.29] And the garments of holiness which belonged to Aaron will be for his sons after him, for anointing them with them and for filling their hands. [§]
oo-vee-gdeh-ee ha-koh-desh ah-sher le-ah-ha-ron yee-hyoo le-vah-nav ah-hah-ree-v le-mah-shach-ah bah-hem oo-le-mah-leh-ah-bam et-yah-dahm
This verse discusses the garments of holiness which belonged to Aaron, and how they would be for his sons after him, for anointing them and filling their hands.
[EXO.29.30] For seven days, the priest shall not wear them in his place among his sons, who comes to the Tent of Meeting to serve in the holy place. [§]
shiv'at yamim yil'basham hakohen tahtav mibanav asher yavo el ohel mo'ed lesharat bakodesh.
This verse describes the period of mourning and ritual purity a priest must observe after leaving the Tent of Meeting, having served in the holy place. 'Shiv'at yamim' means 'seven days'. 'Yil'basham' refers to wearing garments, but in this context, it signifies observing a period of ritual impurity and not performing priestly duties. 'Hakohen' is 'the priest'. 'Tahtav' means 'under him' or 'in his place'. 'Mibanav' is 'from his sons'. 'Asher yavo' means 'who comes'. 'El ohel mo'ed' is 'to the Tent of Meeting'. 'Lesharat' is 'to serve'. 'Bakodesh' means 'in the holy place'.
[EXO.29.31] And you shall take God of the completion, and you shall cook its flesh in a holy place. [§]
ve’et eil hamillu’im tikach ubishalta et-besaro bemakom kadosh.
This verse details instructions regarding a ram, specifically ‘the ram of filling’ or ‘the ram for completion,’ and its preparation. ‘Ve’et’ means ‘and.’ ‘Eil’ means ‘God.’ ‘Hamillu’im’ refers to the filling or completion, often relating to ceremonial rites. ‘Tikach’ means ‘you shall take.’ ‘Ubishalta’ means ‘and you shall cook.’ ‘Et-besaro’ means ‘its flesh.’ ‘Bemakom’ means ‘in a place.’ ‘Kadosh’ means ‘holy.’
[EXO.29.32] And Aaron and his sons will eat the meat of the ram and the bread that is in the basket at the opening of the tent of meeting. [§]
veh-ah-khal ah-ha-ron oo-vah-nav et-bes-sar ha-ay-il ve-et-ha-le-chem ah-sher bas-sal pe-tach o-hel mo-ed.
This verse describes Aaron and his sons eating the meat of the ram and the bread that is in the basket at the entrance of the tent of meeting. Each word is translated directly. 'Ve' means 'and', 'Et' is a grammatical marker indicating the direct object, 'Ha' means 'the'. The names of God do not appear in this verse.
[EXO.29.33] And they will eat them, for which atonement is made for them, to fill their hand to sanctify them, and a stranger shall not eat, for they are holy. [§]
ve'achlu otam asher kufar bahem lemale et yadam le'kadesh otam vezar lo-yo'chal ki-kodesh hem.
This verse describes a ritual involving eating something as a means of atonement or sanctification. 'Ve'achlu' means 'and they will eat'. 'Otam' refers to 'them', the object being consumed. 'Asher kufar bahem' signifies 'for which atonement is made for them'. 'Lemale et yadam' means 'to fill their hand', a common idiom for providing sufficient offering. 'Le'kadesh otam' means 'to sanctify them'. 'Vezar lo-yo'chal' means 'and a stranger shall not eat'. 'Ki-kodesh hem' means 'for they are holy'.
[EXO.29.34] And if there remains any of the meat of the offerings, or of the bread, until morning, then you shall burn the remainder in the fire. It shall not be eaten, because it is holiness. [§]
ve-im-yiv-ateir mi-vesar ha-mil-u-im u-min-ha-lechem ad-ha-boker ve-sarap-ta et-ha-notar ba-esh lo ye-echel ki-kodesh hu.
This verse details the proper disposal of leftover sacrifices. If any of the meat of the offerings or the bread remains until morning, it must be burned in the fire. It is not to be eaten because it is holy.
[EXO.29.35] And you shall do to Aaron and to his sons in this way, according to all that the Gods commanded you. You shall fill their hands for seven days. [§]
ve'asita le'aharon ulevanav kacha kekol asher tziviti otacha shiv'at yamim temale yadam.
This verse instructs regarding the consecration of Aaron and his sons. 'Ve'asita' means 'and you shall do'. 'Le'aharon ulevanav' means 'to Aaron and to his sons'. 'Kacha' means 'like this' or 'in this way'. 'Kekol asher tziviti otacha' means 'according to all that I commanded you'. 'Shiv'at yamim' means 'seven days'. 'Temale yadam' means 'you shall fill their hands'.
[EXO.29.36] And a bull for a sin offering you shall make on that day, and you shall cause a sin offering to be upon the altar, making atonement upon it with your atonement upon it, and you shall anoint it for its holiness. [§]
u-par khat-ta-t ta-a-seh la-yom al-ha-ki-pur-im ve-chi-te-ta al-ha-miz-bay-ach be-kha-fer-kha a-lav u-ma-shach-ta o-to le-kad-sho
This verse details instructions for a sin offering to be made on the Day of Atonement. It specifies the creation of a bull as a sin offering, its placement upon the altar, atonement being made upon it through the offering, and then anointing it for holiness. The verse describes a ritual action of purification and dedication.
[EXO.29.37] Seven days shall make atonement for the altar, and you shall consecrate it. And the altar shall be most holy. Everyone who touches the altar shall be consecrated. [§]
shiv’at yamim tekhaper al-hamizbeach vekidash’ta oto vehayah hamizbeach kodesh kadashim kol-hanoga ba-hamizbeach yikdash.
This verse describes a ritual purification and consecration of the altar. 'Shiv’at yamim' means seven days. 'Tekhaper' refers to making atonement. 'Hamizbeach' is 'the altar'. 'Vekidash’ta oto' means 'and you shall consecrate it'. 'Ve hayah hamizbeach kodesh kadashim' means 'and the altar shall be most holy'. 'Kol hanoga ba-hamizbeach yikdash' means 'everyone who touches the altar shall be consecrated'.
[EXO.29.38] And this is what you will do upon the altar: two yearlings of lambs, for each day, continually. [§]
ve-zeh asher ta-aseh al-hamizbeach kevasim benei-shanah shnayim la-yom tamid.
This verse details a continual offering to be made upon the altar. 've-zeh' means 'and this'. 'asher' means 'that'. 'ta-aseh' means 'you will do'. 'al-hamizbeach' means 'upon the altar'. 'kevasim' means 'lambs'. 'benei-shanah' means 'sons of a year' (yearlings). 'shnayim' means 'two'. 'la-yom' means 'for the day'. 'tamid' means 'continual'.
[EXO.29.39] You shall make the lamb, the first, in the morning, and you shall make the lamb, the second, between the evenings. [§]
et-hakkeves ha’echad ta’aseh baboker ve’et hakkeves hasheni ta’aseh bein ha’arbayim.
This verse instructs regarding the preparation of two lambs as sacrifices. "Et" is a particle marking a definite direct object. "Hakkeves" means "the lamb". "Ha’echad" means "the one", or "the first". "Ta’aseh" means "you shall make" or "you shall do". "Baboker" means "in the morning". "Ve’et" is a conjunction and the particle marking a definite direct object. "Hasheni" means "the second". "Bein ha’arbayim" means "between the evenings".
[EXO.29.40] And a tenth of a fine wheat flour, mixed with pure pressed oil, a quarter of the hin, and a libation, a fourth of the hin of wine, for the one lamb. [§]
ve-issaron solet balul be-shemen katit reva hahin ve-nesekh revit hahin yayin lakheves ha-echad.
This verse describes a grain offering and accompanying drink offering. "Issaron" refers to a tenth, specifically a tenth of an ephah (a unit of volume). "Solet" is fine wheat flour. "Balul" means mixed or kneaded. "Shemen katit" means pure oil, pressed oil. "Reva hahin" refers to a quarter of a hin (another unit of volume). "Nesekh" means a libation, or drink offering. "Revit hahin" means a fourth of a hin. "Yayin" means wine. "Lakheves ha-echad" means for the one lamb.
[EXO.29.41] And the second lamb you shall make between the evenings, like the meal offering of the morning, and its drink offering you shall make for it, for a pleasing aroma, a fire offering to Yahveh. [§]
ve’et hakeves hasheni ta’aseh bein ha’aravim k’minchat haboker u’kniskah ta’aseh-lah lereyach nichoch esheh laYahveh.
This verse details a specific offering to be made. 'Ve’et' means 'and'. 'Hakeves hasheni' refers to 'the second lamb'. 'Ta’aseh' means 'you shall make'. 'Bein ha’aravim' indicates 'between the evenings', referencing a specific time of day. 'K’minchat haboker' means 'like the meal offering of the morning'. 'U’kniskah ta’aseh-lah' means 'and its drink offering you shall make for it'. 'Lereyach nichoch' translates to 'for a pleasing aroma'. 'Esheh laYahveh' means 'a fire offering to Yahveh'.
[EXO.29.42] A continual burnt offering for your generations, at the opening of the tent of meeting before Yahveh, where I will meet with you there to speak with you there. [§]
Olat tamid ledoroteichem petach ohel moed lifnei Yahveh asher ivvaed lachem shama ledaber eleicha sham.
This verse describes a continual burnt offering to be made before Yahveh at the tent of meeting. It specifies that Yahveh will meet with the people there to speak with them. 'Olat' refers to a burnt offering. 'Tamid' means continual or perpetual. 'Ledoroteichem' translates to 'for your generations'. 'Petach' means opening or entrance. 'Ohel moed' means tent of meeting. 'Lifnei Yahveh' means before Yahveh. 'Asher ivvaed lachem shama' means 'where I will meet with you'. 'Ledaber eleicha sham' means 'to speak with you there'.
[EXO.29.43] And I will meet there with the children of Israel, and I will be sanctified in my glory. [§]
ve-no-ad-ti sha-ma lo-ve-nei yis-ra-el ve-nik-dash bi-kh-vo-di
This verse describes God's intention to meet with the Israelites and manifest holiness among them. "No-ad-ti" means I will meet. "Sha-ma" means there. "Lo-ve-nei yis-ra-el" means to the children of Israel. "Nik-dash" means I will sanctify or I will be sanctified. "Bi-kh-vo-di" means in my glory.
[EXO.29.44] And I have sanctified the tent of meeting and the altar, and Aaron and his sons I will sanctify to be priests to me. [§]
ve-kid-dashtee et-o-hel mo-ed ve-et-ha-miz-bay-ach ve-et-ah-ah-ron ve-et-ba-nav a-ka-desh le-ko-hen lee.
This verse describes a sanctification process. "Kid-dashtee" means "I have sanctified". "O-hel mo-ed" means "tent of meeting". "Miz-bay-ach" means "the altar". "Ah-ah-ron" is the name Aaron. "Ba-nav" means "his sons". "A-ka-desh" means "I will sanctify". "Ko-hen" means "priest". "Lee" means "to me". The verse is about Yahveh sanctifying the tent of meeting, the altar, Aaron, and his sons, in order to make them priests to Yahveh.
[EXO.29.45] And I will dwell among the sons of Israel, and I will be for them the Gods. [§]
ve-shakhanti be-tokh benei Yisrael ve-hayiti lahem le-Elohim
This verse states that Yahveh will dwell among the Israelites and will be their God. Let's break down the words: 've' means 'and', 'shakhanti' means 'I will dwell', 'be-tokh' means 'within' or 'among', 'benei Yisrael' means 'sons of Israel' or 'Israelites', 've' again means 'and', 'hayiti' means 'I will be', 'lahem' means 'to them' or 'for them', 'le' means 'to' or 'for', and 'Elohim' means 'the Gods'.
[EXO.29.46] And they will know that I, Yahveh, the Gods, am their God, the one who brought them out of the land of Egypt to dwell among them. I, Yahveh, the Gods, am their God. [§]
veh-yah-deh-oo kee ah-nee Yahveh Elohim-hem ah-sher ho-tzee-tee o-tam may-eretz mitz-rah-yim le-shakh-nee be-to-kham ah-nee Yahveh Elohim-hem.
This verse states that people will know that Yahveh, the Gods, is their God, the one who brought them out of the land of Egypt to dwell among them. The repetition emphasizes this declaration.
EXO.30
[EXO.30.1] And you shall make an altar for offering incense; acacia wood you shall make it from. [§]
ve'asita mizbeach miktar ketoret atzei shittim ta'aseh oto
This verse describes the making of an altar for offering incense. 'Ve'asita' means 'and you shall make'. 'Mizbeach' refers to an altar. 'Miktar' is incense. 'Ketoret' is also incense, often referring to a specific type or the act of offering it. 'Atzei shittim' means acacia wood. 'Ta'aseh oto' means 'you shall make it'.
[EXO.30.2] A cubit will be its length, and a cubit its breadth, square it will be, and two cubits its height. From it will be its horns. [§]
amma orkho ve-amma ravvo ravua yihyeh ve-ammatayim qomato mimmenu qarnotav.
This verse describes the dimensions of a structure, likely a table or altar, in the context of instructions for building the Tabernacle. "Ammah" is a unit of measurement, similar to a cubit. "Orkho" means its length. "Ravvo" means its breadth. "Ravua" means square. "Yihyeh" means it will be. "Qomato" means its height. "Mimmenu" means from it. "Qarnotav" means its horns.
[EXO.30.3] And you shall cover it with pure gold, its roof and its walls around, and its horns. And you shall make for it a crown of gold around. [§]
ve-tzip-ee-tah oh-toh zah-hav tah-hore et-gag-goh ve-et-kee-ro-tav sah-veev ve-et-kar-no-tav ve-ah-see-tah loo zehr zah-hav sah-veev.
This verse describes covering something with pure gold. "Tzipah" means a covering or coating. "Zahav tahor" means pure gold. "Gagoh" means its roof. "Kirotav" means its walls. "Sah-veev" means around. "Kar-no-tav" means its horns. "Zehr" means a crown or garland. The verb "ah-see-tah" means 'you shall make'. 'Loo' refers to it.
[EXO.30.4] And you shall make two golden rings for it under its arms, on its two sides you shall make them, on its two sides, and it shall be for houses for carrying, to carry the animal. [§]
u'shtei tav'ot zahav ta'aseh-lo mitachat lezero al shtei tzal'otav ta'aseh al-shnei tzidav vehayah l'batim l'badim lase'ot oto behemah
This verse describes the creation of two golden rings to be attached to the sides of an animal for carrying something. "u'shtei" means "and two". "tav'ot" means "rings". "zahav" means "gold". "ta'aseh-lo" means "you shall make for him/it". "mitachat lezero" means "under the arms". "al shtei tzal'otav" means "on his two sides". "ta'aseh al-shnei tzidav" means "you shall make on his two sides". "vehayah" means "and it shall be". "l'batim" means "for houses". "l'badim" means "for carrying". "lase'ot oto" means "to carry it". "behemah" means "animal".
[EXO.30.5] And you shall make the coverings acacia wood, and you shall overlay them with gold. [§]
ve'asita et-habadim atzei shittim ve'tsipita otam zahav
This verse describes the construction of the Ark of the Covenant. 'Ve'asita' means 'and you shall make'. 'Et-habadim' means 'the coverings'. 'Atzei shittim' refers to 'acacia wood'. 'Ve'tsipita otam' means 'and you shall overlay them'. 'Zahav' means 'gold'.
[EXO.30.6] And you shall put it before the veil which is upon the Ark of the Testimony, before the mercy seat which is upon the Testimony, which I will meet with you there. [§]
ve-natata oto lifnei ha-parochet asher al-aron ha-edut lifnei ha-kaporet asher al-ha-edut asher ivva’e lecha shama.
This verse describes placing something before the veil of the Testimony Ark, specifically before the mercy seat which is on the Testimony. The ‘something’ will be for Yahveh there.
[EXO.30.7] And Aaron shall offer incense upon it, spices of sweet smell, morning by morning, while he prepares the lamps, he shall offer it. [§]
vehiktir alav aharon ketoret samim baboker baboker behiteevo et-hanerot yak tirenah
This verse describes Aaron offering incense upon the altar each morning while tending to the lamps. 'Vehiktir' means 'and he shall offer'. 'Alav' means 'upon it' (referring to the altar). 'Aharon' is Aaron's name. 'Ketoret' means incense. 'Samim' means spices or sweet smelling substances. 'Baboker baboker' means 'morning by morning'. 'Behiteevo' means 'in preparing' or 'while he prepares'. 'Et-hanerot' means 'the lamps'. 'Yak tirenah' means 'he shall offer it'.
[EXO.30.8] And when Aaron sets up the lamps between the evenings, he shall cause them to burn. Incense, a continual offering, before Yahveh for your generations. [§]
oo-ve-ha-ah-lot ah-ha-ron et-ha-neh-rot bein ha-ar-ba-yim yaq-tee-reh-nah qe-tor-et ta-meed lif-nei Yahveh le-do-ro-tei-chem.
This verse describes Aaron lighting the lamps between the evenings and offering incense continually before Yahveh for your generations. 'Ha-ar-ba-yim' refers to the time between afternoon and evening, often understood as dusk. The verse outlines a ritualistic practice involving lighting and incense as a perpetual offering.
[EXO.30.9] You shall not bring up to it strange incense, and an offering, and a grain offering, and you shall not pour a drink offering to it. [§]
lo ta'alu alav ketoret zarah ve'olah uminchah ve'nesekh lo tissku alav.
This verse contains a series of prohibitions concerning offerings to God. 'Lo ta'alu' means 'you shall not bring up'. 'Ketoret zarah' means 'strange incense'. 'Ve'olah' means 'and an offering'. 'Uminchah' means 'and a grain offering'. 'Ve'nesekh' means 'and a drink offering'. 'Lo tissku' means 'you shall not pour'. 'Alav' means 'upon it' or 'to it'.
[EXO.30.10] And Aaron shall atone for his horns once in the year, with the blood of the sin offering of the Day of Atonement, once in the year he shall atone for it for your generations. Most holy it is to Yahveh. [§]
vekhiper ahahron al karnotav achat bashanah midam chatat hakippurim achat bashanah yecheper alav ledoroteichem kodesh kadoshim hu layahveh.
This verse details Aaron’s yearly atonement for the horns of the altar. ‘vekhiper’ means ‘and he shall atone’. ‘aharon’ is Aaron’s name. ‘al karnotav’ means ‘upon his horns’ referring to the altar’s horns. ‘achat bashanah’ means ‘once in the year’. ‘midam chatat hakippurim’ means ‘from the blood of the sin offering of the Day of Atonement’. ‘yecheper alav’ means ‘he shall atone for him’ (the altar). ‘ledoroteichem’ means ‘for your generations’. ‘kodesh kadoshim hu layahveh’ means ‘most holy it is to Yahveh’.
[EXO.30.11] And Yahveh spoke to Moses to say. [§]
Va-ye-da-ber Yahveh el-Mosheh le-emor
This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'.
[EXO.30.12] Because you will lift up the head of the sons of Israel for their census, and they will give each man the atonement of his soul to Yahveh when counting them, and there will not be plague among them when counting them. [§]
ki tisa et rosh bnei yisrael lifkudeihem venatanu ish kofer nafsho layahveh bifkod otam velo yiheyeh bahem negef bifkod otam.
This verse discusses a census of the Israelites and a provision for atonement to avoid plague. 'Tisa et rosh' means 'lift up the head' or 'count'. 'Bnei yisrael' means 'sons of Israel' or 'Israelites'. 'Lifkudeihem' means 'for their counting' or 'for their census'. 'Venatanu' means 'and they shall give'. 'Ish' means 'each man'. 'Kofer nafsho' means 'the atonement of his soul'. 'Layahveh' means 'to Yahveh'. 'Bifkod otam' means 'when counting them'. 'Velo yiheyeh' means 'and there shall not be'. 'Bahem' means 'among them'. 'Negef' means 'plague'.
[EXO.30.13] This is what all who are counted shall give: half a shekel in the shekel of the sanctuary, twenty gerahs the shekel, half a shekel as a contribution to Yahveh. [§]
zeh yitnu kol-ha'over al-ha'pekudim machatzit ha'shekel be'shekel ha'kodesh esrim gerah ha'shekel machatzit ha'shekel trumah la'Yahveh.
This verse details the contribution required from each person counted in the census. 'Zeh' means 'this'. 'Yitnu' means 'they will give'. 'Kol-ha'over' means 'all who pass over' or 'all who are counted'. 'Al-ha'pekudim' refers to 'on the reckonings' or 'the census list'. 'Machatzit ha'shekel' means 'half the shekel'. 'Be'shekel ha'kodesh' is 'in the shekel of the sanctuary'. 'Esrim gerah ha'shekel' means 'twenty gerahs the shekel'. 'Trumah la'Yahveh' is 'a contribution to Yahveh'. A gerah was a small unit of weight.
[EXO.30.14] All those counted in the census, from a man of twenty years and upwards, shall give a contribution to Yahveh. [§]
kol ha'over al-ha'pekudim miben esrim shanah vama'aleh yitten terumat Yahveh.
This verse discusses those required to give a contribution. "Kol" means 'all'. "Ha'over" means 'those passing' or 'those counted'. "Al-ha'pekudim" means 'upon the countings' or 'upon the census'. "Miben esrim shanah" means 'from a son of twenty years', or 'from a man of twenty years'. "Vama'aleh" means 'and upwards' or 'and more'. "Yitten" means 'he shall give'. "Terumat" means 'a contribution of'. "Yahveh" is the proper name of God.
[EXO.30.15] The wealthy one should not increase, and the poor one should not diminish, from giving half a shekel to give the contribution of Yahveh to atone for your lives. [§]
he-ah-sheer lo yar-beh ve-ha-dal lo yam-eet mee-ma-ha-tsee-t ha-sha-kel la-tet et ter-oo-mat Yahveh le-khah-per al naf-sho-tay-khem
This verse concerns the offering to be given to Yahveh as atonement. It states that the rich should not increase their offering beyond the standard amount, and the poor should not decrease it. Everyone should give half a shekel as their contribution.
[EXO.30.16] And you shall take the silver of the atonements from the sons of Israel and you shall give it for the service of the tent of meeting. And it shall be for the sons of Israel as a remembrance before Yahveh, to atone for your lives. [§]
ve-la-kach-ta es-kesef ha-ki-pu-rim me-et benei yis-ra-el ve-na-ta-ta oto al-avod-at ohel moed ve-ha-ya livnei yis-ra-el le-zi-cha-ron lifnei Yahveh le-cha-per al-naf-sho-tei-chem.
This verse details the handling of the atonement money collected from the Israelites. It states that the money should be given for the service of the tent of meeting and will serve as a remembrance for the Israelites before Yahveh, in order to atone for their lives.
[EXO.30.17] And Yahveh spoke to Moses to say. [§]
Va-ye-da-ber Yahveh el-Mosheh le-emor
This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'.
[EXO.30.18] And you shall make a basin of bronze, and its stand of bronze, for washing, and you shall set it between the tent of meeting and between the altar, and you shall put water there. [§]
ve'asita kiyor nechoshet ve'kano nechoshet le'rachatzah ve'natata oto bein ohel mo'ed u'bein hamizbeach ve'natata shamma mayim.
This verse describes the construction and placement of a bronze basin and its stand for washing. 'Ve'asita' means 'and you shall make'. 'Kiyor' is a basin. 'Nechoshet' is bronze. 'Ve'kano' means 'and its stand'. 'Le'rachatzah' means 'for washing'. 'Ve'natata oto' means 'and you shall set it'. 'Bein' means 'between'. 'Ohel mo'ed' is the tent of meeting. 'Hamizbeach' is the altar. 'Ve'natata shamma mayim' means 'and you shall put water there'.
[EXO.30.19] And Aaron and his sons washed their hands and their feet from it. [§]
ve-ra-cha-tzu A-ha-ron u-va-nav mi-me-nu et-ye-day-hem ve-et-ra-glay-hem
This verse describes Aaron and his sons washing themselves. 've' is a conjunction meaning 'and'. 'ra-cha-tzu' is a verb meaning 'they washed'. 'A-ha-ron' is the proper name Aaron. 'u-va-nav' means 'and his sons'. 'mi-me-nu' means 'from it', referring to the basin or water. 'et-ye-day-hem' means 'their hands'. 've-et-ra-glay-hem' means 'and their feet'.
[EXO.30.20] When they come to the tent of meeting, they must wash with water, and they shall not die. Or when they approach the altar to serve, to offer incense to Yahveh. [§]
be-vo-am el-o-hel mo-ed yir-cha-tzu-mayim ve-lo ya-mu-tu oo be-gish-tam el-ha-miz-be-ach le-sha-ret le-hak-tir ish-eh la-Yahveh.
This verse details the ritual purification required of the priests before entering the Tent of Meeting or approaching the altar to serve and offer incense to Yahveh. 'Be-vo-am' means 'when they come'. 'Ohel moed' is 'the tent of meeting'. 'Yirchatzu mayim' means 'they will wash with water'. 'Ve-lo yamutu' means 'and they will not die'. 'Be-gishtam' means 'when they approach'. 'Ha-mizbeach' means 'the altar'. 'Le-sharet' means 'to serve'. 'Le-hak-tir isheh' means 'to offer incense'. 'La-Yahveh' means 'to Yahveh'.
[EXO.30.21] And they shall wash their hands and their feet, and they shall not die, and it will be a perpetual statute for them, to him and to his offspring throughout their generations. [§]
ve-rachatzu yadeihem ve-ragleihem ve-lo yamutu ve-hayeta lahem chak-olam loo u-lezar'o le-dorotam.
This verse details a ritual washing of hands and feet to avoid death, becoming a perpetual statute for them and their offspring throughout their generations. 've' means 'and'. 'rachatzu' is the third-person plural imperative of 'rachatz' which means 'to wash'. 'yadeihem' means 'your hands' (plural). 'ragleihem' means 'your feet' (plural). 've-lo yamutu' means 'and they will not die'. 've-hayeta' means 'and it will be'. 'lahem' means 'to them'. 'chak-olam' means 'a perpetual statute'. 'loo' means 'to him'. 'u-lezar'o' means 'and to his seed'. 'le-dorotam' means 'throughout their generations'.
[EXO.30.22] And Yahveh spoke to Moses to say. [§]
Va-ye-da-ber Yahveh el-Mosheh le-emor
This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'.
[EXO.30.23] And you, take for yourself spices for anointing oil: myrrh, five hundred; and cinnamon, its half, fifty and two hundred; and calamus, fifty and two hundred. [§]
ve-atah kah-lekha besamim rosh, mar-dror chamish me'ot ve-kinmon-besem machatzito chamishim u-mate'im u-keneh-besem chamishim u-mate'im.
This verse instructs someone to take fragrant spices for a specific purpose. 'Ata' means 'you'. 'Kah-lekha' means 'take for yourself'. 'Besamim' means 'spices'. 'Mar-dror' is a specific spice, likely 'myrrh'. 'Chamish me'ot' means 'five hundred'. 'Kinmon' is another spice, likely 'cinnamon'. 'Machatzito' means 'its half'. 'Mate'im' means 'hundreds'. 'Keneh-besem' is another spice, likely 'calamus'.
[EXO.30.24] And the contribution was five hundred in the weight of the holy unit, and olive oil, a hin. [§]
və-qid-dah ḥămēš mē’ōt bə-šeqel ha-qōdeš və-šemen zayit ḥin.
This verse details quantities used in an offering. "qid-dah" refers to a contribution or offering. "ḥămēš mē’ōt" means five hundred. "bə-šeqel ha-qōdeš" is 'in the weight of the holy [unit]'. "šemen zayit" means 'olive oil', and "ḥin" is a unit of liquid measure.
[EXO.30.25] And you shall make it oil of anointing, holy. Let the perfumer compound an ointment, the work of a perfumer. The oil of anointing, holy, it shall be. [§]
ve'asita oto shemen mishchat-qodesh roqach mirqachat ma'aseh roqech shemen mishchat-qodesh yihyeh.
This verse details the preparation of the anointing oil. "ve'asita" means "and you shall make". "oto" means "it". "shemen" means "oil". "mishchat" relates to anointing. "qodesh" means "holy". "roqach" means "perfumer" or "one who compounds". "mirqachat" means "ointment" or "compounded thing". "ma'aseh" means "work" or "making". "roqech" again refers to the perfumer. "yihyeh" means "it shall be".
[EXO.30.26] And you will anoint with it the tent of meeting and the ark of the testimony. [§]
oo-mah-shakh-tah bo et oh-hel mo-ed ve-et a-ron ha-edut
This verse describes anointing with oil. 'Oo-mah-shakh-tah' means 'and you will anoint'. 'Bo' means 'in it' or 'with it'. 'Et' is a grammatical particle marking the direct object. 'Oh-hel mo-ed' means 'tent of meeting'. 'Ve-et' means 'and'. 'A-ron ha-edut' means 'ark of the testimony'.
[EXO.30.27] And the table and all its tools, and the lampstand and its tools, and the altar of incense. [§]
ve'et-hashulchan ve'et-kol-kelav ve'et-hamenorah ve'et-keleha ve'et mizbeach haketoret
This verse lists items within the Tabernacle. 'Hashulchan' refers to the table. 'Kelav' means its tools or utensils. 'Hamenorah' is the lampstand. 'Keleha' means its tools or utensils. 'Mizbeach haketoret' is the altar of incense.
[EXO.30.28] And the altar for the ascending offering, and all its vessels, and the basin, and its base. [§]
ve'et mizbach ha'olah ve'et kol kelav ve'et hachiyor ve'et kanno
This verse details items related to the altar and washbasin. ‘Mizbach’ refers to the altar. ‘Ha’olah’ means ‘the ascending offering’ and modifies ‘mizbach’, describing what is offered on the altar. ‘Kelav’ means ‘its vessels’ or ‘its tools’. ‘Hachiyor’ means ‘the basin’ or ‘the washbasin’. ‘Kanno’ means ‘its base’ or ‘its pedestal’.
[EXO.30.29] And you will sanctify them, and they will be most holy. All who touch them will be sanctified. [§]
ve-kid-ash-ta otam ve-hayu kodesh kadashim kol-hanogee bahhem yikdash
This verse discusses the sanctification of items or people. The verb 'kidash' means to sanctify or make holy. 'Otam' is 'them'. 'Hayu' is 'they will be'. 'Kodesh kadashim' is 'holy of holies' or 'most holy'. 'Kol' means 'all' or 'every'. 'Hanogee' means 'the one touching'. 'Bahhem' means 'in them'. 'Yikdash' means 'will be sanctified'.
[EXO.30.30] And you will anoint Aaron and his sons, and you will consecrate them as priest to me. [§]
veh-et-ah-ha-ron veh-et-ba-nav tim-shakh veh-kee-das-ta otam le-ko-hen lee.
This verse instructs the anointing and consecration of Aaron and his sons for the priesthood. “Veh-et” signifies “and” with a direct object marker. “Timshakh” is a verb meaning “you will anoint”. “Kidashta” is a verb meaning “you will consecrate”. “Otam” is a pronoun meaning “them”. “Le-kohen” means “as priest”. “Lee” means “to me”.
[EXO.30.31] And to the children of Israel you shall speak, saying, "This shall be the oil of anointing, sacred to me, for your generations." [§]
ve-el-bnei yisrael tedaber le-emor shemen mishchat-kodesh yihyeh zeh li ledoroteichem.
This verse is directed to the children of Israel. It instructs them to speak, or rather, it's a command *to* them, concerning oil for anointing, specifically that it should be considered sacred. The oil is to be for God for all generations.
[EXO.30.32] Upon the flesh of humankind it shall not be carved, and in its form you shall not make anything like it. Holy is he, holy shall he be to you. [§]
al-besar adam lo yisak, u-vematkhunto lo ta'asu kamohu. Kodesh hu, kodesh yihyeh lakhem.
This verse deals with the prohibition of making images or likenesses of humans for worship. "Besar" refers to flesh or body. "Matkhunto" refers to its form or pattern. The verse emphasizes the holiness of Yahveh and extends that holiness to those who relate to him.
[EXO.30.33] A person who crafts something like it and who gives from it to a stranger will be cut off from his people. [§]
ish asher yirkach kamohu vaasher yitten mimenu al-zar venikrat me'amav.
This verse discusses a person who crafts an idol and offers it to a stranger, and the consequences of that action. 'Ish' means person or man. 'Asher' is a relative pronoun meaning 'who' or 'which'. 'Yirkach' means to craft or form. 'Kamohu' means like it or similar to it, referring to the idol. 'Vaasher' is another relative pronoun, 'who' or 'which'. 'Yitten' means to give or offer. 'Mimenu' means from it. 'Al-zar' means to a stranger or foreigner. 'Venikrat' means and will be cut off. 'Me'amav' means from his people.
[EXO.30.34] And Yahveh said to Moses, "Take for yourself spices: natof and shchellet and chelbona, spices and pure frankincense. It will be layer by layer." [§]
vayomer Yahveh el Moshe kach lecha samim natof ushchellet vechelbona samim ulbona zachah bad bebadd yihyeh
This verse details instructions from Yahveh to Moses regarding specific spices. "Vayomer" means "and said". "El" means "to". "Kach lecha" means "take for yourself". "Samim" refers to aromatic spices. "Natof" and "ushchellet" and "chelbona" are specific types of spices. "Zachah" means "pure". "Bad bebadd" means "layer by layer" or "one by one". "Yihyeh" means "it will be".
[EXO.30.35] And you shall make it incense, a mixing of the work of a mixer, salted, pure, holy. [§]
ve'asita ota ketoret roqach ma'aseh roqeach memulach tahor qodesh.
This verse describes the making of incense. 'Ve'asita' means 'and you shall make'. 'Ota' means 'it' (feminine). 'Ketoret' means 'incense'. 'Roqach' means 'a pharmacist' or 'one who mixes'. 'Ma'aseh' means 'the work of'. 'Memulach' means 'salted'. 'Tahor' means 'pure'. 'Qodesh' means 'holy'. The verse details the method of making incense as a specifically crafted, pure and holy item.
[EXO.30.36] And you shall grind from it the myrrh, and you shall put from it before the testimony in the tent of meeting where I will meet with you there. It shall be most holy to you. [§]
veshachakta mimenna hadek venattata mimenna lifnei haedut be'ohel moed asher ivvae'd lecha shama kodesh kadasim tihyeh lachem.
This verse details instructions regarding the anointing oil. 'Veshachakta' means 'and you shall grind'. 'Mimenna' means 'from it'. 'Hadek' refers to the myrrh. 'Venattata' means 'and you shall put'. 'Lifnei haedut' means 'before the testimony'. 'Be'ohel moed' is 'in the tent of meeting'. 'Asher ivvae'd lecha' is 'where I will meet with you'. 'Shama' means 'there'. 'Kodesh kadasim' is 'most holy'. 'Tihyeh lachem' means 'it shall be to you'.
[EXO.30.37] And the incense that you make according to its recipe, you shall not make for yourselves. It will be holiness to you for Yahveh. [§]
vehaqetoret asher ta'aseh bematchunateha lo ta'asu lachem qodesh tihyeh lecha layahveh.
This verse discusses incense and its sacred use. 'vehaqetoret' means 'and the incense'. 'asher' means 'that/which'. 'ta'aseh' means 'you make'. 'bematchunateha' means 'according to its recipe'. 'lo ta'asu' means 'you shall not make'. 'lachem' means 'for yourselves'. 'qodesh' means 'holiness/sacred thing'. 'tihyeh' means 'it will be'. 'lecha' means 'to you'. 'layahveh' means 'to Yahveh'.
[EXO.30.38] A man who does like it, to practice it, will be cut off from his people. [§]
eesh asher ya'aseh kamohah leharich bah venikrat me'amav
This verse describes a consequence for engaging in practices similar to those forbidden to Israel. "eesh" means 'man'. "asher" means 'who'. "ya'aseh" means 'does'. "kamohah" means 'like it'. "leharich bah" means 'to smell in it', or more idiomatically 'to practice it'. "venikrat" means 'and will be cut off'. "me'amav" means 'from his people'.
EXO.31
[EXO.31.1] And Yahveh spoke to Moses to say. [§]
Va-ye-da-ber Yahveh el-Mosheh le-emor
This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'.
[EXO.31.2] Behold, I have called by name Betzalel, son of Uri, son of Chur, to the tribe of Judah. [§]
re'eh karati beshem betzalel ben-uri ben-chur lemateh yehudah
This verse comes from Exodus 31:5. 'Re'eh' means 'behold' or 'see'. 'Karati' means 'I have called'. 'Beshem' means 'by name'. 'Betzalel' is a proper name. 'Ben' means 'son of'. 'Uri' and 'Chur' are proper names. 'Lemateh' means 'to the tribe of'. 'Yehudah' is the name of the tribe, Judah.
[EXO.31.3] And I filled him with the spirit of the Gods, with wisdom and with understanding and with knowledge and with every craft. [§]
va-a-mal-eh oto ruach elohim be-chokhmah u-v-tevunah u-v-da'at u-v-kol-melakhah
This verse describes filling someone with the spirit of the Gods, along with wisdom, understanding, knowledge, and all manner of craft.
[EXO.31.4] To think thoughts to do with gold and with silver and with bronze. [§]
lach'shov machashavot la'asot bazahav ubakhessef ubanchoshet
This verse describes planning thoughts to do with gold, silver, and bronze. 'Lach'shov' means 'to think', 'machashavot' means 'thoughts', 'la'asot' means 'to do', 'bazahav' means 'with gold', 'ubakhessef' means 'and with silver', and 'ubanchoshet' means 'and with bronze'. The 'u' prefix means 'and'.
[EXO.31.5] And in the working of stone to complete, and in the working of wood to make in all work. [§]
uvacharoshet even lemallot uvacharoshet etz la'asot bekhal-melacha.
This verse describes work done with stone and with wood, for all kinds of work. 'Uvacharoshet' means 'and in the working of'. 'Even' means 'stone'. 'Lemallot' means 'to fill/complete'. 'Etz' means 'wood'. 'La'asot' means 'to do/make'. 'Bekhal-melacha' means 'in all work'.
[EXO.31.6] And I, indeed, have given with him Ahalyav son of Akhisamak to the tribe of Dan, and to the heart of every wise-hearted person I have given wisdom, and they will make all that I commanded you. [§]
va-ani hineh natati ito et ahalyav ben-akhisamak le-mateh-dan u-ve-lev kol-khakham-lev natati khakhmah ve-asu et kol-asher tsivitekha
This verse describes God giving skill and wisdom to artisans for the construction of the Tabernacle. 'Ani' means 'I'. 'Hineh' means 'behold' or 'indeed'. 'Natati' means 'I have given'. 'Ito' means 'with him'. 'Ahalyav' is a proper name. 'Ben' means 'son of'. 'Akhisamak' is a proper name. 'Le-mateh-dan' means 'to the tribe of Dan'. 'Ve-lev kol-khakham-lev' means 'and to the heart of every wise-hearted person'. 'Khakhmah' means 'wisdom'. 'Ve-asu' means 'and they will make'. 'Et kol-asher' means 'all that'. 'Tsivitekha' means 'I commanded you'.
[EXO.31.7] And the tent of meeting, and the ark for the testimony, and the mercy seat that is upon it, and all the utensils of the tent. [§]
et ohel moed ve'et ha'aron la'edut ve'et hakaporet asher alav ve'et kol keli ha'ohel.
This verse lists items related to the Tabernacle. "Et" is a particle indicating a direct object. "Ohel moed" means "tent of meeting." "Ha'aron" means "the ark." "La'edut" means "for the testimony." "Hakaporet" means "the mercy seat." "Asher alav" means "that is upon it." "Kol keli ha'ohel" means "all the utensils of the tent."
[EXO.31.8] And the table, and its vessels, and the pure lampstand, and all its vessels, and the altar of incense. [§]
ve'et-hashulchan ve'et-kelav ve'et-hamenorah hat'horah ve'et-kol-kelev ve'et mizbach hak'toret.
This verse lists items related to the Tabernacle. "Hashulchan" refers to the table, "kelav" means its vessels. "Hamenorah hat'horah" refers to the pure lampstand, again with its vessels. Finally, "mizbach hak'toret" is the altar of incense.
[EXO.31.9] And the altar of the burnt offering, and all its vessels, and the basin, and its stand. [§]
ve'et mizbach ha'olah ve'et kol kelav ve'et hakiyor ve'et kano
This verse describes various items related to the altar and washing basin. 'Mizbach' refers to the altar. 'Ha'olah' relates to the burnt offering. 'Kelav' means 'its vessels' or 'its tools'. 'Hakiyor' refers to the basin or laver. 'Kano' means 'its stand' or 'its base'. The 've'et' construction is a common Hebrew way to connect items in a list.
[EXO.31.10] And the garments for installation, and the garments of the holy ones, for Aaron the priest, and the garments of his sons for priesthood. [§]
ve’et bigdei ha’ssarad ve’et bigdei ha’kodesh le’aharon ha’kohen ve’et bigdei banav le’kohen.
This verse details garments being made. 'bigdei' means 'garments'. 'ha’ssarad' refers to garments for installation or dedication. 'ha’kodesh' means 'the holy ones' or 'the sacred'. 'le’aharon ha’kohen' means 'for Aaron the priest'. 'banav' means 'his sons'. This verse details the making of garments for Aaron and his sons to serve as priests.
[EXO.31.11] And concerning the oil of anointing, and the incense of the spices for the holy place, everything as I commanded you they shall do. [§]
ve'et shemen hamishchah ve'et ketoret hasamim laqodesh kchol asher tziviticha ya'asu.
This verse details instructions concerning the anointing oil and fragrant incense for the holy place. It states that everything should be done as commanded. Let's break down the names: 'El' appears in the word 'qodesh' as a possessive, referring to God's holiness.
[EXO.31.12] And Yahveh said to Moses, saying: [§]
Va-yo-mer Yahveh el-Mosheh le-emor.
This verse begins a speech from God to Moses. 'Va-yo-mer' means 'and said'. 'Yahveh' is the proper name of God. 'El' means 'to' or 'belonging to'. 'Mosheh' is the name Moses. 'Le-emor' means 'to say' or 'saying'.
[EXO.31.13] And you shall speak to the children of Israel, saying, “Indeed, my Sabbaths you shall keep, for it is a sign between me and between you for your generations, to know that I, Yahveh, sanctify you.” [§]
ve-atah daber el-bnei Yisrael le-emor akh et-shabbotai tishmoru ki ot hi beinini u-beinchem le-doroteichem ladayat ki ani Yahveh mekaddishchem.
This verse instructs speaking to the children of Israel regarding the observance of the Sabbaths. It explains the Sabbath is a sign between God and the people, for all generations, to know that Yahveh sanctifies them.
[EXO.31.14] You shall keep the Sabbath, for it is holy to you. Whoever profanes it shall surely die, for everyone who does work in it, that soul shall be cut off from among its people. [§]
ush’martem et-hashabbat ki kodesh hi lachem mekhalleha mot yumat ki kol-ha’oseh bah m’lacha v’nikh’rata hanefesh hahu mikerev ameiha.
This verse concerns the observance of the Sabbath. ‘ush’martem’ means ‘you shall keep’. ‘et-hashabbat’ is ‘the Sabbath’. ‘ki’ means ‘for’ or ‘because’. ‘kodesh’ means ‘holy’. ‘hi’ means ‘it is’. ‘lachem’ means ‘to you’. ‘mekhalleha’ means ‘who profanes it’. ‘mot yumat’ means ‘shall surely die’. ‘ki kol-ha’oseh bah m’lacha’ means ‘for everyone who does work in it’. ‘v’nikh’rata hanefesh hahu mikerev ameiha’ means ‘that soul shall be cut off from among its people’.
[EXO.31.15] Six days work will be done, and on the seventh day is Sabbath, a Sabbath of rest, holy to Yahveh. Everyone who does work on the day of the Sabbath shall surely die. [§]
sheyshet yamim ye'aseh melakhah u'bayom hashevii shabbat shabbaton kodesh leyahveh kol ha'oseh melakhah beyom hashabat mot yumat.
This verse describes the creation story and the commandment to observe the Sabbath. 'Sheyshet yamim' means 'six days'. 'Ye'aseh melakhah' means 'work will be done'. 'U'bayom hashevii' means 'and on the seventh day'. 'Shabbat shabbaton' means 'Sabbath of rest'. 'Kodesh leyahveh' means 'holy to Yahveh'. 'Kol ha'oseh melakhah beyom hashabat' means 'everyone who does work on the day of the Sabbath'. 'Mot yumat' means 'shall surely die'.
[EXO.31.16] And the children of Israel will keep the Sabbath, to make the Sabbath throughout their generations, an everlasting covenant. [§]
ve-sham-ru ben-ei yis-ra-el et-ha-shab-bat la-a-sot et-ha-shab-bat le-do-rot-am brit o-lam.
This verse instructs the children of Israel to keep the Sabbath, to make the Sabbath throughout their generations, an everlasting covenant. 've-sham-ru' means 'and they will keep'. 'ben-ei yis-ra-el' is 'children of Israel'. 'et-ha-shab-bat' is 'the Sabbath'. 'la-a-sot' means 'to do' or 'to make'. 'le-do-rot-am' is 'throughout their generations'. 'brit' is 'covenant'. 'o-lam' means 'everlasting'.
[EXO.31.17] It is a sign between me and the children of Israel forever, that Yahveh made the heavens and the earth in six days, and on the seventh day He rested and recuperated. [§]
baynee oo-bayn benay yisrael ot hee leolam kee sheeshet yamim asah Yahveh et hashamayim veet haaretz ubayom hashevii shavat vayinafash.
This verse discusses a sign between God and the Israelites concerning the creation of the heavens and the earth. It states that God made the heavens and the earth in six days and rested on the seventh day.
[EXO.31.18] And He gave to Moses, after He finished speaking with him on Mount Sinai, two tablets of the testimony, tablets of stone, written with finger the Gods. [§]
Va-yit-ten el-mo-sheh ke-ka-lo-toh le-da-ber it-toh be-har Si-nai shnei lu-chot ha-ed-ut lu-chot e-ven ke-tu-vim be-etz-bah el-o-him.
This verse describes the giving of the tablets of the testimony to Moses after God finished speaking with him on Mount Sinai. ‘Va-yit-ten’ means ‘and He gave’. ‘El-mo-sheh’ means ‘to Moses’. ‘Ke-ka-lo-toh’ means ‘after finishing’. ‘Le-da-ber it-toh’ means ‘to speak with him’. ‘Be-har Si-nai’ means ‘on Mount Sinai’. ‘Shnei lu-chot ha-ed-ut’ means ‘two tablets of the testimony’. ‘Lu-chot e-ven’ means ‘tablets of stone’. ‘Ke-tu-vim’ means ‘written’. ‘Be-etz-bah el-o-him’ means ‘with finger the Gods’.
EXO.32
[EXO.32.1] The people saw that Moses was slow in coming down from the mountain, and the people gathered around Aaron and said to him, "Rise up, make for us gods who will go before us, because this Moses the man who brought us up from the land of Egypt, we do not know what has become of him." [§]
Va-ya-ra ha-am ki-boshesh Moshe la-redet min ha-har va-yikahel ha-am al-aharon va-yomru elav kum ase-lanu elohim asher yelchu le-paneinu ki-zeh Moshe ha-ish asher he'alnu me'eretz mitzrayim lo yada'nu ma haya lo.
This verse describes the people's reaction to Moses' delay in descending from Mount Sinai. They believe he is gone and ask Aaron to make gods to lead them, as they don't know what has become of Moses who brought them out of Egypt.
[EXO.32.2] And he said to them, "Remove the golden earrings which are in the ears of your wives, your sons, and your daughters, and bring them to me." [§]
va-yo-mer a-le-hem a-ha-ron par-ku niz-mei ha-zah-hav a-sher be-oz-nei ne-shei-chem be-nei-chem u-ve-not-ei-chem ve-ha-vi-u ei-lai.
This verse comes from Exodus 32:2. It details Aaron’s request to the people to remove their golden earrings and bring them to him. ‘Va-yo-mer’ means ‘and he said’. ‘A-le-hem’ means ‘to them’. ‘A-ha-ron’ is ‘Aaron’. ‘Par-ku’ means ‘remove’. ‘Niz-mei’ means ‘earrings’. ‘Ha-zah-hav’ means ‘the gold’. ‘A-sher’ means ‘which are’. ‘Be-oz-nei’ means ‘in the ears of’. ‘Ne-shei-chem’ means ‘your wives’. ‘Be-nei-chem’ means ‘your sons’. ‘U-ve-not-ei-chem’ means ‘and your daughters’. ‘Ve-ha-vi-u’ means ‘and bring’. ‘Ei-lai’ means ‘to me’.
[EXO.32.3] And all the people removed the golden jewelry that were in their ears, and they brought it to Aaron. [§]
Va-yit-par-ku kol-ha-am et-niz-mei ha-zahav asher be-oz-nei-hem va-ya-viu el-A-ha-ron.
This verse describes the people removing their gold nose rings or jewelry and bringing them to Aaron. 'Va-yit-par-ku' means 'and they removed'. 'Kol-ha-am' means 'all the people'. 'Et-niz-mei ha-zahav' means 'the nose rings of gold' or 'the golden jewelry'. 'Asher be-oz-nei-hem' means 'that were in their ears'. 'Va-ya-viu' means 'and they brought'. 'El-A-ha-ron' means 'to Aaron'.
[EXO.32.4] And he took it from their hand and shaped it with a chisel, and he made it a calf, a graven image. And they said, "These are your Gods, Israel, who brought you up from the land of Egypt." [§]
vayikach miyadam vayatzar oto bacheret vayasehu egal masekah vayomru eleh eloheykha yisrael asher he'elu'kha me'eretz mitzrayim
This verse describes the making of a golden calf. 'Vayikach' means 'and he took'. 'Miyadam' means 'from their hand'. 'Vayatzar oto' means 'and he shaped it'. 'Bacheret' means 'with a chisel'. 'Vayasehu egal masekah' means 'and he made it a calf, a graven image'. 'Vayomru' means 'and they said'. 'Eleh eloheykha yisrael' means 'these are your gods, Israel'. 'Asher he'elu'kha me'eretz mitzrayim' means 'who brought you up from the land of Egypt'.
[EXO.32.5] And Aaron perceived, and he built an altar before Him, and Aaron proclaimed and said, "A festival to Yahveh will be tomorrow." [§]
Va-yar A-ha-ron va-yiven miz-bay-ach li-fanav va-yik-ra A-ha-ron va-yomar chag la-Yahveh ma-char.
This verse describes Aaron building an altar before Yahveh and proclaiming a festival to Yahveh for the next day. 'Va-yar' means 'and he saw/perceived'. 'A-ha-ron' is Aaron. 'Va-yiven' means 'and he built'. 'Miz-bay-ach' is altar. 'Li-fanav' means 'before him'. 'Va-yik-ra' means 'and he called/proclaimed'. 'Va-yomar' means 'and he said'. 'Chag' means 'festival'. 'La-Yahveh' means 'to Yahveh'. 'Ma-char' means 'tomorrow'.
[EXO.32.6] They rose early the next day and offered burnt offerings and presented peace offerings, and the people sat down to eat and drink, and they rose to rejoice. [§]
vayashkimu mimacharat vaya'alu olot vayagishu shlamim vayeishev ha'am le'echol veshato vayakumu letzachek.
This verse describes actions taken by the people after an event. 'Vayashkimu' means 'they rose early'. 'Mimacharat' means 'from tomorrow' or 'the next day'. 'Vaya'alu olot' means 'they offered burnt offerings'. 'Vayagishu shlamim' means 'they presented peace offerings'. 'Vayeishev ha'am' means 'the people sat'. 'Le'echol veshato' means 'to eat and to drink'. 'Vayakumu letzachek' means 'they rose to rejoice'.
[EXO.32.7] And Yahveh spoke to Moses, "Go down, for your people have corrupted themselves, which you brought up from the land of Egypt." [§]
vay-da-ber Yahveh el-Mosheh lekh-red ki-shi-chet am-mekha asher heh-eh-leeta me-eretz Mitzrayim
This verse recounts Yahveh speaking to Moses. ‘Vay-da-ber’ means ‘and spoke’. ‘Yahveh’ is the proper name of God. ‘El-Mosheh’ means ‘to Moses’. ‘Lekh-red’ means ‘go down’. ‘Ki’ means ‘for’ or ‘because’. ‘Shi-chet’ means ‘corrupted’. ‘Am-mekha’ means ‘your people’. ‘Asher’ means ‘which’ or ‘that’. ‘Heh-eh-leeta’ means ‘you brought up’. ‘Me-eretz Mitzrayim’ means ‘from the land of Egypt’.
[EXO.32.8] They quickly turned aside from the path that I commanded them, and they made for themselves a carved calf, and they prostrated themselves before it and sacrificed to it. And they said, "These are your Gods, Israel, who brought you up from the land of Egypt." [§]
saru maher min-haderech asher tzivitim asu lahem egel masekha vayishtachavu-lo vayeizbchu-lo vayomru eleh elohey yisrael asher he'elu'cha me'eretz mitzrayim.
This verse describes the Israelites quickly turning away from the path that was commanded to them, making a molded calf, worshipping it, and sacrificing to it. They then proclaim this calf to be the Gods of Israel who brought them up out of the land of Egypt.
[EXO.32.9] And Yahveh said to Moses, "I have seen this people, and behold, they are a stubborn people." [§]
va-yo-mer Yahveh el-Mosheh ra-ee-tee et-ha-ahm ha-zeh ve-hee-neh ahm-kash-eh-oref hoo
This verse recounts God speaking to Moses. "Va-yo-mer" means "and said". "Yahveh" is the proper name of God. "el-Mosheh" means "to Moses". "ra-ee-tee" means "I have seen". "et-ha-ahm ha-zeh" means "this people". "ve-hee-neh" means "and behold". "ahm-kash-eh-oref" means "a stubborn people". "hoo" is a pronoun meaning "he/it/they" here confirming the people.
[EXO.32.10] And now, let rest with me, and may my anger burn in them, and I will consume them. And I will make you into a great nation. [§]
ve’atah ha’nichah li ve’yichar-api bahem va’achelem, ve’e’eseh otcha le’goy gadol.
This verse contains a command and a promise. “ve’atah” means “and now.” “ha’nichah” means “let rest” or “leave.” “li” means “to me.” “ve’yichar” means “and may be heated” or “and may burn.” “api” means “my anger.” “bahem” means “in them.” “va’achelem” means “and I will consume.” “ve’e’eseh” means “and I will make.” “otcha” means “you.” “le’goy” means “into a nation.” “gadol” means “great.” The verse describes a situation where God asks for permission to express divine anger and consume a people, with the promise of establishing someone else as a great nation.
[EXO.32.11] And Moses pleaded before Yahveh, his Gods, and said, "Why, Yahveh, are You inflamed with anger against Your people, whom You brought out of the land of Egypt with great power and with a strong hand?" [§]
va-yekhal mosheh et-peney yahveh elohayv va-yomer lamah yahveh yechareh aphchah be-amchah asher hotzata me-eretz mitzrayim be-kohh gadol u-veyad chazakah.
This verse describes Moses interceding with Yahveh on behalf of the Israelites. Moses is essentially asking Yahveh why He is angry with His people, after bringing them out of Egypt with great power and a strong hand.
[EXO.32.12] Why do the Egyptians say, asserting that with evil Yahveh brought them out, to kill them in the mountains and to destroy them from the face of the earth? Turn from the heat of Your anger and reconsider the evil concerning Your people. [§]
lah-mah yoh-meh-roo meetz-rah-yeem le-eh-mor be-rah-ah ho-tzee-ahm la-ha-rog oh-tahm beh-har-eem oo-le-kah-lotahm meh-al peh-neh hah-ah-dah-mah shuv me-har-on ahp-peh-kah veh-hee-nah-chem al-hah-rah-ah le-ahm-meh-kah
This verse expresses a plea to Yahveh regarding the Egyptians' accusations. The Egyptians are claiming that Yahveh brought Israel out of Egypt with malicious intent, to kill them in the wilderness and wipe them off the face of the earth. The speaker pleads with Yahveh to relent from His anger and reconsider the harm intended for His people.
[EXO.32.13] Remember Abraham, Isaac, and Israel, your servants, to whom you swore by yourself, and you spoke to them, 'I will greatly increase your descendants like the stars of the heavens, and all this land that I promised I will give to your descendants, and they will possess it forever.' [§]
zekhor le'avraham le'yitzchak u'le'yisrael avadecha asher nishba'ta lahem bach vatdaber alehem arbeh et zar'achem k'kochvei hashamaim vechol ha'aretz hazot asher amarti etten lezar'achem venachalu leolam.
This verse is a reminder to God regarding the covenant He made with Abraham, Isaac, and Israel (Jacob). It references the promise of numerous descendants and the inheritance of the land. 'Zekhor' is a command meaning 'remember'. 'Avadecha' means 'your servants'. 'Nishba'ta' means 'you swore'. 'Arbeh' means 'I will increase'. 'Zar'achem' means 'your seed/descendants'. 'Hashamaim' means 'the heavens/sky'. 'Ha'aretz hazot' means 'this land'. 'Leolam' means 'forever'.
[EXO.32.14] And Yahveh regretted the evil that he spoke of doing to his people. [§]
Va-yee-na-chem Yahveh al-ha-ra-ah asher dee-ber la-asot le-am-mo.
This verse describes Yahveh regretting a negative action he spoke of doing to his people. 'Va-yee-na-chem' means 'and Yahveh regretted'. 'Al-ha-ra-ah' means 'regarding the evil'. 'Asher dee-ber' means 'that he spoke'. 'La-asot' means 'to do'. 'Le-am-mo' means 'to his people'.
[EXO.32.15] And he turned and descended, Moses, from the mountain, and two tablets of the testimony were in his hand. Tablets written on both sides of them, from this side and that side they were written. [§]
va-yipen va-yered Moshe min-ha-har u-shnei luchot ha-edut be-yado luchot ketuvim mish-shenei evrehem mizzeh u-mizzeh hem ketuvim.
This verse describes Moses descending from the mountain with the two tablets of testimony. 'Va-yipen va-yered' means 'and he turned and descended'. 'Moshe' is Moses' name. 'Min-ha-har' means 'from the mountain'. 'U-shnei luchot ha-edut' translates to 'and two tablets of the testimony'. 'Be-yado' means 'in his hand'. 'Luchot ketuvim' means 'tablets written'. 'Mish-shenei evrehem' means 'from both sides of them'. 'Mizzeh u-mizzeh' means 'from this side and that side'. 'Hem ketuvim' means 'they are written'.
[EXO.32.16] And the tablets are the work of the Gods, and the writing is the writing of the Gods, it is engraved on the tablets. [§]
vehahulochot ma’aseh elohim hema vehamichtav michtav elohim hu charut al-haluchot.
This verse describes the tablets of the covenant. 'Vehahulochot' means 'and the tablets'. 'Ma’aseh elohim' means 'work of the Gods'. 'Hema' means 'they are'. 'Vehamichtav' means 'and the writing'. 'Michtav elohim' means 'writing of the Gods'. 'Hu' means 'it is'. 'Charut' means 'engraved'. 'Al-haluchot' means 'on the tablets'.
[EXO.32.17] And Joshua heard the sound of the people making a commotion, and he said to Moses, "It is the sound of warfare in the camp." [§]
vayishma yevooshua et-kol ha-am b’re’ah vayomer el-mosheh kol milchamah bamachaneh
This verse describes Joshua hearing the sound of the people making a commotion and then telling Moses that it sounds like the sound of warfare in the camp. Each word is translated literally, preserving the original meaning as closely as possible. 'Vayishma' means 'and he heard', 'yevooshua' is 'Joshua', 'et-kol' is 'the sound of', 'ha-am' is 'the people', 'b’re’ah' is 'a commotion', 'vayomer' is 'and he said', 'el-mosheh' is 'to Moses', 'kol milchamah' is 'the sound of warfare', and 'bamachaneh' is 'in the camp'.
[EXO.32.18] And he said, there is no sound of an answering might, and there is no sound of an answering weakness. A sound of answering, I hear. [§]
Va-yo-mer ein kol a-not g’vurah ve-ein kol a-not chalusha kol a-not anochi shomea.
This verse describes a situation where a voice is not heard as a powerful voice, nor as a weak voice. The speaker hears a voice answering, but it is not described as strong or weak. The word ‘anot’ means ‘answering’ and is used repeatedly to emphasize this characteristic of the voice.
[EXO.32.19] And it happened, as he approached the camp, that he saw the calf and the dances, and the anger of Moses burned, and he threw from his hand the tablets, and he broke them beneath the mountain. [§]
Va-yhi ka-asher karav el-ha-ma-cha-neh va-ya-ra et-ha-e-gel u-me-chol-lot va-yi-char-af Moshe va-ya-shlech mi-ya-dav et-ha-lu-chot va-ye-sha-ber otam ta-chat ha-har.
This verse describes Moses' reaction upon approaching the camp and seeing the golden calf and the dancing. It details his anger and the breaking of the tablets containing the commandments.
[EXO.32.20] And he took the calf that they had made, and burned it in the fire, and ground it to fine powder. And he sprinkled it on the face of the waters, and he made the children of Israel drink it. [§]
Va-yik-akh et-ha-eh-gel a-sher ah-soo va-yis-rof ba-esh va-yit-khan ad a-sher-dak va-yiz-er al-pnei ha-ma-yim va-yash-ek et-bnei yis-ra-el.
This verse describes the golden calf being taken, burned, ground into powder, mixed with water, and then forced upon the people of Israel to drink. 'Va-yik-akh' means 'and he took'. 'Et-ha-eh-gel' means 'the calf'. 'A-sher ah-soo' means 'that they made'. 'Va-yis-rof ba-esh' means 'and he burned in the fire'. 'Va-yit-khan' means 'and he ground'. 'Ad a-sher-dak' means 'until it was fine'. 'Va-yiz-er' means 'and he sprinkled'. 'Al-pnei ha-ma-yim' means 'on the face of the waters'. 'Va-yash-ek' means 'and he made to drink'. 'Et-bnei yis-ra-el' means 'the children of Israel'.
[EXO.32.21] And Moses said to Aaron, "What have you done to this people that you have brought a great sin upon them?" [§]
Va-yo-mer Moshe el-Aharon, meh-asah lecha ha-am ha-zeh, ki-heveita alav chatatah gedolah.
This verse comes from Exodus 9:18. It records Moses speaking to Aaron after the plague of hail. 'Va-yo-mer' means 'and he said'. 'Moshe el-Aharon' means 'Moses to Aaron'. 'Meh-asah lecha' means 'what did you do to them?' or 'what have you done for them?'. 'Ha-am ha-zeh' means 'this people'. 'Ki-heveita alav' means 'because you brought upon them'. 'Chatatah gedolah' means 'a great sin'. The verse conveys Moses's anger and question to Aaron about causing a great sin to fall upon the people.
[EXO.32.22] And Aaron said, "Let not be wrathful, my Lord. You knew that the people are evil." [§]
Va-yo-mer A-ha-ron al-yi-char af A-do-nai A-tah ya-da-ta et-ha-am ki-vee-rah hoo.
This verse is from Exodus 32:19. Aaron is speaking to Moses after Moses has descended from Mount Sinai with the tablets and is furious about the golden calf the Israelites have made. Aaron is attempting to excuse himself, claiming he did not intend for this to happen and that the people are inherently evil. 'Va-yo-mer' means 'and he said'. 'A-ha-ron' is Aaron’s name. 'Al-yi-char' is a plea meaning 'Let not be wrathful'. 'Af' means 'wrath'. 'A-do-nai' is 'my Lord'. 'A-tah' is 'you'. 'Ya-da-ta' means 'you knew'. 'Et-ha-am' means 'the people'. 'Ki' means 'for/because'. 'B'rah' means 'evil'. 'Hoo' means 'he/it', in this context meaning the people.
[EXO.32.23] And they said to me, "Make for us gods who will go before us, because this Moses, the man who brought us up from the land of Egypt, we do not know what happened to him." [§]
vayomru li ase lanu elohim asher yelchu lifaneinu ki zeh mosheh haish asher he'alanu me'eretz mitzrayim lo yada'nu mah hayah lo.
This verse recounts a request made to Moses by the people. They ask him to create for them gods who will go before them, as they are uncertain about the fate of Moses, who brought them out of the land of Egypt.
[EXO.32.24] And I said to them, “From whom is the gold? Let them remove it and give it to me.” And I cast it into the fire, and this calf came forth. [§]
va'omar lahem lemi zahav hitpar'ku vayitnu-li va'ashlichehu ba'esh vayetze ha'egel hazeh.
This verse describes the people removing their gold jewelry and giving it to someone, who then melts it down to create a golden calf. The calf is then brought forth. The 'them' refers to the Israelites. The 'I' refers to Aaron, who made the calf at the people's request.
[EXO.32.25] And Moses saw the people that they were unrestrained, because Aaron had allowed them to become a mockery in their sight. [§]
Va-yar Moshe et-ha-am ki parua hu ki prah Aaron leshimtsah bekamehem.
This verse describes Moses seeing the people as unrestrained or unruly, because Aaron had allowed them to become a mockery before them.
[EXO.32.26] And Moses stood at the gate of the camp and said, "Who is for Yahveh to me?" And all the sons of Levi gathered to him. [§]
Va-ya-omed Moshe be-sha-ar ha-ma-khane, va-yomer mi le-Yahveh elai, va-ye-es-fu elav kol-benei Levi.
This verse describes Moses standing at the entrance of the camp and calling out, asking who is for Yahveh. Then, all the Levites gathered to him.
[EXO.32.27] And he said to them, “Thus says Yahveh the Gods of Israel, ‘Each man put his sword upon his thigh, go through and return from gate to gate in the camp, and kill each man his brother, each man his friend, and each man his relative.’” [§]
Va-yo-mer la-hem koh-amar Yahveh Elohim Yi-sra-el, si-mu ish-char-bo al-yer-e-cho, iv-ru va-shuvu mi-sha-ar la-sha-ar ba-ma-cha-neh, ve-hir-gu ish-et-a-chiv ve-ish et-re-eh-hu ve-ish et-kro-vo.
This verse comes from 2 Samuel 2:16. It details a command given by Yahveh the Gods of Israel to the men fighting over the kingship. They are instructed to each draw their sword and go throughout the camp, killing their brother, their friend, and their relative. This represents a brutal civil war and a test of loyalty.
[EXO.32.28] And the sons of Levi did according to the word of Moses, and from the people fell like three thousand men on that day. [§]
va-ya-asu benei-levi kidvar moshe va-yipol min-ha-am bayom ha-hu kishloshet alfey ish
This verse describes the Levites acting according to the word of Moses, and as a result, three thousand people fell (died) on that day. 'Benei-levi' means 'sons of Levi', referring to the Levite tribe. 'Kidvar' means 'according to the word of'. 'Min-ha-am' means 'from the people'. 'Bayom ha-hu' means 'on that day'. 'Kishloshet alfey' means 'like three thousand'.
[EXO.32.29] And Moses said, "Fill your hand today to Yahveh, for a man with his son and his brother, and to give to you today blessing." [§]
Va-yo-mer Moshe mil-u yed-chem hay-yo-m la-Yahveh ki ish biv-no uv-achi v-la-tet a-lei-chem hay-yom b-rach-ah.
This verse contains several key names and phrases. "Moshe" is simply Moses. "Mil-u yed-chem" means "fill your hand". "Hay-yom" means "today". "La-Yahveh" means "to Yahveh". "Ki" means "for" or "because". "Ish biv-no uv-achi" means "a man with his son and his brother". "V-la-tet" means "and to give". "A-lei-chem" means "to you". "B-rach-ah" means "blessing". The verse is a directive from Moses to fill their hands as an offering to Yahveh, and as a result, Yahveh will give them blessing.
[EXO.32.30] And it was on the next day that Moses said to the people, “You have sinned a great sin. And now I will go up to Yahveh, perhaps I may atone for your sin.” [§]
vayhi mimacharat vayomer mosheh el ha’am atem chatatem chata’ah gedolah ve’atah e’eleh el-Yahveh ulai echaperah be’ad chatatechem.
This verse describes Moses speaking to the people after they had committed a sin. 'Vayhi' means 'and it was'. 'Mimacharat' means 'on the morrow' or 'the next day'. 'Vayomer' means 'and he said'. 'Mosheh' is Moses. 'El ha’am' means 'to the people'. 'Atem' means 'you'. 'Chatatem' means 'you have sinned'. 'Chata’ah' means 'a sin'. 'Gedolah' means 'great'. 'Ve’atah' means 'and now'. 'E’eleh' means 'I will go up'. 'El-Yahveh' means 'to Yahveh'. 'Ulai' means 'perhaps'. 'Echaperah' means 'I will atone'. 'Be’ad' means 'for'. 'Chatatechem' means 'your sin'.
[EXO.32.31] And Moses returned to Yahveh and said, “I plead, this people has committed a great sin, and they made gods of gold for themselves.” [§]
Va-ya-shav Moshe el-Yahveh va-yomer: Ana, chata ha-am ha-zeh chata'ah gedolah va-yasu lahem elohei zahav.
This verse recounts Moses returning to Yahveh and pleading for the people after they committed a great sin: creating a golden god. 'Va-ya-shav' means 'and he returned.' 'Moshe' is Moses. 'El' means 'to' or 'toward'. 'Yahveh' is the proper name of God. 'Va-yomer' means 'and he said'. 'Ana' means 'I plead'. 'Chata' means 'sin'. 'Ha-am' means 'the people'. 'Ha-zeh' means 'this'. 'Chata'ah' is a more emphatic form of sin. 'Gedolah' means 'great'. 'Va-yasu' means 'and they made'. 'Lahem' means 'for themselves'. 'Elohei' means 'gods'. 'Zahav' means 'gold'.
[EXO.32.32] And now, if you bear their sin, but if not, please erase me from your record that you have written. [§]
ve’atah im-tissa chatatahem ve’im-ayin mechehni na misifrecha asher katavta.
This verse is a request from Moses to God. Moses asks that if he has committed a sin, God would erase his name from the book. ‘Ve’atah’ means ‘and now.’ ‘Im-tissa’ means ‘if you bear/carry’ (referring to sins). ‘Chatatahem’ means ‘their sin.’ ‘Ve’im-ayin’ means ‘and if not’ or ‘if not.’ ‘Mechehni’ means ‘erase me.’ ‘Na’ is a plea for favor. ‘Misifrecha’ means ‘from your book’ or ‘from your records’. ‘Asher katavta’ means ‘that you have written’.
[EXO.32.33] And Yahveh said to Moses, "Who is the one that has sinned against me, whom I will wipe out from my book?" [§]
Va-yo-mer Yahveh el-Mosheh mi asher chata-lee emchennu mi-sifri.
This verse comes from Exodus 4:2. 'Va-yo-mer' means 'and said'. 'Yahveh' is the proper name of God. 'El' means 'to' or 'belonging to'. 'Mosheh' is the name Moses. 'Mi' means 'who' or 'which'. 'Asher' is a relative pronoun meaning 'that' or 'which'. 'Chata-lee' means 'sinned against me'. 'Emchennu' means 'I will wipe him out'. 'Mi-sifri' means 'from my book'.
[EXO.32.34] And now, go and lead the people to that which I spoke to you. Behold, my messenger will go before you, and on the day of my visiting, I will visit upon them their sin. [§]
ve'atah lekh necheh et-ha'am el asher dibarti lach hineh mal'achi yelech lepanecha uvyom pakdi upakadti aleyhem chatata'am.
This verse contains instructions from God to Moses. 'Ve'atah' means 'and now'. 'Lekh' means 'go'. 'Necheh' means 'lead'. 'Et-ha'am' means 'the people'. 'Asher dibarti lach' means 'that I spoke to you'. 'Hineh' means 'behold'. 'Mal'achi' means 'my messenger'. 'Yelech lepanecha' means 'will go before you'. 'Uvyom pakdi' means 'and on the day of my visiting'. 'Upakadti aleyhem chatata'am' means 'I will visit upon them their sin'.
[EXO.32.35] Yahveh afflicted the people because they made the calf that Aharon made. [§]
vayigof Yahveh et-ha-am al asher asu et-ha-egel asher asa Aharon.
The verb 'vayigof' is difficult. It appears to mean 'to gouge out' or 'to afflict'. 'Et-ha-am' means 'the people'. 'Al asher asu' means 'because they made'. 'Et-ha-egel' means 'the calf'. 'Asher asa Aharon' means 'that Aharon made'.
EXO.33
[EXO.33.1] And Yahveh spoke to Moses, saying, "Go up, you and the people whom you have brought up from the land of Egypt, to the land that I swore to Abraham, to Isaac, and to Jacob, saying, 'To your offspring I will give it.' [§]
Va-ye-da-ber Yahveh el Moshe lech a-leh mi-zeh at-tah ve-ha-am asher he-eh-leeta me-eretz mitzrayim el ha-aretz asher nish-ba-ti le-Avraham le-Yitzchak u-le-Yaakov le-emor le-zara-cha et-ten-nah.
This verse recounts Yahveh speaking to Moses, instructing him to ascend with the people he led from the land of Egypt to the land that Yahveh swore to Abraham, Isaac, and Jacob, promising it to their offspring.
[EXO.33.2] And I will send an angel before you, and I will drive out the Canaanites, the Amorites, the Hittites, the Perizzites, the Hivites, and the Jebusites. [§]
veshalachti lefaneka malach vegerashti et hakenanei haemori vehachiti vehapezizi havivi vehayevusi
This verse describes a promise of God sending an angel ahead of someone and driving out various Canaanite peoples. 'veshalachti' means 'and I will send'. 'lefaneka' means 'before you'. 'malach' means 'angel'. 'vegerashti' means 'and I will drive out'. 'et' is a direct object marker. 'hakenanei' means 'the Canaanites'. 'haemori' means 'the Amorites'. 'vehachiti' means 'and the Hittites'. 'vehapezizi' means 'and the Perizzites'. 'havivi' means 'the Hivites'. 'vehayevusi' means 'and the Jebusites'.
[EXO.33.3] God said, "To a land flowing with milk and honey, I will not go up into your midst, because you are a stubborn people. Lest I consume you on the way." [§]
El-eretz zavat chalav udevash ki lo e'eleh bekirbecha ki am-ksheh-oref ata pen-ekhelech badarech.
This verse describes God's reluctance to enter the land promised to the Israelites due to the people's stubbornness. 'El' refers to God. 'Eretz' means land. 'Zavat' implies flowing, abundant. 'Chalav' is milk and 'devash' is honey, representing richness. 'Ki' means 'because'. 'Lo e'eleh' means 'I will not go up'. 'Bekirbecha' means 'in your midst'. 'Am' means people. 'Ksheh oref' means 'hard of neck', metaphorically meaning stubborn. 'Ata' means 'you'. 'Pen' means 'lest' or 'that'. 'Ekhelech' means 'I consume'. 'Badarech' means 'on the way'.
[EXO.33.4] And the people heard the bad thing, and they became distressed, and no one ate anymore upon himself. [§]
va-yishma ha-am et-ha-davar ha-ra ha-zeh va-yitavalu ve-lo-shatu ish adyo alav
This verse describes the people hearing bad news and becoming distressed, and no one eating in response. Let's break down the names of God. There are none present in this verse. 'Ha-am' means 'the people'. 'Ha-davar' means 'the word' or 'the thing'. 'Ha-ra' means 'the bad'. 'Adyo' refers to 'until this day' or 'anymore'. 'Alav' means 'upon him'. The verbs indicate hearing, becoming distressed, and abstaining from eating.
[EXO.33.5] And Yahveh said to Moses, "Say to the people of Israel, 'You are a stubborn people. In a moment, I will ascend among you and destroy you.' And now, remove your ornaments from yourselves, so that I may know what I should do with you." [§]
Va-yomer Yahveh el-Mosheh emor el-bnei-Yisrael atem am-ksheh-oref rega echad aeleh bekirbecha vekhiliticha ve'atah horeid edyekh me'aleikh ve'edeah mah a'eseh-lakh.
This verse recounts God speaking to Moses, expressing frustration with the Israelites. God states that He will quickly ascend among them and destroy them, but requests they remove their ornaments so He can determine what to do with them. 'Yahveh' is the proper name of God. 'Bnei-Yisrael' means 'sons of Israel', or 'the people of Israel'. 'Ksheh-oref' describes them as 'hard-necked' or stubborn. 'Edyekh' refers to jewelry or ornaments.
[EXO.33.6] And the Israelites removed the ornaments from Mount Horeb. [§]
va-yit-nat-tze-loo ben-ei yis-ra-el et-ed-yam mei-har chor-ev
This verse describes the Israelites removing their ornaments. 'Va-yit-nat-tze-loo' means 'and they removed'. 'Ben-ei yis-ra-el' means 'sons of Israel', or 'the Israelites'. 'Et-ed-yam' means 'the ornaments'. 'Mei-har chor-ev' means 'from Mount Horeb'.
[EXO.33.7] And Moses will take the tent and pitch it for himself outside the camp, far from the camp, and he called it the tent of meeting. And it will be that all seeking Yahveh will go out to the tent of meeting which is outside the camp. [§]
Oo-mo-sheh yee-kah-khah et-hah-oh-hel ve-nah-tah-loo mee-hoo-tz leh-mah-khah-neh hah-rekh-ek mee-n hah-mah-khah-neh ve-kah-rah loo oh-hel mo-ed ve-hah-yah kol mee-vah-kesh Yahveh yeh-tseh el oh-hel mo-ed ah-sher mee-hoo-tz lah-mah-khah-neh.
This verse describes Moses setting up a tent outside the camp, designated as the tent of meeting. Anyone seeking Yahveh would go to this tent. 'Oo' is 'and', 'Mo-sheh' is 'Moses', 'yee-kah-khah' is 'will take', 'et' is a direct object marker, 'hah-oh-hel' is 'the tent', 've-nah-tah-loo' is 'and he will pitch it for himself', 'mee-hoo-tz' is 'outside of', 'lah-mah-khah-neh' is 'the camp', 'hah-rekh-ek' is 'far from', 've-kah-rah' is 'and he called', 'loo' is 'to him', 'mo-ed' is 'appointment/meeting', 've-hah-yah' is 'and it will be', 'kol' is 'all', 'mee-vah-kesh' is 'seeking', 'yeh-tseh' is 'will go out', 'ah-sher' is 'which/that'.
[EXO.33.8] And it will be, as the going out of Moses toward the tent, that all the people will rise and stand, each man at the opening of his tent, and they will look after Moses until his coming into the tent. [§]
ve-haya ke-tze'at Moshe el-ha-ohel yaqumu kal-ha-am ve-nitzavu ish petach oholo ve-hibitu acharei Moshe ad-bo'o ha-ohela
This verse describes the people's response when Moses went to the tent (presumably the Tabernacle). 've-haya' means 'and it will be'. 'ke-tze'at' means 'as the going out of'. 'kal-ha-am' means 'all the people'. 've-nitzavu' means 'and they will stand'. 'ish petach oholo' means 'each man at the opening of his tent'. 've-hibitu acharei Moshe' means 'and they will look after Moses'. 'ad-bo'o ha-ohela' means 'until his coming into the tent'.
[EXO.33.9] And it happened, when Moses approached the tent, a pillar of cloud would descend and stand at the entrance of the tent, and Yahveh would speak with Moses. [§]
vehaia kevo Moshe haohalah yered amud haanan veamad petah haohal vediber im-Moshe
This verse describes what happened when Moses approached the Tent of Meeting. Specifically, it states that when Moses would approach the tent, a pillar of cloud would descend and stand at the entrance, and Yahveh would speak with Moses.
[EXO.33.10] And all the people saw the pillar of the cloud standing at the entrance of the tent, and all the people rose and bowed down, each one before the entrance of their own tent. [§]
ve-ra'ah kol-ha-am et-amud ha-anan omed petach ha-ohel ve-kam kol-ha-am ve-hishtachavu, ish petach oholo.
This verse describes the people seeing a pillar of cloud standing at the entrance of the tent, and then each person bowing down before their own tent.
[EXO.33.11] And Yahveh spoke to Moses face to face, as a man speaks to his friend. And he returned to the camp, and his servant, Joshua son of Nun, a young man, did not leave from inside the tent. [§]
vədibber Yahveh el-Mosheh panim el-panim ka'asher yedaber ish el-re'ehuhu veshav el-hamachaneh umeshar'to Yahoshua ben-Nun na'ar lo yamish mittoch ha'ohel.
This verse describes a direct, face-to-face conversation between Yahveh and Moses, comparing it to how one person speaks to a friend. It then states that Moses returned to the camp, and his servant, Joshua son of Nun, a young man, did not depart from within the tent.
[EXO.33.12] And Moses said to Yahveh, "See, you are saying to me, ‘Go and bring out this people,’ yet you have not told me by what means I should send them forth. And you have said, ‘I know you by name,’ and also, ‘You have found favor in my eyes.’ [§]
Va-yo-mer Moshe el-Yahveh, re-eh at-tah o-mer el-ai ha-al et-ha-am ha-zeh, ve-atah lo ho-da-ta-ni et asher tish-lach im-mi, ve-atah a-martah yi-da-tichah be-shem, ve-gam matza-tah khen be-einai.
This verse is from Exodus 3:13. Moses speaks to Yahveh, questioning why Yahveh would command him to lead the people of Israel out of Egypt without first telling him *how* to do so. He points out that Yahveh has claimed to know him by name, yet hasn’t revealed the method of this undertaking. He also notes that Yahveh has found favor in his eyes.
[EXO.33.13] And now, if I have found favor in your eyes, please inform me of your way, and I will know you, so that I may continue to find favor in your eyes. And see, this nation is your people. [§]
ve’atah im-na’ matzati chen be’einecha hodieni na et-derachecha ve’eda’echa lema’an emtza-chen be’einecha ure’eh ki am’cha ha-goy ha-zeh.
This verse is a plea for guidance and favor. It begins with an appeal ('now, if') indicating a request. The speaker seeks to find favor ('chen') in the eyes of the one addressed. They ask to be informed of the way ('derachecha') so that they may know ('eda’echa') the one addressed better, with the purpose of continuing to find favor. The verse ends with an acknowledgement that the people ('am’cha') being spoken about belong to the one being addressed.
[EXO.33.14] And he said, "My presences will go, and I will rest with you." [§]
Va-yo-mar, pa-nai ye-le-chu va-ha-ni-choti la-ch.
This verse consists of several components. 'Va-yo-mar' means 'and he said'. 'Pa-nai' is the plural form of 'panim', meaning 'faces'. 'Ye-le-chu' means 'they will go'. 'Va-ha-ni-choti' means 'and I will rest'. 'La-ch' means 'to you'. Thus, the overall meaning is 'And he said, my faces will go, and I will rest to you'. 'My faces' is a figure of speech for 'my presence'.
[EXO.33.15] And he said to him, "If your face is not walking with us, do not bring us from here." [§]
Va-yo-mer e-la-v, im-ein pa-ne-cha hol-chim al-ta-a-le-nu miz-zeh.
This verse comes from Genesis 30:30. 'Va-yo-mer' means 'and he said'. 'e-la-v' is 'to him'. 'Im-ein' means 'if not'. 'pa-ne-cha' means 'your face'. 'hol-chim' means 'walking'. 'al-ta-a-le-nu' means 'do not bring us'. 'miz-zeh' means 'from here'. The verse is a plea, contingent on Jacob not favouring one son over another.
[EXO.33.16] And how will it be known then that I have found favor in Yahveh’s eyes, I and your people? Is it not by your going with us, and making us wonderful, I and your people, from all the people that are upon the face of the earth? [§]
oo-vah-meh | yee-vah-dah | eh-foh kee-mah-tsah-tee khen beh-eh-nay-khah ah-nee veh-ah-mech hah-loh beh-lech-teh-khah im-mah-noo veh-neef-leh-noo ah-nee veh-ah-mech mee-kahl-hah-ahm ah-sher al-peh-neh hah-ah-dah-mah.
This verse is from Exodus 33:16. It expresses Moses' desire for a sign that he and the people have found favor in Yahveh’s eyes. The speaker (Moses) asks how they will know this favor exists, and suggests that Yahveh going with them and making them distinct from all other peoples would be such a sign. The word 'Yahveh' appears multiple times, alongside references to 'I' (Moses) and 'your people'. The 'khen' (favor) is specifically desired 'in your eyes'.
[EXO.33.17] And Yahveh said to Moses, "I will also do the thing that you have spoken. For you have found favor in my eyes, and I know you by name." [§]
Va-yo-mer Yahveh el-Mosheh, gam et-ha-da-var ha-zeh asher di-bartah a-eh-seh, ki-mah-tah khen be-eynay va-edah-kah be-shem.
This verse recounts Yahveh speaking to Moses. Yahveh states that He will also do the thing Moses spoke of, because Moses has found favor in His eyes, and He knows Moses by name.
[EXO.33.18] And he said, "Please show me your glory." [§]
va-yo-mar har-e-nee na et-kvo-de-cha
This verse consists of a verb, a command, and a possessive pronoun. 'Va-yo-mar' means 'and he said'. 'Har-e-nee' is a command meaning 'show me'. 'Na' is a particle used for emphasis or politeness, often translated as 'please' or 'indeed'. 'Et' is a grammatical particle used to mark a direct object. 'Kvo-de-cha' means 'your glory'. Therefore, the verse is a request to be shown glory.
[EXO.33.19] And He said, "I will cause all my goodness to pass before your face, and I will call in the name of Yahveh before you, and I will favor those whom I favor, and I will have mercy on those whom I have mercy." [§]
va-yo-mer a-nee a-a-veer kol-too-vee al-pa-ney-cha ve-ka-ra-tee be-shem Yahveh le-pa-ney-cha ve-cha-notee et-a-shehr a-chon ve-ree-cham-tee et-a-shehr a-ra-chem.
This verse details a declaration of God's intent to reveal goodness and mercy. 'Va-yo-mer' means 'and He said'. 'A-nee' means 'I'. 'A-a-veer' means 'I will cause to pass'. 'Kol-too-vee' means 'all my goodness'. 'Al-pa-ney-cha' means 'before your face'. 'Ve-ka-ra-tee' means 'and I will call'. 'Be-shem Yahveh' means 'in the name of Yahveh'. 'Le-pa-ney-cha' means 'before you'. 'Ve-cha-notee' means 'and I will favor'. 'Et-a-shehr a-chon' means 'those whom I favor'. 'Ve-ree-cham-tee' means 'and I will have mercy'. 'Et-a-shehr a-ra-chem' means 'those whom I have mercy'.
[EXO.33.20] And he said, “You will not be able to see my face, because the human will not see the Gods and live.” [§]
va-yo-mer lo tu-chal li-re-ot et-pa-nai ki lo-yi-re-ani ha-adam va-chai
This verse consists of several components. 'Va-yo-mer' means 'and he said'. 'Lo tu-chal' means 'you will not be able'. 'Li-re-ot' means 'to see'. 'Et-panai' means 'my face'. 'Ki' means 'because'. 'Lo-yi-re-ani' means 'he will not see me'. 'Ha-adam' means 'the human'. 'Va-chai' means 'and live'. The verse essentially states that someone will not be able to see God’s face because seeing God will result in death.
[EXO.33.21] And Yahveh said, "Behold, a place with me, and you will stand upon the rock." [§]
Va-yo-mer Yahveh hin-neh ma-kom it-tee ve-ni-tzav-ta al-ha-tzur.
This verse describes God speaking to Moses. 'Va-yo-mer' means 'and said'. 'Yahveh' is the proper name of God. 'Hin-neh' means 'behold' or 'here'. 'Ma-kom' means 'place'. 'It-tee' means 'with me'. 'Ve-ni-tzav-ta' means 'and you will stand'. 'Al-ha-tzur' means 'upon the rock'.
[EXO.33.22] And it will be, in the passing of my glory, that I will place you in the cleft of the rock, and I will cover my hand upon you until my passing. [§]
vehaya ba’avor k’vodi v’sam’ticha b’nikrat ha’tzur v’sak’koti kapi a’lecha ad avri
This verse describes a situation where Yahveh will pass by and provide protection to Moses. 'Ba'avor' means 'in the passing of' or 'as'. 'K'vodi' means 'my glory'. 'Nikrat' refers to a cleft or crevice in a rock. 'Ha’tzur' means 'the rock'. 'Sak’koti' means 'I will cover'. 'Kapi' means 'my hand'. 'A’lecha' means 'upon you'. 'Ad avri' means 'until my passing'.
[EXO.33.23] And I will remove my hand, and you will see my back, but my face shall not be seen. [§]
va-hasirati et-kafpi ve-raita et-achorai u-panai lo yeiru.
This verse describes a situation where Yahveh will remove his hand, allowing a person to see his back, but not his face. "Kafpi" refers to the hand(s) of Yahveh, "achorai" means 'my back', and "panai" means 'my face'. The verb forms indicate a future action. It's a statement about limited perception of the divine.
EXO.34
[EXO.34.1] And Yahveh said to Moses, "Fashion for yourself two stone tablets like the first ones, and I will write upon the tablets the words that were on the first tablets that you broke." [§]
Va-yo-mer Yahveh el-Mosheh, psal-lecha shnei-luchot avanim ka-rishonim, ve-khatavti al-ha-luchot et-ha-devarim asher hayu al-ha-luchot ha-rishonim asher shibarta.
This verse describes Yahveh speaking to Moses, instructing him to create two stone tablets like the first ones. Yahveh promises to write upon these tablets the same words that were on the original tablets, which Moses had broken.
[EXO.34.2] And be ready for the morning, and you shall ascend in the morning to the mountain of Sinai, and you shall stand to me there upon the head of the mountain. [§]
ve-hye nekhon la-boker ve-alitah ba-boker el-har Sinai ve-nitsavtah li sham al-rosh ha-har.
This verse is a command given to Moses. 've-hye nekhon' means 'and be ready'. 'la-boker' means 'for the morning'. 've-alitah' means 'and you shall ascend'. 'ba-boker' again means 'in the morning'. 'el-har Sinai' means 'to the mountain of Sinai'. 've-nitsavtah' means 'and you shall stand'. 'li' means 'to me'. 'sham' means 'there'. 'al-rosh ha-har' means 'upon the head of the mountain'.
[EXO.34.3] And no man shall ascend with you, and also let no man be seen in all the mountain, also the sheep and the cattle shall not graze toward that mountain. [§]
veh-eesh lo-yah-aleh im-mahch, veh-gam-eesh al-yeh-rah beh-chol-hah-har, gam-hatzon veh-habakar al-yir-eh el-mool hahar hahoo.
This verse outlines restrictions regarding who and what can approach a specific mountain. 'Iish' means 'man' or 'person'. 'Lo' is a negative, meaning 'not'. 'Yaleh' means 'ascend' or 'go up'. 'Immahch' means 'with you'. 'Gam' means 'also' or 'even'. 'Al' is used for prohibition, meaning 'do not'. 'Yeh-rah' means 'be seen'. 'Chol' means 'all'. 'HaHar' means 'the mountain'. 'HaTzon' means 'the sheep'. 'HaBakar' means 'the cattle'. 'Yir-eh' means 'pasture' or 'graze'. 'Mool' means 'facing' or 'toward'. 'HaHar hahoo' means 'that mountain'.
[EXO.34.4] And he carved two stone tablets like the first ones, and Moses rose early in the morning and went up to Mount Sinai, as Yahveh commanded him. And he took in his hand two stone tablets. [§]
vayipsol shnei luchot avanim karishonim vayashkem mosheh baboker vayya'al el har sinai ka'asher tzivah YHVH oto vayikach beyado shnei luchot avanim.
This verse describes Moses carving two stone tablets like the first ones, rising early in the morning, ascending Mount Sinai as Yahveh commanded him, and taking two stone tablets in his hand.
[EXO.34.5] And Yahveh descended in a cloud, and stood with him there, and proclaimed in the name of Yahveh. [§]
Va-yered Yahveh be-anan va-yityatzev immo sham va-yikra be-shem Yahveh.
This verse describes Yahveh descending in a cloud and standing with Moses, and proclaiming the name of Yahveh. 'Va-yered' means 'and descended'. 'be-anan' means 'in a cloud'. 'va-yityatzev' means 'and stood'. 'immo' means 'with him'. 'sham' means 'there'. 'va-yikra' means 'and called/proclaimed'. 'be-shem' means 'in the name of'.
[EXO.34.6] And Yahveh passed before his face, and Yahveh called, "Yahveh, Yahveh, God, compassionate and gracious, slow to anger and great in kindness and truth." [§]
Va-ya-vor Yahveh al panav va-yikra Yahveh Yahveh El rachum ve-chanun erech apayim ve-rav chesed ve-emet.
This verse describes Yahveh passing before Moses and proclaiming His names and attributes. 'Va-ya-vor' means 'and passed'. 'Yahveh' is the proper name of God. 'Al panav' means 'before his face'. 'Va-yikra' means 'and called'. 'El' is 'God'. 'Rachum' means 'compassionate'. 'Chanun' means 'gracious'. 'Erech apayim' means 'long of temper'. 'Rav chesed' means 'great of kindness'. 'Ve-emet' means 'and truth'.
[EXO.34.7] The one keeping lovingkindness to thousands, bearing iniquity, transgression, and sin, and will not clear the guilty. The one visiting the iniquity of fathers upon sons, and upon the sons of sons, to the third generation and to the fourth. [§]
notser chesed la'alafim noseh Avon va'pesha ve'chata'ah ve'nakeh lo yenakeh pokeid Avon avot al banim ve'al benei banim al shileshim ve'al ribe'im.
This verse describes the character of Yahveh. "Notser" means "keeping" or "preserving". "Chesed" means "lovingkindness". "La'alafim" means "to thousands". "Noseh" means "bearing". "Avon" means "iniquity". "Va'pesha" means "transgression". "Ve'chata'ah" means "sin". "Ve'nakeh" means "clean". "Lo yenakeh" means "will not clear". "Pokeid" means "visiting" or "requiting". "Avot" means "fathers". "Banim" means "sons". "Shileshim" means "third". "Ribe'im" means "fourth". Essentially, the verse speaks of Yahveh's steadfast love to many generations, and Yahveh's judgment of the iniquity of parents upon children, even to the third and fourth generations.
[EXO.34.8] And Moses hastened, and he bowed to the earth, and he prostrated himself. [§]
va-yma-her mo-she va-yik-kod ar-tzah va-yish-tah-hu
This verse describes Moses’ reaction to God’s presence. 'Va-yma-her' means 'and he hastened'. 'Moshe' is Moses. 'Va-yik-kod' means 'and he bowed'. 'Ar-tzah' means 'to the earth'. 'Va-yish-tah-hu' means 'and he prostrated himself'.
[EXO.34.9] And he said, "If indeed I have found favor in your eyes, my Lord, may my Lord go among us, for we are a stubborn people. And may you forgive our iniquities and our sins, and may you possess us." [§]
Va-yo-mer im-na mi-tsa-ti khen be-ei-ne-cha Adonai, ye-lekh-na Adonai be-kir-be-nu, ki am ksheh-oref hu, ve-sa-lach-ta la-avon-ey-nu u-le-cha-ta-ey-nu u-ne-chal-ta-nu.
This verse is a plea for God to accompany the Israelites. It acknowledges the people’s stubbornness and asks for forgiveness for their iniquities and sins. The name 'Adonai' appears twice, indicating a direct address to 'my Lord'.
[EXO.34.10] And he said, "Behold, I am cutting a covenant. Against all your people I will do wonders, which have not been created in all the land and in all the nations. And all the people who are among you will see the work of Yahveh, for terrible is he, which I am doing with you." [§]
vayomer hineh anokhi koret brit neged kol amcha e'ese niflaot asher lo nivrau bechol ha'aretz ubechol hagogim vera'ah kol ha'am asher ata bekirbo et ma'aseh Yahveh ki nora hu asher ani ose imach.
This verse describes a covenant being made. 'Vayomer' means 'and he said'. 'Hineh' means 'behold'. 'Anokhi' means 'I'. 'Koret' means 'cutting'. 'Brit' means 'covenant'. 'Neged' means 'against'. 'Kol amcha' means 'all your people'. 'E'ese' means 'I will do'. 'Niflaot' means 'wonders'. 'Asher' means 'which'. 'Lo nivrau' means 'were not created'. 'Bechol ha'aretz' means 'in all the land'. 'Ubechol hagogim' means 'and in all the nations'. 'Vera'ah' means 'and will see'. 'Atah bekirbo' means 'you are among them'. 'Ma'aseh Yahveh' means 'the work of Yahveh'. 'Ki nora hu' means 'for terrible is he'. 'Ose imach' means 'I am doing with you'.
[EXO.34.11] Guard for yourself that which I command you today. Behold, I will drive out from before you the Amorite and the Canaanite and the Hittite and the Perizzite and the Hivite and the Jebusite. [§]
sh’mar-l’cha, et asher anochi m’tzav’cha hayom. hinnini goresh mipanei’cha et ha’emori v’hakenani v’hachiti v’haprizi v’hachivi v’hayevusi.
This verse consists of a command and a declaration. The first part commands 'you' to guard something. That 'something' is what 'I' am commanding 'you' today. The second part declares that 'I' will drive out before 'you' the Amorite, the Canaanite, the Hittite, the Perizzite, the Hivite, and the Jebusite.
[EXO.34.12] Watch yourself, lest you make a covenant with those who dwell in the land that you are coming to conquer. Lest it become a snare within you. [§]
hishamer lecha, pen tikrot brit l’yoshev ha’aretz asher ata ba aleha, pen yiheye l’mokesh b’kirbekha.
This verse is a warning against making a covenant with the people who inhabit the land that you are about to conquer. It warns that such a covenant will become a snare or trap within you.
[EXO.34.13] For you will tear down their altars, and you will shatter their standing stones, and you will cut down their Asherah poles. [§]
kee et-miz-beh-choh-tam tee-toh-tson ve-et-mah-tseh-voh-tam teh-shah-beroon ve-et-ah-sheh-rah-yim tee-khroh-toon
This verse contains instructions to dismantle foreign places of worship. "kee" means "for" or "because". "et" is a grammatical particle. "mizbeachotam" refers to their altars. "titotson" means "you will tear down". "matzevotam" refers to their standing stones or pillars. "teshabberoon" means "you will shatter". "asheraim" refers to their Asherah poles (symbols of a goddess). "tikrottoon" means "you will cut down".
[EXO.34.14] For you shall not prostrate yourself to a god other. For Yahveh is zealous, His name. God, zealous is He. [§]
ki lo tishtachaveh le'el acher ki Yahveh kana shmo el kana hu.
This verse contains instructions not to worship other gods. 'ki' means 'for' or 'because'. 'lo tishtachaveh' means 'you shall not prostrate yourself'. 'le'el acher' means 'to a god other'. 'ki' is again 'for'. 'Yahveh' is the proper name of the God of Israel. 'kana' means 'jealous' or 'zealous'. 'shmo' means 'His name'. 'el kana hu' means 'God, zealous is He'.
[EXO.34.15] Do not make a covenant with those who dwell in the land, and do not become unfaithful by following after their gods, and do not sacrifice to their gods, and do not allow them to call to you, and do not eat from their altar. [§]
pen-tik-rot be-reet le-yo-shev ha-ah-retz ve-za-nu ah-ha-rei elo-hei-hem ve-za-vu le-elo-hei-hem ve-ka-ra le-cha ve-ah-khal-ta mi-ziv-hoh.
This verse contains a warning against making a covenant with the inhabitants of the land. It warns of spiritual adulteration – turning to and worshiping other gods, participating in their religious practices (eating from their altar). The verse warns against association that leads to participation in pagan worship.
[EXO.34.16] And you shall take from his daughters to be wives for your sons, and his daughters will commit spiritual adultery after their gods, and they will cause your sons to commit spiritual adultery after their gods. [§]
V’lakachta mib’notav l’vaneycha v’zanu b’notav acharei eloheyhen v’hiznu et-banei’cha acharei eloheyhen.
This verse describes a situation where one takes daughters from another group to be wives for one’s sons, and then those daughters continue to worship their own gods, leading the sons to also worship those gods. ‘V’lakachta’ means ‘and you shall take’. ‘Mib’notav’ means ‘from his daughters’. ‘L’vaneycha’ means ‘for your sons’. ‘V’zanu’ means ‘and they will commit adultery (spiritually)’. ‘Acharei eloheyhen’ means ‘after their gods’. ‘V’hiznu’ means ‘and they will cause to commit adultery (spiritually)’. ‘Et-banei’cha’ means ‘your sons’. The ‘et’ is a grammatical marker, not a word to be translated. ‘Acharei eloheyhen’ is repeated with the same meaning.
[EXO.34.17] You shall not make for yourself any idols of the Gods. [§]
Elohei massekah lo taaseh lak
Elohei is the plural possessive form of Elohim, meaning 'of the Gods'. Massekah refers to a carved image or idol. Lo taaseh means 'you shall not make'. Lak is a possessive pronoun meaning 'for you'. Therefore, the verse is instructing not to make an idol for yourself.
[EXO.34.18] The festival of unleavened bread you shall keep. Seven days you shall eat unleavened bread, which I commanded you, for the appointed time of the month of spring, because in the month of spring you went out from Egypt. [§]
et-khag ha-matzot tishmor shiv'at yamim tokhal matzot asher tziviti'kha lemoed khodesh ha-aviv ki bekhodesh ha-aviv yatzata mimitzrayim
This verse instructs the observance of the festival of unleavened bread. It specifies eating unleavened bread for seven days, as commanded, during the appointed time of the month of spring. It explains that the exodus from Egypt occurred during the month of spring.
[EXO.34.19] All firstborn from the womb are to God, and all of your livestock’s firstborn will be remembered. [§]
kol-peter-rechem li ve-kol-mikneh-cha tizachar peter shor va-seh
This verse discusses the firstborn. "Kol" means "all". "Peter" means "firstborn" or "opening of the womb". "Rechem" means "womb". "Li" means "to me". "Ve" means "and". "Mikneh-cha" means "your livestock". "Tizachar" means "will be remembered" or "will be accepted". "Shor" means "ox" or "bull". "Va-seh" means "and lamb". The verse states that all firstborn from the womb belong to God and that all of your livestock’s firstborn will be remembered.
[EXO.34.20] And a donkey’s firstling you shall redeem with a sheep, and if you do not redeem it, you shall break its neck. All the firstborn of your sons you shall redeem, and no one should appear empty-handed. [§]
oo-fet-er cha-mor tif-deh be-seh vee-im-lo tif-deh va-ar-eft-o kol be-chor ba-nei-cha tif-deh ve-lo ye-rah-oo pa-nai re-eem.
This verse discusses the redemption of a firstborn donkey. If the donkey is not redeemed with a sheep, its neck must be broken. All firstborn sons must be redeemed, and none should appear empty-handed.
[EXO.34.21] Six days you will work, and on the seventh day you will rest, in plowing and in harvesting you will rest. [§]
sheyshet yamim ta'avod ubayom hashevii tishbot becharish ubakatzir tishbot
This verse describes the Sabbath observance in the context of agricultural work. "Sheyshet yamim" means six days. "Ta'avod" means you will work. "Ubayom hashevii" means and on the seventh day. "Tishbot" means you will rest. "Becharish" means in plowing. "Ubakatzir" means and in harvesting.
[EXO.34.22] And you shall make for yourself the festival of Weeks, the firstfruits of the wheat harvest, and the festival of the Ingathering, at the cycle of the year. [§]
ve-khag sha-vu-ot ta-aseh le-kha, bi-ku-rei katzir khit-tim, ve-khag ha-a-sif te-ku-fat ha-sha-nah.
This verse discusses festivals to be observed. 'Khag' means festival or feast. 'Sha-vu-ot' relates to weeks, often understood as the Feast of Weeks. 'Ta-aseh le-kha' means 'you shall make for yourself'. 'Bi-ku-rei' means 'the firstfruits of'. 'Katzir' is harvest and 'khit-tim' is wheat. 'Ha-a-sif' refers to the ingathering, or harvest festival. 'Te-ku-fat' means the end, or cycle, and 'ha-sha-nah' means of the year.
[EXO.34.23] Three times in the year, all of your males must appear before my Lord Yahveh, the Gods of Israel. [§]
shalosh pe'amim bashanah ye'ereh kol-zechur'cha et-p'nei ha-adon Yahveh Elohei Yisrael.
This verse discusses a requirement for all males to appear before the Lord. "Shalosh pe'amim bashanah" means "three times in the year." "Kol-zechur'cha" means "all your males." "Et-p'nei" means "before the face of." "Ha-adon Yahveh Elohei Yisrael" means "my Lord Yahveh the God of Israel".
[EXO.34.24] Surely, I will dispossess nations before you and will expand your border. No person will desire your land when you go up to see the face of Yahveh, your God, three times in the year. [§]
kee-or-eesh goy-eem mee-pah-neh-kah veh-heer-khav-tee et gev-oo-le-kha veh-loh yakh-mod eesh et artz-kha bah-ah-lot-kha leh-rah-ot et peh-neh YAHVEH elo-hay-kha shah-lohsh peh-ah-meem bah-shah-nah
This verse describes a promise to Israel. It states that God will dispossess nations before them and expand their territory. As a result, no one will desire their land when its people go to see the face of Yahveh, their God, three times a year.
[EXO.34.25] You shall not slaughter upon leaven the blood of my sacrifice, and it shall not remain until morning the sacrifice of the feast of Passover. [§]
lo-tishchat al-chamez dam-zivchi ve-lo-yalin laboker zevach chag ha-pasach.
This verse comes from Exodus 23:18. 'Lo' means 'not'. 'Tishchat' means 'you shall slaughter'. 'Al' means 'upon'. 'Chamez' means 'leaven'. 'Dam' means 'blood'. 'Zivchi' means 'my sacrifice'. 'Ve' means 'and'. 'Yalin' means 'it will remain'. 'Laboker' means 'until morning'. 'Zevach' means 'sacrifice'. 'Chag' means 'feast'. 'Ha-pasach' means 'of Passover'.
[EXO.34.26] The first of the firstfruits of your land you shall bring to the house of Yahveh, your Gods. You shall not boil a young goat in its mother’s milk. [§]
reshit bikurei admatecha tavie beit Yahveh Eloheyka lo-tevashal gedi bachalev imo.
This verse discusses the first fruits of the land. 'Reshit' means beginning or firstfruit. 'Bikurei' is the plural of 'bikur,' meaning firstfruits. 'Admatecha' means 'your land'. 'Tavie' means 'you shall bring'. 'Beit Yahveh' means 'house of Yahveh'. 'Eloheyka' means 'your Gods'. 'Lo-tevashal' means 'you shall not boil'. 'Gedi' means 'a young goat'. 'Bachalev' means 'in the milk'. 'Imo' means 'its mother'.
[EXO.34.27] And Yahveh said to Moses, "Write for yourself these words, for upon these words I have made a covenant with you and with Israel." [§]
Va-yo-mer Yahveh el-Mosheh, k'tav-l'cha et-ha-d'varim ha-eleh, ki al-pi ha-d'varim ha-eleh karati it'cha brit v'et Yisrael.
This verse consists of Yahveh speaking to Moses. Yahveh instructs Moses to write down these words, because upon the words, Yahveh made a covenant with Moses and with Israel.
[EXO.34.28] And it was there with Yahveh for forty days and forty nights, he did not eat bread and he did not drink water, and he wrote on the tablets the words of the covenant, ten words. [§]
Va-yhi-sham im-Yahveh arba'im yom ve-arba'im laylah lechem lo achal u-mayim lo shatah va-yichtov al-ha-luchot et divrei ha-brit asheret ha-dvarim.
This verse describes Moses being with Yahveh for forty days and forty nights, eating no bread and drinking no water, and writing the words of the covenant – the Ten Words – on the tablets. 'Va-yhi-sham' means 'and it was there'. 'Im-Yahveh' means 'with Yahveh'. 'Arba'im' means 'forty'. 'Yom' means 'day'. 'Laylah' means 'night'. 'Lechem' means 'bread'. 'Lo achal' means 'did not eat'. 'U-mayim' means 'and water'. 'Lo shatah' means 'did not drink'. 'Va-yichtov' means 'and he wrote'. 'Al-ha-luchot' means 'on the tablets'. 'Et divrei ha-brit' means 'the words of the covenant'. 'Asheret ha-dvarim' means 'ten words'.
[EXO.34.29] And it happened as Moses descended from Mount Sinai, with the two tablets of the testimony in the hand of Moses in his descent from the mountain, and Moses did not know that the skin of his face was shining in his speaking with Yahveh. [§]
Va-yhi beredet Moshe mehar Sinai ushnei luchot haedut beyad Moshe beridto min hahar umohse lo yada ki karan or panav bedabro ito.
This verse describes Moses descending from Mount Sinai with the two tablets of the testimony in his hand. It states that Moses was not aware that his face was radiant after speaking with Yahveh.
[EXO.34.30] And Aaron and all the children of Israel saw Moses, and behold, the skin of his face was shining, and they were afraid to approach near to him. [§]
Va-yar Ah-aron ve-chol benee Yis-ra-el et Moshe ve-hi-neh kar-an or pan-av va-yee-ru mee-geshet el-av.
This verse describes the reaction of Aaron and all the children of Israel when they saw Moses after he had descended from Mount Sinai. Moses' face was radiant, shining, because of being in the presence of Yahveh. The people were afraid to approach him.
[EXO.34.31] And Moshe called to them, and Aaron and all the leaders of the congregation returned to him, and Moshe spoke to them. [§]
Va-yik-ra a-lei-hem Moshe, va-ya-shuvu e-lav Aaron ve-chol ha-nesi-im ba-e-da, va-ye-da-ber Moshe a-lei-hem.
This verse describes Moshe calling to them, and Aaron and all the leaders returning to him, and Moshe speaking to them. Let's break down the names of God. There are none in this verse.
[EXO.34.32] And after that, all the children of Israel approached, and he commanded them all that Yahveh spoke with him on Mount Sinai. [§]
ve'akharei khen niggashu kol benei yisrael vayetzavem et kol asher diber Yahveh itto behar Sinai.
This verse describes the Israelites approaching and receiving commands from Yahveh after certain events have transpired. 've'akharei khen' means 'and after that'. 'niggashu' means 'they approached'. 'kol benei yisrael' means 'all the children of Israel'. 'vayetzavem' means 'and he commanded them'. 'et kol asher diber' means 'all that he spoke'. 'Yahveh itto' means 'Yahveh with him'. 'behar Sinai' means 'on Mount Sinai'.
[EXO.34.33] And Moses finished speaking with them, and he put a veil upon his face. [§]
va-yekhal Moshe midaber itam va-yiten al-panav masveh
This verse describes Moses finishing speaking with the people and then placing a veil over his face. 'Vayekhal' means 'and finished'. 'Moshe' is Moses. 'Midaber' means 'speaking'. 'Itam' means 'with them'. 'Vayiten' means 'and he put'. 'Al-panav' means 'on his face'. 'Masveh' means 'a veil'.
[EXO.34.34] And when Moses went before Yahveh to speak with Him, He removed the covering until his departure. And he exited and spoke to the children of Israel what he was commanded. [§]
oo-ve-vo mo-sheh lee-fneh-ee yah-veh le-dah-ber eet-toh ya-seer et-hah-mah-svoh ahd-tzeh-toh ve-yah-tzah ve-dee-ber el-beh-ney yis-rah-el et ah-shehr yetz-veh.
This verse describes Moses going before Yahveh to speak with Him. While Moses is in Yahveh’s presence, the covering is removed until he exits. Upon exiting, Moses speaks to the children of Israel what he was commanded.
[EXO.34.35] And the Israelites saw the face of Moses, because the skin of the face of Moses shone. And Moses returned the covering upon his face until his coming to speak with them. [§]
ve-ra’u benei-yisra’el et-p’nei mosheh ki karan ‘or p’nei mosheh ve-heshiv mosheh et-ha-masveh ‘al-panav ‘ad-bo’o le-daber itto.
This verse describes the Israelites seeing Moses’ face glowing after he had been in the presence of Yahveh. Moses then covered his face with a veil until he spoke with them again. 'Benei-yisra'el' is literally 'sons of Israel', but is best translated as 'the Israelites'. 'P’nei' is the plural form of 'face' and is used idiomatically. 'Karan' means 'shone' or 'radiated'. 'Masveh' refers to a covering or veil. 'Itto' means 'with him'.
EXO.35
[EXO.35.1] And Moses gathered all the assembly of the children of Israel and said to them, "These are the things that Yahveh commanded to do them." [§]
va yakhel mosheh et kol adat benei yisrael va yomer alehem eleh ha devarim asher tzivah Yahveh la asot otam.
This verse describes Moses gathering all the assembly of the children of Israel and speaking to them. He is about to relay the commandments that Yahveh has instructed them to perform.
[EXO.35.2] Six days work will be done, and on the seventh day it will be holy for you, a Sabbath, a complete Sabbath to Yahveh. Whoever does work on it will be put to death. [§]
sheyshet yamim te'aseh melachah u'bayom hashevi'i yihyeh lachem kodesh shabbat shabbaton layahveh kol ha'oseh bo melachah yumat.
This verse describes the creation account and the establishment of the Sabbath. 'Sheyshet yamim' means 'six days'. 'Te'aseh melachah' means 'work will be done'. 'Bayom hashevi'i' means 'on the seventh day'. 'Yihyeh lachem kodesh' means 'will be holy for you'. 'Shabbat shabbaton' reinforces the idea of a complete rest, a Sabbath of Sabbaths. 'Layahveh' means 'to Yahveh'. 'Kol ha'oseh bo melachah yumat' means 'Whoever does work on it will be put to death'.
[EXO.35.3] You shall not kindle fire in all your dwellings in the day of the Sabbath. [§]
lo-tev'aru esh be-chol moshvoteichem be-yom ha-shabbat
This verse consists of several components. 'Lo tev’aru' means 'you shall not kindle'. 'Esh' means 'fire'. 'Be-chol' means 'in all'. 'Moshvoteichem' means 'your dwellings'. 'Be-yom' means 'in the day'. 'Ha-shabbat' means 'the Sabbath'. The verse is a command against kindling a fire on the Sabbath.
[EXO.35.4] And Moses said to all the congregation of the children of Israel, saying, "This is the thing that Yahveh commanded to say." [§]
Va-yo-mer Moshe el-kol-adat benei-Yisrael le-emor zeh ha-davar asher tzivah Yahveh le-emor.
This verse begins with 'Va-yo-mer,' meaning 'and said.' 'Moshe' is Moses. 'El-kol-adat benei-Yisrael' translates to 'to all the congregation of the children of Israel.' 'Le-emor' means 'to say.' 'Zeh ha-davar' means 'this the thing' or 'this is the thing.' 'Asher tzivah' means 'which commanded.' Finally, 'Yahveh le-emor' is 'Yahveh to say.' The verse is a report of Moses speaking to all of Israel, stating what Yahveh commanded.
[EXO.35.5] Take from yourselves an offering for Yahveh. Everyone whose heart moves them willingly shall bring it – the offering to Yahveh – gold, and silver, and copper. [§]
khoo me-it-chem ter-oo-mah la-yahveh kol ned-eev lib-bo yiv-ee-ah-ha et ter-oo-mat yahveh zah-hav va-ke-sef oo-neh-ho-shet.
This verse instructs the people to take an offering for Yahveh. It states that each person should bring an offering willingly from their heart, and specifies that gold, silver, and copper are acceptable forms of the offering to Yahveh.
[EXO.35.6] And blue, and purple, and crimson from the worm, and fine linen, and goats’ hair. [§]
utekhelet veargaman vetolaat shani veshesh veizzim
This verse lists materials used in the construction of the tabernacle and priestly garments. 'Utekhelet' refers to a blue dye derived from a sea snail. 'Argaman' is a reddish-purple dye. 'Tolaat shani' means 'crimson worm,' referring to a red dye. 'Shesh' is fine linen, and 'izzim' refers to goats' hair.
[EXO.35.7] And skins of rams, and skins resembling those of people, and skins of badgers, and trees of acacia. [§]
ve’orot eylim me’adamim ve’orot techashim va’etzei sitim
This verse describes materials used in the construction of the Tabernacle. 'Orot' refers to skins. 'Eylim' refers to rams. 'Me’adamim' refers to humans or people (in this context, likely referring to the skins of humans or dyed to resemble human skin, an interpretation based on ancient interpretations). 'Techashim' refers to badgers or shrews (a specific animal). 'Etzei' means 'trees of'. 'Sitim' refers to acacia trees.
[EXO.35.8] And oil for the light, and spices for the oil of anointing, and for incense of the spices. [§]
v’shemen lam’or ub’samim l’shemen ha’mish’ha v’lik’toret ha’samim.
This verse details ingredients for anointing oil and incense. 'Shemen' means oil. 'Lam’or' means for the light. 'Ub’samim' means and spices. 'L’shemen ha’mish’ha' means for the oil of anointing. 'V’lik’toret ha’samim' means and for incense of the spices.
[EXO.35.9] And stones of shoham and stones for settings to the ephod and to the breastplate. [§]
ve-avnei-shoham ve-avnei milu’im la-efod ve-lachoshen
This verse lists stones to be used in the construction of the ephod and breastplate. 'Ve' means 'and'. 'Avnei' is the plural form of 'even' meaning 'stones'. 'Shoham' is a type of gemstone, often translated as onyx or carnelian. 'Milu’im' means 'fillings' or 'settings'. 'La' means 'to' or 'for'. 'Efod' is the priestly vest or ephod. 'Lachoshen' is the breastplate.
[EXO.35.10] And all those who are skilled of heart among you shall come and make all that Yahveh has commanded. [§]
ve-chol-chacham-lev ba-chem ya-voo ve-ya-asu et kol-asheh tzivah Yahveh.
This verse calls for all the skilled artisans to come and work on the tabernacle. 'Ve' means 'and'. 'Chol' means 'all'. 'Chacham-lev' is literally 'wise of heart' meaning skilled artisans. 'Ba-chem' means 'in you' or 'among you'. 'Ya-voo' means 'they will come'. 'Ve-ya-asu' means 'and they will make'. 'Et' is a direct object marker. 'Kol-asheh' means 'all that'. 'Tzvah' means 'commanded'. Yahveh is the proper name of God.
[EXO.35.11] Concerning the Tabernacle, its tent and its covering, its boards and its bars, its bolts, its pillars, and its foundations. [§]
et-hamishkan et-oholo ve-et-miksehu et-krasav ve-et-krashav et-berichav et-amudav ve-et-adanav.
This verse lists the components of the Tabernacle. "et" is a grammatical particle marking the definite direct object. "hamishkan" means "the Tabernacle". "oholo" means "his tent". "miksehu" means "its covering". "krasav" means "its boards". "krashav" means "its bars". "berichav" means "its bolts". "amudav" means "its pillars". "adanav" means "its foundations".
[EXO.35.12] And the ark, and its carrying poles, and the covering, and the curtain of the screen. [§]
et-ha-aron ve-et-badav et-hakaporet ve-et parochet hamasach.
This verse lists several items. "Et" is a grammatical marker indicating a direct object. "Ha-aron" means 'the ark'. "Badav" means 'its carrying poles'. "Hakaporet" means 'the covering'. "Parochet hamasach" means 'the curtain of the screen'.
[EXO.35.13] And the table, and its coverings, and all its implements, and the bread of the faces. [§]
et-ha-shul-khan ve-et-bad-dav ve-et-kol-ke-lav ve-et-le-chem ha-pa-nim
This verse lists items related to the table of presence in the Tabernacle. 'Et' is a grammatical marker indicating the direct object. 'Ha-shulchan' means 'the table'. 'Bad-dav' means 'its coverings'. 'Kol ke-lav' means 'all its implements'. 'Le-chem ha-pa-nim' means 'the bread of the faces', referring to the showbread.
[EXO.35.14] And the lampstand of the light, and its utensils, and its lamps, and the oil of the light. [§]
ve’et-menorat ha-ma’or ve’et-keleiha ve’et-neroteha ve’et shemen ha-ma’or.
This verse describes the lampstand, its utensils, its lamps, and the oil for the lampstand. ‘Menorah’ refers to the lampstand. ‘Ma’or’ means light or lamp. ‘Keleiha’ means its utensils. ‘Neroteha’ means its lamps. ‘Shemen’ means oil.
[EXO.35.15] And the altar of the incense, and its spices, and the oil for anointing, and the incense of the spices, and the screen for the entrance to the entrance of the Tabernacle. [§]
ve'et mizbach hak'torat ve'et badav ve'et shemen hamishcha ve'et k'torat hasamim ve'et masach hape'tach l'petach hamishkan.
This verse lists items related to the Tabernacle. 'Mizbach' refers to an altar. 'Hak'torat' means 'of the incense'. 'Badav' refers to its spices. 'Shemen hamishcha' is the anointing oil. 'K'torat hasamim' is the incense of the spices. 'Masach hape'tach' refers to a screen for the entrance. 'L'petach hamishkan' means 'to the entrance of the Tabernacle'. The 've'et' construction indicates 'and' followed by a definite object.
[EXO.35.16] And the altar for the burnt offering, and the copper stand belonging to it, and its covering, and all its tools, and the basin and its stand. [§]
Et mizbach ha'olah ve'et mikbar hanachoshet asher lo et badav ve'et kol kelav et hakiyor ve'et kano
This verse lists items belonging to the tabernacle. “Et” is a particle indicating a definite object. “Mizbach” means altar. “Ha’olah” refers to the burnt offering altar. “Mikbar” means stand or base. “Hanachoshet” means copper or bronze. “Asher” means belonging to. “Lo” means to him. “Badav” means his covering. “Kol kelav” means all his tools or utensils. “Hakiyor” means the basin or sink. “Kano” means its stand.
[EXO.35.17] And the beams of the courtyard, and its pillars, and the lords of its pillars, and the covering of the gate of the courtyard. [§]
et kal-ay heh-khah-tser et-am-mood-av ve-et ad-ah-nay-hav ve-et ma-sak sha-ar heh-khah-tser.
This verse lists components of a courtyard. "kal-ay" refers to the beams, "am-mood-av" to the pillars, "ad-ah-nay-hav" to their lords (referring to the capitals or crowning ornaments), and "ma-sak sha-ar heh-khah-tser" to the covering of the gate of the courtyard. "et" is a particle that marks the direct object.
[EXO.35.18] And the pegs of the sanctuary, and the pegs of the court, and their cords. [§]
et-yitdot hamishkan ve'et-yitdot hekhazer ve'et-meitereihem
This verse lists the pegs of the sanctuary and the pegs of the court, along with their cords. "Et" is a particle often untranslated but indicates the direct object. "Yitdot" is the plural form of "yated", meaning pegs or stakes. "Hamishkan" means "the sanctuary". "Hekhazer" means "the court". "Meitereihem" is the plural form of "meiter", meaning cords, with a possessive suffix indicating "their".
[EXO.35.19] And the garments of linen to serve in the holy place, and the garments of the holy place for Aaron the priest, and the garments of his sons for the priest. [§]
Et-bigdei has-sarad lesharet bakodesh, et-bigdei hakodesh le-Aharon hakohen, ve-et-bigdei banav le-kohen.
This verse details the garments to be made for service in the holy place. 'Et' is a particle often untranslated, marking a definite direct object. 'Bigdei' means 'garments'. 'Has-sarad' means 'of linen'. 'Lesharet' means 'to serve'. 'Bakodesh' means 'in the holy place'. 'Le-Aharon' means 'for Aaron'. 'Hakohen' means 'the priest'. 'Ve-et-bigdei banav' means 'and the garments of his sons'. 'Le-kohen' means 'for the priest'.
[EXO.35.20] And the entire assembly of the children of Israel went out from before Moses. [§]
va-ye-tzu-u kol-a-dat b'nei-yisra-el mi-lifnei mosheh
This verse describes the entire assembly of the children of Israel going out from before Moses. 'Va-ye-tzu-u' means 'and they went out'. 'Kol-a-dat' means 'the entire assembly'. 'B'nei-yisra-el' means 'children of Israel'. 'Mi-lifnei' means 'from before'. 'Mosheh' is Moses.
[EXO.35.21] And every man whose heart moved him, and every one whose spirit moved him, brought Yahveh’s contribution for the work of the tent of meeting, and for all his service, and for the garments of holiness. [§]
va-ya-vo-u kol-ish asher-na-sa-o liv-o ve-kol asher nad-vah ru-cho o-to he-vi-u et-te-ru-mat Yahveh li-me-le-chet o-hel mo-ed u-le-kol a-vo-da-to u-le-vig-dei ha-ko-desh.
This verse describes the people bringing offerings for the construction of the Tabernacle. 'va-ya-vo-u' means 'and they came'. 'kol-ish' means 'every man'. 'asher-na-sa-o liv-o' means 'whose heart moved him'. 'kol asher nad-vah ru-cho o-to' means 'everyone whose spirit moved him'. 'he-vi-u' means 'they brought'. 'et-te-ru-mat Yahveh' means 'the contribution of Yahveh'. 'li-me-le-chet o-hel mo-ed' means 'for the work of the tent of meeting'. 'u-le-kol a-vo-da-to' means 'and for all his service'. 'u-le-vig-dei ha-ko-desh' means 'and for the garments of holiness'.
[EXO.35.22] And the people came to the women, every generous of heart brought golden jewelry and nose rings and bracelets and pendants, every golden vessel. And every person who offered a wave offering of gold to Yahveh. [§]
va-ya-vo-u ha-a-na-shim al-ha-na-shim kol n'div lev he-vi-u chach va-ne-zem ve-ta-ba-at ve-ku-maz kol-k'li za-hav ve-kol-ish a-sher he-nif t'nu-fat za-hav la-ye-ho-vah
This verse describes the people bringing gifts to Moses and Aaron after the creation of the golden calf, before they realized Aaron's involvement. 'Ha-anashim' refers to the people, both men and women. 'N'div lev' describes those who were generous of heart. 'Chach', 'nezem', 'taba'at', 'kumaz' are specific types of jewelry. 'K'li zahav' means golden vessels. 'T'nufat zahav' refers to a wave offering of gold. 'La-yehovah' is a designation of the deity.
[EXO.35.23] And every man who was found with blue dye and purple dye and scarlet dye from a worm and fine linen and goats and skins of rams dyed red and badger skins brought them. [§]
vekhal-ish asher nimtza ito tekhelet veargaman vetolaat shani veshesh veizzim veorot eylim meadamim veorot tehashim heviu.
This verse describes the materials brought by people to construct the Tabernacle. 'vekhal-ish' means 'and every man'. 'asher nimtza ito' means 'who was found with'. The following words are colors or materials: 'tekhelet' (a blue dye), 'argaman' (purple dye), 'tolaat shani' (scarlet/crimson dye from a worm), 'shesh' (fine linen), 'izzim' (goats), 'orot eylim meadamim' (skins of rams dyed red), and 'orot tehashim' (badger/seal skins). 'heviu' means 'they brought'.
[EXO.35.24] All who offered a contribution of silver and bronze brought the contribution of Yahveh, and all who had acacia wood for every work of the service brought it. [§]
kal-merim terumat kesef u-nechoset heviu et terumat Yahveh vechol asher nimtza ito etzei shittim lechol-melechet ha-avodah heviu.
This verse describes the contributions brought by the people for the construction of the Tabernacle. "merim" refers to those who offered. "kesef" means silver, and "nechoset" means bronze. "terumat" means contribution or offering. "Yahveh" is the name of God. "nimtza" means found or available. "etzei shittim" refers to acacia wood. "melechet ha-avodah" means the work of the service (i.e., the Tabernacle construction).
[EXO.35.25] And all women who were skilled spun with their hands, and they brought dyed materials: the blue, the purple, the crimson from the shani worm, and the fine linen. [§]
vekhol-ishah khakhmat-lev be-yadeha tavu; vayaviu matveh et-hattekelet ve’et-ha’argaman et-tole’at hashani ve’et-hashesh.
This verse describes the skilled women who contributed materials for the Tabernacle. 'vekhol' means 'and all.' 'ishah' means 'woman.' 'khakhmat-lev' means 'wise of heart', or skilled. 'be-yadeha' means 'in their hands.' 'tavu' means 'they spun.' 'vayaviu' means 'and they brought.' 'matveh' means 'dyestuff.' 'hattekelet' refers to a specific shade of blue dye, tekhelet. 'ha’argaman' means 'the purple.' 'tole’at hashani' refers to the crimson dye from a specific worm, the shani worm. 'hashesh' refers to fine linen.
[EXO.35.26] And all the women whom the heart employed with wisdom spun the goat hair. [§]
vekhol-hanashim asher nasa libban otana bechokhmah tavu et haizzim
This verse describes the women who spun goat hair with wisdom. Let's break down the words: 'vekhol' means 'and all', 'hanashim' means 'the women', 'asher' means 'that/who', 'nasa' means 'took/carried', 'libban' means 'the heart', 'otana' means 'them', 'bechokhmah' means 'with wisdom', 'tavu' means 'they spun', 'et' is a grammatical particle, and 'haizzim' means 'the goats/goat hair'. The construction 'nasa libban otana' is an idiom meaning to take someone to heart, or in this case, to employ them.
[EXO.35.27] And the leaders brought the stones of the shoham and the stones of the settings for the ephod and for the breastplate. [§]
vehanesim heviu et avnei hashoham veet avnei hamiluim laefod velachoshen
This verse describes the leaders bringing certain stones. 'hanesim' means 'the leaders'. 'heviu' means 'they brought'. 'et avnei' means 'the stones of'. 'hashoham' is 'the shoham' (a type of precious stone, possibly carnelian). 'hamiluim' means 'the fillings' or 'the settings'. 'laefod' means 'for the ephod' (a priestly garment). 'velachoshen' means 'and for the breastplate'.
[EXO.35.28] And the spice and the oil for the lampstand, and for the anointing oil, and for the incense of the spices. [§]
ve-et-ha-boshem ve-et-ha-shamen le-maor u-le-shemen ha-mishchah ve-liktoret ha-samim.
This verse lists items used in the tabernacle, specifically spices and oils for the lampstand and anointing oil, and incense. 'Boshem' refers to a spice or fragrant gum. 'Shamen' refers to oil. 'Maor' refers to a light or lampstand. 'Mishchah' refers to anointing. 'Samim' refers to spices or aromatics. The 've-et' construction is a common Hebrew idiom indicating 'and' with a direct object.
[EXO.35.29] Every man and every woman whose heart moved them brought an offering to all the work that God commanded to be done by the hand of Moses. The children of Israel brought a voluntary offering to God. [§]
kol-ish ve-isha asher nadav libam otam lehavi lekol-hamelacha asher tziva Yahveh la'asot beyad-Mosheh hevi'u bnei-Yisrael nedava laYahveh.
This verse describes the voluntary offerings brought by the Israelites for the work on the Tabernacle, as instructed by God through Moses. "Kol-ish ve-isha" means "every man and every woman." "Nadav libam" means "their heart moved them." "Otam" refers to the offerings they brought. "Hamela'acha" is "the work". "Tziva Yahveh" means "God commanded". "Beyad Moshe" means "through the hand of Moses". "Bnei Yisrael" is "the children of Israel". "Nedava" is "a voluntary offering".
[EXO.35.30] And Moses said to the Israelites, "See, Yahveh has called by name Betzalel, son of Uri, son of Chur, for the tribe of Judah." [§]
Va-yo-mer Moshe el-bnei Yisrael, reu kara Yahveh beshem Betzalel ben Uri ben Chur le-mateh Yehudah.
This verse recounts Moses speaking to the Israelites, declaring that Yahveh has called by name Betzalel, son of Uri, son of Chur, for the tribe of Judah. "Kara" means to call by name, or to summon.
[EXO.35.31] And the Gods filled him with wisdom, with understanding, and with knowledge, and with every craft. [§]
vayemalle oto ruach elohim bechachmah bitvunah uvidat uvekhal melachah
This verse describes a filling of spirit. 'Vayemalle' means 'and filled'. 'Oto' means 'him'. 'Ruach' means 'spirit'. 'Elohim' means 'the Gods'. 'Bechachmah' means 'with wisdom'. 'Bitvunah' means 'with understanding'. 'Ubidat' means 'and with knowledge'. 'Uvekhal melachah' means 'and with every craft'.
[EXO.35.32] And to plan thoughts to do with gold and with silver and with bronze. [§]
v'lach'shov machashavot la'asot bazahav u'vachessef u'vanchoshet
This verse describes planning thoughts to do with gold, silver, and bronze. 'V'lach'shov' means 'and to plan'. 'Machashavot' means 'thoughts'. 'La'asot' means 'to do'. 'Bazahav' means 'with gold'. 'U'vachessef' means 'and with silver'. 'U'vanchoshet' means 'and with bronze'.
[EXO.35.33] And in the engraving of stone for completion, and in the engraving of wood to make in all work of devising. [§]
u'vacharoshet even l'malot u'vacharoshet etz la'asot b'chol-m'lacheth machashevet.
This verse describes skilled craftsmanship involving both stone and wood. "Charoshet" means 'engraving' or 'carving'. "Even" means 'stone'. "Etz" means 'wood'. "Malot" refers to filling or completing. "La'asot" means 'to do' or 'to make'. "B'chol-m'lacheth machashevet" means 'in all work of devising' or 'in all skillful work'.
[EXO.35.34] And to teach, God gave into the heart of him, and Oholiab son of Ahisamach, for the tribe of Dan. [§]
u-le-ho-rot natan be-liv-o hu ve-a-ho-li-av ben-a-chi-samach le-ma-teh-dan.
This verse discusses the giving of skill or understanding to individuals for work on the tabernacle. Specifically, it names Bezalel and Oholiab, identifying Oholiab as the son of Ahisamach of the tribe of Dan, and states that God has given skill into their hearts.
[EXO.35.35] God filled them with wisdom of heart to do all the work of a craftsman and a thinker, and an embroiderer in blue and purple, with the crimson worm and with linen, and a weaver, doing all work and thinkers of thoughts. [§]
mileh otam chakhmate-lev la'asot kol-mela'khet charash vechosev verokem battkhalet uva'argaman betola'at hashani ubashish ve'oreg ose'i kol-mela'khah vechoshei machashavot.
This verse describes the filling of individuals with wisdom for craftsmanship. 'Mileh' means 'filled'. 'Otam' means 'them'. 'Chakhmate-lev' refers to wisdom of the heart or skill. 'La'asot' means 'to do'. 'Kol-mela'khet' signifies 'all the work of'. 'Charash' refers to a craftsman or engraver. 'Vechosev' means 'and a thinker/designer'. 'Verokem' refers to an embroiderer. 'Battkhalet' is fine linen dyed blue. 'Uva'argaman' is purple dyed linen. 'Betola'at hashani' means 'with the crimson worm' (kermes dye). 'Ubashish' means 'and with linen'. 'Ve'oreg' means 'and a weaver'. 'Osei kol-mela'khah' signifies 'doing all work'. 'Vechoshei machashavot' means 'and thinkers of thoughts'.
EXO.36
[EXO.36.1] And Bezalel and Oholiab, and every person with a wise heart, whom Yahveh gave wisdom and understanding within them, to know how to do all the work of the service of the holy, according to all that Yahveh commanded. [§]
ve'asah betzal'el ve'aholiav vechol ish chakam-lev asher natan Yahveh chachmah ut'vunah bahemah lada'at la'asot et kol melakhet avodat hakodesh lekhol asher tzivah Yahveh.
This verse describes Bezalel, Oholiab, and all skilled artisans to whom Yahveh has given wisdom and understanding to create all the work of the sanctuary, as Yahveh commanded. 'Betzalel' and 'Oholiab' are proper names and remain untranslated. 'Ish' means 'man' or 'person'. 'Chakam-lev' is 'wise of heart' meaning skilled. 'Natan' means 'gave'. 'Chachmah' means 'wisdom'. 'T'vunah' means 'understanding'. 'Bahemah' can mean animal, but in this context is generally translated as 'in them'. 'Lada'at' means 'to know'. 'La'asot' means 'to do' or 'to make'. 'Melakhet' means 'work' or 'craftsmanship'. 'Avodat' means 'service' or 'work of'. 'Hakodesh' means 'the holy'. 'Tzivah' means 'commanded'.
[EXO.36.2] And Moses called to Betzalel and to Aholiab and to every man in whom the Gods had put skill in their heart, everyone whose heart moved him to approach the work to do it. [§]
Va-yik-ra Moshe el-Betzalel ve-el-Aholi-av ve-el kol-ish chacham-lev asher natan Yahveh chachmah be-libo kol asher nesa’o libo le-karvah el-ham-melachah la-asot otah.
This verse describes Moses calling to Betzalel, Aholiab, and all skilled artisans whom Yahveh had endowed with wisdom in their hearts. It states that these individuals were moved by their hearts to approach and work on the craftsmanship.
[EXO.36.3] And they took before Moses all the contribution that the children of Israel brought for the work of the holy service to do it, and they brought to him additional freewill offerings morning by morning. [§]
va-yik-khu mee-lif-nay Moshe et kol-ha-ter-oo-mah a-sher he-vee-u b-nay Yis-ra-el li-me-le-chet a-vo-dat ha-ko-desh la-a-sot o-tah ve-hem he-vee-u elav od ned-a-vah ba-bo-ker ba-bo-ker.
This verse describes the people bringing offerings to Moses for the work of the holy service. 'Vayikhu' means 'and they took'. 'Milifnei Moshe' means 'before Moses'. 'Et kol-ha-terumah' means 'all the contribution'. 'Asher heviu bnei Yisrael' means 'that the children of Israel brought'. 'Limelechet avodat hakodesh' means 'for the work of the holy service'. 'Laasot otah' means 'to do it'. 'Vehem heviu elav od nedabah' means 'and they brought to him additional freewill offerings'. 'Baboker baboker' means 'morning by morning'.
[EXO.36.4] And all the wise craftsmen came, the doers of all the sacred work, each man from his work which they were doing. [§]
va-yavo-u kol-ha-chachamim ha-osim et kol-mela-chet ha-kodesh, ish-ish mimela-chto asher-hema osim.
This verse describes all the wise craftsmen who performed all the sacred work. Each man from his work, which they were doing. 'Va-yavo-u' means 'and they came'. 'Kol-ha-chachamim' means 'all the wise ones'. 'Ha-osim' means 'the doers'. 'Et' is a grammatical particle. 'Kol-mela-chet' means 'all the work of'. 'Ha-kodesh' means 'the holy'. 'Ish-ish' means 'man-man' or 'each man'. 'Mimela-chto' means 'from his work'. 'Asher-hema' means 'which they'. 'Osim' means 'are doing'.
[EXO.36.5] And they said to Moses, "The people are being increased in their requirement to bring materials from the work for the task that Yahveh commanded to be done." [§]
vayomru el moshe leemor marbim haam lehavia midei haavodah lamlacha asher tzivah Yahveh laasot otah.
This verse comes from Exodus 5:19. It details a complaint made to Moses by the foremen of Israel. They are saying that Pharaoh has ordered them to continue providing the same amount of brick-making quota despite no longer being supplied with straw. They blame Moses for bringing trouble upon them. 'Vayomru' means 'and they said'. 'El Moshe' means 'to Moses'. 'Leemor' means 'to say'. 'Marbim' means 'they increase'. 'Haam' means 'the people'. 'Lehavia' means 'to bring'. 'Midei haavodah' means 'from the work'. 'Lamlacha' means 'for the task'. 'Asher tzivah Yahveh' means 'that Yahveh commanded'. 'Laasot otah' means 'to do it'.
[EXO.36.6] And Moses commanded, and they announced a sound in the camp, saying, “Let no man and no woman do any more work for the contribution of the holy objects.” And the people ceased from bringing. [§]
va-ye-tsav Moshe va-ya-a-viru kol ba-ma-chan-eh le-e-mor, ish ve-ish-ah al ya-a-su od me-la-khah li-tru-mat ha-ko-desh va-yi-ka-le ha-am me-hav-i.
This verse describes Moses instructing the people to cease all work on the contributions for the holy objects. 'Va-ye-tsav' means 'and commanded'. 'Moshe' is 'Moses'. 'Va-ya-a-viru kol' means 'and they caused a sound to pass', or 'and they announced'. 'Ba-ma-chan-eh' means 'in the camp'. 'Le-e-mor' means 'to say'. 'Ish ve-ish-ah' means 'man and woman'. 'Al ya-a-su od' means 'let them not do any more'. 'Me-la-khah' means 'work'. 'Li-tru-mat ha-ko-desh' means 'for the contribution of the holy'. 'Va-yi-ka-le ha-am' means 'and the people ceased'. 'Me-hav-i' means 'from bringing'.
[EXO.36.7] And the work was sufficient for all the work to do it, and there remained some. [§]
vehamelakha hayeta dayam lekhol hamelakha la'asot ota vehoter
This verse describes the work being sufficient for all the work to be done, and there remained some leftover. 'Melakha' means 'work'. 'Dayam' means 'sufficient'. 'Lekhol' means 'for all'. 'La'asot' means 'to do'. 'Ota' means 'it'. 'Vehoter' means 'and there remained'.
[EXO.36.8] And all those with skill in their hearts, those doing the work, made the Tabernacle with ten curtains of fine linen, woven with blue, purple, and crimson; with cherubim, work of a designer, they made them. [§]
va-ya-asu kol-chacham-lev be-osei ha-melacha et-ha-mishkan eser yeriaot shesh mashzar u-techelet ve-argaman ve-toleat shani keruvim maaseh choshev asa otam.
This verse describes the skilled artisans who constructed the Tabernacle. It details the materials used for the curtains, specifically fine linen woven with blue, purple, and crimson, adorned with cherubim skillfully designed and made.
[EXO.36.9] The length of the one covering is twenty-eight in a cubit, and its width is four in a cubit. The one covering has a measure equal to all the coverings. [§]
Orek hayeria ha'akhat shmone ve'esrim ba'ammah verokhba arba ba'ammah hayeria ha'ekhat midah akhat lekol-hayeriot.
This verse describes the dimensions of one of the tent coverings used in the Tabernacle. "Orek" means length, "hayeria" means the covering or curtain, "ha'akhat" means the one. "Shmone ve'esrim" means eight and twenty (meaning twenty-eight), "ba'ammah" means in a cubit. "Rokhba" means its width, "arba" means four. "Midah" means measure, "lekol-hayeriot" means for all the coverings.
[EXO.36.10] And he joined five of the coverings together, and five coverings he joined together. [§]
va-ye-kha-ber et-kha-mesh ha-ye-ri-ot a-khat el-a-khat ve-kha-mesh ye-ri-ot khi-bar a-khat el-a-khat
This verse describes the joining of curtains or coverings. "Vayehaber" means "and he joined." "Et" is a direct object marker. "Khamesh" means "five." "Ha-yeriot" means "the coverings." "Akhat el akhat" means "one to one" or "together". "Ve" means "and". "Khi-bar" is another form of "he joined".
[EXO.36.11] And he made loops of blue on the edge of the first curtain, at the joining. Thus he did on the edge of the second curtain at the second joining. [§]
vay-ah-s loo-lot teh-keh-let al seh-fat ha-yer-ee-ah ha-eh-aht mee-kah-tsah bah-mah-khah-veh-ret ken ah-sah bee-seh-fat ha-yer-ee-ah ha-kee-tzo-nah bah-mah-khah-veh-ret ha-sheh-nee.
This verse describes the making of loops of blue material attached to the edge of the first curtain, and repeating the process on the edge of the second curtain, attached to the joining. 'Loops' is derived from the root meaning 'to twist'. 'Techelet' refers to a specific shade of blue dye, often translated as 'blue'. 'Yeriyah' denotes a curtain or covering. 'Mahverbaret' translates to 'joining' or 'knitting'. 'Kitzonah' refers to the end or extremity.
[EXO.36.12] Fifty loops God made on the one curtain, and fifty loops God made at the edge of the curtain that is in the second joining, the loops being parallel, one to one. [§]
chamishim lula’ot asah bayeri’ah ha’echat vechamishim lula’ot asah biketze hayeri’ah asher bamachberet hashenit makbillot hallula’ot achat el-achat.
This verse describes the making of loops on a curtain. 'Chamishim' means fifty. 'Lula’ot' means loops. 'asah' means made. 'bayeri’ah' means curtain. 'ha’echat' means the one, or the first. 'biketze' means at the edge of. 'asher' means which, or that. 'bamachberet' means in the joining, or in the connection. 'hashenit' means the second. 'makbillot' means parallel to. 'achat el-achat' means one to one, or corresponding.
[EXO.36.13] And he made fifty clasps of gold, and he joined the coverings one to another with the clasps, and the dwelling became one. [§]
Va-ya-as chamesh-shim kar-say zah-hav va-ye-cha-ver et-ha-yer-iot achat el achat ba-kar-seem va-ye-hi ha-mish-kan echad.
This verse describes the making of fifty golden clasps used to connect the tent coverings together, resulting in a unified structure. 'Va-ya-as' means 'and he made'. 'Chamesh-shim' means 'fifty'. 'Kar-say zah-hav' means 'clasps of gold'. 'Va-ye-cha-ber' means 'and he joined'. 'Et-ha-yer-iot' refers to 'the coverings'. 'Achat el achat' means 'one to one' or 'together'. 'Ba-kar-seem' means 'with the clasps'. 'Va-ye-hi' means 'and it was'. 'Ha-mish-kan' means 'the dwelling' or 'the tabernacle'. 'Echad' means 'one' or 'united'.
[EXO.36.14] And he made curtains of goats for the tent over the tabernacle; twelve curtains he made them. [§]
vay-ya-as yir-ee-ote eez-zeem le-o-hel al-ham-ish-khan; as-tay-eh-sray yir-ee-ote ah-sah o-tam.
This verse describes the making of goat-hair curtains for the tent over the tabernacle. 'Vay-ya-as' means 'and he made'. 'Yir-ee-ote' is the plural of 'yir-ee-ah' meaning 'curtains'. 'Eez-zeem' means 'goats'. 'Le-o-hel' means 'for the tent'. 'Al-ham-ish-khan' means 'over the tabernacle'. 'As-tay-eh-sray' means 'twelve'. 'Ah-sah' means 'he made'. 'O-tam' means 'them'.
[EXO.36.15] The length of the one curtain is thirty cubits and its width is four cubits, a single measure for twelve curtains. [§]
orek hayeri’ah ha’achat shloshim ba’ammah ve’arba ammot rokhav hayeri’ah ha’echat midah achat le’ashte’i esrei yeri’ot.
This verse describes the dimensions of a single tabernacle curtain. "Orek" means length. "Hayeri’ah" means the curtain. "Ha’achat" means the one. "Shloshim" means thirty. "Ba’ammah" means in the cubit. "Ve’arba" means and four. "Ammot" means cubits. "Rokhav" means its width. "Midah" means measure. "Le’ashte’i esrei" means for twelve. "Yeri’ot" means curtains.
[EXO.36.16] And he joined the five curtains separately, and the six curtains separately. [§]
va-ye-kha-ber et-kha-mesh ha-ye-ree-ot le-vad ve-et-shesh ha-ye-ree-ot le-vad
This verse describes joining together curtains. 'Va-ye-kha-ber' means 'and he joined'. 'Et' is a particle marking the direct object. 'Kha-mesh' means 'five'. 'Ha-ye-ree-ot' means 'the curtains'. 'Le-vad' means 'separately' or 'by themselves'. 'Ve' means 'and'. 'Shesh' means 'six'.
[EXO.36.17] And he made fifty loops on the edge of the outer covering, on the joining, and fifty loops he made on the edge of the second covering which connects. [§]
va-ya-as loo-la-ote cham-ish-sheem al sfat ha-ye-ree-ah ha-kee-tzo-nah ba-mach-ba-ret ve-cham-ish-sheem loo-la-ote asah al sfat ha-ye-ree-ah ha-cho-vert ha-she-nee.
This verse describes the making of loops on the edges of the tent coverings. 'Lulot' refers to loops, 'sfat' means edge, 'yeriah' is the covering or curtain, 'machberet' and 'choberet' denote the joining or connected covering, and 'sheeni' means second. The verse details making fifty loops on the edge of the outer covering, and fifty loops on the edge of the second connected covering.
[EXO.36.18] And he made fifty bronze clasps to join the tent to be one. [§]
va-ya-as kar-sei ne-choshet cha-mish-shim le-cha-ver et-ha-o-hel li-hyot echad.
This verse describes the making of bronze clasps for the tent. 'Va-ya-as' means 'and he made'. 'Kar-sei' means 'clasps'. 'Ne-choshet' means 'bronze'. 'Cha-mish-shim' means 'fifty'. 'Le-cha-ver' means 'to join' or 'to connect'. 'Et-ha-o-hel' means 'the tent'. 'Li-hyot' means 'to be'. 'Echad' means 'one'.
[EXO.36.19] And he made a covering for the tent, skins of rams dyed red, and a covering of badger skins above. [§]
vay-yahs mee-keh-seh lah-oh-hel oh-roht ay-leem meh-ah-dahm-eem oo-mee-keh-seh oh-roht teh-hah-sheem meel-mah-lah
This verse describes the coverings made for the tent. ‘Vay-yahs’ means ‘and he made’. ‘Mee-keh-seh’ means ‘a covering’. ‘Lah-oh-hel’ means ‘for the tent’. ‘Oh-roht’ means ‘skins’ or ‘hides’. ‘Ay-leem’ refers to rams. ‘Meh-ah-dahm-eem’ means ‘dyed red’. ‘Oo’ means ‘and’. ‘Teh-hah-sheem’ refers to badgers (or possibly dolphins, sea creatures with dark skin). ‘Meel-mah-lah’ means ‘on top’ or ‘above’.
[EXO.36.20] And he made the boards for the tabernacle, wood of acacia, standing. [§]
va-ya-as et-ha-kerashim la-mishkan etzei shittim omedim
This verse describes the making of the boards for the tabernacle. 'Va-ya-as' means 'and he made'. 'Et' is a grammatical particle often untranslated but marks the direct object. 'Ha-kerashim' is 'the boards'. 'La-mishkan' is 'for the tabernacle'. 'Etzei shittim' is 'wood of acacia'. 'Omedim' is 'standing'.
[EXO.36.21] Ten cubits is the length of the plank, and a cubit and half a cubit is the width of the one plank. [§]
Esher ammot orekh hakhares v'ammah v'chatsi ha'ammah rokhav hakhares ha'echad.
This verse describes the dimensions of a plank of wood. 'Esher' means ten. 'Ammot' is the plural of 'ammah,' meaning cubits. 'Orekh' means length. 'Ha'karesh' means 'the plank.' 'Ve'ammah' means 'and a cubit.' 'V'chatsi ha'ammah' means 'and half a cubit.' 'Rokhahv' means width. 'Ha'karesh ha'echad' means 'the one plank'.
[EXO.36.22] Two hands joined each board to another, and thus he made for all the boards of the tabernacle. [§]
sh-tay ya-dot la-ker-esh ha-echad mesh-oo-la-vot a-chat el-echat ken a-sah le-chol kar-shay ha-mish-kan.
This verse describes the construction of the boards for the tabernacle. Specifically, it states that two hands were used to join each board to another, and this was done consistently for all the boards of the tabernacle.
[EXO.36.23] And he made the boards for the tabernacle, twenty boards for the side of the south, southward. [§]
Va-ya-as et-ha-ke-ra-shim la-mish-kan es-rim ke-ra-shim li-fe-at ne-gev te-i-ma-nah.
This verse describes the construction of the boards for the tabernacle. 'Va-ya-as' means 'and he made'. 'Et-ha-ke-ra-shim' is 'the boards'. 'La-mish-kan' is 'for the tabernacle'. 'Es-rim' is 'twenty'. 'Ke-ra-shim' is again 'boards'. 'Li-fe-at' is 'for the side of'. 'Ne-gev' is 'south'. 'Te-i-ma-nah' is 'southward'.
[EXO.36.24] And forty sockets of silver he made, under the twenty pillars. Two sockets under one pillar, for its two feet, and two sockets under one pillar, for its two feet. [§]
ve-arba'im adnei-kesef asa tachat esrim ha-krashim, shnei adanim tachat-ha-kresh ha-echad lish'tei ydotav, u-shnei adanim tachat-ha-kresh ha-echad lish'tei ydotav.
This verse describes the making of sockets (adanim) for the pillars (krashim) of the tabernacle. 'Adnei-kesef' refers to silver sockets. The verse states that forty silver sockets were made under the twenty pillars. Two sockets were made under each pillar, for its two feet, and this was repeated for each pillar.
[EXO.36.25] And for the second side of the Tabernacle, facing the north, he made twenty boards. [§]
oo-leh-tzah-lah ha-mish-khan ha-sheh-nee lee-fah-at tzah-phon ah-sah eh-ser-eem kerah-sheem
This verse describes the construction of the Tabernacle. Specifically, it details the number of boards used for the second side of the Tabernacle, facing the north. 'Tze-lah' refers to a rib or side. 'Mish-khan' means dwelling place, or Tabernacle. 'Sheh-nee' means second. 'Pah-at' means side or face. 'Tzah-phon' means north. 'Ah-sah' means made. 'Eh-ser-eem' means twenty. 'Kerah-sheem' means boards.
[EXO.36.26] And forty of their lords were of silver, two lords beneath one board, and two lords beneath one board. [§]
ve-arba'im adoneihem kasef shnei adanim tachat ha-keresh ha-echad u-shnei adanim tachat ha-keresh ha-echad.
This verse details the number of lords (Adonai) used as supports (underneath) for each board (keresh). 'Arba'im' means forty, 'adoneihem' means 'their lords', 'kasef' means silver, 'shnei' means two, and 'tachat' means 'under'. The repeated phrase indicates the construction details for the boards and their supporting lords.
[EXO.36.27] And toward the south side of the Tabernacle, he made six boards. [§]
oo-leh-yar-keh-tee ha-mish-khan yah-mah ah-sah shish-shah ker-ah-sheem
This verse describes the construction of the Tabernacle. 'Yarkatei' refers to the rear or back of the Tabernacle. 'Hamishkan' is 'the Tabernacle'. 'Yamah' means 'toward the south'. 'Asah' means 'made'. 'Shishah' means 'six'. 'Kerashim' means 'boards'. Thus, the verse describes making six boards for the south side of the Tabernacle.
[EXO.36.28] And he made two boards for the sides of the tabernacle, at the flanks. [§]
oo-shnei ker-a-shim ah-sah lee-mee-koo-tzeh-ot ham-ish-khan bai-yar-kha-taym
This verse describes the construction of the tabernacle. Specifically, it details the making of two boards for the sides of the tabernacle. "Shnei" means two. "Kerashim" refers to boards or planks. "Asah" means he made. "Lemikutzot" means for the corners or sides. "Hamishkan" refers to the tabernacle. "Bayarkatayim" means at the two sides, or flanks.
[EXO.36.29] And the rings would be joined from below, and together they would be complete to their upper part, to the single ring. Thus he made for both of them, for the two ends. [§]
vehayu to’amim milamata veyachad yihyu tamim el-rosho el-hataba’at ha’echat ken asa lishneihem lishnei hamiktsot.
This verse describes the joining of two rings. 'to’amim' refers to the rings themselves, being complete or whole. 'milamata' means 'from below' or 'from underneath,' suggesting the rings are joined at their lower parts. 'yachad' means 'together.' 'tamim' means 'complete' or 'perfect'. 'el-rosho' refers to 'to their head' or 'to their upper part'. 'hataba’at ha’echat' means 'the single ring'. 'ken asa' means 'thus he made.' 'lishneihem' refers to 'for both of them'. 'lishnei hamiktsot' means 'for the two ends'.
[EXO.36.30] And there will be eight planks, and their lords will be silver, sixteen lords, two lords, two lords under the one plank. [§]
vehayu shmonah krashim veadonehem kesef shisha asar adanim shnei adanim shnei adanim tachat hakresh haechad.
This verse describes the structure of a table or similar furnishing. 'Krashim' refers to bars or planks. 'Adonehem' refers to their lords or supports. 'Kesef' means silver. 'Adanim' means lords or supports, but in this context, likely refers to knobs or feet. 'Tachat' means under or beneath. 'Hakresh' means the plank or board. The verse details how silver knobs or feet were placed under the planks.
[EXO.36.31] And he made bars of acacia trees, five for the planks of the side of the tabernacle, the one. [§]
va-ya-as be-ree-chee atz-ay shih-teem ha-mee-shah le-kar-shay tze-lah-ha-mish-khan ha-eh-aht
This verse describes the making of bars for the planks of the tabernacle. "va-ya-as" means "and he made". "be-ree-chee" means "bars". "atz-ay shih-teem" means "trees of acacia". "ha-mee-shah" means "the five". "le-kar-shay tze-lah" means "for the planks of the side". "ha-mish-khan" means "the tabernacle". "ha-eh-aht" means "the one".
[EXO.36.32] And five bars for the boards of the side of the second tabernacle, and five bars for the boards of the tabernacle for the southern sides. [§]
va-cha-mee-shah be-ree-cheem le-kar-shei tze-lah-ha-meesh-kahn ha-sheh-nee; va-cha-mee-shah be-ree-cheem le-kar-shei ha-meesh-kahn la-yar-kha-tai-yim ya-mah.
This verse describes the number of bars used to connect the boards of the tabernacle. 'Va' means 'and'. 'Chamishah' means 'five'. 'Breechim' means 'bars'. 'Le' means 'to' or 'for'. 'Karshéi' means 'boards'. 'Tze-lah' means 'side'. 'Ha-meesh-kahn' means 'the tabernacle'. 'Ha-sheh-nee' means 'the second'. 'La-yar-kha-tai-yim' means 'for the sides'. 'Yamah' means 'south'.
[EXO.36.33] And he made the middle bar to run within the boards from one end to the other. [§]
Va-ya-as et-ha-bri-ach ha-ti-chon li-vroch be-toch ha-krasim min-ha-katzeh el-ha-katzeh.
This verse describes the making of the central bar for the Ark of the Covenant. 'Va-ya-as' means 'and he made.' 'Et' is a grammatical marker. 'Ha-bri-ach' means 'the bar.' 'Ha-ti-chon' means 'the middle.' 'Li-vroch' means 'to run' or 'to extend'. 'Be-toch' means 'within' or 'among'. 'Ha-krasim' means 'the boards' or 'the planks'. 'Min-ha-katzeh' means 'from the end'. 'El-ha-katzeh' means 'to the end'.
[EXO.36.34] And the boards he overlaid with gold, and their rings he made of gold, receptacles for the bolts. And he overlaid the bolts with gold. [§]
ve’et-hakrashim tzifah zahav ve’et-tab’otam asa zahavbatim laberichim vaytzaf et-haberichim zahav.
This verse describes the gold overlaying of the boards and rings of a structure, likely the Ark of the Covenant or the Tabernacle. ‘Krashim’ refers to the boards. ‘Tzifah’ means ‘overlayed with’. ‘Zahav’ means ‘gold’. ‘Tab’otam’ means ‘their rings’. ‘Asa’ means ‘made’. ‘Batim’ means ‘houses/receptacles’. ‘Laberichim’ means ‘for the bolts’. ‘Vaytzaf’ means ‘and he overlayed’. ‘haberichim’ means ‘the bolts’.
[EXO.36.35] And he made the veil blue and purple and scarlet and fine woven linen, the work of a skilled craftsman he made it with cherubim. [§]
va-ya-as et-ha-parochet techelet ve-argaman ve-toleat shani ve-shesh mashzar ma-aseh choshev asa otah keruvim
This verse describes the making of the veil for the tabernacle. 'Va-ya-as' means 'and he made'. 'Et-ha-parochet' means 'the veil'. 'Techelet' is a dye, often translated as blue. 'Ve-argaman' means 'and purple'. 'Ve-toleat shani' refers to a scarlet dye from a worm. 'Ve-shesh mashzar' means 'and fine linen'. 'Ma-aseh choshev' means 'work of a skilled craftsman'. 'Asa otah' means 'he made it'. 'Keruvim' refers to cherubim.
[EXO.36.36] And he made for her four pillars of acacia wood and overlaid them with gold, and their coverings were gold. And he cast for them four lords of silver. [§]
va-ya-as la-h ar-ba-ah am-mu-day shittim va-ye-tsap-fem zahav va-ve-hem zahav va-yitzok la-hem ar-ba-ah ad-nay-kassef
This verse describes the making of pillars for a structure. 'va-ya-as' means 'and he made'. 'la-h' means 'for her'. 'ar-ba-ah' means 'four'. 'am-mu-day' means 'pillars'. 'shittim' refers to acacia wood. 'va-ye-tsap-fem' means 'and he overlaid them'. 'zāhāv' means 'gold'. 'va-ve-hem' means 'and their'. 'va-yitzok' means 'and he cast'. 'ad-nay-kassef' means 'lords of silver' or 'silver bases'.
[EXO.36.37] And he made a screen for the entrance of the tent, of blue dye, and purple dye, and crimson dye, and fine linen that was woven, a work of an embroiderer. [§]
vay-yah-as mah-sahk le-fet-akh ha-oh-hel tek-he-let ve-ar-gah-mahn ve-toh-lah-aht shah-nee ve-shesh mash-zar mah-ah-seh ro-kem.
This verse describes the making of a screen for the entrance of the tent. It lists the materials used: tekhelet (a blue dye), argaman (purple dye), tola'at shani (crimson/scarlet dye), and shash (fine linen) that was woven. 'Mah-ah-seh ro-kem' refers to the workmanship – a work of skilled embroidery.
[EXO.36.38] And his pillars were five, and their capitals, and a covering was upon their tops and their network was gold, and their lords were five of copper. [§]
ve'et-ammudav hamishah ve'et-vaveihem v'tzifah ra'sheihem vachashukeihem zahav ve'adnehem hamishah nechoshet.
This verse describes pillars, their capitals, and their adornments. "ammudav" means 'his pillars', "hamishah" means 'five', "vaveihem" refers to 'their capitals' or 'their adornments' (specifically, the rounded tops of pillars), "tzifah" means 'covering' or 'overlay', "ra'sheihem" means 'their heads' or 'their tops', "chashukeihem" refers to 'their network' or 'their filigree' (intricate ornamental work), "zahav" means 'gold', "adnehem" means 'their lords' or 'their supports', and "nechoshet" means 'copper'. The verse details the materials used in the construction and decoration of these pillars.
EXO.37
[EXO.37.1] And Bezalel made the Ark of acacia wood, two and a half cubits was its length, and one and a half cubits was its breadth, and one and a half cubits was its height. [§]
va-yas bezalel et-ha-aron etzei shittim amataim va-chetsi arko ve-amma va-chetsi ravbo ve-amma va-chetsi komato
This verse describes Bezalel making the Ark. "Va-yas" indicates he made. "Et-ha-aron" is 'the Ark', marked with the definite article. "Etzei shittim" means 'wood of acacia'. "Amataim va-chetsi" means 'two cubits and a half'. "Arko" is 'its length'. "Ve-amma va-chetsi" means 'and one cubit and a half'. "Ravbo" is 'its breadth'. "Komato" is 'its height'.
[EXO.37.2] And he overlaid it with pure gold, from the inside and the outside, and he made for him a golden crown around it. [§]
vayetsapehu zahav tahor mibayit umichutz vayasa lo zer zahav saviv
This verse describes the construction of a golden crown. 'Vayetsapehu' means 'and he overlaid it'. 'Zahav tahor' means 'pure gold'. 'Mibayit umichutz' means 'from the inside and the outside'. 'Vayasa lo' means 'and he made for him'. 'Zer zahav' means 'a golden crown'. 'Saviv' means 'around'.
[EXO.37.3] And he cast for it four rings of gold upon its four feet, and two rings upon its first side, and two rings upon its second side. [§]
va-yitzok lo ar-bah tab-u-ot za-hav al ar-bah pa-a-mo-tav u-shtei tab-u-ot al-tzal-e-o ha-echat u-shtei tab-u-ot al-tzal-e-o ha-she-nit.
This verse describes the making of rings of gold for a specific object (likely a table or stand) in a ritual context. 'Vayitzok' means 'and he poured/cast'. 'Lo' means 'for him'. 'Arbah' means 'four'. 'Tabuot' means 'rings'. 'Zahav' means 'gold'. 'Paamotav' means 'its feet'. 'Shtei' means 'two'. 'Tzaleo' means 'its side'. 'Ha-echat' means 'the first'. 'Ha-shenit' means 'the second'.
[EXO.37.4] And he made the furnishings of acacia wood, and he overlaid them with gold. [§]
va-ya-as bad-ei atzei shitim va-ye-tsaf otam zahav
This verse describes the making of furnishings and their overlaying with gold. 'Va-ya-as' means 'and he made'. 'Bad-ei' is a plural form suggesting 'furnishings'. 'Atzei shitim' refers to 'trees of acacia', translated here as 'acacia wood'. 'Va-ye-tsaf' means 'and he overlaid'. 'Otam' refers to 'them'. 'Zahav' means 'gold'.
[EXO.37.5] And he brought the poles into the rings on the sides of the Ark, for the purpose of carrying the Ark. [§]
va-ya-vey et-ha-bad-dim ba-ta-ba-ot al tzla-ot ha-aron la-set et-ha-aron
This verse describes the placement of poles (or staves) onto the Ark of the Covenant, for the purpose of carrying it. 'vayave' means 'and he brought'. 'ha-bad-dim' means 'the staves/poles'. 'ba-tabaot' means 'in the rings'. 'al tzlaot ha-aron' means 'on the sides of the Ark'. 'la-set et ha-aron' means 'to carry the Ark'.
[EXO.37.6] And he made a mercy seat of pure gold, two and a half cubits in length, and one and a half cubits in width. [§]
va-ya-as ka-po-ret za-hav ta-hor a-ma-tayim va-che-tzi ar-kah, ve-a-mah va-che-tzi rach-bah.
This verse describes the construction of the mercy seat (kapporet) for the Ark of the Covenant. 'Va-ya-as' means 'and he made'. 'Ka-po-ret' is the mercy seat. 'Za-hav' means gold. 'Ta-hor' means pure. 'A-ma-tayim' means two cubits. 'Va-che-tzi' means and half. 'Ar-kah' means length. 'Rah-bah' means width. The verse specifies the dimensions of the gold mercy seat.
[EXO.37.7] And he made two cherubim of gold, hammered work he made them, from the two ends of the mercy seat. [§]
Va-ya-as shnei keruvim zahav miksha asa otam mishnei ktsot hakaporet.
This verse describes the making of two cherubim of gold. 'Va-ya-as' means 'and he made'. 'Shnei' is 'two'. 'Keruvim' is the plural of 'cherub'. 'Zahav' is 'gold'. 'Miksha' means 'hammered' or 'beaten'. 'Asa otam' means 'he made them'. 'Mishnei ktsot hakaporet' means 'from the two ends of the mercy seat'.
[EXO.37.8] One cherub was at one end, and one cherub was at the other end. From the mercy seat, the Gods made the cherubim from its two ends. [§]
keruv-ekhad mikatzeh mikazeh ukeruv-ekhad mikatzeh mikazeh min-hakaporet asah et-hakeruvim mishnei katzvotav.
This verse describes the cherubim (winged beings) that were placed on the ark of the covenant. 'Keruv' means cherub. 'Echad' means one. 'Mikazeh' means from the end, or from a side. 'Hakaporet' refers to the mercy seat (the lid of the ark). 'Asah' means made. 'Katzvotav' means its ends.
[EXO.37.9] And the cherubim had spread their wings above, sheltering with their wings over the atonement cover, and their faces were towards each other, towards the atonement cover were the faces of the cherubim. [§]
va-yih-yu ha-kh-ru-vim por-sei kha-naf-ayim le-ma-ah-lah sokh-khim be-kha-naf-ei-hem al-ha-kaf-fo-ret u-f-nei-hem ish el-ah-khiv el-ha-kaf-fo-ret hayu f-nei ha-kh-ru-vim
This verse describes the cherubim positioned above the ark of the covenant. 'Cherubim' is the plural of cherub. They are spreading their wings upwards, covering the atonement cover with their wings. Their faces are turned towards each other, facing the atonement cover. The verse emphasizes the protective and reverent posture of the cherubim.
[EXO.37.10] And he made the table of acacia wood, two cubits its length, and one cubit its width, and one and a half cubits its height. [§]
vay-yahs et-hah-shul-khan at-seh-ee shih-teem am-mah-ta-yim ar-khoh ve-am-mah rakh-boh ve-am-mah ve-hah-tsee ko-mah-toh.
This verse describes the making of the table. 'Vay-yahs' means 'and he made'. 'Et-hah-shul-khan' means 'the table'. 'At-seh-ee shih-teem' means 'of acacia wood'. 'Am-mah-ta-yim' means 'two cubits', 'ar-khoh' means 'its length', 've-am-mah' means 'and one cubit', 'rakh-boh' means 'its width', 've-am-mah ve-hah-tsee' means 'and one and a half', and 'ko-mah-toh' means 'its height'.
[EXO.37.11] And pure gold covered it, and he made for him a crown of gold around. [§]
vay-tsaf oto zahav tahor vay-ya-as lo zer zahav saviv
This verse describes gold covering something and then a crown of gold being made. 'Vay-tsaf' means 'and it covered'. 'Oto' means 'it' or 'him'. 'Zahav' means 'gold'. 'Tahor' means 'pure'. 'Vay-ya-as' means 'and he made'. 'Lo' means 'for him'. 'Zer' means 'crown'. 'Saviv' means 'around'.
[EXO.37.12] And he made for himself a frame, a span around, and he made a golden crown for his frame around. [§]
vay-yah-ahs loo mis-geh-ret toh-fach sah-veev vee-yah-ahs zer-zah-hav le-mis-gah-ret-toh sah-veev.
This verse describes the making of a frame. "Vay-yah-ahs" means "and he made". "Loo" means "for him". "Mis-geh-ret" means "frame". "Toh-fach" means "span" or "amount". "Sah-veev" means "around". "Vee-yah-ahs" again means "and he made". "Zer-zah-hav" means "golden crown". "Le-mis-gah-ret-toh" means "for his frame" and "sah-veev" again means "around".
[EXO.37.13] And he cast for himself four rings of gold, and he put the rings on the four sides which are to the four legs. [§]
va-yitzok lo arvah tabuot zahav va-yiten et-ha-tabuot al arvah ha-peot asher le-arvah raglav.
This verse describes the making and placement of golden rings on the legs of a particular object. 'Vayitzok' means 'and he poured' or 'and he cast'. 'Arvah' means 'four'. 'Tabuot' means 'rings'. 'Zahav' means 'gold'. 'Vayiten' means 'and he gave' or 'and he put'. 'Et-ha-tabuot' is a grammatical particle indicating the rings as the direct object. 'Al' means 'on'. 'Ha-peot' means 'the corners' or 'the sides'. 'Asher' means 'which' or 'that'. 'Le-arvah raglav' means 'to four legs'.
[EXO.37.14] Opposite the frame, the rings were bases for the poles to carry the table. [§]
le-'umat ha-mis-ge-ret ha-yu ha-ta-ba-'ot ba-tim la-bad-dim la-se-et et-ha-shul-chan.
This verse describes the structure of the table in the Tabernacle. 'le-'umat' means 'opposite' or 'against'. 'ha-mis-ge-ret' is 'the frame'. 'ha-yu' means 'were'. 'ha-ta-ba-'ot' is 'the rings'. 'ba-tim' means 'houses' or 'bases'. 'la-bad-dim' means 'for the poles'. 'la-se-et' means 'to carry' or 'to bear'. 'et-ha-shul-chan' is 'the table'.
[EXO.37.15] And he made the poles, acacia trees, and he overlaid them with gold for carrying the table. [§]
Va-ya-as et-ha-bad-dim at-sei shittim va-ye-tsaf otam zahav la-se-et et-ha-shulchan.
This verse describes the making of the poles (or staves) for the table in the Tabernacle. 'Va-ya-as' means 'and he made'. 'Et-ha-bad-dim' means 'the poles'. 'At-sei shittim' means 'trees of acacia'. 'Va-ye-tsaf' means 'and he overlaid'. 'Otam' means 'them'. 'Zahav' means 'gold'. 'La-se-et' means 'to carry' or 'for carrying'. 'Et-ha-shulchan' means 'the table'.
[EXO.37.16] And he made the vessels that were upon the table, his bowls, and his spoons, and his libation vessels, and the basins in which is poured pure gold. [§]
va'yas as et-hakelim asher al-hashulchan et-q'arotav ve'et-kafotav ve'et-m'naqiyotav ve'et-haq'savot asher yusakh bahin zahav tahor.
This verse describes the making of the vessels that were upon the table. 'Va'yas' means 'and he made'. 'Hakelim' means 'the vessels'. 'Asher' means 'that/which'. 'Al-hashulchan' means 'upon the table'. 'Et-q'arotav' means 'his bowls'. 'Ve'et-kafotav' means 'and his spoons'. 'Ve'et-m'naqiyotav' means 'and his libation vessels'. 'Ve'et-haq'savot' means 'and the basins'. 'Asher yusakh bahin' means 'in which is poured'. 'Zahav tahor' means 'pure gold'. The 'et' prefixes mark direct objects.
[EXO.37.17] And he made the lampstand of pure gold, beaten work he made the lampstand, its branch and its stem, its cups, its knobs, and its flowers were from it. [§]
Va-ya-as et-ha-men-o-rah za-hav ta-hor mik-shah a-sah et-ha-men-o-rah yer-e-khah ve-ka-nah ge-vi-ay-ha kaf-to-rei-ha u-fra-hei-ha mi-me-nah ha-yu.
This verse describes the making of the golden lampstand (menorah). It details that it was made of pure gold, beaten work, with its branch, stem, cups, flowers, and knobs all being part of it, originating from the same piece of gold.
[EXO.37.18] And six branches are emerging from its sides, three branches of the lampstand from one side, and three branches of the lampstand from the other side. [§]
ve-shisha kanim yotzim mit-tsideha, shloshah kenei menorah mit-tsid-dah ha-echad u-shloshah kenei menorah mit-tsid-dah ha-sheni.
This verse describes six branches emerging from the sides of a lampstand. 'Shisha' means six. 'Kanim' means branches. 'Yotzim' means emerging/going out. 'Mit-tsideha' means from its sides. 'Shloshah' means three. 'Kenei menorah' means branches of the lampstand. 'Mit-tsid-dah' means from the side. 'Ha-echad' means the first. 'U' means and. 'Ha-sheni' means the second.
[EXO.37.19] Three knobs are wrought on one shaft as a bud and a flower, and three knobs are wrought on one shaft as a bud and a flower. So it is for the six shafts which come out of the lampstand. [§]
Shloshah gva'im meshukadim bakaneh ha'ehad kafter vafarah, ushloshah gva'im meshukadim bekaneh ehad kafter vafarah, ken lsheishet hakaniyim hayotzim min-hamenorah.
This verse describes the branches and blossoms on the golden lampstand (menorah) in the Tabernacle. 'Shloshah gva'im' means 'three knobs'. 'Meshukadim' means 'wrought' or 'fashioned'. 'Bakaneh ha'ehad' means 'on one cane/shaft'. 'Kafter' means 'bud' or 'blossom'. 'Vafarah' means 'and a flower'. 'Lsheishet hakaniyim' means 'to six canes'. 'Hayotzim min-hamenorah' means 'which come out of the lampstand'.
[EXO.37.20] And on the lampstand were four bowls, beaten out—its buds and its blossoms. [§]
oo-vahm-noh-rah ar-bah-ah gv-eem mesh-oo-kah-deem kahf-toh-reh-ah oo-frah-heh-ah
This verse describes the menorah, the golden lampstand. 'Menorah' means lampstand. 'Arbah' means four. 'Gviim' means bowls or cups. 'Meshukadim' means beaten out, refined, or ornamented. 'Kaftoreha' refers to its buds or calyxes. 'Prakheh' means its blossoms or flowers.
[EXO.37.21] And a knob under two branches from it, and a knob under two branches from it, and a knob under two branches from it, for six branches going out from it. [§]
vekaptor takhat shnei hakannim mimmenna vekaptor takhat shnei hakannim mimmenna vekaptor takhat shnei hakannim mimmenna lesheshet hakannim hayotzim mimmenna
This verse repeats the phrase “a knob under two branches from it” three times, then adds “for six branches going out from it.” ‘Kaptor’ refers to a knob or swelling. ‘Kannim’ are branches. ‘Mimmenna’ means ‘from it.’ ‘Lesheshet’ means ‘for six.’ ‘Hayotzim’ means ‘going out.’
[EXO.37.22] Their hammer work and their settings were from it; all of it was one hard substance, pure gold. [§]
kap-toh-reh-hem oo-keh-noh-tam mee-meh-nah hah-yoo; kool-lah mee-kshah ah-hat zah-hav tah-hohr.
This verse describes the ornamentation of something, likely an idol or sacred object. "Kaphtorehem" refers to their hammer work or ornamentation. "Qnotam" refers to their settings or mountings. "Mimennah" means "from it". "Hayu" means "were". "Kullah" means "all of it". "Mikshah" means "hard substance" or "one piece". "Ahat" means "one". "Zahav" means "gold". "Tahor" means "pure".
[EXO.37.23] And he made her lamps seven, and her snuffers and her holders of pure gold. [§]
va-ya-as et-ne-ro-tei-ha shiv-a-ah u-mal-ka-hei-ha u-mach-to-tei-ha za-hav ta-hor.
This verse describes the making of the lamps of the menorah. 'va-ya-as' means 'and he made'. 'et' is a grammatical particle. 'ne-ro-tei-ha' means 'her lamps'. 'shiv-a-ah' means 'seven'. 'u' means 'and'. 'mal-ka-hei-ha' means 'her snuffers'. 'mach-to-tei-ha' means 'her holders'. 'za-hav' means 'gold'. 'ta-hor' means 'pure'.
[EXO.37.24] A talent of pure gold he made it, and all its vessels. [§]
kikkar zahav tahor asa otah ve'et kol-keleiha.
This verse describes the making of a talent of pure gold and all its vessels. "Kikkar" refers to a talent, an ancient unit of weight. "Zahav" means gold. "Tahor" means pure. "Asa" means made. "Otah" refers to it (the talent). "Ve'et" is a construct meaning "and". "Kol" means all. "Keleiha" means its vessels.
[EXO.37.25] And he made the altar of incense of acacia wood, one cubit its length and one cubit its breadth, square, and two cubits its height, from it were its horns. [§]
Va'yas as et-mizbach ha'ketoret atzei shittim amah orkho ve'amah rochbo rabu'a ve'amataiym komato mimenu hayu karnotav.
This verse describes the altar of incense. 'Va'yas' means 'and he made'. 'Et' is an untranslatable particle. 'Mizbach' means 'altar'. 'Ha'ketoret' means 'of the incense'. 'Atzei shittim' means 'wood of acacia'. 'Amah' means 'cubit'. 'Orkho' means 'its length'. 'Ve'amah' means 'and a cubit'. 'Rochbo' means 'its breadth'. 'Rabu'a' means 'square'. 'Ve'amataiym' means 'and two cubits'. 'Komato' means 'its height'. 'Mimenu' means 'from it'. 'Hayu' means 'were'. 'Karnotav' means 'its horns'.
[EXO.37.26] And pure gold covered it, its roof and its walls around, and its horns. And he made for it a crown of gold around. [§]
vayetsaf oto zahav tahor et gago ve'et kirotav saviv ve'et karnotav vayasa lo zer zahav saviv
This verse describes gold covering the temple. 'vayetsaf' means 'and it covered'. 'oto' means 'it' or 'him'. 'zahav tahor' means 'pure gold'. 'et gago' means 'its roof'. 've'et kirotav saviv' means 'and its walls around'. 've'et karnotav' means 'and its horns'. 'vayasa lo zer zahav saviv' means 'and he made for him a crown of gold around'.
[EXO.37.27] And two golden rings he made for him from beneath his arm, on his two arms, on his two sides, for houses for supports, to carry him with them. [§]
u'shtei tav'ot zahav asah-lo mitoachatz l'zero al shtei tzal'otav al shnei tzidav l'batim l'badim lase'ot oto bahem.
This verse describes the construction of two golden rings. 'u'shtei' means 'and two'. 'tav'ot' means 'rings'. 'zahav' means 'gold'. 'asah-lo' means 'he made for him'. 'mitoachatz' means 'from beneath'. 'l'zero' means 'to the arm'. 'al shtei tzal'otav' means 'on his two arms'. 'al shnei tzidav' means 'on his two sides'. 'l'batim' means 'for houses'. 'l'badim' means 'for supports'. 'lase'ot oto bahem' means 'to carry him with them'.
[EXO.37.28] And he made the coverings of acacia trees and he overlaid them with gold. [§]
va-ya-as et-ha-bad-dim at-sei shi-tim va-ye-tsaf otam zahav
This verse describes the making of the Ark of the Covenant. 'Va-ya-as' means 'and he made'. 'Et-ha-bad-dim' refers to 'the coverings'. 'At-sei shitim' means 'trees of acacia'. 'Va-ye-tsaf otam' means 'and he overlaid them'. 'Zahav' means 'gold'.
[EXO.37.29] And he made the oil of anointing holy, and the incense of spices pure, the work of a perfumer. [§]
vay-ah-s ay-t esh-sheh-men ha-meesh-chah koh-desh ve-et k’tor-et ha-sahm-eem tah-hor mah-ah-seh ro-keh-ach.
This verse describes the making of the anointing oil and the incense of spices. 'Vay-ah-s' means 'and he made'. 'Esh-sheh-men' is 'the oil'. 'Ha-meesh-chah' means 'of anointing'. 'Koh-desh' is 'holy'. 'Ve-et' means 'and'. 'K’tor-et' is 'incense'. 'Ha-sahm-eem' means 'of the spices'. 'Tah-hor' is 'pure'. 'Mah-ah-seh' means 'the work of'. 'Ro-keh-ach' means 'a perfumer'.
EXO.38
[EXO.38.1] And he made the altar of the burnt offering from acacia wood. Its length was five cubits and its breadth was five cubits, square, and its height was three cubits. [§]
va-ya-as et-miz-bach ha-o-lah at-zei shit-tim cha-mesh am-mot ar-kho ve-cha-mesh-am-mot rach-bo ra-bu-a ve-sha-losh am-mot ko-ma-to.
This verse describes the construction of the altar of burnt offering. 'Va-ya-as' means 'and he made'. 'Et' is a grammatical particle. 'Mizbach' means 'altar'. 'Ha-olah' means 'the burnt offering'. 'Atzei shitim' means 'wood of acacia'. 'Cha-mesh ammot' means 'five cubits'. 'Archo' means 'its length'. 'Ve' means 'and'. 'Rachbo' means 'its breadth'. 'Rabu-a' means 'square'. 'Ve-sha-losh ammot' means 'and three cubits'. 'Komato' means 'its height'.
[EXO.38.2] And he made its horns on its four corners, from it were its horns, and he overlaid it with bronze. [§]
vay-yas kahr-noh-tav al ahr-bah peen-noh-tav mee-meh-noo ha-yoo kahr-noh-tav vay-tsahf oh-toh neh-ho-shet.
This verse describes the making of the altar. 'Kahr-noh-tav' refers to its horns, 'ahr-bah peen-noh-tav' means 'on its four corners', 'mee-meh-noo' means 'from it', 'ha-yoo' means 'were', and 'neh-ho-shet' means 'bronze'. The verbs indicate that the horns were made *from* the altar itself, and then it was overlaid with bronze.
[EXO.38.3] And he made all the utensils of the altar, the pots, and the basins, and the sprinklers, the forks, and the pans. All his utensils he made of bronze. [§]
va-yas as et-kol-klei ha-mizbeach et-ha-sirot ve-et-ha-yaim ve-et-ha-mizrakot et-ha-mizlagot ve-et-ha-machtot kol-kelav asa nechoshet
This verse describes the making of all the utensils of the altar. 'Va-yas' means 'and he made'. 'Et' is a grammatical marker. 'Klei' means 'utensils'. 'Ha-mizbeach' means 'the altar'. 'Sirot' means 'pots'. 'Yaim' means 'basins'. 'Mizrakot' means 'sprinklers'. 'Mizlagot' means 'forks'. 'Machtot' means 'pans'. 'Kelav' means 'his utensils'. 'Asa' means 'he made'. 'Nechoshet' means 'bronze'.
[EXO.38.4] And he made a covering for the altar, a work of bronze netting, under its top from below to its middle. [§]
Va-ya-as le-ham-iz-bay-ach mik-bar ma-aseh re-shet ne-choshet ta-chat car-choob-bo mil-ma-tah ad-chets-yo.
This verse describes the construction of an altar. 'Va-ya-as' means 'and he made'. 'Le-ham-iz-bay-ach' means 'to the altar'. 'Mik-bar' refers to a covering or grating. 'Ma-aseh re-shet' means 'work of a net' or 'netting'. 'Ne-choshet' means 'bronze'. 'Ta-chat car-choob-bo' means 'under its top' or 'beneath its crown'. 'Mil-ma-tah' means 'from below'. 'Ad-chets-yo' means 'to its half' or 'to its middle'.
[EXO.38.5] And he cast four rings on the four corners of the copper altar, as holders for the poles. [§]
vayitzok arba tabbaot bearba haketzavot lemikhbar hanachoshet batim labaddim
This verse describes the casting of four rings on the four corners of the copper altar, as places for the poles.
[EXO.38.6] And he made the basins of acacia wood and overlaid them with copper. [§]
va-ya-as et-ha-bad-dim at-sei shittim va-ye-tsaf otam ne-choshet
This verse describes the construction of basins and stands. 'va-ya-as' means 'and he made'. 'et-ha-bad-dim' is 'the basins'. 'at-sei shittim' means 'trees of acacia'. 'va-ye-tsaf otam' means 'and he overlaid them'. 'ne-choshet' means 'copper'.
[EXO.38.7] And he brought the rings onto the sides of the altar, to carry it with them. Cast plates he made it. [§]
va-ya-ve et-ha-ba-dim ba-ta-va-ot al tsal-e-ot ha-miz-be-ach la-se-ot oto ba-hem ne-vuv lu-chot a-sah oto.
This verse describes the construction of rings on the sides of the altar for carrying it. 'Ba-dim' refers to rings, 'ta-va-ot' are rings as well, potentially referring to the material used for the rings or additional rings. 'Tsal-e-ot' means sides. 'Ha-miz-be-ach' is 'the altar'. 'La-se-ot oto ba-hem' is 'to carry it with them', referring to poles that would be inserted into the rings. 'Ne-vuv lu-chot a-sah oto' means 'cast plates he made it', describing how the rings were created.
[EXO.38.8] And he made the laver of bronze and its stand of bronze, from the polished bronze that were the mirrors of those who served at the entrance of the tent of meeting. [§]
va-ya-as et ha-kiyor ne-choshet ve-et kan-noh ne-choshet be-mar-ot ha-tsov-ot asher tza-vu pe-tah ohel mo-ed.
This verse describes the making of the bronze laver and its stand. "kiyor" means laver or basin. "nechoshet" means bronze. "kan" means stand or base. "marot" means mirrors. "tsovot" refers to the polished bronze from the mirrors used for making the laver. "ohel moed" is the tent of meeting.
[EXO.38.9] And he made the courtyard on the south side of the south. The sides of the courtyard were six woven cloths, one hundred cubits. [§]
va-ya-as et-he-cha-tser lif-at neg-ev te-i-ma-na kal-ei he-cha-tser shesh mash-zar me-ah ba-am-mah
This verse describes the construction of a courtyard. "va-ya-as" means "and he made." "et-he-cha-tser" refers to "the courtyard." "lif-at neg-ev" means "on the south side." "te-i-ma-na" means "of the south." "kal-ei he-cha-tser" means "the sides of the courtyard." "shesh mash-zar" describes the material as "six woven cloths." "me-ah ba-am-mah" specifies the dimensions as "one hundred cubits"
[EXO.38.10] Their pillars were twenty, and their lords were twenty of bronze. And the tops of the pillars and their carvings were of silver. [§]
amudeihem esrim ve'adoneihem esrim nechoshet vavi ha'amudim vachushkeihem kasef.
This verse describes the pillars and their capitals. "Amudeihem" means "their pillars". "Esrim" means "twenty". "Ve'adoneihem" means "and their lords/masters/capitals". "Nechoshet" means "bronze". "Vavi ha'amudim" means "and the tops of the pillars". "Vachushkeihem" means "and their carvings/engravings". "Kasef" means "silver".
[EXO.38.11] Toward the north, one hundred cubits, their pillars were twenty, and their lords were twenty of bronze. And the bands of the pillars, and their carvings were of silver. [§]
v’lif’at tsafon me’ah ba’ammah ammudeyhem esrim v’adoneyhem esrim n’choshet vavay ha’ammudim v’chashukeyhem kasef.
This verse describes the pillars of a structure, likely a temple or enclosure. It details their dimensions, materials, and adornments. 'Lif’at' means 'toward the north'. 'Tzafon' means north. 'Me’ah' means one hundred. 'Ba’ammah' means in the cubit. 'Ammudeyhem' means their pillars. 'Esrim' means twenty. 'Adoneyhem' means their lords/masters (referring to the capitals of the pillars). 'N’choshet' means bronze. 'Vavay ha’ammudim' means and the bands/wrappings of the pillars. 'V’chashukeyhem' means and their carvings/engravings. 'Kasef' means silver.
[EXO.38.12] And at the edge of the sea were castings, fifty cubits in measure, their pillars were ten, and their lords were ten. And the forms of the pillars and their adornments were silver. [§]
ve-lif-at-yam kle-im cham-ish-shim ba-am-mah am-mood-ei-hem as-sa-rah ve-ad-nei-hem as-sa-rah va-vay ha-am-mood-im va-cha-shoo-kei-hem ka-sef.
This verse describes pillars and capitals constructed for a maritime setting. 'lif-at-yam' refers to something 'at the edge of the sea'. 'kle-im' are likely 'castings' or 'forms'. 'am-mood-ei-hem' means 'their pillars'. 'ad-nei-hem' means 'their lords' or 'their masters' (referring to the capitals on top of the pillars). 'va-vay ha-am-mood-im' means 'and the forms of the pillars'. 'cha-shoo-kei-hem' means 'their adornments'. 'ka-sef' means 'silver'.
[EXO.38.13] And toward the face of the east, fifty cubits. [§]
ve-lif’at kedmah mizraha chamishim amah
This verse describes a measurement, specifically relating to the front or face of something, towards the east. ‘Lif’at’ refers to the facing or front of something. ‘Kedmah’ means east. ‘Mizraha’ also means east, acting as an adverbial modifier. ‘Chamishim’ is fifty. ‘Ammah’ is a unit of measurement, a cubit.
[EXO.38.14] The pillars were fifteen cubits to the shoulder, their pillars were three, and their lords were three. [§]
qela'im chamish-'esreh ammah el-hac-catef 'ammudeihem shlosha v'adeneihem shlosha.
This verse describes the pillars of a structure, likely a temple or palace. "Qela'im" refers to pillars or columns. "Chamish-'esreh" means fifteen. "Ammah" is a unit of measurement, a cubit. "El-hac-catef" means 'to the shoulder'. "'Ammudeihem" means 'their pillars', and "adeneihem" means 'their lords' or 'their supports'.
[EXO.38.15] To the second side, from this side and from that side of the gate of the court, were pillars, fifteen cubits in height. Their pillars were three, and their capitals were three. [§]
ve-lachatef ha-shenit mizzeh u-mizzeh le-sha'ar he-chatzer qela'im chamish esreh ama amudeihem shloshah ve-adnehem shloshah.
This verse describes the pillars and their capitals at the northern gate of the inner court of the temple. 'lachatef' means 'to the shoulder' or 'side', referring to the sides of the gate. 'shenit' means 'second'. 'mizzeh u-mizzeh' means 'from this and from this', indicating both sides. 'sha'ar' means 'gate'. 'he-chatzer' means 'the court'. 'qela'im' means 'pillars'. 'chamish esreh' means 'fifteen'. 'ama' is a unit of measure, a cubit. 'amudeihem' means 'their pillars'. 'shloshah' means 'three'. 'adnehem' means 'their capitals'.
[EXO.38.16] All the fortresses of the courtyard around had six layers. [§]
kal-qal-ei he-cha-tser sa-viv shesh mash-zar
This verse describes the structures surrounding a courtyard. "kal-qal-ei" means 'all the fortresses'. "he-cha-tser" means 'the courtyard'. "sa-viv" means 'around'. "shesh" means 'six'. "mash-zar" means 'woven', or in this context, 'layers'. The verse is detailing a defensive structure with multiple layers around the courtyard.
[EXO.38.17] And the Lords were of bronze pillars, and the rings of the pillars and their attachments were of silver, and the covering of their heads was silver, and they were attached with silver, all the pillars of the courtyard. [§]
vehaadonim laamudim nehoshet vavei haamudim vachshuqeihem kesef vitzipui rasheihem kassef vehem mechushakim kesef kol amudei hachatzer
This verse describes the pillars of a courtyard. 'Adonim' refers to Lords, plural. 'Amudim' is pillars. 'Nehoshet' means bronze. 'Vavei' means the rings. 'Chashuqeihem' means their holdings or attachments. 'Kesef' means silver. 'Tzipui' is covering. 'Rasheihem' means their heads. 'Mechushakim' means are attached. 'Hachatzer' means the courtyard.
[EXO.38.18] And the covering of the gate of the courtyard was skillful work, of blue and purple and crimson, and of woven fine linen. Its length was twenty cubits, and its height in width was five cubits, according to the panels of the courtyard. [§]
u-masakh sha'ar ha-hatser ma'aseh rokem tekelet ve-argaman ve-tole'at shani ve-shesh mashzar ve-esrim ama orekh ve-komah be-rokhav khamesh ammot le'umat kal'ei ha-hatser.
This verse describes the curtain of the courtyard gate. 'Masakh' refers to a covering or curtain. 'Sha'ar' means gate. 'Ha-hatser' means 'the courtyard'. 'Ma'aseh rokem' is skillful work or embroidery. 'Tekelet' is a blue dye. 'Argaman' is purple dye. 'Tole'at shani' is a crimson dye, literally 'worm of scarlet'. 'Shesh' is fine linen. 'Mashzar' is woven. 'Esrim' is twenty. 'Ama' is a cubit (a unit of length). 'Orekh' means length. 'Komah' refers to height or stature. 'Be-rokhav' means in width. 'Khamesh' is five. 'Le'umat' means according to or in relation to. 'Kal'ei' means sides or panels. This verse details the materials and dimensions of the curtain.
[EXO.38.19] And their pillars were four, and their basins were four, bronze, and their knobs were silver, and the overlay of their heads and their links were silver. [§]
ve'amudeihem arba'ah ve'adeneihem arba'ah nechoshet vaveihem kesef ve'tzipui rosheihem vachashukeihem kasef
This verse describes pillars and basins. 'amudeihem' means 'their pillars'. 'adeneihem' means 'their basins'. 'nechoshet' means 'bronze'. 'vaveihem' means 'their knobs/arms'. 'kesef' means 'silver'. 'tzipui' means 'overlay/covering'. 'rosheihem' means 'their heads'. 'chashukeihem' means 'their links/connections'. This verse details what these items are made of.
[EXO.38.20] And all the pillars for the sanctuary and for the courtyard around were bronze. [§]
ve-chol-ha-y-te-dot lam-ish-kan ve-le-cha-tzer sa-viv ne-cho-shet.
This verse describes the materials used for the pillars around the sanctuary and courtyard. 'Ve' means 'and'. 'Chol' means 'all'. 'Ha' is the definite article 'the'. 'Ytedot' means 'pillars' or 'tent pegs'. 'Lamishkan' means 'to the sanctuary'. 'Lechatzer' means 'to the courtyard'. 'Saviv' means 'around'. 'Nechoshet' means 'bronze'.
[EXO.38.21] These are the instructions for the tabernacle, the tabernacle of testimony, which were commanded according to the word of Moses. The service of the Levites was recorded by the hand of Itamar, son of Aaron, the priest. [§]
Elle p'kudei hamishkan mishkan ha'edut asher pukad al-pi Moshe avodat hal'viyim b'yad Itamar ben-Aharon hakohen.
This verse introduces a list of instructions regarding the tabernacle, also referred to as the tent of testimony. It states that these instructions were given by Moses and pertain to the duties of the Levites, specifically recorded under the supervision of Itamar, son of Aaron, the priest.
[EXO.38.22] And Bezalel, son of Uri, son of Hur, of the tribe of Judah, made all that Yahveh commanded Moses. [§]
uvetzalel ben-uri ben-hur lemateh yehudah asa et kol asher tzivah Yahveh et Moshe.
This verse describes Bezalel, son of Uri, son of Hur, of the tribe of Judah, and states that he made all that Yahveh commanded Moses.
[EXO.38.23] And with him was Oholiab, son of Ahisamach, of the tribe of Dan, an artisan and designer, and an embroiderer in blue and purple, and in crimson from the worm, and in fine linen. [§]
ve'itto oholiav ben-achisamach le-mateh-dan charash ve-chosev ve-roqem battechelet uva'argaman uvetola'at hashani ubashesh.
This verse describes Bezalel's assistant, Oholiab, and his skills. 've'itto' means 'and with him'. 'Oholiab' is a proper name. 'ben-achisamach' means 'son of Ahisamach'. 'le-mateh-dan' means 'of the tribe of Dan'. 'charash' means 'artisan/craftsman'. 've-chosev' means 'and designer/planner'. 've-roqem' means 'and embroiderer'. 'battechelet' refers to a blue dye. 'uva'argaman' refers to a purple dye. 'vetola'at hashani' refers to a crimson dye from a worm. 'ubashesh' refers to fine linen.
[EXO.38.24] All the gold that was made for the work, in all the work of the holy place, and there was gold of the wave offering twenty-nine kikar and seven hundred and thirty shekel in the shekel of the holy place. [§]
kal-ha-zahav ha-asu le-melacha be-kol melechet ha-kodesh va-yihi zehav ha-tenufa tesha ve-esrim kikar u-shiva me'ot u-shloshim shekel be-shekel ha-kodesh.
This verse details the amount of gold used in the holy work. "Zahav" means gold. "Melacha" means work or labor. "Kodesh" means holy or sacred. "Tenufa" refers to a wave offering. "Kikar" is a unit of weight, and "shekel" is another unit of weight. The verse states the amount of gold that was used for the wave offering.
[EXO.38.25] And the silver of the contributions of the congregation was one hundred talents, and one thousand and seven hundred and seventy-five shekels, according to the shekel of the holy place. [§]
vekhessef pequdei ha'edah me'at kikkar ve'elef ushva me'ot v'hamisha ushvimim shekel beshekel hakodesh
This verse details the silver contributions from the congregation. 'Kikkar' is a weight unit, roughly equivalent to a talent. 'Shekel' is a unit of currency. 'Hakodesh' means 'the holy' and refers to the shekel used for sacred purposes (temple contributions).
[EXO.38.26] A beqah for the skull, half the shekel, in the shekel of the sanctuary, for everyone who passes during the counting, from a son of twenty years and upwards, to six hundred thousand and three thousand and five hundred and fifty. [§]
beqah la-gul-go-let, ma-ha-tsit ha-she-kel be-she-kel ha-qo-desh le-chol ha-o-ver al-ha-pe-ku-dim mi-ben es-rim sha-nah va-ma-al-ah le-shish-me-ot elef u-shlo-shet a-la-pim va-ha-mesh me-ot va-ha-mish-shim.
This verse details a contribution required for a census. A 'beqah' is the amount given per head, which is half a shekel, and is to be given using the 'shekel of the sanctuary'. It applies to all who pass during the census, from the age of twenty years and upwards. The total number of people counted is six hundred thousand, three thousand, and five hundred and fifty.
[EXO.38.27] And it came to pass, from the amount of the silver shekel, to cover my Lord the Holy One and my Lord the curtain. From lords to the amount of the shekel, a shekel for the overseer. [§]
va-yhi me-at kikkar ha-kesef la-tzeket et adonai ha-kodesh ve-et adonai ha-parokhet me-at adanim li-meat ha-kikkar kikkar la-aden.
This verse details a calculation of silver shekels used for a specific purpose, relating to the sanctuary. "Kikkar" is a unit of weight, referring to a shekel. "Aden" likely refers to a specific official or overseer, and is not a name of God. The verse appears to detail the value of silver used for the sanctuary's requirements.
[EXO.38.28] And he made one thousand and seven hundred and seventy-five hooks for the pillars, and he overlaid their tops and strengthened them. [§]
ve’et-ha’elef u’shiva hame’ot vachamisha veshivim asa vavim la’amudim ve’tzipa rashehem v’chishaq otam.
This verse details the creation of pillars and their adornment. ‘Elef’ represents one thousand. ‘Shiva hame’ot’ is seven hundred. ‘Chamisha veshivim’ is fifty and seventy, or seventy-five. ‘Vavim’ are hooks or pillars. ‘La’amudim’ means for the pillars. ‘Tzipa’ means to cover or overlay. ‘Rashehem’ means their heads or tops. ‘Chishaq’ means to strengthen or harden. ‘Otam’ refers to them.
[EXO.38.29] And the bronze of the wave offering was seventy talents and two thousand and four hundred shekels. [§]
u-nechoshet ha-tenufah shiv'im kikar ve-alfayim ve-arba-me'ot shakel.
This verse details the amount of bronze used for specific offerings. 'Nechoshet' refers to bronze. 'Ha-tenufah' means 'the wave offering'. 'Shiv'im' means seventy. 'Kikar' is a unit of weight, translated as 'talent'. 'Ve' means 'and'. 'Alpayim' means 'thousands'. 'Arba-me'ot' means 'four hundred'. 'Shakel' is a unit of weight, translated as 'shekel'.
[EXO.38.30] And he made in it the opening of the tent of meeting, and the bronze altar, and the bronze covering which belong to him, and all the vessels of the altar. [§]
vay-yah-ahs bah ahd-nay peh-tah oh-hel mo-ed ve-et miz-bah ha-neh-ho-sheht ve-et meek-bar ha-neh-ho-sheht ah-sher-loh ve-et kol-klei ha-miz-beh.
This verse describes the making of items for the tent of meeting and the bronze altar. 'Vay-yah-ahs' is a verb form meaning 'and he made'. 'Bah' means 'in it'. 'Ad-nay' refers to 'my Lord'. 'Peh-tah' is 'opening'. 'Oh-hel' means 'tent'. 'Mo-ed' means 'meeting'. 'Ve-et' is a conjunction meaning 'and'. 'Miz-bah' means 'altar'. 'Ha-neh-ho-sheht' means 'the bronze'. 'Meek-bar' means 'covering'. 'Ah-sher-loh' means 'which belong to him'. 'Kol-klei' means 'all the vessels of'.
[EXO.38.31] And the my Lords of the courtyard surrounding, and the my Lords of the gate of the courtyard, and all the tent pegs of the Tabernacle, and all the tent pegs of the courtyard surrounding. [§]
ve'et adonei hachatzer saviv ve'et adonei sha'ar hachatzer ve'et kol yitdot hamishkan ve'et kol yitdot hachatzer saviv.
This verse describes a counting or listing of individuals and items related to the Tabernacle and its courtyard. "adonei" means "my Lords" (plural). "hachatzer" means "the courtyard". "sha'ar" means "gate". "yitdot" means "tent pegs" or "stakes". "hamishkan" means "the Tabernacle". "saviv" means "around" or "surrounding". The verse essentially says, "and the my Lords of the courtyard surrounding, and the my Lords of the gate of the courtyard, and all the tent pegs of the Tabernacle, and all the tent pegs of the courtyard surrounding."
EXO.39
[EXO.39.1] And from the blue dye and the purple dye and the crimson dye from the insect, they made garments of fine linen to serve in the holy place. And they made the holy garments that belonged to Aaron, as Yahveh commanded Moses. [§]
u-min-ha-techelet ve-ha-argaman ve-tola'at ha-shani asu bigdei-srad le-sharet ba-kodesh va-ya'asu et-bigdei ha-kodesh asher le-Aharon ka-asher tziva Yahveh et-Moshe.
This verse describes the making of priestly garments. 'Techelet' and 'argaman' are dyes, likely blue and purple respectively. 'Tola'at hashani' refers to a crimson dye from a specific insect. 'Bigdei-srad' refers to fine linen garments. 'Ba-kodesh' means 'in the holy place'. 'Aharon' is Aaron, Moses' brother and the first High Priest. 'Tziva' means 'commanded'. 'Yahveh' is the proper name of God. 'Moshe' is Moses.
[EXO.39.2] And he made the ephod of gold, of blue, and of purple, and of crimson, and of fine woven linen. [§]
va-ya-as et-ha-e-fod za-hav te-che-let ve-ar-ga-man ve-to-la-at sha-ni ve-shesh mash-zar
This verse describes the construction of the ephod, a priestly garment. 'Va-ya-as' means 'and he made'. 'Et-ha-e-fod' indicates 'the ephod' as the object. 'Za-hav' means 'gold'. 'Te-che-let' refers to a specific blue dye. 'Ve-ar-ga-man' means 'and purple'. 'Ve-to-la-at sha-ni' is 'and crimson'. 'Ve-shesh mash-zar' means 'and fine linen, woven'.
[EXO.39.3] And they hammered the plates of gold and twisted threads to make within the blue and within the purple and within the crimson and within the fine linen, artful work. [§]
vayarakku et-pakhei hazahav vekitsetz p’tilim la’asot b’toch hatechelet u’vtoch ha’argaman u’vtoch tola’at hashani u’vtoch hashesh ma’aseh choshev.
This verse describes the crafting of gold plates and twisted threads to be interwoven within fabrics of specific colors. 'Vayarakku' means 'they hammered'. 'Pakhei' refers to 'plates' or 'thin sheets'. 'Hazahav' is 'the gold'. 'Vekitzetz' means 'and they twisted'. 'P’tilim' means 'threads'. 'La’asot' means 'to make'. 'B’toch' means 'within'. 'Hatechelet' is 'the blue'. 'Ha’argaman' is 'the purple'. 'Tola’at hashani' is 'the crimson worm' (a type of red dye). 'Hashesh' is 'the fine linen'. 'Ma’aseh choshev' means 'work of a thinker' or 'artful work'.
[EXO.39.4] Shoulders they made for him as joinings, upon his two extremities it was joined. [§]
ktefot asu-lo hovrot al-shnei ktsotav hubaar
ktefot - shoulders; asu - they made; lo - to him; hovrot - joinings/connections; al - on; shnei - two; ktsotav - his ends/extremities; hubaar - it was joined/connected. This verse describes something being constructed with connections made to its ends.
[EXO.39.5] And the crafting of his Ephod, which is upon him, is from us. It is like his work: gold, blue, and purple, and crimson and fine linen woven. As Yahveh commanded Moses. [§]
vekheshav apudato asher alav mimeinu hu kemase’o zahav tekelet veargaman vetola’at shani veshesh mashzar ka’asher tsivah Yahveh et Moshe.
This verse describes the construction of the Ephod, a priestly garment. 'Kheshav' refers to the crafting or making of something. 'Apudato' is his Ephod. 'Asher alav' means 'which is upon him'. 'Mimeinu hu' means 'from us is he' or 'from us it is'. 'Kemase’o' means 'according to his work' or 'like his work'. The materials listed are gold, blue, purple, crimson, and fine linen, intricately woven. The final phrase states it was made 'as Yahveh commanded Moses'.
[EXO.39.6] And they made the stones of the shoham mounted in settings of gold, engraved like signet rings with the names of the sons of Israel. [§]
va'ya'asu et-avnei ha-shoham musabbtot mishbezot zahav mefutachot pituchei chotam al-shmot benei yisrael
This verse describes the making of stones for the breastplate of the high priest. Specifically, it details that stones of shoham were mounted in settings of gold, engraved like signet rings with the names of the sons of Israel. 'Va'ya'asu' means 'and they made'. 'Et' is a direct object marker. 'Avnei' means 'stones of'. 'Ha-shoham' is 'the shoham', a type of gemstone. 'Musabbtot' means 'mounted'. 'Mishbezot' means 'settings'. 'Zahav' means 'gold'. 'Mefutachot' means 'engraved'. 'Pituchei' means 'engravings of'. 'Chotam' means 'signet ring'. 'Al-shmot' means 'on the names'. 'Benei' means 'sons of'. 'Yisrael' is 'Israel'.
[EXO.39.7] And he placed them upon the shoulder pieces of the ephod, stones for remembrance of the sons of Israel, as Yahveh commanded Moses. [§]
va-ya-sem o-tam al kit-fot ha-ef-od av-nei zich-a-ron liv-nei yis-ra-el ka-a-sher tzi-vah ye-ho-vah et-mo-sheh.
This verse describes the placement of stones on the shoulder pieces (epaulets) of the ephod. These stones were for remembrance of the sons of Israel, according to the command Yahveh gave to Moses.
[EXO.39.8] And he made the breastplate with skillful work, like the work of the ephod. Gold, blue, and purple, and crimson, and fine woven linen. [§]
va-ya-as et-ha-choshen ma-aseh choshev ke-ma-aseh efod zahav techelet ve-argaman ve-tola-at shani ve-shesh mashzar.
This verse describes the creation of the breastplate. 'Va-ya-as' means 'and he made'. 'Et-ha-choshen' means 'the breastplate'. 'Ma-aseh choshev' refers to skilled work or artistry. 'Ke-ma-aseh efod' means 'like the work of the ephod'. 'Zahav' means 'gold'. 'Techelet' means 'blue'. 'Ve-argaman' means 'and purple'. 'Ve-tola-at shani' means 'and crimson'. 'Ve-shesh mashzar' means 'and fine linen woven'.
[EXO.39.9] It was fourfold, doubled; they made the breastplate a cubit in length and a cubit in width, doubled. [§]
rah-voo-ah hah-yah kah-fool ah-soo et-hah-hosh-en zeh-ret ar-khoh veh-zeh-ret rah-bhoh kah-fool.
This verse describes the construction of the breastplate (hoshen) for the high priest. "Rah-voo-ah" signifies 'fourfold.' "Hah-yah" means 'was.' "Kah-fool" means 'doubled' or 'folded.' "Ah-soo" means 'they made.' "Et-hah-hosh-en" refers to 'the breastplate.' "Zeh-ret" signifies 'a cubit,' a unit of measurement. "Ar-khoh" means 'its length.' "Veh-zeh-ret" means 'and a cubit.' "Rah-bhoh" means 'its width.' The final 'kah-fool' again means 'doubled'.
[EXO.39.10] And they filled it with four rows of stone, a row of ruby, a row of topaz, and a row of beryl, the one row. [§]
vayemalu bo arba’ah turei aven, tur odem pitdah uvareket ha’tur ha’echad.
This verse describes the filling of something with four rows of stones. The stones are specified as ruby, topaz, and beryl, and it refers to 'the one row'. The 'bo' means 'in it', or 'within it'. 'Aven' is generally translated as stone. ‘Tur’ is row or range. ‘Odem’ is ruby. ‘Pitdah’ is topaz. ‘Bareketh’ is beryl. ‘Ha’tur ha’echad’ means ‘the one row’.
[EXO.39.11] And the second row is topaz sapphire and diamond. [§]
vehah-toor ha-sheenee no-fekh sap-feer ve-yah-ah-lohm
This verse describes the second row of stones in the high priest’s breastplate. ‘Toor’ means row. ‘Sheenee’ means second. ‘Nofekh’ means topaz. ‘Sappir’ means sapphire. ‘Yah-ah-lohm’ means diamond. The verse lists the gems that make up this particular row.
[EXO.39.12] And the third of the locusts, for the name of their master and their destroying. [§]
vehahator hashelishi leshem shvo veachlama
This verse appears in Revelation 9:8. 'vehahator' means 'and the locusts'. 'hashelishi' means 'the third'. 'leshem' means 'for the name of'. 'shvo' means 'their master'. 'veachlama' means 'and their destroying'. It refers to a plague of locusts sent by God.
[EXO.39.13] And the fourth row, Tarshish, Shoham, and Yashefeh, with settings embedded in gold in their fullness. [§]
vehahatur harivii tarshish shoham vayashefeh musabot mishbezot zahav bemilutoam.
This verse describes the fourth row of stones on the high priest's breastplate. "hatur" means "the row". "harivii" means "the fourth". "tarshish" is a stone. "shoham" is a stone. "yashefeh" is a stone. "musabot" means "settings". "mishbezot" means "embedded". "zahav" means "gold". "bemilutoam" means "in their fullness/settings".
[EXO.39.14] And the stones on the names of the sons of Israel are twelve, according to their names, engravings of a seal, a man according to his name, for the twelve tribes. [§]
veha'avanim al-shmot bnei-yisrael hena shteiim esrei al-shmotam pituchei chotam ish al-shmo lishneiim asar shivet.
This verse describes the twelve stones on the breastplate of the High Priest, each engraved with the name of one of the twelve tribes of Israel. 'Avanim' means stones. 'Shmot' means names. 'Bnei-yisrael' means sons of Israel. 'Shteiim esrei' means twelve. 'Pituchei chotam' means engravings of a seal. 'Ish' means a man (here used to represent each tribe). 'Lishneiim asar shivet' means for the twelve tribes.
[EXO.39.15] And they made chains of twisted work, of pure gold. [§]
vayasu al-hachoshen sharshrot gavlut ma'aseh avot zahav tahor
This verse describes the making of chains for the breastplate. 'Vayasu' means 'and they made'. 'Al-hachoshen' means 'upon the breastplate'. 'Sharshrot' means 'chains'. 'Gavlut' means 'twisted or looped'. 'Ma'aseh' means 'workmanship'. 'Avot' means 'fathers' or, in this context, 'work'. 'Zahav' means 'gold'. 'Tahor' means 'pure'. The structure indicates the chains were made of twisted gold work.
[EXO.39.16] And they made two clasps of gold and two rings of gold, and they attached the two rings to the two ends of the breastplate. [§]
Va-ya-asu sh-tei mish-be-tzot zahav u-sh-tei tav-ot zahav va-yit-nu et-sh-tei ha-tav-ot al-sh-nei k'tzot ha-choshen.
This verse describes the making and attaching of gold clasps and rings to the breastplate (choshen). 'Va-ya-asu' means 'and they made.' 'Sh-tei' means 'two.' 'Mish-be-tzot' refers to clasps or settings. 'Zahav' means 'gold.' 'Tav-ot' means 'rings.' 'Va-yit-nu' means 'and they gave' or 'and they attached.' 'Et' is a grammatical particle. 'Al' means 'on.' 'K'tzot' means 'ends' or 'extremities.' 'Ha-choshen' is 'the breastplate'.
[EXO.39.17] And they placed the two golden rings upon the two plates, upon the edges of the breastplate. [§]
va-yit-nu sh-tay ha-av-tot ha-zah-hav al-shtay ha-tab-tot al-kitz-ot ha-choshen
This verse describes the attachment of two golden rings to the breastplate. 'vayitnu' means 'and they gave/placed'. 'shtey ha-avtot' means 'two rings'. 'ha-zahav' means 'the gold'. 'al-shtey ha-tabtot' means 'upon two tabs/plates'. 'al-kitzot ha-choshen' means 'upon the edges of the breastplate'.
[EXO.39.18] And the two ends of the two woven cloths they put on the two clasps, and they were put on the shoulders of the ephod facing his face. [§]
ve’et sh’tei k’tzot sh’tei ha’avot nat’nu al-sh’tei ha’mish’tzot vayit’num al-kitfot ha’efod el-mul panav.
This verse describes the attachment of two ends of woven cloths to two clasps, and then those clasps are attached to the shoulders of an ephod garment, facing forward. 'Ve’et' is a conjunction introducing the direct object. 'Sh’tei k’tzot' means 'two ends'. 'Sh’tei ha’avot' means 'two of the woven cloths'. 'Nat’nu' means 'they gave' or 'they put'. 'Al-sh’tei ha’mish’tzot' means 'on two clasps'. 'Vayit’num' means 'and they were put'. 'Al-kitfot ha’efod' means 'on the shoulders of the ephod'. 'El-mul panav' means 'facing his face' or 'before his face'.
[EXO.39.19] And they made two rings of gold, and they placed them on the two ends of the breastplate, on its edge, which to the side of the ephod was within. [§]
va-ya-a-soo sh-tay ta-be-ot za-hav va-ya-seem-oo al sh-nay katz-ot ha-hoshen al-sef-ato a-sher el-e-ver ha-e-fod ba-yay-tah
This verse describes the making and placement of two gold rings on the breastplate (hoshen). 'Va-ya-a-soo' means 'and they made'. 'Sh-tay ta-be-ot' means 'two rings'. 'Za-hav' means 'gold'. 'Va-ya-seem-oo' means 'and they placed'. 'Al sh-nay katz-ot ha-hoshen' means 'on the two ends of the breastplate'. 'Al-sef-ato' means 'on its edge'. 'A-sher el-e-ver ha-e-fod' means 'which to the side of the ephod'. 'Ba-yay-tah' means 'within it' or 'inside'.
[EXO.39.20] And they made two rings of gold, and they placed them on the two shoulder straps of the ephod from below, opposite his face, against its joining, from above the covering of the ephod. [§]
Va-ya-asu sh-tei tav-uot za-hav va-yit-num al sh-tei kit-fot ha-ef-od mi-le-mata mi-mul pa-nav le-umat mech-var-to mi-ma-al le-che-shev ha-ef-od.
This verse describes the making and attaching of two gold rings to the shoulder straps of the ephod. 'Va-ya-asu' means 'and they made'. 'Sh-tei tav-uot' is 'two rings'. 'Za-hav' is 'gold'. 'Va-yit-num' means 'and they gave/placed'. 'Al' means 'on'. 'Sh-tei kit-fot' means 'two shoulder straps'. 'Ha-ef-od' means 'the ephod'. 'Mi-le-mata' means 'from below'. 'Mi-mul pa-nav' means 'opposite his face'. 'Le-umat mech-var-to' means 'against its joining/connection'. 'Mi-ma-al' means 'from above'. 'Le-che-shev ha-ef-od' means 'to the covering of the ephod'.
[EXO.39.21] And they fastened the rings of the breastplate to the rings of the ephod with a cord of turquoise, so that it would be upon the covering of the ephod, and the breastplate should not move from above the ephod, as Yahveh commanded to Moses. [§]
vayirkasu et-hachoshen mitavotav el-tavot haefod bifetil techelet lihyot al-cheshev haefod velo-yizach hachoshen me'al haefod kaasher tzivah Yahveh et-Moshe.
This verse describes the fastening of the breastplate (choshen) to the ephod, a priestly garment. 'Vayirkasu' means 'and they fastened'. 'Hachoshen' is the breastplate. 'Mitavotav' means 'its rings'. 'Tavot haefod' means 'the rings of the ephod'. 'Bifetil techelet' means 'with a cord of turquoise'. 'Lihyot' means 'to be'. 'Cheshev haefod' means 'the account/covering of the ephod'. 'Velo-yizach' means 'and it should not move'. 'Me'al haefod' means 'from above the ephod'. 'Kaasher tzivah' means 'as commanded'. 'Yahveh' is the divine name. 'Et-Moshe' means 'to Moses'.
[EXO.39.22] And he made the robe of the ephod, a work of a weaver, entirely blue. [§]
Va-ya-as et-meh-eel ha-eh-fod ma-a-seh o-reg ke-leel tek-he-let.
This verse describes the creation of the ephod’s robe. 'Va-ya-as' means 'and he made.' 'Et' is a direct object marker. 'Meh-eel' means 'robe.' 'Ha-eh-fod' means 'the ephod.' 'Ma-a-seh' means 'work' or 'making.' 'O-reg' means 'weaver.' 'Ke-leel' means 'entirely' or 'complete.' 'Tek-he-let' refers to a specific blue dye or color.
[EXO.39.23] And the mouth of the robe within it is like the mouth of a seal. A lip is for its mouth all around, it will not be torn. [§]
u-fi-ham-me-il be-to-cho ke-fi ta-chra-a sa-fa le-fio sa-viv lo yi-ka-rei.
This verse describes the hem of the garment of the High Priest. 'Fi ham-me-il' means 'the mouth of the robe' or 'the hem of the robe'. 'Be-to-cho' means 'in it' or 'within it'. 'Ke-fi' means 'like the mouth of'. 'Ta-chra-a' refers to a seal or closure. 'Safa' means 'lip' or 'edge'. 'Le-fio' means 'to its mouth' or 'around its opening'. 'Saviv' means 'around'. 'Lo yi-ka-rei' means 'it will not be torn'. The verse describes a reinforced hem that is sealed around its edge to prevent tearing.
[EXO.39.24] And they made pomegranates on the hems of the garment, of blue and purple and crimson, woven together. [§]
va'ya'asu 'al-shulei hamme'il rimmonai techelet ve'argaman vetola'at shani mashzar.
This verse describes the making of pomegranates for the hem of the garment. 'va'ya'asu' means 'and they made.' 'al-shulei' means 'on the hems of.' 'hamme'il' means 'the garment.' 'rimmonai' means 'pomegranates.' 'techelet' and 'argaman' are dye colors, often translated as 'blue' and 'purple' respectively. 'vetola'at shani' means 'and crimson.' 'mashzar' means 'woven' or 'braided.'
[EXO.39.25] And they made bells of pure gold, and they placed the bells within the pomegranates on the edges of the robe, around, within the pomegranates. [§]
vayasu pa'amonei zahav tahor vayitnu et-hape'amonim betoch harimmonim al-shulei hameil saviv betoch harimmonim
This verse describes the making and placement of golden bells. 'Vayasu' means 'and they made'. 'Pa'amonei zahav tahor' means 'bells of pure gold'. 'Vayitnu' means 'and they gave/placed'. 'Ett-hape'amonim' is a definite article with the bells. 'Betoch harimmonim' means 'within the pomegranates'. 'Al-shulei hameil' means 'on the edges of the robe'. 'Saviv' means 'around'. The final 'betoch harimmonim' repeats the location, within the pomegranates.
[EXO.39.26] Bells and pomegranates, bells and pomegranates, were on the hem of the garment, all around, to serve, as Yahveh commanded Moses. [§]
pa'amon verimmon pa'amon verimmon al-shulei hamme'il saviv lesharet ka'asher tsivah Yahveh et-Mosheh.
This verse describes the pomegranates and bells that were attached to the hem of the priestly garment. 'Pa'amon' refers to a small bell, and 'rimmon' refers to a pomegranate. 'Shulei hamme'il' means 'the hem of the garment'. 'Saviv' means 'around' or 'surrounding'. 'Lesharet' means 'to serve'. 'Ka'asher tsivah' means 'as commanded'. 'Yahveh' is the proper name of God. 'Et-Mosheh' means 'Moses'.
[EXO.39.27] And they made the tunics of linen, work of a weaver, for Aaron and to his sons. [§]
va-ya-asu et-ha-katnot shesh ma-aseh o-reg le-aharon u-levanav
This verse describes the making of garments. 'Va-ya-asu' means 'and they made'. 'Et' is a direct object marker. 'Ha-katnot' means 'the tunics'. 'Shesh' means 'linen'. 'Ma-aseh' means 'work of' or 'made by'. 'O-reg' means 'weaver'. 'Le-aharon' means 'for Aaron'. 'U-levanav' means 'and to his sons'.
[EXO.39.28] And the turban of fine linen, and the adornments of the headdresses of fine linen, and the trousers of the fine linen, woven. [§]
ve’et hamitznefet shesh ve’et pa’arei hamigba’ot shesh ve’et mikhna’sei habad shesh mashzar.
This verse details the materials used for priestly garments. 'Mitznefet' refers to the turban or headdress. 'Pa’arei' means adornments or decorations. 'Migba’ot' refers to the headdresses or bonnets. 'Mikhna’sei' refers to the trousers or undergarments. 'Bad' signifies fine linen. 'Shesh' is also fine linen. 'Mashzar' means woven or embroidered.
[EXO.39.29] And the tapestry was made of woven linen, and blue dye, and purple, and crimson from the worm, skillful work, as Yahveh commanded Moses. [§]
veh-et-ha-av-net shesh mash-zar u-teh-e-let ve-ar-ga-man ve-to-la-at sha-nee ma-a-seh ro-kem ka-a-sher tsi-vah Yahveh et-Mo-sheh.
This verse describes the materials used to create the tapestry for the tabernacle. 'Avnet' refers to acacia wood. 'Shesh' means linen. 'Mashzar' refers to woven work. 'Tehelet' is a blue dye, likely from a sea snail. 'Argaman' refers to purple dye. 'Tolaat shani' refers to a crimson dye produced from a worm. 'Maaseh rokem' means skillful work, embroidery. 'Tsi-vah' means commanded. 'Yahveh' is the proper name of God. 'Et-Mosheh' means to Moses.
[EXO.39.30] And they made the sacred forehead plate of pure gold, and they inscribed upon it carvings resembling a seal, holy to Yahveh. [§]
vayasu et-tsits nezer-hakodesh zahav tahor vayichtvu alav mikhtav pituchei chotam kodesh leyahveh.
This verse describes the making of the sacred forehead plate (tsits) for the High Priest. It specifies that it was made of pure gold and inscribed with letters resembling a seal, dedicated to Yahveh. 'Vayasu' means 'and they made.' 'Et' is a grammatical marker. 'Tsits' is the forehead plate. 'Nezer' means crown or wreath. 'Hakodesh' means the holy. 'Zahav' means gold. 'Tahor' means pure. 'Vayichtvu' means 'and they wrote.' 'Alav' means 'upon it.' 'Mikhtav' means 'writing' or 'inscription.' 'Pituchei' means 'carvings' or 'engravings.' 'Chotam' means 'seal.' 'Kodesh' means 'holy.' 'Leyahveh' means 'to Yahveh.'
[EXO.39.31] And they placed a blue cord on it, to put on the turban from above, as Yahveh commanded to Moses. [§]
vayitnu alav ptil tekhelet latet al-hamitznefet milma’ela ka’asher tzivah Yahveh et-mosheh.
This verse describes the placing of a blue cord on something, specifically on the turban, as commanded by Yahveh to Moses. “Vayitnu” means “and they placed.” “Alav” means “on it/him.” “Ptil” means “a thread/cord.” “Tekhelet” refers to a blue dye or the blue color itself. “Latet” means “to put/place.” “Al-hamitznefet” means “on the turban.” “Milma’ela” means “from above/atop.” “Ka’asher” means “as/according to.” “Tzvah” means “commanded.” “Yahveh” is the proper name of God. “Et-mosheh” means “to Moses.”
[EXO.39.32] And all the work of the Tabernacle, the tent of meeting, was finished. And the children of Israel did everything that Yahveh commanded Moses; thus they did. [§]
va-teh-kel kol-avodat mishkan ohel moed va-ya-asu benei yisrael ke-kol asher tzivah Yahveh et-mosheh ken asu.
This verse describes the completion of the work on the Tabernacle, the tent of meeting. It states that the Israelites did everything that Yahveh commanded Moses, and they did it as instructed. 'Va-teh-kel' means 'and it finished'. 'Kol avodat' means 'all the work'. 'Mishkan' means 'tabernacle'. 'Ohel moed' means 'tent of meeting'. 'Benei yisrael' means 'the children of Israel'. 'Ke-kol asher tzivah' means 'according to all that commanded'. 'Yahveh et-mosheh' means 'Yahveh to Moses'. 'Ken asu' means 'thus they did'.
[EXO.39.33] And they brought the tabernacle to Moses, the tent and all its vessels, its panels, its bars, its bolts, its pillars and its foundations. [§]
vayaviu et-hamishkan el-moshe et-ha'ohel ve'et-kol-kelav krasav krashav berichav ve'amudav va'adanav.
This verse describes the Israelites bringing the tabernacle and all its components to Moses. 'Hamishkan' refers to the tabernacle itself, 'ha'ohel' is the tent, 'kelav' are its vessels/items, 'krasav' are its panels, 'krashav' are its bars, 'berichav' are its bolts, 'amudav' are its pillars, and 'adanav' are its foundations.
[EXO.39.34] And the covering of skins of the rams, the dyed ones, and the covering of skins of the badgers, and the curtain of the tabernacle. [§]
ve'et-mikseh oreot ha'eilim ha'madamim ve'et-mikseh oreot ha'tachashim ve'et parochet hamasak.
This verse describes coverings made of skins. "Mikseh" means a covering or hide. "Oreot" means skins, plural. "Ha'eilim" refers to rams. "Ha'madamim" means dyed or reddish. "Ha'tachashim" refers to badgers or sealskins. "Parochet" is a curtain or covering. "Hamasak" refers to the tabernacle or tent.
[EXO.39.35] The ark of the testimony, and its coverings, and the atonement cover. [§]
et-aron ha-edut ve-et-badav ve-et ha-kapporet
This verse lists items related to the Ark of the Testimony. "et" is a particle marking a definite direct object. "aron" means "ark". "ha" is the definite article "the". "edut" means "testimony". "badav" means "its coverings". "kapporet" means "atonement cover".
[EXO.39.36] The table, all its utensils, and the bread of the Presence. [§]
et-ha-shul-khan et-kol-ke-layv ve-et le-chem ha-pa-nim
This verse describes the table, all its utensils, and the bread of the Presence. 'Et' is a particle marking the definite direct object. 'Ha-shul-khan' means 'the table'. 'Kol ke-layv' means 'all its utensils'. 'Le-chem ha-pa-nim' means 'bread of the Presence'.
[EXO.39.37] And the pure lampstand, its lamps, the lamps of the arrangement, and all its utensils, and the oil for the lighting. [§]
et-ham-no-rah hat-to-rah et-neh-rot-ah neh-rot ham-a-ra-kah ve-et-kol-ke-lei-ah ve-et sheh-men ham-ma-or.
This verse describes the pure lampstand, its lamps, the arrangement of the lamps, all its utensils, and the oil for the lighting. "Et" is a grammatical particle marking the direct object. "Ham-no-rah" means "the lampstand". "Hat-to-rah" means "the pure". "Neh-rot-ah" means "its lamps". "Neh-rot" means "lamps". "Ham-a-ra-kah" means "the arrangement". "Kol" means "all". "Ke-lei-ah" means "its utensils". "Sheh-men" means "the oil". "Ham-ma-or" means "the lighting".
[EXO.39.38] And the altar of gold, and the oil of anointing, and the incense of the spices, and the screen of the opening of the tent. [§]
ve'et mizbach hazahav ve'et shemen hamishchah ve'et ketoret hassamim ve'et masach petach ha'ohel.
This verse lists several items. 'Ve'et' functions as 'and' with a definite object marker. 'Mizbach' means altar. 'Hazahav' means of gold. 'Shemen' means oil. 'Hamishchah' means the anointing. 'Ketoret' means incense. 'Hassamim' means the spices. 'Masach' means screen. 'Petach' means opening. 'Ha'ohel' means the tent.
[EXO.39.39] And the altar of bronze, and the washbasin of bronze that belonged to him, and its covering, and all its vessels, and the basin, and its stand. [§]
et mizbach hanachoshet ve'et mikbar hanachoshet asher-lo et-baddav ve'et-kol-kelav et-hakiyor ve'et-kano.
This verse details a list of items made of bronze. 'Et' is a particle indicating the direct object. 'Mizbach' means altar. 'Hanachoshet' means of bronze. 'Mikbar' means washbasin. 'Asher-lo' means belonging to him. 'Baddav' means its covering. 'Kelav' means its vessels or tools. 'Hakiyor' means the basin. 'Kano' means its stand or base.
[EXO.39.40] And the ramparts of the courtyard, its pillars, and its lords, and the screens for the gate of the courtyard, its ropes and its stakes, and all the tools of service of the dwelling for the tent of meeting. [§]
et kal-ay heh-chatz-er et-am-mood-ay-ha ve-et ad-an-ay-ha ve-et ham-mas-ak le-sha-ar heh-chatz-er et-may-tar-av ve-yay-te-dote-ha ve-et kol-klee avo-dat ham-mish-khan le-oh-el mo-ed.
This verse lists the components that were taken as spoils of war. 'Et' is a grammatical particle marking the direct object. 'Kal-ay' refers to the ramparts or walls. 'Heh-chatz-er' means of the courtyard. 'Am-mood-ay-ha' refers to the pillars/columns of it. 'Ad-an-ay-ha' refers to the lords/masters of it. 'Ham-mas-ak' means the screens/curtains. 'Sha-ar' means gate. 'May-tar-av' means its ropes/cords. 'Yay-te-dote-ha' means its stakes/tent pegs. 'Klee avo-dat ham-mish-khan' means tools of service of the dwelling. 'Oh-el mo-ed' means the tent of meeting.
[EXO.39.41] And the garments of linen to serve in the holy place, and the garments of the holy place for Aaron the priest, and the garments of his sons for the priest. [§]
Et-bigdei has-sarad lesharet bakodesh, et-bigdei hakodesh le-Aharon hakohen, ve-et-bigdei banav le-kohen.
This verse details the garments to be made for service in the holy place. 'Et' is a particle often untranslated, marking a definite direct object. 'Bigdei' means 'garments'. 'Has-sarad' means 'of linen'. 'Lesharet' means 'to serve'. 'Bakodesh' means 'in the holy place'. 'Le-Aharon' means 'for Aaron'. 'Hakohen' means 'the priest'. 'Ve-et-bigdei banav' means 'and the garments of his sons'. 'Le-kohen' means 'for the priest'.
[EXO.39.42] As all that Yahveh commanded Moses, so the sons of Israel did all the service. [§]
ke-kol asher tziva Yahveh et Moshe, ken asu benei Yisrael et kol ha-avoda.
This verse states that the Israelites did everything that Yahveh commanded Moses. 'Ke-kol' means 'according to all' or 'as all'. 'Asher' is a relative pronoun meaning 'that' or 'which'. 'Tziva' means 'commanded'. 'Yahveh' is the proper name of God. 'Et' is a direct object marker. 'Moshe' is the name Moses. 'Ken' means 'so' or 'thus'. 'Asu' means 'they did'. 'Benei Yisrael' means 'the sons of Israel' or 'the Israelites'. 'Kol ha-avoda' means 'all the work' or 'all the service'.
[EXO.39.43] And Moses saw all the work, and behold, they had made it as Yahveh had commanded, so they had made it. And Moses blessed them. [§]
Va-yar Moshe et kol ha-melacha ve-hineh asu otah ka-asher tzivah Yahveh ken asu va-yevarech otam Moshe.
This verse describes Moses inspecting the work done by the Israelites according to God's instructions, and then blessing them. 'Va-yar' means 'and saw'. 'Moshe' is Moses. 'Et' is a grammatical marker indicating the direct object. 'Kol' means 'all'. 'Ha-melacha' means 'the work'. 'Ve-hineh' means 'and behold'. 'Asu' means 'they made'. 'Otah' means 'it'. 'Ka-asher' means 'as'. 'Tzvah' means 'commanded'. 'Yahveh' is the proper name of God. 'Ken' means 'so' or 'thus'. 'Va-yevarech' means 'and he blessed'. 'Otam' means 'them'.
EXO.40
[EXO.40.1] And Yahveh spoke to Moses to say. [§]
Va-ye-da-ber Yahveh el-Mosheh le-emor
This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'.
[EXO.40.2] On the day of the first month, on the first of the month, you shall erect the dwelling, the tent of meeting. [§]
Be-yom ha-chodesh ha-rishon be-echad la-chodesh takim et mishkan ohel moed.
This verse describes the day on which the Tabernacle is to be erected.
* 'Be-yom' means 'on the day'.
* 'ha-chodesh' means 'the month'.
* 'ha-rishon' means 'the first'.
* 'be-echad' means 'on the first'.
* 'la-chodesh' means 'of the month'.
* 'takim' means 'you shall erect/establish'.
* 'et' is a grammatical particle, often untranslated but indicates the direct object.
* 'mishkan' means 'dwelling/tabernacle'.
* 'ohel' means 'tent'.
* 'moed' means 'appointment/meeting'.
[EXO.40.3] And you shall place there the ark of the testimony, and you shall cover upon the ark the veil. [§]
ve-sam-ta sham et aron ha-edut ve-sak-ota al-ha-aron et-ha-parokhet
This verse describes placing the Ark of the Testimony and covering it with the veil. 'Ve-sam-ta' means 'and you shall place'. 'Sham' means 'there'. 'Et' is a particle marking a definite object. 'Aron' means 'ark'. 'Ha-edut' means 'of the testimony'. 'Ve-sak-ota' means 'and you shall cover'. 'Al-ha-aron' means 'upon the ark'. 'Et-ha-parokhet' means 'the veil'.
[EXO.40.4] And you shall bring forth the table and arrange its arrangement, and you shall bring forth the lampstand and you shall light its lamps. [§]
veheveeta et-hashulchan ve’arakhta et-erko veheveeta et-hamenora veha’aleita et-neroteha
This verse details instructions regarding bringing forth and arranging the table and the lampstand, and lighting the lamps of the lampstand. The verbs are all commands directed to someone, likely a priest or designated individual. 'Hashulchan' refers to the table of showbread. 'Hamenora' refers to the golden lampstand. The 'et' particles mark definite direct objects.
[EXO.40.5] And you shall place the golden altar for incense before the ark of the testimony, and you shall set the screen of the opening to the Tabernacle. [§]
v’natata’ah et mizbach hazahav liktoret lifnei aron ha’edut v’samta’ et masach hape’tach lammishkan.
This verse details instructions for positioning the golden altar and the screen of the entrance to the Tabernacle. “v’natata’ah” means “and you shall place”. “et” is a direct object marker. “mizbach hazahav” means “the golden altar”. “liktoret” means “for incense”. “lifnei” means “before”. “aron ha’edut” means “the ark of the testimony”. “v’samta’” means “and you shall set”. “masach hape’tach” means “the screen of the opening”. “lammishkan” means “to the Tabernacle”.
[EXO.40.6] And you shall place the altar of the burnt offering before the opening of the dwelling, the tent of meeting. [§]
ve-na-ta-ta eh-et miz-bah ha-o-lah lif-nei peh-tach mish-kan o-hel-mo-ed
This verse instructs where to place the altar of burnt offering. 'Ve-na-ta-ta' means 'and you shall give' or 'and you shall place'. 'Eh-et' is a grammatical marker indicating the direct object. 'Miz-bah' means 'altar'. 'Ha-o-lah' means 'of the burnt offering'. 'Lif-nei' means 'before'. 'Peh-tach' means 'opening' or 'door'. 'Mish-kan' means 'dwelling' or 'tabernacle'. 'O-hel-mo-ed' means 'tent of meeting'.
[EXO.40.7] And you shall place the basin between the tent of meeting and between the altar, and you shall place water there. [§]
ve-natata et-ha-kiyor bein-ohel mo'ed u-bein ha-mizbeach ve-natata sham mayim
This verse describes the placement of the basin (kiyor). 'Ve-natata' means 'and you shall place'. 'Et-ha-kiyor' refers to 'the basin' as the direct object. 'Bein' means 'between'. 'Ohel mo'ed' is 'the tent of meeting'. 'U-bein ha-mizbeach' means 'and between the altar'. 'Ve-natata sham mayim' means 'and you shall place there water'.
[EXO.40.8] And you will set the courtyard all around, and you will place the screen of the gate of the courtyard. [§]
ve-sam-ta et-ha-chatsair sa-viv ve-na-ta-ta et-ma-sak sha-ar ha-chatsair
This verse describes setting up the courtyard all around and placing the screen of the gate of the courtyard. 'Ve' indicates 'and'. 'Samta' means 'you will set'. 'Et' is a grammatical marker. 'Ha-chatsair' means 'the courtyard'. 'Saviv' means 'around'. 'Nata-ta' means 'you will place'. 'Ma-sak' means 'screen'. 'Sha-ar' means 'gate'.
[EXO.40.9] And you shall take the oil of anointing and you shall anoint the Tabernacle and all that is within it, and you shall sanctify it and all its vessels, and it shall be holy. [§]
ve-la-kach-ta et-she-men ha-mish-chah u-ma-shach-ta et-ha-mish-kan ve-et-kol-asher-bo ve-kid-ash-ta oto ve-et-kol-ke-lay-v ve-ha-yah ko-desh.
This verse details the anointing of the Tabernacle and its contents as a consecration ritual. 'Lakachta' means 'you shall take'. 'Shemen hamishchah' is 'the oil of anointing'. 'Mashachta' means 'you shall anoint'. 'Mishkan' means 'the Tabernacle'. 'Asher bo' means 'that is within it'. 'Kidashata' means 'you shall sanctify'. 'Oto' means 'it'. 'Ke-layv' means 'its vessels'. 'Hayah kodesh' means 'it shall be holy'.
[EXO.40.10] And you shall anoint the altar of burnt offering and all its utensils, and you shall consecrate the altar, and the altar shall be a holiness of holies. [§]
oo-mah-shakh-tah et-miz-bah hah-oh-lah ve-et-kol-keh-lahv ve-kid-dash-tah et-hah-miz-beh ve-ha-yah hah-miz-beh koh-desh kah-dahsh-eem
This verse details the anointing and consecration of the altar of burnt offering and its utensils. 'Umashachta' means 'you shall anoint'. 'Mizbah haolah' means 'the altar of burnt offering'. 'Ve’et kol kelav' means ‘and all its utensils’. 'Ve’kidashata' means ‘and you shall consecrate’. ‘Hah-mizbeh’ means ‘the altar’. ‘Kohdesh kahdashim’ means ‘holy of holies’.
[EXO.40.11] And you shall anoint the basin and its basin, and you shall consecrate it. [§]
oo-mah-shakh-tah et-hah-kee-yor ve-et-kah-noh ve-kee-dash-tah oh-toh
This verse describes the anointing and consecration of the altar and its basin. "Mashachtah" comes from the root meaning "to smear" or "anoint". "Hakeeyor" means "the basin". "Kanno" refers to "its basin". "Kidash-tah" means "you consecrated" or "you made holy". "Oto" means "it". The verse is a command to a priest.
[EXO.40.12] And you shall bring near Aaron and his sons to the entrance of the tent of meeting, and you shall wash them with water. [§]
ve-hik-rav-ta et-a-ha-ron ve-et-ba-nav el-petach ohel moed ve-rachatz-ta otam ba-mayim.
This verse details instructions for the consecration of Aaron and his sons. "ve-hik-rav-ta" means 'and you shall bring near.' "et-a-ha-ron ve-et-ba-nav" means 'Aaron and his sons.' "el-petach ohel moed" means 'to the entrance of the tent of meeting.' "ve-rachatz-ta otam ba-mayim" means 'and you shall wash them with water.'
[EXO.40.13] And you shall clothe Aaron with the garments of holiness, and you shall anoint him, and you shall consecrate him, and he shall be a priest to me. [§]
vehilbashta et-aharon et bigdei hakodesh umashachta oto vekidasta oto vehihen li.
This verse details the ceremonial dressing and anointing of Aaron, preparing him for priestly service. 'vehilbashta' means 'and you shall clothe'. 'et-aharon' means 'Aaron'. 'et bigdei hakodesh' means 'the garments of holiness'. 'umashachta oto' means 'and you shall anoint him'. 'vekidasta oto' means 'and you shall consecrate him'. 'vehihen li' means 'and he shall be a priest to me'.
[EXO.40.14] And you shall bring near his sons, and you shall clothe them with tunics. [§]
ve'et-banav takriv ve'hilbashta otam kutonot.
This verse details a priestly ritual involving the sons of Aaron. 've'et' means 'and'. 'banav' means 'his sons'. 'takriv' means 'you shall bring near' or 'you shall offer'. 've'hilbashta' means 'and you shall clothe'. 'otam' means 'them'. 'kuttonot' means 'tunics'.
[EXO.40.15] And you shall anoint them, as you anointed their father, and they shall serve as priests to me, and the anointing shall be for them to the priesthood for all time, to their generations. [§]
oo-mah-shakh-tah oh-tam kah-ah-sheh-r mah-shakh-tah et-ah-vee-hem v'kee-hay-nu lee lee v'hay-tah lee-hey-ot lah-hem mash-khah-tam lee-k'hoon-at oh-lahm l'dor-otam.
This verse details the anointing of priests. It states that they should be anointed as their father was, and they will serve as priests for all generations. The word 'mashak' means 'to anoint'. 'Otam' means 'them'. 'Kah-asher' means 'as'. 'Aviehem' means 'their father'. 'Li' means 'to me'. 'L'dorotam' means 'for their generations'.
[EXO.40.16] And Moses did as all that Yahveh commanded him, thus he did. [§]
Va-ya-as Moshe ke-chol asher tziva Yahveh oto ken asa.
This verse describes Moses doing exactly as Yahveh commanded him. 'Va-ya-as' means 'and he did'. 'Moshe' is Moses. 'Ke-chol' means 'as all'. 'Asher' connects the relative clause. 'Tziva' means 'commanded'. 'Yahveh' is the proper name of God. 'Oto' means 'him'. 'Ken' means 'thus' or 'so'. 'Asa' means 'he did'.
[EXO.40.17] And it came to pass in the first month of the second year on the first of the month that the Tabernacle was erected. [§]
Va-ye-hi ba-chodesh ha-ri-shon ba-shana ha-she-nit b’echad la-chodesh hu-kam ha-mish-kan.
This verse describes the erection of the Tabernacle. 'Va-ye-hi' means 'and it came to pass'. 'Ba-chodesh' means 'in the month'. 'Ha-ri-shon' means 'the first'. 'Ba-shana' means 'in the year'. 'Ha-she-nit' means 'the second'. 'B’echad la-chodesh' means 'on the first of the month'. 'Hu-kam' means 'was erected'. 'Ha-mish-kan' means 'the Tabernacle'.
[EXO.40.18] And Moses erected the Tabernacle, and he put my Lord [inside], and he set its boards, and he put its bars, and he erected its pillars. [§]
Va-ya-kem Moshe et-ha-mish-kan, va-yiten et-a-do-nai, va-yasem et-krasav, va-yiten et-berichav, va-ya-kem et-am-mudav.
This verse describes Moses erecting the Tabernacle. 'Va-ya-kem' means 'and he erected'. 'Ha-mish-kan' is 'the Tabernacle'. 'Va-yiten' means 'and he put'. 'A-do-nai' is 'my Lord'. 'Krasav' are 'its boards'. 'Berichav' are 'its bars'. 'Am-mudav' are 'its pillars'.
[EXO.40.19] And he spread the tent over the tabernacle, and he put the covering of the tent over it from above, as Yahveh commanded Moses. [§]
Va-yiphros et-ha-ohel al-ha-mishkan, va-yasem et-mikseh ha-ohel alav milma'ela ka-asher tsivah Yahveh et-Mosheh.
This verse describes the setting up of the tent over the tabernacle, covering it with a covering as Yahveh commanded Moses. 'Va-yiphros' means 'and he spread'. 'Ha-ohel' means 'the tent'. 'Al-ha-mishkan' means 'over the tabernacle'. 'Va-yasem' means 'and he put'. 'Mikseh' means 'covering'. 'Milma'ela' means 'from above'. 'Ka-asher' means 'as'. 'Tsivah' means 'commanded'. 'Yahveh' is the proper name of God. 'Et-Mosheh' means 'Moses'.
[EXO.40.20] And he took and placed the Testimony to the Ark, and he placed the cherubim upon the Ark, and he placed the Mercy Seat upon the Ark from above. [§]
va-yik-akh va-yit-ten et-ha-ed-ut el-ha-a-ron va-ya-sem et-ha-bad-dim al-ha-a-ron va-yit-ten et-ha-kap-po-ret al-ha-a-ron mil-ma-el
This verse describes the placement of the Testimony (the tablets of the Law) within the Ark, and the placement of the cherubim and the Mercy Seat (the cover) upon the Ark. 'Va-yikakh' means 'and he took.' 'Va-yitten' means 'and he gave/placed'. 'Et' is a grammatical marker indicating the direct object. 'Ha-edut' means 'the testimony'. 'El' means 'to'. 'Ha-aron' means 'the Ark'. 'Va-ya-sem' means 'and he placed'. 'Ha-bad-dim' means 'the cherubim'. 'Al' means 'upon'. 'Va-yitten' (again) means 'and he placed'. 'Ha-kap-po-ret' means 'the Mercy Seat'. 'Mil-ma-el' means 'from above'.
[EXO.40.21] And he brought the Ark to the Tabernacle, and he set the veil of the screen, and he covered over the Ark of the Testimony as Yahveh commanded Moses. [§]
vayave et-haaron el-hamishkan, vayyasem et parochet hamasach, vayyasach al aron haedut kaasher tsivva Yahveh et-Moshe.
This verse describes the placement of the Ark of the Covenant within the Tabernacle. 'Vayave' means 'and he brought'. 'Haaron' is 'the Ark'. 'El-hamishkan' means 'to the Tabernacle'. 'Vayyasem' means 'and he set'. 'Et parochet hamasach' means 'the veil of the screen'. 'Vayyasach' means 'and he covered'. 'Al aron haedut' means 'over the Ark of the Testimony'. 'Kaasher tsivva' means 'as commanded'. 'Yahveh' is the divine name. 'Et-Moshe' means 'Moses'.
[EXO.40.22] And he placed the table in the tent of meeting on the side of the dwelling, to the north, outside of the curtain. [§]
va-yit-ten et-ha-shul-chan be-o-hel mo-ed al-yerek ha-mish-kan tsah-fon-ah mi-chootz la-pa-ro-chet
This verse describes the placement of the table within the tent of meeting. 'Va-yit-ten' means 'and he gave' or 'and he placed'. 'Et' is a grammatical marker with no direct translation. 'Ha-shul-chan' means 'the table'. 'Be-o-hel mo-ed' means 'in the tent of meeting'. 'Al-yerek ha-mish-kan' means 'on the side of the dwelling'. 'Tsah-fon-ah' means 'north'. 'Mi-chootz' means 'outside of'. 'La-pa-ro-chet' means 'the curtain'.
[EXO.40.23] And he arranged for him a display of bread before Yahveh, as Yahveh commanded Moses. [§]
va-ya-arokh a-lav erekh le-khem lif-nei Yahveh ka-asher tsiv-vah Yahveh et-Mosheh.
This verse describes arranging a display of bread before Yahveh, as Yahveh commanded Moses. "va-ya-arokh" means "and he arranged". "a-lav" means "upon him", or "for him". "erekh" means "arrangement" or "display". "le-khem" means "of bread". "lif-nei" means "before". "Yahveh" is the proper name of God. "ka-asher" means "as". "tsiv-vah" means "commanded". "et-Mosheh" means "Moses".
[EXO.40.24] And he put the lampstand in the tent of meeting opposite the table, on the southern side of the tabernacle. [§]
va-ya-sem et-ha-men-o-rah be-o-hel mo-ed no-chach ha-shul-chan al-yerek ha-mish-kan neg-bah.
This verse describes the placement of the lampstand within the tent of meeting. 'va-ya-sem' means 'and he put'. 'et-ha-men-o-rah' is 'the lampstand'. 'be-o-hel mo-ed' means 'in the tent of meeting'. 'no-chach ha-shul-chan' means 'opposite the table'. 'al-yerek ha-mish-kan' means 'on the side of the tabernacle'. 'neg-bah' means 'south'. This sentence details the position of the lampstand relative to the table and the tabernacle, specifically its southern side.
[EXO.40.25] And he lit the lamps before Yahveh, as Yahveh commanded Moses. [§]
va-ya'al ha-ne-rot lif-nei Yahveh ka-asher tsi-vah Yahveh et-mo-sheh.
This verse describes the lighting of the lamps before Yahveh, as Yahveh commanded Moses. 'Va-ya'al' means 'and he caused to ascend' or 'and he lit'. 'Ha-ne-rot' means 'the lamps'. 'Lif-nei' means 'before'. 'Ka-asher' means 'as'. 'Tsi-vah' means 'he commanded'. 'Et-mo-sheh' means 'Moses'.
[EXO.40.26] And he placed the golden altar in the tent of meeting before the veil. [§]
va-ya-sem et-miz-bach ha-zah-hav be-o-hel mo-ed lif-nei ha-pa-roch-et
This verse describes the placement of the golden altar within the tent of meeting. 'Va-ya-sem' means 'and he placed'. 'Et' is a direct object marker. 'Miz-bach' means 'altar'. 'Ha-zah-hav' means 'the golden'. 'Be-o-hel' means 'in the tent'. 'Mo-ed' means 'meeting'. 'Lif-nei' means 'before'. 'Ha-pa-roch-et' means 'the veil'.
[EXO.40.27] And he offered incense upon it, incense of sweet-smelling spices, as Yahveh commanded to Moses. [§]
va-yak-ter a-lav ket-o-ret sam-eem ka-a-sheh-rer tsi-vah Yahveh et-mo-sheh.
This verse describes the offering of incense. 'Va-yak-ter' means 'and he offered'. 'A-lav' means 'on it' or 'upon it', referring to the altar. 'Ket-o-ret' means 'incense'. 'Sam-eem' means 'sweet-smelling spices'. 'Ka-a-sheh-rer' means 'according to how' or 'as'. 'Tsi-vah' means 'commanded'. 'Yahveh' is the proper name of God. 'Et-mo-sheh' means 'to Moses'.
[EXO.40.28] And he placed the screen at the entrance to the tabernacle. [§]
va-ya-sem et-ma-sak ha-peh-tach la-mish-kan
This verse describes the placement of a screen at the entrance of the tabernacle. 'Va-ya-sem' means 'and he placed'. 'Et' is a direct object marker. 'Ma-sak' means 'screen' or 'covering'. 'Ha-peh-tach' means 'the opening' or 'the entrance'. 'La-mish-kan' means 'to the tabernacle'.
[EXO.40.29] And the altar of the burnt offering he placed at the entrance of the tent of meeting. And he ascended upon it with the burnt offering and the grain offering, as Yahveh commanded Moses. [§]
ve'et mizbach ha'olah sam petach mishkan ohel mo'ed vayyal alav et ha'olah ve'et hamichah ka'asher tsivah Yahveh et Moshe.
This verse describes the placement and use of the altar of burnt offering. 'Mizbach ha'olah' refers to the altar for burnt offerings. It was placed at the entrance of the tent of meeting. Offerings were then made on it, according to the commands Yahveh gave to Moses.
[EXO.40.30] And he put the basin between the tent of meeting and between the altar, and he gave water there for washing. [§]
Va-ya-sem et-ha-kiyor bein-ohel moed u-bein ha-mizbeach va-yiten shama mayim le-rach-tzah.
This verse describes the placement of the basin and the filling of it with water for washing. 'Va-ya-sem' means 'and he put'. 'Et-ha-kiyor' is 'the basin'. 'Bein' means 'between'. 'Ohel moed' is 'tent of meeting'. 'U-bein' means 'and between'. 'Ha-mizbeach' is 'the altar'. 'Va-yiten' means 'and he gave'. 'Shama' is 'there'. 'Mayim' is 'water'. 'Le-rach-tzah' means 'for washing'.
[EXO.40.31] And they washed from it, Moses and Aaron and his sons, their hands and their feet. [§]
ve-ra-khah-tsoo mee-men-noo mo-sheh ve-ah-ha-ron oo-vah-nahv eet-yeh-day-hem ve-et-rah-glay-hem
This verse describes the washing of Moses, Aaron, and his sons. 'Ve' means 'and'. 'Ra-khah-tsoo' is the verb 'they washed'. 'Mee-men-noo' means 'from it'. 'Mo-sheh' is Moses. 'Ve-ah-ha-ron' is 'and Aaron'. 'Oo-vah-nahv' means 'and his sons'. 'Eet-yeh-day-hem' means 'their hands'. 'Ve-et-rah-glay-hem' means 'and their feet'.
[EXO.40.32] When they come to the tent of meeting and when they approach the altar, they will wash, as Yahveh commanded to Moses. [§]
bə·ḇō’ām ʾel-ʾō·hel mō·ʿēḏ ū·ḇə·qā·rə·ḇā·tām ʾel-ha·miz·bēʾaḥ yir·ḥā·ṣū ka·ʾă·šer ṣiv·vâ YHVH ʾet-mō·šeh.
This verse describes the priests washing before approaching the tent of meeting and the altar. 'bə·ḇō’ām' means 'when they come'. 'ʾel-ʾō·hel mō·ʿēḏ' means 'to the tent of meeting'. 'ū·ḇə·qā·rə·ḇā·tām' means 'and when they approach'. 'ʾel-ha·miz·bēʾaḥ' means 'to the altar'. 'yir·ḥā·ṣū' means 'they will wash'. 'ka·ʾă·šer' means 'as'. 'ṣiv·vâ' means 'commanded'. 'YHVH' is the proper name of God. 'ʾet-mō·šeh' means 'to Moses'.
[EXO.40.33] And he erected the courtyard around the tent of meeting and around the altar, and he put up the screen of the gate of the courtyard, and Moses finished the work. [§]
Va-ya-kem et-ha-chats-er sa-viv la-mish-kan ve-la-miz-bay-ach va-yit-ten et-ma-sak sha-ar ha-chats-er va-yich-al Moshe et-ha-mel-a-cha.
This verse describes Moses completing the construction of the courtyard surrounding the tent of meeting and the altar. It details setting up the screen for the gate of the courtyard and notes the completion of the work.
[EXO.40.34] And the cloud covered the tent of meeting, and the glory of Yahveh filled the tabernacle. [§]
va-yekhas ha-anan et-ohel moed u-kevode Yahveh male et-ha-mishkan
This verse describes the cloud covering the tent of meeting and the glory of Yahveh filling the tabernacle. 'Va-yekhas' means 'and covered'. 'Ha-anan' is 'the cloud'. 'Et-ohel moed' is 'the tent of meeting'. 'U-kevode' means 'and the glory'. 'Yahveh' is the proper name of God. 'Male' means 'filled'. 'Et-ha-mishkan' is 'the tabernacle'.
[EXO.40.35] And Moses was not able to enter the tent of meeting, because the cloud resided upon it, and the glory of Yahveh filled the Dwelling. [§]
ve-lo yachol Moshe lavo el-ohel mo'ed ki-shachan alav ha'anan u-kevode Yahveh male et-ha-mishkan.
This verse describes Moses' inability to enter the Tent of Meeting because the cloud of God's presence resided upon it and the glory of Yahveh filled the Dwelling. 'Yachol' signifies ability or possibility, negated by 'lo', meaning 'not'. 'Ohel Mo'ed' is literally 'tent meeting', commonly called the Tent of Meeting. 'Shachan' means to dwell or reside. 'Kevod' means glory or heaviness. 'Male' means to fill.
[EXO.40.36] And when the cloud ascends from over the Tabernacle, the sons of Israel will travel in all their journeys. [§]
oo-veh-hay-ah-lot hah-ah-nan mee-al hah-mish-khan yis-soo ben-ay yis-rah-el beh-chol mas-ay-hem.
This verse describes the Israelites traveling when the cloud lifted from over the Tabernacle. 'Hayah' means 'the cloud'. 'Mishkan' refers to 'the Tabernacle'. 'Benay Yisrael' is 'the sons of Israel'. 'Masayhem' is 'their journeys'.
[EXO.40.37] And if the cloud does not rise, and they do not go, until the day it rises. [§]
ve-im-lo ye-eh-leh ha-ah-nan ve-lo yis-u ad-yom heh-ah-lo-to.
This verse describes the conditions for the Israelites to continue their journey during their wanderings in the wilderness. It states that if the cloud does not lift, they are to remain in their current location until the day the cloud lifts. 'Cloud' here refers to the pillar of cloud that guided the Israelites, representing the presence of the Gods. 'Lift' here means to ascend or rise. 'Journey' is implied through the action of 'going'.
[EXO.40.38] For the cloud of Yahveh was over the tabernacle by day, and fire will be by night within it, before the eyes of all the house of Israel throughout all their journeys. [§]
Ki anan Yahveh al-hamishkan yomam ve-esh tihyeh laylah bo le-einei kol-beit-yisrael be-kol-mas'ehem.
This verse describes the visible manifestation of Yahveh's presence with the Israelites during their travels. 'Anan' means cloud. 'Hamishkan' refers to the tabernacle. 'Yomam' means daytime, and 'laylah' means nighttime. 'Tihyeh' means 'will be'. 'Bo' means 'in it'. 'Le-einei' means 'before the eyes of'. 'Kol-beit-yisrael' means 'all the house of Israel'. 'Be-kol-mas'ehem' means 'in all their journeys'.