Exodus 12:10

12:10 You must leave nothing until morning, but you must burn with fire whatever remains of it until morning.

Exodus 32:24

32:24 So I said to them, ‘Whoever has gold, break it off.’ So they gave it ¹  to me, and I threw it into the fire, and this calf came out.” ² 

Exodus 3:2

3:2 The angel of the Lord ³  appeared ⁴  to him in ⁵  a flame of fire from within a bush. ⁶  He looked ⁷  – and ⁸  the bush was ablaze with fire, but it was not being consumed! ⁹ 

Exodus 19:18

19:18 Now Mount Sinai was completely covered with smoke because the Lord had descended on it in fire, and its smoke went up like the smoke of a great furnace, ¹⁰  and the whole mountain shook ¹¹  violently.

Exodus 29:14

29:14 But the meat of the bull, its skin, and its dung you are to burn up ¹²  outside the camp. ¹³  It is the purification offering. ¹⁴ 

Exodus 29:34

29:34 If any of the meat from the consecration offerings ¹⁵  or any of the bread is left over ¹⁶  until morning, then you are to burn up ¹⁷  what is left over. It must not be eaten, ¹⁸  because it is holy.

Exodus 32:20

32:20 He took the calf they had made and burned it in the fire, ground it ¹⁹  to powder, poured it out on the water, and made the Israelites drink it. ²⁰ 

[32:24]  ¹ tn Here “it” has been supplied.

[32:24]  ² sn Aaron first tried to blame the people, and then he tried to make it sound like a miracle – was it to sound like one of the plagues where out of the furnace came life? This text does not mention it, but Deut 9:20 tells how angry God was with Aaron. Only intercession saved his life.

[3:2]  ¹ sn The designation “the angel of the Lord” (Heb “the angel of Yahweh”) occurred in Genesis already (16:7-13; 21:17; 22:11-18). There is some ambiguity in the expression, but it seems often to be interchangeable with God’s name itself, indicating that it refers to the Lord.

[3:2]  ² tn The verb וַיֵּרָא (vayyera’) is the Niphal preterite of the verb “to see.” For similar examples of רָאָה (ra’ah) in Niphal where the subject “appears,” that is, allows himself to be seen, or presents himself, see Gen 12:7; 35:9; 46:29; Exod 6:3; and 23:17. B. Jacob notes that God appears in this way only to individuals and never to masses of people; it is his glory that appears to the masses (Exodus, 49).

[3:2]  ³ tn Gesenius rightly classifies this as a bet (ב) essentiae (GKC 379 §119.i); it would then indicate that Yahweh appeared to Moses “as a flame.”

[3:2]  ⁴ sn Fire frequently accompanies the revelation of Yahweh in Exodus as he delivers Israel, guides her, and purifies her. The description here is unique, calling attention to the manifestation as a flame of fire from within the bush. Philo was the first to interpret the bush as Israel, suffering under the persecution of Egypt but never consumed. The Bible leaves the interpretation open. However, in this revelation the fire is coming from within the bush, not from outside, and it represents the Lord who will deliver his people from persecution. See further E. Levine, “The Evolving Symbolism of the Burning Bush,” Dor le Dor 8 (1979): 185-93.

[3:2]  ⁵ tn Heb “And he saw.”

[3:2]  ⁶ tn The text again uses the deictic particle with vav, וְהִנֵּה (vÿhinneh), traditionally rendered “and behold.” The particle goes with the intense gaze, the outstretched arm, the raised eyebrow – excitement and intense interest: “look, over there.” It draws the reader into the immediate experience of the subject.

[3:2]  ⁷ tn The construction uses the suffixed negative אֵינֶנּוּ (’enennu) to convey the subject of the passive verb: “It was not” consumed. This was the amazing thing, for nothing would burn faster in the desert than a thornbush on fire.

[19:18]  ¹ sn The image is that of a large kiln, as in Gen 19:28.

[19:18]  ² tn This is the same word translated “trembled” above (v. 16).

[29:14]  ¹ tn Heb “burn with fire.”

[29:14]  ² sn This is to be done because there is no priesthood yet. Once they are installed, then the sin/purification offering is to be eaten by the officiating priests as a sign that the offering was received. But priests could not consume their own sin offering.

[29:14]  ³ sn There were two kinds of “purification offering,” those made with confession for sin and those made without. The title needs to cover both of them, and if it is called in the traditional way “the sin offering,” that will convey that when people offered it for skin diseases, menstruation, or having babies, they had sinned. That was not the case. Moreover, it is usual to translate the names of the sacrifices by what they do more than what they cover – so peace offering, reparation offering, and purification offering.

[29:34]  ¹ tn Or “ordination offerings” (Heb “fillings”).

[29:34]  ² tn The verb in the conditional clause is a Niphal imperfect of יָתַר (yatar); this verb is repeated in the next clause (as a Niphal participle) as the direct object of the verb “you will burn” (a Qal perfect with a vav [ו] consecutive to form the instruction).

[29:34]  ³ tn Heb “burn with fire.”

[29:34]  ⁴ tn The verb is a Niphal imperfect negated. It expresses the prohibition against eating this, but in the passive voice: “it will not be eaten,” or stronger, “it must not be eaten.”

[32:20]  ¹ tn Here “it” has been supplied.

[32:20]  ² tn Here “it” has been supplied.