Keluaran 5:7

5:7 “You must no longer ¹  give straw to the people for making bricks ²  as before. ³  Let them go ⁴  and collect straw for themselves.

Keluaran 12:3

12:3 Tell the whole community of Israel, ‘In the tenth day of this month they each ⁵  must take a lamb ⁶  for themselves according to their families ⁷  – a lamb for each household. ⁸ 

Keluaran 12:11

12:11 This is how you are to eat it – dressed to travel, ⁹  your sandals on your feet, and your staff in your hand. You are to eat it in haste. It is the Lord’s Passover. ¹⁰ 

Keluaran 12:19

12:19 For seven days ¹¹  yeast must not be found in your houses, for whoever eats what is made with yeast – that person ¹²  will be cut off from the community of Israel, whether a foreigner ¹³  or one born in the land.

Keluaran 16:29

16:29 See, because the Lord has given you the Sabbath, that is why ¹⁴  he is giving you food for two days on the sixth day. Each of you stay where you are; ¹⁵  let no one ¹⁶  go out of his place on the seventh day.”

Keluaran 18:10

18:10 Jethro said, “Blessed ¹⁷  be the Lord who has delivered you from the hand of Egypt, and from the hand of Pharaoh, who has delivered the people from the Egyptians’ control! ¹⁸ 

Keluaran 18:12

18:12 Then Jethro, Moses’ father-in-law, brought ¹⁹  a burnt offering and sacrifices for God, ²⁰  and Aaron and all the elders of Israel came to eat food ²¹  with the father-in-law of Moses before God.

Keluaran 21:4

21:4 If his master gave ²²  him a wife, and she bore sons or daughters, the wife and the children will belong to her master, and he will go out by himself.

Keluaran 24:7

24:7 He took the Book of the Covenant ²³  and read it aloud ²⁴  to the people, and they said, “We are willing to do and obey ²⁵  all that the Lord has spoken.”

Keluaran 26:14

26:14 “You are to make a covering ²⁶  for the tent out of ram skins dyed red and over that a covering of fine leather. ²⁷ 

Keluaran 26:19

26:19 and you are to make forty silver bases to go under the twenty frames – two bases under the first frame for its two projections, and likewise ²⁸  two bases under the next frame for its two projections;

Keluaran 26:35

26:35 You are to put the table outside the curtain and the lampstand on the south side of the tabernacle, opposite the table, and you are to place the table on the north side.

Keluaran 28:12

28:12 You are to put the two stones on the shoulders of the ephod, stones of memorial for the sons of Israel, and Aaron will bear their names before the Lord on his two shoulders for a memorial. ²⁹ 

Keluaran 28:21

28:21 The stones are to be for the names of the sons of Israel, twelve, according to the number of ³⁰  their names. Each name according to the twelve tribes is to be like ³¹  the engravings of a seal.

Keluaran 29:2

29:2 and ³²  bread made without yeast, and perforated cakes without yeast mixed with oil, and wafers without yeast spread ³³  with oil – you are to make them using ³⁴  fine wheat flour.

Keluaran 29:13

29:13 You are to take all the fat that covers the entrails, and the lobe ³⁵  that is above the liver, and the two kidneys and the fat that is on them, and burn them ³⁶  on the altar.

Keluaran 32:25

32:25 Moses saw that the people were running wild, ³⁷  for Aaron had let them get completely out of control, causing derision from their enemies. ³⁸ 

Keluaran 34:12

34:12 Be careful not to make ³⁹  a covenant with the inhabitants of the land where you are going, lest it become a snare ⁴⁰  among you.

Keluaran 36:6

36:6 Moses instructed them to take ⁴¹  his message ⁴²  throughout the camp, saying, “Let no man or woman do any more work for the offering for the sanctuary.” So the people were restrained from bringing any more. ⁴³ 

Keluaran 36:19

36:19 He made a covering for the tent out of ram skins dyed red and over that a covering of fine leather. ⁴⁴ 

[5:7]  ¹ tn The construction is a verbal hendiadys: לֹא תֹאסִפוּן לָתֵת (lo’ to’sifun latet, “you must not add to give”). The imperfect tense acts adverbially, and the infinitive becomes the main verb of the clause: “you must no longer give.”

[5:7]  ² tn The expression “for making bricks” is made of the infinitive construct followed by its cognate accusative: לִלְבֹּן הַלְּבֵנִים (lilbon hallÿvenim).

[5:7]  ³ tn Heb “as yesterday and three days ago” or “as yesterday and before that.” This is idiomatic for “as previously” or “as in the past.”

[5:7]  ⁴ tn The jussive יֵלְכוּ (yelÿkhu) and its following sequential verb would have the force of decree and not permission or advice. He is telling them to go and find straw or stubble for the bricks.

[12:3]  ⁵ tn Heb “and they will take for them a man a lamb.” This is clearly a distributive, or individualizing, use of “man.”

[12:3]  ⁶ tn The שֶּׂה (seh) is a single head from the flock, or smaller cattle, which would include both sheep and goats.

[12:3]  ⁷ tn Heb “according to the house of their fathers.” The expression “house of the father” is a common expression for a family.

[12:3]  sn The Passover was to be a domestic institution. Each lamb was to be shared by family members.

[12:3]  ⁸ tn Heb “house” (also at the beginning of the following verse).

[12:11]  ⁹ tn Heb “your loins girded.”

[12:11]  ¹⁰ tn The meaning of פֶּסַח (pesakh) is debated. (1) Some have tried to connect it to the Hebrew verb with the same radicals that means “to halt, leap, limp, stumble.” See 1 Kgs 18:26 where the word describes the priests of Baal hopping around the altar; also the crippled child in 2 Sam 4:4. (2) Others connect it to the Akkadian passahu, which means “to appease, make soft, placate”; or (3) an Egyptian word to commemorate the harvest (see J. B. Segal, The Hebrew Passover, 95-100). The verb occurs in Isa 31:5 with the connotation of “to protect”; B. S. Childs suggests that this was already influenced by the exodus tradition (Exodus [OTL], 183, n. 11). Whatever links there may or may not have been that show an etymology, in Exod 12 it is describing Yahweh’s passing over or through.

[12:19]  ¹¹ tn “Seven days” is an adverbial accusative of time (see R. J. Williams, Hebrew Syntax, 12, §56).

[12:19]  ¹² 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]  ¹³ tn Or “alien”; or “stranger.”

[16:29]  ¹⁴ sn Noting the rabbinic teaching that the giving of the Sabbath was a sign of God’s love – it was accomplished through the double portion on the sixth day – B. Jacob says, “God made no request unless He provided the means for its execution” (Exodus, 461).

[16:29]  ¹⁵ tn Heb “remain, a man where he is.”

[16:29]  ¹⁶ tn Or “Let not anyone go” (see GKC 445 §138.d).

[18:10]  ¹⁷ tn This is a common form of praise. The verb בָּרוּךְ (barukh) is the Qal passive participle of the verb. Here must be supplied a jussive, making this participle the predicate: “May Yahweh be blessed.” The verb essentially means “to enrich”; in praise it would mean that he would be enriched by the praises of the people.

[18:10]  ¹⁸ tn Heb “from under the hand of the Egyptians.”

[18:12]  ¹⁹ tn The verb is “and he took” (cf. KJV, ASV, NASB). It must have the sense of getting the animals for the sacrifice. The Syriac, Targum, and Vulgate have “offered.” But Cody argues because of the precise wording in the text Jethro did not offer the sacrifices but received them (A. Cody, “Exodus 18,12: Jethro Accepts a Covenant with the Israelites,” Bib 49 [1968]: 159-61).

[18:12]  ²⁰ sn Jethro brought offerings as if he were the one who had been delivered. The “burnt offering” is singular, to honor God first. The other sacrifices were intended for the invited guests to eat (a forerunner of the peace offering). See B. Jacob, Exodus, 498.

[18:12]  ²¹ tn The word לֶחֶם (lekhem) here means the sacrifice and all the foods that were offered with it. The eating before God was part of covenantal ritual, for it signified that they were in communion with the Deity, and with one another.

[21:4]  ²² sn The slave would not have the right or the means to acquire a wife. Thus, the idea of the master’s “giving” him a wife is clear – the master would have to pay the bride price and make the provision. In this case, the wife and the children are actually the possession of the master unless the slave were to pay the bride price – but he is a slave because he got into debt. The law assumes that the master was better able to provide for this woman than the freed slave and that it was most important to keep the children with the mother.

[24:7]  ²³ tn The noun “book” would be the scroll just written containing the laws of chaps. 20-23. On the basis of this scroll the covenant would be concluded here. The reading of this book would assure the people that it was the same that they had agreed to earlier. But now their statement of willingness to obey would be more binding, because their promise would be confirmed by a covenant of blood.

[24:7]  ²⁴ tn Heb “read it in the ears of.”

[24:7]  ²⁵ tn A second verb is now added to the people’s response, and it is clearly an imperfect and not a cohortative, lending support for the choice of desiderative imperfect in these commitments – “we want to obey.” This was their compliance with the covenant.

[26:14]  ²⁶ sn Two outer coverings made of stronger materials will be put over the tent and the curtain, the two inner layers.

[26:14]  ²⁷ tn See the note on this phrase in Exod 25:5.

[26:19]  ²⁸ tn The clause is repeated to show the distributive sense; it literally says, “and two bases under the one frame for its two projections.”

[28:12]  ²⁹ sn This was to be a perpetual reminder that the priest ministers on behalf of the twelve tribes of Israel. Their names would always be borne by the priests.

[28:21]  ³⁰ tn For clarity the words “the number of” have been supplied.

[28:21]  ³¹ tn The phrase translated “the engravings of a seal” is an adverbial accusative of manner here.

[29:2]  ³² sn This will be for the minkhah (מִנְחָה) offering (Lev 2), which was to accompany the animal sacrifices.

[29:2]  ³³ tn Or “anointed” (KJV, ASV).

[29:2]  ³⁴ tn The “fine flour” is here an adverbial accusative, explaining the material from which these items were made. The flour is to be finely sifted, and from the wheat, not the barley, which was often the material used by the poor. Fine flour, no leaven, and perfect animals, without blemishes, were to be gathered for this service.

[29:13]  ³⁵ tn S. R. Driver suggests that this is the appendix or an appendix, both here and in v. 22 (Exodus, 320). “The surplus, the appendage of liver, found with cow, sheep, or goat, but not with humans: Lobus caudatus” (HALOT 453 s.v. יֹתֶרֶת).

[29:13]  ³⁶ tn Heb “turn [them] into sweet smoke” since the word is used for burning incense.

[29:13]  sn The giving of the visceral organs and the fat has received various explanations. The fat represented the best, and the best was to go to God. If the animal is a substitute, then the visceral organs represent the will of the worshiper in an act of surrender to God.

[32:25]  ³⁷ tn The word is difficult to interpret. There does not seem to be enough evidence to justify the KJV’s translation “naked.” It appears to mean something like “let loose” or “lack restraint” (Prov 29:18). The idea seems to be that the people had broken loose, were undisciplined, and were completely given over to their desires.

[32:25]  ³⁸ tn The last two words of the verse read literally “for a whispering among those who rose up against them.” The foes would have mocked and derided them when they heard that they had abandoned the God who had led them out of Egypt (S. R. Driver, Exodus, 354).

[34:12]  ³⁹ tn The exact expression is “take heed to yourself lest you make.” It is the second use of this verb in the duties, now in the Niphal stem. To take heed to yourself means to watch yourself, be sure not to do something. Here, if they failed to do this, they would end up making entangling treaties.

[34:12]  ⁴⁰ sn A snare would be a trap, an allurement to ruin. See Exod 23:33.

[36:6]  ⁴¹ tn The verse simply reads, “and Moses commanded and they caused [a voice] to cross over in the camp.” The second preterite with the vav may be subordinated to the first clause, giving the intent (purpose or result).

[36:6]  ⁴² tn Heb “voice.”

[36:6]  ⁴³ tn The verse ends with the infinitive serving as the object of the preposition: “from bringing.”

[36:19]  ⁴⁴ tn See the note on this phrase in Exod 25:5.