Keluaran 21:24-25

21:24 eye for eye, tooth for tooth, hand for hand, foot for foot, 21:25 burn for burn, wound for wound, bruise for bruise. ¹ 

Keluaran 21:23

21:23 But if there is serious injury, then you will give a life for a life,

Keluaran 21:34

21:34 the owner of the pit must repay ²  the loss. He must give money ³  to its owner, and the dead animal ⁴  will become his.

Keluaran 22:12

22:12 But if it was stolen ⁵  from him, ⁶  he will pay its owner.

Keluaran 5:12

5:12 So the people spread out ⁷  through all the land of Egypt to collect stubble for straw.

Keluaran 22:13

22:13 If it is torn in pieces, then he will bring it for evidence, ⁸  and he will not have to pay for what was torn.

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 ⁹  ox for ox, and the dead animal will become his. ¹⁰ 

Keluaran 22:3

22:3 If the sun has risen on him, then there is blood guilt for him. A thief ¹¹  must surely make full restitution; if he has nothing, then he will be sold for his theft.

Keluaran 22:15

22:15 If its owner was with it, he will not have to pay; if it was hired, what was paid for the hire covers it. ¹² 

Keluaran 22:1

Laws about Property

22:1 ¹³ (21:37) ¹⁴  “If a man steals an ox or a sheep and kills it or sells it, he must pay back ¹⁵  five head of cattle for the ox, and four sheep for the one sheep. ¹⁶ 

Keluaran 21:27

21:27 If he knocks out the tooth of his male servant or his female servant, he will let the servant ¹⁷  go free as compensation for the tooth.

Keluaran 29:30

29:30 The priest who succeeds him ¹⁸  from his sons, when he first comes ¹⁹  to the tent of meeting to minister in the Holy Place, is to wear them for seven days. ²⁰ 

Keluaran 34:22

34:22 “You must observe ²¹  the Feast of Weeks – the firstfruits of the harvest of wheat – and the Feast of Ingathering at the end ²²  of the year.

Keluaran 22:14

22:14 “If a man borrows an animal ²³  from his neighbor, and it is hurt or dies when its owner was not with it, the man who borrowed it ²⁴  will surely pay.

Keluaran 21:26

21:26 “If a man strikes the eye of his male servant or his female servant so that he destroys it, ²⁵  he will let the servant ²⁶  go free ²⁷  as compensation for the eye.

Keluaran 22:5-6

22:5 “If a man grazes ²⁸  his livestock ²⁹  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 ³⁰  to thorn bushes, ³¹  so that stacked grain or standing grain or the whole field is consumed, the one who started ³²  the fire must surely make restitution.

Keluaran 22:11

22:11 then there will be an oath to the Lord ³³  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 22:7

22:7 “If a man gives his neighbor money or articles ³⁴  for safekeeping, ³⁵  and it is stolen from the man’s house, if the thief is caught, ³⁶  he must repay double.

Keluaran 21:19

21:19 and then ³⁷  if he gets up and walks about ³⁸  outside on his staff, then the one who struck him is innocent, except he must pay ³⁹  for the injured person’s ⁴⁰  loss of time ⁴¹  and see to it that he is fully healed.

Keluaran 22:9

22:9 In all cases of illegal possessions, ⁴²  whether for an ox, a donkey, a sheep, a garment, or any kind of lost item, about which someone says ‘This belongs to me,’ ⁴³  the matter of the two of them will come before the judges, ⁴⁴  and the one whom ⁴⁵  the judges declare guilty ⁴⁶  must repay double to his neighbor.

Keluaran 28:34

28:34 The pattern is to be ⁴⁷  a gold bell and a pomegranate, a gold bell and a pomegranate, all around the hem of the robe.

Keluaran 21:11

21:11 If he does not provide her with these three things, then she will go out free, without paying money. ⁴⁸ 

Keluaran 21:30

21:30 If a ransom is set for him, ⁴⁹  then he must pay the redemption for his life according to whatever amount was set for him.

Keluaran 22:4

22:4 If the stolen item should in fact be found ⁵⁰  alive in his possession, ⁵¹  whether it be an ox or a donkey or a sheep, he must pay back double. ⁵² 

Keluaran 14:14

14:14 The Lord ⁵³  will fight for you, and you can be still.” ⁵⁴ 

Keluaran 4:16

4:16 He ⁵⁵  will speak for you to the people, and it will be as if ⁵⁶  he ⁵⁷  were your mouth ⁵⁸  and as if you were his God. ⁵⁹ 

Keluaran 22:2

22:2 “If a thief is caught ⁶⁰  breaking in ⁶¹  and is struck so that he dies, there will be no blood guilt for him. ⁶² 

Keluaran 15:21

15:21 Miriam sang in response ⁶³  to them, “Sing to the Lord, for he has triumphed gloriously; the horse and its rider he has thrown into the sea.” ⁶⁴ 

Keluaran 29:29

29:29 “The holy garments that belong to Aaron are to belong to his sons after him, so that they may be anointed ⁶⁵  in them and consecrated ⁶⁶  in them.

Keluaran 14:25

14:25 He jammed ⁶⁷  the wheels of their chariots so that they had difficulty driving, ⁶⁸  and the Egyptians said, “Let’s flee ⁶⁹  from Israel, for the Lord fights ⁷⁰  for them against Egypt!”

Keluaran 26:32

26:32 You are to hang it ⁷¹  with gold hooks ⁷²  on four posts of acacia wood overlaid with gold, set in ⁷³  four silver bases.

Keluaran 32:10

32:10 So now, leave me alone ⁷⁴  so that my anger can burn against them and I can destroy them, and I will make from you a great nation.”

Keluaran 12:29

The Deliverance from Egypt

12:29 ⁷⁵ It happened ⁷⁶  at midnight – the Lord attacked all the firstborn in the land of Egypt, from the firstborn of Pharaoh who sat on his throne to the firstborn of the captive who was in the prison, and all the firstborn of the cattle.

Keluaran 13:13

13:13 Every firstling ⁷⁷  of a donkey you must redeem ⁷⁸  with a lamb, and if you do not redeem it, then you must break its neck. ⁷⁹  Every firstborn of ⁸⁰  your sons you must redeem.

Keluaran 34:20

34:20 Now the firstling ⁸¹  of a donkey you may redeem with a lamb, but if you do not redeem it, then break its neck. ⁸²  You must redeem all the firstborn of your sons.

“No one will appear before me empty-handed. ⁸³ 

[21:25]  ¹ sn The text now introduces the Lex Talionis with cases that were not likely to have applied to the situation of the pregnant woman. See K. Luke, “Eye for Eye, Tooth for Tooth,” Indian Theological Studies 16 (1979): 326-43.

[21:34]  ² tn The verb is a Piel imperfect from שָׁלַם (shalam); it has the idea of making payment in full, making recompense, repaying. These imperfects could be given a future tense translation as imperfects of instruction, but in the property cases an obligatory imperfect fits better – this is what he is bound or obliged to do – what he must do.

[21:34]  ³ tn Heb “silver.”

[21:34]  ⁴ tn Here the term “animal” has been supplied.

[22:12]  ⁵ tn Both with this verb “stolen” and in the next clauses with “torn in pieces,” the text uses the infinitive absolute construction with less than normal emphasis; as Gesenius says, in conditional clauses, an infinitive absolute stresses the importance of the condition on which some consequence depends (GKC 342-43 §113.o).

[22:12]  ⁶ sn The point is that the man should have taken better care of the animal.

[5:12]  ⁷ tn The verb וַיָּפֶץ (vayyafets) is from the hollow root פּוּץ (puts) and means “scatter, spread abroad.”

[22:13]  ⁸ tn The word עֵד (’ed) actually means “witness,” but the dead animal that is returned is a silent witness, i.e., evidence. The word is an adverbial accusative.

[21:36]  ⁹ tn The construction now uses the same Piel imperfect (v. 34) but adds the infinitive absolute to it for emphasis.

[21:36]  ¹⁰ 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.

[22:3]  ¹¹ tn The words “a thief” have been added for clarification. S. R. Driver (Exodus, 224) thinks that these lines are out of order, since some of them deal with killing the thief and then others with the thief making restitution, but rearranging the clauses is not a necessary way to bring clarity to the paragraph. The idea here would be that any thief caught alive would pay restitution.

[22:15]  ¹² tn Literally “it came with/for its hire,” this expression implies that the owner who hired it out and was present was prepared to take the risk, so there would be no compensation.

[22:1]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn The imperfect tense here has the nuance of obligatory imperfect – he must pay back.

[22:1]  ¹⁶ 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.

[21:27]  ¹⁷ tn Heb “him”; the referent (the male or female servant) has been specified in the translation for clarity.

[29:30]  ¹⁸ tn Heb “after him”; NCV, NLT “after Aaron.”

[29:30]  ¹⁹ 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]  ²⁰ 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.

[34:22]  ²¹ tn The imperfect tense means “you will do”; it is followed by the preposition with a suffix to express the ethical dative to stress the subject.

[34:22]  ²² tn The expression is “the turn of the year,” which is parallel to “the going out of the year,” and means the end of the agricultural season.

[22:14]  ²³ tn Heb “if a man asks [an animal] from his neighbor” (see also Exod 12:36). The ruling here implies an animal is borrowed, and if harm comes to it when the owner is not with it, the borrower is liable. The word “animal” is supplied in the translation for clarity.

[22:14]  ²⁴ tn Heb “he”; the referent (the man who borrowed the animal) has been specified in the translation for clarity.

[21:26]  ²⁵ tn The form וְשִׁחֲתָהּ (vÿshikhatah) is the Piel perfect with the vav (ל) consecutive, rendered “and destroys it.” The verb is a strong one, meaning “to ruin, completely destroy.”

[21:26]  ²⁶ tn Heb “him”; the referent (the male or female servant) has been specified in the translation for clarity.

[21:26]  ²⁷ sn Interestingly, the verb used here for “let him go” is the same verb throughout the first part of the book for “release” of the Israelites from slavery. Here, an Israelite will have to release the injured slave.

[22:5]  ²⁸ 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]  ²⁹ tn The phrase “his livestock” is supplied from the next clause.

[22:6]  ³⁰ tn Heb “if a fire goes out and finds”; NLT “if a fire gets out of control.”

[22:6]  ³¹ sn Thorn bushes were used for hedges between fields, but thorn bushes also burned easily, making the fire spread rapidly.

[22:6]  ³² 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.

[22:11]  ³³ 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.

[22:7]  ³⁴ tn The word usually means “vessels” but can have the sense of household goods and articles. It could be anything from jewels and ornaments to weapons or pottery.

[22:7]  ³⁵ tn Heb “to keep.” Here “safekeeping,” that is, to keep something secure on behalf of a third party, is intended.

[22:7]  ³⁶ tn Heb “found.”

[21:19]  ³⁷ tn “and then” has been supplied.

[21:19]  ³⁸ 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]  ³⁹ tn The imperfect tense carries a nuance of obligatory imperfect because this is binding on the one who hit him.

[21:19]  ⁴⁰ tn Heb “his”; the referent (the injured person) has been specified in the translation for clarity.

[21:19]  ⁴¹ 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.

[22:9]  ⁴² tn Heb “concerning every kind [thing] of trespass.”

[22:9]  ⁴³ tn The text simply has “this is it” (הוּא זֶה, hu’ zeh).

[22:9]  ⁴⁴ tn Again, or “God.”

[22:9]  ⁴⁵ tn This kind of clause Gesenius calls an independent relative clause – it does not depend on a governing substantive but itself expresses a substantival idea (GKC 445-46 §138.e).

[22:9]  ⁴⁶ tn The verb means “to be guilty” in Qal; in Hiphil it would have a declarative sense, because a causative sense would not possibly fit.

[28:34]  ⁴⁷ tn The words “the pattern is to be” are not in the Hebrew text, but are supplied in the translation for clarity and for stylistic reasons.

[21:11]  ⁴⁸ 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.

[21:30]  ⁴⁹ sn The family of the victim would set the amount for the ransom of the man guilty of criminal neglect. This practice was common in the ancient world, rare in Israel. If the family allowed the substitute price, then the man would be able to redeem his life.

[22:4]  ⁵⁰ tn The construction uses a Niphal infinitive absolute and a Niphal imperfect: if it should indeed be found. Gesenius says that in such conditional clauses the infinitive absolute has less emphasis, but instead emphasizes the condition on which some consequence depends (see GKC 342-43 §113.o).

[22:4]  ⁵¹ tn Heb “in his hand.”

[22:4]  ⁵² sn He must pay back one for what he took, and then one for the penalty – his loss as he was inflicting a loss on someone else.

[14:14]  ⁵³ tn The word order places emphasis on “the Lord” (Heb “Yahweh”).

[14:14]  ⁵⁴ tn The imperfect tense needs to be interpreted in contrast to all that Yahweh will be doing. It may be given a potential imperfect nuance (as here), or it may be obligatory to follow the command to stand firm: “you must be still.”

[4:16]  ⁵⁵ tn The word “he” represents the Hebrew independent pronoun, which makes the subject emphatic.

[4:16]  ⁵⁶ tn The phrase “as if” is supplied for clarity.

[4:16]  ⁵⁷ tn Heb “and it will be [that] he, he will be to you for a mouth,” or more simply, “he will be your mouth.”

[4:16]  ⁵⁸ tn Heb “he will be to you for a mouth.”

[4:16]  ⁵⁹ tn The phrase “as if” is supplied for clarity. The word “you” represents the Hebrew independent pronoun, which makes the subject emphatic.

[4:16]  sn Moses will be like God to Aaron, giving him the words to say, inspiring him as God would inspire a prophet. The whole process had now been removed one step. Instead of God speaking to Moses and Moses telling the people, Aaron would be the speaker for a while. But God was still going to work through Moses.

[22:2]  ⁶⁰ tn Heb “found” (so KJV, ASV, NRSV).

[22:2]  ⁶¹ 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]  ⁶² 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.

[15:21]  ⁶³ tn The verb עָנָה (’ana) normally means “to answer,” but it can be used more technically to describe antiphonal singing in Hebrew and in Ugaritic.

[15:21]  ⁶⁴ sn This song of the sea is, then, a great song of praise for Yahweh’s deliverance of Israel at the Sea, and his preparation to lead them to the promised land, much to the (anticipated) dread of the nations. The principle here, and elsewhere in Scripture, is that the people of God naturally respond to God in praise for his great acts of deliverance. Few will match the powerful acts that were exhibited in Egypt, but these nonetheless set the tone. The song is certainly typological of the song of the saints in heaven who praise God for delivering them from the bondage of this world by judging the world. The focus of the praise, though, still is on the person (attributes) and works of God.

[29:29]  ⁶⁵ tn The construction is an infinitive construct with a lamed (ל) preposition. The form simply means “for anointing,” but it serves to express the purpose or result of their inheriting the sacred garments.

[29:29]  ⁶⁶ tn This form is a Piel infinitive construct with a lamed (ל) preposition. It literally reads “for filling the hands,” the idiom used throughout this chapter for ordination or installation. Here too it has a parallel use of purpose or result.

[14:25]  ⁶⁷ tn The word in the text is וַיָּסַר (vayyasar), which would be translated “and he turned aside” with the sense perhaps of removing the wheels. The reading in the LXX, Smr, and Syriac suggests a root אָסַר (’asar, “to bind”). The sense here might be “clogged – presumably by their sinking in the wet sand” (S. R. Driver, Exodus, 120).

[14:25]  ⁶⁸ tn The clause is וַיְנַהֲגֵהוּ בִּכְבֵדֻת (vaynahagehu bikhvedut). The verb means “to drive a chariot”; here in the Piel it means “cause to drive.” The suffix is collective, and so the verbal form can be translated “and caused them to drive.” The idea of the next word is “heaviness” or “hardship”; it recalls the previous uses of related words to describe Pharaoh’s heart. Here it indicates that the driving of the crippled chariots was with difficulty.

[14:25]  ⁶⁹ tn The cohortative has the hortatory use here, “Let’s flee.” Although the form is singular, the sense of it is plural and so hortatory can be used. The form is singular to agree with the singular subject, “Egypt,” which obviously means the Egyptian army. The word for “flee” is used when someone runs from fear of immanent danger and is a different word than the one used in 14:5.

[14:25]  ⁷⁰ tn The form is the Niphal participle; it is used as the predicate here, that is, the verbal use: “the Lord is fighting.” This corresponds to the announcement in v. 14.

[26:32]  ⁷¹ tn Heb “put it.”

[26:32]  ⁷² tn This clause simply says “and their hooks gold,” but is taken as a circumstantial clause telling how the veil will be hung.

[26:32]  ⁷³ tn Heb “on four silver bases.”

[32:10]  ⁷⁴ tn The imperative, from the word “to rest” (נוּחַ, nuakh), has the sense of “leave me alone, let me be.” It is a directive for Moses not to intercede for the people. B. S. Childs (Exodus [OTL], 567) reflects the Jewish interpretation that there is a profound paradox in God’s words. He vows the severest punishment but then suddenly conditions it on Moses’ agreement. “Let me alone that I may consume them” is the statement, but the effect is that he has left the door open for intercession. He allows himself to be persuaded – that is what a mediator is for. God could have slammed the door (as when Moses wanted to go into the promised land). Moreover, by alluding to the promise to Abraham God gave Moses the strongest reason to intercede.

[12:29]  ⁷⁵ sn The next section records the deliverance of Israel from Egypt, and so becomes the turning point of the book. Verses 28 and 29 could be included in the exposition of the previous section as the culmination of that part. The message might highlight God’s requirement for deliverance from bondage through the application of the blood of the sacrifice, God’s instruction for the memorial of deliverance through the purging of corruption, and the compliance of those who believed the message. But these verses also form the beginning of this next section (and so could be used transitionally). This unit includes the judgment on Egypt (29-30), the exodus from Egypt (31-39) and the historical summation and report (40-42).

[12:29]  ⁷⁶ tn The verse begins with the temporal indicator וַיְהִי (vayÿhi), often translated “and it came to pass.” Here it could be left untranslated: “In the middle of the night Yahweh attacked.” The word order of the next and main clause furthers the emphasis by means of the vav disjunctive on the divine name preceding the verb. The combination of these initial and disjunctive elements helps to convey the suddenness of the attack, while its thoroughness is stressed by the repetition of “firstborn” in the rest of the verse, the merism (“from the firstborn of Pharaoh…to the firstborn of the captive”), and the mention of cattle.

[13:13]  ⁷⁷ tn Heb “and every opener [of a womb].”

[13:13]  ⁷⁸ tn The verb תִּפְדֶּה (tifdeh), the instructional imperfect, refers to the idea of redemption by paying a cost. This word is used regularly of redeeming a person, or an animal, from death or servitude (S. R. Driver, Exodus, 109).

[13:13]  ⁷⁹ tn The conditional clause uses an imperfect tense; this is followed by a perfect tense with the vav consecutive providing the obligation or instruction. The owner might not redeem the donkey, but if he did not, he could not keep it, he had to kill it by breaking its neck (so either a lamb for it, or the donkey itself). The donkey could not be killed by shedding blood because that would make it a sacrifice, and that was not possible with this kind of animal. See G. Brin, “The Firstling of Unclean Animals,” JQR 68 (1977): 1-15.

[13:13]  ⁸⁰ tn Heb “and every firstborn of man among your sons.” The addition of “man” is clearly meant to distinguish firstborn humans from animals.

[13:13]  sn One was to sacrifice the firstborn animals to Yahweh, but the children were to be redeemed by their fathers. The redemption price was five shekels (Num 18:15-16).

[34:20]  ⁸¹ tn Heb “and the one that opens [the womb of] the donkey.”

[34:20]  ⁸² sn See G. Brin, “The Firstling of Unclean Animals,” JQR 68 (1971): 1-15.

[34:20]  ⁸³ tn The form is the adverb “empty.”