Keluaran 1:21

1:21 And because the midwives feared God, he made ¹  households ²  for them.

Keluaran 1:1

Blessing during Bondage in Egypt

1:1 ³ These ⁴  are the names ⁵  of the sons of Israel ⁶  who entered Egypt – each man with his household ⁷  entered with Jacob:

1 Samuel 25:28

25:28 Please forgive the sin of your servant, for the Lord will certainly establish the house of my lord, because my lord fights the battles of the Lord. May no evil be found in you all your days!

1 Samuel 25:2

David Marries Abigail the Widow of Nabal

25:2 There was a man in Maon whose business was in Carmel. This man was very wealthy; ⁸  he owned three thousand sheep and a thousand goats. At that time he was shearing his sheep in Carmel.

1 Samuel 7:11-13

7:11 Then the men of Israel left Mizpah and chased the Philistines, striking them down all the way to an area below Beth Car.

7:12 Samuel took a stone and placed it between Mizpah and Shen. ⁹  He named it Ebenezer, ¹⁰  saying, “Up to here the Lord has helped us.” 7:13 So the Philistines were defeated; they did not invade Israel again. The hand of the Lord was against the Philistines all the days of Samuel.

1 Samuel 7:1

7:1 Then the people ¹¹  of Kiriath Jearim came and took the ark of the Lord; they brought it to the house of Abinadab located on the hill. They consecrated Eleazar his son to guard the ark of the Lord.

1 Samuel 7:1

7:1 Then the people ¹²  of Kiriath Jearim came and took the ark of the Lord; they brought it to the house of Abinadab located on the hill. They consecrated Eleazar his son to guard the ark of the Lord.

1 Samuel 17:10

17:10 Then the Philistine said, “I defy Israel’s troops this day! Give me a man so we can fight ¹³  each other!”

1 Samuel 17:17

17:17 Jesse said to his son David, “Take your brothers this ephah of roasted grain and these ten loaves of bread; go quickly ¹⁴  to the camp to your brothers.

1 Samuel 17:23

17:23 As he was speaking with them, the champion named Goliath, the Philistine from Gath, was coming up from the battle lines of the Philistines. He spoke the way he usually did, ¹⁵  and David heard it.

Mazmur 127:1

Psalm 127 ¹⁶ 

A song of ascents, ¹⁷  by Solomon.

127:1 If the Lord does not build a house, ¹⁸ 

then those who build it work in vain.

If the Lord does not guard a city, ¹⁹ 

then the watchman stands guard in vain.

[1:21]  ¹ tn The temporal indicator וַיְהִי (vayÿhi) focuses attention on the causal clause and lays the foundation for the main clause, namely, “God made households for them.” This is the second time the text affirms the reason for their defiance, their fear of God.

[1:21]  ² tn Or “families”; Heb “houses.”

[1:1]  ³ sn Chapter 1 introduces the theme of bondage in Egypt and shows the intensifying opposition to the fulfillment of promises given earlier to Abraham, Isaac, and Jacob. The first seven verses announce the theme of Israel’s prosperity in Egypt. The second section (vv. 8-14) reports continued prosperity in the face of deliberate opposition. The third section (vv. 15-21) explains the prosperity as divine favor in spite of Pharaoh’s covert attempts at controlling the population. The final verse records a culmination in the developing tyranny and provides a transition to the next section – Pharaoh commands the open murder of the males. The power of God is revealed in the chapter as the people flourish under the forces of evil. However, by the turn of affairs at the end of the chapter, the reader is left with a question about the power of God – “What can God do?” This is good Hebrew narrative, moving the reader through tension after tension to reveal the sovereign power and majesty of the Lord God, but calling for faith every step of the way. See also D. W. Wicke, “The Literary Structure of Exodus 1:2–2:10,” JSOT 24 (1982): 99-107.

[1:1]  ⁴ tn Heb “now these” or “and these.” The vav (ו) disjunctive marks a new beginning in the narrative begun in Genesis.

[1:1]  ⁵ sn The name of the book of Exodus in the Hebrew Bible is שְׁמוֹת (shÿmot), the word for “Names,” drawn from the beginning of the book. The inclusion of the names at this point forms a literary connection to the book of Genesis. It indicates that the Israelites living in bondage had retained a knowledge of their ancestry, and with it, a knowledge of God’s promise.

[1:1]  ⁶ tn The expression בְּנֵי יִשְׂרָאֵל (bÿne yisra’el, “sons of Israel”) in most places refers to the nation as a whole and can be translated “Israelites,” although traditionally it has been rendered “the children of Israel” or “the sons of Israel.” Here it refers primarily to the individual sons of the patriarch Israel, for they are named. But the expression is probably also intended to indicate that they are the Israelites (cf. Gen 29:1, “eastern people,” or “easterners,” lit., “sons of the east”).

[1:1]  ⁷ tn Heb “a man and his house.” Since this serves to explain “the sons of Israel,” it has the distributive sense. So while the “sons of Israel” refers to the actual sons of the patriarch, the expression includes their families (cf. NIV, TEV, CEV, NLT).

[25:2]  ⁸ tn Heb “great.”

[7:12]  ⁹ tn Cf. NAB, NRSV, NLT “Jeshanah.”

[7:12]  ¹⁰ sn The name Ebenezer (אֶבֶן הָעָזֶר) means “stone of help” in Hebrew (cf. TEV); NLT adds the meaning parenthetically after the name.

[7:1]  ¹¹ tn Heb “men.”

[7:1]  ¹² tn Heb “men.”

[17:10]  ¹³ tn Following the imperative, the cohortative verbal form indicates purpose/result here.

[17:17]  ¹⁴ tn Heb “run.”

[17:23]  ¹⁵ tn Heb “according to these words.”

[127:1]  ¹⁶ sn Psalm 127. In this wisdom psalm the psalmist teaches that one does not find security by one’s own efforts, for God alone gives stability and security.

[127:1]  ¹⁷ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[127:1]  ¹⁸ sn The expression build a house may have a double meaning here. It may refer on the surface level to a literal physical structure in which a family lives, but at a deeper, metaphorical level it refers to building, perpetuating, and maintaining a family line. See Deut 25:9; Ruth 4:11; 1 Sam 2:35; 2 Sam 7:27; 1 Kgs 11:38; 1 Chr 17:10, 25. Having a family line provided security in ancient Israel.

[127:1]  ¹⁹ sn The city symbolizes community security, which is the necessary framework for family security.