Exodus 2:23

The Call of the Deliverer

2:23 ¹ During ²  that long period of time ³  the king of Egypt died, and the Israelites ⁴  groaned because of the slave labor. They cried out, and their desperate cry ⁵  because of their slave labor went up to God.

Exodus 6:9

6:9 ⁶ Moses told this ⁷  to the Israelites, but they did not listen to him ⁸  because of their discouragement ⁹  and hard labor.

Genesis 15:13

15:13 Then the Lord said to Abram, “Know for certain ¹⁰  that your descendants will be strangers ¹¹  in a foreign country. ¹²  They will be enslaved and oppressed ¹³  for four hundred years.

Numbers 20:15

20:15 how our ancestors went down into Egypt, and we lived in Egypt a long time, ¹⁴  and the Egyptians treated us and our ancestors badly. ¹⁵ 

Deuteronomy 4:20

4:20 You, however, the Lord has selected and brought from Egypt, that iron-smelting furnace, ¹⁶  to be his special people ¹⁷  as you are today.

Deuteronomy 26:6

26:6 But the Egyptians mistreated and oppressed us, forcing us to do burdensome labor.

Ruth 1:20

1:20 But she replied ¹⁸  to them, ¹⁹  “Don’t call me ‘Naomi’! ²⁰  Call me ‘Mara’ ²¹  because the Sovereign One ²²  has treated me very harshly. ²³ 

Acts 7:19

7:19 This was the one who exploited ²⁴  our people ²⁵  and was cruel to our ancestors, ²⁶  forcing them to abandon ²⁷  their infants so they would die. ²⁸ 

Acts 7:34

7:34 I have certainly seen the suffering ²⁹  of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. ³⁰  Now ³¹  come, I will send you to Egypt.’ ³² 

[2:23]  ¹ sn The next section of the book is often referred to as the “Call of Moses,” and that is certainly true. But it is much more than that. It is the divine preparation of the servant of God, a servant who already knew what his destiny was. In this section Moses is shown how his destiny will be accomplished. It will be accomplished because the divine presence will guarantee the power, and the promise of that presence comes with the important “I AM” revelation. The message that comes through in this, and other “I will be with you” passages, is that when the promise of God’s presence is correctly appropriated by faith, the servant of God can begin to build confidence for the task that lies ahead. It will no longer be, “Who am I that I should go?” but “I AM with you” that matters. The first little section, 2:23-25, serves as a transition and introduction, for it records the Lord’s response to Israel in her affliction. The second part is the revelation to Moses at the burning bush (3:1-10), which is one of the most significant theological sections in the Torah. Finally, the record of Moses’ response to the call with his objections (3:11-22), makes up the third part, and in a way, is a transition to the next section, where God supplies proof of his power.

[2:23]  ² tn The verse begins with the temporal indicator “And it was” (cf. KJV, ASV “And it came to pass”). This has been left untranslated for stylistic reasons.

[2:23]  ³ tn Heb “in those many days.”

[2:23]  ⁴ tn Heb “the sons of Israel.”

[2:23]  ⁵ tn “They cried out” is from זָעַק (za’aq), and “desperate cry” is from שַׁוְעָה (shava’h).

[6:9]  ⁶ sn The final part of this section focuses on instructions for Moses. The commission from God is the same – he is to speak to Pharaoh and he is to lead Israel out. It should have been clear to him that God would do this, for he had just been reminded how God was going to lead out, deliver, redeem, take the people as his people, and give them land. It was God’s work of love from beginning to end. Moses simply had his task to perform.

[6:9]  ⁷ tn Heb “and Moses spoke thus.”

[6:9]  ⁸ tn Heb “to Moses.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.

[6:9]  ⁹ tn The Hebrew מִקֹּצֶּר רוּחַ (miqqotser ruakh) means “because of the shortness of spirit.” This means that they were discouraged, dispirited, and weary – although some have also suggested it might mean impatient. The Israelites were now just not in the frame of mind to listen to Moses.

[15:13]  ¹⁰ tn The Hebrew construction is emphatic, with the Qal infinitive absolute followed by the imperfect from יָדַע (yada’, “know”). The imperfect here has an obligatory or imperatival force.

[15:13]  ¹¹ tn The Hebrew word גֵּר (ger, “sojourner, stranger”) is related to the verb גּוּר (gur, “to sojourn, to stay for awhile”). Abram’s descendants will stay in a land as resident aliens without rights of citizenship.

[15:13]  ¹² tn Heb “in a land not theirs.”

[15:13]  ¹³ tn Heb “and they will serve them and they will oppress them.” The verb עִנּוּ, (’innu, a Piel form from עָנָה, ’anah, “to afflict, to oppress, to treat harshly”), is used in Exod 1:11 to describe the oppression of the Israelites in Egypt.

[20:15]  ¹⁴ tn Heb “many days.”

[20:15]  ¹⁵ tn The verb רָעַע (ra’a’) means “to act or do evil.” Evil here is in the sense of causing pain or trouble. So the causative stem in our passage means “to treat wickedly.”

[4:20]  ¹⁶ tn A כּוּר (kur) was not a source of heat but a crucible (“iron-smelting furnace”) in which precious metals were melted down and their impurities burned away (see I. Cornelius, NIDOTTE 2:618-19); cf. NAB “that iron foundry, Egypt.” The term is a metaphor for intense heat. Here it refers to the oppression and suffering Israel endured in Egypt. Since a crucible was used to burn away impurities, it is possible that the metaphor views Egypt as a place of refinement to bring Israel to a place of submission to divine sovereignty.

[4:20]  ¹⁷ tn Heb “to be his people of inheritance.” The Lord compares his people to valued property inherited from one’s ancestors and passed on to one’s descendants.

[1:20]  ¹⁸ tn Heb “said.” For stylistic reasons the present translation employs “replied” here.

[1:20]  ¹⁹ tn The third person feminine plural form of the pronominal suffix indicates the women of the village (see v. 19) are the addressees.

[1:20]  ²⁰ sn The name Naomi means “pleasant.”

[1:20]  ²¹ sn The name Mara means “bitter.”

[1:20]  ²² tn Heb “Shaddai”; traditionally “the Almighty.” The etymology and meaning of this divine name is uncertain. It may be derived from: (1) שָׁדַד (shadad, “to be strong”), cognate to Arabic sdd, meaning “The Strong One” or “Almighty”; (2) שָׁדָה (shadah, “mountain”), cognate to Akkadian shadu, meaning “The Mountain Dweller” or “God of the Mountains”; (3) שָׁדַד (shadad, “to devastate”) and שַׁד (shad, “destroyer”), Akkadian Shedum, meaning “The Destroyer” or “The Malevolent One”; or (4) שֶׁ (she, “who”) plus דִּי (diy, “sufficient”), meaning “The One Who is Sufficient” or “All-Sufficient One” (HALOT 1420-22 s.v. שַׁדַּי, שַׁדָּי). In terms of use, Shaddai (or El Shaddai) is presented as the sovereign king/judge of the world who grants life/blesses and kills/judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he blesses/protects and also takes away life/happiness. In light of Naomi’s emphasis on God’s sovereign, malevolent deprivation of her family, one can understand her use of this name for God. For discussion of this divine name, see T. N. D. Mettinger, In Search of God, 69-72.

[1:20]  ²³ tn Or “caused me to be very bitter”; NAB “has made it very bitter for me.”

[7:19]  ²⁴ tn According to L&N 88.147 it is also possible to translate κατασοφισάμενος (katasofisameno") as “took advantage by clever words” or “persuaded by sweet talk.”

[7:19]  ²⁵ tn Or “race.”

[7:19]  ²⁶ tn Or “forefathers”; Grk “fathers.”

[7:19]  ²⁷ tn Or “expose” (BDAG 303 s.v. ἔκθετος).

[7:19]  ²⁸ tn Grk “so that they could not be kept alive,” but in this context the phrase may be translated either “so that they would not continue to live,” or “so that they would die” (L&N 23.89).

[7:34]  ²⁹ tn Or “mistreatment.”

[7:34]  ³⁰ tn Or “to set them free.”

[7:34]  ³¹ tn Grk “And now.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:34]  ³² sn A quotation from Exod 3:7-8, 10.