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Exodus 4:12

Context
4:12 So now go, and I will be with your mouth 1  and will teach you 2  what you must say.” 3 

Exodus 20:26

Context
20:26 And you must not go up by steps to my altar, so that your nakedness is not exposed.’ 4 

Exodus 21:16

Context

21:16 “Whoever kidnaps someone 5  and sells him, 6  or is caught still holding him, 7  must surely be put to death.

Exodus 22:17

Context
22:17 If her father refuses to give her to him, he must pay money for the bride price of virgins.

Exodus 22:21

Context

22:21 “You must not wrong 8  a foreigner 9  nor oppress him, for you were foreigners in the land of Egypt.

Exodus 22:29

Context

22:29 “Do not hold back offerings from your granaries or your vats. 10  You must give me the firstborn of your sons.

Exodus 23:1

Context
Justice

23:1 11 “You must not give 12  a false report. 13  Do not make common cause 14  with the wicked 15  to be a malicious 16  witness.

Exodus 23:8

Context

23:8 “You must not accept a bribe, for a bribe blinds those who see 17  and subverts the words of the righteous.

Exodus 28:42

Context
28:42 Make for them linen undergarments to cover their naked bodies; 18  they must cover 19  from the waist to the thighs.

Exodus 31:16

Context
31:16 The Israelites must keep the Sabbath by observing the Sabbath throughout their generations as a perpetual covenant.

Exodus 33:23

Context
33:23 Then I will take away my hand, and you will see my back, 20  but my face must not be seen.” 21 

Exodus 34:14

Context
34:14 For you must not worship 22  any other god, 23  for the Lord, whose name 24  is Jealous, is a jealous God.

Exodus 34:23

Context
34:23 At three times 25  in the year all your men 26  must appear before the Lord God, 27  the God of Israel.

1 sn The promise of divine presence always indicates intervention (for blessing or cursing). Here it means that God would be working through the organs of speech to help Moses speak. See Deut 18:18; Jer 1:9.

2 sn The verb is וְהוֹרֵיתִיךָ (vÿhoretikha), the Hiphil perfect with a vav (ו) consecutive. The form carries the instructional meaning because it follows the imperative “go.” In fact, there is a sequence at work here: “go…and/that I may teach you.” It is from יָרָה (yara), the same root behind תּוֹרָה (torah, “law”). This always referred to teaching either wisdom or revelation. Here Yahweh promises to teach Moses what to say.

3 tn The form is the imperfect tense. While it could be taken as a future (“what you will say”), an obligatory imperfect captures the significance better (“what you must say” or “what you are to say”). Not even the content of the message will be left up to Moses.

4 tn Heb “uncovered” (so ASV, NAB).

5 tn Heb “a stealer of a man,” thus “anyone stealing a man.”

6 sn The implication is that it would be an Israelite citizen who was kidnapped and sold to a foreign tribe or country (like Joseph). There was always a market for slaves. The crime would be in forcibly taking the individual away from his home and religion and putting him into bondage or death.

7 tn Literally “and he is found in his hand” (KJV and ASV both similar), being not yet sold.

8 tn Or “oppress.”

9 tn Or “alien,” both here and in 23:9. This individual is a resident foreigner; he lives in the land but, aside from provisions such as this, might easily be without legal rights.

10 tn The expressions are unusual. U. Cassuto renders them: “from the fullness of your harvest and from the outflow of your presses” (Exodus, 294). He adds the Hittite parallel material to show that the people were to bring the offerings on time and not let them overlap, because the firstfruits had to be eaten first by the priest.

11 sn People who claim to worship and serve the righteous judge of the universe must preserve equity and justice in their dealings with others. These verses teach that God’s people must be honest witnesses (1-3); God’s people must be righteous even with enemies (4-5); and God’s people must be fair in dispensing justice (6-9).

12 tn Heb “take up, lift, carry” (נָשָׂא, nasa’). This verb was also used in the prohibition against taking “the name of Yahweh in vain.” Sometimes the object of this verb is physical, as in Jonah 1:12 and 15. Used in this prohibition involving speech, it covers both originating and repeating a lie.

13 tn Or “a groundless report” (see Exod 20:7 for the word שָׁוְא, shav’).

14 tn Heb “do not put your hand” (cf. KJV, ASV); NASB “join your hand.”

15 tn The word “wicked” (רָשָׁע, rasha’) refers to the guilty criminal, the person who is doing something wrong. In the religious setting it describes the person who is not a member of the covenant and may be involved in all kinds of sin, even though there is the appearance of moral and spiritual stability.

16 tn The word חָמָס (khamas) often means “violence” in the sense of social injustices done to other people, usually the poor and needy. A “malicious” witness would do great harm to others. See J. W. McKay, “Exodus 23:1-43, 6-8: A Decalogue for Administration of Justice in the City Gate,” VT 21 (1971): 311-25.

17 tn Heb “blinds the open-eyed.”

18 tn Heb “naked flesh” (so NAB, NRSV); KJV “nakedness.”

19 tn Heb “be.”

20 tn The plural “my backs” is according to Gesenius an extension plural (compare “face,” a dual in Hebrew). The word denotes a locality in general, but that is composed of numerous parts (see GKC 397 §124.b). W. C. Kaiser says that since God is a spirit, the meaning of this word could just as easily be rendered “after effects” of his presence (“Exodus,” EBC 2:484). As S. R. Driver says, though, while this may indicate just the “afterglow” that he leaves behind him, it was enough to suggest what the full brilliancy of his presence must be (Exodus, 363; see also Job 26:14).

21 tn The Niphal imperfect could simply be rendered “will not be seen,” but given the emphasis of the preceding verses, it is more binding than that, and so a negated obligatory imperfect fits better: “it must not be seen.” It would also be possible to render it with a potential imperfect tense: “it cannot be seen.”

22 tn Heb “bow down.”

23 sn In Exod 20:3 it was “gods.”

24 sn Here, too, the emphasis on God’s being a jealous God is repeated (see Exod 20:5). The use of “name” here is to stress that this is his nature, his character.

25 tn “Three times” is an adverbial accusative.

26 tn Heb “all your males.”

27 tn Here the divine name reads in Hebrew הָאָדֹן יְהוָה (haadon yÿhvah), which if rendered according to the traditional scheme of “Lord” for “Yahweh” would result in “Lord Lord.” A number of English versions therefore render this phrase “Lord God,” and that convention has been followed here.

sn The title “Lord” is included here before the divine name (translated “God” here; see Exod 23:17), perhaps to form a contrast with Baal (which means “lord” as well) and to show the sovereignty of Yahweh. But the distinct designation “the God of Israel” is certainly the point of the renewed covenant relationship.



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