Keluaran 16:18

16:18 When ¹  they measured with an omer, the one who gathered much had nothing left over, and the one who gathered little lacked nothing; each one had gathered what he could eat.

Keluaran 18:12

18:12 Then Jethro, Moses’ father-in-law, brought ²  a burnt offering and sacrifices for God, ³  and Aaron and all the elders of Israel came to eat food ⁴  with the father-in-law of Moses before God.

Keluaran 18:23

18:23 If you do this thing, and God so commands you, ⁵  then you will be able ⁶  to endure, ⁷  and all these people ⁸  will be able to go ⁹  home ¹⁰  satisfied.” ¹¹ 

Keluaran 20:19

20:19 They said to Moses, “You speak ¹²  to us and we will listen, but do not let God speak with us, lest we die.”

Keluaran 29:42

29:42 “This will be a regular ¹³  burnt offering throughout your generations at the entrance of the tent of meeting before the Lord, where I will meet ¹⁴  with you to speak to you there.

Keluaran 39:14

39:14 The stones were for the names of the sons of Israel, twelve, corresponding to the number of ¹⁵  their names. Each name corresponding to one of the twelve tribes was like the engravings of a seal.

[16:18]  ¹ tn The preterite with the vav (ו) consecutive is subordinated here as a temporal clause.

[18:12]  ² 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]  ³ 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]  ⁴ 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.

[18:23]  ⁵ tn The form is a Piel perfect with vav (ו) consecutive; it carries the same nuance as the preceding imperfect in the conditional clause.

[18:23]  ⁶ tn The perfect tense with vav (ו) consecutive now appears in the apodosis of the conditional sentence – “if you do this…then you will be able.”

[18:23]  ⁷ tn Heb “to stand.” B. Jacob (Exodus, 501) suggests that there might be a humorous side to this: “you could even do this standing up.”

[18:23]  ⁸ tn Literally “this people.”

[18:23]  ⁹ tn The verb is the simple imperfect, “will go,” but given the sense of the passage a potential nuance seems in order.

[18:23]  ¹⁰ tn Heb “his place.”

[18:23]  ¹¹ tn Heb “in peace.”

[18:23]  sn See further T. D. Weinshall, “The Organizational Structure Proposed by Jethro to Moses (Ex. 18:17),” Public Administration in Israel and Abroad 12 (1972): 9-13; and H. Reviv, “The Traditions Concerning the Inception of the Legal System in Israel: Significance and Dating,” ZAW 94 (1982): 566-75.

[20:19]  ¹² tn The verb is a Piel imperative. In this context it has more of the sense of a request than a command. The independent personal pronoun “you” emphasizes the subject and forms the contrast with God’s speaking.

[29:42]  ¹³ tn The translation has “regular” instead of “continually,” because they will be preparing this twice a day.

[29:42]  ¹⁴ tn The relative clause identifies the place in front of the Tent as the place that Yahweh would meet Moses. The main verb of the clause is אִוָּעֵד (’ivva’ed), a Niphal imperfect of the verb יָעַד (ya’ad), the verb that is cognate to the name “tent of meeting” – hence the name. This clause leads into the next four verses.

[39:14]  ¹⁵ tn The phrase “the number of” has been supplied.