Exodus 1:16

1:16 ¹  “When you assist ²  the Hebrew women in childbirth, observe at the delivery: ³  If it is a son, kill him, ⁴  but if it is a daughter, she may live.” ⁵ 

Exodus 4:16

4:16 He ⁶  will speak for you to the people, and it will be as if ⁷  he ⁸  were your mouth ⁹  and as if you were his God. ¹⁰ 

Exodus 12:42

12:42 It was a night of vigil for the Lord to bring them out from the land of Egypt, ¹¹  and so ¹²  on this night all Israel is to keep the vigil ¹³  to the Lord for generations to come.

Exodus 29:18

29:18 and burn ¹⁴  the whole ram on the altar. It is a burnt offering ¹⁵  to the Lord, a soothing aroma; it is an offering made by fire ¹⁶  to the Lord. ¹⁷ 

[1:16]  ¹ tn The verse starts with the verb that began the last verse; to read it again seems redundant. Some versions render it “spoke” in v. 15 and “said” in v. 16. In effect, Pharaoh has been delayed from speaking while the midwives are named.

[1:16]  ² tn The form is the Piel infinitive construct serving in an adverbial clause of time. This clause lays the foundation for the next verb, the Qal perfect with a vav consecutive: “when you assist…then you will observe.” The latter carries an instructional nuance (= the imperfect of instruction), “you are to observe.”

[1:16]  ³ tn Heb “at the birthstool” (cf. ASV, NASB, NRSV), but since this particular item is not especially well known today, the present translation simply states “at the delivery.” Cf. NIV “delivery stool.”

[1:16]  ⁴ sn The instructions must have been temporary or selective, otherwise the decree from the king would have ended the slave population of Hebrews. It is also possible that the king did not think through this, but simply took steps to limit the population growth. The narrative is not interested in supplying details, only in portraying the king as a wicked fool bent on destroying Israel.

[1:16]  ⁵ tn The last form וָחָיָה (vakhaya) in the verse is unusual; rather than behaving as a III-Hey form, it is written as a geminate but without the daghesh forte in pause (GKC 218 §76.i). In the conditional clause, following the parallel instruction (“kill him”), this form should be rendered “she may live” or “let her live.”

[4:16]  ⁶ tn The word “he” represents the Hebrew independent pronoun, which makes the subject emphatic.

[4:16]  ⁷ tn The phrase “as if” is supplied for clarity.

[4:16]  ⁸ tn Heb “and it will be [that] he, he will be to you for a mouth,” or more simply, “he will be your mouth.”

[4:16]  ⁹ tn Heb “he will be to you for a mouth.”

[4:16]  ¹⁰ tn The phrase “as if” is supplied for clarity. The word “you” represents the Hebrew independent pronoun, which makes the subject emphatic.

[12:42]  ¹¹ tn There is some ambiguity in לֵיל שִׁמֻּרִים הוּא לַיהוָה (lel shimmurim hu’ la’adonay [layhveh]). It is likely that this first clause means that Yahweh was on watch for Israel to bring them out, as the next clause says. He was protecting his people (S. R. Driver, Exodus, 102). Then, the night of vigil will be transferred to Israel, who now must keep it “to” him.

[12:42]  ¹² tn “and so” has been supplied.

[12:42]  ¹³ tn Heb “this night is for Yahweh a vigil for all Israelites for their generations.”

[29:18]  ¹⁶ tn Heb “turn to sweet smoke.”

[29:18]  ¹⁷ sn According to Lev 1 the burnt offering (often called whole burnt offering, except that the skins were usually given to the priests for income) was an atoning sacrifice. By consuming the entire animal, God was indicating that he had completely accepted the worshiper, and as it was a sweet smelling fire sacrifice, he was indicating that he was pleased to accept it. By offering the entire animal, the worshiper was indicating on his part a complete surrender to God.

[29:18]  ¹⁸ tn The word אִשֶּׁה (’isheh) has traditionally been translated “an offering made with fire” or the like, because it appears so obviously connected with fire. But further evidence from Ugaritic suggests that it might only mean “a gift” (see Milgrom, Leviticus 1-16, 161).

[29:18]  ¹⁹ sn These sections show that the priest had to be purified or cleansed from defilement of sin and also be atoned for and accepted by the Lord through the blood of the sacrifice. The principles from these two sacrifices should be basic to anyone seeking to serve God.