Exodus 2:9

2:9 Pharaoh’s daughter said to her, “Take this child ¹  and nurse him for me, and I will pay your ²  wages.” So the woman took the child and nursed him.

Exodus 20:4

20:4 “You shall not make for yourself a carved image ³  or any likeness ⁴  of anything ⁵  that is in heaven above or that is on the earth beneath or that is in the water below. ⁶ 

Exodus 29:41

29:41 The second lamb you are to offer around sundown; you are to prepare for it the same meal offering as for the morning and the same drink offering, for a soothing aroma, an offering made by fire to the Lord.

Exodus 30:16

30:16 You are to receive the atonement money ⁷  from the Israelites and give it for the service ⁸  of the tent of meeting. It will be a memorial ⁹  for the Israelites before the Lord, to make atonement ¹⁰  for your lives.”

Exodus 33:18

33:18 And Moses ¹¹  said, “Show me your glory.” ¹² 

Exodus 35:2

35:2 In six days ¹³  work may be done, but on the seventh day there must be a holy day ¹⁴  for you, a Sabbath of complete rest to the Lord. ¹⁵  Anyone who does work on it will be put to death.

[2:9]  ¹ tn The verb is the Hiphil imperative of the verb הָלַךְ (halakh), and so is properly rendered “cause to go” or “take away.”

[2:9]  ² tn The possessive pronoun on the noun “wage” expresses the indirect object: “I will pay wages to you.”

[20:4]  ³ tn A פֶּסֶל (pesel) is an image that was carved out of wood or stone. The Law was concerned with a statue that would be made for the purpose of worship, an idol to be venerated, and not any ordinary statue.

[20:4]  ⁴ tn The word תְּמוּנָה (tÿmunah) refers to the mental pattern from which the פֶּסֶל (pesel) is constructed; it is a real or imagined resemblance. If this is to stand as a second object to the verb, then the verb itself takes a slightly different nuance here. It would convey “you shall not make an image, neither shall you conceive a form” for worship (B. Jacob, Exodus, 547). Some simply make the second word qualify the first: “you shall not make an idol in the form of…” (NIV).

[20:4]  ⁵ tn Here the phrase “of anything” has been supplied.

[20:4]  ⁶ tn Heb “under the earth” (so KJV, ASV, NASB, NRSV).

[30:16]  ⁵ tn Heb “the silver of the atonements.” The genitive here is the result (as in “sheep of slaughter”) telling what the money will be used for (see R. J. Williams, Hebrew Syntax, 11, §44).

[30:16]  ⁶ sn The idea of “service” is maintenance and care of the sanctuary and its service, meaning the morning and evening sacrifices and the other elements to be used.

[30:16]  ⁷ sn S. R. Driver says this is “to keep Jehovah in continual remembrance of the ransom which had been paid for their lives” (Exodus, 334).

[30:16]  ⁸ tn The infinitive could be taken in a couple of ways here. It could be an epexegetical infinitive: “making atonement.” Or it could be the infinitive expressing result: “so that atonement will be made for your lives.”

[33:18]  ⁷ tn Heb “and he said”; the referent (Moses) has been specified in the translation for clarity.

[33:18]  ⁸ sn Moses now wanted to see the glory of Yahweh, more than what he had already seen and experienced. He wanted to see God in all his majesty. The LXX chose to translate this without a word for “glory” or “honor”; instead they used the pronoun seautou, “yourself” – show me the real You. God tells him that he cannot see it fully, but in part. It will be enough for Moses to disclose to him the reality of the divine presence as well as God’s moral nature. It would be impossible for Moses to comprehend all of the nature of God, for there is a boundary between God and man. But God would let him see his goodness, the sum of his nature, pass by in a flash. B. Jacob (Exodus, 972) says that the glory refers to God’s majesty, might, and glory, as manifested in nature, in his providence, his laws, and his judgments. He adds that this glory should and would be made visible to man – that was its purpose in the world.

[35:2]  ⁹ tn This is an adverbial accusative of time.

[35:2]  ¹⁰ tn The word is קֹדֶשׁ (qodesh, “holiness”). S. R. Driver suggests that the word was transposed, and the line should read: “a sabbath of entire rest, holy to Jehovah” (Exodus, 379). But the word may simply be taken as a substitution for “holy day.”

[35:2]  ¹¹ sn See on this H. Routtenberg, “The Laws of the Sabbath: Biblical Sources,” Dor le Dor 6 (1977): 41-43, 99-101, 153-55, 204-6; G. Robinson, “The Idea of Rest in the Old Testament and the Search for the Basic Character of Sabbath,” ZAW 92 (1980): 32-43.