Exodus 2:5

2:5 Then the daughter of Pharaoh ¹  came down to wash herself ²  by the Nile, while her attendants were walking alongside the river, ³  and she saw the basket among the reeds. She sent one of her attendants, ⁴  took it, ⁵ 

Exodus 12:31

12:31 Pharaoh ⁶  summoned Moses and Aaron in the night and said, “Get up, get out ⁷  from among my people, both you and the Israelites! Go, serve the Lord as you have requested! ⁸ 

Exodus 14:27

14:27 So Moses extended his hand toward the sea, and the sea returned to its normal state ⁹  when the sun began to rise. ¹⁰  Now the Egyptians were fleeing ¹¹  before it, but the Lord overthrew ¹²  the Egyptians in the middle of the sea.

Exodus 15:19

15:19 For the horses of Pharaoh came with his chariots and his footmen into the sea,

and the Lord brought back the waters of the sea on them,

but the Israelites walked on dry land in the middle of the sea.”

Exodus 28:1

The Clothing of the Priests

28:1 ¹³ “And you, bring near ¹⁴  to you your brother Aaron and his sons with him from among the Israelites, so that they may minister as my priests ¹⁵  – Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons.

Exodus 33:11

33:11 The Lord would speak to Moses face to face, ¹⁶  the way a person speaks ¹⁷  to a friend. Then Moses ¹⁸  would return to the camp, but his servant, Joshua son of Nun, a young man, did not leave the tent. ¹⁹ 

[2:5]  ¹ sn It is impossible, perhaps, to identify with certainty who this person was. For those who have taken a view that Rameses was the pharaoh, there were numerous daughters for Rameses. She is named Tharmuth in Jub. 47:5; Josephus spells it Thermouthis (Ant. 2.9.5 [2.224]), but Eusebius has Merris (Praep. Ev. ix. 27). E. H. Merrill (Kingdom of Priests, 60) makes a reasonable case for her identification as the famous Hatshepsut, daughter of Thutmose I. She would have been there about the time of Moses’ birth, and the general picture of her from history shows her to be the kind of princess with enough courage to countermand a decree of her father.

[2:5]  ² tn Or “bathe.”

[2:5]  ³ sn A disjunctive vav initiates here a circumstantial clause. The picture is one of a royal entourage coming down to the edge of a tributary of the river, and while the princess was bathing, her female attendants were walking along the edge of the water out of the way of the princess. They may not have witnessed the discovery or the discussion.

[2:5]  ⁴ tn The word here is אָמָה (’amah), which means “female slave.” The word translated “attendants” earlier in the verse is נַעֲרֹת (na’arot, “young women”), possibly referring here to an assortment of servants and companions.

[2:5]  ⁵ tn The verb is preterite, third person feminine singular, with a pronominal suffix, from לָקַח (laqakh, “to take”). The form says literally “and she took it,” and retains the princess as the subject of the verb.

[12:31]  ⁶ tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.

[12:31]  ⁷ tn The urgency in Pharaoh’s words is caught by the abrupt use of the imperatives – “get up, go” (קוּמוּ צְּאוּ, qumu tsÿ’u), and “go, serve” (וּלְכוּ עִבְדוּ, ulÿkhu ’ivdu) and “take” and “leave/go” (וָלֵכוּ…קְחוּ, qÿkhu...valekhu).

[12:31]  ⁸ tn Heb “as you have said.” The same phrase also occurs in the following verse.

[14:27]  ¹¹ tn The Hebrew term לְאֵיתָנוֹ (lÿ’etano) means “to its place,” or better, “to its perennial state.” The point is that the sea here had a normal level, and now when the Egyptians were in the sea on the dry ground the water would return to that level.

[14:27]  ¹² tn Heb “at the turning of the morning”; NASB, NIV, TEV, CEV “at daybreak.”

[14:27]  ¹³ tn The clause begins with the disjunctive vav (ו) on the noun, signaling either a circumstantial clause or a new beginning. It could be rendered, “Although the Egyptians…Yahweh…” or “as the Egyptians….”

[14:27]  ¹⁴ tn The verb means “shake out” or “shaking off.” It has the significance of “throw downward.” See Neh 5:13 or Job 38:13.

[28:1]  ¹⁶ sn Some modern scholars find this and the next chapter too elaborate for the wilderness experience. To most of them this reflects the later Zadokite priesthood of the writer’s (P’s) day that was referred to Mosaic legislation for authentication. But there is no compelling reason why this should be late; it is put late because it is assumed to be P, and that is assumed to be late. But both assumptions are unwarranted. This lengthy chapter could be divided this way: instructions for preparing the garments (1-5), details of the apparel (6-39), and a warning against deviating from these (40-43). The subject matter of the first part is that God requires that his chosen ministers reflect his holy nature; the point of the second part is that God requires his ministers to be prepared to fulfill the tasks of the ministry, and the subject matter of the third part is that God warns all his ministers to safeguard the holiness of their service.

[28:1]  ¹⁷ tn The verb is the Hiphil imperative of the root קָרַב (qarav, “to draw near”). In the present stem the word has religious significance, namely, to present something to God, like an offering.

[28:1]  ¹⁸ tn This entire clause is a translation of the Hebrew לְכַהֲנוֹ־לִי (lÿkhahano-li, “that he might be a priest to me”), but the form is unusual. The word means “to be a priest” or “to act as a priest.” The etymology of the word for priest, כֹּהֵן (kohen), is uncertain.

[33:11]  ²¹ tn “Face to face” is circumstantial to the action of the verb, explaining how they spoke (see GKC 489-90 §156.c). The point of this note of friendly relationship with Moses is that Moses was “at home” in this tent speaking with God. Moses would derive courage from this when he interceded for the people (B. Jacob, Exodus, 966).

[33:11]  ²² tn The verb in this clause is a progressive imperfect.

[33:11]  ²³ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[33:11]  ²⁴ sn Moses did not live in the tent. But Joshua remained there most of the time to guard the tent, it seems, lest any of the people approach it out of curiosity.