Exodus 2:7

2:7 Then his sister said to Pharaoh’s daughter, “Shall I go and get ¹  a nursing woman ²  for you from the Hebrews, so that she may nurse ³  the child for you?”

Exodus 4:27

4:27 The Lord said ⁴  to Aaron, “Go to the wilderness to meet Moses. So he went and met him at the mountain of God ⁵  and greeted him with a kiss. ⁶ 

Exodus 5:17

5:17 But Pharaoh replied, ⁷  “You are slackers! Slackers! ⁸  That is why you are saying, ‘Let us go sacrifice to the Lord.’

Exodus 10:11

10:11 No! ⁹  Go, you men ¹⁰  only, and serve the Lord, for that ¹¹  is what you want.” ¹²  Then Moses and Aaron ¹³  were driven ¹⁴  out of Pharaoh’s presence.

Exodus 19:21

19:21 The Lord said to Moses, “Go down and solemnly warn ¹⁵  the people, lest they force their way through to the Lord to look, and many of them perish. ¹⁶ 

Exodus 21:26

21:26 “If a man strikes the eye of his male servant or his female servant so that he destroys it, ¹⁷  he will let the servant ¹⁸  go free ¹⁹  as compensation for the eye.

Exodus 32:7

32:7 The Lord spoke to Moses: “Go quickly, descend, ²⁰  because your ²¹  people, whom you brought up from the land of Egypt, have acted corruptly.

[2:7]  ¹ sn The text uses קָרָא (qara’), meaning “to call” or “summon.” Pharaoh himself will “summon” Moses many times in the plague narratives. Here the word is used for the daughter summoning the child’s mother to take care of him. The narratives in the first part of the book of Exodus include a good deal of foreshadowing of events that occur in later sections of the book (see M. Fishbane, Biblical Text and Texture).

[2:7]  ² tn The object of the verb “get/summon” is “a woman.” But מֵינֶקֶת (meneqet, “nursing”), the Hiphil participle of the verb יָנַק (yanaq, “to suck”), is in apposition to it, clarifying what kind of woman should be found – a woman, a nursing one. Of course Moses’ mother was ready for the task.

[2:7]  ³ tn The form וְתֵינִק (vÿteniq) is the Hiphil imperfect/jussive, third feminine singular, of the same root as the word for “nursing.” It is here subordinated to the preceding imperfect (“shall I go”) and perfect with vav (ו) consecutive (“and summon”) to express the purpose: “in order that she may.”

[4:27]  ⁴ tn Heb “And Yahweh said.”

[4:27]  ⁵ tn S. R. Driver considers that this verse is a continuation of vv. 17 and 18 and that Aaron met Moses before Moses started back to Egypt (Exodus, 33). The first verb, then, might have the nuance of a past perfect: Yahweh had said.

[4:27]  ⁶ tn Heb “and kissed him.”

[5:17]  ⁷ tn Heb “And he said.”

[5:17]  ⁸ tn Or “loafers.” The form נִרְפִּים (nirpim) is derived from the verb רָפָה (rafah), meaning “to be weak, to let oneself go.”

[10:11]  ¹⁰ tn Heb “not thus.”

[10:11]  ¹¹ tn The word is הַגְּבָרִים (haggÿvarim, “the strong men”), a word different from the more general one that Pharaoh’s servants used (v. 7). Pharaoh appears to be conceding, but he is holding hostages. The word “only” has been supplied in the translation to indicate this.

[10:11]  ¹² tn The suffix on the sign of the accusative refers in a general sense to the idea contained in the preceding clause (see GKC 440-41 §135.p).

[10:11]  ¹³ tn Heb “you are seeking.”

[10:11]  ¹⁴ tn Heb “they”; the referent (Moses and Aaron) has been specified in the translation for clarity.

[10:11]  ¹⁵ tn The verb is the Piel preterite, third person masculine singular, meaning “and he drove them out.” But “Pharaoh” cannot be the subject of the sentence, for “Pharaoh” is the object of the preposition. The subject is not specified, and so the verb can be treated as passive.

[19:21]  ¹³ tn The imperative הָעֵד (ha’ed) means “charge” them – put them under oath, or solemnly warn them. God wished to ensure that the people would not force their way past the barriers that had been set out.

[19:21]  ¹⁴ tn Heb “and fall”; NAB “be struck down.”

[21:26]  ¹⁶ tn The form וְשִׁחֲתָהּ (vÿshikhatah) is the Piel perfect with the vav (ל) consecutive, rendered “and destroys it.” The verb is a strong one, meaning “to ruin, completely destroy.”

[21:26]  ¹⁷ tn Heb “him”; the referent (the male or female servant) has been specified in the translation for clarity.

[21:26]  ¹⁸ sn Interestingly, the verb used here for “let him go” is the same verb throughout the first part of the book for “release” of the Israelites from slavery. Here, an Israelite will have to release the injured slave.

[32:7]  ¹⁹ tn The two imperatives could also express one idea: “get down there.” In other words, “Make haste to get down.”

[32:7]  ²⁰ sn By giving the people to Moses in this way, God is saying that they have no longer any right to claim him as their God, since they have shared his honor with another. This is God’s talionic response to their “These are your gods who brought you up.” The use of these pronoun changes also would form an appeal to Moses to respond, since Moses knew that God had brought them up from Egypt.