Keluaran 12:3-4

12:3 Tell the whole community of Israel, ‘In the tenth day of this month they each ¹  must take a lamb ²  for themselves according to their families ³  – a lamb for each household. ⁴  12:4 If any household is too small ⁵  for a lamb, ⁶  the man ⁷  and his next-door neighbor ⁸  are to take ⁹  a lamb according to the number of people – you will make your count for the lamb according to how much each one can eat. ¹⁰ 

Keluaran 12:46

12:46 It must be eaten in one house; you must not bring any of the meat outside the house, and you must not break a bone of it.

Keluaran 14:16

14:16 And as for you, ¹¹  lift up your staff and extend your hand toward the sea and divide it, so that ¹²  the Israelites may go through the middle of the sea on dry ground.

Keluaran 14:21

14:21 Moses stretched out his hand toward the sea, and the Lord drove the sea apart ¹³  by a strong east wind all that night, and he made the sea into dry land, and the water was divided.

Keluaran 15:21

15:21 Miriam sang in response ¹⁴  to them, “Sing to the Lord, for he has triumphed gloriously; the horse and its rider he has thrown into the sea.” ¹⁵ 

Keluaran 19:9

19:9 The Lord said to Moses, “I am going to come ¹⁶  to you in a dense cloud, ¹⁷  so that the people may hear when I speak with you and so that they will always believe in you.” ¹⁸  And Moses told the words of the people to the Lord.

Keluaran 19:18

19:18 Now Mount Sinai was completely covered with smoke because the Lord had descended on it in fire, and its smoke went up like the smoke of a great furnace, ¹⁹  and the whole mountain shook ²⁰  violently.

Keluaran 21:13

21:13 But if he does not do it with premeditation, ²¹  but it happens by accident, ²²  then I will appoint for you a place where he may flee.

Keluaran 22:2

22:2 “If a thief is caught ²³  breaking in ²⁴  and is struck so that he dies, there will be no blood guilt for him. ²⁵ 

Keluaran 23:29

23:29 I will not drive them out before you in one year, lest the land become desolate and the wild animals ²⁶  multiply against you.

Keluaran 26:7

26:7 “You are to make curtains of goats’ hair ²⁷  for a tent over the tabernacle; ²⁸  you are to make ²⁹  eleven curtains.

Keluaran 28:8

28:8 The artistically woven waistband ³⁰  of the ephod that is on it is to be like it, of one piece with the ephod, ³¹  of gold, blue, purple, scarlet, and fine twisted linen.

Keluaran 28:33

28:33 You are to make pomegranates ³²  of blue, purple, and scarlet all around its hem ³³  and bells of gold between them all around.

Keluaran 32:10

32:10 So now, leave me alone ³⁴  so that my anger can burn against them and I can destroy them, and I will make from you a great nation.”

Keluaran 33:3

33:3 Go up ³⁵  to a land flowing with milk and honey. But ³⁶  I will not go up among you, for you are a stiff-necked people, and I might destroy you ³⁷  on the way.”

Keluaran 37:17

The Making of the Lampstand

37:17 He made the lampstand of pure gold. He made the lampstand of hammered metal; its base and its shaft, its cups, its buds, and its blossoms were from the same piece. ³⁸ 

Keluaran 37:25

The Making of the Altar of Incense

37:25 He made the incense altar of acacia wood. Its length was a foot and a half and its width a foot and a half – a square – and its height was three feet. Its horns were of one piece with it. ³⁹ 

Keluaran 39:14

39:14 The stones were for the names of the sons of Israel, twelve, corresponding to the number of ⁴⁰  their names. Each name corresponding to one of the twelve tribes was like the engravings of a seal.

[12:3]  ¹ tn Heb “and they will take for them a man a lamb.” This is clearly a distributive, or individualizing, use of “man.”

[12:3]  ² tn The שֶּׂה (seh) is a single head from the flock, or smaller cattle, which would include both sheep and goats.

[12:3]  ³ tn Heb “according to the house of their fathers.” The expression “house of the father” is a common expression for a family.

[12:3]  sn The Passover was to be a domestic institution. Each lamb was to be shared by family members.

[12:3]  ⁴ tn Heb “house” (also at the beginning of the following verse).

[12:4]  ⁵ sn Later Judaism ruled that “too small” meant fewer than ten (S. R. Driver, Exodus, 88).

[12:4]  ⁶ tn The clause uses the comparative min (מִן) construction: יִמְעַט הַבַּיִת מִהְיֹת מִשֶּׂה (yim’at habbayit mihyot miseh, “the house is small from being from a lamb,” or “too small for a lamb”). It clearly means that if there were not enough people in the household to have a lamb by themselves, they should join with another family. For the use of the comparative, see GKC 430 §133.c.

[12:4]  ⁷ tn Heb “he and his neighbor”; the referent (the man) has been specified in the translation for clarity.

[12:4]  ⁸ tn Heb “who is near to his house.”

[12:4]  ⁹ tn The construction uses a perfect tense with a vav (ו) consecutive after a conditional clause: “if the household is too small…then he and his neighbor will take.”

[12:4]  ¹⁰ tn Heb “[every] man according to his eating.”

[12:4]  sn The reference is normally taken to mean whatever each person could eat. B. Jacob (Exodus, 299) suggests, however, that the reference may not be to each individual person’s appetite, but to each family. Each man who is the head of a household was to determine how much his family could eat, and this in turn would determine how many families shared the lamb.

[14:16]  ¹¹ tn The conjunction plus pronoun (“and you”) is emphatic – “and as for you” – before the imperative “lift up.” In contrast, v. 17 begins with “and as for me, I….”

[14:16]  ¹² tn The imperfect (or jussive) with the vav (ו) is sequential, coming after the series of imperatives instructing Moses to divide the sea; the form then gives the purpose (or result) of the activity – “that they may go.”

[14:21]  ¹³ tn Or “drove the sea back” (NIV, NCV, NRSV, TEV). The verb is simply the Hiphil of הָלַךְ (halakh, “to walk, go”). The context requires that it be interpreted along the lines of “go back, go apart.”

[15:21]  ¹⁴ tn The verb עָנָה (’ana) normally means “to answer,” but it can be used more technically to describe antiphonal singing in Hebrew and in Ugaritic.

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

[19:9]  ¹⁶ tn The construction uses the deictic particle and the participle to express the imminent future, what God was about to do. Here is the first announcement of the theophany.

[19:9]  ¹⁷ tn Heb “the thickness of the cloud”; KJV, ASV, NASB, NCV, TEV, CEV, NLT “in a thick cloud.”

[19:9]  ¹⁸ tn Since “and also in you” begins the clause, the emphasis must be that the people would also trust Moses. See Exod 4:1-9, 31; 14:31.

[19:18]  ¹⁹ sn The image is that of a large kiln, as in Gen 19:28.

[19:18]  ²⁰ tn This is the same word translated “trembled” above (v. 16).

[21:13]  ²¹ tn Heb “if he does not lie in wait” (NASB similar).

[21:13]  ²² tn Heb “and God brought into his hand.” The death is unintended, its circumstances outside human control.

[22:2]  ²³ tn Heb “found” (so KJV, ASV, NRSV).

[22:2]  ²⁴ tn The word בַּמַּחְתֶּרֶת (bammakhteret) means “digging through” the walls of a house (usually made of mud bricks). The verb is used only a few times and has the meaning of dig in (as into houses) or row hard (as in Jonah 1:13).

[22:2]  ²⁵ tn The text has “there is not to him bloods.” When the word “blood” is put in the plural, it refers to bloodshed, or the price of blood that is shed, i.e., blood guiltiness.

[22:2]  sn This law focuses on what is reasonable defense against burglary. If someone killed a thief who was breaking in during the night, he was not charged because he would not have known it was just a thief, but if it happened during the day, he was guilty of a crime, on the assumption that in daylight the thief posed no threat to the homeowner’s life and could be stopped and made to pay restitution.

[23:29]  ²⁶ tn Heb “the beast of the field.”

[26:7]  ²⁷ sn This chapter will show that there were two sets of curtains and two sets of coverings that went over the wood building to make the tabernacle or dwelling place. The curtains of fine linen described above could be seen only by the priests from inside. Above that was the curtain of goats’ hair. Then over that were the coverings, an inner covering of rams’ skins dyed red and an outer covering of hides of fine leather. The movement is from the inside to the outside because it is God’s dwelling place; the approach of the worshiper would be the opposite. The pure linen represented the righteousness of God, guarded by the embroidered cherubim; the curtain of goats’ hair was a reminder of sin through the daily sin offering of a goat; the covering of rams’ skins dyed red was a reminder of the sacrifice and the priestly ministry set apart by blood, and the outer covering marked the separation between God and the world. These are the interpretations set forth by Kaiser; others vary, but not greatly (see W. C. Kaiser, Jr., “Exodus,” EBC 2:459).

[26:7]  ²⁸ sn This curtain will serve “for a tent over the tabernacle,” as a dwelling place.

[26:7]  ²⁹ tn Heb “you will make them”

[28:8]  ³⁰ tn This is the rendering of the word חֵשֶׁב (kheshev), cognate to the word translated “designer” in v. 6. Since the entire ephod was of the same material, and this was of the same piece, it is unclear why this is singled out as “artistically woven.” Perhaps the word is from another root that just describes the item as a “band.” Whatever the connection, this band was to be of the same material, and the same piece, as the ephod, but perhaps a different pattern (S. R. Driver, Exodus, 301). It is this sash that attaches the ephod to the priest’s body, that is, at the upper border of the ephod and clasped together at the back.

[28:8]  ³¹ tn Heb “from it” but meaning “of one [the same] piece”; the phrase “the ephod” has been supplied.

[28:33]  ³² sn This must mean round balls of yarn that looked like pomegranates. The fruit was very common in the land, but there is no indication of the reason for its choice here. Pomegranates are found in decorative schemes in Ugarit, probably as signs of fertility. It may be that here they represent the blessing of God on Israel in the land. The bells that are between them possibly have the intent of drawing God’s attention as the priest moves and the bells jingle (anthropomorphic, to be sure), or that the people would know that the priest was still alive and moving inside. Some have suggested that the pomegranate may have recalled the forbidden fruit eaten in the garden (the gems already have referred to the garden), the reason for the priest entering for atonement, and the bells would divert the eye (of God) to remind him of the need. This is possible but far from supportable, since nothing is said of the reason, nor is the fruit in the garden identified.

[28:33]  ³³ tn The text repeats the idea: “you will make for its hem…all around its hem.”

[32:10]  ³⁴ tn The imperative, from the word “to rest” (נוּחַ, nuakh), has the sense of “leave me alone, let me be.” It is a directive for Moses not to intercede for the people. B. S. Childs (Exodus [OTL], 567) reflects the Jewish interpretation that there is a profound paradox in God’s words. He vows the severest punishment but then suddenly conditions it on Moses’ agreement. “Let me alone that I may consume them” is the statement, but the effect is that he has left the door open for intercession. He allows himself to be persuaded – that is what a mediator is for. God could have slammed the door (as when Moses wanted to go into the promised land). Moreover, by alluding to the promise to Abraham God gave Moses the strongest reason to intercede.

[33:3]  ³⁵ tn This verse seems to be a continuation of the command to “go up” since it begins with “to a land….” The intervening clauses are therefore parenthetical or relative. But the translation is made simpler by supplying the verb.

[33:3]  ³⁶ tn This is a strong adversative here, “but.”

[33:3]  ³⁷ tn The clause is “lest I consume you.” It would go with the decision not to accompany them: “I will not go up with you…lest I consume (destroy) you in the way.” The verse is saying that because of the people’s bent to rebellion, Yahweh would not remain in their midst as he had formerly said he would do. Their lives would be at risk if he did.

[37:17]  ³⁸ tn Heb “from it”; the referent (“the same piece” of wrought metal) has been specified in the translation for clarity.

[37:25]  ³⁹ tn Heb “from it were its horns,” meaning that they were made from the same piece.

[39:14]  ⁴⁰ tn The phrase “the number of” has been supplied.