10:10 The Lord is the only true God.
He is the living God and the everlasting King.
When he shows his anger the earth shakes.
None of the nations can stand up to his fury.
10:16 The Lord, who is the inheritance 1 of Jacob’s descendants, 2 is not like them.
He is the one who created everything.
And the people of Israel are those he claims as his own. 3
He is known as the Lord who rules over all.” 4
25:27 Then the Lord said to me, 5 “Tell them that the Lord God of Israel who rules over all 6 says, 7 ‘Drink this cup 8 until you get drunk and vomit. Drink until you fall down and can’t get up. 9 For I will send wars sweeping through you.’ 10
51:19 The Lord, who is the portion of the descendants of Jacob, is not like them.
For he is the one who created everything,
including the people of Israel whom he claims as his own. 11
He is known as the Lord who rules over all. 12
5:1 13 Afterward Moses and Aaron went to Pharaoh and said, “Thus says the Lord, 14 the God of Israel, ‘Release 15 my people so that they may hold a pilgrim feast 16 to me in the desert.’”
1 tn The words “The
2 tn Heb “The Portion of Jacob.” “Descendants” is implied, and is supplied in the translation for clarity.
3 tn Heb “And Israel is the tribe of his possession.”
4 tn Heb “Yahweh of armies is his name.”
5 tn The words “Then the
6 tn Heb “Yahweh of armies, the God of Israel.”
7 tn Heb “Tell them, ‘Thus says the
8 tn The words “this cup” are not in the text but are implicit to the metaphor and the context. They are supplied in the translation for clarity.
9 tn Heb “Drink, and get drunk, and vomit and fall down and don’t get up.” The imperatives following drink are not parallel actions but consequent actions. For the use of the imperative plus the conjunctive “and” to indicate consequent action, even intention see GKC 324-25 §110.f and compare usage in 1 Kgs 22:12; Prov 3:3b-4a.
10 tn Heb “because of the sword that I will send among you.” See the notes on 2:16 for explanation.
11 tn Heb “For he is the former of all [things] and the tribe of his inheritance.” This is the major exception to the verbatim repetition of 10:12-16 in 51:15-19. The word “Israel” appears before “the tribe of his inheritance” in 10:16. It is also found in a number of Hebrew
12 sn With the major exception discussed in the translator’s note on the preceding line vv. 15-19 are a verbatim repetition of 10:12-16 with a few minor variations in spelling. There the passage was at the end of a section in which the
13 sn The enthusiasm of the worshipers in the preceding chapter turns sour in this one when Pharaoh refuses to cooperate. The point is clear that when the people of God attempt to devote their full service and allegiance to God, they encounter opposition from the world. Rather than finding instant blessing and peace, they find conflict. This is the theme that will continue through the plague narratives. But what makes chapter 5 especially interesting is how the people reacted to this opposition. The chapter has three sections: first, the confrontation between Moses and Pharaoh (vv. 1-5); then the report of the stern opposition of the king (vv. 6-14); and finally, the sad account of the effect of this opposition on the people (vv. 15-21).
14 tn Heb “Yahweh.”
15 tn The form שַׁלַּח (shallakh), the Piel imperative, has been traditionally translated “let [my people] go.” The Qal would be “send”; so the Piel “send away, release, dismiss, discharge.” B. Jacob observes, “If a person was dismissed through the use of this verb, then he ceased to be within the power or sphere of influence of the individual who had dismissed him. He was completely free and subsequently acted entirely on his own responsibility” (Exodus, 115).
16 tn The verb חָגַג (khagag) means to hold a feast or to go on a pilgrim feast. The Arabic cognate of the noun form is haj, best known for the pilgrim flight of Mohammed, the hajira. The form in the text (וְיָחֹגּוּ, vÿyakhoggu) is subordinated to the imperative and thus shows the purpose of the imperative.