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Exodus 20:10

Context
20:10 but the seventh day is a Sabbath to the Lord your God; on it 1  you shall not do any work, you, 2  or your son, or your daughter, or your male servant, or your female servant, or your cattle, or the resident foreigner who is in your gates. 3 

Exodus 22:8

Context
22:8 If the thief is not caught, 4  then the owner of the house will be brought before the judges 5  to see 6  whether he has laid 7  his hand on his neighbor’s goods.

Exodus 22:11

Context
22:11 then there will be an oath to the Lord 8  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 36:5-6

Context
36:5 and told Moses, “The people are bringing much more than 9  is needed for the completion 10  of the work which the Lord commanded us to do!” 11 

36:6 Moses instructed them to take 12  his message 13  throughout the camp, saying, “Let no man or woman do any more work for the offering for the sanctuary.” So the people were restrained from bringing any more. 14 

Exodus 39:43

Context
39:43 Moses inspected 15  all the work – and 16  they had done it just as the Lord had commanded – they had done it exactly – and Moses blessed them. 17 

Exodus 40:33

Context

40:33 And he set up the courtyard around the tabernacle and the altar, and put the curtain at the gate of the courtyard. So Moses finished the work.

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[20:10]  1 tn The phrase “on it” has been supplied for clarity.

[20:10]  2 sn The wife is omitted in the list, not that she was considered unimportant, nor that she was excluded from the rest, but rather in reflecting her high status. She was not man’s servant, not lesser than the man, but included with the man as an equal before God. The “you” of the commandments is addressed to the Israelites individually, male and female, just as God in the Garden of Eden held both the man and the woman responsible for their individual sins (see B. Jacob, Exodus, 567-68).

[20:10]  3 sn The Sabbath day was the sign of the Sinaitic Covenant. It required Israel to cease from ordinary labors and devote the day to God. It required Israel to enter into the life of God, to share his Sabbath. It gave them a chance to recall the work of the Creator. But in the NT the apostolic teaching for the Church does not make one day holier than another, but calls for the entire life to be sanctified to God. This teaching is an application of the meaning of entering into the Sabbath of God. The book of Hebrews declares that those who believe in Christ cease from their works and enter into his Sabbath rest. For a Christian keeping Saturday holy is not a requirement from the NT; it may be a good and valuable thing to have a day of rest and refreshment, but it is not a binding law for the Church. The principle of setting aside time to worship and serve the Lord has been carried forward, but the strict regulations have not.

[22:8]  4 tn Heb “found.”

[22:8]  5 tn Here again the word used is “the gods,” meaning the judges who made the assessments and decisions. In addition to other works, see J. R. Vannoy, “The Use of the Word ha’elohim in Exodus 21:6 and 22:7,8,” The Law and the Prophets, 225-41.

[22:8]  6 tn The phrase “to see” has been supplied.

[22:8]  7 tn The line says “if he has not stretched out his hand.” This could be the oath formula, but the construction here would be unusual, or it could be taken as “whether” (see W. C. Kaiser, Jr., “Exodus,” EBC 2:438). U. Cassuto (Exodus, 286) does not think the wording can possibly fit an oath; nevertheless, an oath would be involved before God (as he takes it instead of “judges”) – if the man swore, his word would be accepted, but if he would not swear, he would be guilty.

[22:11]  7 tn The construct relationship שְׁבֻעַת יְהוָה (shÿvuat 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.

[36:5]  10 tn The construction uses the verbal hendiadys: מַרְבִּים לְהָבִיא (marbim lÿhavi’) is the Hiphil participle followed (after the subject) by the Hiphil infinitive construct. It would read, “they multiply…to bring,” meaning, “they bring more” than is needed.

[36:5]  11 tn Heb “for the service” (so KJV, ASV).

[36:5]  12 tn The last clause is merely the infinitive with an object – “to do it.” It clearly means the skilled workers are to do it.

[36:6]  13 tn The verse simply reads, “and Moses commanded and they caused [a voice] to cross over in the camp.” The second preterite with the vav may be subordinated to the first clause, giving the intent (purpose or result).

[36:6]  14 tn Heb “voice.”

[36:6]  15 tn The verse ends with the infinitive serving as the object of the preposition: “from bringing.”

[39:43]  16 tn Or “examined” (NASB, TEV); NCV “looked closely at.”

[39:43]  17 tn The deictic particle draws attention to what he saw in such a way as to give the reader Moses’ point of view and a sense of his pleasure: “and behold, they…”

[39:43]  18 sn The situation and wording in Exod 39:43 are reminiscent of Gen 1:28 and 31, with the motifs of blessing people and inspecting what has been made.



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