Exodus 2:16

2:16 Now a priest of Midian had seven daughters, and they came and began to draw ¹  water ²  and fill ³  the troughs in order to water their father’s flock.

Exodus 13:7

13:7 Bread made without yeast must be eaten ⁴  for seven days; ⁵  no bread made with yeast shall be seen ⁶  among you, and you must have no yeast among you within any of your borders.

Exodus 22:30

22:30 You must also do this for your oxen and for your sheep; seven days they may remain with their mothers, but give them to me on the eighth day.

Exodus 25:37

25:37 “You are to make its seven lamps, ⁷  and then set ⁸  its lamps up on it, so that it will give light ⁹  to the area in front of it.

Exodus 29:30

29:30 The priest who succeeds him ¹⁰  from his sons, when he first comes ¹¹  to the tent of meeting to minister in the Holy Place, is to wear them for seven days. ¹² 

Exodus 29:37

29:37 For seven days ¹³  you are to make atonement for the altar and set it apart as holy. Then the altar will be most holy. ¹⁴  Anything that touches the altar will be holy. ¹⁵ 

[2:16]  ¹ tn The preterites describing their actions must be taken in an ingressive sense, since they did not actually complete the job. Shepherds drove them away, and Moses watered the flocks.

[2:16]  ² tn The object “water” is not in the Hebrew text, but is implied.

[2:16]  ³ tn This also has the ingressive sense, “began to fill,” but for stylistic reasons is translated simply “fill” here.

[13:7]  ⁴ tn The imperfect has the nuance of instruction or injunction again, but it could also be given an obligatory nuance.

[13:7]  ⁵ tn The construction is an adverbial accusative of time, answering how long the routine should be followed (see GKC 374 §118.k).

[13:7]  ⁶ tn Or “visible to you” (B. Jacob, Exodus, 366).

[25:37]  ⁷ tn The word for “lamps” is from the same root as the lampstand, of course. The word is נֵרוֹת (nerot). This probably refers to the small saucer-like pottery lamps that are made very simply with the rim pinched over to form a place to lay the wick. The bowl is then filled with olive oil as fuel.

[25:37]  ⁸ tn The translation “set up on” is from the Hebrew verb “bring up.” The construction is impersonal, “and he will bring up,” meaning “one will bring up.” It may mean that people were to fix the lamps on to the shaft and the branches, rather than cause the light to go up (see S. R. Driver, Exodus, 277).

[25:37]  ⁹ tn This is a Hiphil perfect with vav consecutive, from אוֹר (’or, “light”), and in the causative, “to light, give light.”

[29:30]  ¹⁰ tn Heb “after him”; NCV, NLT “after Aaron.”

[29:30]  ¹¹ tn The text just has the relative pronoun and the imperfect tense. It could be translated “who comes/enters.” But the context seems to indicate that this would be when he first comes to the tent to begin his tenure as High Priest, and so a temporal clause makes this clear. “First” has been supplied.

[29:30]  ¹² tn “Seven days” is an adverbial accusative of time. The ritual of ordination is to be repeated for seven days, and so they are to remain there in the court in full dress.

[29:37]  ¹³ tn Once again this is an adverbial accusative of time. Each day for seven days the ritual at the altar is to be followed.

[29:37]  ¹⁴ tn The construction is the superlative genitive: “holy of holies,” or “most holy.”

[29:37]  ¹⁵ sn This line states an unusual principle, meant to preserve the sanctity of the altar. S. R. Driver explains it this way (Exodus, 325): If anything comes in contact with the altar, it becomes holy and must remain in the sanctuary for Yahweh’s use. If a person touches the altar, he likewise becomes holy and cannot return to the profane regions. He will be given over to God to be dealt with as God pleases. Anyone who was not qualified to touch the altar did not dare approach it, for contact would have meant that he was no longer free to leave but was God’s holy possession – and might pay for it with his life (see Exod 30:29; Lev 6:18b, 27; and Ezek 46:20).