Keluaran 5:8

5:8 But you must require ¹  of them the same quota of bricks that they were making before. ²  Do not reduce it, for they are slackers. ³  That is why they are crying, ‘Let us go sacrifice to our God.’

Keluaran 8:27-28

8:27 We must go ⁴  on a three-day journey ⁵  into the desert and sacrifice ⁶  to the Lord our God, just as he is telling us.” ⁷ 

8:28 Pharaoh said, “I will release you ⁸  so that you may sacrifice ⁹  to the Lord your God in the desert. Only you must not go very far. ¹⁰  Do ¹¹  pray for me.”

Keluaran 12:11

12:11 This is how you are to eat it – dressed to travel, ¹²  your sandals on your feet, and your staff in your hand. You are to eat it in haste. It is the Lord’s Passover. ¹³ 

Keluaran 12:36

12:36 The Lord ¹⁴  gave the people favor ¹⁵  in the sight of the Egyptians, and they gave them whatever they wanted, ¹⁶  and so they plundered Egypt. ¹⁷ 

Keluaran 14:8

14:8 But the Lord hardened the heart of Pharaoh king of Egypt, and he chased after the Israelites. Now the Israelites were going out defiantly. ¹⁸ 

Keluaran 15:13

15:13 By your loyal love you will lead ¹⁹  the people whom ²⁰  you have redeemed;

you will guide ²¹  them by your strength to your holy dwelling place.

Keluaran 17:9

17:9 So Moses said to Joshua, “Choose some of our ²²  men and go out, fight against Amalek. Tomorrow I will stand on top of the hill with the staff of God in my hand.”

Keluaran 18:12

18:12 Then Jethro, Moses’ father-in-law, brought ²³  a burnt offering and sacrifices for God, ²⁴  and Aaron and all the elders of Israel came to eat food ²⁵  with the father-in-law of Moses before God.

Keluaran 23:5

23:5 If you see the donkey of someone who hates you fallen under its load, you must not ignore him, ²⁶  but be sure to help ²⁷  him with it. ²⁸ 

Keluaran 23:16

23:16 “You are also to observe ²⁹  the Feast of Harvest, the firstfruits of your labors that you have sown in the field, and the Feast of Ingathering at the end of the year ³⁰  when you have gathered in ³¹  your harvest ³²  out of the field.

Keluaran 28:9

28:9 “You are to take two onyx stones and engrave on them the names of the sons of Israel, ³³ 

Keluaran 30:15

30:15 The rich are not to increase it, ³⁴  and the poor are not to pay less than the half shekel when giving ³⁵  the offering of the Lord, to make atonement ³⁶  for your lives.

Keluaran 30:20

30:20 When they enter ³⁷  the tent of meeting, they must wash with ³⁸  water so that they do not die. ³⁹  Also, when they approach ⁴⁰  the altar to minister by burning incense ⁴¹  as an offering made by fire ⁴²  to the Lord,

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. ⁴³ 

Keluaran 38:24

38:24 All the gold that was used for the work, in all the work of the sanctuary ⁴⁴  (namely, ⁴⁵  the gold of the wave offering) was twenty-nine talents and 730 shekels, ⁴⁶  according to the sanctuary shekel.

[5:8]  ¹ tn The verb is the Qal imperfect of שִׂים (sim, “place, put”). The form could be an imperfect of instruction: “You will place upon them the quota.” Or, as here, it may be an obligatory imperfect: “You must place.”

[5:8]  ² tn Heb “yesterday and three days ago” or “yesterday and before that” is idiomatic for “previously” or “in the past.”

[5:8]  ³ tn Or “loafers.” The form נִרְפִּים (nirpim) is derived from the verb רָפָה (rafah), meaning “to be weak, to let oneself go.” They had been letting the work go, Pharaoh reasoned, and being idle is why they had time to think about going to worship.

[8:27]  ⁴ tn The verb נֵלֵךְ (nelekh) is a Qal imperfect of the verb הָלַךְ (halakh). Here it should be given the modal nuance of obligation: “we must go.”

[8:27]  ⁵ tn This clause is placed first in the sentence to stress the distance required. דֶּרֶךְ (derekh) is an adverbial accusative specifying how far they must go. It is in construct, so “three days” modifies it. It is a “journey of three days,” or, “a three day journey.”

[8:27]  ⁶ tn The form is the perfect tense with a vav (ו) consecutive; it follows in the sequence: we must go…and then [must] sacrifice.”

[8:27]  ⁷ tn The form is the imperfect tense. It could be future: “as he will tell us,” but it also could be the progressive imperfect if this is now what God is telling them to do: “as he is telling us.”

[8:28]  ⁸ sn By changing from “the people” to “you” (plural) the speech of Pharaoh was becoming more personal.

[8:28]  ⁹ tn This form, a perfect tense with vav (ו) consecutive, is equivalent to the imperfect tense that precedes it. However, it must be subordinate to the preceding verb to express the purpose. He is not saying “I will release…and you will sacrifice,” but rather “I will release…that you may sacrifice” or even “to sacrifice.”

[8:28]  ¹⁰ tn The construction is very emphatic. First, it uses a verbal hendiadys with a Hiphil imperfect and the Qal infinitive construct: לֹא־תַרְחִיקוּ לָלֶכֶת (lo’ tarkhiqu lalekhet, “you will not make far to go”), meaning “you will not go far.” But this prohibition is then emphasized with the additional infinitive absolute הַרְחֵק (harkheq) – “you will in no wise go too far.” The point is very strong to safeguard the concession.

[8:28]  ¹¹ tn “Do” has been supplied here to convey that this somewhat unexpected command is tacked onto Pharaoh’s instructions as his ultimate concern, which Moses seems to understand as such, since he speaks about it immediately (v. 29).

[12:11]  ¹² tn Heb “your loins girded.”

[12:11]  ¹³ tn The meaning of פֶּסַח (pesakh) is debated. (1) Some have tried to connect it to the Hebrew verb with the same radicals that means “to halt, leap, limp, stumble.” See 1 Kgs 18:26 where the word describes the priests of Baal hopping around the altar; also the crippled child in 2 Sam 4:4. (2) Others connect it to the Akkadian passahu, which means “to appease, make soft, placate”; or (3) an Egyptian word to commemorate the harvest (see J. B. Segal, The Hebrew Passover, 95-100). The verb occurs in Isa 31:5 with the connotation of “to protect”; B. S. Childs suggests that this was already influenced by the exodus tradition (Exodus [OTL], 183, n. 11). Whatever links there may or may not have been that show an etymology, in Exod 12 it is describing Yahweh’s passing over or through.

[12:36]  ¹⁴ tn The holy name (“Yahweh,” represented as “the Lord” in the translation) has the vav disjunctive with it. It may have the force: “Now it was Yahweh who gave the people favor….”

[12:36]  ¹⁵ sn God was destroying the tyrant and his nobles and the land’s economy because of their stubborn refusal. But God established friendly, peaceful relations between his people and the Egyptians. The phrase is used outside Exod only in Gen 39:21, referring to Joseph.

[12:36]  ¹⁶ tn The verb וַיַּשְׁאִלוּם (vayyash’ilum) is a Hiphil form that has the root שָׁאַל (sha’al), used earlier in Qal with the meaning “requested” (12:35). The verb here is frequently translated “and they lent them,” but lending does not fit the point. What they gave the Israelites were farewell gifts sought by demanding or asking for them. This may exemplify a “permissive” use of the Hiphil stem, in which “the Hiphil designates an action that is agreeable to the object and allowed by the subject” (B. T. Arnold and J. H. Choi, A Guide to Biblical Hebrew Syntax, 52).

[12:36]  ¹⁷ sn See B. Jacob, “The Gifts of the Egyptians; A Critical Commentary,” Journal of Reformed Judaism 27 (1980): 59-69.

[14:8]  ¹⁸ tn Heb “with a high hand”; the expression means “defiantly,” “boldly,” or “with confidence.” The phrase is usually used for arrogant sin and pride, the defiant fist, as it were. The image of the high hand can also mean the hand raised to deliver a blow (Job 38:15). So the narrative here builds tension between these two resolute forces.

[15:13]  ¹⁹ tn The verbs in the next two verses are perfect tenses, but can be interpreted as a prophetic perfect, looking to the future.

[15:13]  ²⁰ tn The particle זוּ (zu) is a relative pronoun, subordinating the next verb to the preceding.

[15:13]  ²¹ tn This verb seems to mean “to guide to a watering-place” (See Ps 23:2).

[17:9]  ²² tn This could be rendered literally “choose men for us.” But the lamed (ל) preposition probably indicates possession, “our men,” and the fact that Joshua was to choose from Israel, as well as the fact that there is no article on “men,” indicates he was to select some to fight.

[18:12]  ²³ 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]  ²⁴ 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]  ²⁵ 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.

[23:5]  ²⁶ tn The line reads “you will cease to forsake him” – refrain from leaving your enemy without help.

[23:5]  ²⁷ tn The law is emphatic here as well, using the infinitive absolute and the imperfect of instruction (or possibly obligation). There is also a wordplay here: two words עָזַב (’azav) are used, one meaning “forsake” and the other possibly meaning “arrange” based on Arabic and Ugaritic evidence (see U. Cassuto, Exodus, 297-98).

[23:5]  ²⁸ sn See H. B. Huffmon, “Exodus 23:4-5: A Comparative Study,” A Light Unto My Path, 271-78.

[23:16]  ²⁹ tn The words “you are also to observe” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.

[23:16]  ³⁰ tn An infinitive construct with a preposition and a pronominal suffix is used to make a temporal clause: “in the going in of the year.” The word “year” is the subjective genitive, the subject of the clause.

[23:16]  ³¹ tn An infinitive construct with a preposition and a pronominal suffix is used to make a temporal clause: “in the ingathering of you.”

[23:16]  ³² tn Heb “gathered in your labors.” This is a metonymy of cause put for the effect. “Labors” are not gathered in, but what the labors produced – the harvest.

[28:9]  ³³ tn Although this is normally translated “Israelites,” here a more literal translation is clearer because it refers to the names of the twelve tribes – the actual sons of Israel.

[30:15]  ³⁴ tn Or “pay more.”

[30:15]  ³⁵ tn The form is לָתֵת (latet), the Qal infinitive construct with the lamed preposition. The infinitive here is explaining the preceding verbs. They are not to increase or diminish the amount “in paying the offering.” The construction approximates a temporal clause.

[30:15]  ³⁶ tn This infinitive construct (לְכַפֵּר, lÿkhapper) provides the purpose of the giving the offering – to atone.

[30:20]  ³⁷ tn The form is an infinitive construct with the temporal preposition bet (ב), and a suffixed subjective genitive: “in their going in,” or, whenever they enter.

[30:20]  ³⁸ tn “Water” is an adverbial accusative of means, and so is translated “with water.” Gesenius classifies this with verbs of “covering with something.” But he prefers to emend the text with a preposition (see GKC 369 §117.y, n. 1).

[30:20]  ³⁹ tn The verb is a Qal imperfect with a nuance of final imperfect. The purpose/result clause here is indicated only with the conjunction: “and they do not die.” But clearly from the context this is the intended result of their washing – it is in order that they not die.

[30:20]  ⁴⁰ tn Here, too, the infinitive is used in a temporal clause construction. The verb נָגַשׁ (nagash) is the common verb used for drawing near to the altar to make offerings – the official duties of the priest.

[30:20]  ⁴¹ tn The text uses two infinitives construct: “to minister to burn incense”; the first is the general term and expresses the purpose of the drawing near, and the second infinitive is epexegetical, explaining the first infinitive.

[30:20]  ⁴² tn The translation “as an offering made by fire” is a standard rendering of the one word in the text that appears to refer to “fire.” Milgrom and others contend that it simply means a “gift” (Leviticus 1-16, 161).

[34:25]  ⁴³ sn See M. Haran, “The Passover Sacrifice,” Studies in the Religion of Ancient Israel (VTSup), 86-116.

[38:24]  ⁴⁴ tn These words form the casus pendens, or independent nominative absolute, followed by the apodosis beginning with the vav (ו; see U. Cassuto, Exodus, 469).

[38:24]  ⁴⁵ tn Heb “and it was.”

[38:24]  ⁴⁶ sn There were 3000 shekels in a talent, and so the total weight here in shekels would be 87,730 shekels of gold. If the sanctuary shekel was 224 grs., then this was about 40,940 oz. troy. This is estimated to be a little over a ton (cf. NCV “over 2,000 pounds”; TEV “a thousand kilogrammes”; CEV “two thousand two hundred nine pounds”; NLT “about 2,200 pounds”), although other widely diverging estimates are also given.