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 6:16

6:16 Now these are the names of the sons of Levi, according to their records: ⁴  Gershon, Kohath, and Merari. (The length of Levi’s life was 137 years.)

Exodus 6:20

6:20 Amram married ⁵  his father’s sister Jochebed, and she bore him Aaron and Moses. (The length of Amram’s life was 137 years.)

Exodus 16:22

16:22 And ⁶  on the sixth day they gathered twice as much food, two omers ⁷  per person; ⁸  and all the leaders ⁹  of the community ¹⁰  came and told ¹¹  Moses.

Exodus 28:8

28:8 The artistically woven waistband ¹²  of the ephod that is on it is to be like it, of one piece with the ephod, ¹³  of gold, blue, purple, scarlet, and fine twisted linen.

Exodus 37:6

37:6 He made ¹⁴  an atonement lid of pure gold; its length was three feet nine inches, and its width was two feet three inches.

[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.”

[6:16]  ⁴ tn Or “generations.”

[6:20]  ⁷ tn Heb “took for a wife” (also in vv. 23, 25).

[16:22]  ¹⁰ tn Heb “and it happened/was.”

[16:22]  ¹¹ tn This construction is an exception to the normal rule for the numbers 2 through 10 taking the object numbered in the plural. Here it is “two of the omer” or “the double of the omer” (see GKC 433 §134.e).

[16:22]  ¹² tn Heb “for one.”

[16:22]  ¹³ tn The word suggests “the ones lifted up” above others, and therefore the rulers or the chiefs of the people.

[16:22]  ¹⁴ tn Or “congregation” (KJV, ASV, NASB, NRSV).

[16:22]  ¹⁵ sn The meaning here is probably that these leaders, the natural heads of the families in the clans, saw that people were gathering twice as much and they reported this to Moses, perhaps afraid it would stink again (U. Cassuto, Exodus, 197).

[28:8]  ¹³ 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]  ¹⁴ tn Heb “from it” but meaning “of one [the same] piece”; the phrase “the ephod” has been supplied.

[37:6]  ¹⁶ tn Heb “and he made.”