Keluaran 3:18

3:18 “The elders ¹  will listen ²  to you, and then you and the elders of Israel must go to the king of Egypt and tell him, ‘The Lord, the God of the Hebrews, has met ³  with us. So now, let us go ⁴  three days’ journey into the wilderness, so that we may sacrifice ⁵  to the Lord our God.’

Keluaran 5:5

5:5 Pharaoh was thinking, ⁶  “The people of the land are now many, and you are giving them rest from their labor.”

Keluaran 19:15

19:15 He said to the people, “Be ready for the third day. Do not go near your wives.” ⁷ 

Keluaran 21:23

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

Keluaran 21:30

21:30 If a ransom is set for him, ⁸  then he must pay the redemption for his life according to whatever amount was set for him.

Keluaran 22:12

22:12 But if it was stolen ⁹  from him, ¹⁰  he will pay its owner.

Keluaran 26:34

26:34 You are to put the atonement lid on the ark of the testimony in the Most Holy Place.

Keluaran 28:2

28:2 You must make holy garments ¹¹  for your brother Aaron, for glory and for beauty. ¹² 

Keluaran 28:7

28:7 It is to have two shoulder pieces attached to two of its corners, so it can be joined together. ¹³ 

Keluaran 28:23

28:23 and you are to make for the breastpiece two gold rings and attach ¹⁴  the two rings to the upper ¹⁵  two ends of the breastpiece.

Keluaran 29:11

29:11 You are to kill the bull before the Lord at the entrance to the tent of meeting

Keluaran 30:38

30:38 Whoever makes anything like it, to use as perfume, ¹⁶  will be cut off from his people.”

Keluaran 32:22

32:22 Aaron said, “Do not let your anger burn hot, my lord; ¹⁷  you know these people, that they tend to evil. ¹⁸ 

Keluaran 40:12

40:12 “You are to bring ¹⁹  Aaron and his sons to the entrance of the tent of meeting and wash them with water.

[3:18]  ¹ tn Heb “And they will listen”; the referent (the elders) has been specified in the translation for clarity.

[3:18]  ² tn This is the combination of the verb שָׁמַע (shama’) followed by לְקֹלֶךָ (lÿqolekha), an idiomatic formation that means “listen to your voice,” which in turn implies a favorable response.

[3:18]  ³ tn The verb נִקְרָה (niqra) has the idea of encountering in a sudden or unexpected way (S. R. Driver, Exodus, 25).

[3:18]  ⁴ tn The form used here is the cohortative of הָלַךְ (halakh). It could be a resolve, but more likely before Pharaoh it is a request.

[3:18]  sn Was this a deceptive request if they were not planning on coming back? Since no one knows what the intent was, that question is not likely to be resolved. The request may have been intended to test the waters, so to speak – How did Pharaoh feel about the Israelites? Would he let them go and worship their God as they saw fit? In any case, it gave him the opportunity to grant to the Israelites a permission that other groups are known to have received (N. M. Sarna, Exodus [JPSTC], 19).

[3:18]  ⁵ tn Here a cohortative with a vav (ו) follows a cohortative; the second one expresses purpose or result: “let us go…in order that we may.”

[5:5]  ⁶ tn Heb “And Pharaoh said.” This is not the kind of thing that Pharaoh is likely to have said to Moses, and so it probably is what he thought or reasoned within himself. Other passages (like Exod 2:14; 3:3) show that the verb “said” can do this. (See U. Cassuto, Exodus, 67.)

[19:15]  ⁷ tn Heb “do not go near a woman”; NIV “Abstain from sexual relations.”

[19:15]  sn B. Jacob (Exodus, 537) notes that as the people were to approach him they were not to lose themselves in earthly love. Such separations prepared the people for meeting God. Sinai was like a bride, forbidden to anyone else. Abstinence was the spiritual preparation for coming into the presence of the Holy One.

[21:30]  ⁸ 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.

[22:12]  ⁹ 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]  ¹⁰ sn The point is that the man should have taken better care of the animal.

[28:2]  ¹¹ sn The genitive “holiness” is the attribute for “garments” – “garments of holiness.” The point of the word “holy” is that these garments would be distinctive from ordinary garments, for they set Aaron apart to sanctuary service and ministry.

[28:2]  ¹² tn The expression is לְכָבוֹד וּלְתִפְארֶת (lÿkhavod ulÿtif’aret, “for glory and for beauty”). W. C. Kaiser (“Exodus,” EBC 2:465), quoting the NIV’s “to give him dignity and honor,” says that these clothes were to exalt the office of the high priest as well as beautify the worship of God (which explains more of what the text has than the NIV rendering). The meaning of the word “glory” has much to do with the importance of the office, to be sure, but in Exodus the word has been used also for the brilliance of the presence of Yahweh, and so the magnificence of these garments might indeed strike the worshiper with the sense of the exaltation of the service.

[28:7]  ¹³ tn Here the Pual perfect with the vav (ו) consecutive provides the purpose clause (equal to a final imperfect); the form follows the use of the active participle, “attached” or more Heb “joining.”

[28:23]  ¹⁴ tn Heb “give, put.”

[28:23]  ¹⁵ tn Here “upper” has been supplied.

[30:38]  ¹⁶ tn Or to smell it, to use for the maker’s own pleasure.

[32:22]  ¹⁷ sn “My lord” refers to Moses.

[32:22]  ¹⁸ tn Heb “that on evil it is.”

[40:12]  ¹⁹ tn The verb is “bring near,” or “present,” to Yahweh.