Exodus 14:16

14:16 And as for you, ¹  lift up your staff and extend your hand toward the sea and divide it, so that ²  the Israelites may go through the middle of the sea on dry ground.

Exodus 14:21

14:21 Moses stretched out his hand toward the sea, and the Lord drove the sea apart ³  by a strong east wind all that night, and he made the sea into dry land, and the water was divided.

Exodus 16:12

16:12 “I have heard the murmurings of the Israelites. Tell them, ‘During the evening ⁴  you will eat meat, ⁵  and in the morning you will be satisfied ⁶  with bread, so that you may know ⁷  that I am the Lord your God.’” ⁸ 

Exodus 16:16

16:16 “This is what ⁹  the Lord has commanded: ¹⁰  ‘Each person is to gather ¹¹  from it what he can eat, an omer ¹²  per person ¹³  according to the number ¹⁴  of your people; ¹⁵  each one will pick it up ¹⁶  for whoever lives ¹⁷  in his tent.’”

Exodus 16:18

16:18 When ¹⁸  they measured with an omer, the one who gathered much had nothing left over, and the one who gathered little lacked nothing; each one had gathered what he could eat.

Exodus 21:35

21:35 If the ox of one man injures the ox of his neighbor so that it dies, then they will sell the live ox and divide its proceeds, ¹⁹  and they will also divide the dead ox. ²⁰ 

Exodus 26:13

26:13 The foot and a half ²¹  on the one side and the foot and a half on the other side of what remains in the length of the curtains of the tent will hang over the sides of the tabernacle, on one side and the other side, to cover it. ²² 

Exodus 29:40

29:40 With the first lamb offer a tenth of an ephah ²³  of fine flour mixed with a fourth of a hin ²⁴  of oil from pressed olives, and a fourth of a hin of wine as a drink offering.

[14:16]  ¹ tn The conjunction plus pronoun (“and you”) is emphatic – “and as for you” – before the imperative “lift up.” In contrast, v. 17 begins with “and as for me, I….”

[14:16]  ² tn The imperfect (or jussive) with the vav (ו) is sequential, coming after the series of imperatives instructing Moses to divide the sea; the form then gives the purpose (or result) of the activity – “that they may go.”

[14:21]  ³ tn Or “drove the sea back” (NIV, NCV, NRSV, TEV). The verb is simply the Hiphil of הָלַךְ (halakh, “to walk, go”). The context requires that it be interpreted along the lines of “go back, go apart.”

[16:12]  ⁵ tn Heb “during the evenings”; see Exod 12:6.

[16:12]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ 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.

[16:16]  ⁷ tn Heb “the thing that.”

[16:16]  ⁸ tn The perfect tense could be taken as a definite past with Moses now reporting it. In this case a very recent past. But in declaring the word from Yahweh it could be instantaneous, and receive a present tense translation – “here and now he commands you.”

[16:16]  ⁹ tn The form is the plural imperative: “Gather [you] each man according to his eating.”

[16:16]  ¹⁰ sn The omer is an amount mentioned only in this chapter, and its size is unknown, except by comparison with the ephah (v. 36). A number of recent English versions approximate the omer as “two quarts” (cf. NCV, CEV, NLT); TEV “two litres.”

[16:16]  ¹¹ tn Heb “for a head.”

[16:16]  ¹² tn The word “number” is an accusative that defines more precisely how much was to be gathered (see GKC 374 §118.h).

[16:16]  ¹³ tn Traditionally “souls.”

[16:16]  ¹⁴ tn Heb “will take.”

[16:16]  ¹⁵ tn “lives” has been supplied.

[16:18]  ⁹ tn The preterite with the vav (ו) consecutive is subordinated here as a temporal clause.

[21:35]  ¹¹ tn Literally “its silver” or “silver for it.”

[21:35]  ¹² tn Heb “divide the dead.” The noun “ox” has been supplied.

[26:13]  ¹³ tn Literally “cubit.”

[26:13]  ¹⁴ sn U. Cassuto states the following: “To the north and to the south, since the tent curtains were thirty cubits long, there were ten cubits left over on each side; these covered the nine cubits of the curtains of the tabernacle and also the bottom cubit of the boards, which the tabernacle curtains did not suffice to cover. It is to this that v. 13 refers” (Exodus, 353).

[29:40]  ¹⁵ tn The phrase “of an ephah” has been supplied for clarity (cf. Num 28:5). The ephah was a commonly used dry measure whose capacity is now uncertain: “Quotations given for the ephah vary from ca. 45 to 20 liters” (C. Houtman, Exodus, 2:340-41).

[29:40]  ¹⁶ tn “Hin” is a transliterated Hebrew word that seems to have an Egyptian derivation. The amount of liquid measured by a hin is uncertain: “Its presumed capacity varies from about 3,5 liters to 7,5 liters” (C. Houtman, Exodus, 3:550).