Exodus 3:22

3:22 Every ¹  woman will ask her neighbor and the one who happens to be staying ²  in her house for items of silver and gold ³  and for clothing. You will put these articles on your sons and daughters – thus you will plunder Egypt!” ⁴ 

Exodus 6:25

6:25 Now Eleazar son of Aaron married one of the daughters of Putiel and she bore him Phinehas.

These are the heads of the fathers’ households ⁵  of Levi according to their clans.

Exodus 10:9

10:9 Moses said, “We will go with our young and our old, with our sons and our daughters, and with our sheep and our cattle we will go, because we are to hold ⁶  a pilgrim feast for the Lord.”

Exodus 21:4

21:4 If his master gave ⁷  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.

[3:22]  ¹ tn Heb “a woman,” one representing all.

[3:22]  ² tn Heb “from the sojourner.” Both the “neighbor” and the “sojourner” (“one who happens to be staying in her house”) are feminine. The difference between them seems to be primarily that the second is temporary, “a lodger” perhaps or “visitor,” while the first has permanent residence.

[3:22]  ³ tn Heb “vessels of silver and vessels of gold.” These phrases both use genitives of material, telling what the vessels are made of.

[3:22]  ⁴ sn It is clear that God intended the Israelites to plunder the Egyptians, as they might a defeated enemy in war. They will not go out “empty.” They will “plunder” Egypt. This verb (וְנִצַּלְתֶּם [vÿnitsaltem] from נָצַל [natsal]) usually means “rescue, deliver,” as if plucking out of danger. But in this stem it carries the idea of plunder. So when the text says that they will ask (וְשָׁאֲלָה, vÿsha’alah) their neighbors for things, it implies that they will be making many demands, and the Egyptians will respond like a defeated nation before victors. The spoils that Israel takes are to be regarded as back wages or compensation for the oppression (see also Deut 15:13). See further B. Jacob, “The Gifts of the Egyptians, a Critical Commentary,” Journal of Reformed Judaism 27 (1980): 59-69; and T. C. Vriezen, “A Reinterpretation of Exodus 3:21-22 and Related Texts,” Ex Oriente Lux 23 (1975): 389-401.

[6:25]  ⁵ tn Heb “heads of the fathers” is taken as an abbreviation for the description of “households” in v. 14.

[10:9]  ⁹ tn Heb “we have a pilgrim feast (חַג, khag) to Yahweh.”

[21:4]  ¹³ 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.