7:14 9 The Lord said to Moses, “Pharaoh’s heart is hard; 10 he refuses to release 11 the people.
81:11 But my people did not obey me; 12
Israel did not submit to me. 13
81:12 I gave them over to their stubborn desires; 14
they did what seemed right to them. 15
16:10 Then 16 the fifth angel 17 poured out his bowl on the throne of the beast so that 18 darkness covered his kingdom, 19 and people 20 began to bite 21 their tongues because 22 of their pain. 16:11 They blasphemed the God of heaven because of their sufferings 23 and because of their sores, 24 but nevertheless 25 they still refused to repent 26 of their deeds.
1 tn Heb “And Yahweh said.”
2 tn The construction may involve a verbal hendiadys using the two infinitive forms: “when you go to return” (בְּלֶכְתְּךָ לָשׁוּב, bÿlekhtÿkha lashuv). The clause is temporal, subordinated to the instruction to do the signs. Therefore, its focus cannot be on going to return, i.e., preparing or beginning to return.
3 tn The two verb forms in this section are the imperative (רְאֵה, rÿ’eh) followed by the perfect with the vav (וַעֲשִׂיתָם, va’asitam). The second could be coordinated and function as a second command: “see…and [then] do”; or it could be subordinated logically: “see…so that you do.” Some commentators who take the first option suggest that Moses was supposed to contemplate these wonders before doing them before Pharaoh. That does not seem as likely as the second interpretation reflected in the translation.
4 tn Or “in your power”; Heb “in your hand.”
5 tn Heb “strengthen” (in the sense of making stubborn or obstinate). The text has the expression וַאֲנִי אֲחַזֵּק אֶת־לִבּוֹ (va’ani ’akhazzeq ’et-libbo), “I will make strong his will,” or “I will strengthen his resolve,” recognizing the “heart” as the location of decision making (see Prov 16:1, 9).
6 sn Here is the first mention of the hardening of the heart of Pharaoh. God first tells Moses he must do the miracles, but he also announces that he will harden Pharaoh’s heart, as if working against Moses. It will help Moses to know that God is bringing about the resistance in order to bring a greater victory with greater glory. There is a great deal of literature on this, but see among the resources F. W. Danker, “Hardness of Heart: A Study in Biblical Thematic,” CTM 44 (1973): 89-100; R. R. Wilson, “The Hardening of Pharaoh’s Heart,” CBQ 41 (1979): 18-36; and R. B. Chisholm Jr., “Divine Hardening in the Old Testament,” BSac 153 (1996): 410-34.
7 tn Or “so that.”
8 tn This phrase translates the Hebrew word חָזַק (khazaq); see S. R. Driver, Exodus, 53.
9 sn With the first plague, or blow on Pharaoh, a new section of the book unfolds. Until now the dominant focus has been on preparing the deliverer for the exodus. From here the account will focus on preparing Pharaoh for it. The theological emphasis for exposition of the entire series of plagues may be: The sovereign Lord is fully able to deliver his people from the oppression of the world so that they may worship and serve him alone. The distinct idea of each plague then will contribute to this main idea. It is clear from the outset that God could have delivered his people simply and suddenly. But he chose to draw out the process with the series of plagues. There appear to be several reasons: First, the plagues are designed to judge Egypt. It is justice for slavery. Second, the plagues are designed to inform Israel and Egypt of the ability of Yahweh. Everyone must know that it is Yahweh doing all these things. The Egyptians must know this before they are destroyed. Third, the plagues are designed to deliver Israel. The first plague is the plague of blood: God has absolute power over the sources of life. Here Yahweh strikes the heart of Egyptian life with death and corruption. The lesson is that God can turn the source of life into the prospect of death. Moreover, the Nile was venerated; so by turning it into death Moses was showing the superiority of Yahweh.
10 tn Or “unresponsive” (so HALOT 456 s.v. I כָּבֵד).
11 tn The Piel infinitive construct לְשַׁלַּח (lÿshallakh) serves as the direct object of מֵאֵן (me’en), telling what Pharaoh refuses (characteristic perfect) to do. The whole clause is an explanation (like a metonymy of effect) of the first clause that states that Pharaoh’s heart is hard.
12 tn Heb “did not listen to my voice.”
13 tn The Hebrew expression אָבָה לִי (’avah liy) means “submit to me” (see Deut 13:8).
14 tn Heb “and I sent him away in the stubbornness of their heart.”
15 tn Heb “they walked in their counsel.” The prefixed verbal form is either preterite (“walked”) or a customary imperfect (“were walking”).
16 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
17 tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.
18 tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.
19 tn Grk “his kingdom became dark.”
20 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
21 tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”
22 tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.
23 tn Grk “pains” (the same term in Greek [πόνος, ponos] as the last word in v. 11, here translated “sufferings” because it is plural). BDAG 852 s.v. 2 states, “ἐκ τοῦ π. in pain…Rv 16:10; pl. (Gen 41:51; Jos., C. Ap. 2, 146; Test. Jud. 18:4) ἐκ τῶν π. …because of their sufferings vs. 11.”
24 tn Or “ulcerated sores” (see 16:2).
25 tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.
26 tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.