Keluaran 9:19

9:19 So now, send instructions ¹  to gather ²  your livestock and all your possessions in the fields to a safe place. Every person ³  or animal caught ⁴  in the field and not brought into the house – the hail will come down on them, and they will die!”’”

Keluaran 10:26

10:26 Our livestock must ⁵  also go with us! Not a hoof is to be left behind! For we must take ⁶  these animals ⁷  to serve the Lord our God. Until we arrive there, we do not know what we must use to serve the Lord.” ⁸ 

Keluaran 17:3

17:3 But the people were very thirsty ⁹  there for water, and they murmured against Moses and said, “Why in the world ¹⁰  did you bring us up out of Egypt – to kill us and our children and our cattle with thirst?” ¹¹ 

Keluaran 22:5

22:5 “If a man grazes ¹²  his livestock ¹³  in a field or a vineyard, and he lets the livestock loose and they graze in the field of another man, he must make restitution from the best of his own field and the best of his own vineyard.

Keluaran 22:11

22:11 then there will be an oath to the Lord ¹⁴  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.

[9:19]  ¹ tn The object “instructions” is implied in the context.

[9:19]  ² tn הָעֵז (ha’ez) is the Hiphil imperative from עוּז (’uz, “to bring into safety” or “to secure”). Although there is no vav (ו) linking the two imperatives, the second could be subordinated by virtue of the meanings. “Send to bring to safety.”

[9:19]  ³ tn Heb “man, human.”

[9:19]  ⁴ tn Heb “[who] may be found.” The verb can be the imperfect of possibility.

[10:26]  ⁵ tn This is the obligatory imperfect nuance. They were obliged to take the animals if they were going to sacrifice, but more than that, since they were not coming back, they had to take everything.

[10:26]  ⁶ tn The same modal nuance applies to this verb.

[10:26]  ⁷ tn Heb “from it,” referring collectively to the livestock.

[10:26]  ⁸ sn Moses gives an angry but firm reply to Pharaoh’s attempt to control Israel; he makes it clear that he has no intention of leaving any pledge with Pharaoh. When they leave, they will take everything that belongs to them.

[17:3]  ⁹ tn The verbs and the pronouns in this verse are in the singular because “the people” is singular in form.

[17:3]  ¹⁰ tn The demonstrative pronoun is used as the enclitic form for special emphasis in the question; it literally says, “why is this you have brought us up?” (R. J. Williams, Hebrew Syntax, 24, §118).

[17:3]  ¹¹ sn Their words deny God the credit for bringing them out of Egypt, impugn the integrity of Moses and God by accusing them of bringing the people out here to die, and show a lack of faith in God’s ability to provide for them.

[22:5]  ¹² tn The verb בָּעַר (ba’ar, “graze”) as a denominative from the word “livestock” is not well attested. So some have suggested that with slight changes this verse could be read: “If a man cause a field or a vineyard to be burnt, and let the burning spread, and it burnt in another man’s field” (see S. R. Driver, Exodus, 225).

[22:5]  ¹³ tn The phrase “his livestock” is supplied from the next clause.

[22:11]  ¹⁴ 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.