Keluaran 3:13

3:13 Moses said ¹  to God, “If ²  I go to the Israelites and tell them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ ³  – what should I say ⁴  to them?”

Keluaran 10:9

10:9 Moses said, “We will go with our young and our old, with our sons and our daughters, and with our sheep and our cattle we will go, because we are to hold ⁵  a pilgrim feast for the Lord.”

Keluaran 13:19

13:19 Moses took the bones of Joseph with him, for Joseph ⁶  had made the Israelites solemnly swear, ⁷  “God will surely attend ⁸  to you, and you will carry ⁹  my bones up from this place with you.”

Keluaran 21:8

21:8 If she does not please ¹⁰  her master, who has designated her ¹¹  for himself, then he must let her be redeemed. ¹²  He has no right ¹³  to sell her to a foreign nation, because he has dealt deceitfully ¹⁴  with her.

Keluaran 21:19

21:19 and then ¹⁵  if he gets up and walks about ¹⁶  outside on his staff, then the one who struck him is innocent, except he must pay ¹⁷  for the injured person’s ¹⁸  loss of time ¹⁹  and see to it that he is fully healed.

Keluaran 21:22

21:22 “If men fight and hit a pregnant woman and her child is born prematurely, ²⁰  but there is no serious injury, he will surely be punished in accordance with what the woman’s husband demands of him, and he will pay what the court decides. ²¹ 

Keluaran 21:36

21:36 Or if it is known that the ox had the habit of goring, and its owner did not take the necessary precautions, he must surely pay ²²  ox for ox, and the dead animal will become his. ²³ 

Keluaran 22:5-6

22:5 “If a man grazes ²⁴  his livestock ²⁵  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.

22:6 “If a fire breaks out and spreads ²⁶  to thorn bushes, ²⁷  so that stacked grain or standing grain or the whole field is consumed, the one who started ²⁸  the fire must surely make restitution.

Keluaran 23:11

23:11 But in the seventh year ²⁹  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 ³⁰  may eat; you must do likewise with your vineyard and your olive grove.

Keluaran 28:43

28:43 These must be on Aaron and his sons when they enter ³¹  to the tent of meeting, or when they approach ³²  the altar to minister in the Holy Place, so that they bear no iniquity and die. ³³  It is to be a perpetual ordinance for him and for his descendants ³⁴  after him. ³⁵ 

Keluaran 34:18

34:18 “You must keep the Feast of Unleavened Bread. For seven days ³⁶  you must eat bread made without yeast, as I commanded you; do this ³⁷  at the appointed time of the month Abib, for in the month Abib you came out of Egypt.

[3:13]  ¹ tn Heb “And Moses said.”

[3:13]  ² tn The particle הִנֵּה (hinneh) in this clause introduces the foundation for what comes later – the question. Moses is saying, “Suppose I do all this and they ask this question – what should I say?”

[3:13]  ³ sn There has been considerable debate about the name of Yahweh in the Pentateuch, primarily because of theories that have maintained that the name Yahweh was not known in antiquity (see also 6:3 and notes there). The argument of this whole section nullifies that view. The idea that God’s name was revealed only here raises the question of what he was called earlier. The word “God” is not a name. “El Shaddai” is used only a few times in Genesis. But Israel would not have had a nameless deity – especially since Genesis says that from the very beginning people were making proclamation of the name of Yahweh (Gen 4:26; 12:8). It is possible that they did not always need a name if they were convinced that only he existed and there was no other God. But probably what Moses was anticipating was the Israelites’ wanting to be sure that Moses came with a message from their God, and that some sign could prove it. They would have known his name (Yahweh), and they would have known the ways that he had manifested himself. It would do no good for Moses to come with a new name for God, for that would be like introducing them to a new God. That would in no way authenticate to them Moses’ call, only confuse; after all, they would not be expecting a new name – they had been praying to their covenant God all along. They would want to be sure that their covenant God actually had sent Moses. To satisfy the Israelites Moses would have had to have been familiar with the name Yahweh – as they were – and know that he appeared to individuals. They would also want to know if Yahweh had sent Moses, how this was going to work in their deliverance, because they had been crying to him for deliverance. As it turned out, the Israelites had less problem with this than Moses anticipated – they were delighted when he came. It is likely that much of this concern was Moses’ own need for assurance that this was indeed the God of the fathers and that the promised deliverance was now to take place.

[3:13]  ⁴ tn The imperfect tense here has a deliberative nuance (“should”), for Moses is wondering what would be best to say when the Israelites want proof of the calling.

[10:9]  ⁵ tn Heb “we have a pilgrim feast (חַג, khag) to Yahweh.”

[13:19]  ⁶ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

[13:19]  ⁷ tn Heb “solemnly swear, saying” (so NASB). The construction uses the Hiphil infinitive absolute with the Hiphil perfect to stress that Joseph had made them take a solemn oath to carry his bones out of Egypt. “Saying” introduces the content of what Joseph said.

[13:19]  ⁸ sn This verb appears also in 3:16 and 4:31. The repetition here is a reminder that God was doing what he had said he would do and what Joseph had expected.

[13:19]  ⁹ tn The form is a Hiphil perfect with the vav (ו) consecutive; it follows in the sequence of the imperfect tense before it, and so is equal to an imperfect of injunction (because of the solemn oath). Israel took Joseph’s bones with them as a sign of piety toward the past and as a symbol of their previous bond with Canaan (B. Jacob, Exodus, 380).

[21:8]  ¹⁰ tn Heb “and if unpleasant (רָעָה, ra’ah) in the eyes of her master.”

[21:8]  ¹¹ tn The verb יָעַד (ya’ad) does not mean “betroth, espouse” as some of the earlier translations had it, but “to designate.” When he bought the girl, he designated her for himself, giving her and her family certain expectations.

[21:8]  ¹² tn The verb is a Hiphil perfect with vav (ו) consecutive from פָדָה (padah, “to redeem”). Here in the apodosis the form is equivalent to an imperfect: “let someone redeem her” – perhaps her father if he can, or another. U. Cassuto says it can also mean she can redeem herself and dissolve the relationship (Exodus, 268).

[21:8]  ¹³ tn Heb “he has no authority/power,” for the verb means “rule, have dominion.”

[21:8]  ¹⁴ sn The deceit is in not making her his wife or concubine as the arrangement had stipulated.

[21:19]  ¹⁵ tn “and then” has been supplied.

[21:19]  ¹⁶ tn The verb is a Hitpael perfect with vav (ו) consecutive; it follows the sequence of the imperfect before it – “if he gets up and walks about.” This is proof of recovery.

[21:19]  ¹⁷ tn The imperfect tense carries a nuance of obligatory imperfect because this is binding on the one who hit him.

[21:19]  ¹⁸ tn Heb “his”; the referent (the injured person) has been specified in the translation for clarity.

[21:19]  ¹⁹ tn The word appears to be the infinitive from the verb “to sit” with a meaning of “his sitting down”; some suggest it is from the verb “to rest” with a meaning “cease.” In either case the point in the context must mean compensation is due for the time he was down.

[21:22]  ²⁰ tn This line has occasioned a good deal of discussion. It may indicate that the child was killed, as in a miscarriage; or it may mean that there was a premature birth. The latter view is taken here because of the way the whole section is written: (1) “her children come out” reflects a birth and not the loss of children, (2) there is no serious damage, and (3) payment is to be set for any remuneration. The word אָסוֹן (’ason) is translated “serious damage.” The word was taken in Mekilta to mean “death.” U. Cassuto says the point of the phrase is that neither the woman or the children that are born die (Exodus, 275). But see among the literature on this: M. G. Kline, “Lex Talionis and the Human Fetus,” JETS 20 (1977): 193-201; W. House, “Miscarriage or Premature Birth: Additional Thoughts on Exodus 21:22-25,” WTJ 41 (1978): 108-23; S. E. Loewenstamm, “Exodus XXI 22-25,” VT 27 (1977): 352-60.

[21:22]  ²¹ tn The word בִּפְלִלִים (biflilim) means “with arbitrators.” The point then seems to be that the amount of remuneration for damages that was fixed by the husband had to be approved by the courts. S. R. Driver mentions an alternative to this unusual reading presented by Budde, reading בנפלים as “untimely birth” (Exodus, 219). See also E. A. Speiser, “The Stem PLL in Hebrew,” JBL 82 (1963): 301-6.

[21:36]  ²² tn The construction now uses the same Piel imperfect (v. 34) but adds the infinitive absolute to it for emphasis.

[21:36]  ²³ sn The point of this section (21:28-36) seems to be that one must ensure the safety of others by controlling one’s property and possessions. This section pertained to neglect with animals, but the message would have applied to similar situations. The people of God were to take heed to ensure the well-being of others, and if there was a problem, it had to be made right.

[22:5]  ²⁴ 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]  ²⁵ tn The phrase “his livestock” is supplied from the next clause.

[22:6]  ²⁶ tn Heb “if a fire goes out and finds”; NLT “if a fire gets out of control.”

[22:6]  ²⁷ sn Thorn bushes were used for hedges between fields, but thorn bushes also burned easily, making the fire spread rapidly.

[22:6]  ²⁸ 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.

[23:11]  ²⁹ tn Heb “and the seventh year”; an adverbial accusative with a disjunctive vav (ו).

[23:11]  ³⁰ 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).

[28:43]  ³¹ tn The construction for this temporal clause is the infinitive construct with the temporal preposition bet (ב) and the suffixed subjective genitive.

[28:43]  ³² tn This construction is also the temporal clause with the infinitive construct and the temporal preposition bet (ב) and the suffixed subjective genitive.

[28:43]  ³³ tn The text has וְלאֹ־יִשְׂאוּ עָוֹן וָמֵתוּ (vÿlo’-yis’u ’avon vametu). The imperfect tense here introduces a final clause, yielding a purpose or result translation (“in order that” or “so that”). The last verb is the perfect tense with the vav consecutive, and so it too is equal to a final imperfect – but it would show the result of bearing the iniquity. The idea is that if they approached the holy things with a lack of modesty, perhaps like the pagans who have nakedness and sexuality as part of the religious ritual, they would pollute the holy things, and it would be reckoned to them for iniquity and they would die.

[28:43]  ³⁴ tn Heb “seed.”

[28:43]  ³⁵ sn So the priests were to make intercession for the people, give decisions from God’s revealed will, enter his presence in purity, and represent holiness to Yahweh. The clothing of the priests provided for these functions, but in a way that brought honor and dignity. A priest was, therefore, to serve in purity, holiness, and fear (Malachi). There is much that can be derived from this chapter to form principles of spiritual leadership, but the overall point can be worded this way: Those whom God selects to minister to the congregation through intercessory prayer, divine counsel, and sacrificial worship, must always represent the holiness of Yahweh in their activities and demeanor.

[34:18]  ³⁶ tn This is an adverbial accusative of time.

[34:18]  ³⁷ tn The words “do this” have been supplied.