8:28 Pharaoh said, “I will release you 5 so that you may sacrifice 6 to the Lord your God in the desert. Only you must not go very far. 7 Do 8 pray for me.”
8:29 Moses said, “I am going to go out 9 from you and pray to the Lord, and the swarms of flies will go away from Pharaoh, from his servants, and from his people tomorrow. Only do not let Pharaoh deal falsely again 10 by not releasing 11 the people to sacrifice to the Lord.” 8:30 So Moses went out from Pharaoh and prayed to the Lord, 8:31 and the Lord did as Moses asked 12 – he removed the swarms of flies from Pharaoh, from his servants, and from his people. Not one remained! 8:32 But Pharaoh hardened 13 his heart this time also and did not release the people.
1 tn The verb נֵלֵךְ (nelekh) is a Qal imperfect of the verb הָלַךְ (halakh). Here it should be given the modal nuance of obligation: “we must go.”
2 tn This clause is placed first in the sentence to stress the distance required. דֶּרֶךְ (derekh) is an adverbial accusative specifying how far they must go. It is in construct, so “three days” modifies it. It is a “journey of three days,” or, “a three day journey.”
3 tn The form is the perfect tense with a vav (ו) consecutive; it follows in the sequence: we must go…and then [must] sacrifice.”
4 tn The form is the imperfect tense. It could be future: “as he will tell us,” but it also could be the progressive imperfect if this is now what God is telling them to do: “as he is telling us.”
5 sn By changing from “the people” to “you” (plural) the speech of Pharaoh was becoming more personal.
6 tn This form, a perfect tense with vav (ו) consecutive, is equivalent to the imperfect tense that precedes it. However, it must be subordinate to the preceding verb to express the purpose. He is not saying “I will release…and you will sacrifice,” but rather “I will release…that you may sacrifice” or even “to sacrifice.”
7 tn The construction is very emphatic. First, it uses a verbal hendiadys with a Hiphil imperfect and the Qal infinitive construct: לֹא־תַרְחִיקוּ לָלֶכֶת (lo’ tarkhiqu lalekhet, “you will not make far to go”), meaning “you will not go far.” But this prohibition is then emphasized with the additional infinitive absolute הַרְחֵק (harkheq) – “you will in no wise go too far.” The point is very strong to safeguard the concession.
8 tn “Do” has been supplied here to convey that this somewhat unexpected command is tacked onto Pharaoh’s instructions as his ultimate concern, which Moses seems to understand as such, since he speaks about it immediately (v. 29).
9 tn The deictic particle with the participle usually indicates the futur instans nuance: “I am about to…,” or “I am going to….” The clause could also be subordinated as a temporal clause.
10 tn The verb תָּלַל (talal) means “to mock, deceive, trifle with.” The construction in this verse forms a verbal hendiadys. The Hiphil jussive אַל־יֹסֵף (’al-yosef, “let not [Pharaoh] add”) is joined with the Hiphil infinitive הָתֵל (hatel, “to deceive”). It means: “Let not Pharaoh deceive again.” Changing to the third person in this warning to Pharaoh is more decisive, more powerful.
11 tn The Piel infinitive construct after lamed (ל) and the negative functions epexegetically, explaining how Pharaoh would deal falsely – “by not releasing.”
12 tn Heb “according to the word of Moses” (so KJV, ASV).
13 tn This phrase translates the Hebrew word כָּבֵד (kaved); see S. R. Driver, Exodus, 53.