Keluaran 3:22

3:22 Every ¹  woman will ask her neighbor and the one who happens to be staying ²  in her house for items of silver and gold ³  and for clothing. You will put these articles on your sons and daughters – thus you will plunder Egypt!” ⁴ 

Keluaran 6:6

6:6 Therefore, tell the Israelites, ‘I am the Lord. I will bring you out ⁵  from your enslavement to ⁶  the Egyptians, I will rescue you from the hard labor they impose, ⁷  and I will redeem you with an outstretched arm and with great judgments.

Keluaran 21:19

21:19 and then ⁸  if he gets up and walks about ⁹  outside on his staff, then the one who struck him is innocent, except he must pay ¹⁰  for the injured person’s ¹¹  loss of time ¹²  and see to it that he is fully healed.

Keluaran 22:11

22:11 then there will be an oath to the Lord ¹³  between the two of them, that he has not laid his hand on his neighbor’s goods, and its owner will accept this, and he will not have to pay.

Keluaran 28:29-30

28:29 Aaron will bear the names of the sons of Israel in the breastpiece of decision over his heart ¹⁴  when he goes into the holy place, for a memorial before the Lord continually.

28:30 “You are to put the Urim and the Thummim ¹⁵  into the breastpiece of decision; and they are to be over Aaron’s heart when he goes in before the Lord. Aaron is to bear the decisions ¹⁶  of the Israelites over his heart before the Lord continually.

Keluaran 28:43

28:43 These must be on Aaron and his sons when they enter ¹⁷  to the tent of meeting, or when they approach ¹⁸  the altar to minister in the Holy Place, so that they bear no iniquity and die. ¹⁹  It is to be a perpetual ordinance for him and for his descendants ²⁰  after him. ²¹ 

Keluaran 34:7

34:7 keeping loyal love for thousands, ²²  forgiving iniquity and transgression and sin. But he by no means leaves the guilty unpunished, responding to the transgression ²³  of fathers by dealing with children and children’s children, to the third and fourth generation.”

[3:22]  ¹ tn Heb “a woman,” one representing all.

[3:22]  ² tn Heb “from the sojourner.” Both the “neighbor” and the “sojourner” (“one who happens to be staying in her house”) are feminine. The difference between them seems to be primarily that the second is temporary, “a lodger” perhaps or “visitor,” while the first has permanent residence.

[3:22]  ³ tn Heb “vessels of silver and vessels of gold.” These phrases both use genitives of material, telling what the vessels are made of.

[3:22]  ⁴ sn It is clear that God intended the Israelites to plunder the Egyptians, as they might a defeated enemy in war. They will not go out “empty.” They will “plunder” Egypt. This verb (וְנִצַּלְתֶּם [vÿnitsaltem] from נָצַל [natsal]) usually means “rescue, deliver,” as if plucking out of danger. But in this stem it carries the idea of plunder. So when the text says that they will ask (וְשָׁאֲלָה, vÿsha’alah) their neighbors for things, it implies that they will be making many demands, and the Egyptians will respond like a defeated nation before victors. The spoils that Israel takes are to be regarded as back wages or compensation for the oppression (see also Deut 15:13). See further B. Jacob, “The Gifts of the Egyptians, a Critical Commentary,” Journal of Reformed Judaism 27 (1980): 59-69; and T. C. Vriezen, “A Reinterpretation of Exodus 3:21-22 and Related Texts,” Ex Oriente Lux 23 (1975): 389-401.

[6:6]  ⁵ sn The verb וְהוֹצֵאתִי (vÿhotse’ti) is a perfect tense with the vav (ו) consecutive, and so it receives a future translation – part of God’s promises. The word will be used later to begin the Decalogue and other covenant passages – “I am Yahweh who brought you out….”

[6:6]  ⁶ tn Heb “from under the burdens of” (so KJV, NASB); NIV “from under the yoke of.”

[6:6]  ⁷ tn Heb “from labor of them.” The antecedent of the pronoun is the Egyptians who have imposed slave labor on the Hebrews.

[21:19]  ⁸ tn “and then” has been supplied.

[21:19]  ⁹ tn The verb is a Hitpael perfect with vav (ו) consecutive; it follows the sequence of the imperfect before it – “if he gets up and walks about.” This is proof of recovery.

[21:19]  ¹⁰ tn The imperfect tense carries a nuance of obligatory imperfect because this is binding on the one who hit him.

[21:19]  ¹¹ tn Heb “his”; the referent (the injured person) has been specified in the translation for clarity.

[21:19]  ¹² tn The word appears to be the infinitive from the verb “to sit” with a meaning of “his sitting down”; some suggest it is from the verb “to rest” with a meaning “cease.” In either case the point in the context must mean compensation is due for the time he was down.

[22:11]  ¹³ tn The construct relationship שְׁבֻעַת יְהוָה (shÿvu’at yÿhvah, “the oath of Yahweh”) would require a genitive of indirect object, “an oath [to] Yahweh.” U. Cassuto suggests that it means “an oath by Yahweh” (Exodus, 287). The person to whom the animal was entrusted would take a solemn oath to Yahweh that he did not appropriate the animal for himself, and then his word would be accepted.

[28:29]  ¹⁴ sn So Aaron will have the names of the tribes on his shoulders (v. 12) which bear the weight and symbol of office (see Isa 9:6; 22:22), and over his heart (implying that they have a constant place in his thoughts [Deut 6:6]). Thus he was to enter the presence of God as the nation’s representative, ever mindful of the nation’s interests, and ever bringing the remembrance of it before God (S. R. Driver, Exodus, 306).

[28:30]  ¹⁵ sn The Urim and the Thummim were two objects intended for determining the divine will. There is no clear evidence of their size or shape or the material of which they were made, but they seem to have been familiar items to Moses and the people. The best example of their use comes from 1 Sam 14:36-42. Some have suggested from the etymologies that they were light and dark objects respectively, perhaps stones or sticks or some other object. They seem to have fallen out of use after the Davidic period when the prophetic oracles became popular. It may be that the title “breastpiece of judgment” indicates that these objects were used for making “decisions” (J. P. Hyatt, Exodus [NCBC], 283-84). U. Cassuto has the most thorough treatment of the subject (Exodus, 378-82); he lists several very clear rules for their uses gathered from their instances in the Bible, including that they were a form of sacred lot, that priests or leaders of the people only could use them, and that they were used for discovering the divine will in areas that were beyond human knowledge.

[28:30]  ¹⁶ tn Or “judgment” (KJV, ASV, NASB, NRSV). The term is מִשְׁפָּט (mishpat), the same word that describes the breastpiece that held the two objects. Here it is translated “decisions” since the Urim and Thummim contained in the breastpiece represented the means by which the Lord made decisions for the Israelites. The high priest bore the responsibility of discerning the divine will on matters of national importance.

[28:43]  ¹⁷ tn The construction for this temporal clause is the infinitive construct with the temporal preposition bet (ב) and the suffixed subjective genitive.

[28:43]  ¹⁸ tn This construction is also the temporal clause with the infinitive construct and the temporal preposition bet (ב) and the suffixed subjective genitive.

[28:43]  ¹⁹ tn The text has וְלאֹ־יִשְׂאוּ עָוֹן וָמֵתוּ (vÿlo’-yis’u ’avon vametu). The imperfect tense here introduces a final clause, yielding a purpose or result translation (“in order that” or “so that”). The last verb is the perfect tense with the vav consecutive, and so it too is equal to a final imperfect – but it would show the result of bearing the iniquity. The idea is that if they approached the holy things with a lack of modesty, perhaps like the pagans who have nakedness and sexuality as part of the religious ritual, they would pollute the holy things, and it would be reckoned to them for iniquity and they would die.

[28:43]  ²⁰ tn Heb “seed.”

[28:43]  ²¹ sn So the priests were to make intercession for the people, give decisions from God’s revealed will, enter his presence in purity, and represent holiness to Yahweh. The clothing of the priests provided for these functions, but in a way that brought honor and dignity. A priest was, therefore, to serve in purity, holiness, and fear (Malachi). There is much that can be derived from this chapter to form principles of spiritual leadership, but the overall point can be worded this way: Those whom God selects to minister to the congregation through intercessory prayer, divine counsel, and sacrificial worship, must always represent the holiness of Yahweh in their activities and demeanor.

[34:7]  ²² tn That is, “for thousands of generations.”

[34:7]  ²³ 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.