Exodus 3

Exodus 3


1 MosesI wasII keepingIII the flockIV

Notes on verse 1a

I “Moses” = Mosheh. From mashah (to pull out in a literal or figurative sense, to draw out) OR from Egyptian mes or mesu (child, son i.e. child of…). This is Moses – the one drawn out from the water, which is to say, rescued. If derived from the Egyptian, his name would share a root with Rameses and Thutmose.
II “was” = hayah. This is to be or become, to happen.
III “keeping” = ra’ah. This is to tend a flock, pasture, or graze. It can mean to rule or to associate with someone. Figuratively, it can be ruler or teacher.
IV “flock” = tson. This is a flock of sheep and goats.

of his father-in-lawV Jethro,VI the priestVII of Midian;VIII

Notes on verse 1b

V “father-in-law” = chathan. Perhaps from chathan (bridegroom, son-in-law; someone who is related through marriage; figuratively can be a child who is circumcised). This is to intermarry, make an alliance through marriage, father-in-law, son-in-law, give one’s daughter in marriage.
VI “Jethro” = Yithro. 10x in OT. From yether (a remainder or excess; abundant, superiority; a cord a free-hanging rope); from yathar (to jut over, remain behind, preserve, to excel). This is Jethro, or Yithro, meaning excellent or remnant.
VII “priest” = kohen. This is literally the one who officiates i.e. the priest. This is where the Jewish last name “Cohen” (and its variants) comes from.
VIII “Midian” = Midyan. From the same as madon (strife, contention, brawling); from din (to judge, defend, dispute, govern, strive). This is Midian or a Midianite. It means strife or place of judgment.

he ledIX his flock beyondX the wilderness,XI and cameXII to Horeb,XIII the mountainXIV of God.XV 

Notes on verse 1c

IX “led” = nahag. This is to drive as in driving flocks, but also driving in animal or vehicle like a chariot. It can mean to carry away, lead, drive away, proceed, or guide. It can also relate to behavior and what one is accustomed to.
X “beyond” = achar. From achar (to remain behind, linger, continue, be behind, or delay; can also imply procrastination). This is after or the last part, following.
XI “wilderness” = midbar. From dabar (to speak, command, declare). This is mouth or speech. It can also be desert or wilderness. Additionally, it can be used for a pasture to which one drives cattle.
XII “came” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
XIII “Horeb” = Choreb. 17x in OT. From chareb (to devastate, desolate, or be waste). Horeb means waste or desolate.
XIV “mountain” = har. From harar (hill or mountain). This is mountain, hill, hilly region.
XV “God” = Elohim.

There the angelXVI of the LordXVII appearedXVIII to him in a flameXIX of fireXX out ofXXI a bush;XXII

Notes on verse 2a

XVI “angel” = malak. This is a messenger, an angel, or a deputy of some kind. Can be used for human messengers literally or for prophets, priests, or teachers as messengers of God. Also used for supernatural messengers i.e. angels.
XVII “Lord” = YHVH. From havah (to be, become) or hayah (to come to pass, become, be). This is the name of the God of Israel, the self-existent and eternal one, the tetragrammaton. This pronunciation has been lost to time so “Lord” is generally used in its place.
XVIII “appeared” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.
XIX “flame” = labbah. 1x in OT. From the same as lehabah (flame, blazing, head of a spear); from lahab (flame, flashing, glittering; properly, to gleam and so it could figuratively be a blade that is polished, flashing or the point on a weapon). This is flame.
XX “fire” = esh. This is fire, burning, flaming, hot. It is fire in a literal or figurative sense.
XXI “out of” = tavek. This is among, middle, in the midst, the center. Perhaps, properly, to sever.
XXII “bush” = seneh. 6x in OT– all in this story or in reference to this story in Deuteronomy 33:16. This is some kind of thorny bush like a bramble or blackberry bush. It may come from a root that means to prick.

he looked,XXIII andXXIV the bush was blazing,XXV yet itXXVI was not consumed.XXVII 

Notes on verse 2b

XXIII “looked” = raah. Same as “appeared” in v2. See note XVIII above.
XXIV {untranslated} = hinneh. From hen (lo! Behold! If, though; an expression of surprise). This is to draw attention, show suddenness or surprise, or to emphasize the importance of the coming statement. See! Lo! Behold!
XXV “blazing” = ba’ar + esh. Ba’ar is to burn, consume, heat, remove. It can also be to consume by a fire or through eating, being brutish or wasting. Esh is the same as “fire” in v2. See note XX above.
XXVI “it” = seneh. Same as “bush” in v2. See note XXII above.
XXVII “consumed” = akal. This is to eat, devour, burn up, or otherwise consume. It can be eating in a literal or figurative sense.

Then Moses said, “I must turn asideXXVIII, XXIX and look at this greatXXX sight,XXXI and see why the bush is not burned up.”XXXII 

When the Lord sawXXXIII that he had turned aside to see, God calledXXXIV to him out of the bush, “Moses, Moses!”

And he said, “Here I am.”XXXV 

Notes on verses 3-4

XXVIII “turn aside” = sur. This is to turn aside in a literal or figurative sense – to depart, decline, rebel, remove, or withdraw.
XXIX {untranslated} = na. This particle is used for requests or for urging. It can be we pray, now, I ask you, oh. This is the same “na” in “hosanna.”
XXX “great” = gadol. From gadal (to grow up, become great, become wealthy – to advance. The root meaning may be to twist in the sense of the process of growing). This is great, high, bigger, noble, old, marvelous. It can also refer to someone who is powerful or distinguished.
XXXI “sight” = mareh. Related to “appeared” in v2. From raah (see note XVIII above). This is sight, appearance, or vision. It can be a view, seeing itself, that which is seen, something real, or a vision one sees.
XXXII “burned up” = ba’ar. Same as “blazing” in v2. See note XXV above.
XXXIII “saw” = raah. Same as “appeared” in v2. See note XVIII above.
XXXIV “called” = qara. This is to call or call out – to call someone by name. Also used more broadly for calling forth.
XXXV “here I am” = hinneh. Same as {untranslated} in v2. See note XXIV above.

Then he said, “Come no closer!XXXVI RemoveXXXVII the sandalsXXXVIII from your feet,XXXIX

Notes on verse 5a

XXXVI “come…closer” = qarab. This is to come near, offer, make ready, approach, take.
XXXVII “remove” = nashal. 7x in OT. To pluck off, clear, remove, eject, or drop.
XXXVIII “sandals” = naal. From naal (properly to secure with a bar or cord; to lock, bolt, enclose; to secure with a cord i.e. to put on a sandal). This is the tongue of a sandal and, by extension, a sandal or shoe itself. Figuratively, this can refer to occupancy, unwillingness to marry, or something without value.
XXXIX “feet” = regel. This is foot, endurance, or journey. It is a foot as the means of walking and so it implies a step or a greater journey. It can be used euphemistically for private parts.

for the placeXL on which you are standingXLI is holyXLII ground.” 

Notes on verse 5b

XL “place” = maqom. From qum(to arise, stand, accomplish, establish, abide; rising against, getting up after being sick or asleep, arising from one state to another, becoming powerful, or rising for action; standing in a figurative sense). This is a standing, which is to say a spot or space a place. It can also refer to a locality or a physical/mental condition. HaMaqom is also a Jewish name for God – the place, i.e. the Omnipresent One.
XLI “standing” = amad. This is to stand up in a literal or figurative sense. So it can be establish, continue, endure, take a stand, act, be a servant, stand still, remain, stand against an enemy.
XLII “holy” = qodesh. This is set apart and so sacred. God is different from us and so God is holy/set apart. Things we dedicate to God’s service are set apart for God and so they, too, are holy, etc.

He said further, “I am the God of your father,XLIII the God of Abraham,XLIV the God of Isaac,XLV and the God of Jacob.”XLVI

Notes on verse 6a

XLIII “father” = ab. This is father, chief, or ancestor. It is father in a literal or figurative sense.
XLIV “Abraham” = Abraham. Related to “father” in v6. From the same as Abiram (exalted father, a high father – lofty) {from ab (see note XLIII above) + rum (rise, bring up, being high, extol, exalt, haughty; to raise in a literal or figurative sense)}. This is Abraham, father of many nations or father of a multitude.
XLV “Isaac” = Yitschaq. From tsachaq (to laugh, mock, play, make sport; this is laughing out loud whether in joy or in a scornful way). This is Isaac, meaning “he laughs.”
XLVI “Jacob” = Yaaqob. From the same as aqeb (heel, hind part, hoof, rear guard of an army, one who lies in wait, usurper). This is Isaac’s son and his descendants. The name means heel-catcher or supplanter.

And Moses hidXLVII his face,XLVIII for he was afraidXLIX to lookL at God.

Notes on verse 6b

XLVII “hid” = sathar. This is hide, conceal, or be absent. It is hiding because something is covered – used in a literal or figurative sense.
XLVIII “face” = paneh. From panah (to turn, face, appear). This is face in a literal or figurative sense. It could be face, presence, anger, respect. It can also be used of God to indicate divine favor or presence.
XLIX “was afraid” = yare. This is to fear, be afraid, dreadful. It can also refer to fearful reverence – to fear in a moral sense is to say to revere, respect.
L “look” = nabat. This is to behold, look at intently, consider, or scan. It can mean to have respect or regard someone favorably.

7 Then the Lord said, “I have observedLI the miseryLII of my peopleLIII who are in Egypt;LIV

Notes on verse 7a

LI “observed” = raah + raah. Same as “appeared” in v2. See note XVIII above. The word is repeated twice – the first time as an Infinitive Absolute. The Infinitive Absolute serves to emphasize the sentiment of the word. It is rather like Foghorn Leghorn’s speech pattern, “I said, I said.”
LII “misery” = oniy. From anah (to be bowed down; humility or being browbeaten, oppressed, afflicted, or depressed; literal or figurative – depressed in mood or circumstance). This is misery, poverty, or affliction.
LIII “people” = am. From amam (to darken, hide, associate; creating shadows by huddling together). This is people or nation. It can be used specifically for a tribe, collectively of troops or armies, or figuratively to refer to a flock of animals.
LIV “Egypt” = Mitsrayim. Perhaps from matsor (besieged or fortified place, bulwark, entrenchment; something hemmed in; a siege or distress or fastness); from tsur (to confine, besiege, to cramp). This is Egypt.

I have heardLV their cryLVI on account ofLVII their taskmasters.LVIII Indeed, I knowLIX their sufferings,LX 

Notes on verse 7b

LV “heard” = shama. This is to hear, call, consent, or consider. It implies listening intelligently, giving attention, and, because of these two factors, obedience and action are often implied.
LVI “cry” = tseaqah. From tsaaq (to cry out or call together, to shriek; by implication, calling for an assembly). This is a cry for help, shriek or outcry.
LVII “on account of” = paneh. Same as “face” in v6. See note XLVIII above.
LVIII “taskmasters” = nagas. This is driving an animal, worker, debtor, or an army. By implication, it can mean to tax, harass, distress, oppress, or tyrannize. This word can be used for taskmaster or overseer.
LIX “know” = yada. This is to know, acknowledge, advise, answer, be aware, be acquainted with. Properly, this is to figure something out by seeing. It includes ideas of observation, recognition, and care about something. It can be used causatively for instruction, designation, and punishment.
LX “sufferings” = makob. 16x in OT. From kaab (being in pain, be sad, grieve, spoil, mar). This is pain, sorrow, or suffering. It can be anguish or affliction.

8 and I have come downLXI to deliverLXII them fromLXIII the Egyptians,LXIV

Notes on verse 8a

LXI “come down” = yarad. This is to go down, descend; going down in a literal or figurative sense. It can be going to the shore or a boundary, bringing down an enemy.
LXII “deliver” = natsal. This is to snatch someone or something away in a good sense – as rescue, defend, or deliver – or in a bad sense – as strip or plunder.
LXIII “from” = yad. This is hand, ability, power. Hand in a literal sense, but also what one can do or the means by which one does it.
LXIV “Egyptians” = Mitsri. Related to “Egypt” in v7. From the same as Mitsrayim (see note LIV above). This is Egyptian.

and to bring them upLXV out of that landLXVI to a goodLXVII and broadLXVIII land,

Notes on verse 8b

LXV “bring…up” = alah. This is to go up, approach, ascend, be high, be a priority; to arise in a literal or figurative sense.
LXVI “land” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
LXVII “good” = tob. From tob (to be pleasing, to be good). This is good, beautiful, pleasant, agreeable, bountiful, at ease. This word is used for goodness as a concept, a good thing, a good person. This can refer to prosperity and welfare as well as joy, kindness, sweetness, and graciousness. So, this is ethically good, but also enjoyably good.
LXVIII “broad” = rachab. From rachab (to grow wide or enlarge in a literal or figurative sense; extend, relieve, rejoice, or speak boldly). This is wide, extensive, spacious, or vast. It is roomy in a literal or figurative sense. It can also mean liberty or proud.

a land flowingLXIX with milkLXX and honey,LXXI to the countryLXXII of the Canaanites,LXXIII

Notes on verse 8c

LXIX “flowing” = zub. This is to flow or gush. It is to flow like water or overflow. It can also be discharge, pine, waste away, or have a sexual flow.
LXX “milk” = chalab. Perhaps from the same as cheleb (fat, finest, marrow; fat in a literal or figurative sense; the richest or best part). This is milk or cheese or suckling.
LXXI “honey” = debash. Root may mean being gummy. This is honey or honeycomb because it is so sticky. It can also refer to syrup.
LXXII “country” = maqom. Same as “place” in v5. See note XL above.
LXXIII “Canaanites” = Knaaniy. From Kanaan (Canaan, his descendants, and the land where they settled; perhaps meaning lowlands, describing their land or subjugated in reference to being conquered by Egypt); from kana (to be humble, subdue; properly, bend the knee). This is Canaanite, which in some instances would imply a peddler or sometimes used in place of Ishmaelite. See https://en.wikipedia.org/wiki/Canaan

the Hittites,LXXIV the Amorites,LXXV the Perizzites,LXXVI the Hivites,LXXVII and the Jebusites.LXXVIII 

Notes on verse 8d

LXXIV “Hittites” = Chitti. From cheth (Heth or Cheth; one of Canaan’s sons from whom perhaps the Hittites descend) OR from hatat (terror, lacking strength or courage); perhaps from hata (to seize; often used of coals from a fire). This is Hittite – perhaps meaning terrors or terrible. See https://www.abarim-publications.com/Meaning/Hittite.html#.XyMgpp5KhPY
LXXV “Amorites” = Emori. From amar (to speak, say, answer, command, promise, report). This is Amorite or Emori, perhaps meaning talkers.
LXXVI “Perizzites” = Perizzi. Perhaps from perazi (rural area, unwalled land); from the same as perazah (rural, village without walls, open country); from the same as paraz (root may mean to separate; perhaps warriors, chieftan, or throng). This is Perizzite, perhaps meaning rural or wild one.
LXXVII “Hivites” = Chivvi. Probably from the same as chavyah (life-giving, which implies the place where one lives like a village or place where one camps); probably from the same as Chavvah (Eve, life-giver); from chavah (show, tell, live, declare). This is Hivite, perhaps meaning villagers or tent villagers.
LXXVIII “Jebusites” = Yebusi. From yebus (threshing place; one of the former names of Jerusalem); from bus (to trample down, tread in a literal or figurative sense; to loathe, pollute, squirm). This is Jebusite, meaning treaders or threshers.

9 LXXIXThe cryLXXX of the IsraelitesLXXXI has now come to me; I have also seen how the Egyptians oppress them.LXXXII 

Notes on verse 9

LXXIX {untranslated} = hinneh. Same as {untranslated} in v2. See note XXIV above.
LXXX “cry” = tseaqah. Same as “cry” in v7. See note LVI above.
LXXXI “Israelites” = ben + Yisrael. Literally, “children of Israel.” Ben is from banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense. Yisrael is from sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + el (God or god). This is Israel, meaning God strives or one who strives with God; new name for Jacob and for his offspring. This refers to the people and to the land.
LXXXII Literally, “the oppression with which Egypt oppressed them” = lachats + asher + Mitsri + lachats. Lachats is 12x in OT. From lachats (to press or squeeze; figuratively, oppress, afflict, or distress). This is oppression or affliction. Lachats is related to {untranslated} in v9. 19x in OT. See above.

10 So come,LXXXIII I will sendLXXXIV you to PharaohLXXXV to bringLXXXVI my people, the Israelites, out of Egypt.” 

11 But Moses said to God, “Who am I that I should goLXXXVII to Pharaoh, and bring the Israelites out of Egypt?” 

Notes on verses 10-11

LXXXIII “come” = halak. This is go, come, walk. It is walk literally and figuratively and includes people and animals. It can be used figuratively for one’s moral life – how we walk according to God’s way or against it. It can also refer to the walk of life as in the course one’s life takes, the choices we make, etc.
LXXXIV “send” = shalach. This is to send out, away, send for, forsake. It can also mean to divorce or set a slave free.
LXXXV “Pharaoh” = Paroh. From Egyptian pr (palace, pharaoh; literally house + great). This is Pharaoh, a title for Egyptian kings. See https://en.wiktionary.org/wiki/pharaoh
LXXXVI “bring” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.
LXXXVII “go” = halak. Same as “come” in v10. See note LXXXIII above.

12 He said, “I will beLXXXVIII with you; and this shall be the signLXXXIX for you that it is I who sent you: when you have brought the people out of Egypt, you shall worshipXC God on this mountain.”

13 But Moses said to God, “IfXCI I comeXCII to the Israelites and say to them, ‘The God of your ancestors has sent me to you,’ and they ask me, ‘What is his name?’XCIII what shall I say to them?” 

Notes on verses 12-13

LXXXVIII “be” = hayah. Same as “was” in v1. See note above.
LXXXIX “sign” = ot. From avah (to mark, sign, point out); OR from uth (to agree). This is a sign in a literal or figurative sense. It could be a flag or monument. It could be evidence or a mark. It could also be an omen or a miracle. 
XC “worship” = abad. This is to work, serve, or compel. It can describe any kind of work or service (including religious devotion).  Also, till or cultivate. Used causatively, it can mean to enslave or keep in bondage.
XCI “if” = hinneh. Same as {untranslated} in v2. See note XXIV above.
XCII “come” = bo. Same as “came” in v1. See note XII above.
XCIII “name” = shem. May be from sum (to put, place, set). This is name, fame, renown. A name was thought to indicate something essential about a person – something about their individuality. So, this word can also mean honor, authority, or character.

14 God said to Moses, “I am who I am.” He said further, “Thus you shall say to the Israelites, ‘I am has sent me to you.’” 15 God also said to Moses, “Thus you shall say to the Israelites, ‘The Lord, the God of your ancestors, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you’:

This is my name forever,XCIV
and this my titleXCV for all generations.XCVI

16 Go and assembleXCVII the eldersXCVIII of Israel, and say to them, ‘The Lord, the God of your ancestors, the God of Abraham, of Isaac, and of Jacob, has appeared to me, saying: I have given heedXCIX to you and to what has been doneC to you in Egypt. 17 I declare that I will bring you up out of the misery of Egypt, to the land of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites, a land flowing with milk and honey.’ 

Notes on verses 14-17

XCIV “forever” = olam. This is a long scope of time whether in the past (antiquity, ancient time) or in the future (eternal, everlasting).
XCV “title” = zeker. From zakar (to remember, to mark something so that it can be recalled, to be mindful of, to mention). This is remembrance, renown, memento, recollection, or commemoration.
XCVI “all generations” = dor + dor. Literally, “of generation, generation.” From dur (to move in a circle, which implies living somewhere or remaining there; it can also be the sense of piling or heaping up). This is a revolution of time, which is to say, an age or generation. It can also be a dwelling or one’s posterity.
XCVII “assemble” = asaph. This is to gather, assemble, or bring. It can also mean to take away, destroy, or remove.
XCVIII “elders” = zaqen. From the same as zaqan (beard or chin – the beard represents old age). This is old, aged, or elder.
XCIX “given heed” = paqad + paqad. This is to attend to or visit – can be used for a friendly or violent encounter. So, it can be to oversee, care for, avenge, or charge. The word is repeated twice – the first time as an Infinitive Absolute. The Infinitive Absolute serves to emphasize the sentiment of the word. It is rather like Foghorn Leghorn’s speech pattern, “I said, I said.”
C “what has been done” = asah. This is to make, do, act, appoint, become in many senses.

18 They will listenCI to your voice;CII and you and the elders of Israel shall go to the kingCIII of Egypt and say to him, ‘The Lord, the God of the Hebrews,CIV has metCV with us;

Notes on verse 18a

CI “listen” = shama. Same as “heard” in v7. See note LV above.
CII “voice” = qol. This is a sound, used often for human voices. Also used when God speaks or angels, animals or instruments. It can be a cry or a noise, thunder or earthquakes and so on.
CIII “king” = melek. From malak (to be or become king or queen, to rise to the throne, to be crowned; by implication, to take counsel). This is king or royal.
CIV “Hebrews” = Ibri. From Eber (the region beyond; Eber, the name of several Israelites including a descendant of Shem); from abar (to pass over, pass through, or pass by; cross over or to alienate; used for transitions). This is Hebrew, perhaps meaning a descendant of Eber.
CV “met” = qarah. This is to encounter, usually unintentionally. It can also mean to happen or to lay wood for a floor or roof.

let us now goCVI a threeCVII days’CVIII journeyCIX into the wilderness, so that we may sacrificeCX to the Lord our God.’ 

Notes on verse 18b

CVI {untranslated} = na. Same as {untranslated} in v3. See note XXIX above.
CVII “three” = shalosh. This is three, fork, three times.
CVIII “days’” = yom. Root may mean being hot. This is the day in a literal or figurative sense. It can also mean birth, age, daylight, continually or other references to time.
CIX “journey” = derek. From darak (to tread, march, to walk. Can also mean affixing a string to a box since one needs to step on it to bend it in the process; so also an archer). This is a road as a thing that is walked on. Can be used figuratively for the path that one’s life takes or how one chooses to live one’s life.
CX “sacrifice” = zabach. This is slaughtering an animal, generally for the purpose of sacrifice. It can mean kill or offer.

19 I know, however, that the king of Egypt will not letCXI you go unless compelled by a mightyCXII hand.CXIII 20 So I will stretch outCXIV my hand and strikeCXV Egypt with allCXVI my wondersCXVII

Notes on verses 19-20a

CXI “let” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
CXII “mighty” = chazaq. From chazaq (to strengthen, seize, be courageous, repair, bind, heal, conquer, harden). This is strong, hard, powerful, loud, bold, violent, impudent. It is usually strong in a negative sense.
CXIII “hand” = yad. Same as “from” in v8. See note LXIII above.
CXIV “stretch out” = shalach. Same as “send” in v10. See note LXXXIV above.
CXV “strike” = nakah. This is to hit whether lightly or severely. It can be used in a literal or figurative sense. So, this could be beat, punish, give wounds, kill, or slaughter.
CXVI “all” = kol. This is all or every.
CXVII “wonders” = pala. From pele (wonder, miracle, wonderful, marvelous thing). This is to be extraordinary, to arise, to be great or accomplish.

that I will performCXVIII inCXIX it; afterCXX thatCXXI he will let you go.CXXII 

Notes on verse 20b

CXVIII “perform” = asah. Same as “what has been done” in v16. See note C above.
CXIX “in” = qereb. Related to “come…closer” in v5. Perhaps from qarab (see note XXXVI above). This is among, in the midst, before, the center It is the inward part, whether literal or figurative. It can also be used for the heart, the site of thoughts and feelings. This word is also used as a technical term for the entrails of the animals who are sacrificed.
CXX “after” = achar. Same as “beyond” in v1. See note XX above.
CXXI “that” = ken. Perhaps from kun (properly, in a perpendicular position; literally, to establish, fix, fasten, prepare; figuratively, it is certainty, to be firm, faithfulness, render sure or prosperous). This is to set upright. Generally used figuratively to mean thus, so, afterwards, rightly so.
CXXII “let…go” = shalach. Same as “send” in v10. See note LXXXIV above.

21 I will bringCXXIII this people into such favorCXXIV withCXXV the Egyptians that, when you go, you will not go empty-handed;CXXVI 

Notes on verse 21

CXXIII “bring” = natan. Same as “let” in v19. See note CXI above.
CXXIV “favor” = chen. From chanan (beseech, show favor, be gracious; properly, to bend in kindness to someone with less status). This is grace, favor, kindness, beauty, precious.
CXXV “with” = ayin. This is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).
CXXVI “empty-handed” = reqam. 16x in OT. From riq (this is to be empty or to make empty; also vanity, emptiness, something worthily, in vain); from ruq (to pour out in a literal or figurative sense, hence, to be or make empty). This is emptily, empty-handed, without cause, in vain, ineffectually, or undeservedly.

22 each womanCXXVII shall askCXXVIII her neighborCXXIX and any woman livingCXXX in the neighbor’s houseCXXXI

Notes on verse 22a

CXXVII “each woman” = ishshah. From ish (man); perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is woman, wife, or female.
CXXVIII “ask” = shaal. This is to ask, inquire, beg, borrow, desire, request. It can also mean to demand.
CXXIX “neighbor” = shaken. From shakan (to settle down in the sense of residing somewhere or staying there permanently; to abide or continue). This is resident or neighbor. It is related to mishkan, the Hebrew word for “tabernacle.”
CXXX “woman living” = gur. Properly, this is the act of turning off the road for any reason. So, it means sojourning, becoming a guest. It can mean being fearful since one is outside of home territory. It can also mean dwelling, living, or inhabiting if one has turned off the root to encamp for a longer duration. This word is where the Hebrew “ger” comes from, which is the word translated “stranger” or “resident alien.”
CXXXI “house” = bayit. Related to “Israelites” in v9. Probably from banah (see note LXXXI above). This is house, court, family, palace, temple.

for jewelryCXXXII of silverCXXXIII andCXXXIV of gold,CXXXV and clothing,CXXXVI and you shall putCXXXVII them on your sonsCXXXVIII and on your daughters;CXXXIX and so you shall plunderCXL the Egyptians.”

Notes on verse 22b

CXXXII “jewelry” = keli. From kalah (to end, be finished, complete, prepare, consume, spent, or completely destroyed). This is something that was prepared – any implement, utensil, article, vessel, weapon, or instrument. Also includes jewels, weapons, bags, carriages, and furniture.
CXXXIII “silver” = keseph. From kasaph (to long for, be greedy; to become pale). This is silver or money.
CXXXIV {untranslated} = keli. Same as “jewelry” in v22. See note CXXXII above.
CXXXV “gold” = zahab. Root may mean to shimmer. This is gold or something that has the color of gold like oil. It can also refer to a clear sky – to good weather.
CXXXVI “clothing” = simlah. Perhaps from semel (image, figure, likeness). This is mantle, clothes, wrapper.
CXXXVII “put” = sum. Related to “name” in v14. See note XCIII above.
CXXXVIII “sons” = ben. Same as “Israelites” in v9. See note LXXXI above.
CXXXIX “daughters” = bat. Related to “Israelites” in v9 & “house” in v22. From ben (see note LXXXI above). This is daughter in a literal or figurative sense.
CXL “plunder” = natsal. Same as “delver” in v8. See note LXII above.

Image credit: “Moses and the Burning Bush.” Photo by Richard Simon, 2004.

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