Discovery BoxExodus 1:17-18 
Context1:17 But 1 the midwives feared God and did not do what the king of Egypt had told them; they let the boys live. 2
1:18 Then the king of Egypt summoned 3 the midwives and said to them, “Why have you done this and let the boys live?” 4
Exodus 1:22
Context1:22 Then Pharaoh commanded all his people, “All sons 5 that are born you must throw 6 into the river, but all daughters you may let live.” 7
Exodus 5:7
Context5:7 “You must no longer 8 give straw to the people for making bricks 9 as before. 10 Let them go 11 and collect straw for themselves.
Exodus 20:19
Context20:19 They said to Moses, “You speak 12 to us and we will listen, but do not let God speak with us, lest we die.”
Exodus 21:27
Context21:27 If he knocks out the tooth of his male servant or his female servant, he will let the servant 13 go free as compensation for the tooth.
Exodus 23:13
Context23:13 “Pay attention to do 14 everything I have told you, and do not even mention 15 the names of other gods – do not let them be heard on your lips. 16
Exodus 32:25
Context32:25 Moses saw that the people were running wild, 17 for Aaron had let them get completely out of control, causing derision from their enemies. 18
Exodus 35:5
Context35:5 ‘Take 19 an offering for the Lord. Let everyone who has a willing heart 20 bring 21 an offering to the Lord: 22 gold, silver, bronze,
1 tn Heb “and they [fem. pl.] feared”; the referent (the midwives) has been specified in the translation for clarity.
2 tn The verb is the Piel preterite of חָיָה (khaya, “to live”). The Piel often indicates a factitive nuance with stative verbs, showing the cause of the action. Here it means “let live, cause to live.” The verb is the exact opposite of Pharaoh’s command for them to kill the boys.
3 tn The verb קָרָא (qara’) followed by the lamed (ל) preposition has here the nuance of “summon.” The same construction is used later when Pharaoh summons Moses.
4 tn The second verb in Pharaoh’s speech is a preterite with a vav (ו) consecutive. It may indicate a simple sequence: “Why have you done…and (so that you) let live?” It could also indicate that this is a second question, “Why have you done …[why] have you let live?”
5 tn The substantive כֹּל (kol) followed by the article stresses the entirety – “all sons” or “all daughters” – even though the nouns are singular in Hebrew (see GKC 411 §127.b).
6 tn The form includes a pronominal suffix that reiterates the object of the verb: “every son…you will throw it.”
7 tn The first imperfect has the force of a definite order, but the second, concerning the girls, could also have the nuance of permission, which may fit better. Pharaoh is simply allowing the girls to live.
sn Verse 22 forms a fitting climax to the chapter, in which the king continually seeks to destroy the Israelite strength. Finally, with this decree, he throws off any subtlety and commands the open extermination of Hebrew males. The verse forms a transition to the next chapter, in which Moses is saved by Pharaoh’s own daughter. These chapters show that the king’s efforts to destroy the strength of Israel – so clearly a work of God – met with failure again and again. And that failure involved the efforts of women, whom Pharaoh did not consider a threat.
8 tn The construction is a verbal hendiadys: לֹא תֹאסִפוּן לָתֵת (lo’ to’sifun latet, “you must not add to give”). The imperfect tense acts adverbially, and the infinitive becomes the main verb of the clause: “you must no longer give.”
9 tn The expression “for making bricks” is made of the infinitive construct followed by its cognate accusative: לִלְבֹּן הַלְּבֵנִים (lilbon hallÿvenim).
10 tn Heb “as yesterday and three days ago” or “as yesterday and before that.” This is idiomatic for “as previously” or “as in the past.”
11 tn The jussive יֵלְכוּ (yelÿkhu) and its following sequential verb would have the force of decree and not permission or advice. He is telling them to go and find straw or stubble for the bricks.
12 tn The verb is a Piel imperative. In this context it has more of the sense of a request than a command. The independent personal pronoun “you” emphasizes the subject and forms the contrast with God’s speaking.
13 tn Heb “him”; the referent (the male or female servant) has been specified in the translation for clarity.
14 tn The phrase “to do” is added; in Hebrew word order the line says, “In all that I have said to you you will watch yourselves.” The verb for paying attention is a Niphal imperfect with an imperatival force.
15 tn Or “honor,” Hiphil of זָכַר (zakhar). See also Exod 20:25; Josh 23:7; Isa 26:13.
16 tn Heb “mouth.”
sn See also Ps 16:4, where David affirms his loyalty to God with this expression.
17 tn The word is difficult to interpret. There does not seem to be enough evidence to justify the KJV’s translation “naked.” It appears to mean something like “let loose” or “lack restraint” (Prov 29:18). The idea seems to be that the people had broken loose, were undisciplined, and were completely given over to their desires.
18 tn The last two words of the verse read literally “for a whispering among those who rose up against them.” The foes would have mocked and derided them when they heard that they had abandoned the God who had led them out of Egypt (S. R. Driver, Exodus, 354).
19 tn Heb “from with you.”
20 tn “Heart” is a genitive of specification, clarifying in what way they might be “willing.” The heart refers to their will, their choices.
21 tn The verb has a suffix that is the direct object, but the suffixed object is qualified by the second accusative: “let him bring it, an offering.”
22 tn The phrase is literally “the offering of Yahweh”; it could be a simple possessive, “Yahweh’s offering,” but a genitive that indicates the indirect object is more appropriate.
