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 23:1

Justice

23:1 ² “You must not give ³  a false report. ⁴  Do not make common cause ⁵  with the wicked ⁶  to be a malicious ⁷  witness.

Exodus 25:14

25:14 and put the poles into the rings at the sides of the ark in order to carry the ark with them.

Exodus 25:27-28

25:27 The rings are to be close to the frame to provide places ⁸  for the poles to carry the table. 25:28 You are to make the poles of acacia wood and overlay them with gold, so that the table may be carried with them. ⁹ 

Exodus 27:7

27:7 The poles are to be put ¹⁰  into the rings so that the poles will be on two sides of the altar when carrying it. ¹¹ 

Exodus 32:32

32:32 But now, if you will forgive their sin…, ¹²  but if not, wipe me out ¹³  from your book that you have written.” ¹⁴ 

Exodus 35:26

35:26 and all the women whose heart stirred them to action and who were skilled ¹⁵  spun goats’ hair.

Exodus 37:5

37:5 and put the poles into the rings on the sides of the ark in order to carry the ark.

Exodus 37:14-15

37:14 The rings were close to the frame to provide places for the poles to carry the table. 37:15 He made the poles of acacia wood and overlaid them with gold, to carry the table.

[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.

[23:1]  ² sn People who claim to worship and serve the righteous judge of the universe must preserve equity and justice in their dealings with others. These verses teach that God’s people must be honest witnesses (1-3); God’s people must be righteous even with enemies (4-5); and God’s people must be fair in dispensing justice (6-9).

[23:1]  ³ tn Heb “take up, lift, carry” (נָשָׂא, nasa’). This verb was also used in the prohibition against taking “the name of Yahweh in vain.” Sometimes the object of this verb is physical, as in Jonah 1:12 and 15. Used in this prohibition involving speech, it covers both originating and repeating a lie.

[23:1]  ⁴ tn Or “a groundless report” (see Exod 20:7 for the word שָׁוְא, shav’).

[23:1]  ⁵ tn Heb “do not put your hand” (cf. KJV, ASV); NASB “join your hand.”

[23:1]  ⁶ tn The word “wicked” (רָשָׁע, rasha’) refers to the guilty criminal, the person who is doing something wrong. In the religious setting it describes the person who is not a member of the covenant and may be involved in all kinds of sin, even though there is the appearance of moral and spiritual stability.

[23:1]  ⁷ tn The word חָמָס (khamas) often means “violence” in the sense of social injustices done to other people, usually the poor and needy. A “malicious” witness would do great harm to others. See J. W. McKay, “Exodus 23:1-43, 6-8: A Decalogue for Administration of Justice in the City Gate,” VT 21 (1971): 311-25.

[25:27]  ³ tn Heb “houses”; NAB, NASB “holders.”

[25:28]  ⁴ tn The verb is a Niphal perfect with vav consecutive, showing here the intended result: “so that [the table] might be lifted up [by them].” The noun “the table” is introduced by what looks like the sign of the accusative, but here it serves to introduce or emphasize the nominative (see GKC 365 §117.i).

[27:7]  ⁵ tn The verb is a Hophal perfect with vav consecutive: וְהוּבָא (vÿhuva’, “and it will be brought”). The particle אֶת (’et) here introduces the subject of the passive verb (see a similar use in 21:28, “and its flesh will not be eaten”).

[27:7]  ⁶ tn The construction is the infinitive construct with bet (ב) preposition: “in carrying it.” Here the meaning must be that the poles are not left in the rings, but only put into the rings when they carried it.

[32:32]  ⁶ tn The apodosis is not expressed; it would be understood as “good.” It is not stated because of the intensity of the expression (the figure is aposiopesis, a sudden silence). It is also possible to take this first clause as a desire and not a conditional clause, rendering it “Oh that you would forgive!”

[32:32]  ⁷ tn The word “wipe” is a figure of speech indicating “remove me” (meaning he wants to die). The translation “blot” is traditional, but not very satisfactory, since it does not convey complete removal.

[32:32]  ⁸ sn The book that is referred to here should not be interpreted as the NT “book of life” which is portrayed (figuratively) as a register of all the names of the saints who are redeemed and will inherit eternal life. Here it refers to the names of those who are living and serving in this life, whose names, it was imagined, were on the roster in the heavenly courts as belonging to the chosen. Moses would rather die than live if these people are not forgiven (S. R. Driver, Exodus, 356).

[35:26]  ⁷ tn The text simply uses a prepositional phrase, “with/in wisdom.” It seems to be qualifying “the women” as the relative clause is.