Exodus 2:13

2:13 When he went out ¹  the next day, ²  there were ³  two Hebrew men fighting. So he said to the one who was in the wrong, ⁴  “Why are you attacking ⁵  your fellow Hebrew?” ⁶ 

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 15:27

15:27 Then they came to Elim, ⁷  where there were twelve wells of water and seventy palm trees, and they camped there by the water.

Exodus 16:22

16:22 And ⁸  on the sixth day they gathered twice as much food, two omers ⁹  per person; ¹⁰  and all the leaders ¹¹  of the community ¹²  came and told ¹³  Moses.

Exodus 18:3

18:3 and her two sons, one of whom was named Gershom (for Moses ¹⁴  had said, “I have been a foreigner in a foreign land”),

Exodus 22:4

22:4 If the stolen item should in fact be found ¹⁵  alive in his possession, ¹⁶  whether it be an ox or a donkey or a sheep, he must pay back double. ¹⁷ 

Exodus 22:7

22:7 “If a man gives his neighbor money or articles ¹⁸  for safekeeping, ¹⁹  and it is stolen from the man’s house, if the thief is caught, ²⁰  he must repay double.

Exodus 22:11

22:11 then there will be an oath to the Lord ²¹  between the two of them, that he has not laid his hand on his neighbor’s goods, and its owner will accept this, and he will not have to pay.

Exodus 25:19

25:19 Make ²²  one cherub on one end ²³  and one cherub on the other end; from the atonement lid ²⁴  you are to make the cherubim on the two ends.

Exodus 26:17

26:17 with two projections ²⁵  per frame parallel one to another. ²⁶  You are to make all the frames of the tabernacle in this way.

Exodus 28:11

28:11 You are to engrave the two stones with the names of the sons of Israel with the work of an engraver in stone, like the engravings of a seal; ²⁷  you are to have them set ²⁸  in gold filigree ²⁹  settings.

Exodus 28:14

28:14 and two braided chains of pure gold, like a cord, and attach the chains to the settings.

Exodus 29:1

The Consecration of Aaron and His Sons

29:1 ³⁰ “Now this is what ³¹  you are to do for them to consecrate them so that they may minister as my priests. Take a young ³²  bull and two rams without blemish; ³³ 

Exodus 29:3

29:3 You are to put them in one basket and present ³⁴  them in the basket, along with ³⁵  the bull and the two rams.

Exodus 31:18

31:18 He gave Moses two tablets of testimony when he had finished speaking with him on Mount Sinai, tablets of stone written by the finger of God. ³⁶ 

Exodus 36:22

36:22 with ³⁷  two projections per frame parallel one to another. ³⁸  He made all the frames of the tabernacle in this way.

Exodus 37:8

37:8 one cherub on one end ³⁹  and one cherub on the other end. ⁴⁰  He made the cherubim from the atonement lid on its two ends.

[2:13]  ¹ tn The preterite with the vav consecutive is subordinated to the main idea of the verse.

[2:13]  ² tn Heb “the second day” (so KJV, ASV).

[2:13]  ³ tn The deictic particle is used here to predicate existence, as in “here were” or “there were.” But this use of הִנֵּה (hinneh) indicates also that what he encountered was surprising or sudden – as in “Oh, look!”

[2:13]  ⁴ tn The word רָשָׁע (rasha’) is a legal term, meaning the guilty. This guilty man rejects Moses’ intervention for much the same reason Pharaoh will later (5:2) – he does not recognize his authority. Later Pharaoh will use this term to declare himself as in the wrong (9:27) and God in the right.

[2:13]  ⁵ tn This is the third use of the verb נָכָה (nakha) in the passage; here it is the Hiphil imperfect. It may be given a progressive imperfect nuance – the attack was going on when Moses tried to intervene.

[2:13]  ⁶ sn Heb “your neighbor.” The word רֵעֶךָ (re’ekha) appears again in 33:11 to describe the ease with which God and Moses conversed. The Law will have much to say about how the Israelites were to treat their “neighbors, fellow citizens” (Exod 20:16-17; 21:14, 18, 35; 22:7-11, 14, 26; cf. Luke 10:25-37).

[15:27]  ⁷ sn Judging from the way the story is told they were not far from the oasis. But God had other plans for them, to see if they would trust him wholeheartedly and obey. They did not do very well this first time, and they will have to learn how to obey. The lesson is clear: God uses adversity to test his people’s loyalty. The response to adversity must be prayer to God, for he can turn the bitter into the sweet, the bad into the good, and the prospect of death into life.

[16:22]  ¹³ tn Heb “and it happened/was.”

[16:22]  ¹⁴ tn This construction is an exception to the normal rule for the numbers 2 through 10 taking the object numbered in the plural. Here it is “two of the omer” or “the double of the omer” (see GKC 433 §134.e).

[16:22]  ¹⁵ tn Heb “for one.”

[16:22]  ¹⁶ tn The word suggests “the ones lifted up” above others, and therefore the rulers or the chiefs of the people.

[16:22]  ¹⁷ tn Or “congregation” (KJV, ASV, NASB, NRSV).

[16:22]  ¹⁸ sn The meaning here is probably that these leaders, the natural heads of the families in the clans, saw that people were gathering twice as much and they reported this to Moses, perhaps afraid it would stink again (U. Cassuto, Exodus, 197).

[18:3]  ¹⁹ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity (also in the following verse).

[22:4]  ²⁵ tn The construction uses a Niphal infinitive absolute and a Niphal imperfect: if it should indeed be found. Gesenius says that in such conditional clauses the infinitive absolute has less emphasis, but instead emphasizes the condition on which some consequence depends (see GKC 342-43 §113.o).

[22:4]  ²⁶ tn Heb “in his hand.”

[22:4]  ²⁷ sn He must pay back one for what he took, and then one for the penalty – his loss as he was inflicting a loss on someone else.

[22:7]  ³¹ tn The word usually means “vessels” but can have the sense of household goods and articles. It could be anything from jewels and ornaments to weapons or pottery.

[22:7]  ³² tn Heb “to keep.” Here “safekeeping,” that is, to keep something secure on behalf of a third party, is intended.

[22:7]  ³³ tn Heb “found.”

[22:11]  ³⁷ tn The construct relationship שְׁבֻעַת יְהוָה (shÿvu’at yÿhvah, “the oath of Yahweh”) would require a genitive of indirect object, “an oath [to] Yahweh.” U. Cassuto suggests that it means “an oath by Yahweh” (Exodus, 287). The person to whom the animal was entrusted would take a solemn oath to Yahweh that he did not appropriate the animal for himself, and then his word would be accepted.

[25:19]  ⁴³ tn The text now shifts to use an imperative with the vav (ו) conjunction.

[25:19]  ⁴⁴ tn The use of זֶה (zeh) repeated here expresses the reciprocal ideas of “the one” and “the other” (see R. J. Williams, Hebrew Syntax, 26, §132).

[25:19]  ⁴⁵ sn The angels were to form one piece with the lid and not be separated. This could be translated “of one piece with” the lid, but it is likely the angels were simply fastened to it permanently.

[26:17]  ⁴⁹ sn Heb “hands,” the reference is probably to projections that served as stays or supports. They may have been tenons, or pegs, projecting from the bottom of the frames to hold the frames in their sockets (S. R. Driver, Exodus, 286).

[26:17]  ⁵⁰ tn Or “being joined each to the other.”

[28:11]  ⁵⁵ sn Expert stone or gem engravers were used to engrave designs and names in identification seals of various sizes. It was work that skilled artisans did.

[28:11]  ⁵⁶ tn Or “you will mount them” (NRSV similar).

[28:11]  ⁵⁷ tn Or “rosettes,” shield-like frames for the stones. The Hebrew word means “to plait, checker.”

[29:1]  ⁶¹ sn Chap. 29 is a rather long, involved discussion of the consecration of Aaron the priest. It is similar to the ordination service in Lev 8. In fact, the execution of what is instructed here is narrated there. But these instructions must have been formulated after or in conjunction with Lev 1-7, for they presuppose a knowledge of the sacrifices. The bulk of the chapter is the consecration of the priests: 1-35. It has the preparation (1-3), washing (4), investiture and anointing (5-9), sin offering (10-14), burnt offering (15-18), installation peace offering (19-26, 31-34), other offerings’ rulings (27-30), and the duration of the ritual (35). Then there is the consecration of the altar (36-37), and the oblations (38-46). There are many possibilities for the study and exposition of this material. The whole chapter is the consecration of tabernacle, altar, people, and most of all the priests. God was beginning the holy operations with sacral ritual. So the overall message would be: Everyone who ministers, everyone who worships, and everything they use in the presence of Yahweh, must be set apart to God by the cleansing, enabling, and sanctifying work of God.

[29:1]  ⁶² tn Heb “the thing.”

[29:1]  ⁶³ tn Literally: “take one bull, a ‘son’ of the herd.”

[29:1]  ⁶⁴ tn The word תָּמִים (tamim) means “perfect.” The animals could not have diseases or be crippled or blind (see Mal 1). The requirement was designed to ensure that the people would give the best they had to Yahweh. The typology pointed to the sinless Messiah who would fulfill all these sacrifices in his one sacrifice on the cross.

[29:3]  ⁶⁷ tn The verb קָרַב (qarav) in the Hiphil means to “bring near” to the altar, or, to offer something to God. These gifts will, therefore, be offered to him for the service of this ritual.

[29:3]  ⁶⁸ tn Heb “and with.”

[31:18]  ⁷³ sn The expression “the finger of God” has come up before in the book, in the plagues (Exod 8:15) to express that it was a demonstration of the power and authority of God. So here too the commandments given to Moses on stone tablets came from God. It too is a bold anthropomorphism; to attribute such a material action to Yahweh would have been thought provoking to say the least. But by using “God” and by stating it in an obviously figurative way, balance is maintained. Since no one writes with one finger, the expression simply says that the Law came directly from God.

[36:22]  ⁷⁹ tn Heb “two hands to the one frame.”

[36:22]  ⁸⁰ tn Heb “joined one to one.”

[37:8]  ⁸⁵ tn Heb “from/at [the] end, from this.”

[37:8]  ⁸⁶ tn The repetition of the expression indicates it has the distributive sense.