Keluaran 16:5

16:5 On the sixth day ¹  they will prepare what they bring in, and it will be twice as much as they gather every other day.” ² 

Keluaran 16:22

16:22 And ³  on the sixth day they gathered twice as much food, two omers ⁴  per person; ⁵  and all the leaders ⁶  of the community ⁷  came and told ⁸  Moses.

Keluaran 21:2

Hebrew Servants

21:2 ⁹ “If you buy ¹⁰  a Hebrew servant, ¹¹  he is to serve you for six years, but in the seventh year he will go out free ¹²  without paying anything. ¹³ 

Keluaran 24:16

24:16 The glory of the Lord resided ¹⁴  on Mount Sinai, and the cloud covered it for six days. ¹⁵  On the seventh day he called to Moses from within the cloud.

Keluaran 34:21

34:21 “On six days ¹⁶  you may labor, but on the seventh day you must rest; ¹⁷  even at the time of plowing and of harvest ¹⁸  you are to rest. ¹⁹ 

[16:5]  ¹ tn Heb “and it will be on the sixth day.”

[16:5]  ² sn There is a question here concerning the legislation – the people were not told why to gather twice as much on the sixth day. In other words, this instruction seems to presume that they knew about the Sabbath law. That law will be included in this chapter in a number of ways, suggesting to some scholars that this chapter is out of chronological order, placed here for a purpose. Some argue that the manna episode comes after the revelation at Sinai. But it is not necessary to take such a view. God had established the Sabbath in the creation, and if Moses has been expounding the Genesis traditions in his teachings then they would have known about that.

[16:22]  ³ tn Heb “and it happened/was.”

[16:22]  ⁴ tn This construction is an exception to the normal rule for the numbers 2 through 10 taking the object numbered in the plural. Here it is “two of the omer” or “the double of the omer” (see GKC 433 §134.e).

[16:22]  ⁵ tn Heb “for one.”

[16:22]  ⁶ tn The word suggests “the ones lifted up” above others, and therefore the rulers or the chiefs of the people.

[16:22]  ⁷ tn Or “congregation” (KJV, ASV, NASB, NRSV).

[16:22]  ⁸ sn The meaning here is probably that these leaders, the natural heads of the families in the clans, saw that people were gathering twice as much and they reported this to Moses, perhaps afraid it would stink again (U. Cassuto, Exodus, 197).

[21:2]  ⁹ sn See H. L. Elleson, “The Hebrew Slave: A Study in Early Israelite Society,” EvQ 45 (1973): 30-35; N. P. Lemche, “The Manumission of Slaves – The Fallow Year – The Sabbatical Year – The Jobel Year,” VT 26 (1976): 38-59, and “The ‘Hebrew Slave,’ Comments on the Slave Law – Ex. 21:2-11,” VT 25 (1975): 129-44.

[21:2]  ¹⁰ tn The verbs in both the conditional clause and the following ruling are imperfect tense: “If you buy…then he will serve.” The second imperfect tense (the ruling) could be taken either as a specific future or an obligatory imperfect. Gesenius explains how the verb works in the conditional clauses here (see GKC 497 §159.bb).

[21:2]  ¹¹ sn The interpretation of “Hebrew” in this verse is uncertain: (l) a gentilic ending, (2) a fellow Israelite, (3) or a class of mercenaries of the population (see W. C. Kaiser, Jr., “Exodus,” EBC 2:431). It seems likely that the term describes someone born a Hebrew, as opposed to a foreigner (S. R. Driver, Exodus, 210). The literature on this includes: M. P. Gray, “The Habiru-Hebrew Problem,” HUCA 29 (1958): 135-202.

[21:2]  ¹² sn The word חָפְשִׁי (khofshi) means “free.” It is possible that there is some connection between this word and a technical term used in other cultures for a social class of emancipated slaves who were freemen again (see I. Mendelsohn, “New Light on the Hupsu,” BASOR 139 [1955]: 9-11).

[21:2]  ¹³ tn The adverb חִנָּם (hinnam) means “gratis, free”; it is related to the verb “to be gracious, show favor” and the noun “grace.”

[24:16]  ¹⁴ sn The verb is וַיִּשְׁכֹּן (vayyishkon, “and dwelt, abode”). From this is derived the epithet “the Shekinah Glory,” the dwelling or abiding glory. The “glory of Yahweh” was a display visible at a distance, clearly in view of the Israelites. To them it was like a consuming fire in the midst of the cloud that covered the mountain. That fire indicated that Yahweh wished to accept their sacrifice, as if it were a pleasant aroma to him, as Leviticus would say. This “appearance” indicated that the phenomena represented a shimmer of the likeness of his glory (B. Jacob, Exodus, 749). The verb, according to U. Cassuto (Exodus, 316), also gives an inkling of the next section of the book, the building of the “tabernacle,” the dwelling place, the מִשְׁכָּן (mishkan). The vision of the glory of Yahweh confirmed the authority of the revelation of the Law given to Israel. This chapter is the climax of God’s bringing people into covenant with himself, the completion of his revelation to them, a completion that is authenticated with the miraculous. It ends with the mediator going up in the clouds to be with God, and the people down below eagerly awaiting his return. The message of the whole chapter could be worded this way: Those whom God sanctifies by the blood of the covenant and instructs by the book of the covenant may enjoy fellowship with him and anticipate a far more glorious fellowship. So too in the NT the commandments and teachings of Jesus are confirmed by his miraculous deeds and by his glorious manifestation on the Mount of the Transfiguration, where a few who represented the disciples would see his glory and be able to teach others. The people of the new covenant have been brought into fellowship with God through the blood of the covenant; they wait eagerly for his return from heaven in the clouds.

[24:16]  ¹⁵ tn This is an adverbial accusative of time.

[34:21]  ¹⁶ tn This is an adverbial accusative of time.

[34:21]  ¹⁷ tn Or “cease” (i.e., from the labors).

[34:21]  ¹⁸ sn See M. Dahood, “Vocative lamed in Exodus 2,4 and Merismus in 34,21,” Bib 62 (1981): 413-15.

[34:21]  ¹⁹ tn The imperfect tense expresses injunction or instruction.