Keluaran 3:22

3:22 Every ¹  woman will ask her neighbor and the one who happens to be staying ²  in her house for items of silver and gold ³  and for clothing. You will put these articles on your sons and daughters – thus you will plunder Egypt!” ⁴ 

Keluaran 12:1-2

The Institution of the Passover

12:1 ⁵ The Lord said ⁶  to Moses and Aaron in the land of Egypt, ⁷  12:2 “This month is to be your beginning of months; it will be your first month of the year. ⁸ 

Keluaran 12:35-36

12:35 Now the Israelites had done ⁹  as Moses told them – they had requested from the Egyptians ¹⁰  silver and gold items and clothing. 12:36 The Lord ¹¹  gave the people favor ¹²  in the sight of the Egyptians, and they gave them whatever they wanted, ¹³  and so they plundered Egypt. ¹⁴ 

Kejadian 31:9

31:9 In this way God has snatched away your father’s livestock and given them to me.

Ayub 27:16-17

27:16 If he piles up silver like dust

and stores up clothing like mounds of clay,

27:17 what he stores up ¹⁵  a righteous man will wear,

and an innocent man will inherit his silver.

Mazmur 24:1

Psalm 24 ¹⁶ 

A psalm of David.

24:1 The Lord owns the earth and all it contains,

the world and all who live in it.

Mazmur 105:37

105:37 He brought his people ¹⁷  out enriched ¹⁸  with silver and gold;

none of his tribes stumbled.

Amsal 13:22

13:22 A benevolent ¹⁹  person leaves an inheritance ²⁰  for his grandchildren, ²¹ 

but the wealth of a sinner is stored up for the righteous. ²² 

Hagai 2:8

2:8 ‘The silver and gold will be mine,’ says the Lord who rules over all.

Matius 20:15

20:15 Am I not ²³  permitted to do what I want with what belongs to me? Or are you envious because I am generous?’ ²⁴ 

[3:22]  ¹ tn Heb “a woman,” one representing all.

[3:22]  ² tn Heb “from the sojourner.” Both the “neighbor” and the “sojourner” (“one who happens to be staying in her house”) are feminine. The difference between them seems to be primarily that the second is temporary, “a lodger” perhaps or “visitor,” while the first has permanent residence.

[3:22]  ³ tn Heb “vessels of silver and vessels of gold.” These phrases both use genitives of material, telling what the vessels are made of.

[3:22]  ⁴ sn It is clear that God intended the Israelites to plunder the Egyptians, as they might a defeated enemy in war. They will not go out “empty.” They will “plunder” Egypt. This verb (וְנִצַּלְתֶּם [vÿnitsaltem] from נָצַל [natsal]) usually means “rescue, deliver,” as if plucking out of danger. But in this stem it carries the idea of plunder. So when the text says that they will ask (וְשָׁאֲלָה, vÿsha’alah) their neighbors for things, it implies that they will be making many demands, and the Egyptians will respond like a defeated nation before victors. The spoils that Israel takes are to be regarded as back wages or compensation for the oppression (see also Deut 15:13). See further B. Jacob, “The Gifts of the Egyptians, a Critical Commentary,” Journal of Reformed Judaism 27 (1980): 59-69; and T. C. Vriezen, “A Reinterpretation of Exodus 3:21-22 and Related Texts,” Ex Oriente Lux 23 (1975): 389-401.

[12:1]  ⁵ sn Chapter 12 details the culmination of the ten plagues on Egypt and the beginning of the actual deliverance from bondage. Moreover, the celebration of this festival of Passover was to become a central part of the holy calendar of Israel. The contents of this chapter have significance for NT studies as well, since the Passover was a type of the death of Jesus. The structure of this section before the crossing of the sea is as follows: the institution of the Passover (12:1-28), the night of farewell and departure (12:29-42), slaves and strangers (12:43-51), and the laws of the firstborn (13:1-16). In this immediate section there is the institution of the Passover itself (12:1-13), then the Unleavened Bread (12:14-20), and then the report of the response of the people (12:21-28).

[12:1]  ⁶ tn Heb “and Yahweh said.”

[12:1]  ⁷ tn Heb “saying.”

[12:2]  ⁸ sn B. Jacob (Exodus, 294-95) shows that the intent of the passage was not to make this month in the spring the New Year – that was in the autumn. Rather, when counting months this was supposed to be remembered first, for it was the great festival of freedom from Egypt. He observes how some scholars have unnecessarily tried to date one New Year earlier than the other.

[12:35]  ⁹ tn The verbs “had done” and then “had asked” were accomplished prior to the present narrative (S. R. Driver, Exodus, 99). The verse begins with disjunctive word order to introduce the reminder of earlier background information.

[12:35]  ¹⁰ tn Heb “from Egypt.” Here the Hebrew text uses the name of the country to represent the inhabitants (a figure known as metonymy).

[12:36]  ¹¹ tn The holy name (“Yahweh,” represented as “the Lord” in the translation) has the vav disjunctive with it. It may have the force: “Now it was Yahweh who gave the people favor….”

[12:36]  ¹² sn God was destroying the tyrant and his nobles and the land’s economy because of their stubborn refusal. But God established friendly, peaceful relations between his people and the Egyptians. The phrase is used outside Exod only in Gen 39:21, referring to Joseph.

[12:36]  ¹³ tn The verb וַיַּשְׁאִלוּם (vayyash’ilum) is a Hiphil form that has the root שָׁאַל (sha’al), used earlier in Qal with the meaning “requested” (12:35). The verb here is frequently translated “and they lent them,” but lending does not fit the point. What they gave the Israelites were farewell gifts sought by demanding or asking for them. This may exemplify a “permissive” use of the Hiphil stem, in which “the Hiphil designates an action that is agreeable to the object and allowed by the subject” (B. T. Arnold and J. H. Choi, A Guide to Biblical Hebrew Syntax, 52).

[12:36]  ¹⁴ sn See B. Jacob, “The Gifts of the Egyptians; A Critical Commentary,” Journal of Reformed Judaism 27 (1980): 59-69.

[27:17]  ¹⁵ tn The text simply repeats the verb from the last clause. It could be treated as a separate short clause: “He may store it up, but the righteous will wear it. But it also could be understood as the object of the following verb, “[what] he stores up the righteous will wear.” The LXX simply has, “All these things shall the righteous gain.”

[24:1]  ¹⁶ sn Psalm 24. The psalmist affirms the universal kingship of the sovereign creator, reminds his people that only the morally pure are qualified to worship him, and celebrates his splendor as a mighty warrior king.

[105:37]  ¹⁷ tn Heb “them”; the referent (the Lord’s people) has been supplied in the translation for clarity.

[105:37]  ¹⁸ tn The word “enriched” is supplied in the translation for clarification and for stylistic reasons.

[13:22]  ¹⁹ tn Heb “good.”

[13:22]  ²⁰ sn In ancient Israel the idea of leaving an inheritance was a sign of God’s blessing; blessings extended to the righteous and not the sinners.

[13:22]  ²¹ tn Heb “the children of children.”

[13:22]  ²² sn In the ultimate justice of God, the wealth of the wicked goes to the righteous after death (e.g., Ps 49:10, 17).

[20:15]  ²³ tc ‡ Before οὐκ (ouk, “[am I] not”) a number of significant witnesses read ἤ (h, “or”; e.g., א C W 085 Ë^1,13 33 and most others). Although in later Greek the οι in σοι (oi in soi) – the last word of v. 14 – would have been pronounced like ἤ, since ἤ is lacking in early mss (B D; among later witnesses, note L Z Θ 700) and since mss were probably copied predominantly by sight rather than by sound, even into the later centuries, the omission of ἤ cannot be accounted for as easily. Thus the shorter reading is most likely original. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[20:15]  ²⁴ tn Grk “Is your eye evil because I am good?”