Keluaran 7:9

7:9 “When Pharaoh says to you, ‘Do ¹  a miracle,’ and you say to Aaron, ‘Take your staff and throw it down ²  before Pharaoh,’ it will become ³  a snake.”

Keluaran 12:3

12:3 Tell the whole community of Israel, ‘In the tenth day of this month they each ⁴  must take a lamb ⁵  for themselves according to their families ⁶  – a lamb for each household. ⁷ 

Keluaran 21:14

21:14 But if a man willfully attacks his neighbor to kill him cunningly, ⁸  you will take him even from my altar that he may die.

Keluaran 24:7-8

24:7 He took the Book of the Covenant ⁹  and read it aloud ¹⁰  to the people, and they said, “We are willing to do and obey ¹¹  all that the Lord has spoken.” 24:8 So Moses took the blood and splashed it on ¹²  the people and said, “This is the blood of the covenant ¹³  that the Lord has made with you in accordance with all these words.”

Keluaran 29:12

29:12 and take some of the blood of the bull and put it on the horns of the altar ¹⁴  with your finger; all the rest of ¹⁵  the blood you are to pour out at the base of the altar.

[7:9]  ¹ tn The verb is תְּנוּ (tÿnu), literally “give.” The imperative is followed by an ethical dative that strengthens the subject of the imperative: “you give a miracle.”

[7:9]  ² tn Heb “and throw it.” The direct object, “it,” is implied.

[7:9]  ³ tn The form is the jussive יְהִי ( yÿhi). Gesenius notes that frequently in a conditional clause, a sentence with a protasis and apodosis, the jussive will be used. Here it is in the apodosis (GKC 323 §109.h).

[12:3]  ⁴ tn Heb “and they will take for them a man a lamb.” This is clearly a distributive, or individualizing, use of “man.”

[12:3]  ⁵ tn The שֶּׂה (seh) is a single head from the flock, or smaller cattle, which would include both sheep and goats.

[12:3]  ⁶ tn Heb “according to the house of their fathers.” The expression “house of the father” is a common expression for a family.

[12:3]  sn The Passover was to be a domestic institution. Each lamb was to be shared by family members.

[12:3]  ⁷ tn Heb “house” (also at the beginning of the following verse).

[21:14]  ⁸ tn The word עָרְמָה (’ormah) is problematic. It could mean with prior intent, which would be connected with the word in Prov 8:5, 12 which means “understanding” (or “prudence” – fully aware of the way things are). It could be connected also to an Arabic word for “enemy” which would indicate this was done with malice or evil intentions (U. Cassuto, Exodus, 270). The use here seems parallel to the one in Josh 9:4, an instance involving intentionality and clever deception.

[24:7]  ⁹ tn The noun “book” would be the scroll just written containing the laws of chaps. 20-23. On the basis of this scroll the covenant would be concluded here. The reading of this book would assure the people that it was the same that they had agreed to earlier. But now their statement of willingness to obey would be more binding, because their promise would be confirmed by a covenant of blood.

[24:7]  ¹⁰ tn Heb “read it in the ears of.”

[24:7]  ¹¹ tn A second verb is now added to the people’s response, and it is clearly an imperfect and not a cohortative, lending support for the choice of desiderative imperfect in these commitments – “we want to obey.” This was their compliance with the covenant.

[24:8]  ¹² tn Given the size of the congregation, the preposition might be rendered here “toward the people” rather than on them (all).

[24:8]  ¹³ sn The construct relationship “the blood of the covenant” means “the blood by which the covenant is ratified” (S. R. Driver, Exodus, 254). The parallel with the inauguration of the new covenant in the blood of Christ is striking (see, e.g., Matt 26:28, 1 Cor 11:25). When Jesus was inaugurating the new covenant, he was bringing to an end the old.

[29:12]  ¹⁴ sn This act seems to have signified the efficacious nature of the blood, since the horns represented power. This is part of the ritual of the sin offering for laity, because before the priests become priests they are treated as laity. The offering is better described as a purification offering rather than a sin offering, because it was offered, according to Leviticus, for both sins and impurities. Moreover, it was offered primarily to purify the sanctuary so that the once-defiled or sinful person could enter (see J. Milgrom, Leviticus [AB]).

[29:12]  ¹⁵ tn The phrase “rest of” has been supplied in the translation for clarification.