Exodus 12:8

12:8 They will eat the meat the same night; ¹  they will eat it roasted over the fire with bread made without yeast ²  and with bitter herbs.

Exodus 14:3

14:3 Pharaoh will think ³  regarding the Israelites, ‘They are wandering around confused ⁴  in the land – the desert has closed in on them.’ ⁵ 

Exodus 14:15

14:15 The Lord said to Moses, “Why do you cry out to me? Tell the Israelites to move on. ⁶ 

Exodus 16:25

16:25 Moses said, “Eat it today, for today is a Sabbath to the Lord; today you will not find it in the area. ⁷ 

Exodus 18:27

18:27 Then Moses sent his father-in-law on his way, ⁸  and so Jethro ⁹  went ¹⁰  to his own land. ¹¹ 

Exodus 20:6

20:6 and showing covenant faithfulness ¹²  to a thousand generations ¹³  of those who love me and keep my commandments.

Exodus 21:21

21:21 However, if the injured servant ¹⁴  survives one or two days, the owner ¹⁵  will not be punished, for he has suffered the loss. ¹⁶ 

Exodus 21:27

21:27 If he knocks out the tooth of his male servant or his female servant, he will let the servant ¹⁷  go free as compensation for the tooth.

Exodus 25:11

25:11 You are to overlay ¹⁸  it with pure gold – both inside and outside you must overlay it, ¹⁹  and you are to make a surrounding border ²⁰  of gold over it.

Exodus 26:14

26:14 “You are to make a covering ²¹  for the tent out of ram skins dyed red and over that a covering of fine leather. ²² 

Exodus 28:34

28:34 The pattern is to be ²³  a gold bell and a pomegranate, a gold bell and a pomegranate, all around the hem of the robe.

Exodus 29:29

29:29 “The holy garments that belong to Aaron are to belong to his sons after him, so that they may be anointed ²⁴  in them and consecrated ²⁵  in them.

Exodus 29:35

29:35 “Thus you are to do for Aaron and for his sons, according to all that I have commanded you; you are to consecrate them ²⁶  for ²⁷  seven days.

Exodus 30:28

30:28 the altar for the burnt offering and all its utensils, and the laver and its base.

Exodus 32:21

32:21 Moses said to Aaron, “What did this people do to you, that you have brought on them so great a sin?”

Exodus 39:37

39:37 the pure ²⁸  lampstand, its lamps, with the lamps set in order, and all its accessories, and oil for the light;

[12:8]  ¹ tn Heb “this night.”

[12:8]  ² sn Bread made without yeast could be baked quickly, not requiring time for the use of a leavening ingredient to make the dough rise. In Deut 16:3 the unleavened cakes are called “the bread of affliction,” which alludes to the alarm and haste of the Israelites. In later Judaism and in the writings of Paul, leaven came to be a symbol of evil or corruption, and so “unleavened bread” – bread made without yeast – was interpreted to be a picture of purity or freedom from corruption or defilement (S. R. Driver, Exodus, 90-91).

[14:3]  ³ tn Heb “and Pharaoh will say.”

[14:3]  ⁴ sn The word translated “wandering around confused” indicates that Pharaoh thought the Israelites would be so perplexed and confused that they would not know which way to turn in order to escape – and they would never dream of crossing the sea (S. R. Driver, Exodus, 115).

[14:3]  ⁵ tn The expression has also been translated “the desert has shut [the way] for them,” and more freely “[the Israelites are] hemmed in by the desert.”

[14:15]  ⁵ tn The text literally says, “speak to the Israelites that they may journey.” The intent of the line, using the imperative with the subordinate jussive or imperfect expressing purpose is that the speaking is the command to move.

[16:25]  ⁷ tn Heb “in the field” (so KJV, ASV, NASB, NCV, NRSV); NAB, NIV, NLT “on the ground.”

[18:27]  ⁹ tn The verb וַיְשַׁלַּח (vayshallakh) has the same root and same stem used in the passages calling for Pharaoh to “release” Israel. Here, in a peaceful and righteous relationship, Moses sent Jethro to his home.

[18:27]  ¹⁰ tn Heb “he”; the referent (Jethro) has been specified in the translation for clarity.

[18:27]  ¹¹ tn The prepositional phrase included here Gesenius classifies as a pleonastic dativus ethicus to give special emphasis to the significance of the occurrence in question for a particular subject (GKC 381 §119.s).

[18:27]  ¹² sn This chapter makes an excellent message on spiritual leadership of the people of God. Spiritually responsible people are to be selected to help in the work of the ministry (teaching, deciding cases, meeting needs), so that there will be peace, and so that leaders will not be exhausted. Probably capable people are more ready to do that than leaders are ready to relinquish control. But leaders have to be willing to take the risk, to entrust the task to others. Here Moses is the model of humility, receiving correction and counsel from Jethro. And Jethro is the ideal adviser, for he has no intention of remaining there to run the operation.

[20:6]  ¹¹ tn Literally “doing loyal love” (עֹשֶׂה חֶסֶד, ’oseh khesed). The noun refers to God’s covenant loyalty, his faithful love to those who belong to him. These are members of the covenant, recipients of grace, the people of God, whom God will preserve and protect from evil and its effects.

[20:6]  ¹² tn Heb “to thousands” or “to thousandth.” After “tenth,” Hebrew uses cardinal numbers for ordinals also. This statement is the antithesis of the preceding line. The “thousands” or “thousandth [generation]” are those who love Yahweh and keep his commands. These are descendants from the righteous, and even associates with them, who benefit from the mercy that God extends to his people. S. R. Driver (Exodus, 195) says that this passage teaches that God’s mercy transcends his wrath; in his providence the beneficial consequences of a life of goodness extend indefinitely further than the retribution that is the penalty for persisting in sin. To say that God’s loyal love extends to thousands of generations or the thousandth generation is parallel to saying that it endures forever (Ps. 118). See also Exod 34:7; Deut 5:10; 7:9; Ps 18:51; Jer 32:18.

[21:21]  ¹³ 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]  ¹⁴ tn Heb “he”; the referent (the owner of the injured servant) has been supplied in the translation for clarity.

[21:21]  ¹⁵ 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.

[21:27]  ¹⁵ tn Heb “him”; the referent (the male or female servant) has been specified in the translation for clarity.

[25:11]  ¹⁷ tn The verbs throughout here are perfect tenses with the vav (ו) consecutives. They are equal to the imperfect tense of instruction and/or injunction.

[25:11]  ¹⁸ tn Here the verb is an imperfect tense; for the perfect sequence to work the verb would have to be at the front of the clause.

[25:11]  ¹⁹ tn The word זֵר (zer) is used only in Exodus and seems to describe something on the order of a crown molding, an ornamental border running at the top of the chest on all four sides. There is no indication of its appearance or function.

[26:14]  ¹⁹ sn Two outer coverings made of stronger materials will be put over the tent and the curtain, the two inner layers.

[26:14]  ²⁰ tn See the note on this phrase in Exod 25:5.

[28:34]  ²¹ tn The words “the pattern is to be” are not in the Hebrew text, but are supplied in the translation for clarity and for stylistic reasons.

[29:29]  ²³ tn The construction is an infinitive construct with a lamed (ל) preposition. The form simply means “for anointing,” but it serves to express the purpose or result of their inheriting the sacred garments.

[29:29]  ²⁴ tn This form is a Piel infinitive construct with a lamed (ל) preposition. It literally reads “for filling the hands,” the idiom used throughout this chapter for ordination or installation. Here too it has a parallel use of purpose or result.

[29:35]  ²⁵ tn Heb “you will fill their hand.”

[29:35]  ²⁶ tn The “seven days” is the adverbial accusative explaining that the ritual of the filling should continue daily for a week. Leviticus makes it clear that they are not to leave the sanctuary.

[39:37]  ²⁷ tn Possibly meaning “pure gold lampstand.”