Keluaran 1:21

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

Keluaran 4:13

4:13 But Moses said, ³  “O ⁴  my Lord, please send anyone else whom you wish to send!” ⁵ 

Keluaran 10:6

10:6 They will fill your houses, the houses of your servants, and all the houses of Egypt, such as ⁶  neither ⁷  your fathers nor your grandfathers have seen since they have been ⁸  in the land until this day!’” Then Moses ⁹  turned and went out from Pharaoh.

Keluaran 17:13

17:13 So Joshua destroyed ¹⁰  Amalek and his army ¹¹  with the sword. ¹² 

Keluaran 28:43

28:43 These must be on Aaron and his sons when they enter ¹³  to the tent of meeting, or when they approach ¹⁴  the altar to minister in the Holy Place, so that they bear no iniquity and die. ¹⁵  It is to be a perpetual ordinance for him and for his descendants ¹⁶  after him. ¹⁷ 

Keluaran 31:2

31:2 “See, I have chosen ¹⁸  Bezalel son of Uri, the son of Hur, of the tribe of Judah,

Keluaran 40:14

40:14 You are to bring ¹⁹  his sons and clothe them with tunics

[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.”

[4:13]  ³ tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.

[4:13]  ⁴ tn The word בִּי (bi) is a particle of entreaty; it seeks permission to speak and is always followed by “Lord” or “my Lord.”

[4:13]  ⁵ tn The text has simply שְׁלַח־נָא בְּיַד־תִּשְׁלָח (shÿlakh-na’ bÿyad tishlakh, “send by the hand you will send”). This is not Moses’ resignation to doing God’s will – it is his final attempt to avoid the call. It carries the force of asking God to send someone else. This is an example of an independent relative clause governed by the genitive: “by the hand of – whomever you will send” (see GKC 488-89 §155.n).

[10:6]  ⁶ tn The relative pronoun אֲשֶׁר (’asher) is occasionally used as a comparative conjunction (see GKC 499 §161.b).

[10:6]  ⁷ tn Heb “which your fathers have not seen, nor your fathers’ fathers.”

[10:6]  ⁸ tn The Hebrew construction מִיּוֹם הֱיוֹתָם (miyyom heyotam, “from the day of their being”). The statement essentially says that no one, even the elderly, could remember seeing a plague of locusts like this. In addition, see B. Childs, “A Study of the Formula, ‘Until This Day,’” JBL 82 (1963).

[10:6]  ⁹ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[17:13]  ¹⁰ tn The verb means “disabled, weakened, prostrated.” It is used a couple of times in the Bible to describe how man dies and is powerless (see Job 14:10; Isa 14:12).

[17:13]  ¹¹ tn Or “people.”

[17:13]  ¹² tn Heb “mouth of the sword.” It means as the sword devours – without quarter (S. R. Driver, Exodus, 159).

[28:43]  ¹³ tn The construction for this temporal clause is the infinitive construct with the temporal preposition bet (ב) and the suffixed subjective genitive.

[28:43]  ¹⁴ tn This construction is also the temporal clause with the infinitive construct and the temporal preposition bet (ב) and the suffixed subjective genitive.

[28:43]  ¹⁵ tn The text has וְלאֹ־יִשְׂאוּ עָוֹן וָמֵתוּ (vÿlo’-yis’u ’avon vametu). The imperfect tense here introduces a final clause, yielding a purpose or result translation (“in order that” or “so that”). The last verb is the perfect tense with the vav consecutive, and so it too is equal to a final imperfect – but it would show the result of bearing the iniquity. The idea is that if they approached the holy things with a lack of modesty, perhaps like the pagans who have nakedness and sexuality as part of the religious ritual, they would pollute the holy things, and it would be reckoned to them for iniquity and they would die.

[28:43]  ¹⁶ tn Heb “seed.”

[28:43]  ¹⁷ sn So the priests were to make intercession for the people, give decisions from God’s revealed will, enter his presence in purity, and represent holiness to Yahweh. The clothing of the priests provided for these functions, but in a way that brought honor and dignity. A priest was, therefore, to serve in purity, holiness, and fear (Malachi). There is much that can be derived from this chapter to form principles of spiritual leadership, but the overall point can be worded this way: Those whom God selects to minister to the congregation through intercessory prayer, divine counsel, and sacrificial worship, must always represent the holiness of Yahweh in their activities and demeanor.

[31:2]  ¹⁸ tn Heb “called by name.” This expression means that the person was specifically chosen for some important task (S. R. Driver, Exodus, 342). See the expression with Cyrus in Isa 45:3-4.

[40:14]  ¹⁹ tn The verb is also “bring near” or “present.”