Exodus 10:23

10:23 No one ¹  could see ²  another person, and no one could rise from his place for three days. But the Israelites had light in the places where they lived.

Exodus 13:6

13:6 For seven days ³  you must eat ⁴  bread made without yeast, and on the seventh day there is to be ⁵  a festival to the Lord.

Exodus 21:21

21:21 However, if the injured servant ⁶  survives one or two days, the owner ⁷  will not be punished, for he has suffered the loss. ⁸ 

Exodus 24:18

24:18 Moses went into the cloud when he went up ⁹  the mountain, and Moses was on the mountain forty days and forty nights. ¹⁰ 

Exodus 29:35

29:35 “Thus you are to do for Aaron and for his sons, according to all that I have commanded you; you are to consecrate them ¹¹  for ¹²  seven days.

Exodus 34:21

34:21 “On six days ¹³  you may labor, but on the seventh day you must rest; ¹⁴  even at the time of plowing and of harvest ¹⁵  you are to rest. ¹⁶ 

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¹ tn Heb “a man…his brother.”

² tn The perfect tense in this context requires the somewhat rare classification of a potential perfect.

³ tn Heb “Seven days.”

⁴ tn The imperfect tense functions with the nuance of instruction or injunction. It could also be given an obligatory nuance: “you must eat” or “you are to eat.” Some versions have simply made it an imperative.

⁵ tn The phrase “there is to be” has been supplied.

⁶ tn Heb “if he”; the referent (the servant struck and injured in the previous verse) has been specified in the translation for clarity.

⁷ tn Heb “he”; the referent (the owner of the injured servant) has been supplied in the translation for clarity.

⁸ tn This last clause is a free paraphrase of the Hebrew, “for he is his money” (so KJV, ASV); NASB “his property.” It seems that if the slave survives a couple of days, it is probable that the master was punishing him and not intending to kill him. If he then dies, there is no penalty other than that the owner loses the slave who is his property – he suffers the loss.

⁹ tn The verb is a preterite with vav (ו) consecutive; here, the second clause, is subordinated to the first preterite, because it seems that the entering into the cloud is the dominant point in this section of the chapter.

¹⁰ sn B. Jacob (Exodus, 750) offers this description of some of the mystery involved in Moses’ ascending into the cloud: Moses ascended into the presence of God, but remained on earth. He did not rise to heaven – the ground remained firmly under his feet. But he clearly was brought into God’s presence; he was like a heavenly servant before God’s throne, like the angels, and he consumed neither bread nor water. The purpose of his being there was to become familiar with all God’s demands and purposes. He would receive the tablets of stone and all the instructions for the tabernacle that was to be built (beginning in chap. 25). He would not descend until the sin of the golden calf.

¹¹ tn Heb “you will fill their hand.”

¹² tn The “seven days” is the adverbial accusative explaining that the ritual of the filling should continue daily for a week. Leviticus makes it clear that they are not to leave the sanctuary.

¹³ tn This is an adverbial accusative of time.

¹⁴ tn Or “cease” (i.e., from the labors).

¹⁵ sn See M. Dahood, “Vocative lamed in Exodus 2,4 and Merismus in 34,21,” Bib 62 (1981): 413-15.

¹⁶ tn The imperfect tense expresses injunction or instruction.