Keluaran 2:7

2:7 Then his sister said to Pharaoh’s daughter, “Shall I go and get ¹  a nursing woman ²  for you from the Hebrews, so that she may nurse ³  the child for you?”

Keluaran 8:1

8:1 (7:26) ⁴  Then the Lord said to Moses, “Go to Pharaoh and tell him, ‘Thus says the Lord: “Release my people in order that they may serve me!

Keluaran 8:5

8:5 The Lord spoke to Moses, “Tell Aaron, ‘Extend your hand with your staff ⁵  over the rivers, over the canals, and over the ponds, and bring the frogs up over the land of Egypt.’”

Keluaran 8:16

The Third Blow: Gnats

8:16 ⁶ The Lord said to Moses, “Tell Aaron, ‘Extend your staff and strike the dust of the ground, and it will become ⁷  gnats ⁸  throughout all the land of Egypt.’”

Keluaran 15:16

15:16 Fear and dread ⁹  will fall ¹⁰  on them;

by the greatness ¹¹  of your arm they will be as still as stone ¹² 

until ¹³  your people pass by, O Lord,

until the people whom you have bought ¹⁴  pass by.

Keluaran 17:14

17:14 The Lord said to Moses, “Write this as a memorial in the ¹⁵  book, and rehearse ¹⁶  it in Joshua’s hearing; ¹⁷  for I will surely wipe out ¹⁸  the remembrance ¹⁹  of Amalek from under heaven.

Keluaran 22:8

22:8 If the thief is not caught, ²⁰  then the owner of the house will be brought before the judges ²¹  to see ²²  whether he has laid ²³  his hand on his neighbor’s goods.

Keluaran 28:8

28:8 The artistically woven waistband ²⁴  of the ephod that is on it is to be like it, of one piece with the ephod, ²⁵  of gold, blue, purple, scarlet, and fine twisted linen.

Keluaran 28:25

28:25 the other ²⁶  two ends of the two chains you will attach to the two settings and then attach them ²⁷  to the shoulder pieces of the ephod at the front of it.

Keluaran 29:33

29:33 They are to eat those things by which atonement was made ²⁸  to consecrate and to set them apart, but no one else ²⁹  may eat them, for they are holy.

[2:7]  ¹ sn The text uses קָרָא (qara’), meaning “to call” or “summon.” Pharaoh himself will “summon” Moses many times in the plague narratives. Here the word is used for the daughter summoning the child’s mother to take care of him. The narratives in the first part of the book of Exodus include a good deal of foreshadowing of events that occur in later sections of the book (see M. Fishbane, Biblical Text and Texture).

[2:7]  ² tn The object of the verb “get/summon” is “a woman.” But מֵינֶקֶת (meneqet, “nursing”), the Hiphil participle of the verb יָנַק (yanaq, “to suck”), is in apposition to it, clarifying what kind of woman should be found – a woman, a nursing one. Of course Moses’ mother was ready for the task.

[2:7]  ³ tn The form וְתֵינִק (vÿteniq) is the Hiphil imperfect/jussive, third feminine singular, of the same root as the word for “nursing.” It is here subordinated to the preceding imperfect (“shall I go”) and perfect with vav (ו) consecutive (“and summon”) to express the purpose: “in order that she may.”

[2:7]  sn No respectable Egyptian woman of this period would have undertaken the task of nursing a foreigner’s baby, and so the suggestion by Miriam was proper and necessary. Since she was standing a small distance away from the events, she was able to come forward when the discovery was made.

[8:1]  ⁴ sn Beginning with 8:1, the verse numbers through 8:32 in English Bibles differ from the verse numbers in the Hebrew text (BHS), with 8:1 ET = 7:26 HT, 8:2 ET = 7:27 HT, 8:3 ET = 7:28 HT, 8:4 ET = 7:29 HT, 8:5 ET = 8:1 HT, etc., through 8:32 ET = 8:28 HT. Thus in English Bibles chapter 8 has 32 verses, while in the Hebrew Bible it has 28 verses, with the four extra verses attached to chapter 7.

[8:5]  ⁵ sn After the instructions for Pharaoh (7:25-8:4), the plague now is brought on by the staff in Aaron’s hand (8:5-7). This will lead to the confrontation (vv. 8-11) and the hardening (vv. 12-15).

[8:16]  ⁶ sn The third plague is brief and unannounced. Moses and Aaron were simply to strike the dust so that it would become gnats. Not only was this plague unannounced, but also it was not duplicated by the Egyptians.

[8:16]  ⁷ tn The verb is the perfect tense with vav (ו) consecutive, meaning “and it will be.” When הָיָה (hayah) is followed by the lamed (ל) proposition, it means “become.”

[8:16]  ⁸ tn The noun is כִּנִּים (kinnim). The insect has been variously identified as lice, gnats, ticks, flies, fleas, or mosquitoes. “Lice” follows the reading in the Peshitta and Targum (and so Josephus, Ant. 2.14.3 [2.300]). Greek and Latin had “gnats.” By “gnats” many commentators mean “mosquitoes,” which in and around the water of Egypt were abundant (and the translators of the Greek text were familiar with Egypt). Whatever they were they came from the dust and were troublesome to people and animals.

[15:16]  ⁹ tn The two words can form a nominal hendiadys, “a dreadful fear,” though most English versions retain the two separate terms.

[15:16]  ¹⁰ tn The form is an imperfect.

[15:16]  ¹¹ tn The adjective is in construct form and governs the noun “arm” (“arm” being the anthropomorphic expression for what God did). See GKC 428 §132.c.

[15:16]  ¹² sn For a study of the words for fear, see N. Waldman, “A Comparative Note on Exodus 15:14-16,” JQR 66 (1976): 189-92.

[15:16]  ¹³ tn Clauses beginning with עַד (’ad) express a limit that is not absolute, but only relative, beyond which the action continues (GKC 446-47 §138.g).

[15:16]  ¹⁴ tn The verb קָנָה (qanah) here is the verb “acquire, purchase,” and probably not the homonym “to create, make” (see Gen 4:1; Deut 32:6; and Prov 8:22).

[17:14]  ¹⁵ tn The presence of the article does not mean that he was to write this in a book that was existing now, but in one dedicated to this purpose (book, meaning scroll). See GKC 408 §126.s.

[17:14]  ¹⁶ tn The Hebrew word is “place,” meaning that the events were to be impressed on Joshua.

[17:14]  ¹⁷ tn Heb “in the ears of Joshua.” The account should be read to Joshua.

[17:14]  ¹⁸ tn The construction uses the infinitive absolute and the imperfect tense to stress the resolution of Yahweh to destroy Amalek. The verb מָחָה (makhah) is often translated “blot out” – but that is not a very satisfactory image, since it would not remove completely what is the object. “Efface, erase, scrape off” (as in a palimpsest, a manuscript that is scraped clean so it can be reused) is a more accurate image.

[17:14]  ¹⁹ sn This would seem to be defeated by the preceding statement that the events would be written in a book for a memorial. If this war is recorded, then the Amalekites would be remembered. But here God was going to wipe out the memory of them. But the idea of removing the memory of a people is an idiom for destroying them – they will have no posterity and no lasting heritage.

[22:8]  ²⁰ tn Heb “found.”

[22:8]  ²¹ tn Here again the word used is “the gods,” meaning the judges who made the assessments and decisions. In addition to other works, see J. R. Vannoy, “The Use of the Word ha’elohim in Exodus 21:6 and 22:7,8,” The Law and the Prophets, 225-41.

[22:8]  ²² tn The phrase “to see” has been supplied.

[22:8]  ²³ tn The line says “if he has not stretched out his hand.” This could be the oath formula, but the construction here would be unusual, or it could be taken as “whether” (see W. C. Kaiser, Jr., “Exodus,” EBC 2:438). U. Cassuto (Exodus, 286) does not think the wording can possibly fit an oath; nevertheless, an oath would be involved before God (as he takes it instead of “judges”) – if the man swore, his word would be accepted, but if he would not swear, he would be guilty.

[28:8]  ²⁴ 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.

[28:8]  ²⁵ tn Heb “from it” but meaning “of one [the same] piece”; the phrase “the ephod” has been supplied.

[28:25]  ²⁶ tn Here “the other” has been supplied.

[28:25]  ²⁷ tn Here “them” has been supplied.

[29:33]  ²⁸ tn The clause is a relative clause modifying “those things,” the direct object of the verb “eat.” The relative clause has a resumptive pronoun: “which atonement was made by them” becomes “by which atonement was made.” The verb is a Pual perfect of כִּפֵּר (kipper, “to expiate, atone, pacify”).

[29:33]  ²⁹ tn The Hebrew word is “stranger, alien” (זָר, zar). But in this context it means anyone who is not a priest (see S. R. Driver, Exodus, 324).