Keluaran 21:29

21:29 But if the ox had the habit of goring, and its owner was warned, ¹  and he did not take the necessary precautions, ²  and then it killed a man or a woman, the ox must be stoned and the man must be put to death.

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 ³  ox for ox, and the dead animal will become his. ⁴ 

Keluaran 33:5

33:5 For ⁵  the Lord had said to Moses, “Tell the Israelites, ‘You are a stiff-necked people. If I went up among you for a moment, ⁶  I might destroy you. Now take off your ornaments, ⁷  that I may know ⁸  what I should do to you.’” ⁹ 

[21:29]  ¹ tn The Hophal perfect has the idea of “attested, testified against.”

[21:29]  ² tn Heb “he was not keeping it” or perhaps guarding or watching it (referring to the ox).

[21:36]  ³ tn The construction now uses the same Piel imperfect (v. 34) but adds the infinitive absolute to it for emphasis.

[21:36]  ⁴ 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.

[33:5]  ⁵ tn The verse simply begins “And Yahweh said.” But it is clearly meant to be explanatory for the preceding action of the people.

[33:5]  ⁶ tn The construction is formed with a simple imperfect in the first half and a perfect tense with vav (ו) in the second half. Heb “[in] one moment I will go up in your midst and I will destroy you.” The verse is certainly not intended to say that God was about to destroy them. That, plus the fact that he has announced he will not go in their midst, leads most commentators to take this as a conditional clause: “If I were to do such and such, then….”

[33:5]  ⁷ tn The Hebrew text also has “from on you.”

[33:5]  ⁸ tn The form is the cohortative with a vav (ו) following the imperative; it therefore expresses the purpose or result: “strip off…that I may know.” The call to remove the ornaments must have been perceived as a call to show true repentance for what had happened. If they repented, then God would know how to deal with them.

[33:5]  ⁹ tn This last clause begins with the interrogative “what,” but it is used here as an indirect interrogative. It introduces a noun clause, the object of the verb “know.”