Exodus 26:3

26:3 Five curtains are to be joined, ¹  one to another, ²  and the other ³  five curtains are to be joined, one to another.

Exodus 2:4

2:4 His sister stationed herself ⁴  at a distance to find out ⁵  what would ⁶  happen to him.

Exodus 2:7

2:7 Then his sister said to Pharaoh’s daughter, “Shall I go and get ⁷  a nursing woman ⁸  for you from the Hebrews, so that she may nurse ⁹  the child for you?”

Exodus 15:20

15:20 Miriam the prophetess, the sister of Aaron, took a hand-drum in her hand, and all the women went out after her with hand-drums and with dances. ¹⁰ 

Exodus 26:5-6

26:5 You are to make fifty loops on the one curtain, and you are to make fifty loops on the end curtain which is on the second set, so that the loops are opposite one to another. ¹¹  26:6 You are to make fifty gold clasps and join the curtains together with the clasps, so that the tabernacle is a unit. ¹² 

Exodus 26:17

26:17 with two projections ¹³  per frame parallel one to another. ¹⁴  You are to make all the frames of the tabernacle in this way.

Exodus 6:23

6:23 Aaron married Elisheba, the daughter of Amminadab and sister of Nahshon, and she bore him Nadab and Abihu, Eleazar and Ithamar.

[26:3]  ¹ tn This is the active participle, not the passive. It would normally be rendered “joining together.” The Bible uses the active because it has the result of the sewing in mind, namely, that every curtain accompanies another (U. Cassuto, Exodus, 348).

[26:3]  ² tn Heb “a woman to her sister,” this form of using nouns to express “one to another” is selected because “curtains” is a feminine noun (see GKC 448 §139.e).

[26:3]  ³ tn The phrase “the other” has been supplied.

[2:4]  ⁴ tn Or “stood.” The verb is the Hitpael preterite of יָצַב (yatsav), although the form is anomalous and perhaps should be spelled as in the Samaritan Pentateuch (see GKC 193 §71). The form yields the meaning of “take a stand, position or station oneself.” His sister found a good vantage point to wait and see what might become of the infant.

[2:4]  ⁵ tn Heb “to know”; many English versions have “to see.”

[2:4]  ⁶ tn The verb is a Niphal imperfect; it should be classified here as a historic future, future from the perspective of a point in a past time narrative.

[2:7]  ⁷ 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]  ⁸ 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]  ⁹ 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.”

[15:20]  ¹⁰ sn See J. N. Easton, “Dancing in the Old Testament,” ExpTim 86 (1975): 136-40.

[26:5]  ¹³ tn Heb “a woman to her sister.”

[26:6]  ¹⁶ tn Heb “one”; KJV “it shall be one tabernacle”; NRSV “that the tabernacle may be one whole”; NLT “a single unit.”

[26:17]  ¹⁹ sn Heb “hands,” the reference is probably to projections that served as stays or supports. They may have been tenons, or pegs, projecting from the bottom of the frames to hold the frames in their sockets (S. R. Driver, Exodus, 286).

[26:17]  ²⁰ tn Or “being joined each to the other.”