Keluaran 14:18

14:18 And the Egyptians will know ¹  that I am the Lord when I have gained my honor ²  because of Pharaoh, his chariots, and his horsemen.”

Keluaran 21:11

21:11 If he does not provide her with these three things, then she will go out free, without paying money. ³ 

Keluaran 22:2

22:2 “If a thief is caught ⁴  breaking in ⁵  and is struck so that he dies, there will be no blood guilt for him. ⁶ 

Keluaran 24:5

24:5 He sent young Israelite men, ⁷  and they offered burnt offerings and sacrificed young bulls for peace offerings ⁸  to the Lord.

Keluaran 30:8

30:8 When Aaron sets up the lamps around sundown he is to burn incense on it; it is to be a regular incense offering before the Lord throughout your generations.

Keluaran 30:33

30:33 Whoever makes perfume like it and whoever puts any of it on someone not a priest ⁹  will be cut off ¹⁰  from his people.’”

[14:18]  ¹ tn The construction is unusual in that it says, “And Egypt will know.” The verb is plural, and so “Egypt” must mean “the Egyptians.” The verb is the perfect tense with the vav consecutive, showing that this recognition or acknowledgment by Egypt will be the result or purpose of the defeat of them by God.

[14:18]  ² tn The form is בְּהִכָּבְדִי (bÿhikkavÿdi), the Niphal infinitive construct with a preposition and a suffix. For the suffix on a Niphal, see GKC 162-63 §61.c. The word forms a temporal clause in the line.

[21:11]  ³ sn The lessons of slavery and service are designed to bring justice to existing customs in antiquity. The message is: Those in slavery for one reason or another should have the hope of freedom and the choice of service (vv. 2-6). For the rulings on the daughter, the message could be: Women, who were often at the mercy of their husbands or masters, must not be trapped in an unfortunate situation, but be treated well by their masters or husbands (vv. 7-11). God is preventing people who have power over others from abusing it.

[22:2]  ⁴ tn Heb “found” (so KJV, ASV, NRSV).

[22:2]  ⁵ 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]  ⁶ 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.

[24:5]  ⁷ tn The construct has “young men of the Israelites,” and so “Israelite” is a genitive that describes them.

[24:5]  ⁸ tn The verbs and their respective accusatives are cognates. First, they offered up burnt offerings (see Lev 1), which is וַיַּעֲלוּ עֹלֹת (vayya’alu ’olot); then they sacrificed young bulls as peace sacrifices (Lev 3), which is in Hebrew וַיִּזְבְּחוּ זְבָחִים (vayyizbÿkhu zÿvakhim). In the first case the cognate accusative is the direct object; in the second it is an adverbial accusative of product. See on this covenant ritual H. M. Kamsler, “The Blood Covenant in the Bible,” Dor le Dor 6 (1977): 94-98; E. W. Nicholson, “The Covenant Ritual in Exodus 24:3-8,” VT 32 (1982): 74-86.

[30:33]  ⁹ tn Heb “a stranger,” meaning someone not ordained a priest.

[30:33]  ¹⁰ sn The rabbinic interpretation of this is that it is a penalty imposed by heaven, that the life will be cut short and the person could die childless.