Exodus 11:7

11:7 But against any of the Israelites not even a dog will bark ¹  against either people or animals, ²  so that you may know that the Lord distinguishes ³  between Egypt and Israel.’

Exodus 21:6

21:6 then his master must bring him to the judges, ⁴  and he will bring him to the door or the doorposts, and his master will pierce his ear with an awl, and he shall serve him forever. ⁵ 

Exodus 21:35

21:35 If the ox of one man injures the ox of his neighbor so that it dies, then they will sell the live ox and divide its proceeds, ⁶  and they will also divide the dead ox. ⁷ 

Exodus 28:28

28:28 They are to tie the breastpiece by its rings to the rings of the ephod by blue cord, so that it may be above the waistband of the ephod, and so that the breastpiece will not be loose from the ephod.

Exodus 28:32

28:32 There is to be an opening ⁸  in its top ⁹  in the center of it, with an edge all around the opening, the work of a weaver, ¹⁰  like the opening of a collar, ¹¹  so that it cannot be torn. ¹² 

Exodus 34:7

34:7 keeping loyal love for thousands, ¹³  forgiving iniquity and transgression and sin. But he by no means leaves the guilty unpunished, responding to the transgression ¹⁴  of fathers by dealing with children and children’s children, to the third and fourth generation.”

[11:7]  ¹ tn Or perhaps “growl”; Heb “not a dog will sharpen his tongue.” The expression is unusual, but it must indicate that not only would no harm come to the Israelites, but that no unfriendly threat would come against them either – not even so much as a dog barking. It is possible this is to be related to the watchdog (see F. C. Fensham, “Remarks on Keret 114^b – 136^a,” JNSL 11 [1983]: 75).

[11:7]  ² tn Heb “against man or beast.”

[11:7]  ³ tn The verb פָּלָה (palah) in Hiphil means “to set apart, make separate, make distinct.” See also Exod 8:22 (18 HT); 9:4; 33:16.

[21:6]  ⁴ tn The word is הָאֱלֹהִים (ha’elohim). S. R. Driver (Exodus, 211) says the phrase means “to God,” namely the nearest sanctuary in order that the oath and the ritual might be made solemn, although he does say that it would be done by human judges. That the reference is to Yahweh God is the view also of F. C. Fensham, “New Light on Exodus 21:7 and 22:7 from the Laws of Eshnunna,” JBL 78 (1959): 160-61. Cf. also ASV, NAB, NASB, NCV, NRSV, NLT. Others have made a stronger case that it refers to judges who acted on behalf of God; see C. Gordon, “אלהים in its Reputed Meaning of Rulers, Judges,” JBL 54 (1935): 134-44; and A. E. Draffkorn, “Ilani/Elohim,” JBL 76 (1957): 216-24; cf. KJV, NIV.

[21:6]  ⁵ tn Or “till his life’s end” (as in the idiom: “serve him for good”).

[21:35]  ⁷ tn Literally “its silver” or “silver for it.”

[21:35]  ⁸ tn Heb “divide the dead.” The noun “ox” has been supplied.

[28:32]  ¹⁰ tn Heb “mouth” or “opening” (פִּי, pi; in construct).

[28:32]  ¹¹ tn The “mouth of its head” probably means its neck; it may be rendered “the opening for the head,” except the pronominal suffix would have to refer to Aaron, and that is not immediately within the context.

[28:32]  ¹² tn Or “woven work” (KJV, ASV, NASB), that is, “the work of a weaver.” The expression suggests that the weaving was from the fabric edges itself and not something woven and then added to the robe. It was obviously intended to keep the opening from fraying.

[28:32]  ¹³ tn The expression כְּפִי תַחְרָא (kÿfi takhra’) is difficult. It was early rendered “like the opening of a coat of mail.” It occurs only here and in the parallel 39:23. Tg. Onq. has “coat of mail.” S. R. Driver suggests “a linen corselet,” after the Greek (Exodus, 308). See J. Cohen, “A Samaritan Authentication of the Rabbinic Interpretation of kephi tahra’,” VT 24 (1974): 361-66.

[28:32]  ¹⁴ tn The verb is the Niphal imperfect, here given the nuance of potential imperfect. Here it serves in a final clause (purpose/result), introduced only by the negative (see GKC 503-4 §165.a).

[34:7]  ¹³ tn That is, “for thousands of generations.”

[34:7]  ¹⁴ 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.