Exodus 21:24

21:24 eye for eye, tooth for tooth, hand for hand, foot for foot,

Exodus 23:14

23:14 “Three times ¹  in the year you must make a pilgrim feast ²  to me.

Exodus 30:19

30:19 and Aaron and his sons must wash their hands and their feet from it. ³ 

Exodus 24:10

24:10 and they saw ⁴  the God of Israel. Under his feet ⁵  there was something like a pavement ⁶  made of sapphire, clear like the sky itself. ⁷ 

Exodus 30:21

30:21 they must wash ⁸  their hands and their feet so that they do not die. And this ⁹  will be a perpetual ordinance for them and for their descendants ¹⁰  throughout their generations.” ¹¹ 

Exodus 40:31

40:31 Moses and Aaron and his sons would wash their hands and their feet from it.

Exodus 3:5

3:5 God ¹²  said, “Do not approach any closer! ¹³  Take your sandals off your feet, for the place where you are standing is holy ¹⁴  ground.” ¹⁵ 

Exodus 4:25

4:25 But Zipporah took a flint knife, cut off the foreskin of her son and touched it to Moses’ feet, ¹⁶  and said, “Surely you are a bridegroom of blood ¹⁷  to me.”

Exodus 12:11

12:11 This is how you are to eat it – dressed to travel, ¹⁸  your sandals on your feet, and your staff in your hand. You are to eat it in haste. It is the Lord’s Passover. ¹⁹ 

Exodus 25:26

25:26 You are to make four rings of gold for it and attach ²⁰  the rings at the four corners where its four legs are. ²¹ 

Exodus 37:13

37:13 He cast four gold rings for it and attached the rings at the four corners where its four legs were.

Exodus 11:8

11:8 All these your servants will come down to me and bow down ²²  to me, saying, ‘Go, you and all the people who follow ²³  you,’ and after that I will go out.” Then Moses ²⁴  went out from Pharaoh in great anger.

Exodus 29:20

29:20 and you are to kill the ram and take some of its blood and put it on the tip of the right ear of Aaron, on the tip of the right ear of his sons, on the thumb of their right hand, and on the big toe of their right foot, ²⁵  and then splash the blood all around on the altar.

[23:14]  ¹ tn The expression rendered “three times” is really “three feet,” or “three foot-beats.” The expression occurs only a few times in the Law. The expressing is an adverbial accusative.

[23:14]  ² tn This is the word תָּחֹג (takhog) from the root חָגַג (khagag); it describes a feast that was accompanied by a pilgrimage. It was first used by Moses in his appeal that Israel go three days into the desert to hold such a feast.

[30:19]  ¹ tn That is, from water from it.

[24:10]  ¹ sn S. R. Driver (Exodus, 254) wishes to safeguard the traditional idea that God could not be seen by reading “they saw the place where the God of Israel stood” so as not to say they saw God. But according to U. Cassuto there is not a great deal of difference between “and they saw the God” and “the Lord God appeared” (Exodus, 314). He thinks that the word “God” is used instead of “Yahweh” to say that a divine phenomenon was seen. It is in the LXX that they add “the place where he stood.” In v. 11b the LXX has “and they appeared in the place of God.” See James Barr, “Theophany and Anthropomorphism in the Old Testament,” VTSup 7 (1959): 31-33. There is no detailed description here of what they saw (cf. Isa 6; Ezek 1). What is described amounts to what a person could see when prostrate.

[24:10]  ² sn S. R. Driver suggests that they saw the divine Glory, not directly, but as they looked up from below, through what appeared to be a transparent blue sapphire pavement (Exodus, 254).

[24:10]  ³ tn Or “tiles.”

[24:10]  ⁴ tn Heb “and like the body of heaven for clearness.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven” or “sky” depending on the context; here, where sapphire is mentioned (a blue stone) “sky” seems more appropriate, since the transparent blueness of the sapphire would appear like the blueness of the cloudless sky.

[30:21]  ¹ tn Heb “and [then] they will wash.”

[30:21]  ² tn The verb is “it will be.”

[30:21]  ³ tn Heb “for his seed.”

[30:21]  ⁴ tn Or “for generations to come”; it literally is “to their generations.”

[3:5]  ¹ tn Heb “And he”; the referent (God) has been specified in the translation for clarity.

[3:5]  ² sn Even though the Lord was drawing near to Moses, Moses could not casually approach him. There still was a barrier between God and human, and God had to remind Moses of this with instructions. The removal of sandals was, and still is in the East, a sign of humility and reverence in the presence of the Holy One. It was a way of excluding the dust and dirt of the world. But it also took away personal comfort and convenience and brought the person more closely in contact with the earth.

[3:5]  ³ sn The word קֹדֶשׁ (qodesh, “holy”) indicates “set apart, distinct, unique.” What made a mountain or other place holy was the fact that God chose that place to reveal himself or to reside among his people. Because God was in this place, the ground was different – it was holy.

[3:5]  ⁴ tn The causal clause includes within it a typical relative clause, which is made up of the relative pronoun, then the independent personal pronoun with the participle, and then the preposition with the resumptive pronoun. It would literally be “which you are standing on it,” but the relative pronoun and the resumptive pronoun are combined and rendered, “on which you are standing.”

[4:25]  ¹ tn Heb “to his feet.” The referent (Moses) has been specified in the translation for clarity. The LXX has “and she fell at his feet” and then “the blood of the circumcision of my son stood.” But it is clear that she caused the foreskin to touch Moses’ feet, as if the one were a substitution for the other, taking the place of the other (see U. Cassuto, Exodus, 60).

[4:25]  ² sn U. Cassuto explains that she was saying, “I have delivered you from death, and your return to life makes you my bridegroom a second time, this time my blood bridegroom, a bridegroom acquired through blood” (Exodus, 60-61).

[12:11]  ¹ tn Heb “your loins girded.”

[12:11]  ² tn The meaning of פֶּסַח (pesakh) is debated. (1) Some have tried to connect it to the Hebrew verb with the same radicals that means “to halt, leap, limp, stumble.” See 1 Kgs 18:26 where the word describes the priests of Baal hopping around the altar; also the crippled child in 2 Sam 4:4. (2) Others connect it to the Akkadian passahu, which means “to appease, make soft, placate”; or (3) an Egyptian word to commemorate the harvest (see J. B. Segal, The Hebrew Passover, 95-100). The verb occurs in Isa 31:5 with the connotation of “to protect”; B. S. Childs suggests that this was already influenced by the exodus tradition (Exodus [OTL], 183, n. 11). Whatever links there may or may not have been that show an etymology, in Exod 12 it is describing Yahweh’s passing over or through.

[25:26]  ¹ tn Heb “give.”

[25:26]  ² tn Heb “which [are] to four of its feet.”

[11:8]  ¹ sn Moses’ anger is expressed forcefully. “He had appeared before Pharaoh a dozen times either as God’s emissary or when summoned by Pharaoh, but he would not come again; now they would have to search him out if they needed help” (B. Jacob, Exodus, 289-90).

[11:8]  ² tn Heb “that are at your feet.”

[11:8]  ³ tn Heb “and he”; the referent (Moses) has been specified in the translation for clarity.

[29:20]  ¹ sn By this ritual the priests were set apart completely to the service of God. The ear represented the organ of hearing (as in “ears you have dug” in Ps 40 or “awakens my ear” in Isa 50), and this had to be set apart to God so that they could hear the Word of God. The thumb and the hand represented the instrument to be used for all ministry, and so everything that they “put their hand to” had to be dedicated to God and appropriate for his service. The toe set the foot apart to God, meaning that the walk of the priest had to be consecrated – where he went, how he conducted himself, what life he lived, all belonged to God now.