Exodus 19:22

19:22 Let the priests also, who approach the Lord, sanctify themselves, lest the Lord break through ¹  against them.”

Exodus 25:14

25:14 and put the poles into the rings at the sides of the ark in order to carry the ark with them.

Exodus 30:29

30:29 So you are to sanctify them, ²  and they will be most holy; ³  anything that touches them will be holy. ⁴ 

Exodus 32:10

32:10 So now, leave me alone ⁵  so that my anger can burn against them and I can destroy them, and I will make from you a great nation.”

Exodus 1:14

1:14 They made their lives bitter ⁶  by ⁷  hard service with mortar and bricks and by all kinds of service ⁸  in the fields. Every kind of service the Israelites were required to give was rigorous. ⁹ 

Exodus 12:7

12:7 They will take some of the blood and put it on the two side posts and top of the doorframe of the houses where they will eat it.

Exodus 14:28

14:28 The water returned and covered the chariots and the horsemen and all the army of Pharaoh that was coming after the Israelites into the sea ¹⁰  – not so much as one of them survived! ¹¹ 

Exodus 23:27

23:27 “I will send my terror ¹²  before you, and I will destroy ¹³  all the people whom you encounter; I will make all your enemies turn their backs ¹⁴  to you.

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 ¹⁵  in them and consecrated ¹⁶  in them.

Exodus 29:33

29:33 They are to eat those things by which atonement was made ¹⁷  to consecrate and to set them apart, but no one else ¹⁸  may eat them, for they are holy.

Exodus 37:27

37:27 He also made ¹⁹  two gold rings for it under its border, on its two sides, on opposite sides, ²⁰  as places ²¹  for poles to carry it with.

Exodus 38:7

38:7 He put the poles into the rings on the sides of the altar, with which to carry it. He made the altar ²²  hollow, out of boards.

Exodus 12:16

12:16 On the first day there will be a holy convocation, ²³  and on the seventh day there will be a holy convocation for you. You must do no work of any kind ²⁴  on them, only what every person will eat – that alone may be prepared for you.

Exodus 30:12

30:12 “When you take a census ²⁵  of the Israelites according to their number, ²⁶  then each man is to pay a ransom ²⁷  for his life to the Lord when you number them, ²⁸  so that there will be no plague among them when you number them.

[19:22]  ¹ tn The verb יִפְרֹץ (yifrots) is the imperfect tense from פָּרַץ (parats, “to make a breach, to break through”). The image of Yahweh breaking forth on them means “work destruction” (see 2 Sam 6:8; S. R. Driver, Exodus, 174).

[30:29]  ² tn The verb is a Piel perfect with vav (ו) consecutive; in this verse it is summarizing or explaining what the anointing has accomplished. This is the effect of the anointing (see Exod 29:36).

[30:29]  ³ tn This is the superlative genitive again, Heb “holy of holies.”

[30:29]  ⁴ tn See Exod 29:37; as before, this could refer to anything or anyone touching the sanctified items.

[32:10]  ³ tn The imperative, from the word “to rest” (נוּחַ, nuakh), has the sense of “leave me alone, let me be.” It is a directive for Moses not to intercede for the people. B. S. Childs (Exodus [OTL], 567) reflects the Jewish interpretation that there is a profound paradox in God’s words. He vows the severest punishment but then suddenly conditions it on Moses’ agreement. “Let me alone that I may consume them” is the statement, but the effect is that he has left the door open for intercession. He allows himself to be persuaded – that is what a mediator is for. God could have slammed the door (as when Moses wanted to go into the promised land). Moreover, by alluding to the promise to Abraham God gave Moses the strongest reason to intercede.

[1:14]  ⁴ sn The verb מָרַר (marar) anticipates the introduction of the theme of bitterness in the instructions for the Passover.

[1:14]  ⁵ tn The preposition bet (ב) in this verse has the instrumental use: “by means of” (see GKC 380 §119.o).

[1:14]  ⁶ tn Heb “and in all service.”

[1:14]  ⁷ tn The line could be more literally translated, “All their service in which they served them [was] with rigor.” This takes the referent of בָּהֶם (bahem) to be the Egyptians. The pronoun may also resume the reference to the kinds of service and so not be needed in English: “All their service in which they served [was] with rigor.”

[14:28]  ⁵ tn Heb “that was coming after them into the sea.” The referent of “them” (the Israelites) has been specified in the translation for clarity.

[14:28]  ⁶ tn Heb “not was left among them as much as one.”

[23:27]  ⁶ tn The word for “terror” is אֵימָתִי (’emati); the word has the thought of “panic” or “dread.” God would make the nations panic as they heard of the exploits and knew the Israelites were drawing near. U. Cassuto thinks the reference to “hornets” in v. 28 may be a reference to this fear, an unreasoning dread, rather than to another insect invasion (Exodus, 308). Others suggest it is symbolic of an invading army or a country like Egypt or literal insects (see E. Neufeld, “Insects as Warfare Agents in the Ancient Near East,” Or 49 [1980]: 30-57).

[23:27]  ⁷ tn Heb “kill.”

[23:27]  ⁸ tn The text has “and I will give all your enemies to you [as] a back.” The verb of making takes two accusatives, the second being the adverbial accusative of product (see GKC 371-72 §117.ii, n. 1).

[29:29]  ⁷ 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]  ⁸ 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.

[29:33]  ⁸ 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]  ⁹ 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).

[37:27]  ⁹ tn Heb “and he made.”

[37:27]  ¹⁰ sn Since it was a small altar, it needed only two rings, one on either side, in order to be carried. The second mention of their location clarifies that they should be on the sides, the right and the left, as one approached the altar.

[37:27]  ¹¹ tn Heb “for houses.”

[38:7]  ¹⁰ tn Heb “it”; the referent (the altar) has been specified in the translation for clarity.

[12:16]  ¹¹ 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]  ¹² 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).

[30:12]  ¹² tn The expression is “when you take [lift up] the sum [head] of the Israelites.”

[30:12]  ¹³ tn The form is לִפְקֻדֵיהֶם (lifqudehem, “according to those that are numbered of/by them”) from the verb פָּקַד (paqad, “to visit”). But the idea of this word seems more to be that of changing or determining the destiny, and so “appoint” and “number” become clear categories of meaning for the word. Here it simply refers to the census, but when this word is used for a census it often involves mustering an army for a military purpose. Here there is no indication of a war, but it may be laying down the principle that when they should do this, here is the price. B. Jacob (Exodus, 835) uses Num 31 as a good illustration, showing that the warrior was essentially a murderer, if he killed anyone in battle. For this reason his blood was forfeit; if he survived he must pay a כֹּפֶר (kofer) because every human life possesses value and must be atoned for. The payment during the census represented a “presumptive ransom” so that they could not be faulted for what they might do in war.

[30:12]  ¹⁴ tn The “ransom” is כֹּפֶר (kofer), a word related to words translated “atone” and “atonement.” Here the noun refers to what is paid for the life. The idea is that of delivering or redeeming by a substitute – here the substitute is the money. If they paid the amount, their lives would be safe (W. C. Kaiser, Jr., “Exodus,” EBC 2:473).

[30:12]  ¹⁵ tn The temporal clause uses a preposition, an infinitive construct, and then an accusative. The subject is supplied: “in numbering them” means “when [you] number them.” The verb could also be rendered “when you muster them.”