Keluaran 13:3

13:3 Moses said to the people, “Remember ¹  this day on which you came out from Egypt, from the place where you were enslaved, ²  for the Lord brought you out of there ³  with a mighty hand – and no bread made with yeast may be eaten. ⁴ 

Keluaran 20:24

20:24 ‘You must make for me an altar made of earth, ⁵  and you will sacrifice on it your burnt offerings and your peace offerings, ⁶  your sheep and your cattle. In every place ⁷  where I cause my name to be honored ⁸  I will come to you and I will bless you.

Keluaran 22:5

22:5 “If a man grazes ⁹  his livestock ¹⁰  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 22:11

22:11 then there will be an oath to the Lord ¹¹  between the two of them, that he has not laid his hand on his neighbor’s goods, and its owner will accept this, and he will not have to pay.

Keluaran 22:27

22:27 for it is his only covering – it is his garment for his body. ¹²  What else can he sleep in? ¹³  And ¹⁴  when he cries out to me, I will hear, for I am gracious.

Keluaran 28:43

28:43 These must be on Aaron and his sons when they enter ¹⁵  to the tent of meeting, or when they approach ¹⁶  the altar to minister in the Holy Place, so that they bear no iniquity and die. ¹⁷  It is to be a perpetual ordinance for him and for his descendants ¹⁸  after him. ¹⁹ 

Keluaran 30:10

30:10 Aaron is to make atonement on its horns once in the year with some of the blood of the sin offering for atonement; ²⁰  once in the year ²¹  he is to make atonement on it throughout your generations. It is most holy to the Lord.” ²² 

Keluaran 30:36

30:36 You are to beat some of it very fine and put some of it before the ark of the testimony in the tent of meeting where I will meet with you; it is to be most holy to you.

Keluaran 35:22

35:22 They came, men and women alike, ²³  all who had willing hearts. They brought brooches, earrings, rings and ornaments, all kinds of gold jewelry, ²⁴  and everyone came who waved ²⁵  a wave offering of gold to the Lord.

Keluaran 35:35

35:35 He has filled them with skill ²⁶  to do all kinds of work ²⁷  as craftsmen, as designers, as embroiderers in blue, purple, and scarlet yarn and in fine linen, and as weavers. They are ²⁸  craftsmen in all the work ²⁹  and artistic designers. ³⁰ 

[13:3]  ¹ 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]  ² 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]  ³ tn Heb “from this” [place].

[13:3]  ⁴ 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.

[20:24]  ⁵ sn The instructions here call for the altar to be made of natural things, not things manufactured or shaped by man. The altar was either to be made of clumps of earth or natural, unhewn rocks.

[20:24]  ⁶ sn The “burnt offering” is the offering prescribed in Lev 1. Everything of this animal went up in smoke as a sweet aroma to God. It signified complete surrender by the worshiper who brought the animal, and complete acceptance by God, thereby making atonement. The “peace offering” is legislated in Lev 3 and 7. This was a communal meal offering to celebrate being at peace with God. It was made usually for thanksgiving, for payment of vows, or as a freewill offering.

[20:24]  ⁷ tn Gesenius lists this as one of the few places where the noun in construct seems to be indefinite in spite of the fact that the genitive has the article. He says בְּכָל־הַמָּקוֹם (bÿkhol-hammaqom) means “in all the place, sc. of the sanctuary, and is a dogmatic correction of “in every place” (כָּל־מָקוֹם, kol-maqom). See GKC 412 §127.e.

[20:24]  ⁸ tn The verb is זָכַר (zakhar, “to remember”), but in the Hiphil especially it can mean more than remember or cause to remember (remind) – it has the sense of praise or honor. B. S. Childs says it has a denominative meaning, “to proclaim” (Exodus [OTL], 447). The point of the verse is that God will give Israel reason for praising and honoring him, and in every place that occurs he will make his presence known by blessing them.

[22:5]  ⁹ 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]  ¹⁰ tn The phrase “his livestock” is supplied from the next clause.

[22:11]  ¹¹ tn The construct relationship שְׁבֻעַת יְהוָה (shÿvu’at yÿhvah, “the oath of Yahweh”) would require a genitive of indirect object, “an oath [to] Yahweh.” U. Cassuto suggests that it means “an oath by Yahweh” (Exodus, 287). The person to whom the animal was entrusted would take a solemn oath to Yahweh that he did not appropriate the animal for himself, and then his word would be accepted.

[22:27]  ¹² tn Heb “his skin.”

[22:27]  ¹³ tn Literally the text reads, “In what can he lie down?” The cloak would be used for a covering at night to use when sleeping. The garment, then, was the property that could not be taken and not given back – it was the last possession. The modern idiom of “the shirt off his back” gets at the point being made here.

[22:27]  ¹⁴ tn Heb “and it will be.”

[28:43]  ¹⁵ tn The construction for this temporal clause is the infinitive construct with the temporal preposition bet (ב) and the suffixed subjective genitive.

[28:43]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Heb “seed.”

[28:43]  ¹⁹ 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.

[30:10]  ²⁰ tn The word “atonements” (plural in Hebrew) is a genitive showing the result or product of the sacrifice made.

[30:10]  ²¹ sn This ruling presupposes that the instruction for the Day of Atonement has been given, or at the very least, is to be given shortly. That is the one day of the year that all sin and all ritual impurity would be removed.

[30:10]  ²² sn The phrase “most holy to the Lord” means that the altar cannot be used for any other purpose than what is stated here.

[35:22]  ²³ tn The expression in Hebrew is “men on/after the women,” meaning men with women, to ensure that it was clear that the preceding verse did not mean only men. B. Jacob takes it further, saying that the men came after the women because the latter had taken the initiative (Exodus, 1017).

[35:22]  ²⁴ tn Heb “all gold utensils.”

[35:22]  ²⁵ tn The verb could be translated “offered,” but it is cognate with the following noun that is the wave offering. This sentence underscores the freewill nature of the offerings people made. The word “came” is supplied from v. 21 and v. 22.

[35:35]  ²⁶ tn The expression “wisdom of heart,” or “wisdom in heart,” means artistic skill. The decisions and plans they make are skilled. The expression forms a second accusative after the verb of filling.

[35:35]  ²⁷ tn The expression “all the work” means “all kinds of work.”

[35:35]  ²⁸ tn Here “They are” has been supplied.

[35:35]  ²⁹ tn Heb “doers of all work.”

[35:35]  ³⁰ tn Heb “designers of designs.”