Keluaran 23:21

23:21 Take heed because of him, and obey his voice; do not rebel against him, for he will not pardon your transgressions, for my name ¹  is in him.

Keluaran 31:14

31:14 So you must keep the Sabbath, for it is holy for you. Everyone who defiles it ²  must surely be put to death; indeed, ³  if anyone does ⁴  any ⁵  work on it, then that person will be cut off from among his ⁶  people.

Keluaran 19:24

19:24 The Lord said to him, “Go, get down, and come up, and Aaron with you, but do not let the priests and the people force their way through to come up to the Lord, lest he break through against them.”

Keluaran 34:7

34:7 keeping loyal love for thousands, ⁷  forgiving iniquity and transgression and sin. But he by no means leaves the guilty unpunished, responding to the transgression ⁸  of fathers by dealing with children and children’s children, to the third and fourth generation.”

Keluaran 19:12

19:12 You must set boundaries ⁹  for the people all around, saying, ‘Take heed ¹⁰  to yourselves not to go up on the mountain nor touch its edge. Whoever touches the mountain will surely be put to death!

Keluaran 19:21

19:21 The Lord said to Moses, “Go down and solemnly warn ¹¹  the people, lest they force their way through to the Lord to look, and many of them perish. ¹² 

Keluaran 19:23

19:23 Moses said to the Lord, “The people are not able to come up to Mount Sinai, because you solemnly warned us, ¹³  ‘Set boundaries for the mountain and set it apart.’” ¹⁴ 

Keluaran 20:25

20:25 If you make me an altar of stone, you must not build it ¹⁵  of stones shaped with tools, ¹⁶  for if you use your tool on it you have defiled it. ¹⁷ 

[23:21]  ¹ sn This means “the manifestation of my being” is in him (S. R. Driver, Exodus, 247). Driver quotes McNeile as saying, “The ‘angel’ is Jehovah Himself ‘in a temporary descent to visibility for a special purpose.’” Others take the “name” to represent Yahweh’s “power” (NCV) or “authority” (NAB, CEV).

[31:14]  ² tn This clause is all from one word, a Piel plural participle with a third, feminine suffix: מְחַלְלֶיהָ (mÿkhalleha, “defilers of it”). This form serves as the subject of the sentence. The word חָלַל (khalal) is the antonym of קָדַשׁ (qadash, “to be holy”). It means “common, profane,” and in the Piel stem “make common, profane” or “defile.” Treating the Sabbath like an ordinary day would profane it, make it common.

[31:14]  ³ tn This is the asseverative use of כִּי (ki) meaning “surely, indeed,” for it restates the point just made (see R. J. Williams, Hebrew Syntax, 73, §449).

[31:14]  ⁴ tn Heb “the one who does.”

[31:14]  ⁵ tn “any” has been supplied.

[31:14]  ⁶ tn Literally “her” (a feminine pronoun agreeing with “soul/life,” which is grammatically feminine).

[34:7]  ⁷ tn That is, “for thousands of generations.”

[34:7]  ⁸ sn As in the ten commandments (20:5-6), this expression shows that the iniquity and its punishment will continue in the family if left unchecked. This does not go on as long as the outcomes for good (thousands versus third or fourth generations), and it is limited to those who hate God.

[19:12]  ⁹ tn The verb is a Hiphil perfect (“make borders”) with vav (ו) consecutive, following the sequence of instructions.

[19:12]  ¹⁰ tn The Niphal imperative (“guard yourselves, take heed to yourselves”) is followed by two infinitives construct that provide the description of what is to be avoided – going up or touching the mountain.

[19:21]  ¹¹ tn The imperative הָעֵד (ha’ed) means “charge” them – put them under oath, or solemnly warn them. God wished to ensure that the people would not force their way past the barriers that had been set out.

[19:21]  ¹² tn Heb “and fall”; NAB “be struck down.”

[19:23]  ¹³ tn The construction is emphatic: “because you – you solemnly warned us.” Moses’ response to God is to ask how they would break through when God had already charged them not to. God knew them better than Moses did.

[19:23]  ¹⁴ tn Heb “sanctify it.”

[20:25]  ¹⁵ tn Heb “them” referring to the stones.

[20:25]  ¹⁶ tn Heb “of hewn stones.” Gesenius classifies this as an adverbial accusative – “you shall not build them (the stones of the altar) as hewn stones.” The remoter accusative is in apposition to the nearer (GKC 372 §117.kk).

[20:25]  ¹⁷ tn The verb is a preterite with vav (ו) consecutive. It forms the apodosis in a conditional clause: “if you lift up your tool on it…you have defiled it.”