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 28:42

28:42 Make for them linen undergarments to cover their naked bodies; ³  they must cover ⁴  from the waist to the thighs.

Exodus 29:31

29:31 “You are to take the ram of the consecration and cook ⁵  its meat in a holy place. ⁶ 

Exodus 4:7

4:7 He said, “Put your hand back into your robe.” So he put his hand back into his robe, and when he brought it out from his robe – there it was, ⁷  restored ⁸  like the rest of his skin! ⁹ 

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 22:31

22:31 “You will be holy ¹⁰  people to me; you must not eat any meat torn by animals in the field. ¹¹  You must throw it to the dogs.

Exodus 29:14

29:14 But the meat of the bull, its skin, and its dung you are to burn up ¹²  outside the camp. ¹³  It is the purification offering. ¹⁴ 

Exodus 29:32

29:32 Aaron and his sons are to eat the meat of the ram and the bread that was in the basket at the entrance of the tent of meeting.

Exodus 29:34

29:34 If any of the meat from the consecration offerings ¹⁵  or any of the bread is left over ¹⁶  until morning, then you are to burn up ¹⁷  what is left over. It must not be eaten, ¹⁸  because it is holy.

Exodus 30:32

30:32 It must not be applied ¹⁹  to people’s bodies, and you must not make any like it with the same recipe. It is holy, and it must be holy to you.

Exodus 16:3

16:3 The Israelites said to them, “If only we had died ²⁰  by the hand of the Lord in the land of Egypt, when we sat by ²¹  the pots of meat, when we ate bread to the full, ²²  for you have brought us out into this desert to kill ²³  this whole assembly with hunger!”

Exodus 16:8

16:8 Moses said, “You will know this ²⁴  when the Lord gives you ²⁵  meat to eat in the evening and bread in the morning to satisfy you, because the Lord has heard your murmurings that you are murmuring against him. As for us, what are we? ²⁶  Your murmurings are not against us, ²⁷  but against the Lord.”

Exodus 16:12

16:12 “I have heard the murmurings of the Israelites. Tell them, ‘During the evening ²⁸  you will eat meat, ²⁹  and in the morning you will be satisfied ³⁰  with bread, so that you may know ³¹  that I am the Lord your God.’” ³² 

Exodus 21:28

Laws about Animals

21:28 ³³ “If an ox ³⁴  gores a man or a woman so that either dies, ³⁵  then the ox must surely ³⁶  be stoned and its flesh must not be eaten, but the owner of the ox will be acquitted.

[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).

[28:42]  ³ tn Heb “naked flesh” (so NAB, NRSV); KJV “nakedness.”

[28:42]  ⁴ tn Heb “be.”

[29:31]  ⁵ tn Or “boil” (see Lev 8:31).

[29:31]  ⁶ sn The “holy place” must be in the courtyard of the sanctuary. Lev 8:31 says it is to be cooked at the entrance of the tent of meeting. Here it says it will be eaten there as well. This, then, becomes a communion sacrifice, a peace offering which was a shared meal. Eating a communal meal in a holy place was meant to signify that the worshipers and the priests were at peace with God.

[4:7]  ⁷ tn The particle הִנֵּה (hinneh) points out the startling or amazing sight as if the reader were catching first glimpse of it with Moses.

[4:7]  ⁸ tn Heb “it returned.”

[4:7]  ⁹ tn Heb “like his flesh.”

[22:31]  ⁹ sn The use of this word here has to do with the laws of the sanctuary and not some advanced view of holiness. The ritual holiness at the sanctuary would prohibit eating anything torn to pieces.

[22:31]  ¹⁰ tn Or “by wild animals.”

[29:14]  ¹¹ tn Heb “burn with fire.”

[29:14]  ¹² sn This is to be done because there is no priesthood yet. Once they are installed, then the sin/purification offering is to be eaten by the officiating priests as a sign that the offering was received. But priests could not consume their own sin offering.

[29:14]  ¹³ sn There were two kinds of “purification offering,” those made with confession for sin and those made without. The title needs to cover both of them, and if it is called in the traditional way “the sin offering,” that will convey that when people offered it for skin diseases, menstruation, or having babies, they had sinned. That was not the case. Moreover, it is usual to translate the names of the sacrifices by what they do more than what they cover – so peace offering, reparation offering, and purification offering.

[29:34]  ¹³ tn Or “ordination offerings” (Heb “fillings”).

[29:34]  ¹⁴ 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]  ¹⁵ tn Heb “burn with fire.”

[29:34]  ¹⁶ 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.”

[30:32]  ¹⁵ tn Without an expressed subject, the verb may be treated as a passive. Any common use, as in personal hygiene, would be a complete desecration.

[16:3]  ¹⁷ tn The text reads: מִי־יִתֵּן מוּתֵנוּ (mi-yitten mutenu, “who will give our dying”) meaning “If only we had died.” מוּתֵנוּ is the Qal infinitive construct with the suffix. This is one way that Hebrew expresses the optative with an infinitive construct. See R. J. Williams, Hebrew Syntax, 91-92, §547.

[16:3]  ¹⁸ tn The form is a Qal infinitive construct used in a temporal clause, and the verb “when we ate” has the same structure.

[16:3]  ¹⁹ sn That the complaint leading up to the manna is unjustified can be seen from the record itself. They left Egypt with flocks and herds and very much cattle, and about 45 days later they are complaining that they are without food. Moses reminded them later that they lacked nothing (Deut 3:7; for the whole sermon on this passage, see 8:1-20). Moreover, the complaint is absurd because the food of work gangs was far more meager than they recall. The complaint was really against Moses. They crave the eating of meat and of bread and so God will meet that need; he will send bread from heaven and quail as well.

[16:3]  ²⁰ tn לְהָמִית (lÿhamit) is the Hiphil infinitive construct showing purpose. The people do not trust the intentions or the plan of their leaders and charge Moses with bringing everyone out to kill them.

[16:8]  ¹⁹ tn “You will know this” has been added to make the line smooth. Because of the abruptness of the lines in the verse, and the repetition with v. 7, B. S. Childs (Exodus [OTL], 273) thinks that v. 8 is merely a repetition by scribal error – even though the versions render it as the MT has it. But B. Jacob (Exodus, 447) suggests that the contrast with vv. 6 and 7 is important for another reason – there Moses and Aaron speak, and it is smooth and effective, but here only Moses speaks, and it is labored and clumsy. “We should realize that Moses had properly claimed to be no public speaker.”

[16:8]  ²⁰ tn Here again is an infinitive construct with the preposition forming a temporal clause.

[16:8]  ²¹ tn The words “as for us” attempt to convey the force of the Hebrew word order, which puts emphasis on the pronoun: “and we – what?” The implied answer to the question is that Moses and Aaron are nothing, merely the messengers.

[16:8]  ²² tn The word order is “not against us [are] your murmurings.”

[16:12]  ²¹ tn Heb “during the evenings”; see Exod 12:6.

[16:12]  ²² sn One of the major interpretive difficulties is the comparison between Exod 16 and Num 11. In Numbers we find that the giving of the manna was about 24 months after the Exod 16 time (assuming there was a distinct time for this chapter), that it was after the erection of the tabernacle, that Taberah (the Burning) preceded it (not in Exod 16), that the people were tired of the manna (not that there was no bread to eat) and so God would send the quail, and that there was a severe tragedy over it. In Exod 16 both the manna and the quail are given on the same day, with no mention of quail on the following days. Contemporary scholarship generally assigns the accounts to two different sources because complete reconciliation seems impossible. Even if we argue that Exodus has a thematic arrangement and “telescopes” some things to make a point, there will still be difficulties in harmonization. Two considerations must be kept in mind: 1) First, they could be separate events entirely. If this is true, then they should be treated separately as valid accounts of things that appeared or occurred during the period of the wanderings. Similar things need not be the same thing. 2) Secondly, strict chronological order is not always maintained in the Bible narratives, especially if it is a didactic section. Perhaps Exod 16 describes the initiation of the giving of manna as God’s provision of bread, and therefore placed in the prologue of the covenant, and Num 11 is an account of a mood which developed over a period of time in response to the manna. Num 11 would then be looking back from a different perspective.

[16:12]  ²³ tn The verb means “to be sated, satisfied”; in this context it indicates that they would have sufficient bread to eat – they would be full.

[16:12]  ²⁴ tn The form is a Qal perfect with the vav (ו) consecutive; it is in sequence with the imperfect tenses before it, and so this is equal to an imperfect nuance. But, from the meanings of the words, it is clear that this will be the outcome of their eating the food, a divinely intended outcome.

[16:12]  ²⁵ sn This verse supports the view taken in chap. 6 concerning the verb “to know.” Surely the Israelites by now knew that Yahweh was their God. Yes, they did. But they had not experienced what that meant; they had not received the fulfillment of the promises.

[21:28]  ²³ 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]  ²⁴ tn Traditionally “ox,” but “bull” would also be suitable. The term may refer to one of any variety of large cattle.

[21:28]  ²⁵ tn Heb “and he dies”; KJV “that they die”; NAB, NASB “to death.”

[21:28]  ²⁶ 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.