Exodus 12:45

12:45 A foreigner and a hired worker must not eat it.

Exodus 12:44

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

Exodus 12:43

Participation in the Passover

12:43 ¹ The Lord said to Moses and Aaron, “This is the ordinance of the Passover. No foreigner may ²  share in eating it. ³ 

Exodus 12:46

12:46 It must be eaten in one house; you must not bring any of the meat outside the house, and you must not break a bone of it.

Exodus 13:7

13:7 Bread made without yeast must be eaten ⁴  for seven days; ⁵  no bread made with yeast shall be seen ⁶  among you, and you must have no yeast among you within any of your borders.

Exodus 29:33-34

29:33 They are to eat those things by which atonement was made ⁷  to consecrate and to set them apart, but no one else ⁸  may eat them, for they are holy. 29:34 If any of the meat from the consecration offerings ⁹  or any of the bread is left over ¹⁰  until morning, then you are to burn up ¹¹  what is left over. It must not be eaten, ¹²  because it is holy.

Exodus 12:16

12:16 On the first day there will be a holy convocation, ¹³  and on the seventh day there will be a holy convocation for you. You must do no work of any kind ¹⁴  on them, only what every person will eat – that alone may be prepared for you.

Exodus 12:48

12:48 “When a foreigner lives ¹⁵  with you and wants to observe the Passover to the Lord, all his males must be circumcised, ¹⁶  and then he may approach and observe it, and he will be like one who is born in the land ¹⁷  – but no uncircumcised person may eat of it.

Exodus 13:3

13:3 Moses said to the people, “Remember ¹⁸  this day on which you came out from Egypt, from the place where you were enslaved, ¹⁹  for the Lord brought you out of there ²⁰  with a mighty hand – and no bread made with yeast may be eaten. ²¹ 

Exodus 21:28

Laws about Animals

21:28 ²² “If an ox ²³  gores a man or a woman so that either dies, ²⁴  then the ox must surely ²⁵  be stoned and its flesh must not be eaten, but the owner of the ox will be acquitted.

[12:43]  ¹ sn The section that concludes the chapter contains regulations pertaining to the Passover. The section begins at v. 43, but vv. 40-42 form a good setting for it. In this unit vv. 43-45 belong together because they stress that a stranger and foreigner cannot eat. Verse 46 stands by itself, ruling that the meal must be eaten at home. Verse 47 instructs that the whole nation was to eat it. Verses 48-49 make provision for foreigners who may wish to participate. And vv. 50-51 record the obedience of Israel.

[12:43]  ² tn This taken in the modal nuance of permission, reading that no foreigner is permitted to share in it (apart from being a member of the household as a circumcised slave [v. 44] or obeying v. 48, if a free individual).

[12:43]  ³ tn This is the partitive use of the bet (ב) preposition, expressing that the action extends to something and includes the idea of participation in it (GKC 380 §119.m).

[13:7]  ¹ tn The imperfect has the nuance of instruction or injunction again, but it could also be given an obligatory nuance.

[13:7]  ² tn The construction is an adverbial accusative of time, answering how long the routine should be followed (see GKC 374 §118.k).

[13:7]  ³ tn Or “visible to you” (B. Jacob, Exodus, 366).

[29:33]  ¹ tn The clause is a relative clause modifying “those things,” the direct object of the verb “eat.” The relative clause has a resumptive pronoun: “which atonement was made by them” becomes “by which atonement was made.” The verb is a Pual perfect of כִּפֵּר (kipper, “to expiate, atone, pacify”).

[29:33]  ² tn The Hebrew word is “stranger, alien” (זָר, zar). But in this context it means anyone who is not a priest (see S. R. Driver, Exodus, 324).

[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.”

[12:16]  ¹ sn This refers to an assembly of the people at the sanctuary for religious purposes. The word “convocation” implies that the people were called together, and Num 10:2 indicates they were called together by trumpets.

[12:16]  ² tn Heb “all/every work will not be done.” The word refers primarily to the work of one’s occupation. B. Jacob (Exodus, 322) explains that since this comes prior to the fuller description of laws for Sabbaths and festivals, the passage simply restricts all work except for the preparation of food. Once the laws are added, this qualification is no longer needed. Gesenius translates this as “no manner of work shall be done” (GKC 478-79 §152.b).

[12:48]  ¹ tn Both the participle “foreigner” and the verb “lives” are from the verb גּוּר (gur), which means “to sojourn, to dwell as an alien.” This reference is to a foreigner who settles in the land. He is the protected foreigner; when he comes to another area where he does not have his clan to protect him, he must come under the protection of the Law, or the people. If the “resident alien” is circumcised, he may participate in the Passover (S. R. Driver, Exodus, 104).

[12:48]  ² tn The infinitive absolute functions as the finite verb here, and “every male” could be either the object or the subject (see GKC 347 §113.gg and 387 §121.a).

[12:48]  ³ tn אֶזְרָח (’ezrakh) refers to the native-born individual, the native Israelite as opposed to the “stranger, alien” (S. R. Driver, Exodus, 104); see also W. F. Albright, Archaeology and the Religion of Israel, 127, 210.

[13:3]  ¹ tn The form is the infinitive absolute of זָכַר (zakhar, “remember”). The use of this form in place of the imperative (also found in the Decalogue with the Sabbath instruction) stresses the basic meaning of the root word, everything involved with remembering (emphatic imperative, according to GKC 346 §113.bb). The verb usually implies that there will be proper action based on what was remembered.

[13:3]  ² tn Heb “from a house of slaves.” “House” is obviously not meant to be literal; it indicates a location characterized by slavery, a land of slaves, as if they were in a slave house. Egypt is also called an “iron-smelting furnace” (Deut 4:20).

[13:3]  ³ tn Heb “from this” [place].

[13:3]  ⁴ tn The verb is a Niphal imperfect; it could be rendered “must not be eaten” in the nuance of the instruction or injunction category, but permission fits this sermonic presentation very well – nothing with yeast may be eaten.

[21:28]  ¹ sn The point that this section of the laws makes is that one must ensure the safety of others by controlling the circumstances.

[21:28]  ² tn Traditionally “ox,” but “bull” would also be suitable. The term may refer to one of any variety of large cattle.

[21:28]  ³ tn Heb “and he dies”; KJV “that they die”; NAB, NASB “to death.”

[21:28]  ⁴ tn The text uses סָקוֹל יִסָּקֵל (saqol yissaqel), a Qal infinitive absolute with a Niphal imperfect. The infinitive intensifies the imperfect, which here has an obligatory nuance or is a future of instruction.