Exodus 12:34

12:34 So the people took their dough before the yeast was added, ¹  with their kneading troughs bound up in their clothing on their shoulders.

Exodus 13:4

13:4 On this day, ²  in the month of Abib, ³  you are going out. ⁴ 

Exodus 13:9

13:9 ⁵  It ⁶  will be a sign ⁷  for you on your hand and a memorial ⁸  on your forehead, ⁹  so that the law of the Lord may be ¹⁰  in your mouth, ¹¹  for ¹²  with a mighty hand the Lord brought you out of Egypt.

Exodus 13:20

13:20 They journeyed from Sukkoth and camped in Etham, on the edge of the desert.

Exodus 14:30

14:30 So the Lord saved ¹³  Israel on that day from the power ¹⁴  of the Egyptians, and Israel saw the Egyptians dead ¹⁵  on the shore of the sea.

Exodus 16:27

16:27 On the seventh day some of the people went out to gather it, but they found nothing.

Exodus 25:40

25:40 Now be sure to make ¹⁶  them according to the pattern you were shown ¹⁷  on the mountain. ¹⁸ 

Exodus 27:15

27:15 On the second side ¹⁹  there are to be ²⁰  hangings twenty-two and a half feet long, with their three posts and their three bases.

Exodus 28:23

28:23 and you are to make for the breastpiece two gold rings and attach ²¹  the two rings to the upper ²²  two ends of the breastpiece.

Exodus 29:38

29:38 “Now this is what you are to prepare ²³  on the altar every day continually: two lambs a year old.

Exodus 33:4

33:4 When the people heard this troubling word ²⁴  they mourned; ²⁵  no one put on his ornaments.

[12:34]  ¹ tn The imperfect tense after the adverb טֶרֶם (terem) is to be treated as a preterite: “before it was leavened,” or “before the yeast was added.” See GKC 314-15 §107.c.

[13:4]  ² tn The word הַיּוֹם (hayyom) means literally “the day, today, this day.” In this sentence it functions as an adverbial accusative explaining when the event took place.

[13:4]  ³ sn Abib appears to be an old name for the month, meaning something like “[month of] fresh young ears” (Lev 2:14 [Heb]) (S. R. Driver, Exodus, 106). B. Jacob (Exodus, 364) explains that these names were not precise designations, but general seasons based on the lunar year in the agricultural setting.

[13:4]  ⁴ tn The form is the active participle, functioning verbally.

[13:9]  ³ sn This passage has, of course, been taken literally by many devout Jews, and portions of the text have been encased in phylacteries and bound on the arm and forehead. B. Jacob (Exodus, 368), weighing the pros and cons of the literal or the figurative meaning, says that those who took it literally should not be looked down on for their symbolic work. In many cases, he continues, it is the spirit that kills and the letter makes alive – because people who argue against a literal usage do so to excuse lack of action. This is a rather interesting twist in the discussion. The point of the teaching was obviously meant to keep the Law of Yahweh in the minds of the people, to remind them of their duties.

[13:9]  ⁴ tn That is, this ceremony.

[13:9]  ⁵ tn Heb “for a sign.”

[13:9]  ⁶ tn Heb “for a memorial.”

[13:9]  ⁷ tn Heb “between your eyes” (KJV and ASV both similar); the same expression occurs in v. 16.

[13:9]  ⁸ tn The purpose of using this ceremony as a sign and a memorial is that the Law might be in their mouth. The imperfect tense, then, receives the classification of final imperfect in the purpose clause.

[13:9]  ⁹ sn “Mouth” is a metonymy of cause; the point is that they should be ever talking about the Law as their guide as they go about their duties (see Deut 6:7; 11:19; Josh 1:8).

[13:9]  ¹⁰ tn This causal clause gives the reason for what has just been instructed. Because Yahweh delivered them from bondage, he has the strongest claims on their life.

[14:30]  ⁴ tn The Hebrew term וַיּוֹשַׁע (vayyosha’) is the key summation of the chapter, and this part of the book: “So Yahweh saved Israel.” This is the culmination of all the powerful works of God through these chapters.

[14:30]  ⁵ tn Heb “the hand,” with “hand” being a metonymy for power.

[14:30]  ⁶ tn The participle “dead” is singular, agreeing in form with “Egypt.”

[25:40]  ⁵ tn The text uses two imperatives: “see and make.” This can be interpreted as a verbal hendiadys, calling for Moses and Israel to see to it that they make these things correctly.

[25:40]  ⁶ tn The participle is passive, “caused to see,” or, “shown.”

[25:40]  ⁷ sn The message of this section surely concerns access to God. To expound this correctly, though, since it is an instruction section for building the lampstand, the message would be: God requires that his people ensure that light will guide the way of access to God. The breakdown for exposition could be the instructions for preparation for light (one lamp, several branches), then instructions for the purpose and maintenance of the lamps, and then the last verse telling the divine source for the instructions. Naturally, the metaphorical value of light will come up in the study, especially from the NT. So in the NT there is the warning that if churches are unfaithful God will remove their lampstand, their ministry (Rev 2-3).

[27:15]  ⁶ tn Heb “shoulder.”

[27:15]  ⁷ tn Here the phrase “there will be” has been supplied.

[28:23]  ⁷ tn Heb “give, put.”

[28:23]  ⁸ tn Here “upper” has been supplied.

[29:38]  ⁸ tn The verb is “you will do,” “you will make.” It clearly refers to offering the animals on the altar, but may emphasize all the preparation that was involved in the process.

[33:4]  ⁹ tn Or “bad news” (NAB, NCV).

[33:4]  ¹⁰ sn The people would rather have risked divine discipline than to go without Yahweh in their midst. So they mourned, and they took off the ornaments. Such had been used in making the golden calf, and so because of their association with all of that they were to be removed as a sign of remorse.