Exodus 3:19

3:19 But I know that the king of Egypt will not let you go, ¹  not even under force. ² 

Exodus 30:14

30:14 Everyone who crosses over to those numbered, from twenty years old and up, is to pay an offering to the Lord.

Exodus 30:33

30:33 Whoever makes perfume like it and whoever puts any of it on someone not a priest ³  will be cut off ⁴  from his people.’”

Exodus 12:25

12:25 When you enter the land that the Lord will give to you, just as he said, you must observe ⁵  this ceremony.

Exodus 21:4

21:4 If his master gave ⁶  him a wife, and she bore sons or daughters, the wife and the children will belong to her master, and he will go out by himself.

Exodus 21:19

21:19 and then ⁷  if he gets up and walks about ⁸  outside on his staff, then the one who struck him is innocent, except he must pay ⁹  for the injured person’s ¹⁰  loss of time ¹¹  and see to it that he is fully healed.

Exodus 21:32

21:32 If the ox gores a male servant or a female servant, the owner ¹²  must pay thirty shekels of silver, ¹³  and the ox must be stoned. ¹⁴ 

Exodus 22:7

22:7 “If a man gives his neighbor money or articles ¹⁵  for safekeeping, ¹⁶  and it is stolen from the man’s house, if the thief is caught, ¹⁷  he must repay double.

Exodus 12:23

12:23 For the Lord will pass through to strike Egypt, and when he sees ¹⁸  the blood on the top of the doorframe and the two side posts, then the Lord will pass over the door, and he will not permit the destroyer ¹⁹  to enter your houses to strike you. ²⁰ 

Exodus 16:3

16:3 The Israelites said to them, “If only we had died ²¹  by the hand of the Lord in the land of Egypt, when we sat by ²²  the pots of meat, when we ate bread to the full, ²³  for you have brought us out into this desert to kill ²⁴  this whole assembly with hunger!”

Exodus 22:10

22:10 If a man gives his neighbor a donkey or an ox or a sheep or any beast to keep, and it dies or is hurt ²⁵  or is carried away ²⁶  without anyone seeing it, ²⁷ 

[3:19]  ¹ tn After verbs of perception, as with “I know” here, the object may be a noun clause introduced with the particle כִּי (ki) – “I know that….” Gesenius observes that the object clause may have a kind of accusative and an infinitive construction (especially after נָתַן [natan] with the idea of “allow”): “he will not permit you to go” (see GKC 491 §157.b, n. 2).

[3:19]  ² tn Heb “and not with a mighty hand.” This expression (וְלֹא בְּיָד חֲזָקָה, vÿlo’ vÿyad khazaqa) is unclear, since v. 20 says that God will stretch out his hand and do his wonders. Some have taken v. 19b to refer to God’s mighty hand also, meaning that the king would not let them go unless a mighty hand compels him (NIV). The expression “mighty hand” is used of God’s rescuing Israel elsewhere (Exod 6:1, 13:9, 32:11; but note also Num 20:20). This idea is a rather general interpretation of the words; it owes much to the LXX, which has “except by a mighty hand,” though “and not with” does not have the meaning of “except” or “unless” in other places. In view of these difficulties, others have suggested that v. 19b means “strong [threats]” from the Israelites (as in 4:24ff. and 5:3; see B. Jacob, Exodus, 81). This does not seem as convincing as the first view. Another possibility is that the phrase conveys Pharaoh’s point of view and intention; the Lord knows that Pharaoh plans to resist letting the Israelites go, regardless of the exercise of a strong hand against him (P. Addinall, “Exodus III 19B and the Interpretation of Biblical Narrative,” VT 49 [1999]: 289-300; see also the construction “and not with” in Num 12:8; 1 Sam 20:15 and elsewhere). If that is the case, v. 20 provides an ironic and pointed contradiction to Pharaoh’s plans as the Lord announces the effect that his hand will have. At any rate, Pharaoh will have to be forced to let Israel go.

[30:33]  ³ tn Heb “a stranger,” meaning someone not ordained a priest.

[30:33]  ⁴ sn The rabbinic interpretation of this is that it is a penalty imposed by heaven, that the life will be cut short and the person could die childless.

[12:25]  ⁵ tn The verb used here and at the beginning of v. 24 is שָׁמַר (shamar); it can be translated “watch, keep, protect,” but in this context the point is to “observe” the religious customs and practices set forth in these instructions.

[21:4]  ⁷ sn The slave would not have the right or the means to acquire a wife. Thus, the idea of the master’s “giving” him a wife is clear – the master would have to pay the bride price and make the provision. In this case, the wife and the children are actually the possession of the master unless the slave were to pay the bride price – but he is a slave because he got into debt. The law assumes that the master was better able to provide for this woman than the freed slave and that it was most important to keep the children with the mother.

[21:19]  ⁹ tn “and then” has been supplied.

[21:19]  ¹⁰ tn The verb is a Hitpael perfect with vav (ו) consecutive; it follows the sequence of the imperfect before it – “if he gets up and walks about.” This is proof of recovery.

[21:19]  ¹¹ tn The imperfect tense carries a nuance of obligatory imperfect because this is binding on the one who hit him.

[21:19]  ¹² tn Heb “his”; the referent (the injured person) has been specified in the translation for clarity.

[21:19]  ¹³ tn The word appears to be the infinitive from the verb “to sit” with a meaning of “his sitting down”; some suggest it is from the verb “to rest” with a meaning “cease.” In either case the point in the context must mean compensation is due for the time he was down.

[21:32]  ¹¹ tn Heb “he”; the referent (the owner) has been specified in the translation for clarity.

[21:32]  ¹² sn A shekel was a unit for measure by means of a scale. Both the weight and the value of a shekel of silver are hard to determine. “Though there is no certainty, the shekel is said to weigh about 11,5 grams” (C. Houtman, Exodus, 3:181). Over four hundred years earlier, Joseph was sold into Egypt for 20 shekels. The free Israelite citizen was worth about 50 shekels (Lev 27:3f.).

[21:32]  ¹³ sn See further B. S. Jackson, “The Goring Ox Again [Ex. 21,28-36],” JJP 18 (1974): 55-94.

[22:7]  ¹³ 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]  ¹⁴ tn Heb “to keep.” Here “safekeeping,” that is, to keep something secure on behalf of a third party, is intended.

[22:7]  ¹⁵ tn Heb “found.”

[12:23]  ¹⁵ tn The first of the two clauses begun with perfects and vav consecutives may be subordinated to form a temporal clause: “and he will see…and he will pass over,” becomes “when he sees…he will pass over.”

[12:23]  ¹⁶ tn Here the form is the Hiphil participle with the definite article. Gesenius says this is now to be explained as “the destroyer” although some take it to mean “destruction” (GKC 406 §126.m, n. 1).

[12:23]  ¹⁷ tn “you” has been supplied.

[16:3]  ¹⁷ tn The text reads: מִי־יִתֵּן מוּתֵנוּ (mi-yitten mutenu, “who will give our dying”) meaning “If only we had died.” מוּתֵנוּ is the Qal infinitive construct with the suffix. This is one way that Hebrew expresses the optative with an infinitive construct. See R. J. Williams, Hebrew Syntax, 91-92, §547.

[16:3]  ¹⁸ tn The form is a Qal infinitive construct used in a temporal clause, and the verb “when we ate” has the same structure.

[16:3]  ¹⁹ sn That the complaint leading up to the manna is unjustified can be seen from the record itself. They left Egypt with flocks and herds and very much cattle, and about 45 days later they are complaining that they are without food. Moses reminded them later that they lacked nothing (Deut 3:7; for the whole sermon on this passage, see 8:1-20). Moreover, the complaint is absurd because the food of work gangs was far more meager than they recall. The complaint was really against Moses. They crave the eating of meat and of bread and so God will meet that need; he will send bread from heaven and quail as well.

[16:3]  ²⁰ tn לְהָמִית (lÿhamit) is the Hiphil infinitive construct showing purpose. The people do not trust the intentions or the plan of their leaders and charge Moses with bringing everyone out to kill them.

[22:10]  ¹⁹ tn The form is a Niphal participle from the verb “to break” – “is broken,” which means harmed, maimed, or hurt in any way.

[22:10]  ²⁰ tn This verb is frequently used with the meaning “to take captive.” The idea here then is that raiders or robbers have carried off the animal.

[22:10]  ²¹ tn Heb “there is no one seeing.”