Keluaran 22:9

22:9 In all cases of illegal possessions, ¹  whether for an ox, a donkey, a sheep, a garment, or any kind of lost item, about which someone says ‘This belongs to me,’ ²  the matter of the two of them will come before the judges, ³  and the one whom ⁴  the judges declare guilty ⁵  must repay double to his neighbor.

Keluaran 21:12

Personal Injuries

21:12 ⁶ “Whoever strikes someone ⁷  so that he dies ⁸  must surely be put to death. ⁹ 

Keluaran 21:15

21:15 “Whoever strikes ¹⁰  his father or his mother must surely be put to death.

Keluaran 21:17

21:17 “Whoever treats his father or his mother disgracefully ¹¹  must surely be put to death.

Keluaran 22:19

22:19 “Whoever has sexual relations ¹²  with a beast must surely be put to death.

Keluaran 30:33

30:33 Whoever makes perfume like it and whoever puts any of it on someone not a priest ¹³  will be cut off ¹⁴  from his people.’”

Keluaran 22:20

22:20 “Whoever sacrifices to a god other than the Lord ¹⁵  alone must be utterly destroyed. ¹⁶ 

Keluaran 30:38

30:38 Whoever makes anything like it, to use as perfume, ¹⁷  will be cut off from his people.”

Keluaran 19:12

19:12 You must set boundaries ¹⁸  for the people all around, saying, ‘Take heed ¹⁹  to yourselves not to go up on the mountain nor touch its edge. Whoever touches the mountain will surely be put to death!

Keluaran 35:24

35:24 Everyone making an offering of silver or bronze brought it as ²⁰  an offering to the Lord, and everyone who had acacia wood ²¹  for any work of the service brought it. ²² 

Keluaran 9:20

9:20 Those ²³  of Pharaoh’s servants who feared the word of the Lord hurried to bring their ²⁴  servants and livestock into the houses,

Keluaran 21:16

21:16 “Whoever kidnaps someone ²⁵  and sells him, ²⁶  or is caught still holding him, ²⁷  must surely be put to death.

Keluaran 31:15

31:15 Six days ²⁸  work may be done, ²⁹  but on the seventh day is a Sabbath of complete rest, ³⁰  holy to the Lord; anyone who does work on the Sabbath day must surely be put to death.

Keluaran 4:13

4:13 But Moses said, ³¹  “O ³²  my Lord, please send anyone else whom you wish to send!” ³³ 

Keluaran 31:14

31:14 So you must keep the Sabbath, for it is holy for you. Everyone who defiles it ³⁴  must surely be put to death; indeed, ³⁵  if anyone does ³⁶  any ³⁷  work on it, then that person will be cut off from among his ³⁸  people.

Keluaran 33:19

33:19 And the Lord ³⁹  said, “I will make all my goodness ⁴⁰  pass before your face, and I will proclaim the Lord by name ⁴¹  before you; I will be gracious to whom I will be gracious, I will show mercy to whom I will show mercy.” ⁴² 

Keluaran 12:19

12:19 For seven days ⁴³  yeast must not be found in your houses, for whoever eats what is made with yeast – that person ⁴⁴  will be cut off from the community of Israel, whether a foreigner ⁴⁵  or one born in the land.

Keluaran 24:14

24:14 He told the elders, “Wait for us in this place until we return to you. Here are ⁴⁶  Aaron and Hur with you. Whoever has any matters of dispute ⁴⁷  can approach ⁴⁸  them.”

Keluaran 29:37

29:37 For seven days ⁴⁹  you are to make atonement for the altar and set it apart as holy. Then the altar will be most holy. ⁵⁰  Anything that touches the altar will be holy. ⁵¹ 

Keluaran 32:24

32:24 So I said to them, ‘Whoever has gold, break it off.’ So they gave it ⁵²  to me, and I threw it into the fire, and this calf came out.” ⁵³ 

Keluaran 32:26

32:26 So Moses stood at the entrance of the camp and said, “Whoever is for the Lord, come ⁵⁴  to me.” ⁵⁵  All the Levites gathered around him,

Keluaran 35:2

35:2 In six days ⁵⁶  work may be done, but on the seventh day there must be a holy day ⁵⁷  for you, a Sabbath of complete rest to the Lord. ⁵⁸  Anyone who does work on it will be put to death.

Keluaran 30:14

30:14 Everyone who crosses over to those numbered, from twenty years old and up, is to pay an offering to the Lord.

Keluaran 30:29

30:29 So you are to sanctify them, ⁵⁹  and they will be most holy; ⁶⁰  anything that touches them will be holy. ⁶¹ 

Keluaran 32:33

32:33 The Lord said to Moses, “Whoever has sinned against me – that person I will wipe out of my book.

Keluaran 12:15

12:15 For seven days ⁶²  you must eat ⁶³  bread made without yeast. ⁶⁴  Surely ⁶⁵  on the first day you must put away yeast from your houses because anyone who eats bread made with yeast ⁶⁶  from the first day to the seventh day will be cut off ⁶⁷  from Israel.

Keluaran 33:7

The Presence of the Lord

33:7 ⁶⁸ Moses took ⁶⁹  the tent ⁷⁰  and pitched it outside the camp, at a good distance ⁷¹  from the camp, and he called it the tent of meeting. Anyone ⁷²  seeking ⁷³  the Lord would go out to the tent of meeting that was outside the camp.

Keluaran 29:30

29:30 The priest who succeeds him ⁷⁴  from his sons, when he first comes ⁷⁵  to the tent of meeting to minister in the Holy Place, is to wear them for seven days. ⁷⁶ 

Keluaran 35:5

35:5 ‘Take ⁷⁷  an offering for the Lord. Let everyone who has a willing heart ⁷⁸  bring ⁷⁹  an offering to the Lord: ⁸⁰  gold, silver, bronze,

[22:9]  ¹ tn Heb “concerning every kind [thing] of trespass.”

[22:9]  ² tn The text simply has “this is it” (הוּא זֶה, hu’ zeh).

[22:9]  ³ tn Again, or “God.”

[22:9]  ⁴ 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]  ⁵ 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.

[21:12]  ⁶ sn The underlying point of this section remains vital today: The people of God must treat all human life as sacred.

[21:12]  ⁷ tn The construction uses a Hiphil participle in construct with the noun for “man” (or person as is understood in a law for the nation): “the one striking [of] a man.” This is a casus pendens (independent nominative absolute); it indicates the condition or action that involves further consequence (GKC 361 §116.w).

[21:12]  ⁸ tn The Hebrew word וָמֵת (vamet) is a Qal perfect with vav consecutive; it means “and he dies” and not “and killed him” (which require another stem). Gesenius notes that this form after a participle is the equivalent of a sentence representing a contingent action (GKC 333 §112.n). The word shows the result of the action in the opening participle. It is therefore a case of murder or manslaughter.

[21:12]  ⁹ sn See A. Phillips, “Another Look at Murder,” JJS 28 (1977): 105-26.

[21:15]  ¹⁰ sn This is the same construction that was used in v. 12, but here there is no mention of the parents’ death. This attack, then, does not lead to their death – if he killed one of them then v. 12 would be the law. S. R. Driver says that the severity of the penalty was in accord with the high view of parents (Exodus, 216).

[21:17]  ¹¹ tn The form is a Piel participle from קָלַל (qalal), meaning in Qal “be light,” in Piel “treat lightly, curse, revile, declare contemptible, treat shamefully.” (See its use in Lev 19:14; Josh 24:9; Judg 9:26-28; 1 Sam 3:13; 17:43; 2 Sam 16:5-13; Prov 30:10-11; Eccl 7:21-22; 10:20.) It is opposite of “honor” (כָּבֵד, kaved; Qal “be heavy”; Piel “honor,” as in 20:12) and of “bless.” This verse then could refer to any act contrary to the commandment to honor the parents. B. Jacob (Exodus, 640) cites parallels in Sumerian where people were severely punished for publicly disowning their parents. “21:15, 17 taken together evoke the picture of parents who, physically and verbally, are forcibly turned out of the house (cf. Prov. 19:26)” (C. Houtman, Exodus, 3:148).

[22:19]  ¹² tn Heb “lies with.”

[30:33]  ¹³ tn Heb “a stranger,” meaning someone not ordained a priest.

[30:33]  ¹⁴ 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.

[22:20]  ¹⁵ tn Heb “not to Yahweh.”

[22:20]  ¹⁶ tn The verb חָרַם (kharam) means “to be devoted” to God or “to be banned.” The idea is that it would be God’s to do with as he liked. What was put under the ban was for God alone, either for his service or for his judgment. But it was out of human control. Here the verb is saying that the person will be utterly destroyed.

[30:38]  ¹⁷ tn Or to smell it, to use for the maker’s own pleasure.

[19:12]  ¹⁸ tn The verb is a Hiphil perfect (“make borders”) with vav (ו) consecutive, following the sequence of instructions.

[19:12]  ¹⁹ tn The Niphal imperative (“guard yourselves, take heed to yourselves”) is followed by two infinitives construct that provide the description of what is to be avoided – going up or touching the mountain.

[35:24]  ²⁰ tn This translation takes “offering” as an adverbial accusative explaining the form or purpose of their bringing things. It could also be rendered as the direct object, but that would seem to repeat without much difference what had just been said.

[35:24]  ²¹ sn U. Cassuto notes that the expression “with whom was found” does not rule out the idea that these folks went out and cut down acacia trees (Exodus, 458). It is unlikely that they had much wood in their tents.

[35:24]  ²² tn Here “it” has been supplied.

[9:20]  ²³ tn The text has “the one fearing.” The singular expression here and throughout vv. 20-21 refers to all who fit the description.

[9:20]  ²⁴ tn Heb “his” (singular).

[21:16]  ²⁵ tn Heb “a stealer of a man,” thus “anyone stealing a man.”

[21:16]  ²⁶ sn The implication is that it would be an Israelite citizen who was kidnapped and sold to a foreign tribe or country (like Joseph). There was always a market for slaves. The crime would be in forcibly taking the individual away from his home and religion and putting him into bondage or death.

[21:16]  ²⁷ tn Literally “and he is found in his hand” (KJV and ASV both similar), being not yet sold.

[31:15]  ²⁸ tn This is an adverbial accusative of time, indicating that work may be done for six days out of the week.

[31:15]  ²⁹ tn The form is a Niphal imperfect; it has the nuance of permission in this sentence, for the sentence is simply saying that the six days are work days – that is when work may be done.

[31:15]  ³⁰ tn The expression is שַׁבַּת שַׁבָּתוֹן (shabbat shabbaton), “a Sabbath of entire rest,” or better, “a sabbath of complete desisting” (U. Cassuto, Exodus, 404). The second noun, the modifying genitive, is an abstract noun. The repetition provides the superlative idea that complete rest is the order of the day.

[4:13]  ³¹ tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.

[4:13]  ³² tn The word בִּי (bi) is a particle of entreaty; it seeks permission to speak and is always followed by “Lord” or “my Lord.”

[4:13]  ³³ tn The text has simply שְׁלַח־נָא בְּיַד־תִּשְׁלָח (shÿlakh-na’ bÿyad tishlakh, “send by the hand you will send”). This is not Moses’ resignation to doing God’s will – it is his final attempt to avoid the call. It carries the force of asking God to send someone else. This is an example of an independent relative clause governed by the genitive: “by the hand of – whomever you will send” (see GKC 488-89 §155.n).

[31:14]  ³⁴ tn This clause is all from one word, a Piel plural participle with a third, feminine suffix: מְחַלְלֶיהָ (mÿkhalleha, “defilers of it”). This form serves as the subject of the sentence. The word חָלַל (khalal) is the antonym of קָדַשׁ (qadash, “to be holy”). It means “common, profane,” and in the Piel stem “make common, profane” or “defile.” Treating the Sabbath like an ordinary day would profane it, make it common.

[31:14]  ³⁵ tn This is the asseverative use of כִּי (ki) meaning “surely, indeed,” for it restates the point just made (see R. J. Williams, Hebrew Syntax, 73, §449).

[31:14]  ³⁶ tn Heb “the one who does.”

[31:14]  ³⁷ tn “any” has been supplied.

[31:14]  ³⁸ tn Literally “her” (a feminine pronoun agreeing with “soul/life,” which is grammatically feminine).

[33:19]  ³⁹ tn Heb “and he said”; the referent (the Lord) has been specified in the translation for clarity.

[33:19]  ⁴⁰ sn The word “goodness” refers to the divine appearance in summary fashion.

[33:19]  ⁴¹ tn The expression “make proclamation in the name of Yahweh” (here a perfect tense with vav [ו] consecutive for future) means to declare, reveal, or otherwise make proclamation of who Yahweh is. The “name of Yahweh” (rendered “the name of the Lord” throughout) refers to his divine attributes revealed to his people, either in word or deed. What will be focused on first will be his grace and compassion.

[33:19]  ⁴² sn God declares his mercy and grace in similar terms to his earlier self-revelation (“I am that I am”): “I will be gracious to whom I will be gracious.” In other words, the grace and mercy of God are bound up in his own will. Obviously, in this passage the recipients of that favor are the penitent Israelites who were forgiven through Moses’ intercession. The two words are at the heart of God’s dealings with people. The first is חָנַן (khanan, “to be gracious, show favor”). It means to grant favor or grace to someone, grace meaning unmerited favor. All of God’s dealings are gracious, but especially in forgiving sins and granting salvation it is critical. Parallel to this is רָחַם (rakham), a word that means “show compassion, tender mercy.” It is a word that is related to the noun “womb,” the connection being in providing care and protection for that which is helpless and dependent – a motherly quality. In both of these constructions the verbs simply express what God will do, without explaining why. See further, J. R. Lundbom, “God’s Use of the Idem per idem to Terminate Debate,” HTR 71 (1978): 193-201; and J. Piper, “Prolegomena to Understanding Romans 9:14-15: An Interpretation of Exodus 33:19,” JETS 22 (1979): 203-16.

[12:19]  ⁴³ tn “Seven days” is an adverbial accusative of time (see R. J. Williams, Hebrew Syntax, 12, §56).

[12:19]  ⁴⁴ 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]  ⁴⁵ tn Or “alien”; or “stranger.”

[24:14]  ⁴⁶ tn The word הִנֵּה (hinneh) calls attention to the presence of Aaron and Hur to answer the difficult cases that might come up.

[24:14]  ⁴⁷ tn Or “issues to resolve.” The term is simply דְּבָרִים (dÿvarim, “words, things, matters”).

[24:14]  ⁴⁸ tn The imperfect tense here has the nuance of potential imperfect. In the absence of Moses and Joshua, Aaron and Hur will be available.

[24:14]  sn Attention to the preparation for Moses’ departure contributes to the weight of the guilt of the faithless Israelites (chap. 32) and of Aaron, to whom Moses had delegated an important duty.

[29:37]  ⁴⁹ 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]  ⁵⁰ tn The construction is the superlative genitive: “holy of holies,” or “most holy.”

[29:37]  ⁵¹ 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).

[32:24]  ⁵² tn Here “it” has been supplied.

[32:24]  ⁵³ sn Aaron first tried to blame the people, and then he tried to make it sound like a miracle – was it to sound like one of the plagues where out of the furnace came life? This text does not mention it, but Deut 9:20 tells how angry God was with Aaron. Only intercession saved his life.

[32:26]  ⁵⁴ tn “come” is not in the text, but has been supplied.

[32:26]  ⁵⁵ tn S. R. Driver suggests that the command was tersely put: “Who is for Yahweh? To me!” (Exodus, 354).

[35:2]  ⁵⁶ tn This is an adverbial accusative of time.

[35:2]  ⁵⁷ tn The word is קֹדֶשׁ (qodesh, “holiness”). S. R. Driver suggests that the word was transposed, and the line should read: “a sabbath of entire rest, holy to Jehovah” (Exodus, 379). But the word may simply be taken as a substitution for “holy day.”

[35:2]  ⁵⁸ sn See on this H. Routtenberg, “The Laws of the Sabbath: Biblical Sources,” Dor le Dor 6 (1977): 41-43, 99-101, 153-55, 204-6; G. Robinson, “The Idea of Rest in the Old Testament and the Search for the Basic Character of Sabbath,” ZAW 92 (1980): 32-43.

[30:29]  ⁵⁹ tn The verb is a Piel perfect with vav (ו) consecutive; in this verse it is summarizing or explaining what the anointing has accomplished. This is the effect of the anointing (see Exod 29:36).

[30:29]  ⁶⁰ tn This is the superlative genitive again, Heb “holy of holies.”

[30:29]  ⁶¹ tn See Exod 29:37; as before, this could refer to anything or anyone touching the sanctified items.

[12:15]  ⁶² tn This expression is an adverbial accusative of time. The feast was to last from the 15th to the 21st of the month.

[12:15]  ⁶³ tn Or “you will eat.” The statement stresses their obligation – they must eat unleavened bread and avoid all leaven.

[12:15]  ⁶⁴ tn The etymology of מַצּוֹת (matsot, “unleavened bread,” i.e., “bread made without yeast”) is uncertain. Suggested connections to known verbs include “to squeeze, press,” “to depart, go out,” “to ransom,” or to an Egyptian word “food, cake, evening meal.” For a more detailed study of “unleavened bread” and related matters such as “yeast” or “leaven,” see A. P. Ross, NIDOTTE 4:448-53.

[12:15]  ⁶⁵ tn The particle serves to emphasize, not restrict here (B. S. Childs, Exodus [OTL], 183, n. 15).

[12:15]  ⁶⁶ tn Heb “every eater of leavened bread.” The participial phrase stands at the beginning of the clause as a casus pendens, that is, it stands grammatically separate from the sentence. It names a condition, the contingent occurrences of which involve a further consequence (GKC 361 §116.w).

[12:15]  ⁶⁷ tn The verb וְנִכְרְתָה (vÿnikhrÿtah) is the Niphal perfect with the vav (ו) consecutive; it is a common formula in the Law for divine punishment. Here, in sequence to the idea that someone might eat bread made with yeast, the result would be that “that soul [the verb is feminine] will be cut off.” The verb is the equivalent of the imperfect tense due to the consecutive; a translation with a nuance of the imperfect of possibility (“may be cut off”) fits better perhaps than a specific future. There is the real danger of being cut off, for while the punishment might include excommunication from the community, the greater danger was in the possibility of divine intervention to root out the evildoer (S. R. Driver, Exodus, 94). Gesenius lists this as the use of a perfect with a vav consecutive after a participle (a casus pendens) to introduce the apodosis (GKC 337 §112.mm).

[12:15]  sn In Lev 20:3, 5-6, God speaks of himself as cutting off a person from among the Israelites. The rabbis mentioned premature death and childlessness as possible judgments in such cases, and N. M. Sarna comments that “one who deliberately excludes himself from the religious community of Israel cannot be a beneficiary of the covenantal blessings” (Exodus [JPSTC], 58).

[33:7]  ⁶⁸ sn This unit of the book could actually include all of chap. 33, starting with the point of the Lord’s withdrawal from the people. If that section is not part of the exposition, it would have to be explained as the background. The point is that sinfulness prevents the active presence of the Lord leading his people. But then the rest of chap. 33 forms the development. In vv. 7-11 there is the gracious provision: the Lord reveals through his faithful mediator. The Lord was leading his people, but now more remotely because of their sin. Then, in vv. 12-17 Moses intercedes for the people, and the intercession of the mediator guarantees the Lord’s presence. The point of all of this is that God wanted the people to come to know that if he was not with them they should not go. Finally, the presence of the Lord is verified to the mediator by a special revelation (18-23). The point of the whole chapter is that by his grace the Lord renews the promise of his presence by special revelation.

[33:7]  ⁶⁹ tn Heb “and Moses took.”

[33:7]  ⁷⁰ sn A widespread contemporary view is that this section represents a source that thought the tent of meeting was already erected (see S. R. Driver, Exodus, 359). But the better view is that this is a temporary tent used for meeting the Lord. U. Cassuto explains this view very well (Exodus, 429-30), namely, that because the building of the tabernacle was now in doubt if the Lord was not going to be in their midst, another plan seemed necessary. Moses took this tent, his tent, and put some distance between the camp and it. Here he would use the tent as the place to meet God, calling it by the same name since it was a surrogate tent. Thus, the entire section was a temporary means of meeting God, until the current wrath was past.

[33:7]  ⁷¹ tn The infinitive absolute is used here as an adverb (see GKC 341 §113.h).

[33:7]  ⁷² tn The clause begins with “and it was,” the perfect tense with the vav conjunction. The imperfect tenses in this section are customary, describing what used to happen (others describe the verbs as frequentative). See GKC 315 §107.e.

[33:7]  ⁷³ tn The form is the Piel participle. The seeking here would indicate seeking an oracle from Yahweh or seeking to find a resolution for some difficulty (as in 2 Sam 21:1) or even perhaps coming with a sacrifice. B. Jacob notes that the tent was even here a place of prayer, for the benefit of the people (Exodus, 961). It is not known how long this location was used.

[29:30]  ⁷⁴ tn Heb “after him”; NCV, NLT “after Aaron.”

[29:30]  ⁷⁵ 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]  ⁷⁶ 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.

[35:5]  ⁷⁷ tn Heb “from with you.”

[35:5]  ⁷⁸ tn “Heart” is a genitive of specification, clarifying in what way they might be “willing.” The heart refers to their will, their choices.

[35:5]  ⁷⁹ tn The verb has a suffix that is the direct object, but the suffixed object is qualified by the second accusative: “let him bring it, an offering.”

[35:5]  ⁸⁰ tn The phrase is literally “the offering of Yahweh”; it could be a simple possessive, “Yahweh’s offering,” but a genitive that indicates the indirect object is more appropriate.