Keluaran 11:7

11:7 But against any of the Israelites not even a dog will bark ¹  against either people or animals, ²  so that you may know that the Lord distinguishes ³  between Egypt and Israel.’

Keluaran 12:19

12:19 For seven days ⁴  yeast must not be found in your houses, for whoever eats what is made with yeast – that person ⁵  will be cut off from the community of Israel, whether a foreigner ⁶  or one born in the land.

Keluaran 15:7

15:7 In the abundance of your majesty ⁷  you have overthrown ⁸ 

those who rise up against you. ⁹ 

You sent forth ¹⁰  your wrath; ¹¹ 

it consumed them ¹²  like stubble.

Keluaran 20:7

20:7 “You shall not take ¹³  the name of the Lord your God in vain, ¹⁴  for the Lord will not hold guiltless ¹⁵  anyone who takes his name in vain.

Keluaran 22:1

Laws about Property

22:1 ¹⁶ (21:37) ¹⁷  “If a man steals an ox or a sheep and kills it or sells it, he must pay back ¹⁸  five head of cattle for the ox, and four sheep for the one sheep. ¹⁹ 

Keluaran 28:3

28:3 You ²⁰  are to speak to all who are specially skilled, ²¹  whom I have filled with the spirit of wisdom, ²²  so that they may make ²³  Aaron’s garments to set him apart ²⁴  to minister as my priest.

Keluaran 29:30

29:30 The priest who succeeds him ²⁵  from his sons, when he first comes ²⁶  to the tent of meeting to minister in the Holy Place, is to wear them for seven days. ²⁷ 

Keluaran 29:37

29:37 For seven days ²⁸  you are to make atonement for the altar and set it apart as holy. Then the altar will be most holy. ²⁹  Anything that touches the altar will be holy. ³⁰ 

Keluaran 35:21

35:21 Everyone ³¹  whose heart stirred him to action ³²  and everyone whose spirit was willing ³³  came and brought the offering for the Lord for the work of the tent of meeting, for all its service, and for the holy garments. ³⁴ 

[11:7]  ¹ tn Or perhaps “growl”; Heb “not a dog will sharpen his tongue.” The expression is unusual, but it must indicate that not only would no harm come to the Israelites, but that no unfriendly threat would come against them either – not even so much as a dog barking. It is possible this is to be related to the watchdog (see F. C. Fensham, “Remarks on Keret 114^b – 136^a,” JNSL 11 [1983]: 75).

[11:7]  ² tn Heb “against man or beast.”

[11:7]  ³ tn The verb פָּלָה (palah) in Hiphil means “to set apart, make separate, make distinct.” See also Exod 8:22 (18 HT); 9:4; 33:16.

[12:19]  ⁴ tn “Seven days” is an adverbial accusative of time (see R. J. Williams, Hebrew Syntax, 12, §56).

[12:19]  ⁵ 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]  ⁶ tn Or “alien”; or “stranger.”

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

[15:7]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ sn The word wrath is a metonymy of cause; the effect – the judgment – is what is meant.

[15:7]  ¹² tn The verb is the prefixed conjugation, the preterite, without the consecutive vav (ו).

[20:7]  ¹³ tn Or “use” (NCV, TEV); NIV, CEV, NLT “misuse”; NRSV “make wrongful use of.”

[20:7]  ¹⁴ tn שָׁוְא (shav’, “vain”) describes “unreality.” The command prohibits use of the name for any idle, frivolous, or insincere purpose (S. R. Driver, Exodus, 196). This would include perjury, pagan incantations, or idle talk. The name is to be treated with reverence and respect because it is the name of the holy God.

[20:7]  ¹⁵ tn Or “leave unpunished.”

[22:1]  ¹⁶ sn The next section of laws concerns property rights. These laws protected property from thieves and oppressors, but also set limits to retribution. The message could be: God’s laws demand that the guilty make restitution for their crimes against property and that the innocent be exonerated.

[22:1]  ¹⁷ sn Beginning with 22:1, the verse numbers through 22:31 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 22:1 ET = 21:37 HT, 22:2 ET = 22:1 HT, etc., through 22:31 ET = 22:30 HT. Thus in the English Bible ch. 22 has 31 verses, while in the Hebrew Bible it has 30 verses, with the one extra verse attached to ch. 21 in the Hebrew Bible.

[22:1]  ¹⁸ tn The imperfect tense here has the nuance of obligatory imperfect – he must pay back.

[22:1]  ¹⁹ tn בָּקַר (baqar) and צֹאן (tso’n) are the categories to which the ox and the sheep belonged, so that the criminal had some latitude in paying back animals.

[28:3]  ²⁰ tn Heb “And you, you will speak to.”

[28:3]  ²¹ tn Heb “wise of heart.” The word for “wise” (חַכְמֵי, khakhme, the plural construct form) is from the word group that is usually translated “wisdom, wise, be wise,” but it has as its basic meaning “skill” or “skillful.” This is the way it is used in 31:3, 6 and 35:10 etc. God gave these people “wisdom” so that they would know how to make these things. The “heart” for the Hebrews is the locus of understanding, the mind and the will. To be “wise of heart” or “wise in heart” means that they had the understanding to do skillful work, they were talented artisans and artists.

[28:3]  ²² sn There is no necessity to take this as a reference to the Holy Spirit who produces wisdom in these people, although that is not totally impossible. A number of English versions (e.g., NAB, NIV, NCV, NRSV, TEV, CEV, NLT) do not even translate the word “spirit.” It probably refers to their attitude and ability. U. Cassuto has “to all the artisans skilled in the making of stately robes, in the heart [i.e., mind] of each of whom I have implanted sagacity in his craft so that he may do his craft successfully” (Exodus, 371).

[28:3]  ²³ tn The form is the perfect tense with the vav (ו) consecutive; after the instruction to speak to the wise, this verb, equal to an imperfect, will have the force of purpose.

[28:3]  ²⁴ tn Or “to sanctify him” (ASV) or “to consecrate him” (KJV, NASB, NRSV). It is the garments that will set Aaron apart, or sanctify him, not the workers. The expression could be taken to mean “for his consecration” (NIV) since the investiture is part of his being set apart for service.

[29:30]  ²⁵ tn Heb “after him”; NCV, NLT “after Aaron.”

[29:30]  ²⁶ tn The text just has the relative pronoun and the imperfect tense. It could be translated “who comes/enters.” But the context seems to indicate that this would be when he first comes to the tent to begin his tenure as High Priest, and so a temporal clause makes this clear. “First” has been supplied.

[29:30]  ²⁷ tn “Seven days” is an adverbial accusative of time. The ritual of ordination is to be repeated for seven days, and so they are to remain there in the court in full dress.

[29:37]  ²⁸ 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]  ²⁹ tn The construction is the superlative genitive: “holy of holies,” or “most holy.”

[29:37]  ³⁰ 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).

[35:21]  ³¹ tn Heb “man.”

[35:21]  ³² tn The verb means “lift up, bear, carry.” Here the subject is “heart” or will, and so the expression describes one moved within to act.

[35:21]  ³³ tn Heb “his spirit made him willing.” The verb is used in Scripture for the freewill offering that people brought (Lev 7).

[35:21]  ³⁴ tn Literally “the garments of holiness,” the genitive is the attributive genitive, marking out what type of garments these were.