Exodus 5:2

5:2 But Pharaoh said, “Who is the Lord ¹  that ²  I should obey him ³  by releasing ⁴  Israel? I do not know the Lord, ⁵  and I will not release Israel!”

Exodus 7:4

7:4 Pharaoh will not listen to you. ⁶  I will reach into ⁷  Egypt and bring out my regiments, ⁸  my people the Israelites, from the land of Egypt with great acts of judgment.

¹ tn Heb “Yahweh.” This is a rhetorical question, expressing doubt or indignation or simply a negative thought that Yahweh is nothing (see erotesis in E. W. Bullinger, Figures of Speech, 944-45). Pharaoh is not asking for information (cf. 1 Sam 25:5-10).

² tn The relative pronoun introduces the consecutive clause that depends on the interrogative clause (see GKC 318-19 §107.u).

³ tn The imperfect tense here receives the classification of obligatory imperfect. The verb שָׁמַע (shama’) followed by “in the voice of” is idiomatic; rather than referring to simple audition – “that I should hear his voice” – it conveys the thought of listening that issues in action – “that I should obey him.”

⁴ tn The Piel infinitive construct here has the epexegetical usage with lamed (ל); it explains the verb “obey.”

⁵ sn This absolute statement of Pharaoh is part of a motif that will develop throughout the conflict. For Pharaoh, the Lord (Yahweh) did not exist. So he said “I do not know the Lord [i.e., Yahweh].” The point of the plagues and the exodus will be “that he might know.” Pharaoh will come to know this Yahweh, but not in any pleasant way.

⁶ tn Heb “and Pharaoh will not listen.”

⁷ tn Heb “put my hand into.” The expression is a strong anthropomorphism to depict God’s severest judgment on Egypt. The point is that neither the speeches of Moses and Aaron nor the signs that God would do will be effective. Consequently, God would deliver the blow that would destroy.

⁸ tn See the note on this term in 6:26.