Keluaran 16:16

16:16 “This is what ¹  the Lord has commanded: ²  ‘Each person is to gather ³  from it what he can eat, an omer ⁴  per person ⁵  according to the number ⁶  of your people; ⁷  each one will pick it up ⁸  for whoever lives ⁹  in his tent.’”

Keluaran 17:6

17:6 I will be standing ¹⁰  before you there on ¹¹  the rock in Horeb, and you will strike ¹²  the rock, and water will come out of it so that the people may drink.” ¹³  And Moses did so in plain view ¹⁴  of the elders of Israel.

Keluaran 22:2-3

22:2 “If a thief is caught ¹⁵  breaking in ¹⁶  and is struck so that he dies, there will be no blood guilt for him. ¹⁷  22:3 If the sun has risen on him, then there is blood guilt for him. A thief ¹⁸  must surely make full restitution; if he has nothing, then he will be sold for his theft.

Keluaran 22:25

22:25 “If you lend money to any of ¹⁹  my people who are needy among you, do not be like a moneylender ²⁰  to him; do not charge ²¹  him interest. ²² 

Keluaran 29:33

29:33 They are to eat those things by which atonement was made ²³  to consecrate and to set them apart, but no one else ²⁴  may eat them, for they are holy.

Keluaran 35:23-24

35:23 Everyone who had ²⁵  blue, purple, or ²⁶  scarlet yarn, fine linen, goats’ hair, ram skins dyed red, or fine leather ²⁷  brought them. ²⁸  35:24 Everyone making an offering of silver or bronze brought it as ²⁹  an offering to the Lord, and everyone who had acacia wood ³⁰  for any work of the service brought it. ³¹ 

[16:16]  ¹ tn Heb “the thing that.”

[16:16]  ² tn The perfect tense could be taken as a definite past with Moses now reporting it. In this case a very recent past. But in declaring the word from Yahweh it could be instantaneous, and receive a present tense translation – “here and now he commands you.”

[16:16]  ³ tn The form is the plural imperative: “Gather [you] each man according to his eating.”

[16:16]  ⁴ sn The omer is an amount mentioned only in this chapter, and its size is unknown, except by comparison with the ephah (v. 36). A number of recent English versions approximate the omer as “two quarts” (cf. NCV, CEV, NLT); TEV “two litres.”

[16:16]  ⁵ tn Heb “for a head.”

[16:16]  ⁶ tn The word “number” is an accusative that defines more precisely how much was to be gathered (see GKC 374 §118.h).

[16:16]  ⁷ tn Traditionally “souls.”

[16:16]  ⁸ tn Heb “will take.”

[16:16]  ⁹ tn “lives” has been supplied.

[17:6]  ¹⁰ tn The construction uses הִנְנִי עֹמֵד (hinni ’omed) to express the futur instans or imminent future of the verb: “I am going to be standing.”

[17:6]  sn The reader has many questions when studying this passage – why water from a rock, why Horeb, why strike the rock when later only speak to it, why recall the Nile miracles, etc. B. Jacob (Exodus, 479-80) says that all these are answered when it is recalled that they were putting God to the test. So water from the rock, the most impossible thing, cleared up the question of his power. Doing it at Horeb was significant because there Moses was called and told he would bring them to this place. Since they had doubted God was in their midst, he would not do this miracle in the camp, but would have Moses lead the elders out to Horeb. If people doubt God is in their midst, then he will choose not to be in their midst. And striking the rock recalled striking the Nile; there it brought death to Egypt, but here it brought life to Israel. There could be little further doubting that God was with them and able to provide for them.

[17:6]  ¹¹ tn Or “by” (NIV, NLT).

[17:6]  ¹² tn The form is a Hiphil perfect with the vav (ו) consecutive; it follows the future nuance of the participle and so is equivalent to an imperfect tense nuance of instruction.

[17:6]  ¹³ tn These two verbs are also perfect tenses with vav (ו) consecutive: “and [water] will go out…and [the people] will drink.” But the second verb is clearly the intent or the result of the water gushing from the rock, and so it may be subordinated.

[17:6]  sn The presence of Yahweh at this rock enabled Paul to develop a midrashic lesson, an analogical application: Christ was present with Israel to provide water for them in the wilderness. So this was a Christophany. But Paul takes it a step further to equate the rock with Christ, for just as it was struck to produce water, so Christ would be struck to produce rivers of living water. The provision of bread to eat and water to drink provided for Paul a ready analogy to the provisions of Christ in the gospel (1 Cor 10:4).

[17:6]  ¹⁴ tn Heb “in the eyes of.”

[22:2]  ¹⁵ tn Heb “found” (so KJV, ASV, NRSV).

[22:2]  ¹⁶ tn The word בַּמַּחְתֶּרֶת (bammakhteret) means “digging through” the walls of a house (usually made of mud bricks). The verb is used only a few times and has the meaning of dig in (as into houses) or row hard (as in Jonah 1:13).

[22:2]  ¹⁷ tn The text has “there is not to him bloods.” When the word “blood” is put in the plural, it refers to bloodshed, or the price of blood that is shed, i.e., blood guiltiness.

[22:2]  sn This law focuses on what is reasonable defense against burglary. If someone killed a thief who was breaking in during the night, he was not charged because he would not have known it was just a thief, but if it happened during the day, he was guilty of a crime, on the assumption that in daylight the thief posed no threat to the homeowner’s life and could be stopped and made to pay restitution.

[22:3]  ¹⁸ tn The words “a thief” have been added for clarification. S. R. Driver (Exodus, 224) thinks that these lines are out of order, since some of them deal with killing the thief and then others with the thief making restitution, but rearranging the clauses is not a necessary way to bring clarity to the paragraph. The idea here would be that any thief caught alive would pay restitution.

[22:25]  ¹⁹ tn “any of” has been supplied.

[22:25]  ²⁰ sn The moneylender will be demanding and exacting. In Ps 109:11 and 2 Kgs 4:1 the word is rendered as “extortioner.”

[22:25]  ²¹ tn Heb “set.”

[22:25]  ²² sn In ancient times money was lent primarily for poverty and not for commercial ventures (H. Gamoran, “The Biblical Law against Loans on Interest,” JNES 30 [1971]: 127-34). The lending to the poor was essentially a charity, and so not to be an opportunity to make money from another person’s misfortune. The word נֶשֶׁךְ (neshekh) may be derived from a verb that means “to bite,” and so the idea of usury or interest was that of putting out one’s money with a bite in it (See S. Stein, “The Laws on Interest in the Old Testament,” JTS 4 [1953]: 161-70; and E. Neufeld, “The Prohibition against Loans at Interest in the Old Testament,” HUCA 26 [1955]: 355-412).

[29:33]  ²³ tn The clause is a relative clause modifying “those things,” the direct object of the verb “eat.” The relative clause has a resumptive pronoun: “which atonement was made by them” becomes “by which atonement was made.” The verb is a Pual perfect of כִּפֵּר (kipper, “to expiate, atone, pacify”).

[29:33]  ²⁴ tn The Hebrew word is “stranger, alien” (זָר, zar). But in this context it means anyone who is not a priest (see S. R. Driver, Exodus, 324).

[35:23]  ²⁵ tn The text uses a relative clause with a resumptive pronoun for this: “who was found with him,” meaning “with whom was found.”

[35:23]  ²⁶ tn The conjunction in this verse is translated “or” because the sentence does not intend to say that each person had all these things. They brought what they had.

[35:23]  ²⁷ tn See the note on this phrase in Exod 25:5.

[35:23]  ²⁸ tn Here “them” has been supplied.

[35:24]  ²⁹ 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]  ³⁰ 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]  ³¹ tn Here “it” has been supplied.