Discovery BoxExodus 4:3 
Context4:3 The Lord 1 said, “Throw it to the ground.” So he threw it to the ground, and it became a snake, 2 and Moses ran from it.
Exodus 12:46
Context12:46 It must be eaten in one house; you must not bring any of the meat outside the house, and you must not break a bone of it.
Exodus 23:19
Context23:19 The first of the firstfruits of your soil you must bring to the house of the Lord your God.
“You must not cook a young goat in its mother’s milk. 3
Exodus 27:4
Context27:4 You are to make a grating 4 for it, a network of bronze, and you are to make on the network four bronze rings on its four corners.
Exodus 28:8
Context28:8 The artistically woven waistband 5 of the ephod that is on it is to be like it, of one piece with the ephod, 6 of gold, blue, purple, scarlet, and fine twisted linen.
Exodus 37:6
Context37:6 He made 7 an atonement lid of pure gold; its length was three feet nine inches, and its width was two feet three inches.
Exodus 40:10
Context40:10 Then you are to anoint the altar for the burnt offering with 8 all its utensils; you are to sanctify the altar, and it will be the most holy altar.
1 tn Heb “he”; the referent (the
2 sn The details of the verse are designed to show that there was a staff that became a snake. The question is used to affirm that there truly was a staff, and then the report of Moses running from it shows it was a genuine snake. Using the serpent as a sign would have had an impact on the religious ideas of Egypt, for the sacred cobra was one of their symbols.
3 sn On this verse, see C. M. Carmichael, “On Separating Life and Death: An Explanation of Some Biblical Laws,” HTR 69 (1976): 1-7; J. Milgrom, “You Shall Not Boil a Kid in Its Mother’s Milk,” BRev 1 (1985): 48-55; R. J. Ratner and B. Zuckerman, “In Rereading the ‘Kid in Milk’ Inscriptions,” BRev 1 (1985): 56-58; and M. Haran, “Seething a Kid in Its Mother’s Milk,” JJS 30 (1979): 23-35. Here and at 34:26, where this command is repeated, it ends a series of instructions about procedures for worship.
4 tn The noun מִכְבָּר (mikhbar) means “a grating”; it is related to the word that means a “sieve.” This formed a vertical support for the ledge, resting on the ground and supporting its outer edge (S. R. Driver, Exodus, 292).
5 tn This is the rendering of the word חֵשֶׁב (kheshev), cognate to the word translated “designer” in v. 6. Since the entire ephod was of the same material, and this was of the same piece, it is unclear why this is singled out as “artistically woven.” Perhaps the word is from another root that just describes the item as a “band.” Whatever the connection, this band was to be of the same material, and the same piece, as the ephod, but perhaps a different pattern (S. R. Driver, Exodus, 301). It is this sash that attaches the ephod to the priest’s body, that is, at the upper border of the ephod and clasped together at the back.
6 tn Heb “from it” but meaning “of one [the same] piece”; the phrase “the ephod” has been supplied.
7 tn Heb “and he made.”
8 tn Heb “and.”
