Exodus 22:2

22:2 “If a thief is caught ¹  breaking in ²  and is struck so that he dies, there will be no blood guilt for him. ³ 

Exodus 12:19

12:19 For seven days ⁴  yeast must not be found in your houses, for whoever eats what is made with yeast – that person ⁵  will be cut off from the community of Israel, whether a foreigner ⁶  or one born in the land.

Exodus 22:7-8

22:7 “If a man gives his neighbor money or articles ⁷  for safekeeping, ⁸  and it is stolen from the man’s house, if the thief is caught, ⁹  he must repay double. 22:8 If the thief is not caught, ¹⁰  then the owner of the house will be brought before the judges ¹¹  to see ¹²  whether he has laid ¹³  his hand on his neighbor’s goods.

Exodus 9:19

9:19 So now, send instructions ¹⁴  to gather ¹⁵  your livestock and all your possessions in the fields to a safe place. Every person ¹⁶  or animal caught ¹⁷  in the field and not brought into the house – the hail will come down on them, and they will die!”’”

[22:2]  ¹ tn Heb “found” (so KJV, ASV, NRSV).

[22:2]  ² tn The word בַּמַּחְתֶּרֶת (bammakhteret) means “digging through” the walls of a house (usually made of mud bricks). The verb is used only a few times and has the meaning of dig in (as into houses) or row hard (as in Jonah 1:13).

[22:2]  ³ tn The text has “there is not to him bloods.” When the word “blood” is put in the plural, it refers to bloodshed, or the price of blood that is shed, i.e., blood guiltiness.

[12:19]  ⁴ tn “Seven days” is an adverbial accusative of time (see R. J. Williams, Hebrew Syntax, 12, §56).

[12:19]  ⁵ tn The term is נֶפֶשׁ (nefesh), often translated “soul.” It refers to the whole person, the soul within the body. The noun is feminine, agreeing with the feminine verb “be cut off.”

[12:19]  ⁶ tn Or “alien”; or “stranger.”

[22:7]  ⁷ 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]  ⁸ tn Heb “to keep.” Here “safekeeping,” that is, to keep something secure on behalf of a third party, is intended.

[22:7]  ⁹ tn Heb “found.”

[22:8]  ¹⁰ tn Heb “found.”

[22:8]  ¹¹ 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]  ¹² tn The phrase “to see” has been supplied.

[22:8]  ¹³ 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.

[9:19]  ¹³ tn The object “instructions” is implied in the context.

[9:19]  ¹⁴ tn הָעֵז (ha’ez) is the Hiphil imperative from עוּז (’uz, “to bring into safety” or “to secure”). Although there is no vav (ו) linking the two imperatives, the second could be subordinated by virtue of the meanings. “Send to bring to safety.”

[9:19]  ¹⁵ tn Heb “man, human.”

[9:19]  ¹⁶ tn Heb “[who] may be found.” The verb can be the imperfect of possibility.