Exodus 12:31-39

12:31 Pharaoh ¹  summoned Moses and Aaron in the night and said, “Get up, get out ²  from among my people, both you and the Israelites! Go, serve the Lord as you have requested! ³  12:32 Also, take your flocks and your herds, just as you have requested, and leave. But bless me also.” ⁴ 

12:33 The Egyptians were urging ⁵  the people on, in order to send them out of the land quickly, ⁶  for they were saying, “We are all dead!” 12:34 So the people took their dough before the yeast was added, ⁷  with their kneading troughs bound up in their clothing on their shoulders. 12:35 Now the Israelites had done ⁸  as Moses told them – they had requested from the Egyptians ⁹  silver and gold items and clothing. 12:36 The Lord ¹⁰  gave the people favor ¹¹  in the sight of the Egyptians, and they gave them whatever they wanted, ¹²  and so they plundered Egypt. ¹³ 

12:37 The Israelites journeyed ¹⁴  from Rameses ¹⁵  to Sukkoth. There were about 600,000 men ¹⁶  on foot, plus their dependants. ¹⁷  12:38 A mixed multitude ¹⁸  also went up with them, and flocks and herds – a very large number of cattle. ¹⁹  12:39 They baked cakes of bread without yeast using the dough they had brought from Egypt, for it was made without yeast – because they were thrust out ²⁰  of Egypt and were not able to delay, they ²¹  could not prepare ²²  food for themselves either.

[12:31]  ¹ tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.

[12:31]  ² tn The urgency in Pharaoh’s words is caught by the abrupt use of the imperatives – “get up, go” (קוּמוּ צְּאוּ, qumu tsÿ’u), and “go, serve” (וּלְכוּ עִבְדוּ, ulÿkhu ’ivdu) and “take” and “leave/go” (וָלֵכוּ…קְחוּ, qÿkhu...valekhu).

[12:31]  ³ tn Heb “as you have said.” The same phrase also occurs in the following verse.

[12:32]  ⁴ tn The form is the Piel perfect with a vav (ו) consecutive (וּבֵרַכְתֶּם, uverakhtem); coming in the sequence of imperatives this perfect tense would be volitional – probably a request rather than a command.

[12:33]  ⁵ tn The verb used here (חָזַק, khazaq) is the same verb used for Pharaoh’s heart being hardened. It conveys the idea of their being resolved or insistent in this – they were not going to change.

[12:33]  ⁶ tn The phrase uses two construct infinitives in a hendiadys, the first infinitive becoming the modifier.

[12:34]  ⁷ tn The imperfect tense after the adverb טֶרֶם (terem) is to be treated as a preterite: “before it was leavened,” or “before the yeast was added.” See GKC 314-15 §107.c.

[12:35]  ⁸ tn The verbs “had done” and then “had asked” were accomplished prior to the present narrative (S. R. Driver, Exodus, 99). The verse begins with disjunctive word order to introduce the reminder of earlier background information.

[12:35]  ⁹ tn Heb “from Egypt.” Here the Hebrew text uses the name of the country to represent the inhabitants (a figure known as metonymy).

[12:36]  ¹⁰ tn The holy name (“Yahweh,” represented as “the Lord” in the translation) has the vav disjunctive with it. It may have the force: “Now it was Yahweh who gave the people favor….”

[12:36]  ¹¹ sn God was destroying the tyrant and his nobles and the land’s economy because of their stubborn refusal. But God established friendly, peaceful relations between his people and the Egyptians. The phrase is used outside Exod only in Gen 39:21, referring to Joseph.

[12:36]  ¹² tn The verb וַיַּשְׁאִלוּם (vayyash’ilum) is a Hiphil form that has the root שָׁאַל (sha’al), used earlier in Qal with the meaning “requested” (12:35). The verb here is frequently translated “and they lent them,” but lending does not fit the point. What they gave the Israelites were farewell gifts sought by demanding or asking for them. This may exemplify a “permissive” use of the Hiphil stem, in which “the Hiphil designates an action that is agreeable to the object and allowed by the subject” (B. T. Arnold and J. H. Choi, A Guide to Biblical Hebrew Syntax, 52).

[12:36]  ¹³ sn See B. Jacob, “The Gifts of the Egyptians; A Critical Commentary,” Journal of Reformed Judaism 27 (1980): 59-69.

[12:37]  ¹⁴ tn Heb “and the sons of Israel journeyed.”

[12:37]  ¹⁵ sn The wilderness itinerary begins here. W. C. Kaiser records the identification of these two places as follows: The name Rameses probably refers to Qantir rather than Tanis, which is more remote, because Qantir was by the water; Sukkoth is identified as Tell el Maskhuta in the Wadi Tumilat near modern Ismailia – or the region around the city (“Exodus,” EBC 2:379). Of the extensive bibliography, see G. W. Coats, “The Wilderness Itinerary,” CBQ 34 (1972): 135-52; G. I. Davies, “The Wilderness Itineraries: A Comparative Study,” TynBul 25 (1974): 46-81; and J. T. Walsh, “From Egypt to Moab. A Source Critical Analysis of the Wilderness Itinerary,” CBQ 39 (1977): 20-33.

[12:37]  ¹⁶ tn The word for “men” (הַגְּבָרִים, haggÿvarim) stresses their hardiness and capability – strong men, potential soldiers – in contrast with the word that follows and designates noncombatants.

[12:37]  ¹⁷ tn For more on this word see 10:10 and 24.

[12:38]  ¹⁸ tn The “mixed multitude” (עֵרֶב רַב, ’erev rav) refers to a great “swarm” (see a possible cognate in 8:21[17]) of folk who joined the Israelites, people who were impressed by the defeat of Egypt, who came to faith, or who just wanted to escape Egypt (maybe slaves or descendants of the Hyksos). The expression prepares for later references to riffraff who came along.

[12:38]  ¹⁹ tn Heb “and very much cattle.”

[12:39]  ²⁰ sn For the use of this word in developing the motif, see Exod 2:17, 22; 6:1; and 11:1.

[12:39]  ²¹ tn Heb “and also.”

[12:39]  ²² tn The verb is עָשׂוּ (’asu, “they made”); here, with a potential nuance, it is rendered “they could [not] prepare.”