2 Samuel 8:18

8:18 Benaiah son of Jehoida supervised ¹  the Kerithites and Pelethites; and David’s sons were priests. ² 

Genesis 41:43

41:43 Pharaoh ³  had him ride in the chariot used by his second-in-command, ⁴  and they cried out before him, “Kneel down!” ⁵  So he placed him over all the land of Egypt.

Genesis 41:45

41:45 Pharaoh gave Joseph the name Zaphenath-Paneah. ⁶  He also gave him Asenath ⁷  daughter of Potiphera, priest of On, ⁸  to be his wife. So Joseph took charge of ⁹  all the land of Egypt.

Exodus 2:14

2:14 The man ¹⁰  replied, “Who made you a ruler ¹¹  and a judge over us? Are you planning ¹²  to kill me like you killed that ¹³  Egyptian?” Then Moses was afraid, thinking, ¹⁴  “Surely what I did ¹⁵  has become known.”

Exodus 2:16

2:16 Now a priest of Midian had seven daughters, and they came and began to draw ¹⁶  water ¹⁷  and fill ¹⁸  the troughs in order to water their father’s flock.

[8:18]  ¹ tc The translation follows the Syriac Peshitta, Targum, and Vulgate in reading “over,” rather than the simple conjunction that appears in MT. See also the parallel passage in 1 Chr 18:17.

[8:18]  ² sn That David’s sons could have been priests, in light of the fact that they were not of the priestly lineage, is strange. One must assume either (1) that the word “priest” (כֹּהֵן, kohen) during this period of time could be used in a broader sense of “chief ruler” (KJV); “chief minister” (ASV, NASB), or “royal adviser” (NIV), perhaps based on the parallel passage in 1 Chr 18:17 which has “the king’s leading officials”, or (2) that in David’s day members of the king’s family could function as a special category of “priests” (cf. NLT “priestly leaders”). The latter option seems to be the more straightforward way of understanding the word in 2 Sam 8:18.

[41:43]  ³ tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.

[41:43]  ⁴ tn Heb “and he caused him to ride in the second chariot which was his.”

[41:43]  ⁵ tn The verb form appears to be a causative imperative from a verbal root meaning “to kneel.” It is a homonym of the word “bless” (identical in root letters but not related etymologically).

[41:45]  ⁶ sn The meaning of Joseph’s Egyptian name, Zaphenath-Paneah, is uncertain. Many recent commentators have followed the proposal of G. Steindorff that it means “the god has said, ‘he will live’” (“Der Name Josephs Saphenat-Pa‘neach,” ZÄS 31 [1889]: 41-42); others have suggested “the god speaks and lives” (see BDB 861 s.v. צָפְנָת פַּעְנֵחַ); “the man he knows” (J. Vergote, Joseph en Égypte, 145); or “Joseph [who is called] áIp-àankh” (K. A. Kitchen, NBD³ 1262).

[41:45]  ⁷ sn The name Asenath may mean “she belongs to the goddess Neit” (see HALOT 74 s.v. אָֽסְנַת). A novel was written at the beginning of the first century entitled Joseph and Asenath, which included a legendary account of the conversion of Asenath to Joseph’s faith in Yahweh. However, all that can be determined from this chapter is that their children received Hebrew names. See also V. Aptowitzer, “Asenath, the Wife of Joseph – a Haggadic Literary-Historical Study,” HUCA 1 (1924): 239-306.

[41:45]  ⁸ sn On (also in v. 50) is another name for the city of Heliopolis.

[41:45]  ⁹ tn Heb “and he passed through.”

[2:14]  ¹⁰ tn Heb “And he”; the referent (the man) has been specified in the translation for clarity.

[2:14]  ¹¹ tn Heb “Who placed you for a man, a ruler and a judge over us?” The pleonasm does not need to be translated. For similar constructions see Lev 21:9; Judg 6:8; 2 Sam 1:13; Esth 7:6.

[2:14]  ¹² tn The line reads “[is it] to kill me you are planning?” The form אֹמֵר (’omer) is the active participle used verbally; it would literally be “[are you] saying,” but in this context it conveys the meaning of “thinking, planning.” The Qal infinitive then serves as the object of this verbal form – are you planning to kill me?

[2:14]  ¹³ tn Heb “the Egyptian.” Here the Hebrew article functions in an anaphoric sense, referring back to the individual Moses killed.

[2:14]  ¹⁴ tn The verb form is “and he said.” But the intent of the form is that he said this within himself, and so it means “he thought, realized, said to himself.” The form, having the vav consecutive, is subordinated to the main idea of the verse, that he was afraid.

[2:14]  ¹⁵ tn The term הַדָּבָר (haddavar, “the word [thing, matter, incident]”) functions here like a pronoun to refer in brief to what Moses had done. For clarity this has been specified in the translation with the phrase “what I did.”

[2:16]  ¹⁶ tn The preterites describing their actions must be taken in an ingressive sense, since they did not actually complete the job. Shepherds drove them away, and Moses watered the flocks.

[2:16]  ¹⁷ tn The object “water” is not in the Hebrew text, but is implied.

[2:16]  ¹⁸ tn This also has the ingressive sense, “began to fill,” but for stylistic reasons is translated simply “fill” here.