Exodus 12:35

12:35 Now the Israelites had done ¹  as Moses told them – they had requested from the Egyptians ²  silver and gold items and clothing.

Exodus 12:44

12:44 But everyone’s servant who is bought for money, after you have circumcised him, may eat it.

Exodus 20:23

20:23 You must not make gods of silver alongside me, ³  nor make gods of gold for yourselves. ⁴ 

Exodus 21:11

21:11 If he does not provide her with these three things, then she will go out free, without paying money. ⁵ 

Exodus 21:21

21:21 However, if the injured servant ⁶  survives one or two days, the owner ⁷  will not be punished, for he has suffered the loss. ⁸ 

Exodus 21:34

21:34 the owner of the pit must repay ⁹  the loss. He must give money ¹⁰  to its owner, and the dead animal ¹¹  will become his.

Exodus 22:17

22:17 If her father refuses to give her to him, he must pay money for the bride price of virgins.

Exodus 27:10

27:10 with ¹²  twenty posts and their twenty bronze bases, with the hooks of the posts and their bands of silver.

Exodus 38:10

38:10 with ¹³  their twenty posts and their twenty bronze bases, with the hooks of the posts and their bands of silver.

[12:35]  ¹ tn The verbs “had done” and then “had asked” were accomplished prior to the present narrative (S. R. Driver, Exodus, 99). The verse begins with disjunctive word order to introduce the reminder of earlier background information.

[12:35]  ² tn Heb “from Egypt.” Here the Hebrew text uses the name of the country to represent the inhabitants (a figure known as metonymy).

[20:23]  ³ tn The direct object of the verb must be “gods of silver.” The prepositional phrase modifies the whole verse to say that these gods would then be alongside the one true God.

[20:23]  ⁴ tn Heb “neither will you make for you gods of gold.”

[21:11]  ⁵ sn The lessons of slavery and service are designed to bring justice to existing customs in antiquity. The message is: Those in slavery for one reason or another should have the hope of freedom and the choice of service (vv. 2-6). For the rulings on the daughter, the message could be: Women, who were often at the mercy of their husbands or masters, must not be trapped in an unfortunate situation, but be treated well by their masters or husbands (vv. 7-11). God is preventing people who have power over others from abusing it.

[21:21]  ⁷ tn Heb “if he”; the referent (the servant struck and injured in the previous verse) has been specified in the translation for clarity.

[21:21]  ⁸ tn Heb “he”; the referent (the owner of the injured servant) has been supplied in the translation for clarity.

[21:21]  ⁹ tn This last clause is a free paraphrase of the Hebrew, “for he is his money” (so KJV, ASV); NASB “his property.” It seems that if the slave survives a couple of days, it is probable that the master was punishing him and not intending to kill him. If he then dies, there is no penalty other than that the owner loses the slave who is his property – he suffers the loss.

[21:34]  ⁹ tn The verb is a Piel imperfect from שָׁלַם (shalam); it has the idea of making payment in full, making recompense, repaying. These imperfects could be given a future tense translation as imperfects of instruction, but in the property cases an obligatory imperfect fits better – this is what he is bound or obliged to do – what he must do.

[21:34]  ¹⁰ tn Heb “silver.”

[21:34]  ¹¹ tn Here the term “animal” has been supplied.

[27:10]  ¹¹ tn Heb “and.”

[38:10]  ¹³ tn While this verse could be translated as an independent sentence, it is probably to be subordinated as a circumstantial clause in line with Exod 27:10-12, as well as v. 12 of this passage.