2:23 1 During 2 that long period of time 3 the king of Egypt died, and the Israelites 4 groaned because of the slave labor. They cried out, and their desperate cry 5 because of their slave labor went up to God. 2:24 God heard their groaning, 6 God remembered 7 his covenant with Abraham, with Isaac, and with Jacob, 2:25 God saw 8 the Israelites, and God understood…. 9
3:7 The Lord said, “I have surely seen 10 the affliction of my people who are in Egypt. I have heard their cry because of their taskmasters, for I know their sorrows. 11 3:8 I have come down 12 to deliver them 13 from the hand of the Egyptians and to bring them up from that land to a land that is both good and spacious, 14 to a land flowing with milk and honey, 15 to the region of the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites. 16 3:9 And now indeed 17 the cry 18 of the Israelites has come to me, and I have also seen how severely the Egyptians oppress them. 19
25:18 See my pain and suffering!
Forgive all my sins! 20
106:44 Yet he took notice of their distress,
when he heard their cry for help.
1 sn The next section of the book is often referred to as the “Call of Moses,” and that is certainly true. But it is much more than that. It is the divine preparation of the servant of God, a servant who already knew what his destiny was. In this section Moses is shown how his destiny will be accomplished. It will be accomplished because the divine presence will guarantee the power, and the promise of that presence comes with the important “I AM” revelation. The message that comes through in this, and other “I will be with you” passages, is that when the promise of God’s presence is correctly appropriated by faith, the servant of God can begin to build confidence for the task that lies ahead. It will no longer be, “Who am I that I should go?” but “I AM with you” that matters. The first little section, 2:23-25, serves as a transition and introduction, for it records the
2 tn The verse begins with the temporal indicator “And it was” (cf. KJV, ASV “And it came to pass”). This has been left untranslated for stylistic reasons.
3 tn Heb “in those many days.”
4 tn Heb “the sons of Israel.”
5 tn “They cried out” is from זָעַק (za’aq), and “desperate cry” is from שַׁוְעָה (shava’h).
6 sn The word for this painfully intense “groaning” appears elsewhere to describe a response to having two broken arms (Ezek 30:24).
7 sn The two verbs “heard” and “remembered,” both preterites, say far more than they seem to say. The verb שָׁמַע (shama’, “to hear”) ordinarily includes responding to what is heard. It can even be found in idiomatic constructions meaning “to obey.” To say God heard their complaint means that God responded to it. Likewise, the verb זָכַר (zakhar, “to remember”) means to begin to act on the basis of what is remembered. A prayer to God that says, “Remember me,” is asking for more than mere recollection (see B. S. Childs, Memory and Tradition in Israel [SBT], 1-8). The structure of this section at the end of the chapter is powerful. There are four descriptions of the Israelites, with a fourfold reaction from God. On the Israelites’ side, they groaned (אָנַח [’anakh], נְאָקָה [nÿ’aqah]) and cried out (זָעַק [za’aq], שַׁוְעָה [shav’ah]) to God. On the divine side God heard (שָׁמָע, shama’) their groaning, remembered (זָכַר, zakhar) his covenant, looked (רָאָה, ra’ah) at the Israelites, and took notice (יָדַע, yada’) of them. These verbs emphasize God’s sympathy and compassion for the people. God is near to those in need; in fact, the deliverer had already been chosen. It is important to note at this point the repetition of the word “God.” The text is waiting to introduce the name “Yahweh” in a special way. Meanwhile, the fourfold repetition of “God” in vv. 24-25 is unusual and draws attention to the statements about his attention to Israel’s plight.
8 tn Heb “and God saw.”
9 tn Heb “and God knew” (יָדַע, yada’). The last clause contains a widely used verb for knowing, but it leaves the object unexpressed within the clause, so as to allow all that vv. 23-24 have described to serve as the compelling content of God’s knowing. (Many modern English versions supply an object for the verb following the LXX, which reads “knew them.”) The idea seems to be that God took personal knowledge of, noticed, or regarded them. In other passages the verb “know” is similar in meaning to “save” or “show pity.” See especially Gen 18:21, Ps 1:6; 31:7, and Amos 3:2. Exodus has already provided an example of the results of not knowing in 1:8 (cf. 5:2).
10 tn The use of the infinitive absolute with the perfect tense intensifies the statement: I have surely seen – there is no doubt that I have seen and will do something about it.
11 sn Two new words are introduced now to the report of suffering: “affliction” and “pain/suffering.” These add to the dimension of the oppression of God’s people.
12 sn God’s coming down is a frequent anthropomorphism in Genesis and Exodus. It expresses his direct involvement, often in the exercise of judgment.
13 tn The Hiphil infinitive with the suffix is לְהַצִּילוֹ (lÿhatsilo, “to deliver them”). It expresses the purpose of God’s coming down. The verb itself is used for delivering or rescuing in the general sense, and snatching out of danger for the specific.
14 tn Heb “to a land good and large”; NRSV “to a good and broad land.” In the translation the words “that is both” are supplied because in contemporary English “good and” combined with any additional descriptive term can be understood as elative (“good and large” = “very large”; “good and spacious” = “very spacious”; “good and ready” = “very ready”). The point made in the Hebrew text is that the land to which they are going is both good (in terms of quality) and large (in terms of size).
15 tn This vibrant description of the promised land is a familiar one. Gesenius classifies “milk and honey” as epexegetical genitives because they provide more precise description following a verbal adjective in the construct state (GKC 418-19 §128.x). The land is modified by “flowing,” and “flowing” is explained by the genitives “milk and honey.” These two products will be in abundance in the land, and they therefore exemplify what a desirable land it is. The language is hyperbolic, as if the land were streaming with these products.
16 tn Each people group is joined to the preceding by the vav conjunction, “and.” Each also has the definite article, as in other similar lists (3:17; 13:5; 34:11). To repeat the conjunction and article in the translation seems to put more weight on the list in English than is necessary to its function in identifying what land God was giving the Israelites.
17 tn The particle הִנֵּה (hinneh) focuses attention on what is being said as grounds for what follows.
18 tn The word is a technical term for the outcry one might make to a judge. God had seen the oppression and so knew that the complaints were accurate, and so he initiated the proceedings against the oppressors (B. Jacob, Exodus, 59).
19 tn Heb “seen the oppression with which the Egyptians oppress them.” The word for the oppression is now לַחַץ (lakhats), which has the idea of pressure with the oppression – squeezing, pressuring – which led to its later use in the Semitic languages for torture. The repetition in the Hebrew text of the root in the participle form after this noun serves to stress the idea. This emphasis has been represented in the translation by the expression “seen how severely the Egyptians oppress them.”
20 tn Heb “lift up all my sins.”