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 14:20

14:20 It came between the Egyptian camp and the Israelite camp; it was a dark cloud ⁶  and it lit up the night so that one camp did not come near the other ⁷  the whole night. ⁸ 

Exodus 19:12

19:12 You must set boundaries ⁹  for the people all around, saying, ‘Take heed ¹⁰  to yourselves not to go up on the mountain nor touch its edge. Whoever touches the mountain will surely be put to death!

Exodus 27:18

27:18 The length of the courtyard is to be one hundred fifty feet ¹¹  and the width seventy-five feet, ¹²  and the height of the fine twisted linen hangings ¹³  is to be ¹⁴  seven and a half feet, with their bronze bases.

Exodus 28:27

28:27 You are to make two more ¹⁵  gold rings and attach them to the bottom of the two shoulder pieces on the front of the ephod, close to the juncture above the waistband of the ephod.

Exodus 36:11

36:11 He made loops of blue material along the edge of the end curtain in the first set; he did the same along the edge of the end curtain in the second set.

Exodus 39:20

39:20 They made two more ¹⁶  gold rings and attached them to the bottom of the two shoulder pieces on the front of the ephod, close to the juncture above the waistband of the ephod.

[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.

[14:20]  ⁶ tn The two nouns “cloud” and “darkness” form a nominal hendiadys: “and it was the cloud and the darkness” means “and it was the dark cloud.” Perhaps this is what the Egyptians saw, preventing them from observing Moses and the Israelites.

[14:20]  ⁷ tn Heb “this to this”; for the use of the pronouns in this reciprocal sense of “the one to the other,” see GKC 448 §139.e, n. 3.

[14:20]  ⁸ tc The LXX reads very differently at the end of this verse: “and there was darkness and blackness and the night passed.” B. S. Childs (Exodus [OTL], 218) summarizes three proposals: (1) One takes the MT as it stands and explains it along the lines of the Targum and Jewish exegesis, that there was one cloud that was dark to one group and light to the other. (2) Another tries to reconstruct a verb from the noun “darkness” or make some use of the Greek verb. (3) A third seeks a different meaning for the verb “lit,” “gave light” by comparative philology, but no consensus has been reached. Given that there is no easy solution apart from reconstructing the text, and given that the MT can be interpreted as it is, the present translation follows the MT.

[19:12]  ¹¹ tn The verb is a Hiphil perfect (“make borders”) with vav (ו) consecutive, following the sequence of instructions.

[19:12]  ¹² tn The Niphal imperative (“guard yourselves, take heed to yourselves”) is followed by two infinitives construct that provide the description of what is to be avoided – going up or touching the mountain.

[27:18]  ¹⁶ tn Heb “a hundred cubits.”

[27:18]  ¹⁷ tn Heb “fifty.” The text has “and the width fifty [cubits] with fifty.” This means that it is fifty cubits wide on the western end and fifty cubits wide on the eastern end.

[27:18]  ¹⁸ tn Here “hangings” has been supplied.

[27:18]  ¹⁹ tn Here the phrase “is to be” has been supplied.

[28:27]  ²¹ tn Here “more” has been supplied.

[39:20]  ²⁶ tn Here “more” has been supplied.