Exodus 2:6

2:6 opened it, ¹  and saw the child ²  – a boy, ³  crying! ⁴  – and she felt compassion ⁵  for him and said, “This is one of the Hebrews’ children.”

Exodus 14:24

14:24 In the morning watch ⁶  the Lord looked down ⁷  on the Egyptian army ⁸  through the pillar of fire and cloud, and he threw the Egyptian army ⁹  into a panic. ¹⁰ 

Exodus 26:27

26:27 and five bars for the frames on the second side of the tabernacle, and five bars for the frames on the back of the tabernacle on the west.

Exodus 28:8

28:8 The artistically woven waistband ¹¹  of the ephod that is on it is to be like it, of one piece with the ephod, ¹²  of gold, blue, purple, scarlet, and fine twisted linen.

Exodus 28:25

28:25 the other ¹³  two ends of the two chains you will attach to the two settings and then attach them ¹⁴  to the shoulder pieces of the ephod at the front of it.

Exodus 37:16

37:16 He made the vessels which were on the table out of pure gold, its ¹⁵  plates, its ladles, its pitchers, and its bowls, to be used in pouring out offerings.

Exodus 39:18

39:18 the other ¹⁶  two ends of the two chains they attached to the two settings, and they attached them to the shoulder pieces of the ephod at the front of it.

[2:6]  ¹ tn Heb “and she opened.”

[2:6]  ² tn The grammatical construction has a pronominal suffix on the verb as the direct object along with the expressed object: “and she saw him, the child.” The second object defines the previous pronominal object to avoid misunderstanding (see GKC 425 §131.m).

[2:6]  ³ tn The text has נַעַר (na’ar, “lad, boy, young man”), which in this context would mean a baby boy.

[2:6]  ⁴ tn This clause is introduced with a disjunctive vav and the deictic particle הִנֵּה (hinneh, “behold” in the KJV). The particle in this kind of clause introduces the unexpected – what Pharaoh’s daughter saw when she opened the basket: “and look, there was a baby boy crying.” The clause provides a parenthetical description of the child as she saw him when she opened the basket and does not advance the narrative. It is an important addition, however, for it puts readers in the position of looking with her into the basket and explains her compassion.

[2:6]  ⁵ tn The verb could be given a more colloquial translation such as “she felt sorry for him.” But the verb is stronger than that; it means “to have compassion, to pity, to spare.” What she felt for the baby was strong enough to prompt her to spare the child from the fate decreed for Hebrew boys. Here is part of the irony of the passage: What was perceived by many to be a womanly weakness – compassion for a baby – is a strong enough emotion to prompt the woman to defy the orders of Pharaoh. The ruler had thought sparing women was safe, but the midwives, the Hebrew mother, the daughter of Pharaoh, and Miriam, all work together to spare one child – Moses (cf. 1 Cor 1:27-29).

[14:24]  ⁶ tn The night was divided into three watches of about four hours each, making the morning watch about 2:00-6:00 a.m. The text has this as “the watch of the morning,” the genitive qualifying which of the night watches was meant.

[14:24]  ⁷ tn This particular verb, שָׁקַף (shaqaf) is a bold anthropomorphism: Yahweh looked down. But its usage is always with some demonstration of mercy or wrath. S. R. Driver (Exodus, 120) suggests that the look might be with fiery flashes to startle the Egyptians, throwing them into a panic. Ps 77:17-19 pictures torrents of rain with lightning and thunder.

[14:24]  ⁸ tn Heb “camp.” The same Hebrew word is used in Exod 14:20. Unlike the English word “camp,” it can be used of a body of people at rest (encamped) or on the move.

[14:24]  ⁹ tn Heb “camp.”

[14:24]  ¹⁰ tn The verb הָמַם (hamam) means “throw into confusion.” It is used in the Bible for the panic and disarray of an army before a superior force (Josh 10:10; Judg 4:15).

[28:8]  ¹¹ tn This is the rendering of the word חֵשֶׁב (kheshev), cognate to the word translated “designer” in v. 6. Since the entire ephod was of the same material, and this was of the same piece, it is unclear why this is singled out as “artistically woven.” Perhaps the word is from another root that just describes the item as a “band.” Whatever the connection, this band was to be of the same material, and the same piece, as the ephod, but perhaps a different pattern (S. R. Driver, Exodus, 301). It is this sash that attaches the ephod to the priest’s body, that is, at the upper border of the ephod and clasped together at the back.

[28:8]  ¹² tn Heb “from it” but meaning “of one [the same] piece”; the phrase “the ephod” has been supplied.

[28:25]  ¹⁶ tn Here “the other” has been supplied.

[28:25]  ¹⁷ tn Here “them” has been supplied.

[37:16]  ²¹ tn The suffixes on these could also indicate the indirect object (see Exod 25:29).

[39:18]  ²⁶ tn Here “other” has been supplied.