Exodus 4:22

4:22 You must say ¹  to Pharaoh, ‘Thus says ²  the Lord, “Israel is my son, my firstborn, ³ 

Exodus 21:9

21:9 If he designated her for his son, then he will deal with her according to the customary rights ⁴  of daughters.

Exodus 28:40

28:40 “For Aaron’s sons you are to make tunics, sashes, and headbands ⁵  for glory and for beauty.

Exodus 29:4

29:4 “You are to present ⁶  Aaron and his sons at the entrance of the tent of meeting. You are to wash ⁷  them with water

Exodus 29:15

29:15 “You are to take one ram, and Aaron and his sons are to lay their hands on the ram’s head,

Exodus 29:19

29:19 “You are to take the second ram, and Aaron and his sons are to lay their hands on the ram’s head,

Exodus 29:35

29:35 “Thus you are to do for Aaron and for his sons, according to all that I have commanded you; you are to consecrate them ⁸  for ⁹  seven days.

Exodus 30:30

30:30 “You are to anoint Aaron and his sons and ¹⁰  sanctify them, so that they may minister as my priests.

Exodus 31:10

31:10 the woven garments, the holy garments for Aaron the priest and the garments for his sons, to minister as priests,

Exodus 35:34

35:34 And he has put it in his heart ¹¹  to teach, he and Oholiab son of Ahisamach, of the tribe of Dan.

Exodus 40:12

40:12 “You are to bring ¹²  Aaron and his sons to the entrance of the tent of meeting and wash them with water.

[4:22]  ¹ tn The sequence of the instruction from God uses the perfect tense with vav (ו), following the preceding imperfects.

[4:22]  ² tn The instantaneous use of the perfect tense fits well with the prophetic announcement of what Yahweh said or says. It shows that the words given to the prophet are still binding.

[4:22]  ³ sn The metaphor uses the word “son” in its connotation of a political dependent, as it was used in ancient documents to describe what was intended to be a loyal relationship with well-known privileges and responsibilities, like that between a good father and son. The word can mean a literal son, a descendant, a chosen king (and so, the Messiah), a disciple (in Proverbs), and here, a nation subject to God. If the people of Israel were God’s “son,” then they should serve him and not Pharaoh. Malachi reminds people that the Law said “a son honors his father,” and so God asked, “If I am a father, where is my honor?” (Mal 1:6).

[21:9]  ⁴ tn Or “after the manner of” (KJV, ASV); NRSV “shall deal with her as with a daughter.”

[28:40]  ⁷ sn This refers to a band of linen wrapped around the head, forming something like a brimless convex cap, resembling something like a half egg. It refers to the headgear of ordinary priests only (see S. R. Driver, Exodus, 310-11).

[29:4]  ¹⁰ tn Here too the verb is Hiphil (now imperfect) meaning “bring near” the altar. The choice of this verb indicates that they were not merely being brought near, but that they were being formally presented to Yahweh as the offerings were.

[29:4]  ¹¹ sn This is the washing referred to in Lev 8:6. This is a complete washing, not just of the hands and feet that would follow in the course of service. It had to serve as a symbolic ritual cleansing or purifying as the initial stage in the consecration. The imagery of washing will be used in the NT for regeneration (Titus 3:5).

[29:35]  ¹³ tn Heb “you will fill their hand.”

[29:35]  ¹⁴ tn The “seven days” is the adverbial accusative explaining that the ritual of the filling should continue daily for a week. Leviticus makes it clear that they are not to leave the sanctuary.

[30:30]  ¹⁶ tn The perfect tense with vav (ו) consecutive follows the imperfect of instruction; it may be equal to the instruction, but more likely shows the purpose or result of the act.

[35:34]  ¹⁹ sn The expression means that God has given them the ability and the desire to teach others how to do the work. The infinitive construct “to teach” is related to the word Torah, “instruction, guide, law.” They will be able to direct others in the work.

[40:12]  ²² tn The verb is “bring near,” or “present,” to Yahweh.