Keluaran 12:45

12:45 A foreigner and a hired worker must not eat it.

Keluaran 12:20

12:20 You will not eat anything made with yeast; in all the places where you live you must eat bread made without yeast.’”

Keluaran 12:8

12:8 They will eat the meat the same night; ¹  they will eat it roasted over the fire with bread made without yeast ²  and with bitter herbs.

Keluaran 12:11

12:11 This is how you are to eat it – dressed to travel, ³  your sandals on your feet, and your staff in your hand. You are to eat it in haste. It is the Lord’s Passover. ⁴ 

Keluaran 16:35

16:35 Now the Israelites ate manna forty years, until they came to a land that was inhabited; they ate manna until they came to the border of the land of Canaan.

Keluaran 12:44

12:44 But everyone’s servant who is bought for money, after you have circumcised him, may eat it.

Keluaran 29:33

29:33 They are to eat those things by which atonement was made ⁵  to consecrate and to set them apart, but no one else ⁶  may eat them, for they are holy.

Keluaran 2:20

2:20 He said ⁷  to his daughters, “So where is he? ⁸  Why in the world ⁹  did you leave the man? Call him, so that he may eat ¹⁰  a meal ¹¹  with us.”

Keluaran 12:7

12:7 They will take some of the blood and put it on the two side posts and top of the doorframe of the houses where they will eat it.

Keluaran 12:43

Participation in the Passover

12:43 ¹² The Lord said to Moses and Aaron, “This is the ordinance of the Passover. No foreigner may ¹³  share in eating it. ¹⁴ 

Keluaran 29:32

29:32 Aaron and his sons are to eat the meat of the ram and the bread that was in the basket at the entrance of the tent of meeting.

Keluaran 16:25

16:25 Moses said, “Eat it today, for today is a Sabbath to the Lord; today you will not find it in the area. ¹⁵ 

Keluaran 10:5

10:5 They will cover ¹⁶  the surface ¹⁷  of the earth, so that you ¹⁸  will be unable to see the ground. They will eat the remainder of what escaped ¹⁹  – what is left over ²⁰  for you – from the hail, and they will eat every tree that grows for you from the field.

Keluaran 16:12

16:12 “I have heard the murmurings of the Israelites. Tell them, ‘During the evening ²¹  you will eat meat, ²²  and in the morning you will be satisfied ²³  with bread, so that you may know ²⁴  that I am the Lord your God.’” ²⁵ 

Keluaran 12:15

12:15 For seven days ²⁶  you must eat ²⁷  bread made without yeast. ²⁸  Surely ²⁹  on the first day you must put away yeast from your houses because anyone who eats bread made with yeast ³⁰  from the first day to the seventh day will be cut off ³¹  from Israel.

Keluaran 12:9

12:9 Do not eat it raw ³²  or boiled in water, but roast it over the fire with its head, its legs, and its entrails.

Keluaran 13:6

13:6 For seven days ³³  you must eat ³⁴  bread made without yeast, and on the seventh day there is to be ³⁵  a festival to the Lord.

Keluaran 23:11

23:11 But in the seventh year ³⁶  you must let it lie fallow and leave it alone so that the poor of your people may eat, and what they leave any animal in the field ³⁷  may eat; you must do likewise with your vineyard and your olive grove.

Keluaran 12:18

12:18 In the first month, ³⁸  from the fourteenth day of the month, in the evening, you will eat bread made without yeast until the twenty-first day of the month in the evening.

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 13:7

13:7 Bread made without yeast must be eaten ³⁹  for seven days; ⁴⁰  no bread made with yeast shall be seen ⁴¹  among you, and you must have no yeast among you within any of your borders.

Keluaran 21:28

Laws about Animals

21:28 ⁴² “If an ox ⁴³  gores a man or a woman so that either dies, ⁴⁴  then the ox must surely ⁴⁵  be stoned and its flesh must not be eaten, but the owner of the ox will be acquitted.

Keluaran 29:34

29:34 If any of the meat from the consecration offerings ⁴⁶  or any of the bread is left over ⁴⁷  until morning, then you are to burn up ⁴⁸  what is left over. It must not be eaten, ⁴⁹  because it is holy.

Keluaran 32:6

32:6 So they got up early on the next day and offered up burnt offerings and brought peace offerings, and the people sat down to eat and drink, ⁵⁰  and they rose up to play. ⁵¹ 

Keluaran 22:31

22:31 “You will be holy ⁵²  people to me; you must not eat any meat torn by animals in the field. ⁵³  You must throw it to the dogs.

Keluaran 16:15

16:15 When ⁵⁴  the Israelites saw it, they said to one another, ⁵⁵  “What is it?” because they did not know what it was. ⁵⁶  Moses said to them, “It is the bread ⁵⁷  that the Lord has given you for food. ⁵⁸ 

Keluaran 12:19

12:19 For seven days ⁵⁹  yeast must not be found in your houses, for whoever eats what is made with yeast – that person ⁶⁰  will be cut off from the community of Israel, whether a foreigner ⁶¹  or one born in the land.

Keluaran 10:12

10:12 The Lord said to Moses, “Extend your hand over the land of Egypt for ⁶²  the locusts, that they may come up over the land of Egypt and eat everything that grows ⁶³  in the ground, everything that the hail has left.”

Keluaran 12:16

12:16 On the first day there will be a holy convocation, ⁶⁴  and on the seventh day there will be a holy convocation for you. You must do no work of any kind ⁶⁵  on them, only what every person will eat – that alone may be prepared for you.

Keluaran 16:3

16:3 The Israelites said to them, “If only we had died ⁶⁶  by the hand of the Lord in the land of Egypt, when we sat by ⁶⁷  the pots of meat, when we ate bread to the full, ⁶⁸  for you have brought us out into this desert to kill ⁶⁹  this whole assembly with hunger!”

Keluaran 16:32

16:32 Moses said, “This is what ⁷⁰  the Lord has commanded: ‘Fill an omer with it to be kept ⁷¹  for generations to come, ⁷²  so that they may see ⁷³  the food I fed you in the desert when I brought you out from the land of Egypt.’”

Keluaran 34:28

34:28 So he was there with the Lord forty days and forty nights; ⁷⁴  he did not eat bread, and he did not drink water. He wrote on the tablets the words of the covenant, the ten commandments. ⁷⁵ 

Keluaran 3:2

3:2 The angel of the Lord ⁷⁶  appeared ⁷⁷  to him in ⁷⁸  a flame of fire from within a bush. ⁷⁹  He looked ⁸⁰  – and ⁸¹  the bush was ablaze with fire, but it was not being consumed! ⁸² 

Keluaran 13:3

13:3 Moses said to the people, “Remember ⁸³  this day on which you came out from Egypt, from the place where you were enslaved, ⁸⁴  for the Lord brought you out of there ⁸⁵  with a mighty hand – and no bread made with yeast may be eaten. ⁸⁶ 

Keluaran 34:15

34:15 Be careful ⁸⁷  not to make a covenant with the inhabitants of the land, for when ⁸⁸  they prostitute themselves ⁸⁹  to their gods and sacrifice to their gods, and someone invites you, ⁹⁰  you will eat from his sacrifice;

Keluaran 34:18

34:18 “You must keep the Feast of Unleavened Bread. For seven days ⁹¹  you must eat bread made without yeast, as I commanded you; do this ⁹²  at the appointed time of the month Abib, for in the month Abib you came out of Egypt.

Keluaran 12:48

12:48 “When a foreigner lives ⁹³  with you and wants to observe the Passover to the Lord, all his males must be circumcised, ⁹⁴  and then he may approach and observe it, and he will be like one who is born in the land ⁹⁵  – but no uncircumcised person may eat of it.

Keluaran 22:6

22:6 “If a fire breaks out and spreads ⁹⁶  to thorn bushes, ⁹⁷  so that stacked grain or standing grain or the whole field is consumed, the one who started ⁹⁸  the fire must surely make restitution.

Keluaran 10:15

10:15 They covered ⁹⁹  the surface ¹⁰⁰  of all the ground, so that the ground became dark with them, ¹⁰¹  and they ate all the vegetation of the ground and all the fruit of the trees that the hail had left. Nothing green remained on the trees or on anything that grew in the fields throughout the whole land of Egypt.

Keluaran 23:15

23:15 You are to observe the Feast of Unleavened Bread; seven days ¹⁰²  you must eat bread made without yeast, as I commanded you, at the appointed time of the month of Abib, for at that time ¹⁰³  you came out of Egypt. No one may appear before ¹⁰⁴  me empty-handed.

Keluaran 16:8

16:8 Moses said, “You will know this ¹⁰⁵  when the Lord gives you ¹⁰⁶  meat to eat in the evening and bread in the morning to satisfy you, because the Lord has heard your murmurings that you are murmuring against him. As for us, what are we? ¹⁰⁷  Your murmurings are not against us, ¹⁰⁸  but against the Lord.”

Keluaran 16:21

16:21 So they gathered it each morning, ¹⁰⁹  each person according to what he could eat, and when the sun got hot, it would melt. ¹¹⁰ 

Keluaran 24:11

24:11 But he did not lay a hand ¹¹¹  on the leaders of the Israelites, so they saw God, ¹¹²  and they ate and they drank. ¹¹³ 

Keluaran 16:26

16:26 Six days you will gather it, but on the seventh day, the Sabbath, there will not be any.”

Keluaran 21:10

21:10 If he takes another wife, ¹¹⁴  he must not diminish the first one’s food, ¹¹⁵  her clothing, or her marital rights. ¹¹⁶ 

Keluaran 18:12

18:12 Then Jethro, Moses’ father-in-law, brought ¹¹⁷  a burnt offering and sacrifices for God, ¹¹⁸  and Aaron and all the elders of Israel came to eat food ¹¹⁹  with the father-in-law of Moses before God.

Keluaran 22:5

22:5 “If a man grazes ¹²⁰  his livestock ¹²¹  in a field or a vineyard, and he lets the livestock loose and they graze in the field of another man, he must make restitution from the best of his own field and the best of his own vineyard.

Keluaran 16:27

16:27 On the seventh day some of the people went out to gather it, but they found nothing.

Keluaran 23:25

23:25 You must serve ¹²²  the Lord your God, and he ¹²³  will bless your bread and your water, ¹²⁴  and I will remove sickness from your midst.

Keluaran 12:4

12:4 If any household is too small ¹²⁵  for a lamb, ¹²⁶  the man ¹²⁷  and his next-door neighbor ¹²⁸  are to take ¹²⁹  a lamb according to the number of people – you will make your count for the lamb according to how much each one can eat. ¹³⁰ 

Keluaran 34:3

34:3 No one is to come up with you; do not let anyone be seen anywhere on the mountain; not even the flocks or the herds may graze in front of that mountain.”

Keluaran 16:4

16:4 Then the Lord said to Moses, “I am going to rain ¹³¹  bread from heaven for you, and the people will go out ¹³²  and gather the amount for each day, so that I may test them. ¹³³  Will they will walk in my law ¹³⁴  or not?

Keluaran 16:18

16:18 When ¹³⁵  they measured with an omer, the one who gathered much had nothing left over, and the one who gathered little lacked nothing; each one had gathered what he could eat.

Keluaran 16:20

16:20 But they did not listen to Moses; some ¹³⁶  kept part of it until morning, and it was full ¹³⁷  of worms and began to stink, and Moses was angry with them.

Keluaran 12:10

12:10 You must leave nothing until morning, but you must burn with fire whatever remains of it until morning.

Keluaran 16:24

16:24 So they put it aside until the morning, just as Moses had commanded, and it did not stink, nor were there any worms in it.

Keluaran 16:31

16:31 The house of Israel ¹³⁸  called its name “manna.” ¹³⁹  It was like coriander seed and was white, and it tasted ¹⁴⁰  like wafers with honey.

Keluaran 30:9

30:9 You must not offer strange incense on it, nor burnt offering, nor meal offering, and you must not pour out a drink offering on it.

Keluaran 16:19

16:19 Moses said to them, “No one ¹⁴¹  is to keep any of it ¹⁴²  until morning.”

Keluaran 16:5

16:5 On the sixth day ¹⁴³  they will prepare what they bring in, and it will be twice as much as they gather every other day.” ¹⁴⁴ 

Keluaran 16:7

16:7 and in the morning you will see ¹⁴⁵  the glory of the Lord, because he has heard ¹⁴⁶  your murmurings against the Lord. As for us, what are we, ¹⁴⁷  that you should murmur against us?”

Keluaran 16:16

16:16 “This is what ¹⁴⁸  the Lord has commanded: ¹⁴⁹  ‘Each person is to gather ¹⁵⁰  from it what he can eat, an omer ¹⁵¹  per person ¹⁵²  according to the number ¹⁵³  of your people; ¹⁵⁴  each one will pick it up ¹⁵⁵  for whoever lives ¹⁵⁶  in his tent.’”

Keluaran 16:28

16:28 So the Lord said to Moses, “How long do you refuse ¹⁵⁷  to obey my commandments and my instructions?

Keluaran 29:41

29:41 The second lamb you are to offer around sundown; you are to prepare for it the same meal offering as for the morning and the same drink offering, for a soothing aroma, an offering made by fire to the Lord.

Keluaran 40:29

40:29 He also put the altar for the burnt offering by the entrance to the tabernacle, the tent of meeting, and offered on it the burnt offering and the meal offering, just as the Lord had commanded Moses.

Keluaran 16:17

16:17 The Israelites did so, and they gathered – some more, some less.

Keluaran 12:17

12:17 So you will keep the Feast of Unleavened Bread, because on this very ¹⁵⁸  day I brought your regiments ¹⁵⁹  out from the land of Egypt, and so you must keep this day perpetually as a lasting ordinance. ¹⁶⁰ 

Keluaran 18:13

18:13 On the next day ¹⁶¹  Moses sat to judge ¹⁶²  the people, and the people stood around Moses from morning until evening.

Keluaran 29:24

29:24 You are to put all these ¹⁶³  in Aaron’s hands ¹⁶⁴  and in his sons’ hands, and you are to wave them as a wave offering ¹⁶⁵  before the Lord.

Keluaran 12:3

12:3 Tell the whole community of Israel, ‘In the tenth day of this month they each ¹⁶⁶  must take a lamb ¹⁶⁷  for themselves according to their families ¹⁶⁸  – a lamb for each household. ¹⁶⁹ 

Keluaran 15:7

15:7 In the abundance of your majesty ¹⁷⁰  you have overthrown ¹⁷¹ 

those who rise up against you. ¹⁷² 

You sent forth ¹⁷³  your wrath; ¹⁷⁴ 

it consumed them ¹⁷⁵  like stubble.

Keluaran 16:22

16:22 And ¹⁷⁶  on the sixth day they gathered twice as much food, two omers ¹⁷⁷  per person; ¹⁷⁸  and all the leaders ¹⁷⁹  of the community ¹⁸⁰  came and told ¹⁸¹  Moses.

Keluaran 16:29

16:29 See, because the Lord has given you the Sabbath, that is why ¹⁸²  he is giving you food for two days on the sixth day. Each of you stay where you are; ¹⁸³  let no one ¹⁸⁴  go out of his place on the seventh day.”

Keluaran 12:39

12:39 They baked cakes of bread without yeast using the dough they had brought from Egypt, for it was made without yeast – because they were thrust out ¹⁸⁵  of Egypt and were not able to delay, they ¹⁸⁶  could not prepare ¹⁸⁷  food for themselves either.

[12:8]  ¹ tn Heb “this night.”

[12:8]  ² sn Bread made without yeast could be baked quickly, not requiring time for the use of a leavening ingredient to make the dough rise. In Deut 16:3 the unleavened cakes are called “the bread of affliction,” which alludes to the alarm and haste of the Israelites. In later Judaism and in the writings of Paul, leaven came to be a symbol of evil or corruption, and so “unleavened bread” – bread made without yeast – was interpreted to be a picture of purity or freedom from corruption or defilement (S. R. Driver, Exodus, 90-91).

[12:11]  ³ tn Heb “your loins girded.”

[12:11]  ⁴ tn The meaning of פֶּסַח (pesakh) is debated. (1) Some have tried to connect it to the Hebrew verb with the same radicals that means “to halt, leap, limp, stumble.” See 1 Kgs 18:26 where the word describes the priests of Baal hopping around the altar; also the crippled child in 2 Sam 4:4. (2) Others connect it to the Akkadian passahu, which means “to appease, make soft, placate”; or (3) an Egyptian word to commemorate the harvest (see J. B. Segal, The Hebrew Passover, 95-100). The verb occurs in Isa 31:5 with the connotation of “to protect”; B. S. Childs suggests that this was already influenced by the exodus tradition (Exodus [OTL], 183, n. 11). Whatever links there may or may not have been that show an etymology, in Exod 12 it is describing Yahweh’s passing over or through.

[29:33]  ⁵ tn The clause is a relative clause modifying “those things,” the direct object of the verb “eat.” The relative clause has a resumptive pronoun: “which atonement was made by them” becomes “by which atonement was made.” The verb is a Pual perfect of כִּפֵּר (kipper, “to expiate, atone, pacify”).

[29:33]  ⁶ tn The Hebrew word is “stranger, alien” (זָר, zar). But in this context it means anyone who is not a priest (see S. R. Driver, Exodus, 324).

[2:20]  ⁷ tn Heb “And he said.”

[2:20]  ⁸ tn The conjunction vav (ו) joins Reuel’s question to what the daughters said as logically following with the idea, “If he has done all that you say, why is he not here for me to meet?” (see GKC 485 §154.b).

[2:20]  ⁹ tn This uses the demonstrative pronoun as an enclitic, for emphasis (R. J. Williams, Hebrew Syntax, 24, §118). The question reads more literally, “Why [is] this [that] you left him?”

[2:20]  ¹⁰ tn The imperfect tense coming after the imperative indicates purpose.

[2:20]  ¹¹ tn Heb “bread,” i.e., “food.”

[12:43]  ¹² sn The section that concludes the chapter contains regulations pertaining to the Passover. The section begins at v. 43, but vv. 40-42 form a good setting for it. In this unit vv. 43-45 belong together because they stress that a stranger and foreigner cannot eat. Verse 46 stands by itself, ruling that the meal must be eaten at home. Verse 47 instructs that the whole nation was to eat it. Verses 48-49 make provision for foreigners who may wish to participate. And vv. 50-51 record the obedience of Israel.

[12:43]  ¹³ tn This taken in the modal nuance of permission, reading that no foreigner is permitted to share in it (apart from being a member of the household as a circumcised slave [v. 44] or obeying v. 48, if a free individual).

[12:43]  ¹⁴ tn This is the partitive use of the bet (ב) preposition, expressing that the action extends to something and includes the idea of participation in it (GKC 380 §119.m).

[16:25]  ¹⁵ tn Heb “in the field” (so KJV, ASV, NASB, NCV, NRSV); NAB, NIV, NLT “on the ground.”

[10:5]  ¹⁶ tn The verbs describing the locusts are singular because it is a swarm or plague of locusts. This verb (וְכִסָּה, vÿkhissah, “cover”) is a Piel perfect with a vav consecutive; it carries the same future nuance as the participle before it.

[10:5]  ¹⁷ tn Heb “eye,” an unusual expression (see v. 15; Num 22:5, 11).

[10:5]  ¹⁸ tn The text has לִרְאֹת וְלֹא יוּכַל (vÿlo’ yukhal lir’ot, “and he will not be able to see”). The verb has no expressed subjects. The clause might, therefore, be given a passive translation: “so that [it] cannot be seen.” The whole clause is the result of the previous statement.

[10:5]  ¹⁹ sn As the next phrase explains “what escaped” refers to what the previous plague did not destroy. The locusts will devour everything, because there will not be much left from the other plagues for them to eat.

[10:5]  ²⁰ tn הַנִּשְׁאֶרֶת (hannish’eret) parallels (by apposition) and adds further emphasis to the preceding two words; it is the Niphal participle, meaning “that which is left over.”

[16:12]  ²¹ tn Heb “during the evenings”; see Exod 12:6.

[16:12]  ²² sn One of the major interpretive difficulties is the comparison between Exod 16 and Num 11. In Numbers we find that the giving of the manna was about 24 months after the Exod 16 time (assuming there was a distinct time for this chapter), that it was after the erection of the tabernacle, that Taberah (the Burning) preceded it (not in Exod 16), that the people were tired of the manna (not that there was no bread to eat) and so God would send the quail, and that there was a severe tragedy over it. In Exod 16 both the manna and the quail are given on the same day, with no mention of quail on the following days. Contemporary scholarship generally assigns the accounts to two different sources because complete reconciliation seems impossible. Even if we argue that Exodus has a thematic arrangement and “telescopes” some things to make a point, there will still be difficulties in harmonization. Two considerations must be kept in mind: 1) First, they could be separate events entirely. If this is true, then they should be treated separately as valid accounts of things that appeared or occurred during the period of the wanderings. Similar things need not be the same thing. 2) Secondly, strict chronological order is not always maintained in the Bible narratives, especially if it is a didactic section. Perhaps Exod 16 describes the initiation of the giving of manna as God’s provision of bread, and therefore placed in the prologue of the covenant, and Num 11 is an account of a mood which developed over a period of time in response to the manna. Num 11 would then be looking back from a different perspective.

[16:12]  ²³ tn The verb means “to be sated, satisfied”; in this context it indicates that they would have sufficient bread to eat – they would be full.

[16:12]  ²⁴ tn The form is a Qal perfect with the vav (ו) consecutive; it is in sequence with the imperfect tenses before it, and so this is equal to an imperfect nuance. But, from the meanings of the words, it is clear that this will be the outcome of their eating the food, a divinely intended outcome.

[16:12]  ²⁵ sn This verse supports the view taken in chap. 6 concerning the verb “to know.” Surely the Israelites by now knew that Yahweh was their God. Yes, they did. But they had not experienced what that meant; they had not received the fulfillment of the promises.

[12:15]  ²⁶ tn This expression is an adverbial accusative of time. The feast was to last from the 15th to the 21st of the month.

[12:15]  ²⁷ tn Or “you will eat.” The statement stresses their obligation – they must eat unleavened bread and avoid all leaven.

[12:15]  ²⁸ tn The etymology of מַצּוֹת (matsot, “unleavened bread,” i.e., “bread made without yeast”) is uncertain. Suggested connections to known verbs include “to squeeze, press,” “to depart, go out,” “to ransom,” or to an Egyptian word “food, cake, evening meal.” For a more detailed study of “unleavened bread” and related matters such as “yeast” or “leaven,” see A. P. Ross, NIDOTTE 4:448-53.

[12:15]  ²⁹ tn The particle serves to emphasize, not restrict here (B. S. Childs, Exodus [OTL], 183, n. 15).

[12:15]  ³⁰ tn Heb “every eater of leavened bread.” The participial phrase stands at the beginning of the clause as a casus pendens, that is, it stands grammatically separate from the sentence. It names a condition, the contingent occurrences of which involve a further consequence (GKC 361 §116.w).

[12:15]  ³¹ tn The verb וְנִכְרְתָה (vÿnikhrÿtah) is the Niphal perfect with the vav (ו) consecutive; it is a common formula in the Law for divine punishment. Here, in sequence to the idea that someone might eat bread made with yeast, the result would be that “that soul [the verb is feminine] will be cut off.” The verb is the equivalent of the imperfect tense due to the consecutive; a translation with a nuance of the imperfect of possibility (“may be cut off”) fits better perhaps than a specific future. There is the real danger of being cut off, for while the punishment might include excommunication from the community, the greater danger was in the possibility of divine intervention to root out the evildoer (S. R. Driver, Exodus, 94). Gesenius lists this as the use of a perfect with a vav consecutive after a participle (a casus pendens) to introduce the apodosis (GKC 337 §112.mm).

[12:15]  sn In Lev 20:3, 5-6, God speaks of himself as cutting off a person from among the Israelites. The rabbis mentioned premature death and childlessness as possible judgments in such cases, and N. M. Sarna comments that “one who deliberately excludes himself from the religious community of Israel cannot be a beneficiary of the covenantal blessings” (Exodus [JPSTC], 58).

[12:9]  ³² sn This ruling was to prevent their eating it just softened by the fire or partially roasted as differing customs might prescribe or allow.

[13:6]  ³³ tn Heb “Seven days.”

[13:6]  ³⁴ tn The imperfect tense functions with the nuance of instruction or injunction. It could also be given an obligatory nuance: “you must eat” or “you are to eat.” Some versions have simply made it an imperative.

[13:6]  ³⁵ tn The phrase “there is to be” has been supplied.

[23:11]  ³⁶ tn Heb “and the seventh year”; an adverbial accusative with a disjunctive vav (ו).

[23:11]  ³⁷ tn Heb “living thing/creature/beast of the field.” A general term for animals, usually wild animals, including predators (cf. v. 29; Gen 2:19-20; Lev 26:22; Deut 7:22; 1 Sam 17:46; Job 5:22-23; Ezek 29:5; 34:5).

[12:18]  ³⁸ tn “month” has been supplied.

[13:7]  ³⁹ tn The imperfect has the nuance of instruction or injunction again, but it could also be given an obligatory nuance.

[13:7]  ⁴⁰ tn The construction is an adverbial accusative of time, answering how long the routine should be followed (see GKC 374 §118.k).

[13:7]  ⁴¹ tn Or “visible to you” (B. Jacob, Exodus, 366).

[21:28]  ⁴² sn The point that this section of the laws makes is that one must ensure the safety of others by controlling the circumstances.

[21:28]  ⁴³ tn Traditionally “ox,” but “bull” would also be suitable. The term may refer to one of any variety of large cattle.

[21:28]  ⁴⁴ tn Heb “and he dies”; KJV “that they die”; NAB, NASB “to death.”

[21:28]  ⁴⁵ tn The text uses סָקוֹל יִסָּקֵל (saqol yissaqel), a Qal infinitive absolute with a Niphal imperfect. The infinitive intensifies the imperfect, which here has an obligatory nuance or is a future of instruction.

[29:34]  ⁴⁶ tn Or “ordination offerings” (Heb “fillings”).

[29:34]  ⁴⁷ tn The verb in the conditional clause is a Niphal imperfect of יָתַר (yatar); this verb is repeated in the next clause (as a Niphal participle) as the direct object of the verb “you will burn” (a Qal perfect with a vav [ו] consecutive to form the instruction).

[29:34]  ⁴⁸ tn Heb “burn with fire.”

[29:34]  ⁴⁹ tn The verb is a Niphal imperfect negated. It expresses the prohibition against eating this, but in the passive voice: “it will not be eaten,” or stronger, “it must not be eaten.”

[32:6]  ⁵⁰ tn The second infinitive is an infinitive absolute. The first is an infinitive construct with a lamed (ל) preposition, expressing the purpose of their sitting down. The infinitive absolute that follows cannot take the preposition, but with the conjunction follows the force of the form before it (see GKC 340 §113.e).

[32:6]  ⁵¹ tn The form is לְצַחֵק (lÿtsakheq), a Piel infinitive construct, giving the purpose of their rising up after the festal meal. On the surface it would seem that with the festival there would be singing and dancing, so that the people were celebrating even though they did not know the reason. W. C. Kaiser says the word means “drunken immoral orgies and sexual play” (“Exodus,” EBC 2:478). That is quite an assumption for this word, but is reflected in some recent English versions (e.g., NCV “got up and sinned sexually”; TEV “an orgy of drinking and sex”). The word means “to play, trifle.” It can have other meanings, depending on its contexts. It is used of Lot when he warned his sons-in-law and appeared as one who “mocked” them; it is also used of Ishmael “playing” with Isaac, which Paul interprets as mocking; it is used of Isaac “playing” with his wife in a manner that revealed to Abimelech that they were not brother and sister, and it is used by Potiphar’s wife to say that her husband brought this slave Joseph in to “mock” them. The most that can be gathered from these is that it is playful teasing, serious mocking, or playful caresses. It might fit with wild orgies, but there is no indication of that in this passage, and the word does not mean it. The fact that they were festive and playing before an idol was sufficient.

[22:31]  ⁵² sn The use of this word here has to do with the laws of the sanctuary and not some advanced view of holiness. The ritual holiness at the sanctuary would prohibit eating anything torn to pieces.

[22:31]  ⁵³ tn Or “by wild animals.”

[16:15]  ⁵⁴ tn The preterite with vav consecutive is here subordinated to the next verb as a temporal clause. The main point of the verse is what they said.

[16:15]  ⁵⁵ tn Heb “a man to his brother.”

[16:15]  ⁵⁶ tn The text has: מָן הוּא כִּי לאֹ יָדְעוּ מַה־הוּא (man hu’ ki lo’ yadÿ’u mah hu’). From this statement the name “manna” was given to the substance. מָן for “what” is not found in Hebrew, but appears in Syriac as a contraction of ma den, “what then?” In Aramaic and Arabic man is “what?” The word is used here apparently for the sake of etymology. B. S. Childs (Exodus [OTL], 274) follows the approach that any connections to words that actually meant “what?” are unnecessary, for it is a play on the name (whatever it may have been) and therefore related only by sound to the term being explained. This, however, presumes that a substance was known prior to this account – a point that Deuteronomy does not seem to allow. S. R. Driver says that it is not known how early the contraction came into use, but that this verse seems to reflect it (Exodus, 149). Probably one must simply accept that in the early Israelite period man meant “what?” There seems to be sufficient evidence to support this. See EA 286,5; UT 435; DNWSI 1:157.

[16:15]  ⁵⁷ sn B. Jacob (Exodus, 454-55) suggests that Moses was saying to them, “It is not manna. It is the food Yahweh has given you.” He comes to this conclusion based on the strange popular etymology from the interrogative word, noting that people do not call things “what?”

[16:15]  ⁵⁸ sn For other views see G. Vermès, “‘He Is the Bread’ Targum Neofiti Ex. 16:15,” SJLA 8 (1975): 139-46; and G. J. Cowling, “Targum Neofiti Ex. 16:15,” AJBA (1974-75): 93-105.

[12:19]  ⁵⁹ tn “Seven days” is an adverbial accusative of time (see R. J. Williams, Hebrew Syntax, 12, §56).

[12:19]  ⁶⁰ tn The term is נֶפֶשׁ (nefesh), often translated “soul.” It refers to the whole person, the soul within the body. The noun is feminine, agreeing with the feminine verb “be cut off.”

[12:19]  ⁶¹ tn Or “alien”; or “stranger.”

[10:12]  ⁶² tn The preposition בְּ (bet) is unexpected here. BDB 91 s.v. (the note at the end of the entry) says that in this case it can only be read as “with the locusts,” meaning that the locusts were thought to be implicit in Moses’ lifting up of his hand. However, BDB prefers to change the preposition to לְ (lamed).

[10:12]  ⁶³ tn The noun עֵשֶּׂב (’esev) normally would indicate cultivated grains, but in this context seems to indicate plants in general.

[12:16]  ⁶⁴ sn This refers to an assembly of the people at the sanctuary for religious purposes. The word “convocation” implies that the people were called together, and Num 10:2 indicates they were called together by trumpets.

[12:16]  ⁶⁵ tn Heb “all/every work will not be done.” The word refers primarily to the work of one’s occupation. B. Jacob (Exodus, 322) explains that since this comes prior to the fuller description of laws for Sabbaths and festivals, the passage simply restricts all work except for the preparation of food. Once the laws are added, this qualification is no longer needed. Gesenius translates this as “no manner of work shall be done” (GKC 478-79 §152.b).

[16:3]  ⁶⁶ tn The text reads: מִי־יִתֵּן מוּתֵנוּ (mi-yitten mutenu, “who will give our dying”) meaning “If only we had died.” מוּתֵנוּ is the Qal infinitive construct with the suffix. This is one way that Hebrew expresses the optative with an infinitive construct. See R. J. Williams, Hebrew Syntax, 91-92, §547.

[16:3]  ⁶⁷ tn The form is a Qal infinitive construct used in a temporal clause, and the verb “when we ate” has the same structure.

[16:3]  ⁶⁸ sn That the complaint leading up to the manna is unjustified can be seen from the record itself. They left Egypt with flocks and herds and very much cattle, and about 45 days later they are complaining that they are without food. Moses reminded them later that they lacked nothing (Deut 3:7; for the whole sermon on this passage, see 8:1-20). Moreover, the complaint is absurd because the food of work gangs was far more meager than they recall. The complaint was really against Moses. They crave the eating of meat and of bread and so God will meet that need; he will send bread from heaven and quail as well.

[16:3]  ⁶⁹ tn לְהָמִית (lÿhamit) is the Hiphil infinitive construct showing purpose. The people do not trust the intentions or the plan of their leaders and charge Moses with bringing everyone out to kill them.

[16:32]  ⁷⁰ tn Heb “This is the thing that.”

[16:32]  ⁷¹ tn Heb “for keeping.”

[16:32]  ⁷² tn Heb “according to your generations” (see Exod 12:14).

[16:32]  ⁷³ tn In this construction after the particle expressing purpose or result, the imperfect tense has the nuance of final imperfect, equal to a subjunctive in the classical languages.

[34:28]  ⁷⁴ tn These too are adverbial in relation to the main clause, telling how long Moses was with Yahweh on the mountain.

[34:28]  ⁷⁵ tn Heb “the ten words,” though “commandments” is traditional.

[3:2]  ⁷⁶ sn The designation “the angel of the Lord” (Heb “the angel of Yahweh”) occurred in Genesis already (16:7-13; 21:17; 22:11-18). There is some ambiguity in the expression, but it seems often to be interchangeable with God’s name itself, indicating that it refers to the Lord.

[3:2]  ⁷⁷ tn The verb וַיֵּרָא (vayyera’) is the Niphal preterite of the verb “to see.” For similar examples of רָאָה (ra’ah) in Niphal where the subject “appears,” that is, allows himself to be seen, or presents himself, see Gen 12:7; 35:9; 46:29; Exod 6:3; and 23:17. B. Jacob notes that God appears in this way only to individuals and never to masses of people; it is his glory that appears to the masses (Exodus, 49).

[3:2]  ⁷⁸ tn Gesenius rightly classifies this as a bet (ב) essentiae (GKC 379 §119.i); it would then indicate that Yahweh appeared to Moses “as a flame.”

[3:2]  ⁷⁹ sn Fire frequently accompanies the revelation of Yahweh in Exodus as he delivers Israel, guides her, and purifies her. The description here is unique, calling attention to the manifestation as a flame of fire from within the bush. Philo was the first to interpret the bush as Israel, suffering under the persecution of Egypt but never consumed. The Bible leaves the interpretation open. However, in this revelation the fire is coming from within the bush, not from outside, and it represents the Lord who will deliver his people from persecution. See further E. Levine, “The Evolving Symbolism of the Burning Bush,” Dor le Dor 8 (1979): 185-93.

[3:2]  ⁸⁰ tn Heb “And he saw.”

[3:2]  ⁸¹ tn The text again uses the deictic particle with vav, וְהִנֵּה (vÿhinneh), traditionally rendered “and behold.” The particle goes with the intense gaze, the outstretched arm, the raised eyebrow – excitement and intense interest: “look, over there.” It draws the reader into the immediate experience of the subject.

[3:2]  ⁸² tn The construction uses the suffixed negative אֵינֶנּוּ (’enennu) to convey the subject of the passive verb: “It was not” consumed. This was the amazing thing, for nothing would burn faster in the desert than a thornbush on fire.

[13:3]  ⁸³ tn The form is the infinitive absolute of זָכַר (zakhar, “remember”). The use of this form in place of the imperative (also found in the Decalogue with the Sabbath instruction) stresses the basic meaning of the root word, everything involved with remembering (emphatic imperative, according to GKC 346 §113.bb). The verb usually implies that there will be proper action based on what was remembered.

[13:3]  sn There is a pattern in the arrangement of vv. 3-10 and 11-16. Both sections contain commands based on the mighty deliverance as reminders of the deliverance. “With a mighty hand” occurs in vv. 3, 9, 14, 16. An explanation to the son is found in vv. 8 and 14. The emphases “sign on your hand” and “between your eyes” are part of the conclusions to both halves (vv. 9, 16).

[13:3]  ⁸⁴ tn Heb “from a house of slaves.” “House” is obviously not meant to be literal; it indicates a location characterized by slavery, a land of slaves, as if they were in a slave house. Egypt is also called an “iron-smelting furnace” (Deut 4:20).

[13:3]  ⁸⁵ tn Heb “from this” [place].

[13:3]  ⁸⁶ tn The verb is a Niphal imperfect; it could be rendered “must not be eaten” in the nuance of the instruction or injunction category, but permission fits this sermonic presentation very well – nothing with yeast may be eaten.

[34:15]  ⁸⁷ tn The sentence begins simply “lest you make a covenant”; it is undoubtedly a continuation of the imperative introduced earlier, and so that is supplied here.

[34:15]  ⁸⁸ tn The verb is a perfect with a vav consecutive. In the literal form of the sentence, this clause tells what might happen if the people made a covenant with the inhabitants of the land: “Take heed…lest you make a covenant…and then they prostitute themselves…and sacrifice…and invite…and you eat.” The sequence lays out an entire scenario.

[34:15]  ⁸⁹ tn The verb זָנָה (zanah) means “to play the prostitute; to commit whoredom; to be a harlot” or something similar. It is used here and elsewhere in the Bible for departing from pure religion and engaging in pagan religion. The use of the word in this figurative sense is fitting, because the relationship between God and his people is pictured as a marriage, and to be unfaithful to it was a sin. This is also why God is described as a “jealous” or “impassioned” God. The figure may not be merely a metaphorical use, but perhaps a metonymy, since there actually was sexual immorality at the Canaanite altars and poles.

[34:15]  ⁹⁰ tn There is no subject for the verb. It could be rendered “and one invites you,” or it could be made a passive.

[34:18]  ⁹¹ tn This is an adverbial accusative of time.

[34:18]  ⁹² tn The words “do this” have been supplied.

[12:48]  ⁹³ tn Both the participle “foreigner” and the verb “lives” are from the verb גּוּר (gur), which means “to sojourn, to dwell as an alien.” This reference is to a foreigner who settles in the land. He is the protected foreigner; when he comes to another area where he does not have his clan to protect him, he must come under the protection of the Law, or the people. If the “resident alien” is circumcised, he may participate in the Passover (S. R. Driver, Exodus, 104).

[12:48]  ⁹⁴ tn The infinitive absolute functions as the finite verb here, and “every male” could be either the object or the subject (see GKC 347 §113.gg and 387 §121.a).

[12:48]  ⁹⁵ tn אֶזְרָח (’ezrakh) refers to the native-born individual, the native Israelite as opposed to the “stranger, alien” (S. R. Driver, Exodus, 104); see also W. F. Albright, Archaeology and the Religion of Israel, 127, 210.

[22:6]  ⁹⁶ tn Heb “if a fire goes out and finds”; NLT “if a fire gets out of control.”

[22:6]  ⁹⁷ sn Thorn bushes were used for hedges between fields, but thorn bushes also burned easily, making the fire spread rapidly.

[22:6]  ⁹⁸ tn This is a Hiphil participle of the verb “to burn, kindle” used substantivally. This is the one who caused the fire, whether by accident or not.

[10:15]  ⁹⁹ tn Heb “and they covered.”

[10:15]  ¹⁰⁰ tn Heb “eye,” an unusual expression (see v. 5; Num 22:5, 11).

[10:15]  ¹⁰¹ tn The verb is וַתֶּחְשַׁךְ (vattekhshakh, “and it became dark”). The idea is that the ground had the color of the swarms of locusts that covered it.

[23:15]  ¹⁰² tn This is an adverbial accusative of time.

[23:15]  ¹⁰³ tn Heb “in it.”

[23:15]  ¹⁰⁴ tn The verb is a Niphal imperfect; the nuance of permission works well here – no one is permitted to appear before God empty (Heb “and they will not appear before me empty”).

[16:8]  ¹⁰⁵ tn “You will know this” has been added to make the line smooth. Because of the abruptness of the lines in the verse, and the repetition with v. 7, B. S. Childs (Exodus [OTL], 273) thinks that v. 8 is merely a repetition by scribal error – even though the versions render it as the MT has it. But B. Jacob (Exodus, 447) suggests that the contrast with vv. 6 and 7 is important for another reason – there Moses and Aaron speak, and it is smooth and effective, but here only Moses speaks, and it is labored and clumsy. “We should realize that Moses had properly claimed to be no public speaker.”

[16:8]  ¹⁰⁶ tn Here again is an infinitive construct with the preposition forming a temporal clause.

[16:8]  ¹⁰⁷ tn The words “as for us” attempt to convey the force of the Hebrew word order, which puts emphasis on the pronoun: “and we – what?” The implied answer to the question is that Moses and Aaron are nothing, merely the messengers.

[16:8]  ¹⁰⁸ tn The word order is “not against us [are] your murmurings.”

[16:21]  ¹⁰⁹ tn Heb “morning by morning.” This is an example of the repetition of words to express the distributive sense; here the meaning is “every morning” (see GKC 388 §121.c).

[16:21]  ¹¹⁰ tn The perfect tenses here with vav (ו) consecutives have the frequentative sense; they function in a protasis-apodosis relationship (GKC 494 §159.g).

[24:11]  ¹¹¹ tn Heb “he did not stretch out his hand,” i.e., to destroy them.

[24:11]  ¹¹² tn The verb is חָזָה (khazah); it can mean “to see, perceive” or “see a vision” as the prophets did. The LXX safeguarded this by saying, “appeared in the place of God.” B. Jacob says they beheld – prophetically, religiously (Exodus, 746) – but the meaning of that is unclear. The fact that God did not lay a hand on them – to kill them – shows that they saw something that they never expected to see and live. Some Christian interpreters have taken this to refer to a glorious appearance of the preincarnate Christ, the second person of the Trinity. They saw the brilliance of this manifestation – but not the detail. Later, Moses will still ask to see God’s glory – the real presence behind the phenomena.

[24:11]  ¹¹³ sn This is the covenant meal, the peace offering, that they are eating there on the mountain. To eat from the sacrifice meant that they were at peace with God, in covenant with him. Likewise, in the new covenant believers draw near to God on the basis of sacrifice, and eat of the sacrifice because they are at peace with him, and in Christ they see the Godhead revealed.

[21:10]  ¹¹⁴ tn “wife” has been supplied.

[21:10]  ¹¹⁵ tn The translation of “food” does not quite do justice to the Hebrew word. It is “flesh.” The issue here is that the family she was to marry into is wealthy, they ate meat. She was not just to be given the basic food the ordinary people ate, but the fine foods that this family ate.

[21:10]  ¹¹⁶ sn See S. Paul, “Exodus 21:10, A Threefold Maintenance Clause,” JNES 28 (1969): 48-53. Paul suggests that the third element listed is not marital rights but ointments since Sumerian and Akkadian texts list food, clothing, and oil as the necessities of life. The translation of “marital rights” is far from certain, since the word occurs only here. The point is that the woman was to be cared for with all that was required for a woman in that situation.

[18:12]  ¹¹⁷ tn The verb is “and he took” (cf. KJV, ASV, NASB). It must have the sense of getting the animals for the sacrifice. The Syriac, Targum, and Vulgate have “offered.” But Cody argues because of the precise wording in the text Jethro did not offer the sacrifices but received them (A. Cody, “Exodus 18,12: Jethro Accepts a Covenant with the Israelites,” Bib 49 [1968]: 159-61).

[18:12]  ¹¹⁸ sn Jethro brought offerings as if he were the one who had been delivered. The “burnt offering” is singular, to honor God first. The other sacrifices were intended for the invited guests to eat (a forerunner of the peace offering). See B. Jacob, Exodus, 498.

[18:12]  ¹¹⁹ tn The word לֶחֶם (lekhem) here means the sacrifice and all the foods that were offered with it. The eating before God was part of covenantal ritual, for it signified that they were in communion with the Deity, and with one another.

[22:5]  ¹²⁰ tn The verb בָּעַר (ba’ar, “graze”) as a denominative from the word “livestock” is not well attested. So some have suggested that with slight changes this verse could be read: “If a man cause a field or a vineyard to be burnt, and let the burning spread, and it burnt in another man’s field” (see S. R. Driver, Exodus, 225).

[22:5]  ¹²¹ tn The phrase “his livestock” is supplied from the next clause.

[23:25]  ¹²² tn The perfect tense, masculine plural, with vav (ו) consecutive is in sequence with the preceding: do not bow down to them, but serve Yahweh. It is then the equivalent of an imperfect of instruction or injunction.

[23:25]  ¹²³ tn The LXX reads “and I will bless” to make the verb conform with the speaker, Yahweh.

[23:25]  ¹²⁴ sn On this unusual clause B. Jacob says that it is the reversal of the curse in Genesis, because the “bread and water” represent the field work and ground suitability for abundant blessing of provisions (Exodus, 734).

[12:4]  ¹²⁵ sn Later Judaism ruled that “too small” meant fewer than ten (S. R. Driver, Exodus, 88).

[12:4]  ¹²⁶ 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]  ¹²⁷ tn Heb “he and his neighbor”; the referent (the man) has been specified in the translation for clarity.

[12:4]  ¹²⁸ tn Heb “who is near to his house.”

[12:4]  ¹²⁹ 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]  ¹³⁰ 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.

[16:4]  ¹³¹ tn The particle הִנְנִי (hinni) before the active participle indicates the imminent future action: “I am about to rain.”

[16:4]  ¹³² tn This verb and the next are the Qal perfect tenses with vav (ו) consecutives; they follow the sequence of the participle, and so are future in orientation. The force here is instruction – “they will go out” or “they are to go out.”

[16:4]  ¹³³ tn The verb in the purpose/result clause is the Piel imperfect of נָסָה (nasah), אֲנַסֶּנוּ (’anassenu) – “in order that I may prove them [him].” The giving of the manna will be a test of their obedience to the detailed instructions of God as well as being a test of their faith in him (if they believe him they will not gather too much). In chap. 17 the people will test God, showing that they do not trust him.

[16:4]  ¹³⁴ sn The word “law” here properly means “direction” at this point (S. R. Driver, Exodus, 146), but their obedience here would indicate also whether or not they would be willing to obey when the Law was given at Sinai.

[16:18]  ¹³⁵ tn The preterite with the vav (ו) consecutive is subordinated here as a temporal clause.

[16:20]  ¹³⁶ tn Heb “men”; this usage is designed to mean “some” (see GKC 447 §138.h, n. 1).

[16:20]  ¹³⁷ tn The verb וַיָּרֻם (vayyarum) is equivalent to a passive – “it was changed” – to which “worms” is added as an accusative of result (GKC 388-89 §121.d, n. 2).

[16:31]  ¹³⁸ sn The name “house of Israel” is unusual in this context.

[16:31]  ¹³⁹ tn Hebrew מָן (man).

[16:31]  ¹⁴⁰ tn Heb “like seed of coriander, white, its taste was.”

[16:19]  ¹⁴¹ tn The address now is for “man” (אִישׁ, ’ish), “each one”; here the instruction seems to be focused on the individual heads of the households.

[16:19]  ¹⁴² tn Or “some of it,” “from it.”

[16:5]  ¹⁴³ tn Heb “and it will be on the sixth day.”

[16:5]  ¹⁴⁴ sn There is a question here concerning the legislation – the people were not told why to gather twice as much on the sixth day. In other words, this instruction seems to presume that they knew about the Sabbath law. That law will be included in this chapter in a number of ways, suggesting to some scholars that this chapter is out of chronological order, placed here for a purpose. Some argue that the manna episode comes after the revelation at Sinai. But it is not necessary to take such a view. God had established the Sabbath in the creation, and if Moses has been expounding the Genesis traditions in his teachings then they would have known about that.

[16:7]  ¹⁴⁵ tn Heb “morning, and you will see.”

[16:7]  ¹⁴⁶ tn The form is a Qal infinitive construct with a preposition and a suffix. It forms an adverbial clause, usually of time, but here a causal clause.

[16:7]  ¹⁴⁷ tn The words “as for us” attempt to convey the force of the Hebrew word order, which puts emphasis on the pronoun: “and we – what?” The implied answer to the question is that Moses and Aaron are nothing, merely the messengers. The next verse repeats the question to further press the seriousness of what the Israelites are doing.

[16:16]  ¹⁴⁸ tn Heb “the thing that.”

[16:16]  ¹⁴⁹ tn The perfect tense could be taken as a definite past with Moses now reporting it. In this case a very recent past. But in declaring the word from Yahweh it could be instantaneous, and receive a present tense translation – “here and now he commands you.”

[16:16]  ¹⁵⁰ tn The form is the plural imperative: “Gather [you] each man according to his eating.”

[16:16]  ¹⁵¹ sn The omer is an amount mentioned only in this chapter, and its size is unknown, except by comparison with the ephah (v. 36). A number of recent English versions approximate the omer as “two quarts” (cf. NCV, CEV, NLT); TEV “two litres.”

[16:16]  ¹⁵² tn Heb “for a head.”

[16:16]  ¹⁵³ tn The word “number” is an accusative that defines more precisely how much was to be gathered (see GKC 374 §118.h).

[16:16]  ¹⁵⁴ tn Traditionally “souls.”

[16:16]  ¹⁵⁵ tn Heb “will take.”

[16:16]  ¹⁵⁶ tn “lives” has been supplied.

[16:28]  ¹⁵⁷ tn The verb is plural, and so it is addressed to the nation and not to Moses. The perfect tense in this sentence is the characteristic perfect, denoting action characteristic, or typical, of the past and the present.

[12:17]  ¹⁵⁸ tn Heb “on the bone of this day.” The expression means “the substance of the day,” the day itself, the very day (S. R. Driver, Exodus, 95).

[12:17]  ¹⁵⁹ tn The word is “armies” or “divisions” (see Exod 6:26 and the note there; cf. also 7:4). The narrative will continue to portray Israel as a mighty army, marching forth in its divisions.

[12:17]  ¹⁶⁰ tn See Exod 12:14.

[18:13]  ¹⁶¹ tn Heb “and it was/happened on the morrow.”

[18:13]  ¹⁶² sn This is a simple summary of the function of Moses on this particular day. He did not necessarily do this every day, but it was time now to do it. The people would come to solve their difficulties or to hear instruction from Moses on decisions to be made. The tradition of “sitting in Moses’ seat” is drawn from this passage.

[29:24]  ¹⁶³ tn Heb “the whole” or “the all.”

[29:24]  ¹⁶⁴ tn Heb “palms.”

[29:24]  ¹⁶⁵ tn The “wave offering” is תְּנוּפָה (tÿnufah); it is, of course, cognate with the verb, but an adverbial accusative rather than the direct object. In Lev 23 this seems to be a sacrificial gesture of things that are for the priests – but they present them first to Yahweh and then receive them back from him. So the waving is not side to side, but forward to Yahweh and then back to the priest. Here it is just an induction into that routine, since this is the ordination of the priests and the gifts are not yet theirs. So this will all be burned on the altar.

[12:3]  ¹⁶⁶ tn Heb “and they will take for them a man a lamb.” This is clearly a distributive, or individualizing, use of “man.”

[12:3]  ¹⁶⁷ tn The שֶּׂה (seh) is a single head from the flock, or smaller cattle, which would include both sheep and goats.

[12:3]  ¹⁶⁸ 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]  ¹⁶⁹ tn Heb “house” (also at the beginning of the following verse).

[15:7]  ¹⁷⁰ sn This expression is cognate with words in v. 1. Here that same greatness or majesty is extolled as in abundance.

[15:7]  ¹⁷¹ tn Here, and throughout the song, these verbs are the prefixed conjugation that may look like the imperfect but are actually historic preterites. This verb is to “overthrow” or “throw down” – like a wall, leaving it in shattered pieces.

[15:7]  ¹⁷² tn The form קָמֶיךָ (qamekha) is the active participle with a pronominal suffix. The participle is accusative, the object of the verb, but the suffix is the genitive of nearer definition (see GKC 358 §116.i).

[15:7]  ¹⁷³ sn The verb is the Piel of שָׁלַח (shalakh), the same verb used throughout for the demand on Pharaoh to release Israel. Here, in some irony, God released his wrath on them.

[15:7]  ¹⁷⁴ sn The word wrath is a metonymy of cause; the effect – the judgment – is what is meant.

[15:7]  ¹⁷⁵ tn The verb is the prefixed conjugation, the preterite, without the consecutive vav (ו).

[16:22]  ¹⁷⁶ tn Heb “and it happened/was.”

[16:22]  ¹⁷⁷ tn This construction is an exception to the normal rule for the numbers 2 through 10 taking the object numbered in the plural. Here it is “two of the omer” or “the double of the omer” (see GKC 433 §134.e).

[16:22]  ¹⁷⁸ tn Heb “for one.”

[16:22]  ¹⁷⁹ tn The word suggests “the ones lifted up” above others, and therefore the rulers or the chiefs of the people.

[16:22]  ¹⁸⁰ tn Or “congregation” (KJV, ASV, NASB, NRSV).

[16:22]  ¹⁸¹ sn The meaning here is probably that these leaders, the natural heads of the families in the clans, saw that people were gathering twice as much and they reported this to Moses, perhaps afraid it would stink again (U. Cassuto, Exodus, 197).

[16:29]  ¹⁸² sn Noting the rabbinic teaching that the giving of the Sabbath was a sign of God’s love – it was accomplished through the double portion on the sixth day – B. Jacob says, “God made no request unless He provided the means for its execution” (Exodus, 461).

[16:29]  ¹⁸³ tn Heb “remain, a man where he is.”

[16:29]  ¹⁸⁴ tn Or “Let not anyone go” (see GKC 445 §138.d).

[12:39]  ¹⁸⁵ sn For the use of this word in developing the motif, see Exod 2:17, 22; 6:1; and 11:1.

[12:39]  ¹⁸⁶ tn Heb “and also.”

[12:39]  ¹⁸⁷ tn The verb is עָשׂוּ (’asu, “they made”); here, with a potential nuance, it is rendered “they could [not] prepare.”