Exodus 12:3

12:3 Tell the whole community of Israel, ‘In the tenth day of this month they each ¹  must take a lamb ²  for themselves according to their families ³  – a lamb for each household. ⁴ 

Exodus 18:21

18:21 But you choose ⁵  from the people capable men, ⁶  God-fearing, ⁷  men of truth, ⁸  those who hate bribes, ⁹  and put them over the people ¹⁰  as rulers ¹¹  of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.

Exodus 21:19

21:19 and then ¹²  if he gets up and walks about ¹³  outside on his staff, then the one who struck him is innocent, except he must pay ¹⁴  for the injured person’s ¹⁵  loss of time ¹⁶  and see to it that he is fully healed.

Exodus 29:27

29:27 You are to sanctify the breast of the wave offering and the thigh of the contribution, ¹⁷  which were waved and lifted up as a contribution from the ram of consecration, from what belongs to Aaron and to his sons.

Exodus 30:12

30:12 “When you take a census ¹⁸  of the Israelites according to their number, ¹⁹  then each man is to pay a ransom ²⁰  for his life to the Lord when you number them, ²¹  so that there will be no plague among them when you number them.

[12:3]  ¹ tn Heb “and they will take for them a man a lamb.” This is clearly a distributive, or individualizing, use of “man.”

[12:3]  ² tn The שֶּׂה (seh) is a single head from the flock, or smaller cattle, which would include both sheep and goats.

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

[12:3]  ⁴ tn Heb “house” (also at the beginning of the following verse).

[18:21]  ⁵ tn The construction uses the independent pronoun for emphasis, and then the imperfect tense “see” (חָזָה, khazah) – “and you will see from all….” Both in Hebrew and Ugaritic expressions of “seeing” are used in the sense of choosing (Gen 41:33). See U. Cassuto, Exodus, 220.

[18:21]  ⁶ tn The expression is אַנְשֵׁי־חַיִל (’anshe khayil, “capable men”). The attributive genitive is the word used in expressions like “mighty man of valor.” The word describes these men as respected, influential, powerful people, those looked up to by the community as leaders, and those who will have the needs of the community in mind.

[18:21]  ⁷ tn The description “fearers of God” uses an objective genitive. It describes them as devout, worshipful, obedient servants of God.

[18:21]  ⁸ tn The expression “men of truth” (אַנְשֵׁי אֱמֶת, ’anshe ’emet) indicates that these men must be seekers of truth, who know that the task of a judge is to give true judgment (U. Cassuto, Exodus, 220). The word “truth” includes the ideas of faithfulness or reliability, as well as factuality itself. It could be understood to mean “truthful men,” men whose word is reliable and true.

[18:21]  ⁹ tn Heb “haters of bribes.” Here is another objective genitive, one that refers to unjust gain. To hate unjust gain is to reject and refuse it. Their decisions will not be swayed by greed.

[18:21]  ¹⁰ tn Heb “over them”; the referent (the people) has been specified in the translation for clarity.

[18:21]  ¹¹ sn It is not clear how this structure would work in a judicial setting. The language of “captains of thousands,” etc., is used more for military ranks. There must have been more detailed instruction involved here, for each Israelite would have come under four leaders with this arrangement, and perhaps difficult cases would be sent to the next level. But since the task of these men would also involve instruction and guidance, the breakdown would be very useful. Deut 1:9, 13 suggest that the choice of these people was not simply Moses’ alone.

[21:19]  ⁹ tn “and then” has been supplied.

[21:19]  ¹⁰ tn The verb is a Hitpael perfect with vav (ו) consecutive; it follows the sequence of the imperfect before it – “if he gets up and walks about.” This is proof of recovery.

[21:19]  ¹¹ tn The imperfect tense carries a nuance of obligatory imperfect because this is binding on the one who hit him.

[21:19]  ¹² tn Heb “his”; the referent (the injured person) has been specified in the translation for clarity.

[21:19]  ¹³ tn The word appears to be the infinitive from the verb “to sit” with a meaning of “his sitting down”; some suggest it is from the verb “to rest” with a meaning “cease.” In either case the point in the context must mean compensation is due for the time he was down.

[29:27]  ¹³ sn These are the two special priestly offerings: the wave offering (from the verb “to wave”) and the “presentation offering” (older English: heave offering; from a verb “to be high,” in Hiphil meaning “to lift up,” an item separated from the offering, a contribution). The two are then clarified with two corresponding relative clauses containing two Hophals: “which was waved and which was presented.” In making sacrifices, the breast and the thigh belong to the priests.

[30:12]  ¹⁷ tn The expression is “when you take [lift up] the sum [head] of the Israelites.”

[30:12]  ¹⁸ tn The form is לִפְקֻדֵיהֶם (lifqudehem, “according to those that are numbered of/by them”) from the verb פָּקַד (paqad, “to visit”). But the idea of this word seems more to be that of changing or determining the destiny, and so “appoint” and “number” become clear categories of meaning for the word. Here it simply refers to the census, but when this word is used for a census it often involves mustering an army for a military purpose. Here there is no indication of a war, but it may be laying down the principle that when they should do this, here is the price. B. Jacob (Exodus, 835) uses Num 31 as a good illustration, showing that the warrior was essentially a murderer, if he killed anyone in battle. For this reason his blood was forfeit; if he survived he must pay a כֹּפֶר (kofer) because every human life possesses value and must be atoned for. The payment during the census represented a “presumptive ransom” so that they could not be faulted for what they might do in war.

[30:12]  ¹⁹ tn The “ransom” is כֹּפֶר (kofer), a word related to words translated “atone” and “atonement.” Here the noun refers to what is paid for the life. The idea is that of delivering or redeeming by a substitute – here the substitute is the money. If they paid the amount, their lives would be safe (W. C. Kaiser, Jr., “Exodus,” EBC 2:473).

[30:12]  ²⁰ tn The temporal clause uses a preposition, an infinitive construct, and then an accusative. The subject is supplied: “in numbering them” means “when [you] number them.” The verb could also be rendered “when you muster them.”