Exodus 1:8

1:8 Then a new king, ¹  who did not know about ²  Joseph, came to power ³  over Egypt.

Job 3:17-18

3:17 There ⁴  the wicked ⁵  cease ⁶  from turmoil, ⁷ 

and there the weary ⁸  are at rest.

3:18 There ⁹  the prisoners ¹⁰  relax ¹¹  together; ¹² 

they do not hear the voice of the oppressor. ¹³ 

Psalms 146:3-4

146:3 Do not trust in princes,

or in human beings, who cannot deliver! ¹⁴ 

146:4 Their life’s breath departs, they return to the ground;

on that day their plans die. ¹⁵ 

Proverbs 10:28

10:28 The hope ¹⁶  of the righteous is joy,

but the expectation of the wicked will remain unfulfilled. ¹⁷ 

Matthew 2:20

2:20 saying, “Get up, take the child and his mother, and go to the land of Israel, for those who were seeking the child’s life are dead.”

[1:8]  ¹ sn It would be difficult to identify who this “new king” might be, since the chronology of ancient Israel and Egypt is continually debated. Scholars who take the numbers in the Bible more or less at face value would place the time of Jacob’s going down to Egypt in about 1876 b.c. This would put Joseph’s experience in the period prior to the Hyksos control of Egypt (1720-1570’s), and everything in the narrative about Joseph points to a native Egyptian setting and not a Hyksos one. Joseph’s death, then, would have been around 1806 b.c., just a few years prior to the end of the 12th Dynasty of Egypt. This marked the end of the mighty Middle Kingdom of Egypt. The relationship between the Hyksos (also Semites) and the Israelites may have been amicable, and the Hyksos then might very well be the enemies that the Egyptians feared in Exodus 1:10. It makes good sense to see the new king who did not know Joseph as either the founder (Amosis, 1570-1546) or an early king of the powerful 18th Dynasty (like Thutmose I). Egypt under this new leadership drove out the Hyksos and reestablished Egyptian sovereignty. The new rulers certainly would have been concerned about an increasing Semite population in their territory (see E. H. Merrill, Kingdom of Priests, 49-55).

[1:8]  ² tn The relative clause comes last in the verse in Hebrew. It simply clarifies that the new king had no knowledge about Joseph. It also introduces a major theme in the early portion of Exodus, as a later Pharaoh will claim not to know who Yahweh is. The Lord, however, will work to make sure that Pharaoh and all Egypt will know that he is the true God.

[1:8]  ³ tn Heb “arose.”

[3:17]  ⁴ sn The reference seems to be death, or Sheol, the place where the infant who is stillborn is either buried (the grave) or resides (the place of departed spirits) and thus does not see the light of the sun.

[3:17]  ⁵ sn The wicked are the ungodly, those who are not members of the covenant (normally) and in this context especially those who oppress and torment other people.

[3:17]  ⁶ tn The parallelism uses the perfect verb in the first parallel part, and the imperfect opposite it in the second. Since the verse projects to the grave or Sheol (“there”) where the action is perceived as still continuing or just taking place, both receive an English present tense translation (GKC 312 §106.l).

[3:17]  ⁷ tn Here the noun רֹגז (rogez) refers to the agitation of living as opposed to the peaceful rest of dying. The associated verb רָגַז (ragaz) means “to be agitated, excited.” The expression indicates that they cease from troubling, meaning all the agitation of their own lives.

[3:17]  ⁸ tn The word יָגִיעַ (yagia’) means “exhausted, wearied”; it is clarified as a physical exhaustion by the genitive of specification (“with regard to their strength”).

[3:18]  ⁹ tn “There” is not in the Hebrew text, but is supplied from the context.

[3:18]  ¹⁰ tn The LXX omits the verb and translates the noun not as prisoners but as “old men” or “men of old time.”

[3:18]  ¹¹ tn The verb שַׁאֲנָנוּ (sha’ananu) is the Pilpel of שָׁאַן (sha’an) which means “to rest.” It refers to the normal rest or refreshment of individuals; here it is contrasted with the harsh treatment normally put on prisoners.

[3:18]  ¹² sn See further J. C. de Moor, “Lexical Remarks Concerning yahad and yahdaw,” VT 7 (1957): 350-55.

[3:18]  ¹³ tn Or “taskmaster.” The same Hebrew word is used for the taskmasters in Exod 3:7.

[146:3]  ¹⁴ tn Heb “in a son of man, to whom there is no deliverance.”

[146:4]  ¹⁵ tn Heb “his spirit goes out, it returns to his ground; in that day his plans die.” The singular refers to the representative man mentioned in v. 3b.

[10:28]  ¹⁶ sn This proverb contrasts the hopes of the righteous and the wicked. The righteous will see their hopes fulfilled. The saying is concerned with God’s justice. The words תּוֹחֶלֶת (tokhelet, from יָחַל, yakhal) and תִּקְוַת (tiqvat, from קָוָה, qavah) are synonyms, both emphasizing eager expectations, longings, waiting in hope.

[10:28]  ¹⁷ tn Heb “will perish”; NAB “comes to nought.”