Exodus 7:1

7:1 So the Lord said to Moses, “See, I have made you like God ¹  to Pharaoh, and your brother Aaron will be your prophet. ² 

Exodus 8:23

8:23 I will put a division ³  between my people and your people. This sign will take place ⁴  tomorrow.”’”

Exodus 12:5

12:5 Your lamb must be ⁵  perfect, ⁶  a male, one year old; ⁷  you may take ⁸  it from the sheep or from the goats.

Exodus 16:26

16:26 Six days you will gather it, but on the seventh day, the Sabbath, there will not be any.”

Exodus 21:34

21:34 the owner of the pit must repay ⁹  the loss. He must give money ¹⁰  to its owner, and the dead animal ¹¹  will become his.

Exodus 28:7

28:7 It is to have two shoulder pieces attached to two of its corners, so it can be joined together. ¹² 

Exodus 30:2

30:2 Its length is to be a foot and a half ¹³  and its width a foot and a half; it will be square. Its height is to be three feet, ¹⁴  with its horns of one piece with it. ¹⁵ 

Exodus 30:31

30:31 And you are to tell the Israelites: ‘This is to be my sacred anointing oil throughout your generations.

[7:1]  ¹ tn The word “like” is added for clarity, making explicit the implied comparison in the statement “I have made you God to Pharaoh.” The word אֱלֹהִים (’elohim) is used a few times in the Bible for humans (e.g., Pss 45:6; 82:1), and always clearly in the sense of a subordinate to GOD – they are his representatives on earth. The explanation here goes back to 4:16. If Moses is like God in that Aaron is his prophet, then Moses is certainly like God to Pharaoh. Only Moses, then, is able to speak to Pharaoh with such authority, giving him commands.

[7:1]  ² tn The word נְבִיאֶךָ (nÿvi’ekha, “your prophet”) recalls 4:16. Moses was to be like God to Aaron, and Aaron was to speak for him. This indicates that the idea of a “prophet” was of one who spoke for God, an idea with which Moses and Aaron and the readers of Exodus are assumed to be familiar.

[8:23]  ³ tn The word in the text is פְדֻת (pÿdut, “redemption”). This would give the sense of making a distinction by redeeming Israel. The editors wish to read פְלֻת (pÿlut) instead – “a separation, distinction” to match the verb in the preceding verse. For another view, see G. I. Davies, “The Hebrew Text of Exodus VIII 19 [English 23]: An Emendation,” VT 24 (1974): 489-92.

[8:23]  ⁴ tn Heb “this sign will be tomorrow.”

[12:5]  ⁵ tn The construction has: “[The] lamb…will be to you.” This may be interpreted as a possessive use of the lamed, meaning, “[the] lamb…you have” (your lamb) for the Passover. In the context instructing the people to take an animal for this festival, the idea is that the one they select, their animal, must meet these qualifications.

[12:5]  ⁶ tn The Hebrew word תָּמִים (tamim) means “perfect” or “whole” or “complete” in the sense of not having blemishes and diseases – no physical defects. The rules for sacrificial animals applied here (see Lev 22:19-21; Deut 17:1).

[12:5]  ⁷ tn The idiom says “a son of a year” (בֶּן־שָׁנָה, ben shanah), meaning a “yearling” or “one year old” (see GKC 418 §128.v).

[12:5]  ⁸ tn Because a choice is being given in this last clause, the imperfect tense nuance of permission should be used. They must have a perfect animal, but it may be a sheep or a goat. The verb’s object “it” is supplied from the context.

[21:34]  ⁷ tn The verb is a Piel imperfect from שָׁלַם (shalam); it has the idea of making payment in full, making recompense, repaying. These imperfects could be given a future tense translation as imperfects of instruction, but in the property cases an obligatory imperfect fits better – this is what he is bound or obliged to do – what he must do.

[21:34]  ⁸ tn Heb “silver.”

[21:34]  ⁹ tn Here the term “animal” has been supplied.

[28:7]  ⁹ tn Here the Pual perfect with the vav (ו) consecutive provides the purpose clause (equal to a final imperfect); the form follows the use of the active participle, “attached” or more Heb “joining.”

[30:2]  ¹¹ tn Heb “a cubit.”

[30:2]  ¹² tn Heb “two cubits.”

[30:2]  ¹³ tn Heb “its horns from it.”