Exodus 10:22

10:22 So Moses extended his hand toward heaven, and there was absolute darkness ¹  throughout the land of Egypt for three days. ² 

Exodus 15:22

The Bitter Water

15:22 ³ Then Moses led Israel to journey ⁴  away from the Red Sea. They went out to the Desert of Shur, walked for three days ⁵  into the desert, and found no water.

Exodus 10:23

10:23 No one ⁶  could see ⁷  another person, and no one could rise from his place for three days. But the Israelites had light in the places where they lived.

Exodus 8:27

8:27 We must go ⁸  on a three-day journey ⁹  into the desert and sacrifice ¹⁰  to the Lord our God, just as he is telling us.” ¹¹ 

Exodus 3:18

3:18 “The elders ¹²  will listen ¹³  to you, and then you and the elders of Israel must go to the king of Egypt and tell him, ‘The Lord, the God of the Hebrews, has met ¹⁴  with us. So now, let us go ¹⁵  three days’ journey into the wilderness, so that we may sacrifice ¹⁶  to the Lord our God.’

Exodus 5:3

5:3 And they said, “The God of the Hebrews has met with us. Let us go a three-day journey ¹⁷  into the desert so that we may sacrifice ¹⁸  to the Lord our God, so that he does not strike us with plague or the sword.” ¹⁹ 

Exodus 14:5

14:5 When it was reported ²⁰  to the king of Egypt that the people had fled, ²¹  the heart of Pharaoh and his servants was turned against the people, and the king and his servants said, ²²  “What in the world have we done? ²³  For we have released the people of Israel ²⁴  from serving us!”

[10:22]  ¹ tn The construction is a variation of the superlative genitive: a substantive in the construct state is connected to a noun with the same meaning (see GKC 431 §133.i).

[10:22]  ² sn S. R. Driver says, “The darkness was no doubt occasioned really by a sand-storm, produced by the hot electrical wind…which blows in intermittently…” (Exodus, 82, 83). This is another application of the antisupernatural approach to these texts. The text, however, is probably describing something that was not a seasonal wind, or Pharaoh would not have been intimidated. If it coincided with that season, then what is described here is so different and so powerful that the Egyptians would have known the difference easily. Pharaoh here would have had to have been impressed that this was something very abnormal, and that his god was powerless. Besides, there was light in all the dwellings of the Israelites.

[15:22]  ³ sn The first event of the Israelites’ desert experience is a failure, for they murmur against Yahweh and are given a stern warning – and the provision of sweet water. The event teaches that God is able to turn bitter water into sweet water for his people, and he promises to do such things if they obey. He can provide for them in the desert – he did not bring them into the desert to let them die. But there is a deeper level to this story – the healing of the water is incidental to the healing of the people, their lack of trust. The passage is arranged in a neat chiasm, starting with a journey (A), ending with the culmination of the journey (A'); developing to bitter water (B), resolving to sweet water (B'); complaints by the people (C), leading to to the instructions for the people (C'); and the central turning point is the wonder miracle (D).

[15:22]  ⁴ tn The verb form is unusual; the normal expression is with the Qal, which expresses that they journeyed. But here the Hiphil is used to underscore that Moses caused them to journey – and he is following God. So the point is that God was leading Israel to the bitter water.

[15:22]  ⁵ sn The mention that they travelled for three days into the desert is deliberately intended to recall Moses’ demand that they go three days into the wilderness to worship. Here, three days in, they find bitter water and complain – not worship.

[10:23]  ⁵ tn Heb “a man…his brother.”

[10:23]  ⁶ tn The perfect tense in this context requires the somewhat rare classification of a potential perfect.

[8:27]  ⁷ 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.”

[8:27]  ⁸ 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.”

[8:27]  ⁹ tn The form is the perfect tense with a vav (ו) consecutive; it follows in the sequence: we must go…and then [must] sacrifice.”

[8:27]  ¹⁰ 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.”

[3:18]  ⁹ tn Heb “And they will listen”; the referent (the elders) has been specified in the translation for clarity.

[3:18]  ¹⁰ tn This is the combination of the verb שָׁמַע (shama’) followed by לְקֹלֶךָ (lÿqolekha), an idiomatic formation that means “listen to your voice,” which in turn implies a favorable response.

[3:18]  ¹¹ tn The verb נִקְרָה (niqra) has the idea of encountering in a sudden or unexpected way (S. R. Driver, Exodus, 25).

[3:18]  ¹² tn The form used here is the cohortative of הָלַךְ (halakh). It could be a resolve, but more likely before Pharaoh it is a request.

[3:18]  ¹³ tn Here a cohortative with a vav (ו) follows a cohortative; the second one expresses purpose or result: “let us go…in order that we may.”

[5:3]  ¹¹ tn The word “journey” is an adverbial accusative telling the distance that Moses wanted the people to go. It is qualified by “three days.” It is not saying that they will be gone three days, but that they will go a distance that will take three days to cover (see Gen 31:22-23; Num 10:33; 33:8).

[5:3]  ¹² tn The purpose clause here is formed with a second cohortative joined with a vav (ו): “let us go…and let us sacrifice.” The purpose of the going was to sacrifice.

[5:3]  ¹³ sn The last clause of this verse is rather unexpected here: “lest he meet [afflict] us with pestilence or sword.” To fail to comply with the summons of one’s God was to invite such calamities. The Law would later incorporate many such things as the curses for disobedience. Moses is indicating to Pharaoh that there is more reason to fear Yahweh than Pharaoh.

[14:5]  ¹³ tn Heb “and it was told.” The present translation uses “reported,” since this involves information given to a superior.

[14:5]  ¹⁴ tn The verb must be given a past perfect translation because the fleeing occurred before the telling.

[14:5]  ¹⁵ tn Heb “and they said.” The referent (the king and his servants) is supplied for clarity.

[14:5]  ¹⁶ tn The question literally is “What is this we have done?” The demonstrative pronoun is used as an enclitic particle for emphasis (R. J. Williams, Hebrew Syntax, 24, §118).

[14:5]  ¹⁷ tn Heb “released Israel.” By metonymy the name of the nation is used collectively for the people who constitute it (the Israelites).