Discovery BoxExodus 9:19 
Context9:19 So now, send instructions 1 to gather 2 your livestock and all your possessions in the fields to a safe place. Every person 3 or animal caught 4 in the field and not brought into the house – the hail will come down on them, and they will die!”’”
Exodus 12:16
Context12:16 On the first day there will be a holy convocation, 5 and on the seventh day there will be a holy convocation for you. You must do no work of any kind 6 on them, only what every person will eat – that alone may be prepared for you.
Exodus 12:48
Context12:48 “When a foreigner lives 7 with you and wants to observe the Passover to the Lord, all his males must be circumcised, 8 and then he may approach and observe it, and he will be like one who is born in the land 9 – but no uncircumcised person may eat of it.
Exodus 21:19
Context21:19 and then 10 if he gets up and walks about 11 outside on his staff, then the one who struck him is innocent, except he must pay 12 for the injured person’s 13 loss of time 14 and see to it that he is fully healed.
Exodus 31:14
Context31:14 So you must keep the Sabbath, for it is holy for you. Everyone who defiles it 15 must surely be put to death; indeed, 16 if anyone does 17 any 18 work on it, then that person will be cut off from among his 19 people.
Exodus 36:1
Context36:1 So Bezalel and Oholiab and every skilled person 20 in whom the Lord has put skill 21 and ability 22 to know how 23 to do all the work for the service 24 of the sanctuary are to do the work 25 according to all that the Lord has commanded.”
1 tn The object “instructions” is implied in the context.
2 tn הָעֵז (ha’ez) is the Hiphil imperative from עוּז (’uz, “to bring into safety” or “to secure”). Although there is no vav (ו) linking the two imperatives, the second could be subordinated by virtue of the meanings. “Send to bring to safety.”
3 tn Heb “man, human.”
4 tn Heb “[who] may be found.” The verb can be the imperfect of possibility.
5 sn This refers to an assembly of the people at the sanctuary for religious purposes. The word “convocation” implies that the people were called together, and Num 10:2 indicates they were called together by trumpets.
6 tn Heb “all/every work will not be done.” The word refers primarily to the work of one’s occupation. B. Jacob (Exodus, 322) explains that since this comes prior to the fuller description of laws for Sabbaths and festivals, the passage simply restricts all work except for the preparation of food. Once the laws are added, this qualification is no longer needed. Gesenius translates this as “no manner of work shall be done” (GKC 478-79 §152.b).
7 tn Both the participle “foreigner” and the verb “lives” are from the verb גּוּר (gur), which means “to sojourn, to dwell as an alien.” This reference is to a foreigner who settles in the land. He is the protected foreigner; when he comes to another area where he does not have his clan to protect him, he must come under the protection of the Law, or the people. If the “resident alien” is circumcised, he may participate in the Passover (S. R. Driver, Exodus, 104).
8 tn The infinitive absolute functions as the finite verb here, and “every male” could be either the object or the subject (see GKC 347 §113.gg and 387 §121.a).
9 tn אֶזְרָח (’ezrakh) refers to the native-born individual, the native Israelite as opposed to the “stranger, alien” (S. R. Driver, Exodus, 104); see also W. F. Albright, Archaeology and the Religion of Israel, 127, 210.
10 tn “and then” has been supplied.
11 tn The verb is a Hitpael perfect with vav (ו) consecutive; it follows the sequence of the imperfect before it – “if he gets up and walks about.” This is proof of recovery.
12 tn The imperfect tense carries a nuance of obligatory imperfect because this is binding on the one who hit him.
13 tn Heb “his”; the referent (the injured person) has been specified in the translation for clarity.
14 tn The word appears to be the infinitive from the verb “to sit” with a meaning of “his sitting down”; some suggest it is from the verb “to rest” with a meaning “cease.” In either case the point in the context must mean compensation is due for the time he was down.
15 tn This clause is all from one word, a Piel plural participle with a third, feminine suffix: מְחַלְלֶיהָ (mÿkhalleha, “defilers of it”). This form serves as the subject of the sentence. The word חָלַל (khalal) is the antonym of קָדַשׁ (qadash, “to be holy”). It means “common, profane,” and in the Piel stem “make common, profane” or “defile.” Treating the Sabbath like an ordinary day would profane it, make it common.
16 tn This is the asseverative use of כִּי (ki) meaning “surely, indeed,” for it restates the point just made (see R. J. Williams, Hebrew Syntax, 73, §449).
17 tn Heb “the one who does.”
18 tn “any” has been supplied.
19 tn Literally “her” (a feminine pronoun agreeing with “soul/life,” which is grammatically feminine).
20 tn Heb “wise of [in] heart.”
21 tn Heb “wisdom.”
22 tn Heb “understanding, discernment.”
23 tn The relative clause includes this infinitive clause that expresses either the purpose or the result of God’s giving wisdom and understanding to these folk.
24 tn This noun is usually given an interpretive translation. B. Jacob renders the bound relationship as “the holy task” or “the sacred task” (Exodus, 1019). The NIV makes it “constructing,” so read “the work of constructing the sanctuary.”
25 tn The first word of the verse is a perfect tense with vav (ו) consecutive; it is singular because it agrees with the first of the compound subject. The sentence is a little cumbersome because of the extended relative clause in the middle.
