Keluaran 10:8

10:8 So Moses and Aaron were brought back to Pharaoh, and he said to them, “Go, serve the Lord your God. Exactly who is going with you?” ¹ 

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 19:21

19:21 The Lord said to Moses, “Go down and solemnly warn ²  the people, lest they force their way through to the Lord to look, and many of them perish. ³ 

Keluaran 20:22

The Altar

20:22 ⁴ The Lord said ⁵  to Moses: “Thus you will tell the Israelites: ‘You yourselves have seen that I have spoken with you from heaven.

Keluaran 21:14

21:14 But if a man willfully attacks his neighbor to kill him cunningly, ⁶  you will take him even from my altar that he may die.

Keluaran 23:2

23:2 “You must not follow a crowd ⁷  in doing evil things; ⁸  in a lawsuit you must not offer testimony that agrees with a crowd so as to pervert justice, ⁹ 

Keluaran 23:5

23:5 If you see the donkey of someone who hates you fallen under its load, you must not ignore him, ¹⁰  but be sure to help ¹¹  him with it. ¹² 

Keluaran 23:12

23:12 For six days you are to do your work, but on the seventh day you must cease, in order that your ox and your donkey may rest and that your female servant’s son and any hired help ¹³  may refresh themselves. ¹⁴ 

Keluaran 26:31

26:31 “You are to make a special curtain ¹⁵  of blue, purple, and scarlet yarn and fine twisted linen; it is to be made ¹⁶  with cherubim, the work of an artistic designer.

Keluaran 26:35

26:35 You are to put the table outside the curtain and the lampstand on the south side of the tabernacle, opposite the table, and you are to place the table on the north side.

Keluaran 29:12

29:12 and take some of the blood of the bull and put it on the horns of the altar ¹⁷  with your finger; all the rest of ¹⁸  the blood you are to pour out at the base of the altar.

Keluaran 29:17

29:17 Then you are to cut the ram into pieces and wash the entrails and its legs and put them on its pieces and on its head

Keluaran 29:37

29:37 For seven days ¹⁹  you are to make atonement for the altar and set it apart as holy. Then the altar will be most holy. ²⁰  Anything that touches the altar will be holy. ²¹ 

Keluaran 30:6

30:6 “You are to put it in front of the curtain that is before the ark of the testimony (before the atonement lid that is over the testimony), where I will meet you.

Keluaran 35:2

35:2 In six days ²²  work may be done, but on the seventh day there must be a holy day ²³  for you, a Sabbath of complete rest to the Lord. ²⁴  Anyone who does work on it will be put to death.

Keluaran 40:9

40:9 And take ²⁵  the anointing oil, and anoint ²⁶  the tabernacle and all that is in it, and sanctify ²⁷  it and all its furnishings, and it will be holy.

[10:8]  ¹ tn The question is literally “who and who are the ones going?” (מִי וָמִי הַהֹלְכִים, mi vami haholÿkhim). Pharaoh’s answer to Moses includes this rude question, which was intended to say that Pharaoh would control who went. The participle in this clause, then, refers to the future journey.

[19:21]  ² tn The imperative הָעֵד (ha’ed) means “charge” them – put them under oath, or solemnly warn them. God wished to ensure that the people would not force their way past the barriers that had been set out.

[19:21]  ³ tn Heb “and fall”; NAB “be struck down.”

[20:22]  ⁴ sn Based on the revelation of the holy sovereign God, this pericope instructs Israel on the form of proper worship of such a God. It focuses on the altar, the centerpiece of worship. The point of the section is this: those who worship this holy God must preserve holiness in the way they worship – they worship where he permits, in the manner he prescribes, and with the blessings he promises. This paragraph is said to open the Book of the Covenant, which specifically rules on matters of life and worship.

[20:22]  ⁵ tn Heb “and Yahweh said.”

[21:14]  ⁶ tn The word עָרְמָה (’ormah) is problematic. It could mean with prior intent, which would be connected with the word in Prov 8:5, 12 which means “understanding” (or “prudence” – fully aware of the way things are). It could be connected also to an Arabic word for “enemy” which would indicate this was done with malice or evil intentions (U. Cassuto, Exodus, 270). The use here seems parallel to the one in Josh 9:4, an instance involving intentionality and clever deception.

[23:2]  ⁷ tn The word רָבִּים (rabbim), here rendered “crowd,” is also used infrequently to refer to the “mighty,” people of importance in society (Job 35:9; cf. Lev 19:15).

[23:2]  ⁸ tn For any individual to join a group that is bent on acting wickedly would be a violation of the Law and would incur personal responsibility.

[23:2]  ⁹ tn Heb “you will not answer in a lawsuit to turn after the crowd to turn.” The form translated “agrees with” (Heb “to turn after”) is a Qal infinitive construct from נָטָה (natah); the same root is used at the end of the verse but as a Hiphil infinitive construct, “to pervert [justice].”

[23:5]  ¹⁰ tn The line reads “you will cease to forsake him” – refrain from leaving your enemy without help.

[23:5]  ¹¹ tn The law is emphatic here as well, using the infinitive absolute and the imperfect of instruction (or possibly obligation). There is also a wordplay here: two words עָזַב (’azav) are used, one meaning “forsake” and the other possibly meaning “arrange” based on Arabic and Ugaritic evidence (see U. Cassuto, Exodus, 297-98).

[23:5]  ¹² sn See H. B. Huffmon, “Exodus 23:4-5: A Comparative Study,” A Light Unto My Path, 271-78.

[23:12]  ¹³ tn Heb “alien,” or “resident foreigner.” Such an individual would have traveled out of need and depended on the goodwill of the people around him. The rendering “hired help” assumes that the foreigner is mentioned in this context because he is working for an Israelite and will benefit from the Sabbath rest, along with his employer.

[23:12]  ¹⁴ tn The verb is וְיִּנָּפֵשׁ (vÿyyinnafesh); it is related to the word usually translated “soul” or “life.”

[26:31]  ¹⁵ tn Although translated “curtain” (traditionally “veil,” so ASV, NAB, NASB) this is a different word from the one used earlier of the tent curtains, so “special curtain” is used. The word פָרֹכֶת (farokhet) seems to be connected with a verb that means “to shut off” and was used with a shrine. This curtain would form a barrier in the approach to God (see S. R. Driver, Exodus, 289).

[26:31]  ¹⁶ tn The verb is the third masculine singular form, but no subject is expressed. It could be translated “one will make” or as a passive. The verb means “to make,” but probably has the sense of embroidering both here and in v. 1.

[29:12]  ¹⁷ sn This act seems to have signified the efficacious nature of the blood, since the horns represented power. This is part of the ritual of the sin offering for laity, because before the priests become priests they are treated as laity. The offering is better described as a purification offering rather than a sin offering, because it was offered, according to Leviticus, for both sins and impurities. Moreover, it was offered primarily to purify the sanctuary so that the once-defiled or sinful person could enter (see J. Milgrom, Leviticus [AB]).

[29:12]  ¹⁸ tn The phrase “rest of” has been supplied in the translation for clarification.

[29:37]  ¹⁹ tn Once again this is an adverbial accusative of time. Each day for seven days the ritual at the altar is to be followed.

[29:37]  ²⁰ tn The construction is the superlative genitive: “holy of holies,” or “most holy.”

[29:37]  ²¹ sn This line states an unusual principle, meant to preserve the sanctity of the altar. S. R. Driver explains it this way (Exodus, 325): If anything comes in contact with the altar, it becomes holy and must remain in the sanctuary for Yahweh’s use. If a person touches the altar, he likewise becomes holy and cannot return to the profane regions. He will be given over to God to be dealt with as God pleases. Anyone who was not qualified to touch the altar did not dare approach it, for contact would have meant that he was no longer free to leave but was God’s holy possession – and might pay for it with his life (see Exod 30:29; Lev 6:18b, 27; and Ezek 46:20).

[35:2]  ²² tn This is an adverbial accusative of time.

[35:2]  ²³ tn The word is קֹדֶשׁ (qodesh, “holiness”). S. R. Driver suggests that the word was transposed, and the line should read: “a sabbath of entire rest, holy to Jehovah” (Exodus, 379). But the word may simply be taken as a substitution for “holy day.”

[35:2]  ²⁴ sn See on this H. Routtenberg, “The Laws of the Sabbath: Biblical Sources,” Dor le Dor 6 (1977): 41-43, 99-101, 153-55, 204-6; G. Robinson, “The Idea of Rest in the Old Testament and the Search for the Basic Character of Sabbath,” ZAW 92 (1980): 32-43.

[40:9]  ²⁵ tn Heb “you will take” (perfect with vav, ו).

[40:9]  ²⁶ tn Heb “and you will anoint” (perfect with vav, ו).

[40:9]  ²⁷ tn Heb “and you will sanctify” (perfect with vav, ו).