Keluaran 20:4

20:4 “You shall not make for yourself a carved image ¹  or any likeness ²  of anything ³  that is in heaven above or that is on the earth beneath or that is in the water below. ⁴ 

Keluaran 20:17

20:17 “You shall not covet ⁵  your neighbor’s house. You shall not covet your neighbor’s wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that belongs to your neighbor.” ⁶ 

Keluaran 23:18

23:18 “You must not offer ⁷  the blood of my sacrifice with bread containing yeast; the fat of my festal sacrifice must not remain until morning. ⁸ 

Keluaran 24:14

24:14 He told the elders, “Wait for us in this place until we return to you. Here are ⁹  Aaron and Hur with you. Whoever has any matters of dispute ¹⁰  can approach ¹¹  them.”

Keluaran 30:12

30:12 “When you take a census ¹²  of the Israelites according to their number, ¹³  then each man is to pay a ransom ¹⁴  for his life to the Lord when you number them, ¹⁵  so that there will be no plague among them when you number them.

Keluaran 34:25

34:25 “You must not offer the blood of my sacrifice with yeast; the sacrifice from the feast of Passover must not remain until the following morning. ¹⁶ 

Keluaran 34:34

34:34 But when Moses went in ¹⁷  before the Lord to speak with him, he would remove the veil until he came out. ¹⁸  Then he would come out and tell the Israelites what he had been commanded. ¹⁹ 

Keluaran 35:29

35:29 The Israelites brought a freewill offering to the Lord, every man and woman whose heart was willing to bring materials for all the work that the Lord through ²⁰  Moses had commanded them ²¹  to do.

Keluaran 36:6

36:6 Moses instructed them to take ²²  his message ²³  throughout the camp, saying, “Let no man or woman do any more work for the offering for the sanctuary.” So the people were restrained from bringing any more. ²⁴ 

Keluaran 40:9

40:9 And take ²⁵  the anointing oil, and anoint ²⁶  the tabernacle and all that is in it, and sanctify ²⁷  it and all its furnishings, and it will be holy.

[20:4]  ¹ tn A פֶּסֶל (pesel) is an image that was carved out of wood or stone. The Law was concerned with a statue that would be made for the purpose of worship, an idol to be venerated, and not any ordinary statue.

[20:4]  ² tn The word תְּמוּנָה (tÿmunah) refers to the mental pattern from which the פֶּסֶל (pesel) is constructed; it is a real or imagined resemblance. If this is to stand as a second object to the verb, then the verb itself takes a slightly different nuance here. It would convey “you shall not make an image, neither shall you conceive a form” for worship (B. Jacob, Exodus, 547). Some simply make the second word qualify the first: “you shall not make an idol in the form of…” (NIV).

[20:4]  ³ tn Here the phrase “of anything” has been supplied.

[20:4]  ⁴ tn Heb “under the earth” (so KJV, ASV, NASB, NRSV).

[20:17]  ⁵ tn The verb חָמַד (khamad) focuses not on an external act but on an internal mental activity behind the act, the motivation for it. The word can be used in a very good sense (Ps 19:10; 68:16), but it has a bad connotation in contexts where the object desired is off limits. This command is aimed at curtailing the greedy desire for something belonging to a neighbor, a desire that leads to the taking of it or the attempt to take it. It was used in the story of the Garden of Eden for the tree that was desired.

[20:17]  ⁶ sn See further G. Wittenburg, “The Tenth Commandment in the Old Testament,” Journal for Theology in South Africa 21 (1978): 3-17: and E. W. Nicholson, “The Decalogue as the Direct Address of God,” VT 27 (1977): 422-33.

[23:18]  ⁷ tn The verb is תִּזְבַּח (tizbbakh), an imperfect tense from the same root as the genitive that qualifies the accusative “blood”: “you will not sacrifice the blood of my sacrifice.” The verb means “to slaughter”; since one cannot slaughter blood, a more general translation is required here. But if the genitive is explained as “my blood-sacrifice” (a genitive of specification; like “the evil of your doings” in Isa 1:16), then a translation of sacrifice would work (U. Cassuto, Exodus, 304).

[23:18]  ⁸ sn See N. Snaith, “Exodus 23:18 and 34:25,” JTS 20 (1969): 533-34; see also M. Haran, “The Passover Sacrifice,” Studies in the Religion of Ancient Israel (VTSup), 86-116.

[24:14]  ⁹ tn The word הִנֵּה (hinneh) calls attention to the presence of Aaron and Hur to answer the difficult cases that might come up.

[24:14]  ¹⁰ tn Or “issues to resolve.” The term is simply דְּבָרִים (dÿvarim, “words, things, matters”).

[24:14]  ¹¹ tn The imperfect tense here has the nuance of potential imperfect. In the absence of Moses and Joshua, Aaron and Hur will be available.

[24:14]  sn Attention to the preparation for Moses’ departure contributes to the weight of the guilt of the faithless Israelites (chap. 32) and of Aaron, to whom Moses had delegated an important duty.

[30:12]  ¹² tn The expression is “when you take [lift up] the sum [head] of the Israelites.”

[30:12]  ¹³ tn The form is לִפְקֻדֵיהֶם (lifqudehem, “according to those that are numbered of/by them”) from the verb פָּקַד (paqad, “to visit”). But the idea of this word seems more to be that of changing or determining the destiny, and so “appoint” and “number” become clear categories of meaning for the word. Here it simply refers to the census, but when this word is used for a census it often involves mustering an army for a military purpose. Here there is no indication of a war, but it may be laying down the principle that when they should do this, here is the price. B. Jacob (Exodus, 835) uses Num 31 as a good illustration, showing that the warrior was essentially a murderer, if he killed anyone in battle. For this reason his blood was forfeit; if he survived he must pay a כֹּפֶר (kofer) because every human life possesses value and must be atoned for. The payment during the census represented a “presumptive ransom” so that they could not be faulted for what they might do in war.

[30:12]  ¹⁴ tn The “ransom” is כֹּפֶר (kofer), a word related to words translated “atone” and “atonement.” Here the noun refers to what is paid for the life. The idea is that of delivering or redeeming by a substitute – here the substitute is the money. If they paid the amount, their lives would be safe (W. C. Kaiser, Jr., “Exodus,” EBC 2:473).

[30:12]  ¹⁵ tn The temporal clause uses a preposition, an infinitive construct, and then an accusative. The subject is supplied: “in numbering them” means “when [you] number them.” The verb could also be rendered “when you muster them.”

[34:25]  ¹⁶ sn See M. Haran, “The Passover Sacrifice,” Studies in the Religion of Ancient Israel (VTSup), 86-116.

[34:34]  ¹⁷ tn The construction uses a infinitive construct for the temporal clause; it is prefixed with the temporal preposition: “and in the going in of Moses.”

[34:34]  ¹⁸ tn The temporal clause begins with the temporal preposition “until,” followed by an infinitive construct with the suffixed subjective genitive.

[34:34]  ¹⁹ tn The form is the Pual imperfect, but since the context demands a past tense here, in fact a past perfect tense, this is probably an old preterite form without a vav consecutive.

[35:29]  ²⁰ tn Heb “by the hand of.”

[35:29]  ²¹ tn Here “them” has been supplied.

[36:6]  ²² tn The verse simply reads, “and Moses commanded and they caused [a voice] to cross over in the camp.” The second preterite with the vav may be subordinated to the first clause, giving the intent (purpose or result).

[36:6]  ²³ tn Heb “voice.”

[36:6]  ²⁴ tn The verse ends with the infinitive serving as the object of the preposition: “from bringing.”

[40:9]  ²⁵ tn Heb “you will take” (perfect with vav, ו).

[40:9]  ²⁶ tn Heb “and you will anoint” (perfect with vav, ו).

[40:9]  ²⁷ tn Heb “and you will sanctify” (perfect with vav, ו).