Discovery BoxExodus 2:16 
Context2:16 Now a priest of Midian had seven daughters, and they came and began to draw 1 water 2 and fill 3 the troughs in order to water their father’s flock.
Exodus 12:19
Context12:19 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 13:7
Context13:7 Bread made without yeast must be eaten 7 for seven days; 8 no bread made with yeast shall be seen 9 among you, and you must have no yeast among you within any of your borders.
Exodus 22:30
Context22:30 You must also do this for your oxen and for your sheep; seven days they may remain with their mothers, but give them to me on the eighth day.
Exodus 27:18
Context27:18 The length of the courtyard is to be one hundred fifty feet 10 and the width seventy-five feet, 11 and the height of the fine twisted linen hangings 12 is to be 13 seven and a half feet, with their bronze bases.
Exodus 29:30
Context29:30 The priest who succeeds him 14 from his sons, when he first comes 15 to the tent of meeting to minister in the Holy Place, is to wear them for seven days. 16
Exodus 29:37
Context29:37 For seven days 17 you are to make atonement for the altar and set it apart as holy. Then the altar will be most holy. 18 Anything that touches the altar will be holy. 19
1 tn The preterites describing their actions must be taken in an ingressive sense, since they did not actually complete the job. Shepherds drove them away, and Moses watered the flocks.
2 tn The object “water” is not in the Hebrew text, but is implied.
3 tn This also has the ingressive sense, “began to fill,” but for stylistic reasons is translated simply “fill” here.
4 tn “Seven days” is an adverbial accusative of time (see R. J. Williams, Hebrew Syntax, 12, §56).
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.”
6 tn Or “alien”; or “stranger.”
7 tn The imperfect has the nuance of instruction or injunction again, but it could also be given an obligatory nuance.
8 tn The construction is an adverbial accusative of time, answering how long the routine should be followed (see GKC 374 §118.k).
9 tn Or “visible to you” (B. Jacob, Exodus, 366).
10 tn Heb “a hundred cubits.”
11 tn Heb “fifty.” The text has “and the width fifty [cubits] with fifty.” This means that it is fifty cubits wide on the western end and fifty cubits wide on the eastern end.
12 tn Here “hangings” has been supplied.
13 tn Here the phrase “is to be” has been supplied.
14 tn Heb “after him”; NCV, NLT “after Aaron.”
15 tn The text just has the relative pronoun and the imperfect tense. It could be translated “who comes/enters.” But the context seems to indicate that this would be when he first comes to the tent to begin his tenure as High Priest, and so a temporal clause makes this clear. “First” has been supplied.
16 tn “Seven days” is an adverbial accusative of time. The ritual of ordination is to be repeated for seven days, and so they are to remain there in the court in full dress.
17 tn Once again this is an adverbial accusative of time. Each day for seven days the ritual at the altar is to be followed.
18 tn The construction is the superlative genitive: “holy of holies,” or “most holy.”
19 sn This line states an unusual principle, meant to preserve the sanctity of the altar. S. R. Driver explains it this way (Exodus, 325): If anything comes in contact with the altar, it becomes holy and must remain in the sanctuary for Yahweh’s use. If a person touches the altar, he likewise becomes holy and cannot return to the profane regions. He will be given over to God to be dealt with as God pleases. Anyone who was not qualified to touch the altar did not dare approach it, for contact would have meant that he was no longer free to leave but was God’s holy possession – and might pay for it with his life (see Exod 30:29; Lev 6:18b, 27; and Ezek 46:20).
