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 8:22

8:22 But on that day I will mark off ⁶  the land of Goshen, where my people are staying, ⁷  so that no swarms of flies will be there, that you may know that I am the Lord in the midst of this land. ⁸ 

Exodus 9:19

9:19 So now, send instructions ⁹  to gather ¹⁰  your livestock and all your possessions in the fields to a safe place. Every person ¹¹  or animal caught ¹²  in the field and not brought into the house – the hail will come down on them, and they will die!”’”

Exodus 19:18

19:18 Now Mount Sinai was completely covered with smoke because the Lord had descended on it in fire, and its smoke went up like the smoke of a great furnace, ¹³  and the whole mountain shook ¹⁴  violently.

Exodus 28:28-29

28:28 They are to tie the breastpiece by its rings to the rings of the ephod by blue cord, so that it may be above the waistband of the ephod, and so that the breastpiece will not be loose from the ephod. 28:29 Aaron will bear the names of the sons of Israel in the breastpiece of decision over his heart ¹⁵  when he goes into the holy place, for a memorial before the Lord continually.

Exodus 32:20

32:20 He took the calf they had made and burned it in the fire, ground it ¹⁶  to powder, poured it out on the water, and made the Israelites drink it. ¹⁷ 

Exodus 34:7

34:7 keeping loyal love for thousands, ¹⁸  forgiving iniquity and transgression and sin. But he by no means leaves the guilty unpunished, responding to the transgression ¹⁹  of fathers by dealing with children and children’s children, to the third and fourth generation.”

[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.”

[8:22]  ⁶ tn Or “distinguish.” וְהִפְלֵיתִי (vÿhifleti) is the Hiphil perfect of פָּלָה (palah). The verb in Hiphil means “to set apart, make separate, make distinct.” God was going to keep the flies away from Goshen – he was setting that apart. The Greek text assumed that the word was from פָּלֵא (pale’), and translated it something like “I will marvelously glorify.”

[8:22]  ⁷ tn The relative clause modifies the land of Goshen as the place “in which my people are dwelling.” But the normal word for “dwelling” is not used here. Instead, עֹמֵד (’omed) is used, which literally means “standing.” The land on which Israel stood was spared the flies and the hail.

[8:22]  ⁸ tn Or “of the earth” (KJV, ASV, NAB).

[9:19]  ¹¹ tn The object “instructions” is implied in the context.

[9:19]  ¹² tn הָעֵז (ha’ez) is the Hiphil imperative from עוּז (’uz, “to bring into safety” or “to secure”). Although there is no vav (ו) linking the two imperatives, the second could be subordinated by virtue of the meanings. “Send to bring to safety.”

[9:19]  ¹³ tn Heb “man, human.”

[9:19]  ¹⁴ tn Heb “[who] may be found.” The verb can be the imperfect of possibility.

[19:18]  ¹⁶ sn The image is that of a large kiln, as in Gen 19:28.

[19:18]  ¹⁷ tn This is the same word translated “trembled” above (v. 16).

[28:29]  ²¹ sn So Aaron will have the names of the tribes on his shoulders (v. 12) which bear the weight and symbol of office (see Isa 9:6; 22:22), and over his heart (implying that they have a constant place in his thoughts [Deut 6:6]). Thus he was to enter the presence of God as the nation’s representative, ever mindful of the nation’s interests, and ever bringing the remembrance of it before God (S. R. Driver, Exodus, 306).

[32:20]  ²⁶ tn Here “it” has been supplied.

[32:20]  ²⁷ tn Here “it” has been supplied.

[34:7]  ³¹ tn That is, “for thousands of generations.”

[34:7]  ³² sn As in the ten commandments (20:5-6), this expression shows that the iniquity and its punishment will continue in the family if left unchecked. This does not go on as long as the outcomes for good (thousands versus third or fourth generations), and it is limited to those who hate God.