Exodus 4:4

4:4 But the Lord said to Moses, “Put out your hand and grab it by the tail” – so he put out his hand and caught it, and it became a staff in his hand ¹  –

Exodus 4:20

4:20 Then Moses took ²  his wife and sons ³  and put them on a donkey and headed back ⁴  to the land of Egypt, and Moses took the staff of God in his hand.

Exodus 7:15

7:15 Go to Pharaoh in the morning when ⁵  he goes out to the water. Position yourself ⁶  to meet him by the edge of the Nile, ⁷  and take ⁸  in your hand the staff ⁹  that was turned into a snake.

Exodus 14:16

14:16 And as for you, ¹⁰  lift up your staff and extend your hand toward the sea and divide it, so that ¹¹  the Israelites may go through the middle of the sea on dry ground.

Exodus 35:30

35:30 Moses said to the Israelites, “See, the Lord has chosen ¹²  Bezalel son of Uri, the son of Hur, of the tribe of Judah.

Exodus 38:22-23

38:22 Now Bezalel son of Uri, the son of Hur, of the tribe of Judah, made everything that the Lord had commanded Moses; 38:23 and with him was Oholiab son of Ahisamach, of the tribe of Dan, an artisan, a designer, and an embroiderer in blue, purple, and scarlet yarn and fine linen.

[4:4]  ¹ sn The signs authenticated Moses’ ministry as the Lord’s emissary. This sign will show that the Lord had control over Egypt and its stability, over life and death. But first Moses has to be convinced that he can turn it into a dead stick again.

[4:20]  ² tn Heb “And Moses took.”

[4:20]  ³ sn Only Gershom has been mentioned so far. The other son’s name will be explained in chapter 18. The explanation of Gershom’s name was important to Moses’ sojourn in Midian. The explanation of the name Eliezer fits better in the later chapter (18:2-4).

[4:20]  ⁴ tn The verb would literally be rendered “and returned”; however, the narrative will record other happenings before he arrived in Egypt, so an ingressive nuance fits here – he began to return, or started back.

[7:15]  ³ tn The clause begins with הִנֵּה (hinneh); here it provides the circumstances for the instruction for Moses – he is going out to the water so go meet him. A temporal clause translation captures the connection between the clauses.

[7:15]  ⁴ tn The instruction to Moses continues with this perfect tense with vav (ו) consecutive following the imperative. The verb means “to take a stand, station oneself.” It seems that Pharaoh’s going out to the water was a regular feature of his day and that Moses could be there waiting to meet him.

[7:15]  ⁵ sn The Nile, the source of fertility for the country, was deified by the Egyptians. There were religious festivals held to the god of the Nile, especially when the Nile was flooding. The Talmud suggests that Pharaoh in this passage went out to the Nile to make observations as a magician about its level. Others suggest he went out simply to bathe or to check the water level – but that would not change the view of the Nile that was prevalent in the land.

[7:15]  ⁶ tn The verb תִּקַּח (tiqqakh), the Qal imperfect of לָקַח (laqakh), functions here as the imperfect of instruction, or injunction perhaps, given the word order of the clause.

[7:15]  ⁷ tn The final clause begins with the noun and vav disjunctive, which singles this instruction out for special attention – “now the staff…you are to take.”

[14:16]  ⁴ tn The conjunction plus pronoun (“and you”) is emphatic – “and as for you” – before the imperative “lift up.” In contrast, v. 17 begins with “and as for me, I….”

[14:16]  ⁵ tn The imperfect (or jussive) with the vav (ו) is sequential, coming after the series of imperatives instructing Moses to divide the sea; the form then gives the purpose (or result) of the activity – “that they may go.”

[35:30]  ⁵ tn Heb “called by name” (so KJV, ASV, NASB, NRSV). This expression means that the person was specifically chosen for some important task (S. R. Driver, Exodus, 342). See the expression with Cyrus in Isa 45:3-4.