Keluaran 12:8

12:8 They will eat the meat the same night; ¹  they will eat it roasted over the fire with bread made without yeast ²  and with bitter herbs.

Keluaran 28:32

28:32 There is to be an opening ³  in its top ⁴  in the center of it, with an edge all around the opening, the work of a weaver, ⁵  like the opening of a collar, ⁶  so that it cannot be torn. ⁷ 

Keluaran 34:20

34:20 Now the firstling ⁸  of a donkey you may redeem with a lamb, but if you do not redeem it, then break its neck. ⁹  You must redeem all the firstborn of your sons.

“No one will appear before me empty-handed. ¹⁰ 

Keluaran 21:35

21:35 If the ox of one man injures the ox of his neighbor so that it dies, then they will sell the live ox and divide its proceeds, ¹¹  and they will also divide the dead ox. ¹² 

Keluaran 27:2

27:2 You are to make its four horns ¹³  on its four corners; its horns will be part of it, ¹⁴  and you are to overlay it with bronze.

Keluaran 28:5

28:5 The artisans ¹⁵  are to use ¹⁶  the gold, blue, purple, scarlet, and fine linen.

[12:8]  ¹ tn Heb “this night.”

[12:8]  ² sn Bread made without yeast could be baked quickly, not requiring time for the use of a leavening ingredient to make the dough rise. In Deut 16:3 the unleavened cakes are called “the bread of affliction,” which alludes to the alarm and haste of the Israelites. In later Judaism and in the writings of Paul, leaven came to be a symbol of evil or corruption, and so “unleavened bread” – bread made without yeast – was interpreted to be a picture of purity or freedom from corruption or defilement (S. R. Driver, Exodus, 90-91).

[28:32]  ³ tn Heb “mouth” or “opening” (פִּי, pi; in construct).

[28:32]  ⁴ tn The “mouth of its head” probably means its neck; it may be rendered “the opening for the head,” except the pronominal suffix would have to refer to Aaron, and that is not immediately within the context.

[28:32]  ⁵ tn Or “woven work” (KJV, ASV, NASB), that is, “the work of a weaver.” The expression suggests that the weaving was from the fabric edges itself and not something woven and then added to the robe. It was obviously intended to keep the opening from fraying.

[28:32]  ⁶ tn The expression כְּפִי תַחְרָא (kÿfi takhra’) is difficult. It was early rendered “like the opening of a coat of mail.” It occurs only here and in the parallel 39:23. Tg. Onq. has “coat of mail.” S. R. Driver suggests “a linen corselet,” after the Greek (Exodus, 308). See J. Cohen, “A Samaritan Authentication of the Rabbinic Interpretation of kephi tahra’,” VT 24 (1974): 361-66.

[28:32]  ⁷ tn The verb is the Niphal imperfect, here given the nuance of potential imperfect. Here it serves in a final clause (purpose/result), introduced only by the negative (see GKC 503-4 §165.a).

[34:20]  ⁸ tn Heb “and the one that opens [the womb of] the donkey.”

[34:20]  ⁹ sn See G. Brin, “The Firstling of Unclean Animals,” JQR 68 (1971): 1-15.

[34:20]  ¹⁰ tn The form is the adverb “empty.”

[21:35]  ¹¹ tn Literally “its silver” or “silver for it.”

[21:35]  ¹² tn Heb “divide the dead.” The noun “ox” has been supplied.

[27:2]  ¹³ sn The horns of the altar were indispensable – they were the most sacred part. Blood was put on them; fugitives could cling to them, and the priests would grab the horns of the little altar when making intercessory prayer. They signified power, as horns on an animal did in the wild (and so the word was used for kings as well). The horns may also represent the sacrificial animals killed on the altar.

[27:2]  ¹⁴ sn The text, as before, uses the prepositional phrase “from it” or “part of it” to say that the horns will be part of the altar – of the same piece as the altar. They were not to be made separately and then attached, but made at the end of the boards used to build the altar (U. Cassuto, Exodus, 363).

[28:5]  ¹⁵ tn Heb “and they.” The word “artisans” is supplied as the referent of the pronoun, a connection that is clearer in Hebrew than in English.

[28:5]  ¹⁶ tn Heb “receive” or “take.”