Exodus 2:1--12:51

The Birth of the Deliverer

2:1 ¹ A man from the household ²  of Levi married ³  a woman who was a descendant of Levi. ⁴  2:2 The woman became pregnant ⁵  and gave birth to a son. When ⁶  she saw that ⁷  he was a healthy ⁸  child, she hid him for three months. 2:3 But when she was no longer able to hide him, she took a papyrus basket ⁹  for him and sealed it with bitumen and pitch. She put the child in it and set it among the reeds along the edge of the Nile. ¹⁰  2:4 His sister stationed herself ¹¹  at a distance to find out ¹²  what would ¹³  happen to him.

2:5 Then the daughter of Pharaoh ¹⁴  came down to wash herself ¹⁵  by the Nile, while her attendants were walking alongside the river, ¹⁶  and she saw the basket among the reeds. She sent one of her attendants, ¹⁷  took it, ¹⁸  2:6 opened it, ¹⁹  and saw the child ²⁰  – a boy, ²¹  crying! ²²  – and she felt compassion ²³  for him and said, “This is one of the Hebrews’ children.”

2:7 Then his sister said to Pharaoh’s daughter, “Shall I go and get ²⁴  a nursing woman ²⁵  for you from the Hebrews, so that she may nurse ²⁶  the child for you?” 2:8 Pharaoh’s daughter said to her, “Yes, do so.” ²⁷  So the young girl ²⁸  went and got ²⁹  the child’s mother. ³⁰  2:9 Pharaoh’s daughter said to her, “Take this child ³¹  and nurse him for me, and I will pay your ³²  wages.” So the woman took the child and nursed him.

2:10 When the child grew older ³³  she brought him to Pharaoh’s daughter, and he became her son. ³⁴  She named him Moses, saying, “Because I drew him from the water.” ³⁵ 

The Presumption of the Deliverer

2:11 ³⁶ In those days, ³⁷  when ³⁸  Moses had grown up, he went out to his people ³⁹  and observed ⁴⁰  their hard labor, and he saw an Egyptian man attacking ⁴¹  a Hebrew man, one of his own people. ⁴²  2:12 He looked this way and that ⁴³  and saw that no one was there, ⁴⁴  and then he attacked ⁴⁵  the Egyptian and concealed the body ⁴⁶  in the sand. 2:13 When he went out ⁴⁷  the next day, ⁴⁸  there were ⁴⁹  two Hebrew men fighting. So he said to the one who was in the wrong, ⁵⁰  “Why are you attacking ⁵¹  your fellow Hebrew?” ⁵² 

2:14 The man ⁵³  replied, “Who made you a ruler ⁵⁴  and a judge over us? Are you planning ⁵⁵  to kill me like you killed that ⁵⁶  Egyptian?” Then Moses was afraid, thinking, ⁵⁷  “Surely what I did ⁵⁸  has become known.” 2:15 When Pharaoh heard ⁵⁹  about this event, ⁶⁰  he sought to kill Moses. So Moses fled ⁶¹  from Pharaoh and settled in the land of Midian, ⁶²  and he settled ⁶³  by a certain well. ⁶⁴ 

2:16 Now a priest of Midian had seven daughters, and they came and began to draw ⁶⁵  water ⁶⁶  and fill ⁶⁷  the troughs in order to water their father’s flock. 2:17 When some ⁶⁸  shepherds came and drove them away, ⁶⁹  Moses came up and defended them ⁷⁰  and then watered their flock. 2:18 So when they came home ⁷¹  to their father Reuel, ⁷²  he asked, “Why have you come home so early ⁷³  today?” 2:19 They said, “An Egyptian man rescued us ⁷⁴  from the shepherds, ⁷⁵  and he actually ⁷⁶  drew water for us and watered the flock!” 2:20 He said ⁷⁷  to his daughters, “So where is he? ⁷⁸  Why in the world ⁷⁹  did you leave the man? Call him, so that he may eat ⁸⁰  a meal ⁸¹  with us.”

2:21 Moses agreed ⁸²  to stay with the man, and he gave his daughter Zipporah to Moses in marriage. ⁸³  2:22 When she bore ⁸⁴  a son, Moses ⁸⁵  named him Gershom, for he said, “I have become a resident foreigner in a foreign land.” ⁸⁶ 

The Call of the Deliverer

2:23 ⁸⁷ During ⁸⁸  that long period of time ⁸⁹  the king of Egypt died, and the Israelites ⁹⁰  groaned because of the slave labor. They cried out, and their desperate cry ⁹¹  because of their slave labor went up to God. 2:24 God heard their groaning, ⁹²  God remembered ⁹³  his covenant with Abraham, with Isaac, and with Jacob, 2:25 God saw ⁹⁴  the Israelites, and God understood…. ⁹⁵ 

3:1 Now Moses ⁹⁶  was shepherding the flock of his father-in-law Jethro, the priest of Midian, and he led the flock to the far side of the desert ⁹⁷  and came to the mountain of God, to Horeb. ⁹⁸  3:2 The angel of the Lord ⁹⁹  appeared ¹⁰⁰  to him in ¹⁰¹  a flame of fire from within a bush. ¹⁰²  He looked ¹⁰³  – and ¹⁰⁴  the bush was ablaze with fire, but it was not being consumed! ¹⁰⁵  3:3 So Moses thought, ¹⁰⁶  “I will turn aside to see ¹⁰⁷  this amazing ¹⁰⁸  sight. Why does the bush not burn up?” ¹⁰⁹  3:4 When the Lord ¹¹⁰  saw that ¹¹¹  he had turned aside to look, God called to him from within the bush and said, “Moses, Moses!” ¹¹²  And Moses ¹¹³  said, “Here I am.” 3:5 God ¹¹⁴  said, “Do not approach any closer! ¹¹⁵  Take your sandals off your feet, for the place where you are standing is holy ¹¹⁶  ground.” ¹¹⁷  3:6 He added, “I am the God of your father, ¹¹⁸  the God of Abraham, the God of Isaac, and the God of Jacob.” Then Moses hid his face, because he was afraid to look ¹¹⁹  at God.

3:7 The Lord said, “I have surely seen ¹²⁰  the affliction of my people who are in Egypt. I have heard their cry because of their taskmasters, for I know their sorrows. ¹²¹  3:8 I have come down ¹²²  to deliver them ¹²³  from the hand of the Egyptians and to bring them up from that land to a land that is both good and spacious, ¹²⁴  to a land flowing with milk and honey, ¹²⁵  to the region of the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites. ¹²⁶  3:9 And now indeed ¹²⁷  the cry ¹²⁸  of the Israelites has come to me, and I have also seen how severely the Egyptians oppress them. ¹²⁹  3:10 So now go, and I will send you ¹³⁰  to Pharaoh to bring my people, the Israelites, out of Egypt.”

3:11 Moses said ¹³¹  to God, ¹³²  “Who am I, that I should go ¹³³  to Pharaoh, or that I should bring the Israelites out of Egypt?” 3:12 He replied, ¹³⁴  “Surely I will be with you, ¹³⁵  and this will be the sign ¹³⁶  to you that I have sent you: When you bring the people out of Egypt, you and they will serve ¹³⁷  God on this mountain.”

3:13 Moses said ¹³⁸  to God, “If ¹³⁹  I go to the Israelites and tell them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ ¹⁴⁰  – what should I say ¹⁴¹  to them?”

3:14 God said to Moses, “I am that I am.” ¹⁴²  And he said, “You must say this ¹⁴³  to the Israelites, ‘I am has sent me to you.’” 3:15 God also said to Moses, “You must say this to the Israelites, ‘The Lord ¹⁴⁴  – the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob – has sent me to you. This is my name ¹⁴⁵  forever, and this is my memorial from generation to generation.’ ¹⁴⁶ 

3:16 “Go and bring together ¹⁴⁷  the elders of Israel and tell them, ‘The Lord, the God of your fathers, ¹⁴⁸  appeared ¹⁴⁹  to me – the God of Abraham, Isaac, and Jacob – saying, “I have attended carefully ¹⁵⁰  to you and to what has been done ¹⁵¹  to you in Egypt, 3:17 and I have promised ¹⁵²  that I will bring you up out of the affliction of Egypt to the land of the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites, ¹⁵³  to a land flowing with milk and honey.”’

3:18 “The elders ¹⁵⁴  will listen ¹⁵⁵  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 ¹⁵⁶  with us. So now, let us go ¹⁵⁷  three days’ journey into the wilderness, so that we may sacrifice ¹⁵⁸  to the Lord our God.’ 3:19 But I know that the king of Egypt will not let you go, ¹⁵⁹  not even under force. ¹⁶⁰  3:20 So I will extend my hand ¹⁶¹  and strike Egypt with all my wonders ¹⁶²  that I will do among them, and after that he will release you. ¹⁶³ 

3:21 “I will grant this people favor with ¹⁶⁴  the Egyptians, so that when ¹⁶⁵  you depart you will not leave empty-handed. 3:22 Every ¹⁶⁶  woman will ask her neighbor and the one who happens to be staying ¹⁶⁷  in her house for items of silver and gold ¹⁶⁸  and for clothing. You will put these articles on your sons and daughters – thus you will plunder Egypt!” ¹⁶⁹ 

The Source of Sufficiency

4:1 ¹⁷⁰ Moses answered again, ¹⁷¹  “And if ¹⁷²  they do not believe me or pay attention to me, ¹⁷³  but say, ‘The Lord has not appeared to you’?” 4:2 The Lord said to him, “What is that in your hand?” He said, “A staff.” ¹⁷⁴  4:3 The Lord ¹⁷⁵  said, “Throw it to the ground.” So he threw it to the ground, and it became a snake, ¹⁷⁶  and Moses ran from it. 4:4 But the Lord said to Moses, “Put out your hand and grab it by the tail” – so he put out his hand and caught it, and it became a staff in his hand ¹⁷⁷  – 4:5 “that they may believe that the Lord, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has appeared to you.”

4:6 The Lord also said to him, “Put your hand into your robe.” ¹⁷⁸  So he put his hand into his robe, and when he brought it out – there was his hand, ¹⁷⁹  leprous like snow! ¹⁸⁰  4:7 He said, “Put your hand back into your robe.” So he put his hand back into his robe, and when he brought it out from his robe – there it was, ¹⁸¹  restored ¹⁸²  like the rest of his skin! ¹⁸³  4:8 “If ¹⁸⁴  they do not believe you or pay attention to ¹⁸⁵  the former sign, then they may ¹⁸⁶  believe the latter sign. ¹⁸⁷  4:9 And if ¹⁸⁸  they do not believe even these two signs or listen to you, ¹⁸⁹  then take ¹⁹⁰  some water from the Nile and pour it out on the dry ground. The water you take out of the Nile will become blood on the dry ground.” ¹⁹¹ 

4:10 Then Moses said to the Lord, ¹⁹²  “O ¹⁹³  my Lord, ¹⁹⁴  I am not an eloquent man, ¹⁹⁵  neither in the past ¹⁹⁶  nor since you have spoken to your servant, for I am slow of speech and slow of tongue.” ¹⁹⁷ 

4:11 The Lord said to him, “Who gave ¹⁹⁸  a mouth to man, or who makes a person mute or deaf or seeing or blind? Is it not I, the Lord? ¹⁹⁹  4:12 So now go, and I will be with your mouth ²⁰⁰  and will teach you ²⁰¹  what you must say.” ²⁰² 

4:13 But Moses said, ²⁰³  “O ²⁰⁴  my Lord, please send anyone else whom you wish to send!” ²⁰⁵ 

4:14 Then the Lord became angry with ²⁰⁶  Moses, and he said, “What about ²⁰⁷  your brother Aaron the Levite? ²⁰⁸  I know that he can speak very well. ²⁰⁹  Moreover, he is coming ²¹⁰  to meet you, and when he sees you he will be glad in his heart. ²¹¹ 

4:15 “So you are to speak to him and put the words in his mouth. And as for me, I will be with your mouth ²¹²  and with his mouth, ²¹³  and I will teach you both ²¹⁴  what you must do. ²¹⁵  4:16 He ²¹⁶  will speak for you to the people, and it will be as if ²¹⁷  he ²¹⁸  were your mouth ²¹⁹  and as if you were his God. ²²⁰  4:17 You will also take in your hand this staff, with which you will do the signs.” ²²¹ 

The Return of Moses

4:18 ²²² So Moses went back ²²³  to his father-in-law Jethro and said to him, “Let me go, so that I may return ²²⁴  to my relatives ²²⁵  in Egypt and see ²²⁶  if they are still alive.” Jethro said to Moses, “Go in peace.” 4:19 The Lord said to Moses in Midian, “Go back ²²⁷  to Egypt, because all the men who were seeking your life are dead.” ²²⁸  4:20 Then Moses took ²²⁹  his wife and sons ²³⁰  and put them on a donkey and headed back ²³¹  to the land of Egypt, and Moses took the staff of God in his hand. 4:21 The Lord said ²³²  to Moses, “When you go back to Egypt, ²³³  see that you ²³⁴  do before Pharaoh all the wonders I have put under your control. ²³⁵  But I will harden ²³⁶  his heart ²³⁷  and ²³⁸  he will not let the people go. 4:22 You must say ²³⁹  to Pharaoh, ‘Thus says ²⁴⁰  the Lord, “Israel is my son, my firstborn, ²⁴¹  4:23 and I said to you, ‘Let my son go that he may serve ²⁴²  me,’ but since you have refused to let him go, ²⁴³  I will surely kill ²⁴⁴  your son, your firstborn!”’”

4:24 Now on the way, at a place where they stopped for the night, ²⁴⁵  the Lord met Moses and sought to kill him. ²⁴⁶  4:25 But Zipporah took a flint knife, cut off the foreskin of her son and touched it to Moses’ feet, ²⁴⁷  and said, “Surely you are a bridegroom of blood ²⁴⁸  to me.” 4:26 So the Lord ²⁴⁹  let him alone. (At that time ²⁵⁰  she said, “A bridegroom of blood,” referring to ²⁵¹  the circumcision.)

4:27 The Lord said ²⁵²  to Aaron, “Go to the wilderness to meet Moses. So he went and met him at the mountain of God ²⁵³  and greeted him with a kiss. ²⁵⁴  4:28 Moses told Aaron all the words of the Lord who had ²⁵⁵  sent him and all the signs that he had commanded him. 4:29 Then Moses and Aaron went and brought together all the Israelite elders. ²⁵⁶  4:30 Aaron spoke ²⁵⁷  all the words that the Lord had spoken to Moses and did the signs in the sight of the people, 4:31 and the people believed. When they heard ²⁵⁸  that the Lord had attended to ²⁵⁹  the Israelites and that he had seen their affliction, they bowed down close to the ground. ²⁶⁰ 

Opposition to the Plan of God

5:1 ²⁶¹ Afterward Moses and Aaron went to Pharaoh and said, “Thus says the Lord, ²⁶²  the God of Israel, ‘Release ²⁶³  my people so that they may hold a pilgrim feast ²⁶⁴  to me in the desert.’” 5:2 But Pharaoh said, “Who is the Lord ²⁶⁵  that ²⁶⁶  I should obey him ²⁶⁷  by releasing ²⁶⁸  Israel? I do not know the Lord, ²⁶⁹  and I will not release Israel!” 5:3 And they said, “The God of the Hebrews has met with us. Let us go a three-day journey ²⁷⁰  into the desert so that we may sacrifice ²⁷¹  to the Lord our God, so that he does not strike us with plague or the sword.” ²⁷²  5:4 The king of Egypt said to them, “Moses and Aaron, why do you cause the people to refrain from their work? ²⁷³  Return to your labor!” 5:5 Pharaoh was thinking, ²⁷⁴  “The people of the land are now many, and you are giving them rest from their labor.”

5:6 That same day Pharaoh commanded ²⁷⁵  the slave masters and foremen ²⁷⁶  who were ²⁷⁷  over the people: ²⁷⁸  5:7 “You must no longer ²⁷⁹  give straw to the people for making bricks ²⁸⁰  as before. ²⁸¹  Let them go ²⁸²  and collect straw for themselves. 5:8 But you must require ²⁸³  of them the same quota of bricks that they were making before. ²⁸⁴  Do not reduce it, for they are slackers. ²⁸⁵  That is why they are crying, ‘Let us go sacrifice to our God.’ 5:9 Make the work harder ²⁸⁶  for the men so they will keep at it ²⁸⁷  and pay no attention to lying words!” ²⁸⁸ 

5:10 So the slave masters of the people and their foremen went to the Israelites and said, ²⁸⁹  “Thus says Pharaoh: ‘I am not giving ²⁹⁰  you straw. 5:11 You ²⁹¹  go get straw for yourselves wherever you can ²⁹²  find it, because there will be no reduction at all in your workload.’” 5:12 So the people spread out ²⁹³  through all the land of Egypt to collect stubble for straw. 5:13 The slave masters were pressuring ²⁹⁴  them, saying, “Complete ²⁹⁵  your work for each day, just like when there was straw!” 5:14 The Israelite foremen whom Pharaoh’s slave masters had set over them were beaten and were asked, ²⁹⁶  “Why did you not complete your requirement for brickmaking as in the past – both yesterday and today?” ²⁹⁷ 

5:15 ²⁹⁸ The Israelite foremen went and cried out to Pharaoh, “Why are you treating ²⁹⁹  your servants this way? 5:16 No straw is given to your servants, but we are told, ³⁰⁰  ‘Make bricks!’ Your servants are even ³⁰¹  being beaten, but the fault ³⁰²  is with your people.”

5:17 But Pharaoh replied, ³⁰³  “You are slackers! Slackers! ³⁰⁴  That is why you are saying, ‘Let us go sacrifice to the Lord.’ 5:18 So now, get back to work! ³⁰⁵  You will not be given straw, but you must still produce ³⁰⁶  your quota ³⁰⁷  of bricks!” 5:19 The Israelite foremen saw ³⁰⁸  that they ³⁰⁹  were in trouble when they were told, ³¹⁰  “You must not reduce the daily quota of your bricks.”

5:20 When they went out from Pharaoh, they encountered Moses and Aaron standing there to meet them, ³¹¹  5:21 and they said to them, “May the Lord look on you and judge, ³¹²  because you have made us stink ³¹³  in the opinion of ³¹⁴  Pharaoh and his servants, ³¹⁵  so that you have given them an excuse to kill us!” ³¹⁶ 

The Assurance of Deliverance

5:22 ³¹⁷ Moses returned ³¹⁸  to the Lord, and said, “Lord, ³¹⁹  why have you caused trouble for this people? ³²⁰  Why did you ever ³²¹  send me? 5:23 From the time I went to speak to Pharaoh in your name, he has caused trouble ³²²  for this people, and you have certainly not rescued ³²³  them!” ³²⁴ 

6:1 Then the Lord said to Moses, “Now you will see what I will do to Pharaoh, ³²⁵  for compelled by my strong hand ³²⁶  he will release them, and by my strong hand he will drive them out of his land.” ³²⁷ 

6:2 God spoke ³²⁸  to Moses and said to him, “I am the Lord. ³²⁹  6:3 I appeared to Abraham, to Isaac, and to Jacob as ³³⁰  God Almighty, ³³¹  but by ³³²  my name ‘the Lord’ ³³³  I was not known to them. ³³⁴  6:4 I also established my covenant with them ³³⁵  to give them the land of Canaan, where they were living as resident foreigners. ³³⁶  6:5 I ³³⁷  have also heard ³³⁸  the groaning of the Israelites, whom the Egyptians are enslaving, ³³⁹  and I have remembered my covenant. ³⁴⁰  6:6 Therefore, tell the Israelites, ‘I am the Lord. I will bring you out ³⁴¹  from your enslavement to ³⁴²  the Egyptians, I will rescue you from the hard labor they impose, ³⁴³  and I will redeem you with an outstretched arm and with great judgments. 6:7 I will take you to myself for a people, and I will be your God. ³⁴⁴  Then you will know that I am the Lord your God, who brought you out from your enslavement to ³⁴⁵  the Egyptians. 6:8 I will bring you to the land I swore to give ³⁴⁶  to Abraham, to Isaac, and to Jacob – and I will give it to you ³⁴⁷  as a possession. I am the Lord!’”

6:9 ³⁴⁸ Moses told this ³⁴⁹  to the Israelites, but they did not listen to him ³⁵⁰  because of their discouragement ³⁵¹  and hard labor. 6:10 Then the Lord said to Moses, 6:11 “Go, tell Pharaoh king of Egypt that he must release ³⁵²  the Israelites from his land.” 6:12 But Moses replied to ³⁵³  the Lord, “If the Israelites did not listen to me, then ³⁵⁴  how will Pharaoh listen to me, since ³⁵⁵  I speak with difficulty?” ³⁵⁶ 

6:13 The Lord spoke ³⁵⁷  to Moses and Aaron and gave them a charge ³⁵⁸  for the Israelites and Pharaoh king of Egypt to bring the Israelites out of the land of Egypt.

The Ancestry of the Deliverer

6:14 ³⁵⁹ These are the heads of their fathers’ households: ³⁶⁰ 

The sons ³⁶¹  of Reuben, the firstborn son of Israel, were Hanoch and Pallu, Hezron and Carmi. These were the clans ³⁶²  of Reuben.

6:15 The sons of Simeon were Jemuel, Jamin, Ohad, Jakin, Zohar, and Shaul, the son of a Canaanite woman. These were the clans of Simeon.

6:16 Now these are the names of the sons of Levi, according to their records: ³⁶³  Gershon, Kohath, and Merari. (The length of Levi’s life was 137 years.)

6:17 The sons of Gershon, by their families, were Libni and Shimei.

6:18 The sons of Kohath were Amram, Izhar, Hebron, and Uzziel. (The length of Kohath’s life was 133 years.)

6:19 The sons of Merari were Mahli and Mushi. These were the clans of Levi, according to their records.

6:20 Amram married ³⁶⁴  his father’s sister Jochebed, and she bore him Aaron and Moses. (The length of Amram’s life was 137 years.)

6:21 The sons of Izhar were Korah, Nepheg, and Zikri.

6:22 The sons of Uzziel were Mishael, Elzaphan, and Sithri.

6:23 Aaron married Elisheba, the daughter of Amminadab and sister of Nahshon, and she bore him Nadab and Abihu, Eleazar and Ithamar.

6:24 The sons of Korah were Assir, Elkanah, and Abiasaph. These were the Korahite clans.

6:25 Now Eleazar son of Aaron married one of the daughters of Putiel and she bore him Phinehas.

These are the heads of the fathers’ households ³⁶⁵  of Levi according to their clans.

6:26 It was the same Aaron and Moses to whom the Lord said, “Bring the Israelites out of the land of Egypt by their regiments.” ³⁶⁶  6:27 They were the men who were speaking to Pharaoh king of Egypt, in order to bring the Israelites out of Egypt. It was the same Moses and Aaron.

The Authentication of the Word

6:28 ³⁶⁷ When ³⁶⁸  the Lord spoke to Moses in the land of Egypt, 6:29 he said to him, ³⁶⁹  “I am the Lord. Tell ³⁷⁰  Pharaoh king of Egypt all that ³⁷¹  I am telling ³⁷²  you.” 6:30 But Moses said before the Lord, “Since I speak with difficulty, ³⁷³  why should Pharaoh listen to me?”

7:1 So the Lord said to Moses, “See, I have made you like God ³⁷⁴  to Pharaoh, and your brother Aaron will be your prophet. ³⁷⁵  7:2 You are to speak ³⁷⁶  everything I command you, ³⁷⁷  and your brother Aaron is to tell Pharaoh that he must release ³⁷⁸  the Israelites from his land. 7:3 But I will harden ³⁷⁹  Pharaoh’s heart, and although I will multiply ³⁸⁰  my signs and my wonders in the land of Egypt, 7:4 Pharaoh will not listen to you. ³⁸¹  I will reach into ³⁸²  Egypt and bring out my regiments, ³⁸³  my people the Israelites, from the land of Egypt with great acts of judgment. 7:5 Then ³⁸⁴  the Egyptians will know that I am the Lord, when I extend my hand ³⁸⁵  over Egypt and bring the Israelites out from among them.

7:6 And Moses and Aaron did so; they did just as the Lord commanded them. 7:7 Now Moses was eighty years old and Aaron was eighty-three years old when they spoke to Pharaoh.

7:8 The Lord said ³⁸⁶  to Moses and Aaron, ³⁸⁷  7:9 “When Pharaoh says to you, ‘Do ³⁸⁸  a miracle,’ and you say to Aaron, ‘Take your staff and throw it down ³⁸⁹  before Pharaoh,’ it will become ³⁹⁰  a snake.” 7:10 When ³⁹¹  Moses and Aaron went to Pharaoh, they did so, just as the Lord had commanded them – Aaron threw ³⁹²  down his staff before Pharaoh and his servants and it became a snake. ³⁹³  7:11 Then Pharaoh also summoned wise men and sorcerers, ³⁹⁴  and the magicians ³⁹⁵  of Egypt by their secret arts ³⁹⁶  did the same thing. 7:12 Each man ³⁹⁷  threw down his staff, and the staffs became snakes. But Aaron’s staff swallowed up their staffs. 7:13 Yet Pharaoh’s heart became hard, ³⁹⁸  and he did not listen to them, just as the Lord had predicted.

The First Blow: Water to Blood

7:14 ³⁹⁹ The Lord said to Moses, “Pharaoh’s heart is hard; ⁴⁰⁰  he refuses to release ⁴⁰¹  the people. 7:15 Go to Pharaoh in the morning when ⁴⁰²  he goes out to the water. Position yourself ⁴⁰³  to meet him by the edge of the Nile, ⁴⁰⁴  and take ⁴⁰⁵  in your hand the staff ⁴⁰⁶  that was turned into a snake. 7:16 Tell him, ‘The Lord, the God of the Hebrews, has sent me to you to say, ⁴⁰⁷  “Release my people, that they may serve me ⁴⁰⁸  in the desert!” But until now ⁴⁰⁹  you have not listened. ⁴¹⁰  7:17 Thus says the Lord: “By this you will know that I am the Lord: I am going to strike ⁴¹¹  the water of the Nile with the staff that is in my hand, and it will be turned into blood. ⁴¹²  7:18 Fish ⁴¹³  in the Nile will die, the Nile will stink, and the Egyptians will be unable ⁴¹⁴  to drink water from the Nile.”’” 7:19 Then the Lord said to Moses, “Tell Aaron, ‘Take your staff and stretch out your hand over Egypt’s waters – over their rivers, over their canals, ⁴¹⁵  over their ponds, and over all their reservoirs ⁴¹⁶  – so that it becomes ⁴¹⁷  blood.’ There will be blood everywhere in ⁴¹⁸  the land of Egypt, even in wooden and stone containers.” 7:20 Moses and Aaron did so, ⁴¹⁹  just as the Lord had commanded. Moses raised ⁴²⁰  the staff ⁴²¹  and struck the water that was in the Nile right before the eyes ⁴²²  of Pharaoh and his servants, ⁴²³  and all the water that was in the Nile was turned to blood. ⁴²⁴  7:21 When the fish ⁴²⁵  that were in the Nile died, the Nile began ⁴²⁶  to stink, so that the Egyptians could not drink water from the Nile. There was blood ⁴²⁷  everywhere in the land of Egypt! 7:22 But the magicians of Egypt did the same ⁴²⁸  by their secret arts, and so ⁴²⁹  Pharaoh’s heart remained hard, ⁴³⁰  and he refused to listen to Moses and Aaron ⁴³¹  – just as the Lord had predicted. 7:23 And Pharaoh turned and went into his house. He did not pay any attention to this. ⁴³²  7:24 All the Egyptians dug around the Nile for water to drink, ⁴³³  because they could not drink the water of the Nile.

The Second Blow: Frogs

7:25 ⁴³⁴ Seven full days passed ⁴³⁵  after the Lord struck ⁴³⁶  the Nile. 8:1 (7:26) ⁴³⁷  Then the Lord said to Moses, “Go to Pharaoh and tell him, ‘Thus says the Lord: “Release my people in order that they may serve me! 8:2 But if you refuse to release them, then I am going to plague ⁴³⁸  all your territory with frogs. ⁴³⁹  8:3 The Nile will swarm ⁴⁴⁰  with frogs, and they will come up and go into your house, in your bedroom, and on your bed, and into the houses of your servants and your people, and into your ovens and your kneading troughs. ⁴⁴¹  8:4 Frogs ⁴⁴²  will come up against you, your people, and all your servants.”’” ⁴⁴³ 

8:5 The Lord spoke to Moses, “Tell Aaron, ‘Extend your hand with your staff ⁴⁴⁴  over the rivers, over the canals, and over the ponds, and bring the frogs up over the land of Egypt.’” 8:6 So Aaron extended his hand over the waters of Egypt, and frogs ⁴⁴⁵  came up and covered the land of Egypt.

8:7 The magicians did the same ⁴⁴⁶  with their secret arts and brought up frogs on the land of Egypt too. ⁴⁴⁷ 

8:8 Then Pharaoh summoned ⁴⁴⁸  Moses and Aaron and said, “Pray ⁴⁴⁹  to the Lord that he may take the frogs away ⁴⁵⁰  from me and my people, and I will release ⁴⁵¹  the people that they may sacrifice ⁴⁵²  to the Lord.” 8:9 Moses said to Pharaoh, “You may have the honor over me ⁴⁵³  – when shall I pray for you, your servants, and your people, for the frogs to be removed ⁴⁵⁴  from you and your houses, so that ⁴⁵⁵  they will be left ⁴⁵⁶  only in the Nile?” 8:10 He said, “Tomorrow.” And Moses said, ⁴⁵⁷  “It will be ⁴⁵⁸  as you say, ⁴⁵⁹  so that you may know that there is no one like the Lord our God. 8:11 The frogs will depart from you, your houses, your servants, and your people; they will be left only in the Nile.”

8:12 Then Moses and Aaron went out from Pharaoh, and Moses cried ⁴⁶⁰  to the Lord because of ⁴⁶¹  the frogs that he had brought on ⁴⁶²  Pharaoh. 8:13 The Lord did as Moses asked ⁴⁶³  – the ⁴⁶⁴  frogs died out of the houses, the villages, and the fields. 8:14 The Egyptians ⁴⁶⁵  piled them in countless heaps, ⁴⁶⁶  and the land stank. 8:15 But when Pharaoh saw that there was relief, ⁴⁶⁷  he hardened ⁴⁶⁸  his heart and did not listen to them, just as the Lord had predicted. ⁴⁶⁹ 

The Third Blow: Gnats

8:16 ⁴⁷⁰ The Lord said to Moses, “Tell Aaron, ‘Extend your staff and strike the dust of the ground, and it will become ⁴⁷¹  gnats ⁴⁷²  throughout all the land of Egypt.’” 8:17 They did so; Aaron extended his hand with his staff, he struck the dust of the ground, and it became gnats on people ⁴⁷³  and on animals. All the dust of the ground became gnats throughout all the land of Egypt. 8:18 When ⁴⁷⁴  the magicians attempted ⁴⁷⁵  to bring forth gnats by their secret arts, they could not. So there were gnats on people and on animals. 8:19 The magicians said ⁴⁷⁶  to Pharaoh, “It is the finger ⁴⁷⁷  of God!” But Pharaoh’s heart remained hard, ⁴⁷⁸  and he did not listen to them, just as the Lord had predicted.

The Fourth Blow: Flies

8:20 ⁴⁷⁹ The Lord ⁴⁸⁰  said to Moses, “Get up early in the morning and position yourself before Pharaoh as he goes out to the water, and tell him, ‘Thus says the Lord, “Release my people that they may serve me! 8:21 If you do not release ⁴⁸¹  my people, then I am going to send ⁴⁸²  swarms of flies ⁴⁸³  on you and on your servants and on your people and in your houses. The houses of the Egyptians will be full of flies, and even the ground they stand on. ⁴⁸⁴  8:22 But on that day I will mark off ⁴⁸⁵  the land of Goshen, where my people are staying, ⁴⁸⁶  so that no swarms of flies will be there, that you may know that I am the Lord in the midst of this land. ⁴⁸⁷  8:23 I will put a division ⁴⁸⁸  between my people and your people. This sign will take place ⁴⁸⁹  tomorrow.”’” 8:24 The Lord did so; a ⁴⁹⁰  thick ⁴⁹¹  swarm of flies came into ⁴⁹²  Pharaoh’s house and into the houses ⁴⁹³  of his servants, and throughout the whole land of Egypt the land was ruined ⁴⁹⁴  because of the swarms of flies.

8:25 Then Pharaoh summoned Moses and Aaron and said, “Go, sacrifice to your God within the land.” ⁴⁹⁵  8:26 But Moses said, “That would not be the right thing to do, ⁴⁹⁶  for the sacrifices we make ⁴⁹⁷  to the Lord our God would be an abomination ⁴⁹⁸  to the Egyptians. ⁴⁹⁹  If we make sacrifices that are an abomination to the Egyptians right before their eyes, ⁵⁰⁰  will they not stone us? ⁵⁰¹  8:27 We must go ⁵⁰²  on a three-day journey ⁵⁰³  into the desert and sacrifice ⁵⁰⁴  to the Lord our God, just as he is telling us.” ⁵⁰⁵ 

8:28 Pharaoh said, “I will release you ⁵⁰⁶  so that you may sacrifice ⁵⁰⁷  to the Lord your God in the desert. Only you must not go very far. ⁵⁰⁸  Do ⁵⁰⁹  pray for me.”

8:29 Moses said, “I am going to go out ⁵¹⁰  from you and pray to the Lord, and the swarms of flies will go away from Pharaoh, from his servants, and from his people tomorrow. Only do not let Pharaoh deal falsely again ⁵¹¹  by not releasing ⁵¹²  the people to sacrifice to the Lord.” 8:30 So Moses went out from Pharaoh and prayed to the Lord, 8:31 and the Lord did as Moses asked ⁵¹³  – he removed the swarms of flies from Pharaoh, from his servants, and from his people. Not one remained! 8:32 But Pharaoh hardened ⁵¹⁴  his heart this time also and did not release the people.

The Fifth Blow: Disease

9:1 ⁵¹⁵ Then the Lord said to Moses, “Go to Pharaoh and tell him, ‘Thus says the Lord, the God of the Hebrews, “Release my people that they may serve me! 9:2 For if you refuse to release them ⁵¹⁶  and continue holding them, ⁵¹⁷  9:3 then the hand of the Lord will surely bring ⁵¹⁸  a very terrible plague ⁵¹⁹  on your livestock in the field, on the horses, the donkeys, the camels, ⁵²⁰  the herds, and the flocks. 9:4 But the Lord will distinguish ⁵²¹  between the livestock of Israel and the livestock of Egypt, and nothing ⁵²²  will die of all that the Israelites have.”’” ⁵²³ 

9:5 The Lord set ⁵²⁴  an appointed time, saying, “Tomorrow the Lord will do this ⁵²⁵  in the land.” 9:6 And the Lord did this ⁵²⁶  on the next day; ⁵²⁷  all ⁵²⁸  the livestock of the Egyptians ⁵²⁹  died, but of the Israelites’ livestock not one died. 9:7 Pharaoh sent representatives to investigate, ⁵³⁰  and indeed, not even one of the livestock of Israel had died. But Pharaoh’s heart remained hard, ⁵³¹  and he did not release the people.

The Sixth Blow: Boils

9:8 ⁵³² Then the Lord said to Moses and Aaron, “Take handfuls of soot ⁵³³  from a furnace, and have Moses throw it ⁵³⁴  into the air while Pharaoh is watching. ⁵³⁵  9:9 It will become fine dust over the whole land of Egypt and will cause boils to break out and fester ⁵³⁶  on both people and animals in all the land of Egypt.” 9:10 So they took soot from a furnace and stood before Pharaoh, Moses threw it into the air, and it caused festering boils to break out on both people and animals.

9:11 The magicians could not stand before Moses because of the boils, for boils were on the magicians and on all the Egyptians. 9:12 But the Lord hardened ⁵³⁷  Pharaoh’s heart, and he did not listen to them, just as the Lord had predicted to Moses.

The Seventh Blow: Hail

9:13 ⁵³⁸ The Lord said ⁵³⁹  to Moses, “Get up early in the morning, stand ⁵⁴⁰  before Pharaoh, and tell him, ‘Thus says the Lord, the God of the Hebrews: “Release my people so that they may serve me! 9:14 For this time I will send all my plagues ⁵⁴¹  on your very self ⁵⁴²  and on your servants and your people, so that you may know that there is no one like me in all the earth. 9:15 For by now I could have stretched out ⁵⁴³  my hand and struck you and your people with plague, and you would have been destroyed ⁵⁴⁴  from the earth. 9:16 But ⁵⁴⁵  for this purpose I have caused you to stand: ⁵⁴⁶  to show you ⁵⁴⁷  my strength, and so that my name may be declared ⁵⁴⁸  in all the earth. 9:17 You are still exalting ⁵⁴⁹  yourself against my people by ⁵⁵⁰  not releasing them. 9:18 I am going to cause very severe hail to rain down ⁵⁵¹  about this time tomorrow, such hail as has never occurred ⁵⁵²  in Egypt from the day it was founded ⁵⁵³  until now. 9:19 So now, send instructions ⁵⁵⁴  to gather ⁵⁵⁵  your livestock and all your possessions in the fields to a safe place. Every person ⁵⁵⁶  or animal caught ⁵⁵⁷  in the field and not brought into the house – the hail will come down on them, and they will die!”’”

9:20 Those ⁵⁵⁸  of Pharaoh’s servants who feared the word of the Lord hurried to bring their ⁵⁵⁹  servants and livestock into the houses, 9:21 but those ⁵⁶⁰  who did not take ⁵⁶¹  the word of the Lord seriously left their servants and their cattle ⁵⁶²  in the field.

9:22 Then the Lord said to Moses, “Extend your hand toward the sky ⁵⁶³  that there may be ⁵⁶⁴  hail in all the land of Egypt, on people and on animals, ⁵⁶⁵  and on everything that grows ⁵⁶⁶  in the field in the land of Egypt.” 9:23 When Moses extended ⁵⁶⁷  his staff toward the sky, the Lord ⁵⁶⁸  sent thunder ⁵⁶⁹  and hail, and fire fell to the earth; ⁵⁷⁰  so the Lord caused hail to rain down on the land of Egypt. 9:24 Hail fell ⁵⁷¹  and fire mingled ⁵⁷²  with the hail; the hail was so severe ⁵⁷³  that there had not been any like it ⁵⁷⁴  in all the land of Egypt since it had become a nation. 9:25 The hail struck everything in the open fields, both ⁵⁷⁵  people and animals, throughout all the land of Egypt. The hail struck everything that grows ⁵⁷⁶  in the field, and it broke all the trees of the field to pieces. 9:26 Only in the land of Goshen, where the Israelites lived, was there no hail.

9:27 So Pharaoh sent and summoned Moses and Aaron and said to them, “I have sinned this time! ⁵⁷⁷  The Lord is righteous, and I and my people are guilty. ⁵⁷⁸  9:28 Pray to the Lord, for the mighty ⁵⁷⁹  thunderings and hail are too much! ⁵⁸⁰  I will release you and you will stay no longer.” ⁵⁸¹ 

9:29 Moses said to him, “When I leave the city ⁵⁸²  I will spread my hands to the Lord, the thunder will cease, and there will be no more hail, so that you may know that the earth belongs to the Lord. ⁵⁸³  9:30 But as for you ⁵⁸⁴  and your servants, I know that you do not yet fear ⁵⁸⁵  the Lord God.”

9:31 (Now the ⁵⁸⁶  flax and the barley were struck ⁵⁸⁷  by the hail, ⁵⁸⁸  for the barley had ripened ⁵⁸⁹  and the flax ⁵⁹⁰  was in bud. 9:32 But the wheat and the spelt ⁵⁹¹  were not struck, for they are later crops.) ⁵⁹² 

9:33 So Moses left Pharaoh, went out of the city, and spread out his hands to the Lord, and the thunder and the hail ceased, and the rain stopped pouring on the earth. 9:34 When Pharaoh saw ⁵⁹³  that the rain and hail and thunder ceased, he sinned again: ⁵⁹⁴  both he and his servants hardened ⁵⁹⁵  their hearts. 9:35 So Pharaoh’s heart remained hard, ⁵⁹⁶  and he did not release the Israelites, as the Lord had predicted through Moses.

The Eighth Blow: Locusts

10:1 ⁵⁹⁷ The Lord said ⁵⁹⁸  to Moses, “Go to Pharaoh, for I have hardened his heart and the heart of his servants, in order to display ⁵⁹⁹  these signs of mine before him, ⁶⁰⁰  10:2 and in order that in the hearing of your son and your grandson you may tell ⁶⁰¹  how I made fools ⁶⁰²  of the Egyptians ⁶⁰³  and about ⁶⁰⁴  my signs that I displayed ⁶⁰⁵  among them, so that you may know ⁶⁰⁶  that I am the Lord.”

10:3 So Moses and Aaron came to Pharaoh and told him, “Thus says the Lord, the God of the Hebrews: ‘How long do you refuse ⁶⁰⁷  to humble yourself before me? ⁶⁰⁸  Release my people so that they may serve me! 10:4 But if you refuse to release my people, I am going to bring ⁶⁰⁹  locusts ⁶¹⁰  into your territory ⁶¹¹  tomorrow. 10:5 They will cover ⁶¹²  the surface ⁶¹³  of the earth, so that you ⁶¹⁴  will be unable to see the ground. They will eat the remainder of what escaped ⁶¹⁵  – what is left over ⁶¹⁶  for you – from the hail, and they will eat every tree that grows for you from the field. 10:6 They will fill your houses, the houses of your servants, and all the houses of Egypt, such as ⁶¹⁷  neither ⁶¹⁸  your fathers nor your grandfathers have seen since they have been ⁶¹⁹  in the land until this day!’” Then Moses ⁶²⁰  turned and went out from Pharaoh.

10:7 Pharaoh’s servants said to him, “How long ⁶²¹  will this man be a menace ⁶²²  to us? Release the people so that they may serve the Lord their God. Do you not know ⁶²³  that Egypt is destroyed?”

10:8 So Moses and Aaron were brought back to Pharaoh, and he said to them, “Go, serve the Lord your God. Exactly who is going with you?” ⁶²⁴  10:9 Moses said, “We will go with our young and our old, with our sons and our daughters, and with our sheep and our cattle we will go, because we are to hold ⁶²⁵  a pilgrim feast for the Lord.”

10:10 He said to them, “The Lord will need to be with you ⁶²⁶  if I release you and your dependents! ⁶²⁷  Watch out! ⁶²⁸  Trouble is right in front of you! ⁶²⁹  10:11 No! ⁶³⁰  Go, you men ⁶³¹  only, and serve the Lord, for that ⁶³²  is what you want.” ⁶³³  Then Moses and Aaron ⁶³⁴  were driven ⁶³⁵  out of Pharaoh’s presence.

10:12 The Lord said to Moses, “Extend your hand over the land of Egypt for ⁶³⁶  the locusts, that they may come up over the land of Egypt and eat everything that grows ⁶³⁷  in the ground, everything that the hail has left.” 10:13 So Moses extended his staff over the land of Egypt, and then the Lord ⁶³⁸  brought ⁶³⁹  an east wind on the land all that day and all night. ⁶⁴⁰  The morning came, ⁶⁴¹  and the east wind had brought up ⁶⁴²  the locusts! 10:14 The locusts went up over all the land of Egypt and settled down in all the territory ⁶⁴³  of Egypt. It was very severe; ⁶⁴⁴  there had been no locusts like them before, nor will there be such ever again. ⁶⁴⁵  10:15 They covered ⁶⁴⁶  the surface ⁶⁴⁷  of all the ground, so that the ground became dark with them, ⁶⁴⁸  and they ate all the vegetation of the ground and all the fruit of the trees that the hail had left. Nothing green remained on the trees or on anything that grew in the fields throughout the whole land of Egypt.

10:16 ⁶⁴⁹ Then Pharaoh quickly ⁶⁵⁰  summoned Moses and Aaron and said, “I have sinned ⁶⁵¹  against the Lord your God and against you! 10:17 So now, forgive my sin this time only, and pray to the Lord your God that he would only ⁶⁵²  take this death ⁶⁵³  away from me.” 10:18 Moses ⁶⁵⁴  went out ⁶⁵⁵  from Pharaoh and prayed to the Lord, 10:19 and the Lord turned a very strong west wind, ⁶⁵⁶  and it picked up the locusts and blew them into the Red Sea. ⁶⁵⁷  Not one locust remained in all the territory of Egypt. 10:20 But the Lord hardened Pharaoh’s heart, and he did not release the Israelites.

The Ninth Blow: Darkness

10:21 ⁶⁵⁸ The Lord said to Moses, “Extend your hand toward heaven ⁶⁵⁹  so that there may be ⁶⁶⁰  darkness over the land of Egypt, a darkness so thick it can be felt.” ⁶⁶¹ 

10:22 So Moses extended his hand toward heaven, and there was absolute darkness ⁶⁶²  throughout the land of Egypt for three days. ⁶⁶³  10:23 No one ⁶⁶⁴  could see ⁶⁶⁵  another person, and no one could rise from his place for three days. But the Israelites had light in the places where they lived.

10:24 Then Pharaoh summoned Moses and said, “Go, serve the Lord – only your flocks and herds will be detained. Even your families ⁶⁶⁶  may go with you.”

10:25 But Moses said, “Will you also ⁶⁶⁷  provide us ⁶⁶⁸  with sacrifices and burnt offerings that we may present them ⁶⁶⁹  to the Lord our God? 10:26 Our livestock must ⁶⁷⁰  also go with us! Not a hoof is to be left behind! For we must take ⁶⁷¹  these animals ⁶⁷²  to serve the Lord our God. Until we arrive there, we do not know what we must use to serve the Lord.” ⁶⁷³ 

10:27 But the Lord hardened Pharaoh’s heart, and he was not willing to release them. 10:28 Pharaoh said to him, “Go from me! ⁶⁷⁴  Watch out for yourself! Do not appear before me again, ⁶⁷⁵  for when ⁶⁷⁶  you see my face you will die!” 10:29 Moses said, “As you wish! ⁶⁷⁷  I will not see your face again.” ⁶⁷⁸ 

The Tenth Blow: Death

11:1 ⁶⁷⁹ The Lord said to Moses, “I will bring one more plague on Pharaoh and on Egypt; after that he will release you from this place. When he releases you, ⁶⁸⁰  he will drive you out completely ⁶⁸¹  from this place. 11:2 Instruct ⁶⁸²  the people that each man and each woman is to request ⁶⁸³  from his or her neighbor ⁶⁸⁴  items of silver and gold.” ⁶⁸⁵ 

11:3 (Now the Lord granted the people favor with ⁶⁸⁶  the Egyptians. Moreover, the man Moses was very great in the land of Egypt, respected by Pharaoh’s servants and by the Egyptian people.) ⁶⁸⁷ 

11:4 Moses said, “Thus says the Lord: ‘About midnight ⁶⁸⁸  I will go throughout Egypt, ⁶⁸⁹  11:5 and all the firstborn in the land of Egypt will die, from the firstborn son of Pharaoh ⁶⁹⁰  who sits on his throne, to the firstborn son of the slave girl who is at her hand mill, and all the firstborn of the cattle. 11:6 There will be a great cry throughout the whole land of Egypt, such as there has never been, ⁶⁹¹  nor ever will be again. ⁶⁹²  11:7 But against any of the Israelites not even a dog will bark ⁶⁹³  against either people or animals, ⁶⁹⁴  so that you may know that the Lord distinguishes ⁶⁹⁵  between Egypt and Israel.’ 11:8 All these your servants will come down to me and bow down ⁶⁹⁶  to me, saying, ‘Go, you and all the people who follow ⁶⁹⁷  you,’ and after that I will go out.” Then Moses ⁶⁹⁸  went out from Pharaoh in great anger.

11:9 The Lord said to Moses, “Pharaoh will not listen to you, so that my wonders ⁶⁹⁹  may be multiplied in the land of Egypt.”

11:10 So Moses and Aaron did all these wonders before Pharaoh, but the Lord hardened Pharaoh’s heart, and he did not release the Israelites from his land.

The Institution of the Passover

12:1 ⁷⁰⁰ The Lord said ⁷⁰¹  to Moses and Aaron in the land of Egypt, ⁷⁰²  12:2 “This month is to be your beginning of months; it will be your first month of the year. ⁷⁰³  12:3 Tell the whole community of Israel, ‘In the tenth day of this month they each ⁷⁰⁴  must take a lamb ⁷⁰⁵  for themselves according to their families ⁷⁰⁶  – a lamb for each household. ⁷⁰⁷  12:4 If any household is too small ⁷⁰⁸  for a lamb, ⁷⁰⁹  the man ⁷¹⁰  and his next-door neighbor ⁷¹¹  are to take ⁷¹²  a lamb according to the number of people – you will make your count for the lamb according to how much each one can eat. ⁷¹³  12:5 Your lamb must be ⁷¹⁴  perfect, ⁷¹⁵  a male, one year old; ⁷¹⁶  you may take ⁷¹⁷  it from the sheep or from the goats. 12:6 You must care for it ⁷¹⁸  until the fourteenth day of this month, and then the whole community ⁷¹⁹  of Israel will kill it around sundown. ⁷²⁰  12:7 They will take some of the blood and put it on the two side posts and top of the doorframe of the houses where they will eat it. 12:8 They will eat the meat the same night; ⁷²¹  they will eat it roasted over the fire with bread made without yeast ⁷²²  and with bitter herbs. 12:9 Do not eat it raw ⁷²³  or boiled in water, but roast it over the fire with its head, its legs, and its entrails. 12:10 You must leave nothing until morning, but you must burn with fire whatever remains of it until morning. 12:11 This is how you are to eat it – dressed to travel, ⁷²⁴  your sandals on your feet, and your staff in your hand. You are to eat it in haste. It is the Lord’s Passover. ⁷²⁵ 

12:12 I will pass through ⁷²⁶  the land of Egypt in the same ⁷²⁷  night, and I will attack ⁷²⁸  all the firstborn in the land of Egypt, both of humans and of animals, ⁷²⁹  and on all the gods of Egypt I will execute judgment. ⁷³⁰  I am the Lord. 12:13 The blood will be a sign for you on the houses where you are, so that when I see ⁷³¹  the blood I will pass over you, ⁷³²  and this plague ⁷³³  will not fall on you to destroy you ⁷³⁴  when I attack ⁷³⁵  the land of Egypt. ⁷³⁶ 

12:14 This day will become ⁷³⁷  a memorial ⁷³⁸  for you, and you will celebrate it as a festival ⁷³⁹  to the Lord – you will celebrate it perpetually as a lasting ordinance. ⁷⁴⁰  12:15 For seven days ⁷⁴¹  you must eat ⁷⁴²  bread made without yeast. ⁷⁴³  Surely ⁷⁴⁴  on the first day you must put away yeast from your houses because anyone who eats bread made with yeast ⁷⁴⁵  from the first day to the seventh day will be cut off ⁷⁴⁶  from Israel.

12:16 On the first day there will be a holy convocation, ⁷⁴⁷  and on the seventh day there will be a holy convocation for you. You must do no work of any kind ⁷⁴⁸  on them, only what every person will eat – that alone may be prepared for you. 12:17 So you will keep the Feast of Unleavened Bread, because on this very ⁷⁴⁹  day I brought your regiments ⁷⁵⁰  out from the land of Egypt, and so you must keep this day perpetually as a lasting ordinance. ⁷⁵¹  12:18 In the first month, ⁷⁵²  from the fourteenth day of the month, in the evening, you will eat bread made without yeast until the twenty-first day of the month in the evening. 12:19 For seven days ⁷⁵³  yeast must not be found in your houses, for whoever eats what is made with yeast – that person ⁷⁵⁴  will be cut off from the community of Israel, whether a foreigner ⁷⁵⁵  or one born in the land. 12:20 You will not eat anything made with yeast; in all the places where you live you must eat bread made without yeast.’”

12:21 Then Moses summoned all the elders of Israel, and told them, “Go and select ⁷⁵⁶  for yourselves a lamb or young goat ⁷⁵⁷  for your families, and kill the Passover animals. ⁷⁵⁸  12:22 Take a branch of hyssop, ⁷⁵⁹  dip it in the blood that is in the basin, ⁷⁶⁰  and apply to the top of the doorframe and the two side posts some of the blood that is in the basin. Not one of you is to go out ⁷⁶¹  the door of his house until morning. 12:23 For the Lord will pass through to strike Egypt, and when he sees ⁷⁶²  the blood on the top of the doorframe and the two side posts, then the Lord will pass over the door, and he will not permit the destroyer ⁷⁶³  to enter your houses to strike you. ⁷⁶⁴  12:24 You must observe this event as an ordinance for you and for your children forever. 12:25 When you enter the land that the Lord will give to you, just as he said, you must observe ⁷⁶⁵  this ceremony. 12:26 When your children ask you, ‘What does this ceremony mean to you?’ ⁷⁶⁶  – 12:27 then you will say, ‘It is the sacrifice ⁷⁶⁷  of the Lord’s Passover, when he passed over the houses of the Israelites in Egypt, when he struck ⁷⁶⁸  Egypt and delivered our households.’” The people bowed down low ⁷⁶⁹  to the ground, 12:28 and the Israelites went away and did exactly as the Lord had commanded Moses and Aaron. ⁷⁷⁰ 

The Deliverance from Egypt

12:29 ⁷⁷¹ It happened ⁷⁷²  at midnight – the Lord attacked all the firstborn in the land of Egypt, from the firstborn of Pharaoh who sat on his throne to the firstborn of the captive who was in the prison, and all the firstborn of the cattle. 12:30 Pharaoh got up ⁷⁷³  in the night, ⁷⁷⁴  along with all his servants and all Egypt, and there was a great cry in Egypt, for there was no house ⁷⁷⁵  in which there was not someone dead. 12:31 Pharaoh ⁷⁷⁶  summoned Moses and Aaron in the night and said, “Get up, get out ⁷⁷⁷  from among my people, both you and the Israelites! Go, serve the Lord as you have requested! ⁷⁷⁸  12:32 Also, take your flocks and your herds, just as you have requested, and leave. But bless me also.” ⁷⁷⁹ 

12:33 The Egyptians were urging ⁷⁸⁰  the people on, in order to send them out of the land quickly, ⁷⁸¹  for they were saying, “We are all dead!” 12:34 So the people took their dough before the yeast was added, ⁷⁸²  with their kneading troughs bound up in their clothing on their shoulders. 12:35 Now the Israelites had done ⁷⁸³  as Moses told them – they had requested from the Egyptians ⁷⁸⁴  silver and gold items and clothing. 12:36 The Lord ⁷⁸⁵  gave the people favor ⁷⁸⁶  in the sight of the Egyptians, and they gave them whatever they wanted, ⁷⁸⁷  and so they plundered Egypt. ⁷⁸⁸ 

12:37 The Israelites journeyed ⁷⁸⁹  from Rameses ⁷⁹⁰  to Sukkoth. There were about 600,000 men ⁷⁹¹  on foot, plus their dependants. ⁷⁹²  12:38 A mixed multitude ⁷⁹³  also went up with them, and flocks and herds – a very large number of cattle. ⁷⁹⁴  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 ⁷⁹⁵  of Egypt and were not able to delay, they ⁷⁹⁶  could not prepare ⁷⁹⁷  food for themselves either.

12:40 Now the length of time the Israelites lived in Egypt was 430 years. ⁷⁹⁸  12:41 At the end of the 430 years, on the very day, all the regiments ⁷⁹⁹  of the Lord went out of the land of Egypt. 12:42 It was a night of vigil for the Lord to bring them out from the land of Egypt, ⁸⁰⁰  and so ⁸⁰¹  on this night all Israel is to keep the vigil ⁸⁰²  to the Lord for generations to come.

Participation in the Passover

12:43 ⁸⁰³ The Lord said to Moses and Aaron, “This is the ordinance of the Passover. No foreigner may ⁸⁰⁴  share in eating it. ⁸⁰⁵  12:44 But everyone’s servant who is bought for money, after you have circumcised him, may eat it. 12:45 A foreigner and a hired worker must not eat it. 12:46 It must be eaten in one house; you must not bring any of the meat outside the house, and you must not break a bone of it. 12:47 The whole community of Israel must observe it.

12:48 “When a foreigner lives ⁸⁰⁶  with you and wants to observe the Passover to the Lord, all his males must be circumcised, ⁸⁰⁷  and then he may approach and observe it, and he will be like one who is born in the land ⁸⁰⁸  – but no uncircumcised person may eat of it. 12:49 The same law will apply ⁸⁰⁹  to the person who is native-born and to the foreigner who lives among you.”

12:50 So all the Israelites did exactly as the Lord commanded Moses and Aaron. ⁸¹⁰  12:51 And on this very day the Lord brought the Israelites out of the land of Egypt by their regiments.

[2:1]  ¹ sn The chapter records the exceptional survival of Moses under the decree of death by Pharaoh (vv. 1-10), the flight of Moses from Pharaoh after killing the Egyptian (vv. 11-15), the marriage of Moses (vv. 16-22), and finally a note about the Lord’s hearing the sighing of the people in bondage (vv. 23-25). The first part is the birth. The Bible has several stories about miraculous or special births and deliverances of those destined to lead Israel. Their impact is essentially to authenticate the individual’s ministry. If the person’s beginning was providentially provided and protected by the Lord, then the mission must be of divine origin too. In this chapter the plot works around the decree for the death of the children – a decree undone by the women. The second part of the chapter records Moses’ flight and marriage. Having introduced the deliverer Moses in such an auspicious way, the chapter then records how this deliverer acted presumptuously and had to flee for his life. Any deliverance God desired had to be supernatural, as the chapter’s final note about answering prayer shows.

[2:1]  ² tn Heb “house.” In other words, the tribe of Levi.

[2:1]  ³ tn Heb “went and took”; NASB “went and married.”

[2:1]  ⁴ tn Heb “a daughter of Levi.” The word “daughter” is used in the sense of “descendant” and connects the new account with Pharaoh’s command in 1:22. The words “a woman who was” are added for clarity in English.

[2:2]  ⁵ tn Or “conceived” (KJV, ASV, NAB, NASB, NRSV).

[2:2]  ⁶ tn A preterite form with the vav consecutive can be subordinated to a following clause. What she saw stands as a reason for what she did: “when she saw…she hid him three months.”

[2:2]  ⁷ tn After verbs of perceiving or seeing there are frequently two objects, the formal accusative (“she saw him”) and then a noun clause that explains what it was about the child that she perceived (“that he was healthy”). See GKC 365 §117.h.

[2:2]  ⁸ tn Or “fine” (טוֹב, tov). The construction is parallel to phrases in the creation narrative (“and God saw that it was good,” Gen 1:4, 10, 12, 17, 21, 25, 31). B. Jacob says, “She looked upon her child with a joy similar to that of God upon His creation (Gen 1.4ff.)” (Exodus, 25).

[2:3]  ⁹ sn See on the meaning of this basket C. Cohen, “Hebrew tbh: Proposed Etymologies,” JANESCU 9 (1972): 36-51. This term is used elsewhere only to refer to the ark of Noah. It may be connected to the Egyptian word for “chest.”

[2:3]  ¹⁰ sn The circumstances of the saving of the child Moses have prompted several attempts by scholars to compare the material to the Sargon myth. See R. F. Johnson, IDB 3:440-50; for the text see L. W. King, Chronicles concerning Early Babylonian Kings, 2:87-90. Those who see the narrative using the Sargon story’s pattern would be saying that the account presents Moses in imagery common to the ancient world’s expectations of extraordinary achievement and deliverance. In the Sargon story the infant’s mother set him adrift in a basket in a river; he was loved by the gods and destined for greatness. Saying Israel used this to invent the account in Exodus would undermine its reliability. But there are other difficulties with the Sargon comparison, not the least of which is the fact that the meaning and function of the Sargon story are unclear. Second, there is no outside threat to the child Sargon. The account simply shows how a child was exposed, rescued, nurtured, and became king (see B. S. Childs, Exodus [OTL], 8-12). Third, other details do not fit: Moses’ father is known, Sargon’s is not; Moses is never abandoned, since he is never out of the care of his parents, and the finder is a princess and not a goddess. Moreover, without knowing the precise function and meaning of the Sargon story, it is almost impossible to explain its use as a pattern for the biblical account. By itself, the idea of a mother putting a child by the river if she wants him to be found would have been fairly sensible, for that is where the women of the town would be washing their clothes or bathing. If someone wanted to be sure the infant was discovered by a sympathetic woman, there would be no better setting (see R. A. Cole, Exodus [TOTC], 57). While there need not be a special genre of storytelling here, it is possible that Exodus 2 might have drawn on some of the motifs and forms of the other account to describe the actual event in the sparing of Moses – if they knew of it. If so it would show that Moses was cast in the form of the greats of the past.

[2:4]  ¹¹ tn Or “stood.” The verb is the Hitpael preterite of יָצַב (yatsav), although the form is anomalous and perhaps should be spelled as in the Samaritan Pentateuch (see GKC 193 §71). The form yields the meaning of “take a stand, position or station oneself.” His sister found a good vantage point to wait and see what might become of the infant.

[2:4]  ¹² tn Heb “to know”; many English versions have “to see.”

[2:4]  ¹³ tn The verb is a Niphal imperfect; it should be classified here as a historic future, future from the perspective of a point in a past time narrative.

[2:5]  ¹⁴ sn It is impossible, perhaps, to identify with certainty who this person was. For those who have taken a view that Rameses was the pharaoh, there were numerous daughters for Rameses. She is named Tharmuth in Jub. 47:5; Josephus spells it Thermouthis (Ant. 2.9.5 [2.224]), but Eusebius has Merris (Praep. Ev. ix. 27). E. H. Merrill (Kingdom of Priests, 60) makes a reasonable case for her identification as the famous Hatshepsut, daughter of Thutmose I. She would have been there about the time of Moses’ birth, and the general picture of her from history shows her to be the kind of princess with enough courage to countermand a decree of her father.

[2:5]  ¹⁵ tn Or “bathe.”

[2:5]  ¹⁶ sn A disjunctive vav initiates here a circumstantial clause. The picture is one of a royal entourage coming down to the edge of a tributary of the river, and while the princess was bathing, her female attendants were walking along the edge of the water out of the way of the princess. They may not have witnessed the discovery or the discussion.

[2:5]  ¹⁷ tn The word here is אָמָה (’amah), which means “female slave.” The word translated “attendants” earlier in the verse is נַעֲרֹת (na’arot, “young women”), possibly referring here to an assortment of servants and companions.

[2:5]  ¹⁸ tn The verb is preterite, third person feminine singular, with a pronominal suffix, from לָקַח (laqakh, “to take”). The form says literally “and she took it,” and retains the princess as the subject of the verb.

[2:6]  ¹⁹ tn Heb “and she opened.”

[2:6]  ²⁰ tn The grammatical construction has a pronominal suffix on the verb as the direct object along with the expressed object: “and she saw him, the child.” The second object defines the previous pronominal object to avoid misunderstanding (see GKC 425 §131.m).

[2:6]  ²¹ tn The text has נַעַר (na’ar, “lad, boy, young man”), which in this context would mean a baby boy.

[2:6]  ²² tn This clause is introduced with a disjunctive vav and the deictic particle הִנֵּה (hinneh, “behold” in the KJV). The particle in this kind of clause introduces the unexpected – what Pharaoh’s daughter saw when she opened the basket: “and look, there was a baby boy crying.” The clause provides a parenthetical description of the child as she saw him when she opened the basket and does not advance the narrative. It is an important addition, however, for it puts readers in the position of looking with her into the basket and explains her compassion.

[2:6]  ²³ tn The verb could be given a more colloquial translation such as “she felt sorry for him.” But the verb is stronger than that; it means “to have compassion, to pity, to spare.” What she felt for the baby was strong enough to prompt her to spare the child from the fate decreed for Hebrew boys. Here is part of the irony of the passage: What was perceived by many to be a womanly weakness – compassion for a baby – is a strong enough emotion to prompt the woman to defy the orders of Pharaoh. The ruler had thought sparing women was safe, but the midwives, the Hebrew mother, the daughter of Pharaoh, and Miriam, all work together to spare one child – Moses (cf. 1 Cor 1:27-29).

[2:7]  ²⁴ sn The text uses קָרָא (qara’), meaning “to call” or “summon.” Pharaoh himself will “summon” Moses many times in the plague narratives. Here the word is used for the daughter summoning the child’s mother to take care of him. The narratives in the first part of the book of Exodus include a good deal of foreshadowing of events that occur in later sections of the book (see M. Fishbane, Biblical Text and Texture).

[2:7]  ²⁵ tn The object of the verb “get/summon” is “a woman.” But מֵינֶקֶת (meneqet, “nursing”), the Hiphil participle of the verb יָנַק (yanaq, “to suck”), is in apposition to it, clarifying what kind of woman should be found – a woman, a nursing one. Of course Moses’ mother was ready for the task.

[2:7]  ²⁶ tn The form וְתֵינִק (vÿteniq) is the Hiphil imperfect/jussive, third feminine singular, of the same root as the word for “nursing.” It is here subordinated to the preceding imperfect (“shall I go”) and perfect with vav (ו) consecutive (“and summon”) to express the purpose: “in order that she may.”

[2:8]  ²⁷ tn Heb “Go” (so KJV, ASV); NASB “Go ahead”; TEV “Please do.”

[2:8]  ²⁸ sn The word used to describe the sister (Miriam probably) is עַלְמָה (’alma), the same word used in Isa 7:14, where it is usually translated either “virgin” or “young woman.” The word basically means a young woman who is ripe for marriage. This would indicate that Miriam is a teenager and so about fifteen years older than Moses.

[2:8]  ²⁹ tn Heb קָרָא (qara’, “called”).

[2:8]  ³⁰ sn During this period of Egyptian history the royal palaces were in the northern or Delta area of Egypt, rather than up the Nile as in later periods. The proximity of the royal residences to the Israelites makes this and the plague narratives all the more realistic. Such direct contact would have been unlikely if Moses had had to travel up the Nile to meet with Pharaoh. In the Delta area things were closer. Here all the people would have had access to the tributaries of the Nile near where the royal family came, but the royal family probably had pavilions and hunting lodges in the area. See also N. Osborn, “Where on Earth Are We? Problems of Position and Movement in Space,” BT 31 (1980): 239-42.

[2:9]  ³¹ tn The verb is the Hiphil imperative of the verb הָלַךְ (halakh), and so is properly rendered “cause to go” or “take away.”

[2:9]  ³² tn The possessive pronoun on the noun “wage” expresses the indirect object: “I will pay wages to you.”

[2:10]  ³³ tn The verb is the preterite of גָּדַל (gadal), and so might be rendered “and he became great.” But the context suggests that it refers to when he was weaned and before he was named, perhaps indicating he was three or four years old (see Gen 21:8).

[2:10]  ³⁴ tn The idiomatic expression literally reads: “and he was to her for a son.” In this there are two prepositions lamed. The first expresses possession: “he was to her” means “she had.” The second is part of the usage of the verb: הָיָה (haya) with the lamed (ל) preposition means “to become.”

[2:10]  ³⁵ sn The naming provides the climax and summary of the story. The name of “Moses” (מֹשֶׁה, mosheh) is explained by “I have drawn him (מְשִׁיתִהוּ, mÿshitihu) from the water.” It appears that the name is etymologically connected to the verb in the saying, which is from מָשָׁה (mashah, “to draw out”). But commentators have found it a little difficult that the explanation of the name by the daughter of Pharaoh is in Hebrew when the whole background is Egyptian (U. Cassuto, Exodus, 20). Moreover, the Hebrew spelling of the name is the form of the active participle (“the one who draws out”); to be a precise description it should have been spelled מָשׁוּי (mashuy), the passive participle (“the one drawn out”). The etymology is not precise; rather, it is a wordplay (called paronomasia). Either the narrator merely attributed words to her (which is unlikely outside of fiction), or the Hebrew account simply translated what she had said into Hebrew, finding a Hebrew verb with the same sounds as the name. Such wordplays on names (also popular etymology) are common in the Bible. Most agree that the name is an Egyptian name. Josephus attempted to connect the biblical etymology with the name in Greek, Mouses, stating that Mo is Egyptian for water, and uses means those rescued from it (Ant. 2.9.6 [2.228]; see also J. Gwyn Griffiths, “The Egyptian Derivation of the Name Moses,” JNES 12 [1953]: 225). But the solution to the name is not to be derived from the Greek rendering. Due to the estimation Egyptians had of the Nile, the princess would have thought of the child from the river as a supernatural provision. The Egyptian hieroglyphic ms can be the noun “child” or the perfective verb “be born.” This was often connected with divine elements for names: Ptah-mose, “Ptah is born.” Also the name Rameses (R’-m-sw) means “[the god] Re’ is he who has born him.” If the name Moses is Egyptian, there are some philological difficulties (see the above article for their treatment). The significance of all this is that when the child was named by the princess, an Egyptian word related to ms was used, meaning something like “child” or “born.” The name might have even been longer, perhaps having a theophoric element (divine name) with it – “child of [some god].” The name’s motivation came from the fact that she drew him from the Nile, the source of life in Egypt. But the sound of the name recalled for the Hebrews the verb “to draw out” in their own language. Translating the words of the princess into Hebrew allowed for the effective wordplay to capture the significance of the story in the sound of the name. The implication for the Israelites is something to this effect: “You called him ‘born one’ in your language and after your custom, but in our language that name means ‘drawing out’ – which is what was to become of him. You drew him out of the water, but he would draw us out of Egypt through the water.” So the circumstances of the story show Moses to be a man of destiny, and this naming episode summarizes how divine providence was at work in Israel. To the Israelites the name forever commemorated the portent of this event in the early life of the great deliverer (see Isa 63:11).

[2:11]  ³⁶ sn Chapter 1 described how Israel was flourishing in spite of the bondage. Chapter 2 first told how God providentially provided the deliverer, but now when this deliverer attempted to deliver one of his people, it turned out badly, and he had to flee for his life. This section makes an interesting study in the presumption of the leader, what Christian expositors would rightly describe as trying to do God’s work by the flesh. The section has two parts to it: the flight from Egypt over the failed attempt to deliver (vv. 11-15), and Moses’ introduction to life as the deliverer in Midian (vv. 16-22).

[2:11]  ³⁷ sn The expression “those days” refers to the days of bondage.

[2:11]  ³⁸ tn The preterite with the vav (ו) consecutive is here subordinated to the next and main idea of the verse. This is the second use of this verb in the chapter. In v. 10 the verb had the sense of “when he began to grow” or “when he got older,” but here it carries the nuance of “when he had grown up.”

[2:11]  ³⁹ tn Heb “brothers.” This term does not require them to be literal siblings, or even close family members. It simply refers to fellow Hebrews, people with whom Moses has begun to feel close ties of kinship. They are “brothers” in a broad sense, ultimately fellow members of the covenant community.

[2:11]  ⁴⁰ tn The verb רָאָה (ra’a, “to see”) followed by the preposition bet (ב) can indicate looking on something as an overseer, or supervising, or investigating. Here the emphasis is on Moses’ observing their labor with sympathy or grief. It means more than that he simply saw the way his fellow Hebrews were being treated (cf. 2:25).

[2:11]  ⁴¹ tn The verb מַכֶּה (makkeh) is the Hiphil participle of the root נָכָה (nakha). It may be translated “strike, smite, beat, attack.” It can be used with the sense of killing (as in the next verse, which says Moses hid the body), but it does not necessarily indicate here that the Egyptian killed the Hebrew.

[2:11]  ⁴² tn Heb “brothers.” This kinship term is used as a means of indicating the nature of Moses’ personal concern over the incident, since the appositional clause adds no new information.

[2:12]  ⁴³ tn The text literally says, “and he turned thus and thus” (וַיִּפֶן כֹּה וָכֹה, vayyifen koh vakhoh). It may indicate that he turned his gaze in all directions to ascertain that no one would observe what he did. Or, as B. Jacob argues, it may mean that he saw that there was no one to do justice and so he did it himself (Exodus, 37-38, citing Isa 59:15-16).

[2:12]  ⁴⁴ tn Heb “he saw that there was no man.”

[2:12]  ⁴⁵ sn The verb וַיַּךְ (vayyakh) is from the root נָכָה (nakhah, “to smite, attack”) which is used in v. 11. This new attack is fatal. The repetition of the verb, especially in Exodus, anticipates the idea of “eye for eye, tooth for tooth.” The problem is, however, that Moses was not authorized to take this matter into his own hands in this way. The question the next day was appropriate: “Who made you a ruler and a judge over us?” The answer? No one – yet.

[2:12]  ⁴⁶ tn Heb “him”; for stylistic reasons the referent has been specified as “the body.”

[2:13]  ⁴⁷ tn The preterite with the vav consecutive is subordinated to the main idea of the verse.

[2:13]  ⁴⁸ tn Heb “the second day” (so KJV, ASV).

[2:13]  ⁴⁹ tn The deictic particle is used here to predicate existence, as in “here were” or “there were.” But this use of הִנֵּה (hinneh) indicates also that what he encountered was surprising or sudden – as in “Oh, look!”

[2:13]  ⁵⁰ tn The word רָשָׁע (rasha’) is a legal term, meaning the guilty. This guilty man rejects Moses’ intervention for much the same reason Pharaoh will later (5:2) – he does not recognize his authority. Later Pharaoh will use this term to declare himself as in the wrong (9:27) and God in the right.

[2:13]  ⁵¹ tn This is the third use of the verb נָכָה (nakha) in the passage; here it is the Hiphil imperfect. It may be given a progressive imperfect nuance – the attack was going on when Moses tried to intervene.

[2:13]  ⁵² sn Heb “your neighbor.” The word רֵעֶךָ (re’ekha) appears again in 33:11 to describe the ease with which God and Moses conversed. The Law will have much to say about how the Israelites were to treat their “neighbors, fellow citizens” (Exod 20:16-17; 21:14, 18, 35; 22:7-11, 14, 26; cf. Luke 10:25-37).

[2:14]  ⁵³ tn Heb “And he”; the referent (the man) has been specified in the translation for clarity.

[2:14]  ⁵⁴ tn Heb “Who placed you for a man, a ruler and a judge over us?” The pleonasm does not need to be translated. For similar constructions see Lev 21:9; Judg 6:8; 2 Sam 1:13; Esth 7:6.

[2:14]  ⁵⁵ tn The line reads “[is it] to kill me you are planning?” The form אֹמֵר (’omer) is the active participle used verbally; it would literally be “[are you] saying,” but in this context it conveys the meaning of “thinking, planning.” The Qal infinitive then serves as the object of this verbal form – are you planning to kill me?

[2:14]  ⁵⁶ tn Heb “the Egyptian.” Here the Hebrew article functions in an anaphoric sense, referring back to the individual Moses killed.

[2:14]  ⁵⁷ tn The verb form is “and he said.” But the intent of the form is that he said this within himself, and so it means “he thought, realized, said to himself.” The form, having the vav consecutive, is subordinated to the main idea of the verse, that he was afraid.

[2:14]  ⁵⁸ tn The term הַדָּבָר (haddavar, “the word [thing, matter, incident]”) functions here like a pronoun to refer in brief to what Moses had done. For clarity this has been specified in the translation with the phrase “what I did.”

[2:15]  ⁵⁹ tn The form with the vav consecutive is here subordinated to the main idea that Pharaoh sought to punish Moses.

[2:15]  ⁶⁰ tn Heb הַדָּבָר (haddavar, “the word [thing, matter, incident]”) functions here like a pronoun to refer in brief to what Moses had done.

[2:15]  ⁶¹ tn The vav (ו) consecutive with the preterite shows result – as a result of Pharaoh’s search for him, he fled.

[2:15]  ⁶² sn The location of Midyan or Midian is uncertain, but it had to have been beyond the Egyptian borders on the east, either in the Sinai or beyond in the Arabah (south of the Dead Sea) or even on the east side of the Gulf of Aqaba. The Midianites seem to have traveled extensively in the desert regions. R. A. Cole (Exodus [TOTC], 60) reasons that since they later were enemies of Israel, it is unlikely that these traditions would have been made up about Israel’s great lawgiver; further, he explains that “Ishmaelite” and “Kenite” might have been clan names within the region of Midian. But see, from a different point of view, G. W. Coats, “Moses and Midian,” JBL 92 (1973): 3-10.

[2:15]  ⁶³ tn The verb reads “and he sat” or “and he lived.” To translate it “he sat by a well” would seem anticlimactic and unconnected. It probably has the same sense as in the last clause, namely, that he lived in Midian, and he lived near a well, which detail prepares for what follows.

[2:15]  ⁶⁴ tn The word has the definite article, “the well.” Gesenius lists this use of the article as that which denotes a thing that is yet unknown to the reader but present in the mind under the circumstances (GKC 407-8 §126.q-r). Where there was a well, people would settle, and as R. A. Cole says it, for people who settled there it was “the well” (Exodus [TOTC], 60).

[2:16]  ⁶⁵ tn The preterites describing their actions must be taken in an ingressive sense, since they did not actually complete the job. Shepherds drove them away, and Moses watered the flocks.

[2:16]  ⁶⁶ tn The object “water” is not in the Hebrew text, but is implied.

[2:16]  ⁶⁷ tn This also has the ingressive sense, “began to fill,” but for stylistic reasons is translated simply “fill” here.

[2:17]  ⁶⁸ tn The definite article here is the generic use; it simply refers to a group of shepherds.

[2:17]  ⁶⁹ tn The actions of the shepherds are subordinated to the main statement about what Moses did.

[2:17]  ⁷⁰ sn The verb used here is וַיּוֹשִׁעָן (vayyoshi’an, “and he saved them”). The word means that he came to their rescue and delivered them. By the choice of words the narrator is portraying Moses as the deliverer – he is just not yet ready to deliver Israel from its oppressors.

[2:18]  ⁷¹ tn The verb means “to go, to come, to enter.” In this context it means that they returned to their father, or came home.

[2:18]  ⁷² sn The name “Reuel” is given here. In other places (e.g., chap. 18) he is called Jethro (cf. CEV, which uses “Jethro” here). Some suggest that this is simply a confusion of traditions. But it is not uncommon for ancients, like Sabean kings and priests, to have more than one name. Several of the kings of Israel, including Solomon, did. “Reuel” means “friend of God.”

[2:18]  ⁷³ tn The sentence uses a verbal hendiadys construction: מִהַרְתֶּן בֹּא (miharten bo’, “you have made quick [to] come”). The finite verb functions as if it were an adverb modifying the infinitive, which becomes the main verb of the clause.

[2:19]  ⁷⁴ sn Continuing the theme of Moses as the deliverer, the text now uses another word for salvation (נָצַל, natsal, “to deliver, rescue”) in the sense of plucking out or away, snatching out of danger.

[2:19]  ⁷⁵ tn Heb “from the hand of the shepherds” (so NASB); NAB “saved us from the interference of the shepherds.” Most recent English versions translate simply “from the shepherds.”

[2:19]  ⁷⁶ tn The construction is emphatic with the use of the perfect tense and its infinitive absolute: דָלָה דָּלֹה (daloh dalah). B. Jacob says, “They showed their enthusiasm through the use of the infinitive absolute – And think of that, he even drew water for us; a man did this for us girls” (Exodus, 41).

[2:20]  ⁷⁷ tn Heb “And he said.”

[2:20]  ⁷⁸ tn The conjunction vav (ו) joins Reuel’s question to what the daughters said as logically following with the idea, “If he has done all that you say, why is he not here for me to meet?” (see GKC 485 §154.b).

[2:20]  ⁷⁹ tn This uses the demonstrative pronoun as an enclitic, for emphasis (R. J. Williams, Hebrew Syntax, 24, §118). The question reads more literally, “Why [is] this [that] you left him?”

[2:20]  ⁸⁰ tn The imperfect tense coming after the imperative indicates purpose.

[2:20]  ⁸¹ tn Heb “bread,” i.e., “food.”

[2:21]  ⁸² tn Or “and Moses was willing” to stay with Reuel. The Talmud understood this to mean that he swore, and so when it came time to leave he had to have a word from God and permission from his father-in-law (Exod 4:18-19).

[2:21]  ⁸³ tn The words “in marriage” are implied, and have been supplied in the translation for clarity.

[2:22]  ⁸⁴ tn The preterite with the vav (ו) consecutive is subordinated to the next clause, which reports the naming and its motivation.

[2:22]  ⁸⁵ tn Heb “and he called”; the referent (Moses) has been specified in the translation for clarity.

[2:22]  ⁸⁶ sn Like the naming of Moses, this naming that incorporates a phonetic wordplay forms the commemorative summary of the account just provided. Moses seems to have settled into a domestic life with his new wife and his father-in-law. But when the first son is born, he named him גֵּרְשֹׁם (gerÿshom). There is little information available about what the name by itself might have meant. If it is linked to the verb “drive away” used earlier (גָרַשׁ, garash), then the final mem (מ) would have to be explained as an enclitic mem. It seems most likely that that verb was used in the narrative to make a secondary wordplay on the name. The primary explanation is the popular etymology supplied by Moses himself. He links the name to the verb גּוּר (gur, “to sojourn, to live as an alien”). He then adds that he was a sojourner (גֵּר, ger, the participle) in a foreign land. The word “foreign” (נָכְרִיּה, nokhriyyah) adds to the idea of his being a resident alien. The final syllable in the name would then be connected to the adverb “there” (שָׁם, sham). Thus, the name is given the significance in the story of “sojourner there” or “alien there.” He no doubt knew that this was not the actual meaning of the name; the name itself had already been introduced into the family of Levi (1 Chr 6:1, 16). He chose the name because its sounds reflected his sentiment at that time. But to what was Moses referring? In view of naming customs among the Semites, he was most likely referring to Midian as the foreign land. If Egypt had been the strange land, and he had now found his place, he would not have given the lad such a name. Personal names reflect the present or recent experiences, or the hope for the future. So this naming is a clear expression by Moses that he knows he is not where he is supposed to be. That this is what he meant is supported in the NT by Stephen (Acts 7:29). So the choice of the name, the explanation of it, and the wordplay before it, all serve to stress the point that Moses had been driven away from his proper place of service.

[2:23]  ⁸⁷ 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]  ⁸⁸ 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]  ⁸⁹ tn Heb “in those many days.”

[2:23]  ⁹⁰ tn Heb “the sons of Israel.”

[2:23]  ⁹¹ tn “They cried out” is from זָעַק (za’aq), and “desperate cry” is from שַׁוְעָה (shava’h).

[2:24]  ⁹² sn The word for this painfully intense “groaning” appears elsewhere to describe a response to having two broken arms (Ezek 30:24).

[2:24]  ⁹³ sn The two verbs “heard” and “remembered,” both preterites, say far more than they seem to say. The verb שָׁמַע (shama’, “to hear”) ordinarily includes responding to what is heard. It can even be found in idiomatic constructions meaning “to obey.” To say God heard their complaint means that God responded to it. Likewise, the verb זָכַר (zakhar, “to remember”) means to begin to act on the basis of what is remembered. A prayer to God that says, “Remember me,” is asking for more than mere recollection (see B. S. Childs, Memory and Tradition in Israel [SBT], 1-8). The structure of this section at the end of the chapter is powerful. There are four descriptions of the Israelites, with a fourfold reaction from God. On the Israelites’ side, they groaned (אָנַח [’anakh], נְאָקָה [nÿ’aqah]) and cried out (זָעַק [za’aq], שַׁוְעָה [shav’ah]) to God. On the divine side God heard (שָׁמָע, shama’) their groaning, remembered (זָכַר, zakhar) his covenant, looked (רָאָה, ra’ah) at the Israelites, and took notice (יָדַע, yada’) of them. These verbs emphasize God’s sympathy and compassion for the people. God is near to those in need; in fact, the deliverer had already been chosen. It is important to note at this point the repetition of the word “God.” The text is waiting to introduce the name “Yahweh” in a special way. Meanwhile, the fourfold repetition of “God” in vv. 24-25 is unusual and draws attention to the statements about his attention to Israel’s plight.

[2:25]  ⁹⁴ tn Heb “and God saw.”

[2:25]  ⁹⁵ tn Heb “and God knew” (יָדַע, yada’). The last clause contains a widely used verb for knowing, but it leaves the object unexpressed within the clause, so as to allow all that vv. 23-24 have described to serve as the compelling content of God’s knowing. (Many modern English versions supply an object for the verb following the LXX, which reads “knew them.”) The idea seems to be that God took personal knowledge of, noticed, or regarded them. In other passages the verb “know” is similar in meaning to “save” or “show pity.” See especially Gen 18:21, Ps 1:6; 31:7, and Amos 3:2. Exodus has already provided an example of the results of not knowing in 1:8 (cf. 5:2).

[3:1]  ⁹⁶ sn The vav (ו) disjunctive with the name “Moses” introduces a new and important starting point. The Lord’s dealing with Moses will fill the next two chapters.

[3:1]  ⁹⁷ tn Or “west of the desert,” taking אַחַר (’akhar, “behind”) as the opposite of עַל־פְּנֵי (’al-pÿne, “on the face of, east of”; cf. Gen 16:12; 25:18).

[3:1]  ⁹⁸ sn “Horeb” is another name for Mount Sinai. There is a good deal of foreshadowing in this verse, for later Moses would shepherd the people of Israel and lead them to Mount Sinai to receive the Law. See D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42.

[3:2]  ⁹⁹ sn The designation “the angel of the Lord” (Heb “the angel of Yahweh”) occurred in Genesis already (16:7-13; 21:17; 22:11-18). There is some ambiguity in the expression, but it seems often to be interchangeable with God’s name itself, indicating that it refers to the Lord.

[3:2]  ¹⁰⁰ tn The verb וַיֵּרָא (vayyera’) is the Niphal preterite of the verb “to see.” For similar examples of רָאָה (ra’ah) in Niphal where the subject “appears,” that is, allows himself to be seen, or presents himself, see Gen 12:7; 35:9; 46:29; Exod 6:3; and 23:17. B. Jacob notes that God appears in this way only to individuals and never to masses of people; it is his glory that appears to the masses (Exodus, 49).

[3:2]  ¹⁰¹ tn Gesenius rightly classifies this as a bet (ב) essentiae (GKC 379 §119.i); it would then indicate that Yahweh appeared to Moses “as a flame.”

[3:2]  ¹⁰² sn Fire frequently accompanies the revelation of Yahweh in Exodus as he delivers Israel, guides her, and purifies her. The description here is unique, calling attention to the manifestation as a flame of fire from within the bush. Philo was the first to interpret the bush as Israel, suffering under the persecution of Egypt but never consumed. The Bible leaves the interpretation open. However, in this revelation the fire is coming from within the bush, not from outside, and it represents the Lord who will deliver his people from persecution. See further E. Levine, “The Evolving Symbolism of the Burning Bush,” Dor le Dor 8 (1979): 185-93.

[3:2]  ¹⁰³ tn Heb “And he saw.”

[3:2]  ¹⁰⁴ tn The text again uses the deictic particle with vav, וְהִנֵּה (vÿhinneh), traditionally rendered “and behold.” The particle goes with the intense gaze, the outstretched arm, the raised eyebrow – excitement and intense interest: “look, over there.” It draws the reader into the immediate experience of the subject.

[3:2]  ¹⁰⁵ tn The construction uses the suffixed negative אֵינֶנּוּ (’enennu) to convey the subject of the passive verb: “It was not” consumed. This was the amazing thing, for nothing would burn faster in the desert than a thornbush on fire.

[3:3]  ¹⁰⁶ tn Heb “And Moses said.” The implication is that Moses said this to himself.

[3:3]  ¹⁰⁷ tn The construction uses the cohortative אָסֻרָה־נָּא (’asura-nna’) followed by an imperfect with vav (וְאֶרְאֶה, vÿ’er’eh) to express the purpose or result (logical sequence): “I will turn aside in order that I may see.”

[3:3]  ¹⁰⁸ tn Heb “great.” The word means something extraordinary here. In using this term Moses revealed his reaction to the strange sight and his anticipation that something special was about to happen. So he turned away from the flock to investigate.

[3:3]  ¹⁰⁹ tn The verb is an imperfect. Here it has the progressive nuance – the bush is not burning up.

[3:4]  ¹¹⁰ tn The preterite with the vav (ו) is subordinated as a temporal clause to the main point of the verse, that God called to him. The language is anthropomorphic, as if God’s actions were based on his observing what Moses did.

[3:4]  ¹¹¹ tn The particle כִּי (ki, “that”) introduces the noun clause that functions as the direct object of the verb “saw” (R. J. Williams, Hebrew Syntax, 81, §490).

[3:4]  ¹¹² sn The repetition of the name in God’s call is emphatic, making the appeal direct and immediate (see also Gen 22:11; 46:2). The use of the personal name shows how specifically God directed the call and that he knew this person. The repetition may have stressed even more that it was indeed he whom the Lord wanted. It would have been an encouragement to Moses that this was in fact the Lord who was meeting him.

[3:4]  ¹¹³ tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.

[3:5]  ¹¹⁴ tn Heb “And he”; the referent (God) has been specified in the translation for clarity.

[3:5]  ¹¹⁵ sn Even though the Lord was drawing near to Moses, Moses could not casually approach him. There still was a barrier between God and human, and God had to remind Moses of this with instructions. The removal of sandals was, and still is in the East, a sign of humility and reverence in the presence of the Holy One. It was a way of excluding the dust and dirt of the world. But it also took away personal comfort and convenience and brought the person more closely in contact with the earth.

[3:5]  ¹¹⁶ sn The word קֹדֶשׁ (qodesh, “holy”) indicates “set apart, distinct, unique.” What made a mountain or other place holy was the fact that God chose that place to reveal himself or to reside among his people. Because God was in this place, the ground was different – it was holy.

[3:5]  ¹¹⁷ tn The causal clause includes within it a typical relative clause, which is made up of the relative pronoun, then the independent personal pronoun with the participle, and then the preposition with the resumptive pronoun. It would literally be “which you are standing on it,” but the relative pronoun and the resumptive pronoun are combined and rendered, “on which you are standing.”

[3:6]  ¹¹⁸ sn This self-revelation by Yahweh prepares for the revelation of the holy name. While no verb is used here, the pronoun and the predicate nominative are a construction used throughout scripture to convey the “I am” disclosures – “I [am] the God of….” But the significant point here is the naming of the patriarchs, for this God is the covenant God, who will fulfill his promises.

[3:6]  ¹¹⁹ tn The clause uses the Hiphil infinitive construct with a preposition after the perfect tense: יָרֵא מֵהַבִּיט (yare’ mehabbit, “he was afraid from gazing”) meaning “he was afraid to gaze.” The preposition min (מִן) is used before infinitives after verbs like the one to complete the verb (see BDB 583 s.v. 7b).

[3:7]  ¹²⁰ tn The use of the infinitive absolute with the perfect tense intensifies the statement: I have surely seen – there is no doubt that I have seen and will do something about it.

[3:7]  ¹²¹ sn Two new words are introduced now to the report of suffering: “affliction” and “pain/suffering.” These add to the dimension of the oppression of God’s people.

[3:8]  ¹²² sn God’s coming down is a frequent anthropomorphism in Genesis and Exodus. It expresses his direct involvement, often in the exercise of judgment.

[3:8]  ¹²³ tn The Hiphil infinitive with the suffix is לְהַצִּילוֹ (lÿhatsilo, “to deliver them”). It expresses the purpose of God’s coming down. The verb itself is used for delivering or rescuing in the general sense, and snatching out of danger for the specific.

[3:8]  ¹²⁴ tn Heb “to a land good and large”; NRSV “to a good and broad land.” In the translation the words “that is both” are supplied because in contemporary English “good and” combined with any additional descriptive term can be understood as elative (“good and large” = “very large”; “good and spacious” = “very spacious”; “good and ready” = “very ready”). The point made in the Hebrew text is that the land to which they are going is both good (in terms of quality) and large (in terms of size).

[3:8]  ¹²⁵ tn This vibrant description of the promised land is a familiar one. Gesenius classifies “milk and honey” as epexegetical genitives because they provide more precise description following a verbal adjective in the construct state (GKC 418-19 §128.x). The land is modified by “flowing,” and “flowing” is explained by the genitives “milk and honey.” These two products will be in abundance in the land, and they therefore exemplify what a desirable land it is. The language is hyperbolic, as if the land were streaming with these products.

[3:8]  ¹²⁶ tn Each people group is joined to the preceding by the vav conjunction, “and.” Each also has the definite article, as in other similar lists (3:17; 13:5; 34:11). To repeat the conjunction and article in the translation seems to put more weight on the list in English than is necessary to its function in identifying what land God was giving the Israelites.

[3:9]  ¹²⁷ tn The particle הִנֵּה (hinneh) focuses attention on what is being said as grounds for what follows.

[3:9]  ¹²⁸ tn The word is a technical term for the outcry one might make to a judge. God had seen the oppression and so knew that the complaints were accurate, and so he initiated the proceedings against the oppressors (B. Jacob, Exodus, 59).

[3:9]  ¹²⁹ tn Heb “seen the oppression with which the Egyptians oppress them.” The word for the oppression is now לַחַץ (lakhats), which has the idea of pressure with the oppression – squeezing, pressuring – which led to its later use in the Semitic languages for torture. The repetition in the Hebrew text of the root in the participle form after this noun serves to stress the idea. This emphasis has been represented in the translation by the expression “seen how severely the Egyptians oppress them.”

[3:10]  ¹³⁰ tn The verse has a sequence of volitives. The first form is the imperative לְכָה (lÿkha, “go”). Then comes the cohortative/imperfect form with the vav (ו), “and I will send you” or more likely “that I may send you” (וְאֶשְׁלָחֲךָ, vÿ’eshlakhakha), which is followed by the imperative with the vav, “and bring out” or “that you may bring out” (וְהוֹצֵא, vÿhotse’). The series of actions begins with Moses going. When he goes, it will be the Lord who sends him, and if the Lord sends him, it will be with the purpose of leading Israel out of Egypt.

[3:11]  ¹³¹ tn Heb “And Moses said.”

[3:11]  ¹³² sn When he was younger, Moses was confident and impulsive, but now that he is older the greatness of the task makes him unsure. The remainder of this chapter and the next chapter record the four difficulties of Moses and how the Lord answers them (11-12, 13-22; then 4:1-9; and finally 4:10-17).

[3:11]  ¹³³ tn The imperfect tense אֵלֵךְ (’elekh) carries the modal nuance of obligatory imperfect, i.e., “that I should go.” Moses at this point is overwhelmed with the task of representing God, and with his personal insufficiency, and so in honest humility questions the choice.

[3:12]  ¹³⁴ tn Heb “And he said”; the word “replied” clarifies for English readers that speaker is God.

[3:12]  ¹³⁵ tn The particle כִּי (ki) has the asseverative use here, “surely, indeed,” which is frequently found with oaths (R. J. Williams, Hebrew Syntax, 73, §449). The imperfect tense אֶהְיֶה (’ehyeh) could be rendered as the future tense, “I will be” or the present tense “I am” with you. The future makes the better sense in this case, since the subject matter is the future mission. But since it is a stative verb, the form will also lend itself nicely to explaining the divine name – he is the One who is eternally present – “I am with you always.”

[3:12]  ¹³⁶ sn In view of Moses’ hesitancy, a sign is necessary to support the promise. A sign is often an unusual or miraculous event that introduces, authenticates, or illustrates the message. One expects a direct connection between the sign and the message (for a helpful discussion, see S. Porúbcan, “The Word ’OT in Isaia 7,14,” CBQ 22 [1960]: 144-49). In this passage the sign is a confirming one, i.e., when Israel worships at the mountain that will be the proof that God delivered them from Egypt. Thus, the purpose of the exodus that makes possible the worship will be to prove that it was God who brought it about. In the meantime, Moses will have to trust in Yahweh.

[3:12]  ¹³⁷ tn The verb תַּעַבְדוּן (ta’avdun, “you will serve”) is one of the foremost words for worship in the Torah. Keeping the commandments and serving Yahweh usually sum up the life of faith; the true worshiper seeks to obey him. The highest title anyone can have in the OT is “the servant of Yahweh.” The verb here could be rendered interpretively as “worship,” but it is better to keep it to the basic idea of serving because that emphasizes an important aspect of worship, and it highlights the change from Israel’s serving Egypt, which has been prominent in the earlier chapters. The words “and they” are supplied to clarify for English readers that the subject of the verb is plural (Moses and the people), unlike the other second person forms in vv. 10 and 12, which are singular.

[3:13]  ¹³⁸ tn Heb “And Moses said.”

[3:13]  ¹³⁹ tn The particle הִנֵּה (hinneh) in this clause introduces the foundation for what comes later – the question. Moses is saying, “Suppose I do all this and they ask this question – what should I say?”

[3:13]  ¹⁴⁰ sn There has been considerable debate about the name of Yahweh in the Pentateuch, primarily because of theories that have maintained that the name Yahweh was not known in antiquity (see also 6:3 and notes there). The argument of this whole section nullifies that view. The idea that God’s name was revealed only here raises the question of what he was called earlier. The word “God” is not a name. “El Shaddai” is used only a few times in Genesis. But Israel would not have had a nameless deity – especially since Genesis says that from the very beginning people were making proclamation of the name of Yahweh (Gen 4:26; 12:8). It is possible that they did not always need a name if they were convinced that only he existed and there was no other God. But probably what Moses was anticipating was the Israelites’ wanting to be sure that Moses came with a message from their God, and that some sign could prove it. They would have known his name (Yahweh), and they would have known the ways that he had manifested himself. It would do no good for Moses to come with a new name for God, for that would be like introducing them to a new God. That would in no way authenticate to them Moses’ call, only confuse; after all, they would not be expecting a new name – they had been praying to their covenant God all along. They would want to be sure that their covenant God actually had sent Moses. To satisfy the Israelites Moses would have had to have been familiar with the name Yahweh – as they were – and know that he appeared to individuals. They would also want to know if Yahweh had sent Moses, how this was going to work in their deliverance, because they had been crying to him for deliverance. As it turned out, the Israelites had less problem with this than Moses anticipated – they were delighted when he came. It is likely that much of this concern was Moses’ own need for assurance that this was indeed the God of the fathers and that the promised deliverance was now to take place.

[3:13]  ¹⁴¹ tn The imperfect tense here has a deliberative nuance (“should”), for Moses is wondering what would be best to say when the Israelites want proof of the calling.

[3:14]  ¹⁴² tn The verb form used here is אֶהְיֶה (’ehyeh), the Qal imperfect, first person common singular, of the verb הָיָה (haya, “to be”). It forms an excellent paronomasia with the name. So when God used the verb to express his name, he used this form saying, “I am.” When his people refer to him as Yahweh, which is the third person masculine singular form of the same verb, they say “he is.” Some commentators argue for a future tense translation, “I will be who I will be,” because the verb has an active quality about it, and the Israelites lived in the light of the promises for the future. They argue that “I am” would be of little help to the Israelites in bondage. But a translation of “I will be” does not effectively do much more except restrict it to the future. The idea of the verb would certainly indicate that God is not bound by time, and while he is present (“I am”) he will always be present, even in the future, and so “I am” would embrace that as well (see also Ruth 2:13; Ps 50:21; Hos 1:9). The Greek translation of the OT used a participle to capture the idea, and several times in the Gospels Jesus used the powerful “I am” with this significance (e.g., John 8:58). The point is that Yahweh is sovereignly independent of all creation and that his presence guarantees the fulfillment of the covenant (cf. Isa 41:4; 42:6, 8; 43:10-11; 44:6; 45:5-7). Others argue for a causative Hiphil translation of “I will cause to be,” but nowhere in the Bible does this verb appear in Hiphil or Piel. A good summary of the views can be found in G. H. Parke-Taylor, Yahweh, the Divine Name in the Bible. See among the many articles: B. Beitzel, “Exodus 3:14 and the Divine Name: A Case of Biblical Paronomasia,” TJ 1 (1980): 5-20; C. D. Isbell, “The Divine Name ehyeh as a Symbol of Presence in Israelite Tradition,” HAR 2 (1978): 101-18; J. G. Janzen, “What’s in a Name? Yahweh in Exodus 3 and the Wider Biblical Context,” Int 33 (1979): 227-39; J. R. Lundbom, “God’s Use of the Idem per Idem to Terminate Debate,” HTR 71 (1978): 193-201; A. R. Millard, “Yw and Yhw Names,” VT 30 (1980): 208-12; and R. Youngblood, “A New Occurrence of the Divine Name ‘I AM,’” JETS 15 (1972): 144-52.

[3:14]  ¹⁴³ tn Or “Thus you shall say” (also in the following verse). The word “must” in the translation conveys the instructional and imperatival force of the statement.

[3:15]  ¹⁴⁴ sn Heb “Yahweh,” traditionally rendered “the Lord.” First the verb “I AM” was used (v. 14) in place of the name to indicate its meaning and to remind Moses of God’s promise to be with him (v. 12). Now in v. 15 the actual name is used for clear identification: “Yahweh…has sent me.” This is the name that the patriarchs invoked and proclaimed in the land of Canaan.

[3:15]  ¹⁴⁵ sn The words “name” and “memorial” are at the heart of the two parallel clauses that form a poetic pair. The Hebrew word “remembrance” is a poetical synonym for “name” (cf. Job 18:17; Ps 135:13; Prov 10:7; Isa 26:8) and conveys the idea that the nature or character of the person is to be remembered and praised (S. R. Driver, Exodus, 24).

[3:15]  ¹⁴⁶ tn The repetition of “generation” in this expression serves as a periphrasis for the superlative: “to the remotest generation” (GKC 432 §133.l).

[3:16]  ¹⁴⁷ tn The form is the perfect tense with the sequential vav (ו) linking the nuance to the imperative that precedes it. Since the imperative calls for immediate action, this form either carries the same emphasis, or instructs action that immediately follows it. This applies likewise to “say,” which follows.

[3:16]  ¹⁴⁸ sn “The God of your fathers” is in simple apposition to the name “the Lord” (Heb “Yahweh”) as a recognizable identification. If the holy name were a new one to the Israelites, an explanation would have been needed. Meanwhile, the title “God of my/your/our father(s)” was widely used in the ancient Near East and also in Genesis (26:24; 28:13; 31:5, 29; 46:1, 3; N. M. Sarna, Exodus [JPSTC], 268).

[3:16]  ¹⁴⁹ tn The form is the Niphal perfect of the verb “to see.” See the note on “appeared” in 3:2.

[3:16]  ¹⁵⁰ tn The verb פָּקַד (paqad) has traditionally been rendered “to visit.” This only partially communicates the point of the word. When God “visited” someone, it meant that he intervened in their lives to change their circumstances or their destiny. When he visited the Amalekites, he destroyed them (1 Sam 15:2). When he visited Sarah, he provided the long awaited child (Gen 21:1). It refers to God’s active involvement in human affairs for blessing or for cursing. Here it would mean that God had begun to act to deliver the Israelites from bondage and give them the blessings of the covenant. The form is joined here with the infinitive absolute to underscore the certainty – “I have indeed visited you.” Some translate it “remember”; others say “watch over.” These do not capture the idea of intervention to bless, and often with the idea of vengeance or judgment on the oppressors. If God were to visit what the Egyptians did, he would stop the oppression and also bring retribution for it. The nuance of the perfect tense could be a perfect of resolve (“I have decided to visit”), or an instantaneous perfect ( “I hereby visit”), or a prophetic perfect (“I have visited” = “I will visit”). The infinitive absolute reinforces the statement (so “carefully”), the rendering “attended to” attempts to convey the ideas of personal presence, mental awareness, and action, as when a nurse or physician “attends” a patient.

[3:16]  ¹⁵¹ tn The second object for the verb is the passive participle הֶעָשׂוּי (he’asuy). To say that God has visited the oppression (or “attended to” it) affirms that God has decided to judge the oppressing people as he blesses Israel.

[3:17]  ¹⁵² tn Heb “And I said.”

[3:17]  ¹⁵³ tn See the note on this list in 3:8.

[3:18]  ¹⁵⁴ tn Heb “And they will listen”; the referent (the elders) has been specified in the translation for clarity.

[3:18]  ¹⁵⁵ 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]  ¹⁵⁶ tn The verb נִקְרָה (niqra) has the idea of encountering in a sudden or unexpected way (S. R. Driver, Exodus, 25).

[3:18]  ¹⁵⁷ 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]  ¹⁵⁸ 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.”

[3:19]  ¹⁵⁹ tn After verbs of perception, as with “I know” here, the object may be a noun clause introduced with the particle כִּי (ki) – “I know that….” Gesenius observes that the object clause may have a kind of accusative and an infinitive construction (especially after נָתַן [natan] with the idea of “allow”): “he will not permit you to go” (see GKC 491 §157.b, n. 2).

[3:19]  ¹⁶⁰ tn Heb “and not with a mighty hand.” This expression (וְלֹא בְּיָד חֲזָקָה, vÿlo’ vÿyad khazaqa) is unclear, since v. 20 says that God will stretch out his hand and do his wonders. Some have taken v. 19b to refer to God’s mighty hand also, meaning that the king would not let them go unless a mighty hand compels him (NIV). The expression “mighty hand” is used of God’s rescuing Israel elsewhere (Exod 6:1, 13:9, 32:11; but note also Num 20:20). This idea is a rather general interpretation of the words; it owes much to the LXX, which has “except by a mighty hand,” though “and not with” does not have the meaning of “except” or “unless” in other places. In view of these difficulties, others have suggested that v. 19b means “strong [threats]” from the Israelites (as in 4:24ff. and 5:3; see B. Jacob, Exodus, 81). This does not seem as convincing as the first view. Another possibility is that the phrase conveys Pharaoh’s point of view and intention; the Lord knows that Pharaoh plans to resist letting the Israelites go, regardless of the exercise of a strong hand against him (P. Addinall, “Exodus III 19B and the Interpretation of Biblical Narrative,” VT 49 [1999]: 289-300; see also the construction “and not with” in Num 12:8; 1 Sam 20:15 and elsewhere). If that is the case, v. 20 provides an ironic and pointed contradiction to Pharaoh’s plans as the Lord announces the effect that his hand will have. At any rate, Pharaoh will have to be forced to let Israel go.

[3:20]  ¹⁶¹ sn The outstretched arm is a bold anthropomorphism. It describes the power of God. The Egyptians will later admit that the plagues were by the hand of God (Exod 8:19).

[3:20]  ¹⁶² tn The word נִפְלְאֹתַי (niflÿ’otay) does not specify what the intervention will be. As the text unfolds it will be clear that the plagues are intended. Signs and portents could refer to things people might do, but “wonders” only God could do. The root refers to that which is extraordinary, surpassing, amazing, difficult to comprehend. See Isa 9:6; Gen 18:14; Ps 139:6.

[3:20]  ¹⁶³ sn The two uses of the root שָׁלָח (shalakh) in this verse contribute to its force. When the Lord “sends” (Qal) his hand, Pharaoh will “send” (Piel) the Israelites out of Egypt.

[3:21]  ¹⁶⁴ tn Heb “in the eyes of.” This idiom usually means that someone will be treated well by the observer. It is unlikely that it means here that the Egyptians will like the Hebrews. Rather, it means that the Egyptians will give things to the Hebrews free – gratis (see 12:35-36). Not only will God do mighty works to make the king yield, but also he will work in the minds of the Egyptian people so that they will be favorably disposed to give Israel wealth.

[3:21]  ¹⁶⁵ tn The temporal indicator (here future) with the particle ki (וְהָיָה כִּי, vÿhaya ki) introduces a temporal clause.

[3:22]  ¹⁶⁶ tn Heb “a woman,” one representing all.

[3:22]  ¹⁶⁷ tn Heb “from the sojourner.” Both the “neighbor” and the “sojourner” (“one who happens to be staying in her house”) are feminine. The difference between them seems to be primarily that the second is temporary, “a lodger” perhaps or “visitor,” while the first has permanent residence.

[3:22]  ¹⁶⁸ tn Heb “vessels of silver and vessels of gold.” These phrases both use genitives of material, telling what the vessels are made of.

[3:22]  ¹⁶⁹ sn It is clear that God intended the Israelites to plunder the Egyptians, as they might a defeated enemy in war. They will not go out “empty.” They will “plunder” Egypt. This verb (וְנִצַּלְתֶּם [vÿnitsaltem] from נָצַל [natsal]) usually means “rescue, deliver,” as if plucking out of danger. But in this stem it carries the idea of plunder. So when the text says that they will ask (וְשָׁאֲלָה, vÿsha’alah) their neighbors for things, it implies that they will be making many demands, and the Egyptians will respond like a defeated nation before victors. The spoils that Israel takes are to be regarded as back wages or compensation for the oppression (see also Deut 15:13). See further B. Jacob, “The Gifts of the Egyptians, a Critical Commentary,” Journal of Reformed Judaism 27 (1980): 59-69; and T. C. Vriezen, “A Reinterpretation of Exodus 3:21-22 and Related Texts,” Ex Oriente Lux 23 (1975): 389-401.

[4:1]  ¹⁷⁰ sn In chap. 3, the first part of this extensive call, Yahweh promises to deliver his people. At the hesitancy of Moses, God guarantees his presence will be with him, and that assures the success of the mission. But with chap. 4, the second half of the call, the tone changes sharply. Now Moses protests his inadequacies in view of the nature of the task. In many ways, these verses address the question, “Who is sufficient for these things?” There are three basic movements in the passage. The first nine verses tell how God gave Moses signs in case Israel did not believe him (4:1-9). The second section records how God dealt with the speech problem of Moses (4:10-12). And finally, the last section records God’s provision of a helper, someone who could talk well (4:13-17). See also J. E. Hamlin, “The Liberator’s Ordeal: A Study of Exodus 4:1-9,” Rhetorical Criticism [PTMS], 33-42.

[4:1]  ¹⁷¹ tn Heb “and Moses answered and said.”

[4:1]  ¹⁷² tn Or “What if.” The use of הֵן (hen) is unusual here, introducing a conditional idea in the question without a following consequence clause (see Exod 8:22 HT [8:26 ET]; Jer 2:10; 2 Chr 7:13). The Greek has “if not” but adds the clause “what shall I say to them?”

[4:1]  ¹⁷³ tn Heb “listen to my voice,” so as to respond positively.

[4:2]  ¹⁷⁴ tn Or “rod” (KJV, ASV); NCV, CEV “walking stick”; NLT “shepherd’s staff.”

[4:3]  ¹⁷⁵ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[4:3]  ¹⁷⁶ sn The details of the verse are designed to show that there was a staff that became a snake. The question is used to affirm that there truly was a staff, and then the report of Moses running from it shows it was a genuine snake. Using the serpent as a sign would have had an impact on the religious ideas of Egypt, for the sacred cobra was one of their symbols.

[4:4]  ¹⁷⁷ sn The signs authenticated Moses’ ministry as the Lord’s emissary. This sign will show that the Lord had control over Egypt and its stability, over life and death. But first Moses has to be convinced that he can turn it into a dead stick again.

[4:6]  ¹⁷⁸ tn The word חֵיק (kheq), often rendered “bosom,” refers to the front of the chest and a fold in the garment there where an item could be placed for carrying (see Prov 6:27; 16:33; 21:14). So “into your robe” should be understood loosely here and in v. 7 as referring to the inside of the top front of Moses’ garment. The inside chest pocket of a jacket is a rough modern equivalent.

[4:6]  ¹⁷⁹ tn The particle הִנֵּה (hinneh) points out the startling or amazing sight as if the reader were catching first glimpse of it with Moses.

[4:6]  ¹⁸⁰ sn This sudden skin disease indicated that God was able to bring such diseases on Egypt in the plagues and that only he could remove them. The whitening was the first stage of death for the diseased (Num 12:10; 2 Kgs 5:27). The Hebrew words traditionally rendered “leprous” or “leprosy,” as they are used in Lev 13 and 14, encompass a variety of conditions, not limited to the disease called leprosy and identified as Hansen’s disease in modern times.

[4:7]  ¹⁸¹ tn The particle הִנֵּה (hinneh) points out the startling or amazing sight as if the reader were catching first glimpse of it with Moses.

[4:7]  ¹⁸² tn Heb “it returned.”

[4:7]  ¹⁸³ tn Heb “like his flesh.”

[4:8]  ¹⁸⁴ tn Heb “and it will be if.”

[4:8]  ¹⁸⁵ tn Heb “listen to the voice of,” meaning listen so as to respond appropriately.

[4:8]  ¹⁸⁶ tn The nuance of this perfect tense with a vav (ו) consecutive will be equal to the imperfect of possibility – “they may believe.”

[4:8]  ¹⁸⁷ tn Heb “believe the voice of the latter sign,” so as to understand and accept the meaning of the event.

[4:9]  ¹⁸⁸ tn Heb “and it will be if.”

[4:9]  ¹⁸⁹ tn Heb “listen to your voice.”

[4:9]  ¹⁹⁰ tn The verb form is the perfect tense with the vav (ו) consecutive; it functions then as the equivalent of the imperfect tense – here as an imperfect of instruction.

[4:9]  ¹⁹¹ sn This is a powerful sign, for the Nile was always known as the source of life in Egypt, but now it will become the evidence of death. So the three signs were alike, each consisting of life and death. They would clearly anticipate the struggle with Egypt through the plagues. The point is clear that in the face of the possibility that people might not believe, the servants of God must offer clear proof of the power of God as they deliver the message of God. The rest is up to God.

[4:10]  ¹⁹² sn Now Moses took up another line of argumentation, the issue of his inability to speak fluently (vv. 10-17). The point here is that God’s servants must yield themselves as instruments to God, the Creator. It makes no difference what character traits they have or what weaknesses they think they have (Moses manages to speak very well) if God is present. If the sovereign God has chosen them, then they have everything that God intended them to have.

[4:10]  ¹⁹³ tn The word בִּי (bi) is a particle of entreaty; it seeks permission to speak and is always followed by “my lord” or “my Lord.” Often rendered “please,” it is “employed in petitions, complaints and excuses” (W. H. C. Propp, Exodus 1–18 [AB], 213).

[4:10]  ¹⁹⁴ tn The designation in Moses’ address is אֲדֹנָי (’adonay), a term of respect and deference such as “lord, master, sir” but pointed as it would be when it represents the tetragrammaton. B. Jacob says since this is the first time Moses spoke directly to Yahweh, he did so hesitatingly (Exodus, 87).

[4:10]  ¹⁹⁵ tn When a noun clause is negated with לֹא (lo’), rather than אֵין (’en), there is a special emphasis, since the force of the negative falls on a specific word (GKC 479 §152.d). The expression “eloquent man” is אִישׁ דְּבָרִים (’ish dÿvarim, “a man of words”). The genitive may indicate a man characterized by words or a man who is able to command or control words. Moses apparently is resigned to the fact that he can do the signs, but he knows the signs have to be explained.

[4:10]  ¹⁹⁶ tn Heb “also from yesterday also from three days ago” or “neither since yesterday nor since before that” is idiomatic for “previously” or “in the past.”

[4:10]  ¹⁹⁷ tn The two expressions are כְבַד־פֶּה (khÿvad peh, “heavy of mouth”), and then כְבַד לָשׁוֹן (khÿvad lashon, “heavy of tongue”). Both use genitives of specification, the mouth and the tongue being what are heavy – slow. “Mouth” and “tongue” are metonymies of cause. Moses is saying that he has a problem speaking well. Perhaps he had been too long at the other side of the desert, or perhaps he was being a little dishonest. At any rate, he has still not captured the meaning of God’s presence. See among other works, J. H. Tigay, “‘Heavy of Mouth’ and ‘Heavy of Tongue’: On Moses’ Speech Difficulty,” BASOR 231 (1978): 57-67.

[4:11]  ¹⁹⁸ tn The verb שִׂים (sim) means “to place, put, set”; the sentence here more precisely says, “Who put a mouth into a man?”

[4:11]  ¹⁹⁹ sn The final question obviously demands a positive answer. But the clause is worded in such a way as to return to the theme of “I AM.” Isaiah 45:5-7 developed this same idea of God’s control over life. Moses protests that he is not an eloquent speaker, and the Lord replies with reminders about himself and promises, “I will be with your mouth,” an assertion that repeats the verb he used four times in 3:12 and 14 and in promises to Isaac and Jacob (Gen 26:3; 31:3).

[4:12]  ²⁰⁰ sn The promise of divine presence always indicates intervention (for blessing or cursing). Here it means that God would be working through the organs of speech to help Moses speak. See Deut 18:18; Jer 1:9.

[4:12]  ²⁰¹ sn The verb is וְהוֹרֵיתִיךָ (vÿhoretikha), the Hiphil perfect with a vav (ו) consecutive. The form carries the instructional meaning because it follows the imperative “go.” In fact, there is a sequence at work here: “go…and/that I may teach you.” It is from יָרָה (yara), the same root behind תּוֹרָה (torah, “law”). This always referred to teaching either wisdom or revelation. Here Yahweh promises to teach Moses what to say.

[4:12]  ²⁰² tn The form is the imperfect tense. While it could be taken as a future (“what you will say”), an obligatory imperfect captures the significance better (“what you must say” or “what you are to say”). Not even the content of the message will be left up to Moses.

[4:13]  ²⁰³ tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.

[4:13]  ²⁰⁴ tn The word בִּי (bi) is a particle of entreaty; it seeks permission to speak and is always followed by “Lord” or “my Lord.”

[4:13]  ²⁰⁵ tn The text has simply שְׁלַח־נָא בְּיַד־תִּשְׁלָח (shÿlakh-na’ bÿyad tishlakh, “send by the hand you will send”). This is not Moses’ resignation to doing God’s will – it is his final attempt to avoid the call. It carries the force of asking God to send someone else. This is an example of an independent relative clause governed by the genitive: “by the hand of – whomever you will send” (see GKC 488-89 §155.n).

[4:14]  ²⁰⁶ tn Heb “and the anger of Yahweh burned against.”

[4:14]  ²⁰⁷ tn Heb “Is not” or perhaps “Is [there] not.”

[4:14]  ²⁰⁸ sn S. R. Driver (Exodus, 29) suggests that the term “Levite” may refer to a profession rather than ancestry here, because both Moses and Aaron were from the tribe of Levi and there would be little point in noting that ancestry for Aaron. In thinking through the difficult problem of the identity of Levites, he cites McNeile as saying “the Levite” referred to one who had had official training as a priest (cf. Judg 17:7, where a member of the tribe of Judah was a Levite). If it was the duty of the priest to give “torah” – to teach – then some training in the power of language would have been in order.

[4:14]  ²⁰⁹ tn The construction uses the Piel infinitive absolute and the Piel imperfect to express the idea that he spoke very well: דַבֵּר יְדַבֵּר (dabber yÿdabber).

[4:14]  ²¹⁰ tn The particle הִנֵּה (hinneh) with the participle points to the imminent future; it means “he is about to come” or “here he is coming.”

[4:14]  ²¹¹ sn It is unlikely that this simply means that as a brother he will be pleased to see Moses, for the narrative has no time for that kind of comment. It is interested in more significant things. The implication is that Aaron will rejoice because of the revelation of God to Moses and the plan to deliver Israel from bondage (see B. Jacob, Exodus, 93).

[4:15]  ²¹² tn Or “I will help you speak.” The independent pronoun puts emphasis (“as for me”) on the subject (“I”).

[4:15]  ²¹³ tn Or “and will help him speak.”

[4:15]  ²¹⁴ tn The word “both” is supplied to convey that this object (“you”) and the subject of the next verb (“you must do”) are plural in the Hebrew text, referring to Moses and Aaron. In 4:16 “you” returns to being singular in reference to Moses.

[4:15]  ²¹⁵ tn The imperfect tense carries the obligatory nuance here as well. The relative pronoun with this verb forms a noun clause functioning as the direct object of “I will teach.”

[4:16]  ²¹⁶ tn The word “he” represents the Hebrew independent pronoun, which makes the subject emphatic.

[4:16]  ²¹⁷ tn The phrase “as if” is supplied for clarity.

[4:16]  ²¹⁸ tn Heb “and it will be [that] he, he will be to you for a mouth,” or more simply, “he will be your mouth.”

[4:16]  ²¹⁹ tn Heb “he will be to you for a mouth.”

[4:16]  ²²⁰ tn The phrase “as if” is supplied for clarity. The word “you” represents the Hebrew independent pronoun, which makes the subject emphatic.

[4:17]  ²²¹ sn Mention of the staff makes an appropriate ending to the section, for God’s power (represented by the staff) will work through Moses. The applicable point that this whole section is making could be worded this way: The servants of God who sense their inadequacy must demonstrate the power of God as their sufficiency.

[4:18]  ²²² sn This last section of the chapter reports Moses’ compliance with the commission. It has four parts: the decision to return (18-20), the instruction (21-23), the confrontation with Yahweh (24-26), and the presentation with Aaron (27-31).

[4:18]  ²²³ tn The two verbs form a verbal hendiadys, the second verb becoming adverbial in the translation: “and he went and he returned” becomes “and he went back.”

[4:18]  ²²⁴ tn There is a sequence here with the two cohortative forms: אֵלְכָה נָּא וְאָשׁוּבָה (’elÿkhah nna’ vÿ’ashuva) – “let me go in order that I may return.”

[4:18]  ²²⁵ tn Heb “brothers.”

[4:18]  ²²⁶ tn This verb is parallel to the preceding cohortative and so also expresses purpose: “let me go that I may return…and that I may see.”

[4:19]  ²²⁷ tn The text has two imperatives, “Go, return”; if these are interpreted as a hendiadys (as in the translation), then the second is adverbial.

[4:19]  ²²⁸ sn The text clearly stated that Pharaoh sought to kill Moses; so this seems to be a reference to Pharaoh’s death shortly before Moses’ return. Moses was forty years in Midian. In the 18th dynasty, only Pharaoh Thutmose III had a reign of the right length (1504-1450 b.c.) to fit this period of Moses’ life. This would place Moses’ returning to Egypt near 1450 b.c., in the beginning of the reign of Amenhotep II, whom most conservatives identify as the pharaoh of the exodus. Rameses II, of course, had a very long reign (1304-1236). But if he were the one from whom Moses fled, then he could not be the pharaoh of the exodus, but his son would be – and that puts the date of the exodus after 1236, a date too late for anyone. See E. H. Merrill, Kingdom of Priests, 62.

[4:20]  ²²⁹ tn Heb “And Moses took.”

[4:20]  ²³⁰ sn Only Gershom has been mentioned so far. The other son’s name will be explained in chapter 18. The explanation of Gershom’s name was important to Moses’ sojourn in Midian. The explanation of the name Eliezer fits better in the later chapter (18:2-4).

[4:20]  ²³¹ tn The verb would literally be rendered “and returned”; however, the narrative will record other happenings before he arrived in Egypt, so an ingressive nuance fits here – he began to return, or started back.

[4:21]  ²³² tn Heb “And Yahweh said.”

[4:21]  ²³³ tn The construction may involve a verbal hendiadys using the two infinitive forms: “when you go to return” (בְּלֶכְתְּךָ לָשׁוּב, bÿlekhtÿkha lashuv). The clause is temporal, subordinated to the instruction to do the signs. Therefore, its focus cannot be on going to return, i.e., preparing or beginning to return.

[4:21]  ²³⁴ tn The two verb forms in this section are the imperative (רְאֵה, rÿ’eh) followed by the perfect with the vav (וַעֲשִׂיתָם, va’asitam). The second could be coordinated and function as a second command: “see…and [then] do”; or it could be subordinated logically: “see…so that you do.” Some commentators who take the first option suggest that Moses was supposed to contemplate these wonders before doing them before Pharaoh. That does not seem as likely as the second interpretation reflected in the translation.

[4:21]  ²³⁵ tn Or “in your power”; Heb “in your hand.”

[4:21]  ²³⁶ tn Heb “strengthen” (in the sense of making stubborn or obstinate). The text has the expression וַאֲנִי אֲחַזֵּק אֶת־לִבּוֹ (va’ani ’akhazzeq ’et-libbo), “I will make strong his will,” or “I will strengthen his resolve,” recognizing the “heart” as the location of decision making (see Prov 16:1, 9).

[4:21]  ²³⁷ sn Here is the first mention of the hardening of the heart of Pharaoh. God first tells Moses he must do the miracles, but he also announces that he will harden Pharaoh’s heart, as if working against Moses. It will help Moses to know that God is bringing about the resistance in order to bring a greater victory with greater glory. There is a great deal of literature on this, but see among the resources F. W. Danker, “Hardness of Heart: A Study in Biblical Thematic,” CTM 44 (1973): 89-100; R. R. Wilson, “The Hardening of Pharaoh’s Heart,” CBQ 41 (1979): 18-36; and R. B. Chisholm Jr., “Divine Hardening in the Old Testament,” BSac 153 (1996): 410-34.

[4:21]  ²³⁸ tn Or “so that.”

[4:22]  ²³⁹ tn The sequence of the instruction from God uses the perfect tense with vav (ו), following the preceding imperfects.

[4:22]  ²⁴⁰ tn The instantaneous use of the perfect tense fits well with the prophetic announcement of what Yahweh said or says. It shows that the words given to the prophet are still binding.

[4:22]  ²⁴¹ sn The metaphor uses the word “son” in its connotation of a political dependent, as it was used in ancient documents to describe what was intended to be a loyal relationship with well-known privileges and responsibilities, like that between a good father and son. The word can mean a literal son, a descendant, a chosen king (and so, the Messiah), a disciple (in Proverbs), and here, a nation subject to God. If the people of Israel were God’s “son,” then they should serve him and not Pharaoh. Malachi reminds people that the Law said “a son honors his father,” and so God asked, “If I am a father, where is my honor?” (Mal 1:6).

[4:23]  ²⁴² tn The text uses the imperative, “send out” (שַׁלַּח, shallakh) followed by the imperfect or jussive with the vav (ו) to express purpose.

[4:23]  ²⁴³ tn The Piel infinitive serves as the direct object of the verb, answering the question of what Pharaoh would refuse to do. The command and refusal to obey are the grounds for the announcement of death for Pharaoh’s son.

[4:23]  ²⁴⁴ tn The construction is very emphatic. The particle הִנֵּה (hinneh) gives it an immediacy and a vividness, as if God is already beginning to act. The participle with this particle has the nuance of an imminent future act, as if God is saying, “I am about to kill.” These words are not repeated until the last plague.

[4:24]  ²⁴⁵ tn Or “at a lodging place” or “at an inn.”

[4:24]  ²⁴⁶ sn The next section (vv. 24-26) records a rather strange story. God had said that if Pharaoh would not comply he would kill his son – but now God was ready to kill Moses, the representative of Israel, God’s own son. Apparently, one would reconstruct that on the journey Moses fell seriously ill, but his wife, learning the cause of the illness, saved his life by circumcising her son and casting the foreskin at Moses’ feet (indicating that it was symbolically Moses’ foreskin). The point is that this son of Abraham had not complied with the sign of the Abrahamic covenant. No one, according to Exod 12:40-51, would take part in the Passover-exodus who had not complied. So how could the one who was going to lead God’s people not comply? The bold anthropomorphisms and the location at the border invite comparisons with Gen 32, the Angel wrestling with Jacob. In both cases there is a brush with death that could not be forgotten. See also, W. Dumbrell, “Exodus 4:24-25: A Textual Re-examination,” HTR 65 (1972): 285-90; T. C. Butler, “An Anti-Moses Tradition,” JSOT 12 (1979): 9-15; and L. Kaplan, “And the Lord Sought to Kill Him,” HAR 5 (1981): 65-74.

[4:25]  ²⁴⁷ tn Heb “to his feet.” The referent (Moses) has been specified in the translation for clarity. The LXX has “and she fell at his feet” and then “the blood of the circumcision of my son stood.” But it is clear that she caused the foreskin to touch Moses’ feet, as if the one were a substitution for the other, taking the place of the other (see U. Cassuto, Exodus, 60).

[4:25]  ²⁴⁸ sn U. Cassuto explains that she was saying, “I have delivered you from death, and your return to life makes you my bridegroom a second time, this time my blood bridegroom, a bridegroom acquired through blood” (Exodus, 60-61).

[4:26]  ²⁴⁹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[4:26]  ²⁵⁰ tn Or “Therefore.” The particle אָז (’az) here is not introducing the next item in a series of events. It points back to the past (“at that time,” see Gen 4:26) or to a logical connection (“therefore, consequently”).

[4:26]  ²⁵¹ tn The Hebrew simply has לַמּוּלֹת (lammulot, “to the circumcision[s]”). The phrase explains that the saying was in reference to the act of circumcision. Some scholars speculate that there was a ritual prior to marriage from which this event and its meaning derived. But it appears rather that if there was some ancient ritual, it would have had to come from this event. The difficulty is that the son is circumcised, not Moses, making the comparative mythological view untenable. Moses had apparently not circumcised Eliezer. Since Moses was taking his family with him, God had to make sure the sign of the covenant was kept. It may be that here Moses sent them all back to Jethro (18:2) because of the difficulties that lay ahead.

[4:27]  ²⁵² tn Heb “And Yahweh said.”

[4:27]  ²⁵³ tn S. R. Driver considers that this verse is a continuation of vv. 17 and 18 and that Aaron met Moses before Moses started back to Egypt (Exodus, 33). The first verb, then, might have the nuance of a past perfect: Yahweh had said.

[4:27]  ²⁵⁴ tn Heb “and kissed him.”

[4:28]  ²⁵⁵ tn This verb and the last one in the verse are rendered with the past perfect nuance because they refer to what the Lord had done prior to Moses’ telling Aaron.

[4:29]  ²⁵⁶ sn These are the leaders of the tribes who represented all the people. Later, after the exodus, Moses will select the most capable of them and others to be rulers in a judicial sense (Exod 18:21).

[4:30]  ²⁵⁷ tn Heb “And Aaron spoke.”

[4:31]  ²⁵⁸ tc The LXX (Greek OT) has “and they rejoiced,” probably reading וַיִּשְׂמְחוּ (vayyismÿkhu) instead of what the MT reading, וַיִּשְׂמְעוּ (vayyismÿ’u, “and they heard”). To rejoice would have seemed a natural response of the people at the news, and the words sound similar in Hebrew.

[4:31]  ²⁵⁹ tn Or “intervened for.” The word פָּקַד (paqad) has traditionally been translated “visited,” which is open to many interpretations. It means that God intervened in the life of the Israelites to bless them with the fulfillment of the promises. It says more than that he took notice of them, took pity on them, or remembered them. He had not yet fulfilled the promises, but he had begun to act by calling Moses and Aaron. The translation “attended to” attempts to capture that much.

[4:31]  ²⁶⁰ tn The verb וַיִּשְׁתַּחֲוּוּ (vayyishtakhavu) is usually rendered “worshiped.” More specifically, the verbal root חָוָה (khava) in the hishtaphel stem means “to cause oneself to be low to the ground.” While there is nothing wrong with giving it a general translation of “worship,” it may be better in a passage like this to take it in conjunction with the other verb (“bow”) as a verbal hendiadys, using it as an adverb to that verb. The implication is certainly that they prayed, or praised, and performed some other aspect of worship, but the text may just be describing it from their posture of worship. With this response, all the fears of Moses are swept aside – they believed and they were thankful to God.

[5:1]  ²⁶¹ 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).

[5:1]  ²⁶² tn Heb “Yahweh.”

[5:1]  ²⁶³ 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).

[5:1]  ²⁶⁴ 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.

[5:2]  ²⁶⁵ tn Heb “Yahweh.” This is a rhetorical question, expressing doubt or indignation or simply a negative thought that Yahweh is nothing (see erotesis in E. W. Bullinger, Figures of Speech, 944-45). Pharaoh is not asking for information (cf. 1 Sam 25:5-10).

[5:2]  ²⁶⁶ tn The relative pronoun introduces the consecutive clause that depends on the interrogative clause (see GKC 318-19 §107.u).

[5:2]  ²⁶⁷ tn The imperfect tense here receives the classification of obligatory imperfect. The verb שָׁמַע (shama’) followed by “in the voice of” is idiomatic; rather than referring to simple audition – “that I should hear his voice” – it conveys the thought of listening that issues in action – “that I should obey him.”

[5:2]  ²⁶⁸ tn The Piel infinitive construct here has the epexegetical usage with lamed (ל); it explains the verb “obey.”

[5:2]  ²⁶⁹ sn This absolute statement of Pharaoh is part of a motif that will develop throughout the conflict. For Pharaoh, the Lord (Yahweh) did not exist. So he said “I do not know the Lord [i.e., Yahweh].” The point of the plagues and the exodus will be “that he might know.” Pharaoh will come to know this Yahweh, but not in any pleasant way.

[5:3]  ²⁷⁰ 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]  ²⁷¹ 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]  ²⁷² 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.

[5:4]  ²⁷³ sn The clause is a rhetorical question. Pharaoh is not asking them why they do this, but rather is accusing them of doing it. He suspects their request is an attempt to get people time away from their labor. In Pharaoh’s opinion, Moses and Aaron were “removing the restraint” (פָּרַע, para’) of the people in an effort to give them rest. Ironically, under the Law the people would be expected to cease their labor when they went to appear before God. He would give them the rest that Pharaoh refused to give. It should be noted also that it was not Israel who doubted that Yahweh had sent Moses, as Moses had feared – but rather Pharaoh.

[5:5]  ²⁷⁴ tn Heb “And Pharaoh said.” This is not the kind of thing that Pharaoh is likely to have said to Moses, and so it probably is what he thought or reasoned within himself. Other passages (like Exod 2:14; 3:3) show that the verb “said” can do this. (See U. Cassuto, Exodus, 67.)

[5:6]  ²⁷⁵ tn Heb “and Pharaoh commanded on that day.”

[5:6]  ²⁷⁶ tn The Greek has “scribes” for this word, perhaps thinking of those lesser officials as keeping records of the slaves and the bricks.

[5:6]  ²⁷⁷ tn The phrase “who were” is supplied for clarity.

[5:6]  ²⁷⁸ sn In vv. 6-14 the second section of the chapter describes the severe measures by the king to increase the labor by decreasing the material. The emphasis in this section must be on the harsh treatment of the people and Pharaoh’s reason for it – he accuses them of idleness because they want to go and worship. The real reason, of course, is that he wants to discredit Moses (v. 9) and keep the people as slaves.

[5:7]  ²⁷⁹ tn The construction is a verbal hendiadys: לֹא תֹאסִפוּן לָתֵת (lo’ to’sifun latet, “you must not add to give”). The imperfect tense acts adverbially, and the infinitive becomes the main verb of the clause: “you must no longer give.”

[5:7]  ²⁸⁰ tn The expression “for making bricks” is made of the infinitive construct followed by its cognate accusative: לִלְבֹּן הַלְּבֵנִים (lilbon hallÿvenim).

[5:7]  ²⁸¹ tn Heb “as yesterday and three days ago” or “as yesterday and before that.” This is idiomatic for “as previously” or “as in the past.”

[5:7]  ²⁸² tn The jussive יֵלְכוּ (yelÿkhu) and its following sequential verb would have the force of decree and not permission or advice. He is telling them to go and find straw or stubble for the bricks.

[5:8]  ²⁸³ tn The verb is the Qal imperfect of שִׂים (sim, “place, put”). The form could be an imperfect of instruction: “You will place upon them the quota.” Or, as here, it may be an obligatory imperfect: “You must place.”

[5:8]  ²⁸⁴ tn Heb “yesterday and three days ago” or “yesterday and before that” is idiomatic for “previously” or “in the past.”

[5:8]  ²⁸⁵ tn Or “loafers.” The form נִרְפִּים (nirpim) is derived from the verb רָפָה (rafah), meaning “to be weak, to let oneself go.” They had been letting the work go, Pharaoh reasoned, and being idle is why they had time to think about going to worship.

[5:9]  ²⁸⁶ tn Heb “let the work be heavy.”

[5:9]  ²⁸⁷ tn The text has וְיַעֲשׂוּ־בָהּ (vÿya’asu-vah, “and let them work in it”) or the like. The jussive forms part of the king’s decree that the men not only be required to work harder but be doing it: “Let them be occupied in it.”

[5:9]  ²⁸⁸ sn The words of Moses are here called “lying words” (דִבְרֵי־שָׁקֶר, divre-shaqer). Here is the main reason, then, for Pharaoh’s new policy. He wanted to discredit Moses. So the words that Moses spoke Pharaoh calls false and lying words. The world was saying that God’s words were vain and deceptive because they were calling people to a higher order. In a short time God would reveal that they were true words.

[5:10]  ²⁸⁹ tn Heb “went out and spoke to the people saying.” Here “the people” has been specified as “the Israelites” for clarity.

[5:10]  ²⁹⁰ tn The construction uses the negative particle combined with a subject suffix before the participle: אֵינֶנִּי נֹתֵן (’enenni noten, “there is not I – giving”).

[5:11]  ²⁹¹ tn The independent personal pronoun emphasizes that the people were to get their own straw, and it heightens the contrast with the king. “You – go get.”

[5:11]  ²⁹² tn The tense in this section could be translated as having the nuance of possibility: “wherever you may find it,” or the nuance of potential imperfect: “wherever you are able to find any.”

[5:12]  ²⁹³ tn The verb וַיָּפֶץ (vayyafets) is from the hollow root פּוּץ (puts) and means “scatter, spread abroad.”

[5:13]  ²⁹⁴ tn Or “pressed.”

[5:13]  ²⁹⁵ tn כַּלּוּ (kallu) is the Piel imperative; the verb means “to finish, complete” in the sense of filling up the quota.

[5:14]  ²⁹⁶ tn The quotation is introduced with the common word לֵאמֹר (le’mor, “saying”) and no mention of who said the question.

[5:14]  ²⁹⁷ sn The idioms for time here are found also in 3:10 and 5:7-8. This question no doubt represents many accusations shouted at Israelites during the period when it was becoming obvious that, despite all their efforts, they were unable to meet their quotas as before.

[5:15]  ²⁹⁸ sn The last section of this event tells the effect of the oppression on Israel, first on the people (15-19) and then on Moses and Aaron (20-21). The immediate reaction of Israel was to cry to Pharaoh – something they would learn should be directed to God. When Pharaoh rebuffed them harshly, they turned bitterly against their leaders.

[5:15]  ²⁹⁹ tn The imperfect tense should be classified here with the progressive imperfect nuance, because the harsh treatment was a present reality.

[5:16]  ³⁰⁰ tn Heb “[they] are saying to us,” the line can be rendered as a passive since there is no expressed subject for the participle.

[5:16]  ³⁰¹ tn הִנֵּה (hinneh) draws attention to the action reflected in the passive participle מֻכִּים (mukkim): “look, your servants are being beaten.”

[5:16]  ³⁰² tn The word rendered “fault” is the basic OT verb for “sin” – וְחָטָאת (vÿkhata’t). The problem is that it is pointed as a perfect tense, feminine singular verb. Some other form of the verb would be expected, or a noun. But the basic word-group means “to err, sin, miss the mark, way, goal.” The word in this context seems to indicate that the people of Pharaoh – the slave masters – have failed to provide the straw. Hence: “fault” or “they failed.” But, as indicated, the line has difficult grammar, for it would literally translate: “and you [fem.] sin your people.” Many commentators (so GKC 206 §74.g) wish to emend the text to read with the Greek and the Syriac, thus: “you sin against your own people” (meaning the Israelites are his loyal subjects).

[5:17]  ³⁰³ tn Heb “And he said.”

[5:17]  ³⁰⁴ tn Or “loafers.” The form נִרְפִּים (nirpim) is derived from the verb רָפָה (rafah), meaning “to be weak, to let oneself go.”

[5:18]  ³⁰⁵ tn The text has two imperatives: “go, work.” They may be used together to convey one complex idea (so a use of hendiadys): “go back to work.”

[5:18]  ³⁰⁶ tn The imperfect תִּתֵּנּוּ (tittennu) is here taken as an obligatory imperfect: “you must give” or “you must produce.”

[5:18]  ³⁰⁷ sn B. Jacob is amazed at the wealth of this tyrant’s vocabulary in describing the work of others. Here, תֹכֶן (tokhen) is another word for “quota” of bricks, the fifth word used to describe their duty (Exodus, 137).

[5:19]  ³⁰⁸ tn The common Hebrew verb translated “saw,” like the common English verb for seeing, is also used to refer to mental perception and understanding, as in the question “See what I mean?” The foremen understood how difficult things would be under this ruling.

[5:19]  ³⁰⁹ tn The text has the sign of the accusative with a suffix and then a prepositional phrase: אֹתָם בְּרָע (’otam bÿra’), meaning something like “[they saw] them in trouble” or “themselves in trouble.” Gesenius shows a few examples where the accusative of the reflexive pronoun is represented by the sign of the accusative with a suffix, and these with marked emphasis (GKC 439 §135.k).

[5:19]  ³¹⁰ tn The clause “when they were told” translates לֵאמֹר (le’mor), which usually simply means “saying.” The thing that was said was clearly the decree that was given to them.

[5:20]  ³¹¹ sn Moses and Aaron would not have made the appeal to Pharaoh that these Hebrew foremen did, but they were concerned to see what might happen, and so they waited to meet the foremen when they came out.

[5:21]  ³¹² tn The foremen vented their anger on Moses and Aaron. The two jussives express their desire that the evil these two have caused be dealt with. “May Yahweh look on you and may he judge” could mean only that God should decide if Moses and Aaron are at fault, but given the rest of the comments it is clear the foremen want more. The second jussive could be subordinated to the first – “so that he may judge [you].”

[5:21]  ³¹³ tn Heb “you have made our aroma stink.”

[5:21]  ³¹⁴ tn Heb “in the eyes of.”

[5:21]  ³¹⁵ tn Heb “in the eyes of his servants.” This phrase is not repeated in the translation for stylistic reasons.

[5:21]  ³¹⁶ tn Heb “to put a sword in their hand to kill us.” The infinitive construct with the lamed (לָתֶת, latet) signifies the result (“so that”) of making the people stink. Their reputation is now so bad that Pharaoh might gladly put them to death. The next infinitive could also be understood as expressing result: “put a sword in their hand so that they can kill us.”

[5:22]  ³¹⁷ sn In view of the apparent failure of the mission, Moses seeks Yahweh for assurance. The answer from Yahweh not only assures him that all is well, but that there will be a great deliverance. The passage can be divided into three parts: the complaint of Moses (5:22-23), the promise of Yahweh (6:1-9), and the instructions for Moses (6:10-13). Moses complains because God has not delivered his people as he had said he would, and God answers that he will because he is the sovereign covenant God who keeps his word. Therefore, Moses must keep his commission to speak God’s word. See further, E. A. Martens, “Tackling Old Testament Theology,” JETS 20 (1977): 123-32. The message is very similar to that found in the NT, “Where is the promise of his coming?” (2 Pet 3:4). The complaint of Moses (5:22-23) can be worded with Peter’s “Where is the promise of his coming?” theme; the assurance from Yahweh (6:1-9) can be worded with Peter’s “The Lord is not slack in keeping his promises” (2 Pet 3:9); and the third part, the instructions for Moses (6:10-13) can be worded with Peter’s “Prepare for the day of God and speed its coming” (2 Pet 3:12). The people who speak for God must do so in the sure confidence of the coming deliverance – Moses with the deliverance from the bondage of Egypt, and Christians with the deliverance from this sinful world.

[5:22]  ³¹⁸ tn Heb “and Moses returned.”

[5:22]  ³¹⁹ tn The designation in Moses’ address is “Lord” (אֲדֹנָי, ’adonay) – the term for “lord” or “master” but pointed as it would be when it represents the tetragrammaton.

[5:22]  ³²⁰ tn The verb is הֲרֵעֹתָה (hare’otah), the Hiphil perfect of רָעַע (ra’a’). The word itself means “to do evil,” and in this stem “to cause evil” – but evil in the sense of pain, calamity, trouble, or affliction, and not always in the sense of sin. Certainly not here. That God had allowed Pharaoh to oppose them had brought greater pain to the Israelites.

[5:22]  ³²¹ tn The demonstrative pronoun serves for emphasis in the question (see R. J. Williams, Hebrew Syntax, 24, §118). This second question continues Moses’ bold approach to God, more chiding than praying. He is implying that if this was the result of the call, then God had no purpose calling him (compare Jeremiah’s similar complaint in Jer 20).

[5:23]  ³²² sn Now the verb (הֵרַע, hera’) has a different subject – Pharaoh. The ultimate cause of the trouble was God, but the immediate cause was Pharaoh and the way he increased the work. Meanwhile, the Israelite foremen have pinned most of the blame on Moses and Aaron. Moses knows all about the sovereignty of God, and as he speaks in God’s name, he sees the effect it has on pagans like Pharaoh. So the rhetorical questions are designed to prod God to act differently.

[5:23]  ³²³ tn The Hebrew construction is emphatic: וְהַצֵּל לֹא־הִצַּלְתָּ (vÿhatsel lo’-hitsalta). The verb נָצַל (natsal) means “to deliver, rescue” in the sense of plucking out, even plundering. The infinitive absolute strengthens both the idea of the verb and the negative. God had not delivered this people at all.

[5:23]  ³²⁴ tn Heb “your people.” The pronoun (“them”) has been used in the translation for stylistic reasons here, to avoid redundancy.

[6:1]  ³²⁵ sn The expression “I will do to Pharaoh” always refers to the plagues. God would first show his sovereignty over Pharaoh before defeating him.

[6:1]  ³²⁶ tn The expression “with a strong hand” (וּבְיָד חֲזָקָה, uvÿyad khazaqah) could refer (1) to God’s powerful intervention (“compelled by my strong hand”) or (2) to Pharaoh’s forceful pursuit (“he will forcefully drive them out”). In Exod 3:20 God has summarized what his hand would do in Egypt, and that is probably what is intended here, as he promises that Moses will see what God will do. All Egypt ultimately desired that Israel be released (12:33), and when they were released Pharaoh pursued them to the sea, and so in a sense drove them out – whether that was his intention or not. But ultimately it was God’s power that was the real force behind it all. U. Cassuto (Exodus, 74) considers that it is unlikely that the phrase would be used in the same verse twice with the same meaning. So he thinks that the first “strong hand” is God’s, and the second “strong hand” is Pharaoh’s. It is true that if Pharaoh acted forcefully in any way that contributed to Israel leaving Egypt it was because God was acting forcefully in his life. So in an understated way, God is saying that when forced by God’s strong hand, Pharaoh will indeed release God’s people.”

[6:1]  ³²⁷ tn Or “and he will forcefully drive them out of his land,” if the second occurrence of “strong hand” refers to Pharaoh’s rather than God’s (see the previous note).

[6:2]  ³²⁸ tn Heb “And God spoke.”

[6:2]  ³²⁹ sn The announcement “I am the Lord” (Heb “Yahweh”) draws in the preceding revelation in Exod 3:15. In that place God called Moses to this task and explained the significance of the name “Yahweh” by the enigmatic expression “I am that I am.” “I am” (אֶהְיֶה, ’ehyeh) is not a name; “Yahweh” is. But the explanation of the name with this sentence indicates that Yahweh is the one who is always there, and that guarantees the future, for everything he does is consistent with his nature. He is eternal, never changing; he remains. Now, in Exodus 6, the meaning of the name “Yahweh” will be more fully unfolded.

[6:3]  ³³⁰ tn The preposition bet (ב) in this construction should be classified as a bet essentiae, a bet of essence (see also GKC 379 §119.i).

[6:3]  ³³¹ tn The traditional rendering of the title as “Almighty” is reflected in LXX and Jerome. But there is still little agreement on the etymology and exact meaning of אֵל־שַׁדַּי (’el-shadday). Suggestions have included the idea of “mountain God,” meaning the high God, as well as “the God with breasts.” But there is very little evidence supporting such conclusions and not much reason to question the ancient versions.

[6:3]  ³³² tn The noun שְׁמִי (shÿmi, “my name,” and “Yahweh” in apposition to it), is an adverbial accusative, specifying how the patriarchs “knew” him.

[6:3]  ³³³ tn Heb “Yahweh,” traditionally rendered in English as “the Lord.” The phrase has been placed in quotation marks in the translation to indicate it represents the tetragrammaton.

[6:3]  ³³⁴ tn The verb is the Niphal form נוֹדַעְתִּי (noda’ti). If the text had wanted to say, “I did not make myself known,” then a Hiphil form would have been more likely. It is saying, “but by my name Yahweh I was not known to them.”

[6:4]  ³³⁵ tn The statement refers to the making of the covenant with Abraham (Gen 15 and following) and confirming it with the other patriarchs. The verb הֲקִמֹתִי (haqimoti) means “set up, establish, give effect to, conclude” a covenant agreement. The covenant promised the patriarchs a great nation, a land – Canaan, and divine blessing. They lived with those promises, but now their descendants were in bondage in Egypt. God’s reference to the covenant here is meant to show the new revelation through redemption will start to fulfill the promises and show what the reality of the name Yahweh is to them.

[6:4]  ³³⁶ tn Heb “the land of their sojournings.” The noun מְגֻרִים (mÿgurim) is a reminder that the patriarchs did not receive the promises. It is also an indication that those living in the age of promise did not experience the full meaning of the name of the covenant God. The “land of their sojournings” is the land of Canaan where the family lived (גּרוּ, garu) as foreigners, without owning property or having the rights of kinship with the surrounding population.

[6:5]  ³³⁷ tn The addition of the independent pronoun אֲנִי (’ani, “I”) emphasizes the fact that it was Yahweh himself who heard the cry.

[6:5]  ³³⁸ tn Heb “And also I have heard.”

[6:5]  ³³⁹ tn The form is the Hiphil participle מַעֲבִדִים (ma’avidim, “causing to serve”). The participle occurs in a relative clause that modifies “the Israelites.” The clause ends with the accusative “them,” which must be combined with the relative pronoun for a smooth English translation. So “who the Egyptians are enslaving them,” results in the translation “whom the Egyptians are enslaving.”

[6:5]  ³⁴⁰ tn As in Exod 2:24, this remembering has the significance of God’s beginning to act to fulfill the covenant promises.

[6:6]  ³⁴¹ sn The verb וְהוֹצֵאתִי (vÿhotse’ti) is a perfect tense with the vav (ו) consecutive, and so it receives a future translation – part of God’s promises. The word will be used later to begin the Decalogue and other covenant passages – “I am Yahweh who brought you out….”

[6:6]  ³⁴² tn Heb “from under the burdens of” (so KJV, NASB); NIV “from under the yoke of.”

[6:6]  ³⁴³ tn Heb “from labor of them.” The antecedent of the pronoun is the Egyptians who have imposed slave labor on the Hebrews.

[6:7]  ³⁴⁴ sn These covenant promises are being reiterated here because they are about to be fulfilled. They are addressed to the nation, not individuals, as the plural suffixes show. Yahweh was their God already, because they had been praying to him and he is acting on their behalf. When they enter into covenant with God at Sinai, then he will be the God of Israel in a new way (19:4-6; cf. Gen 17:7-8; 28:20-22; Lev 26:11-12; Jer 24:7; Ezek 11:17-20).

[6:7]  ³⁴⁵ tn Heb “from under the burdens of” (so KJV, NASB); NIV “from under the yoke of.”

[6:8]  ³⁴⁶ tn Heb “which I raised my hand to give it.” The relative clause specifies which land is their goal. The bold anthropomorphism mentions part of an oath-taking ceremony to refer to the whole event and reminds the reader that God swore that he would give the land to them. The reference to taking an oath would have made the promise of God sure in the mind of the Israelite.

[6:8]  ³⁴⁷ sn Here is the twofold aspect again clearly depicted: God swore the promise to the patriarchs, but he is about to give what he promised to this generation. This generation will know more about him as a result.

[6:9]  ³⁴⁸ 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]  ³⁴⁹ tn Heb “and Moses spoke thus.”

[6:9]  ³⁵⁰ tn Heb “to Moses.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.

[6:9]  ³⁵¹ 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.

[6:11]  ³⁵² tn The form וִישַׁלַּח (vishallakh) is the Piel imperfect or jussive with a sequential vav; following an imperative it gives the imperative’s purpose and intended result. They are to speak to Pharaoh, and (so that as a result) he will release Israel. After the command to speak, however, the second clause also indirectly states the content of the speech (cf. Exod 11:2; 14:2, 15; 25:2; Lev 16:2; 22:2). As the next verse shows, Moses doubts that what he says will have the intended effect.

[6:12]  ³⁵³ tn Heb “And Moses spoke before.”

[6:12]  ³⁵⁴ sn This analogy is an example of a qal wahomer comparison. It is an argument by inference from the light (qal) to the heavy (homer), from the simple to the more difficult. If the Israelites, who are Yahwists, would not listen to him, it is highly unlikely Pharaoh would.

[6:12]  ³⁵⁵ tn The final clause begins with a disjunctive vav (ו), a vav on a nonverb form – here a pronoun. It introduces a circumstantial causal clause.

[6:12]  ³⁵⁶ tn Heb “and [since] I am of uncircumcised lips.” The “lips” represent his speech (metonymy of cause). The term “uncircumcised” makes a comparison between his speech and that which Israel perceived as unacceptable, unprepared, foreign, and of no use to God. The heart is described this way when it is impervious to good impressions (Lev 26:41; Jer 9:26) and the ear when it hears imperfectly (Jer 6:10). Moses has here returned to his earlier claim – he does not speak well enough to be doing this.

[6:13]  ³⁵⁷ tn Heb “And Yahweh spoke.”

[6:13]  ³⁵⁸ tn The term וַיְצַוֵּם (vayÿtsavvem) is a Piel preterite with a pronominal suffix on it. The verb צָוָה (tsavah) means “to command” but can also have a much wider range of meanings. In this short summary statement, the idea of giving Moses and Aaron a commission to Israel and to Pharaoh indicates that come what may they have their duty to perform.

[6:14]  ³⁵⁹ sn This list of names shows that Moses and Aaron are in the line of Levi that came to the priesthood. It helps to identify them and authenticate them as spokesmen for God within the larger history of Israel. As N. M. Sarna observes, “Because a genealogy inherently symbolizes vigor and continuity, its presence here also injects a reassuring note into the otherwise despondent mood” (Exodus [JPSTC], 33).

[6:14]  ³⁶⁰ tn The expression is literally “the house of their fathers.” This expression means that the household or family descended from a single ancestor. It usually indicates a subdivision of a tribe, that is, a clan, or the subdivision of a clan, that is, a family. Here it refers to a clan (S. R. Driver, Exodus, 46).

[6:14]  ³⁶¹ tn Or “descendants.”

[6:14]  ³⁶² tn Or “families,” and so throughout the genealogy.

[6:16]  ³⁶³ tn Or “generations.”

[6:20]  ³⁶⁴ tn Heb “took for a wife” (also in vv. 23, 25).

[6:25]  ³⁶⁵ tn Heb “heads of the fathers” is taken as an abbreviation for the description of “households” in v. 14.

[6:26]  ³⁶⁶ tn Or “by their hosts” or “by their armies.” Often translated “hosts” (ASV, NASB) or “armies” (KJV), צְבָאוֹת (tsÿva’ot) is a military term that portrays the people of God in battle array. In contemporary English, “regiment” is perhaps more easily understood as a force for battle than “company” (cf. NAB, NRSV) or “division” (NIV, NCV, NLT), both of which can have commercial associations. The term also implies an orderly departure.

[6:28]  ³⁶⁷ sn From here on the confrontation between Yahweh and Pharaoh will intensify until Pharaoh is destroyed. The emphasis at this point, though, is on Yahweh’s instructions for Moses to speak to Pharaoh. The first section (6:28-7:7) ends (v. 6) with the notice that Moses and Aaron did just as (כַּאֲשֶׁר, ka’asher) Yahweh had commanded them; the second section (7:8-13) ends with the note that Pharaoh refused to listen, just as (כַּאֲשֶׁר) Yahweh had said would be the case.

[6:28]  ³⁶⁸ tn The beginning of this temporal clause does not follow the normal pattern of using the preterite of the main verb after the temporal indicator and prepositional phrase, but instead uses a perfect tense following the noun in construct: וַיְהִי בְּיוֹם דִּבֶּר (vayÿhi bÿyom dibber). See GKC 422 §130.d. This verse introduces a summary (vv. 28-30) of the conversation that was interrupted when the genealogy began.

[6:29]  ³⁶⁹ tn Heb “and Yahweh spoke to Moses saying.” This has been simplified in the translation as “he said to him” for stylistic reasons.

[6:29]  ³⁷⁰ tn The verb is דַּבֵּר (dabber), the Piel imperative. It would normally be translated “speak,” but in English that verb does not sound as natural with a direct object as “tell.”

[6:29]  ³⁷¹ tn The clause begins with אֵת כָּל־אֲשֶׁר (’et kol-’asher) indicating that this is a noun clause functioning as the direct object of the imperative and providing the content of the commanded speech.

[6:29]  ³⁷² tn דֹּבֵר (dover) is the Qal active participle; it functions here as the predicate in the noun clause: “that I [am] telling you.” This one could be rendered, “that I am speaking to you.”

[6:30]  ³⁷³ tn See note on Exod 6:12.

[7:1]  ³⁷⁴ tn The word “like” is added for clarity, making explicit the implied comparison in the statement “I have made you God to Pharaoh.” The word אֱלֹהִים (’elohim) is used a few times in the Bible for humans (e.g., Pss 45:6; 82:1), and always clearly in the sense of a subordinate to GOD – they are his representatives on earth. The explanation here goes back to 4:16. If Moses is like God in that Aaron is his prophet, then Moses is certainly like God to Pharaoh. Only Moses, then, is able to speak to Pharaoh with such authority, giving him commands.

[7:1]  ³⁷⁵ tn The word נְבִיאֶךָ (nÿvi’ekha, “your prophet”) recalls 4:16. Moses was to be like God to Aaron, and Aaron was to speak for him. This indicates that the idea of a “prophet” was of one who spoke for God, an idea with which Moses and Aaron and the readers of Exodus are assumed to be familiar.

[7:2]  ³⁷⁶ tn The imperfect tense here should have the nuance of instruction or injunction: “you are to speak.” The subject is singular (Moses) and made emphatic by the presence of the personal pronoun “you.”

[7:2]  ³⁷⁷ tn The phrase translated “everything I command you” is a noun clause serving as the direct object of the verb “speak.” The verb in the clause (אֲצַוֶּךָ, ’atsavvekha) is the Piel imperfect. It could be classified as a future: “everything that I will command you.” A nuance of progressive imperfect also fits well: “everything that I am commanding you.”

[7:2]  ³⁷⁸ tn The form is וְשִׁלַּח (vÿshillakh), a Piel perfect with vav (ו) consecutive. Following the imperfects of injunction or instruction, this verb continues the sequence. It could be taken as equal to an imperfect expressing future (“and he will release”) or subordinate to express purpose (“to release” = “in order that he may release”).

[7:3]  ³⁷⁹ tn The clause begins with the emphatic use of the pronoun and a disjunctive vav (ו) expressing the contrast “But as for me, I will harden.” They will speak, but God will harden.

[7:3]  ³⁸⁰ tn The form beginning the second half of the verse is the perfect tense with vav (ו) consecutive, הִרְבֵּיתִי (hirbeti). It could be translated as a simple future in sequence after the imperfect preceding it, but the logical connection is not obvious. Since it carries the force of an imperfect due to the sequence, it may be subordinated as a temporal clause to the next clause that begins in v. 4. That maintains the flow of the argument.

[7:4]  ³⁸¹ tn Heb “and Pharaoh will not listen.”

[7:4]  ³⁸² tn Heb “put my hand into.” The expression is a strong anthropomorphism to depict God’s severest judgment on Egypt. The point is that neither the speeches of Moses and Aaron nor the signs that God would do will be effective. Consequently, God would deliver the blow that would destroy.

[7:4]  ³⁸³ tn See the note on this term in 6:26.

[7:5]  ³⁸⁴ tn The emphasis on sequence is clear because the form is the perfect tense with the vav consecutive.

[7:5]  ³⁸⁵ sn This is another anthropomorphism, parallel to the preceding. If God were to “put” (נָתַן, natan), “extend” (נָטָה, nata), or “reach out” (שָׁלַח, shalakh) his hand against them, they would be destroyed. Contrast Exod 24:11.

[7:8]  ³⁸⁶ tn Heb “And Yahweh said.”

[7:8]  ³⁸⁷ tn Heb “said to Moses and Aaron, saying.”

[7:9]  ³⁸⁸ tn The verb is תְּנוּ (tÿnu), literally “give.” The imperative is followed by an ethical dative that strengthens the subject of the imperative: “you give a miracle.”

[7:9]  ³⁸⁹ tn Heb “and throw it.” The direct object, “it,” is implied.

[7:9]  ³⁹⁰ tn The form is the jussive יְהִי ( yÿhi). Gesenius notes that frequently in a conditional clause, a sentence with a protasis and apodosis, the jussive will be used. Here it is in the apodosis (GKC 323 §109.h).

[7:10]  ³⁹¹ tn The clause begins with the preterite and the vav (ו) consecutive; it is here subordinated to the next clause as a temporal clause.

[7:10]  ³⁹² tn Heb “and Aaron threw.”

[7:10]  ³⁹³ tn The noun used here is תַּנִּין (tannin), and not the word for “serpent” or “snake” used in chap. 4. This noun refers to a large reptile, in some texts large river or sea creatures (Gen 1:21; Ps 74:13) or land creatures (Deut 32:33). This wonder paralleled Moses’ miracle in 4:3 when he cast his staff down. But this is Aaron’s staff, and a different miracle. The noun could still be rendered “snake” here since the term could be broad enough to include it.

[7:11]  ³⁹⁴ sn For information on this Egyptian material, see D. B. Redford, A Study of the Biblical Story of Joseph (VTSup), 203-4.

[7:11]  ³⁹⁵ tn The חַרְטֻּמִּים (kharttummim) seem to have been the keepers of Egypt’s religious and magical texts, the sacred scribes.

[7:11]  ³⁹⁶ tn The term בְּלַהֲטֵיהֶם (bÿlahatehem) means “by their secret arts”; it is from לוּט (lut, “to enwrap”). The Greek renders the word “by their magic”; Tg. Onq. uses “murmurings” and “whispers,” and other Jewish sources “dazzling display” or “demons” (see further B. Jacob, Exodus, 253-54). They may have done this by clever tricks, manipulation of the animals, or demonic power. Many have suggested that Aaron and the magicians were familiar with an old trick in which they could temporarily paralyze a serpent and then revive it. But here Aaron’s snake swallows up their snakes.

[7:12]  ³⁹⁷ tn The verb is plural, but the subject is singular, “a man – his staff.” This noun can be given a distributive sense: “each man threw down his staff.”

[7:13]  ³⁹⁸ tn This phrase translates the Hebrew word חָזַק (khazaq); see S. R. Driver, Exodus, 53.

[7:14]  ³⁹⁹ sn With the first plague, or blow on Pharaoh, a new section of the book unfolds. Until now the dominant focus has been on preparing the deliverer for the exodus. From here the account will focus on preparing Pharaoh for it. The theological emphasis for exposition of the entire series of plagues may be: The sovereign Lord is fully able to deliver his people from the oppression of the world so that they may worship and serve him alone. The distinct idea of each plague then will contribute to this main idea. It is clear from the outset that God could have delivered his people simply and suddenly. But he chose to draw out the process with the series of plagues. There appear to be several reasons: First, the plagues are designed to judge Egypt. It is justice for slavery. Second, the plagues are designed to inform Israel and Egypt of the ability of Yahweh. Everyone must know that it is Yahweh doing all these things. The Egyptians must know this before they are destroyed. Third, the plagues are designed to deliver Israel. The first plague is the plague of blood: God has absolute power over the sources of life. Here Yahweh strikes the heart of Egyptian life with death and corruption. The lesson is that God can turn the source of life into the prospect of death. Moreover, the Nile was venerated; so by turning it into death Moses was showing the superiority of Yahweh.

[7:14]  ⁴⁰⁰ tn Or “unresponsive” (so HALOT 456 s.v. I כָּבֵד).

[7:14]  ⁴⁰¹ tn The Piel infinitive construct לְשַׁלַּח (lÿshallakh) serves as the direct object of מֵאֵן (me’en), telling what Pharaoh refuses (characteristic perfect) to do. The whole clause is an explanation (like a metonymy of effect) of the first clause that states that Pharaoh’s heart is hard.

[7:15]  ⁴⁰² tn The clause begins with הִנֵּה (hinneh); here it provides the circumstances for the instruction for Moses – he is going out to the water so go meet him. A temporal clause translation captures the connection between the clauses.

[7:15]  ⁴⁰³ tn The instruction to Moses continues with this perfect tense with vav (ו) consecutive following the imperative. The verb means “to take a stand, station oneself.” It seems that Pharaoh’s going out to the water was a regular feature of his day and that Moses could be there waiting to meet him.

[7:15]  ⁴⁰⁴ sn The Nile, the source of fertility for the country, was deified by the Egyptians. There were religious festivals held to the god of the Nile, especially when the Nile was flooding. The Talmud suggests that Pharaoh in this passage went out to the Nile to make observations as a magician about its level. Others suggest he went out simply to bathe or to check the water level – but that would not change the view of the Nile that was prevalent in the land.

[7:15]  ⁴⁰⁵ tn The verb תִּקַּח (tiqqakh), the Qal imperfect of לָקַח (laqakh), functions here as the imperfect of instruction, or injunction perhaps, given the word order of the clause.

[7:15]  ⁴⁰⁶ tn The final clause begins with the noun and vav disjunctive, which singles this instruction out for special attention – “now the staff…you are to take.”

[7:16]  ⁴⁰⁷ tn The form לֵאמֹר (le’mor) is the Qal infinitive construct with the lamed (ל) preposition. It is used so often epexegetically that it has achieved idiomatic status – “saying” (if translated at all). But here it would make better sense to take it as a purpose infinitive. God sent him to say these words.

[7:16]  ⁴⁰⁸ tn The imperfect tense with the vav (וְיַעַבְדֻנִי, vÿya’avduni) following the imperative is in volitive sequence, showing the purpose – “that they may serve me.” The word “serve” (עָבַד, ’avad) is a general term to include religious observance and obedience.

[7:16]  ⁴⁰⁹ tn The final עַד־כֹּה (’ad-koh, “until now”) narrows the use of the perfect tense to the present perfect: “you have not listened.” That verb, however, involves more than than mere audition. It has the idea of responding to, hearkening, and in some places obeying; here “you have not complied” might catch the point of what Moses is saying, while “listen” helps to maintain the connection with other uses of the verb.

[7:16]  ⁴¹⁰ tn Or “complied” (שָׁמַעְתָּ, shama’ta).

[7:17]  ⁴¹¹ tn The construction using הִנֵּה (hinneh) before the participle (here the Hiphil participle מַכֶּה, makkeh) introduces a futur instans use of the participle, expressing imminent future, that he is about to do something.

[7:17]  ⁴¹² sn W. C. Kaiser summarizes a view that has been adopted by many scholars, including a good number of conservatives, that the plagues overlap with natural phenomena in Egypt. Accordingly, the “blood” would not be literal blood, but a reddish contamination in the water. If there was an unusually high inundation of the Nile, the water flowed sluggishly through swamps and was joined with the water from the mountains that washed out the reddish soil. If the flood were high, the water would have a deeper red color. In addition to this discoloration, there is said to be a type of algae which produce a stench and a deadly fluctuation of the oxygen level of the river that is fatal to fish (see W. C. Kaiser, Jr., “Exodus,” EBC 2:350; he cites Greta Hort, “The Plagues of Egypt,” ZAW 69 [1957]: 84-103; same title, ZAW 70 [1958]: 48-59). While most scholars would agree that the water did not actually become blood (any more than the moon will be turned to literal blood [Joel 2:31]), many are not satisfied with this kind of explanation. If the event was a fairly common feature of the Nile, it would not have been any kind of sign to Pharaoh – and it should still be observable. The features that would have to be safeguarded are that it was understood to be done by the staff of God, that it was unexpected and not a mere coincidence, and that the magnitude of the contamination, color, stench, and death, was unparalleled. God does use natural features in miracles, but to be miraculous signs they cannot simply coincide with natural phenomena.

[7:18]  ⁴¹³ tn The definite article here has the generic use, indicating the class – “fish” (R. J. Williams, Hebrew Syntax, 19, §92).

[7:18]  ⁴¹⁴ tn The verb לָאָה (la’a), here in the Niphal perfect with a vav consecutive, means “be weary, impatient.” The Niphal meaning is “make oneself weary” in doing something, or “weary (strenuously exert) oneself.” It seems always to indicate exhausted patience (see BDB 521 s.v.). The term seems to imply that the Egyptians were not able to drink the red, contaminated water, and so would expend all their energy looking for water to drink – in frustration of course.

[7:19]  ⁴¹⁵ tn Or “irrigation rivers” of the Nile.

[7:19]  ⁴¹⁶ sn The Hebrew term means “gathering,” i.e., wherever they gathered or collected waters, notably cisterns and reservoirs. This would naturally lead to the inclusion of both wooden and stone vessels – down to the smallest gatherings.

[7:19]  ⁴¹⁷ tn The imperfect tense with vav (ו) after the imperative indicates the purpose or result: “in order that they [the waters] be[come] blood.”

[7:19]  ⁴¹⁸ tn Or “in all.”

[7:20]  ⁴¹⁹ sn Both Moses and Aaron had tasks to perform. Moses, being the “god” to Pharaoh, dealt directly with him and the Nile. He would strike the Nile. But Aaron, “his prophet,” would stretch out the staff over the rest of the waters of Egypt.

[7:20]  ⁴²⁰ tn Heb “And he raised”; the referent (Moses) has been specified in the translation for clarity.

[7:20]  ⁴²¹ tn Gesenius calls the preposition on “staff” the בְּ (bet) instrumenti, used to introduce the object (GKC 380-81 §119.q). This construction provides a greater emphasis than an accusative.

[7:20]  ⁴²² tn The text could be rendered “in the sight of,” or simply “before,” but the literal idea of “before the eyes of” may stress how obvious the event was and how personally they were witnesses of it.

[7:20]  ⁴²³ sn U. Cassuto (Exodus, 98) notes that the striking of the water was not a magical act. It signified two things: (1) the beginning of the sign, which was in accordance with God’s will, as Moses had previously announced, and (2) to symbolize actual “striking,” wherewith the Lord strikes Egypt and its gods (see v. 25).

[7:20]  ⁴²⁴ sn There have been various attempts to explain the details of this plague or blow. One possible suggestion is that the plague turned the Nile into “blood,” but that it gradually turned back to its normal color and substance. However, the effects of the “blood” polluted the water so that dead fish and other contamination left it undrinkable. This would explain how the magicians could also do it – they would not have tried if all water was already turned to blood. It also explains why Pharaoh did not ask for the water to be turned back. This view was put forward by B. Schor; it is summarized by B. Jacob (Exodus, 258), who prefers the view of Rashi that the blow affected only water in use.

[7:21]  ⁴²⁵ tn The first clause in this verse begins with a vav disjunctive, introducing a circumstantial clause to the statement that the water stank. The vav (ו) consecutive on the next verb shows that the smell was the result of the dead fish in the contaminated water. The result is then expressed with the vav beginning the clause that states that they could not drink it.

[7:21]  ⁴²⁶ tn The preterite could be given a simple definite past translation, but an ingressive past would be more likely, as the smell would get worse and worse with the dead fish.

[7:21]  ⁴²⁷ tn Heb “and there was blood.”

[7:22]  ⁴²⁸ tn Heb “thus, so.”

[7:22]  ⁴²⁹ tn The vav consecutive on the preterite introduces the outcome or result of the matter – Pharaoh was hardened.

[7:22]  ⁴³⁰ tn Heb “and the heart of Pharaoh became hard.” This phrase translates the Hebrew word חָזַק (khazaq; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition.

[7:22]  ⁴³¹ tn Heb “to them”; the referents (Moses and Aaron) have been specified in the translation for clarity.

[7:23]  ⁴³² tn The text has וְלֹא־שָׁת לִבּוֹ גַּם־לָזֹאת (vÿlo’-shat libbo gam-lazo’t), which literally says, “and he did not set his heart also to this.” To “set the heart” to something would mean “to consider it.” This Hebrew idiom means that he did not pay attention to it, or take it to heart (cf. 2 Sam 13:20; Ps 48:13; 62:10; Prov 22:17; 24:32). Since Pharaoh had not been affected by this, he did not consider it or its implications further.

[7:24]  ⁴³³ sn The text stresses that the water in the Nile, and Nile water that had been diverted or collected for use, was polluted and undrinkable. Water underground also was from the Nile, but it had not been contaminated, certainly not with dead fish, and so would be drinkable.

[7:25]  ⁴³⁴ sn An attempt to connect this plague with the natural phenomena of Egypt proposes that because of the polluted water due to the high Nile, the frogs abandoned their normal watery homes (seven days after the first plague) and sought cover from the sun in homes wherever there was moisture. Since they had already been exposed to the poisonous water, they died very suddenly. The miracle was in the announcement and the timing, i.e., that Moses would predict this blow, and in the magnitude of it all, which was not natural (Greta Hort, “The Plagues of Egypt,” ZAW 69 [1957]: 95-98). It is also important to note that in parts of Egypt there was a fear of these creatures as embodying spirits capable of great evil. People developed the mentality of bowing to incredibly horrible idols to drive away the bad spirits. Evil spirits are represented in the book of Revelation in the forms of frogs (Rev 16:13). The frogs that the magicians produced could very well have been in the realm of evil spirits. Exactly how the Egyptians thought about this plague is hard to determine, but there is enough evidence to say that the plague would have made them spiritually as well as physically uncomfortable, and that the death of the frogs would have been a “sign” from God about their superstitions and related beliefs. The frog is associated with the god Hapi, and a frog-headed goddess named Heqet was supposed to assist women at childbirth. The plague would have been evidence that Yahweh was controlling their environment and upsetting their beliefs for his own purpose.

[7:25]  ⁴³⁵ tn The text literally has “and seven days were filled.” Seven days gave Pharaoh enough time to repent and release Israel. When the week passed, God’s second blow came.

[7:25]  ⁴³⁶ tn This is a temporal clause made up of the preposition, the Hiphil infinitive construct of נָכָה (nakhah), הַכּוֹת (hakkot), followed by the subjective genitive YHWH. Here the verb is applied to the true meaning of the plague: Moses struck the water, but the plague was a blow struck by God.

[8:1]  ⁴³⁷ sn Beginning with 8:1, the verse numbers through 8:32 in English Bibles differ from the verse numbers in the Hebrew text (BHS), with 8:1 ET = 7:26 HT, 8:2 ET = 7:27 HT, 8:3 ET = 7:28 HT, 8:4 ET = 7:29 HT, 8:5 ET = 8:1 HT, etc., through 8:32 ET = 8:28 HT. Thus in English Bibles chapter 8 has 32 verses, while in the Hebrew Bible it has 28 verses, with the four extra verses attached to chapter 7.

[8:2]  ⁴³⁸ tn The construction here uses the deictic particle and the participle to convey the imminent future: “I am going to plague/about to plague.” The verb נָגַף (nagaf) means “to strike, to smite,” and its related noun means “a blow, a plague, pestilence” or the like. For Yahweh to say “I am about to plague you” could just as easily mean “I am about to strike you.” That is why these “plagues” can be described as “blows” received from God.

[8:2]  ⁴³⁹ tn Heb “plague all your border with frogs.” The expression “all your border” is figurative for all the territory of Egypt and the people and things that are within the borders (also used in Exod 10:4, 14, 19; 13:7).

[8:3]  ⁴⁴⁰ sn The choice of this verb שָׁרַץ (sharats) recalls its use in the creation account (Gen 1:20). The water would be swarming with frogs in abundance. There is a hint here of this being a creative work of God as well.

[8:3]  ⁴⁴¹ sn This verse lists places the frogs will go. The first three are for Pharaoh personally – they are going to touch his private life. Then the text mentions the servants and the people. Mention of the ovens and kneading bowls (or troughs) of the people indicates that food would be contaminated and that it would be impossible even to eat a meal in peace.

[8:4]  ⁴⁴² tn Here again is the generic use of the article, designating the class – frogs.

[8:4]  ⁴⁴³ sn The word order of the Hebrew text is important because it shows how the plague was pointedly directed at Pharaoh: “and against you, and against your people, and against all your servants frogs will go up.”

[8:5]  ⁴⁴⁴ sn After the instructions for Pharaoh (7:25-8:4), the plague now is brought on by the staff in Aaron’s hand (8:5-7). This will lead to the confrontation (vv. 8-11) and the hardening (vv. 12-15).

[8:6]  ⁴⁴⁵ tn The noun is singular, a collective. B. Jacob notes that this would be the more natural way to refer to the frogs (Exodus, 260).

[8:7]  ⁴⁴⁶ tn Heb “thus, so.”

[8:7]  ⁴⁴⁷ sn In these first two plagues the fact that the Egyptians could and did duplicate them is ironic. By duplicating the experience, they added to the misery of Egypt. One wonders why they did not use their skills to rid the land of the pests instead, and the implication of course is that they could not.

[8:8]  ⁴⁴⁸ tn The verb קָרָא (qara’) followed by the lamed (ל) preposition has the meaning “to summon.”

[8:8]  ⁴⁴⁹ tn The verb הַעְתִּירוּ (ha’tiru) is the Hiphil imperative of the verb עָתַר (’atar). It means “to pray, supplicate,” or “make supplication” – always addressed to God. It is often translated “entreat” to reflect that it is a more urgent praying.

[8:8]  ⁴⁵⁰ tn This form is the jussive with a sequential vav that provides the purpose of the prayer: pray…that he may turn away the frogs.

[8:8]  ⁴⁵¹ tn The form is the Piel cohortative וַאֲשַׁלְּחָה (va’ashallÿkhah) with the vav (ו) continuing the sequence from the request and its purpose. The cohortative here stresses the resolve of the king: “and (then) I will release.”

[8:8]  ⁴⁵² tn Here also the imperfect tense with the vav (ו) shows the purpose of the release: “that they may sacrifice.”

[8:9]  ⁴⁵³ tn The expression הִתְפָּאֵר עָלַי (hitpa’er ’alay) is problematic. The verb would be simply translated “honor yourself” or “deck yourself with honor.” It can be used in the bad sense of self-exaltation. But here it seems to mean “have the honor or advantage over me” in choosing when to remove the frogs. The LXX has “appoint for me.” Moses is doing more than extending a courtesy to Pharaoh; he is giving him the upper hand in choosing the time. But it is also a test, for if Pharaoh picked the time it would appear less likely that Moses was manipulating things. As U. Cassuto puts it, Moses is saying “my trust in God is so strong you may have the honor of choosing the time” (Exodus, 103).

[8:9]  ⁴⁵⁴ tn Or “destroyed”; Heb “to cut off the frogs.”

[8:9]  ⁴⁵⁵ tn The phrase “so that” is implied.

[8:9]  ⁴⁵⁶ tn Or “survive, remain.”

[8:10]  ⁴⁵⁷ tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.

[8:10]  ⁴⁵⁸ tn “It will be” has been supplied.

[8:10]  ⁴⁵⁹ tn Heb “according to your word” (so NASB).

[8:12]  ⁴⁶⁰ tn The verb צָעַק (tsa’aq) is used for prayers in which people cry out of trouble or from danger. U. Cassuto observes that Moses would have been in real danger if God had not answered this prayer (Exodus, 103).

[8:12]  ⁴⁶¹ tn Heb “over the matter of.”

[8:12]  ⁴⁶² tn The verb is an unusual choice if it were just to mean “brought on.” It is the verb שִׂים (sim, “place, put”). S. R. Driver thinks the thought is “appointed for Pharaoh” as a sign (Exodus, 64). The idea of the sign might be too much, but certainly the frogs were positioned for the instruction of the stubborn king.

[8:13]  ⁴⁶³ tn Heb “according to the word of Moses” (so KJV, NASB). Just as Moses had told Pharaoh “according to your word” (v. 10), now the Lord does “according to the word” of Moses.

[8:13]  ⁴⁶⁴ tn Heb “and the frogs died.”

[8:14]  ⁴⁶⁵ tn Heb “and they piled them.” For clarity the translation supplies the referent “the Egyptians” as the ones who were piling the frogs.

[8:14]  ⁴⁶⁶ tn The word “heaps” is repeated: חֳמָרִם הֳמָרִם (khomarim khomarim). The repetition serves to intensify the idea to the highest degree – “countless heaps” (see GKC 396 §123.e).

[8:15]  ⁴⁶⁷ tn The word רְוָחָה (rÿvakhah) means “respite, relief.” BDB 926 relates it to the verb רָוַח (ravakh, “to be wide, spacious”). There would be relief when there was freedom to move about.

[8:15]  ⁴⁶⁸ tn וְהַכְבֵּד (vÿhakhbed) is a Hiphil infinitive absolute, functioning as a finite verb. The meaning of the word is “to make heavy,” and so stubborn, sluggish, indifferent. It summarizes his attitude and the outcome, that he refused to keep his promises.

[8:15]  ⁴⁶⁹ sn The end of the plague revealed clearly God’s absolute control over Egypt’s life and deities – all at the power of the man who prayed to God. Yahweh had made life unpleasant for the people by sending the plague, but he was also the one who could remove it. The only recourse anyone has in such trouble is to pray to the sovereign Lord God. Everyone should know that there is no one like Yahweh.

[8:16]  ⁴⁷⁰ sn The third plague is brief and unannounced. Moses and Aaron were simply to strike the dust so that it would become gnats. Not only was this plague unannounced, but also it was not duplicated by the Egyptians.

[8:16]  ⁴⁷¹ tn The verb is the perfect tense with vav (ו) consecutive, meaning “and it will be.” When הָיָה (hayah) is followed by the lamed (ל) proposition, it means “become.”

[8:16]  ⁴⁷² tn The noun is כִּנִּים (kinnim). The insect has been variously identified as lice, gnats, ticks, flies, fleas, or mosquitoes. “Lice” follows the reading in the Peshitta and Targum (and so Josephus, Ant. 2.14.3 [2.300]). Greek and Latin had “gnats.” By “gnats” many commentators mean “mosquitoes,” which in and around the water of Egypt were abundant (and the translators of the Greek text were familiar with Egypt). Whatever they were they came from the dust and were troublesome to people and animals.

[8:17]  ⁴⁷³ tn Heb “man,” but in the generic sense of “humans” or “people” (also in v. 18).

[8:18]  ⁴⁷⁴ tn The preterite with vav (ו) consecutive is here subordinated to the main clause as a temporal clause.

[8:18]  ⁴⁷⁵ tn Heb “and the magicians did so.”

[8:19]  ⁴⁷⁶ tn Heb “and the magicians said.”

[8:19]  ⁴⁷⁷ tn The word “finger” is a bold anthropomorphism (a figure of speech in which God is described using human characteristics).

[8:19]  ⁴⁷⁸ tn Heb “and the heart of Pharaoh became hard.” This phrase translates the Hebrew word חָזַק (khazaq; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition.

[8:20]  ⁴⁷⁹ sn The announcement of the fourth plague parallels that of the first plague. Now there will be flies, likely dogflies. Egypt has always suffered from flies, more so in the summer than in the winter. But the flies the plague describes involve something greater than any normal season for flies. The main point that can be stressed in this plague comes by tracing the development of the plagues in their sequence. Now, with the flies, it becomes clear that God can inflict suffering on some people and preserve others – a preview of the coming judgment that will punish Egypt but set Israel free. God is fully able to keep the dog-fly in the land of the Egyptians and save his people from these judgments.

[8:20]  ⁴⁸⁰ tn Heb “And Yahweh said.”

[8:21]  ⁴⁸¹ tn The construction uses the predicator of nonexistence – אֵין (’en, “there is not”) – with a pronominal suffix prior to the Piel participle. The suffix becomes the subject of the clause. Heb “but if there is not you releasing.”

[8:21]  ⁴⁸² tn Here again is the futur instans use of the participle, now Qal with the meaning “send”: הִנְנִי מַשְׁלִיחַ (hinni mashliakh, “here I am sending”).

[8:21]  ⁴⁸³ tn The word עָרֹב (’arov) means “a mix” or “swarm.” It seems that some irritating kind of flying insect is involved. Ps 78:45 says that the Egyptians were eaten or devoured by them. Various suggestions have been made over the years: (1) it could refer to beasts or reptiles; (2) the Greek took it as the dog-fly, a vicious blood-sucking gadfly, more common in the spring than in the fall; (3) the ordinary house fly, which is a symbol of Egypt in Isa 7:18 (Hebrew זְבוּב, zÿvuv); and (4) the beetle, which gnaws and bites plants, animals, and materials. The fly probably fits the details of this passage best; the plague would have greatly intensified a problem with flies that already existed.

[8:21]  ⁴⁸⁴ tn Or perhaps “the land where they are” (cf. NRSV “the land where they live”).

[8:22]  ⁴⁸⁵ tn Or “distinguish.” וְהִפְלֵיתִי (vÿhifleti) is the Hiphil perfect of פָּלָה (palah). The verb in Hiphil means “to set apart, make separate, make distinct.” God was going to keep the flies away from Goshen – he was setting that apart. The Greek text assumed that the word was from פָּלֵא (pale’), and translated it something like “I will marvelously glorify.”

[8:22]  ⁴⁸⁶ tn The relative clause modifies the land of Goshen as the place “in which my people are dwelling.” But the normal word for “dwelling” is not used here. Instead, עֹמֵד (’omed) is used, which literally means “standing.” The land on which Israel stood was spared the flies and the hail.

[8:22]  ⁴⁸⁷ tn Or “of the earth” (KJV, ASV, NAB).

[8:23]  ⁴⁸⁸ tn The word in the text is פְדֻת (pÿdut, “redemption”). This would give the sense of making a distinction by redeeming Israel. The editors wish to read פְלֻת (pÿlut) instead – “a separation, distinction” to match the verb in the preceding verse. For another view, see G. I. Davies, “The Hebrew Text of Exodus VIII 19 [English 23]: An Emendation,” VT 24 (1974): 489-92.

[8:23]  ⁴⁸⁹ tn Heb “this sign will be tomorrow.”

[8:24]  ⁴⁹⁰ tn Heb “and there came a….”

[8:24]  ⁴⁹¹ tn Heb “heavy,” or “severe.”

[8:24]  ⁴⁹² tn Here, and in the next phrase, the word “house” has to be taken as an adverbial accusative of termination.

[8:24]  ⁴⁹³ tn The Hebrew text has the singular here.

[8:24]  ⁴⁹⁴ tc Concerning the connection of “the land was ruined” with the preceding, S. R. Driver (Exodus, 68) suggests reading with the LXX, Smr, and Peshitta; this would call for adding a conjunction before the last clause to make it read, “into the house of Pharaoh, and into his servants’ houses, and into all the land of Egypt; and the land was…”

[8:25]  ⁴⁹⁵ sn After the plague is inflicted on the land, then Pharaoh makes an appeal. So there is the familiar confrontation (vv. 25-29). Pharaoh’s words to Moses are an advancement on his previous words. Now he uses imperatives: “Go, sacrifice to your God.” But he restricts it to “in the [this] land.” This is a subtle attempt to keep them as a subjugated people and prevent their absolute allegiance to their God. This offered compromise would destroy the point of the exodus – to leave Egypt and find a new allegiance under the Lord.

[8:26]  ⁴⁹⁶ tn The clause is a little unusual in its formation. The form נָכוֹן (nakhon) is the Niphal participle from כּוּן (kun), which usually means “firm, fixed, steadfast,” but here it has a rare meaning of “right, fitting, appropriate.” It functions in the sentence as the predicate adjective, because the infinitive לַעֲשּׂוֹת (la’asot) is the subject – “to do so is not right.”

[8:26]  ⁴⁹⁷ tn This translation has been smoothed out to capture the sense. The text literally says, “for the abomination of Egypt we will sacrifice to Yahweh our God.” In other words, the animals that Israel would sacrifice were sacred to Egypt, and sacrificing them would have been abhorrent to the Egyptians.

[8:26]  ⁴⁹⁸ tn An “abomination” is something that is off-limits, something that is tabu. It could be translated “detestable” or “loathsome.”

[8:26]  ⁴⁹⁹ sn U. Cassuto (Exodus, 109) says there are two ways to understand “the abomination of the Egyptians.” One is that the sacrifice of the sacred animals would appear an abominable thing in the eyes of the Egyptians, and the other is that the word “abomination” could be a derogatory term for idols – we sacrifice what is an Egyptian idol. So that is why he says if they did this the Egyptians would stone them.

[8:26]  ⁵⁰⁰ tn Heb “if we sacrifice the abomination of the Egyptians [or “of Egypt”] before their eyes.”

[8:26]  ⁵⁰¹ tn The interrogative clause has no particle to indicate it is a question, but it is connected with the conjunction to the preceding clause, and the meaning of these clauses indicate it is a question (GKC 473 §150.a).

[8:27]  ⁵⁰² 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]  ⁵⁰³ 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]  ⁵⁰⁴ 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]  ⁵⁰⁵ 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.”

[8:28]  ⁵⁰⁶ sn By changing from “the people” to “you” (plural) the speech of Pharaoh was becoming more personal.

[8:28]  ⁵⁰⁷ tn This form, a perfect tense with vav (ו) consecutive, is equivalent to the imperfect tense that precedes it. However, it must be subordinate to the preceding verb to express the purpose. He is not saying “I will release…and you will sacrifice,” but rather “I will release…that you may sacrifice” or even “to sacrifice.”

[8:28]  ⁵⁰⁸ tn The construction is very emphatic. First, it uses a verbal hendiadys with a Hiphil imperfect and the Qal infinitive construct: לֹא־תַרְחִיקוּ לָלֶכֶת (lo’ tarkhiqu lalekhet, “you will not make far to go”), meaning “you will not go far.” But this prohibition is then emphasized with the additional infinitive absolute הַרְחֵק (harkheq) – “you will in no wise go too far.” The point is very strong to safeguard the concession.

[8:28]  ⁵⁰⁹ tn “Do” has been supplied here to convey that this somewhat unexpected command is tacked onto Pharaoh’s instructions as his ultimate concern, which Moses seems to understand as such, since he speaks about it immediately (v. 29).

[8:29]  ⁵¹⁰ tn The deictic particle with the participle usually indicates the futur instans nuance: “I am about to…,” or “I am going to….” The clause could also be subordinated as a temporal clause.

[8:29]  ⁵¹¹ tn The verb תָּלַל (talal) means “to mock, deceive, trifle with.” The construction in this verse forms a verbal hendiadys. The Hiphil jussive אַל־יֹסֵף (’al-yosef, “let not [Pharaoh] add”) is joined with the Hiphil infinitive הָתֵל (hatel, “to deceive”). It means: “Let not Pharaoh deceive again.” Changing to the third person in this warning to Pharaoh is more decisive, more powerful.

[8:29]  ⁵¹² tn The Piel infinitive construct after lamed (ל) and the negative functions epexegetically, explaining how Pharaoh would deal falsely – “by not releasing.”

[8:31]  ⁵¹³ tn Heb “according to the word of Moses” (so KJV, ASV).

[8:32]  ⁵¹⁴ tn This phrase translates the Hebrew word כָּבֵד (kaved); see S. R. Driver, Exodus, 53.

[9:1]  ⁵¹⁵ sn This plague demonstrates that Yahweh has power over the livestock of Egypt. He is able to strike the animals with disease and death, thus delivering a blow to the economic as well as the religious life of the land. By the former plagues many of the Egyptian religious ceremonies would have been interrupted and objects of veneration defiled or destroyed. Now some of the important deities will be attacked. In Goshen, where the cattle are merely cattle, no disease hits, but in the rest of Egypt it is a different matter. Osiris, the savior, cannot even save the brute in which his own soul is supposed to reside. Apis and Mnevis, the ram of Ammon, the sheep of Sais, and the goat of Mendes, perish together. Hence, Moses reminds Israel afterward, “On their gods also Yahweh executed judgments” (Num 33:4). When Jethro heard of all these events, he said, “Now I know that Yahweh is greater than all the gods” (Exod 18:11).

[9:2]  ⁵¹⁶ tn The object “them” is implied in the context.

[9:2]  ⁵¹⁷ tn עוֹד (’od), an adverb meaning “yet, still,” can be inflected with suffixes and used as a predicator of existence, with the nuance “to still be, yet be” (T. O. Lambdin, Introduction to Biblical Hebrew, 171-72, §137). Then, it is joined here with the Hiphil participle מַחֲזִיק (makhaziq) to form the sentence “you are still holding them.”

[9:3]  ⁵¹⁸ tn The form used here is הוֹיָה (hoyah), the Qal active participle, feminine singular, from the verb “to be.” This is the only place in the OT that this form occurs. Ogden shows that this form is appropriate with the particle הִנֵּה (hinneh) to stress impending divine action, and that it conforms to the pattern in these narratives where five times the participle is used in the threat to Pharaoh (7:17; 8:2; 9:3, 14; 10:4). See G. S. Ogden, “Notes on the Use of הויה in Exodus IX. 3,” VT 17 (1967): 483-84.

[9:3]  ⁵¹⁹ tn The word דֶּבֶר (dever) is usually translated “pestilence” when it applies to diseases for humans. It is used only here and in Ps 78:50 for animals.

[9:3]  ⁵²⁰ sn The older view that camels were not domesticated at this time (S. R. Driver, Exodus, 70; W. F. Albright, Archaeology and the Religion of Israel, 96; et. al.) has been corrected by more recently uncovered information (see K. A. Kitchen, NBD³ 160-61).

[9:4]  ⁵²¹ tn The verb פָּלָה (palah) in Hiphil means “to set apart, make separate, make distinct.” See also Exod 8:22 (18 HT); 11:7; 33:16.

[9:4]  ⁵²² tn There is a wordplay in this section. A pestilence – דֶּבֶר (dever) – will fall on Egypt’s cattle, but no thing – דָּבָר (davar) – belonging to Israel would die. It was perhaps for this reason that the verb was changed in v. 1 from “say” to “speak” (דִּבֶּר, dibber). See U. Cassuto, Exodus, 111.

[9:4]  ⁵²³ tn The lamed preposition indicates possession: “all that was to the Israelites” means “all that the Israelites had.”

[9:5]  ⁵²⁴ tn Heb “and Yahweh set.”

[9:5]  ⁵²⁵ tn Heb “this thing.”

[9:6]  ⁵²⁶ tn Heb “this thing.”

[9:6]  ⁵²⁷ tn Heb “on the morrow.”

[9:6]  ⁵²⁸ tn The word “all” clearly does not mean “all” in the exclusive sense, because subsequent plagues involve cattle. The word must denote such a large number that whatever was left was insignificant for the economy. It could also be taken to mean “all [kinds of] livestock died.”

[9:6]  ⁵²⁹ tn Heb “of Egypt.” The place is put by metonymy for the inhabitants.

[9:7]  ⁵³⁰ tn Heb “Pharaoh sent.” The phrase “representatives to investigate” is implied in the context.

[9:7]  ⁵³¹ tn Heb “and the heart of Pharaoh was hardened.” This phrase translates the Hebrew word כָּבֵד (kaved; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition.

[9:8]  ⁵³² sn This sixth plague, like the third, is unannounced. God instructs his servants to take handfuls of ashes from the Egyptians’ furnaces and sprinkle them heavenward in the sight of Pharaoh. These ashes would become little particles of dust that would cause boils on the Egyptians and their animals. Greta Hort, “The Plagues of Egypt,” ZAW 69 [1957]: 101-3, suggests it is skin anthrax (see W. C. Kaiser, Jr., “Exodus,” EBC 2:359). The lesson of this plague is that Yahweh has absolute control over the physical health of the people. Physical suffering consequent to sin comes to all regardless of their position and status. The Egyptians are helpless in the face of this, as now God begins to touch human life; greater judgments on human wickedness lie ahead.

[9:8]  ⁵³³ tn This word פִּיחַ (piakh) is a hapax legomenon, meaning “soot”; it seems to be derived from the verb פּוּחַ (puakh, “to breathe, blow”). The “furnace” (כִּבְשָׁן, kivshan) was a special kiln for making pottery or bricks.

[9:8]  ⁵³⁴ tn The verb זָרַק (zaraq) means “to throw vigorously, to toss.” If Moses tosses the soot into the air, it will symbolize that the disease is falling from heaven.

[9:8]  ⁵³⁵ tn Heb “before the eyes of Pharaoh.”

[9:9]  ⁵³⁶ tn The word שְׁחִין (shÿkhin) means “boils.” It may be connected to an Arabic cognate that means “to be hot.” The illness is associated with Job (Job 2:7-8) and Hezekiah (Isa 38:21); it has also been connected with other skin diseases described especially in the Law. The word connected with it is אֲבַעְבֻּעֹת (’ava’bu’ot); this means “blisters, pustules” and is sometimes translated as “festering.” The etymology is debated, whether from a word meaning “to swell up” or “to overflow” (W. C. Kaiser, Jr., “Exodus,” EBC 2:359).

[9:12]  ⁵³⁷ tn This phrase translates the Hebrew word חָזַק (khazaq); see S. R. Driver, Exodus, 53.

[9:13]  ⁵³⁸ sn With the seventh plague there is more explanation of what God is doing to Pharaoh. This plague begins with an extended lesson (vv. 13-21). Rain was almost unknown in Egypt, and hail and lightning were harmless. The Egyptians were fascinated by all these, though, and looked on them as portentous. Herodotus describes how they studied such things and wrote them down (1.2.c.38). If ordinary rainstorms were ominous, what must fire and hail have been? The Egyptians had denominated fire Hephaistos, considering it to be a mighty deity (cf. Diodorus, 1.1.c.1). Porphry says that at the opening of the temple of Serapis the Egyptians worshiped with water and fire. If these connections were clearly understood, then these elements in the plague were thought to be deities that came down on their own people with death and destruction.

[9:13]  ⁵³⁹ tn Heb “and Yahweh said.”

[9:13]  ⁵⁴⁰ tn Or “take your stand.”

[9:14]  ⁵⁴¹ tn The expression “all my plagues” points to the rest of the plagues and anticipates the proper outcome. Another view is to take the expression to mean the full brunt of the attack on the Egyptian people.

[9:14]  ⁵⁴² tn Heb “to your heart.” The expression is unusual, but it may be an allusion to the hard heartedness of Pharaoh – his stubbornness and blindness (B. Jacob, Exodus, 274).

[9:15]  ⁵⁴³ tn The verb is the Qal perfect שָׁלַחְתִּי (shalakhti), but a past tense, or completed action translation does not fit the context at all. Gesenius lists this reference as an example of the use of the perfect to express actions and facts, whose accomplishment is to be represented not as actual but only as possible. He offers this for Exod 9:15: “I had almost put forth” (GKC 313 §106.p). Also possible is “I should have stretched out my hand.” Others read the potential nuance instead, and render it as “I could have…” as in the present translation.

[9:15]  ⁵⁴⁴ tn The verb כָּחַד (kakhad) means “to hide, efface,” and in the Niphal it has the idea of “be effaced, ruined, destroyed.” Here it will carry the nuance of the result of the preceding verbs: “I could have stretched out my hand…and struck you…and (as a result) you would have been destroyed.”

[9:16]  ⁵⁴⁵ tn The first word is a very strong adversative, which, in general, can be translated “but, howbeit”; BDB 19 s.v. אוּלָם suggests for this passage “but in very deed.”

[9:16]  ⁵⁴⁶ tn The form הֶעֱמַדְתִּיךָ (he’emadtikha) is the Hiphil perfect of עָמַד (’amad). It would normally mean “I caused you to stand.” But that seems to have one or two different connotations. S. R. Driver (Exodus, 73) says that it means “maintain you alive.” The causative of this verb means “continue,” according to him. The LXX has the same basic sense – “you were preserved.” But Paul bypasses the Greek and writes “he raised you up” to show God’s absolute sovereignty over Pharaoh. Both renderings show God’s sovereign control over Pharaoh.

[9:16]  ⁵⁴⁷ tn The Hiphil infinitive construct הַרְאֹתְךָ (har’otÿkha) is the purpose of God’s making Pharaoh come to power in the first place. To make Pharaoh see is to cause him to understand, to experience God’s power.

[9:16]  ⁵⁴⁸ tn Heb “in order to declare my name.” Since there is no expressed subject, this may be given a passive translation.

[9:17]  ⁵⁴⁹ tn מִסְתּוֹלֵל (mistolel) is a Hitpael participle, from a root that means “raise up, obstruct.” So in the Hitpael it means to “raise oneself up,” “elevate oneself,” or “be an obstructionist.” See W. C. Kaiser, Jr., “Exodus,” EBC 2:363; U. Cassuto, Exodus, 116.

[9:17]  ⁵⁵⁰ tn The infinitive construct with lamed here is epexegetical; it explains how Pharaoh has exalted himself – “by not releasing the people.”

[9:18]  ⁵⁵¹ tn הִנְנִי מַמְטִיר (hinÿni mamtir) is the futur instans construction, giving an imminent future translation: “Here – I am about to cause it to rain.”

[9:18]  ⁵⁵² tn Heb “which not was like it in Egypt.” The pronoun suffix serves as the resumptive pronoun for the relative particle: “which…like it” becomes “the like of which has not been.” The word “hail” is added in the translation to make clear the referent of the relative particle.

[9:18]  ⁵⁵³ tn The form הִוָּסְדָה (hivvasdah) is perhaps a rare Niphal perfect and not an infinitive (U. Cassuto, Exodus, 117).

[9:19]  ⁵⁵⁴ tn The object “instructions” is implied in the context.

[9:19]  ⁵⁵⁵ tn הָעֵז (ha’ez) is the Hiphil imperative from עוּז (’uz, “to bring into safety” or “to secure”). Although there is no vav (ו) linking the two imperatives, the second could be subordinated by virtue of the meanings. “Send to bring to safety.”

[9:19]  ⁵⁵⁶ tn Heb “man, human.”

[9:19]  ⁵⁵⁷ tn Heb “[who] may be found.” The verb can be the imperfect of possibility.

[9:20]  ⁵⁵⁸ tn The text has “the one fearing.” The singular expression here and throughout vv. 20-21 refers to all who fit the description.

[9:20]  ⁵⁵⁹ tn Heb “his” (singular).

[9:21]  ⁵⁶⁰ tn The Hebrew text again has the singular.

[9:21]  ⁵⁶¹ tn Heb “put to his heart.”

[9:21]  ⁵⁶² tn Heb “his servants and his cattle.”

[9:22]  ⁵⁶³ tn Or “the heavens” (also in the following verse). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[9:22]  ⁵⁶⁴ tn The jussive with the conjunction (וִיהִי, vihi) coming after the imperative provides the purpose or result.

[9:22]  ⁵⁶⁵ tn Heb “on man and on beast.”

[9:22]  ⁵⁶⁶ tn The noun refers primarily to cultivated grains. But here it seems to be the general heading for anything that grows from the ground, all vegetation and plant life, as opposed to what grows on trees.

[9:23]  ⁵⁶⁷ tn The preterite with the vav (ו) consecutive is here subordinated to the next clause in view of the emphasis put on the subject, Yahweh, by the disjunctive word order of that clause.

[9:23]  ⁵⁶⁸ tn By starting the clause with the subject (an example of disjunctive word order) the text is certainly stressing that Yahweh alone did this.

[9:23]  ⁵⁶⁹ tn The expression נָתַן קֹלֹת (natan qolot) literally means “gave voices” (also “voice”). This is a poetic expression for sending the thunder. Ps 29:3 talks about the “voice of Yahweh” – the God of glory thunders!

[9:23]  ⁵⁷⁰ sn This clause has been variously interpreted. Lightning would ordinarily accompany thunder; in this case the mention of fire could indicate that the lightning was beyond normal and that it was striking in such a way as to start fires on the ground. It could also mean that fire went along the ground from the pounding hail.

[9:24]  ⁵⁷¹ tn The verb is the common preterite וַיְהִי (vayÿhi), which is normally translated “and there was” if it is translated at all. The verb הָיָה (hayah), however, can mean “be, become, befall, fall, fall out, happen.” Here it could be simply translated “there was hail,” but the active “hail fell” fits the point of the sequence better.

[9:24]  ⁵⁷² tn The form מִתְלַקַּחַת (mitlaqqakhat) is a Hitpael participle; the clause reads, “and fire taking hold of itself in the midst of the hail.” This probably refers to lightning flashing back and forth. See also Ezek 1:4. God created a great storm with flashing fire connected to it.

[9:24]  ⁵⁷³ tn Heb “very heavy” or “very severe.” The subject “the hail” is implied.

[9:24]  ⁵⁷⁴ tn A literal reading of the clause would be “which there was not like it in all the land of Egypt.” The relative pronoun must be joined to the resumptive pronoun: “which like it (like which) there had not been.”

[9:25]  ⁵⁷⁵ tn The exact expression is “from man even to beast.” R. J. Williams lists this as an example of the inclusive use of the preposition מִן (min) to be rendered “both…and” (Hebrew Syntax, 57, §327).

[9:25]  ⁵⁷⁶ tn Heb “all the cultivated grain of.”

[9:27]  ⁵⁷⁷ sn Pharaoh now is struck by the judgment and acknowledges that he is at fault. But the context shows that this penitence was short-lived. What exactly he meant by this confession is uncertain. On the surface his words seem to represent a recognition that he was in the wrong and Yahweh right.

[9:27]  ⁵⁷⁸ tn The word רָשָׁע (rasha’) can mean “ungodly, wicked, guilty, criminal.” Pharaoh here is saying that Yahweh is right, and the Egyptians are not – so they are at fault, guilty. S. R. Driver says the words are used in their forensic sense (in the right or wrong standing legally) and not in the ethical sense of morally right and wrong (Exodus, 75).

[9:28]  ⁵⁷⁹ sn The text has Heb “the voices of God.” The divine epithet can be used to express the superlative (cf. Jonah 3:3).

[9:28]  ⁵⁸⁰ tn The expression וְרַב מִהְיֹת (vÿrav mihyot, “[the mighty thunder and hail] is much from being”) means essentially “more than enough.” This indicates that the storm was too much, or, as one might say, “It is enough.”

[9:28]  ⁵⁸¹ tn The last clause uses a verbal hendiadys: “you will not add to stand,” meaning “you will no longer stay.”

[9:29]  ⁵⁸² tn כְּצֵאתִי (kÿtse’ti) is the Qal infinitive construct of יָצָא (yatsa’); it functions here as the temporal clause before the statement about prayer.

[9:29]  ⁵⁸³ sn This clause provides the purpose/result of Moses’ intention: he will pray to Yahweh and the storms will cease “that you might know….” It was not enough to pray and have the plague stop. Pharaoh must “know” that Yahweh is the sovereign Lord over the earth. Here was that purpose of knowing through experience. This clause provides the key for the exposition of this plague: God demonstrated his power over the forces of nature to show his sovereignty – the earth is Yahweh’s. He can destroy it. He can preserve it. If people sin by ignoring his word and not fearing him, he can bring judgment on them. If any fear Yahweh and obey his instructions, they will be spared. A positive way to express the expositional point of the chapter is to say that those who fear Yahweh and obey his word will escape the powerful destruction he has prepared for those who sinfully disregard his word.

[9:30]  ⁵⁸⁴ tn The verse begins with the disjunctive vav to mark a strong contrastive clause to what was said before this.

[9:30]  ⁵⁸⁵ tn The adverb טֶרֶם (terem, “before, not yet”) occurs with the imperfect tense to give the sense of the English present tense to the verb negated by it (GKC 314-15 §107.c). Moses is saying that he knew that Pharaoh did not really stand in awe of God, so as to grant Israel’s release, i.e., fear not in the religious sense but “be afraid of” God – fear “before” him (S. R. Driver, Exodus, 76).

[9:31]  ⁵⁸⁶ tn A disjunctive vav introduces the two verses that provide parenthetical information to the reader. Gesenius notes that the boldness of such clauses is often indicated by the repetition of nouns at the beginning (see GKC 452 §141.d). Some have concluded that because they have been put here rather than back after v. 25 or 26, they form part of Moses’ speech to Pharaoh, explaining that the crops that were necessary for humans were spared, but those for other things were destroyed. This would also mean that Moses was saying there is more that God can destroy (see B. Jacob, Exodus, 279).

[9:31]  ⁵⁸⁷ tn The unusual forms נֻכָּתָה (nukkatah) in v. 31 and נֻכּוּ (nukku) in v. 32 are probably to be taken as old Qal passives. There are no attested Piel uses of the root.

[9:31]  ⁵⁸⁸ tn The words “by the hail” are not in the Hebrew text, but are supplied from context.

[9:31]  ⁵⁸⁹ tn Heb “was in the ear” (so KJV, NAB, NASB, NRSV); NIV “had headed.”

[9:31]  ⁵⁹⁰ sn Flax was used for making linen, and the area around Tanis was ideal for producing flax. Barley was used for bread for the poor people, as well as beer and animal feed.

[9:32]  ⁵⁹¹ tn The word כֻּסֶּמֶת (kussemet) is translated “spelt”; the word occurs only here and in Isa 28:25 and Ezek 4:9. Spelt is a grain closely allied to wheat. Other suggestions have been brought forward from the study of Egyptian crops (see a brief summary in W. C. Kaiser, Jr., “Exodus,” EBC 2:363-64).

[9:32]  ⁵⁹² tn Heb “for they are late.”

[9:34]  ⁵⁹³ tn The clause beginning with the preterite and vav (ו) consecutive is here subordinated to the next, and main clause – that he hardened his heart again.

[9:34]  ⁵⁹⁴ tn The construction is another verbal hendiadys: וַיֹּסֶף לַחֲטֹּא (vayyosef lakhatto’), literally rendered “and he added to sin.” The infinitive construct becomes the main verb, and the Hiphil preterite becomes adverbial. The text is clearly interpreting as sin the hardening of Pharaoh’s heart and his refusal to release Israel. At the least this means that the plagues are his fault, but the expression probably means more than this – he was disobeying Yahweh God.

[9:34]  ⁵⁹⁵ tn This phrase translates the Hebrew word כָּבֵד (kaved); see S. R. Driver, Exodus, 53.

[9:35]  ⁵⁹⁶ tn The verb about Pharaoh’s heart in v. 35 is וַיֶּחֱזַק (vayyekhezaq), a Qal preterite: “and it was hardened” or “strengthened to resist.” This forms the summary statement of this stage in the drama. The verb used in v. 34 to report Pharaoh’s response was וַיַּכְבֵּד (vayyakhbed), a Hiphil preterite: “and he hardened [his heart]” or made it stubborn. The use of two descriptions of Pharaoh’s heart in close succession, along with mention of his servants’ heart condition, underscores the growing extent of the problem.

[10:1]  ⁵⁹⁷ sn The Egyptians dreaded locusts like every other ancient civilization. They had particular gods to whom they looked for help in such catastrophes. The locust-scaring deities of Greece and Asia were probably looked to in Egypt as well (especially in view of the origins in Egypt of so many of those religious ideas). The announcement of the plague falls into the now-familiar pattern. God tells Moses to go and speak to Pharaoh but reminds Moses that he has hardened his heart. Yahweh explains that he has done this so that he might show his power, so that in turn they might declare his name from generation to generation. This point is stressed so often that it must not be minimized. God was laying the foundation of the faith for Israel – the sovereignty of Yahweh.

[10:1]  ⁵⁹⁸ tn Heb “and Yahweh said.”

[10:1]  ⁵⁹⁹ tn The verb is שִׁתִי (shiti, “I have put”); it is used here as a synonym for the verb שִׂים (sim). Yahweh placed the signs in his midst, where they will be obvious.

[10:1]  ⁶⁰⁰ tn Heb “in his midst.”

[10:2]  ⁶⁰¹ tn The expression is unusual: תְּסַפֵּר בְּאָזְנֵי (tÿsapper bÿ’ozne, “[that] you may declare in the ears of”). The clause explains an additional reason for God’s hardening the heart of Pharaoh, namely, so that the Israelites can tell their children of God’s great wonders. The expression is highly poetic and intense – like Ps 44:1, which says, “we have heard with our ears.” The emphasis would be on the clear teaching, orally, from one generation to another.

[10:2]  ⁶⁰² tn The verb הִתְעַלַּלְתִּי (hit’allalti) is a bold anthropomorphism. The word means to occupy oneself at another’s expense, to toy with someone, which may be paraphrased with “mock.” The whole point is that God is shaming and disgracing Egypt, making them look foolish in their arrogance and stubbornness (W. C. Kaiser, Jr., “Exodus,” EBC 2:366-67). Some prefer to translate it as “I have dealt ruthlessly” with Egypt (see U. Cassuto, Exodus, 123).

[10:2]  ⁶⁰³ tn Heb “of Egypt.” The place is put by metonymy for the inhabitants.

[10:2]  ⁶⁰⁴ tn The word “about” is supplied to clarify this as another object of the verb “declare.”

[10:2]  ⁶⁰⁵ tn Heb “put” or “placed.”

[10:2]  ⁶⁰⁶ tn The form is the perfect tense with vav consecutive, וִידַעְתֶּם (vida’tem, “and that you might know”). This provides another purpose for God’s dealings with Egypt in the way that he was doing. The form is equal to the imperfect tense with vav (ו) prefixed; it thus parallels the imperfect that began v. 2 – “that you might tell.”

[10:3]  ⁶⁰⁷ tn The verb is מֵאַנְתָּ (me’anta), a Piel perfect. After “how long,” the form may be classified as present perfect (“how long have you refused), for it describes actions begun previously but with the effects continuing. (See GKC 311 §106.g-h). The use of a verb describing a state or condition may also call for a present translation (“how long do you refuse”) that includes past, present, and potentially future, in keeping with the question “how long.”

[10:3]  ⁶⁰⁸ tn The clause is built on the use of the infinitive construct to express the direct object of the verb – it answers the question of what Pharaoh was refusing to do. The Niphal infinitive construct (note the elision of the ה [hey] prefix after the preposition [see GKC 139 §51.l]) is from the verb עָנָה (’anah). The verb in this stem would mean “humble oneself.” The question is somewhat rhetorical, since God was not yet through humbling Pharaoh, who would not humble himself. The issue between Yahweh and Pharaoh is deeper than simply whether or not Pharaoh will let the Israelites leave Egypt.

[10:4]  ⁶⁰⁹ tn הִנְנִי (hinni) before the active participle מֵבִיא (mevi’) is the imminent future construction: “I am about to bring” or “I am going to bring” – precisely, “here I am bringing.”

[10:4]  ⁶¹⁰ tn One of the words for “locusts” in the Bible is אַרְבֶּה (’arbeh), which comes from רָבָה (ravah, “to be much, many”). It was used for locusts because of their immense numbers.

[10:4]  ⁶¹¹ tn Heb “within your border.”

[10:5]  ⁶¹² tn The verbs describing the locusts are singular because it is a swarm or plague of locusts. This verb (וְכִסָּה, vÿkhissah, “cover”) is a Piel perfect with a vav consecutive; it carries the same future nuance as the participle before it.

[10:5]  ⁶¹³ tn Heb “eye,” an unusual expression (see v. 15; Num 22:5, 11).

[10:5]  ⁶¹⁴ tn The text has לִרְאֹת וְלֹא יוּכַל (vÿlo’ yukhal lir’ot, “and he will not be able to see”). The verb has no expressed subjects. The clause might, therefore, be given a passive translation: “so that [it] cannot be seen.” The whole clause is the result of the previous statement.

[10:5]  ⁶¹⁵ sn As the next phrase explains “what escaped” refers to what the previous plague did not destroy. The locusts will devour everything, because there will not be much left from the other plagues for them to eat.

[10:5]  ⁶¹⁶ tn הַנִּשְׁאֶרֶת (hannish’eret) parallels (by apposition) and adds further emphasis to the preceding two words; it is the Niphal participle, meaning “that which is left over.”

[10:6]  ⁶¹⁷ tn The relative pronoun אֲשֶׁר (’asher) is occasionally used as a comparative conjunction (see GKC 499 §161.b).

[10:6]  ⁶¹⁸ tn Heb “which your fathers have not seen, nor your fathers’ fathers.”

[10:6]  ⁶¹⁹ tn The Hebrew construction מִיּוֹם הֱיוֹתָם (miyyom heyotam, “from the day of their being”). The statement essentially says that no one, even the elderly, could remember seeing a plague of locusts like this. In addition, see B. Childs, “A Study of the Formula, ‘Until This Day,’” JBL 82 (1963).

[10:6]  ⁶²⁰ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[10:7]  ⁶²¹ sn The question of Pharaoh’s servants echoes the question of Moses – “How long?” Now the servants of Pharaoh are demanding what Moses demanded – “Release the people.” They know that the land is destroyed, and they speak of it as Moses’ doing. That way they avoid acknowledging Yahweh or blaming Pharaoh.

[10:7]  ⁶²² tn Heb “snare” (מוֹקֵשׁ, moqesh), a word used for a trap for catching birds. Here it is a figure for the cause of Egypt’s destruction.

[10:7]  ⁶²³ tn With the adverb טֶרֶם (terem), the imperfect tense receives a present sense: “Do you not know?” (See GKC 481 §152.r).

[10:8]  ⁶²⁴ tn The question is literally “who and who are the ones going?” (מִי וָמִי הַהֹלְכִים, mi vami haholÿkhim). Pharaoh’s answer to Moses includes this rude question, which was intended to say that Pharaoh would control who went. The participle in this clause, then, refers to the future journey.

[10:9]  ⁶²⁵ tn Heb “we have a pilgrim feast (חַג, khag) to Yahweh.”

[10:10]  ⁶²⁶ sn Pharaoh is by no means offering a blessing on them in the name of Yahweh. The meaning of his “wish” is connected to the next clause – as he is releasing them, may God help them. S. R. Driver says that in Pharaoh’s scornful challenge Yahweh is as likely to protect them as Pharaoh is likely to let them go – not at all (Exodus, 80). He is planning to keep the women and children as hostages to force the men to return. U. Cassuto (Exodus, 125) paraphrases it this way: “May the help of your God be as far from you as I am from giving you permission to go forth with your little ones.” The real irony, Cassuto observes, is that in the final analysis he will let them go, and Yahweh will be with them.

[10:10]  ⁶²⁷ tn The context of Moses’ list of young and old, sons and daughters, and the contrast with the word for strong “men” in v. 11 indicates that טַפְּכֶם (tappÿkhem), often translated “little ones” or “children,” refers to dependent people, noncombatants in general.

[10:10]  ⁶²⁸ tn Heb “see.”

[10:10]  ⁶²⁹ tn Heb “before your face.”

[10:11]  ⁶³⁰ tn Heb “not thus.”

[10:11]  ⁶³¹ tn The word is הַגְּבָרִים (haggÿvarim, “the strong men”), a word different from the more general one that Pharaoh’s servants used (v. 7). Pharaoh appears to be conceding, but he is holding hostages. The word “only” has been supplied in the translation to indicate this.

[10:11]  ⁶³² tn The suffix on the sign of the accusative refers in a general sense to the idea contained in the preceding clause (see GKC 440-41 §135.p).

[10:11]  ⁶³³ tn Heb “you are seeking.”

[10:11]  ⁶³⁴ tn Heb “they”; the referent (Moses and Aaron) has been specified in the translation for clarity.

[10:11]  ⁶³⁵ tn The verb is the Piel preterite, third person masculine singular, meaning “and he drove them out.” But “Pharaoh” cannot be the subject of the sentence, for “Pharaoh” is the object of the preposition. The subject is not specified, and so the verb can be treated as passive.

[10:12]  ⁶³⁶ tn The preposition בְּ (bet) is unexpected here. BDB 91 s.v. (the note at the end of the entry) says that in this case it can only be read as “with the locusts,” meaning that the locusts were thought to be implicit in Moses’ lifting up of his hand. However, BDB prefers to change the preposition to לְ (lamed).

[10:12]  ⁶³⁷ tn The noun עֵשֶּׂב (’esev) normally would indicate cultivated grains, but in this context seems to indicate plants in general.

[10:13]  ⁶³⁸ tn The clause begins וַיהוָה (va’adonay [vayhvah], “Now Yahweh….”). In contrast to a normal sequence, this beginning focuses attention on Yahweh as the subject of the verb.

[10:13]  ⁶³⁹ tn The verb נָהַג (nahag) means “drive, conduct.” It is elsewhere used for driving sheep, leading armies, or leading in processions.

[10:13]  ⁶⁴⁰ tn Heb “and all the night.”

[10:13]  ⁶⁴¹ tn The text does not here use ordinary circumstantial clause constructions; rather, Heb “the morning was, and the east wind carried the locusts.” It clearly means “when it was morning,” but the style chosen gives a more abrupt beginning to the plague, as if the reader is in the experience – and at morning, the locusts are there!

[10:13]  ⁶⁴² tn The verb here is a past perfect, indicting that the locusts had arrived before the day came.

[10:14]  ⁶⁴³ tn Heb “border.”

[10:14]  ⁶⁴⁴ tn This is an interpretive translation. The clause simply has כָּבֵד מְאֹד (kaved mÿ’od), the stative verb with the adverb – “it was very heavy.” The description prepares for the following statement about the uniqueness of this locust infestation.

[10:14]  ⁶⁴⁵ tn Heb “after them.”

[10:15]  ⁶⁴⁶ tn Heb “and they covered.”

[10:15]  ⁶⁴⁷ tn Heb “eye,” an unusual expression (see v. 5; Num 22:5, 11).

[10:15]  ⁶⁴⁸ tn The verb is וַתֶּחְשַׁךְ (vattekhshakh, “and it became dark”). The idea is that the ground had the color of the swarms of locusts that covered it.

[10:16]  ⁶⁴⁹ sn The third part of the passage now begins, the confrontation that resulted from the onslaught of the plague. Pharaoh goes a step further here – he confesses he has sinned and adds a request for forgiveness. But his acknowledgment does not go far enough, for this is not genuine confession. Since his heart was not yet submissive, his confession was vain.

[10:16]  ⁶⁵⁰ tn The Piel preterite וַיְמַהֵר (vaymaher) could be translated “and he hastened,” but here it is joined with the following infinitive construct to form the hendiadys. “He hurried to summon” means “He summoned quickly.”

[10:16]  ⁶⁵¹ sn The severity of the plague prompted Pharaoh to confess his sin against Yahweh and them, now in much stronger terms than before. He also wants forgiveness – but in all probability what he wants is relief from the consequences of his sin. He pretended to convey to Moses that this was it, that he was through sinning, so he asked for forgiveness “only this time.”

[10:17]  ⁶⁵² sn Pharaoh’s double emphasis on “only” uses two different words and was meant to deceive. He was trying to give Moses the impression that he had finally come to his senses, and that he would let the people go. But he had no intention of letting them out.

[10:17]  ⁶⁵³ sn “Death” is a metonymy that names the effect for the cause. If the locusts are left in the land it will be death to everything that grows.

[10:18]  ⁶⁵⁴ tn Heb “and he”; the referent (Moses) has been specified in the translation for clarity.

[10:18]  ⁶⁵⁵ tn Heb “and he went out.”

[10:19]  ⁶⁵⁶ tn Or perhaps “sea wind,” i.e., a wind off the Mediterranean.

[10:19]  ⁶⁵⁷ tn The Hebrew name here is יַם־סוּף (Yam Suf), sometimes rendered “Reed Sea” or “Sea of Reeds.” The word סוּף is a collective noun that may have derived from an Egyptian name for papyrus reeds. Many English versions have used “Red Sea,” which translates the name that ancient Greeks used: ejruqrav qalavssa (eruqra qalassa).

[10:21]  ⁶⁵⁸ sn The ninth plague is that darkness fell on all the land – except on Israel. This plague is comparable to the silence in heaven, just prior to the last and terrible plague (Rev 8:1). Here Yahweh is attacking a core Egyptian religious belief as well as portraying what lay before the Egyptians. Throughout the Bible darkness is the symbol of evil, chaos, and judgment. Blindness is one of its manifestations (see Deut 28:27-29). But the plague here is not blindness, or even spiritual blindness, but an awesome darkness from outside (see Joel 2:2; Zeph 1:15). It is particularly significant in that Egypt’s high god was the Sun God. Lord Sun was now being shut down by Lord Yahweh. If Egypt would not let Israel go to worship their God, then Egypt’s god would be darkness. The structure is familiar: the plague, now unannounced (21-23), and then the confrontation with Pharaoh (24-27).

[10:21]  ⁶⁵⁹ tn Or “the sky” (also in the following verse). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[10:21]  ⁶⁶⁰ sn The verb form is the jussive with the sequential vav – וִיהִי חֹשֶׁךְ (vihi khoshekh). B. Jacob (Exodus, 286) notes this as the only instance where Scripture says, “Let there be darkness” (although it is subordinated as a purpose clause; cf. Gen 1:3). Isa 45:7 alluded to this by saying, “who created light and darkness.”

[10:21]  ⁶⁶¹ tn The Hebrew term מוּשׁ (mush) means “to feel.” The literal rendering would be “so that one may feel darkness.” The image portrays an oppressive darkness; it was sufficiently thick to possess the appearance of substance, although it was just air (B. Jacob, Exodus, 286).

[10:22]  ⁶⁶² 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]  ⁶⁶³ 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.

[10:23]  ⁶⁶⁴ tn Heb “a man…his brother.”

[10:23]  ⁶⁶⁵ tn The perfect tense in this context requires the somewhat rare classification of a potential perfect.

[10:24]  ⁶⁶⁶ tn Or “dependents.” The term is often translated “your little ones,” but as mentioned before (10:10), this expression in these passages takes in women and children and other dependents. Pharaoh will now let all the people go, but he intends to detain the cattle to secure their return.

[10:25]  ⁶⁶⁷ tn B. Jacob (Exodus, 287) shows that the intent of Moses in using גַּם (gam) is to make an emphatic rhetorical question. He cites other samples of the usage in Num 22:33; 1 Sam 17:36; 2 Sam 12:14, and others. The point is that if Pharaoh told them to go and serve Yahweh, they had to have animals to sacrifice. If Pharaoh was holding the animals back, he would have to make some provision.

[10:25]  ⁶⁶⁸ tn Heb “give into our hand.”

[10:25]  ⁶⁶⁹ tn The form here is וְעָשִּׂינוּ (vÿ’asinu), the Qal perfect with a vav (ו) consecutive – “and we will do.” But the verb means “do” in the sacrificial sense – prepare them, offer them. The verb form is to be subordinated here to form a purpose or result clause.

[10:26]  ⁶⁷⁰ tn This is the obligatory imperfect nuance. They were obliged to take the animals if they were going to sacrifice, but more than that, since they were not coming back, they had to take everything.

[10:26]  ⁶⁷¹ tn The same modal nuance applies to this verb.

[10:26]  ⁶⁷² tn Heb “from it,” referring collectively to the livestock.

[10:26]  ⁶⁷³ sn Moses gives an angry but firm reply to Pharaoh’s attempt to control Israel; he makes it clear that he has no intention of leaving any pledge with Pharaoh. When they leave, they will take everything that belongs to them.

[10:28]  ⁶⁷⁴ tn The expression is לֵךְ מֵעָלָי (lekh me’alay, “go from on me”) with the adversative use of the preposition, meaning from being a trouble or a burden to me (S. R. Driver, Exodus, 84; R. J. Williams, Hebrew Syntax, 51, §288).

[10:28]  ⁶⁷⁵ tn Heb “add to see my face.” The construction uses a verbal hendiadys: “do not add to see” (אַל־תֹּסֶף רְאוֹת, ’al-toseph rÿ’ot), meaning “do not see again.” The phrase “see my face” means “come before me” or “appear before me.”

[10:28]  ⁶⁷⁶ tn The construction is בְּיוֹם רְאֹתְךָ (bÿyom rÿ’otÿkha), an adverbial clause of time made up of the prepositional phrase, the infinitive construct, and the suffixed subjective genitive. “In the day of your seeing” is “when you see.”

[10:29]  ⁶⁷⁷ tn Heb “Thus you have spoken.”

[10:29]  ⁶⁷⁸ tn This is a verbal hendiadys construction: “I will not add again [to] see.”

[11:1]  ⁶⁷⁹ sn The last plague is the most severe; it is that for which all the others were preliminary warnings. Up to this point Yahweh had been showing his power to destroy Pharaoh, and now he would begin to do so by bringing death to the Egyptians, a death that would fulfill the warning of talionic judgment – “let my son go, or I will kill your son.” The passage records the announcement of the judgment first to Moses and then through Moses to Pharaoh. The first two verses record the word of God to Moses. This is followed by a parenthetical note about how God had elevated Moses and Israel in the eyes of Egypt (v. 3). Then there is the announcement to Pharaoh (vv. 4-8). This is followed by a parenthetical note on how God had hardened Pharaoh so that Yahweh would be elevated over him. It is somewhat problematic here that Moses is told not to see Pharaoh’s face again. On the one hand, given the nature of Pharaoh to blow hot and cold and to change his mind, it is not impossible for another meeting to have occurred. But Moses said he would not do it (v. 29). One solution some take is to say that the warning in 10:28 originally stood after chapter 11. A change like that is unwarranted, and without support. It may be that vv. 1-3 are parenthetical, so that the announcement in v. 4 follows closely after 10:29 in the chronology. The instruction to Moses in 11:1 might then have been given before he left Pharaoh or even before the interview in 10:24-29 took place. Another possibility, supported by usage in Akkadian, is that the expression “see my face” (and in v. 29 “see your face”) has to do with seeking to have an official royal audience (W. H. C. Propp, Exodus 1–18 [AB], 342). Pharaoh thinks that he is finished with Moses, but as 11:8 describes, Moses expects that in fact Moses will soon be the one in a position like that of royalty granting an audience to Egyptians.

[11:1]  ⁶⁸⁰ tn The expression כְּשַּׂלְּחוֹ כָּלָה (kÿsallÿkho kalah) is difficult. It seems to say, “as/when he releases [you] altogether.” The LXX has “and when he sends you forth with everything.” Tg. Onq. and modern translators make kala adverbial, “completely” or “altogether.” B. S. Childs follows an emendation to read, “as one sends away a bride” (Exodus [OTL], 130). W. C. Kaiser prefers the view of Yaron that would render it “in the manner of one’s sending away a kallah [a slave purchased to be one’s daughter-in-law]” (“Exodus,” EBC 2:370). The last two readings call for revising the vocalization and introducing a rare word into the narrative. The simplest approach is to follow a meaning “when he releases [you] altogether,” i.e., with all your people and your livestock.

[11:1]  ⁶⁸¹ tn The words are emphatic: גָּרֵשׁ יְגָרֵשׁ (garesh yÿgaresh). The Piel verb means “to drive out, expel.” With the infinitive absolute it says that Pharaoh “will drive you out vigorously.” He will be glad to be rid of you – it will be a total expulsion.

[11:2]  ⁶⁸² tn Heb “Speak now in the ears of the people.” The expression is emphatic; it seeks to ensure that the Israelites hear the instruction.

[11:2]  ⁶⁸³ tn The verb translated “request” is וְיִשְׁאֲלוּ (vÿyish’alu), the Qal jussive: “let them ask.” This is the point introduced in Exod 3:22. The meaning of the verb might be stronger than simply “ask”; it might have something of the idea of “implore” (see also its use in the naming of Samuel, who was “asked” from Yahweh [1 Sam 1:20]).

[11:2]  ⁶⁸⁴ tn “each man is to request from his neighbor and each woman from her neighbor.”

[11:2]  ⁶⁸⁵ sn See D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42.

[11:3]  ⁶⁸⁶ tn Heb “in the eyes of.”

[11:3]  ⁶⁸⁷ tn Heb “in the eyes of the servants of Pharaoh and in the eyes of the people.” In the translation the word “Egyptian” has been supplied to clarify that the Egyptians and not the Israelites are meant here.

[11:4]  ⁶⁸⁸ tn Heb “about the middle of the night.”

[11:4]  ⁶⁸⁹ tn Heb “I will go out in the midst of Egypt.”

[11:5]  ⁶⁹⁰ sn The firstborn in Egyptian and Israelite cultures was significant, but the firstborn of Pharaoh was most important. Pharaoh was considered a god, the son of Re, the sun god, for the specific purpose of ruling over Re’s chief concern, the land of Egypt. For the purpose of re-creation, the supreme god assumed the form of the living king and gave seed which was to become the next king and the next “son of Re.” Moreover, the Pharaoh was the incarnation of the god Horus, a falcon god whose province was the heavens. Horus represented the living king who succeeded the dead king Osiris. Every living king was Horus, every dead king Osiris (see J. A. Wilson, “Egypt,” Before Philosophy, 83-84). To strike any firstborn was to destroy the heir, who embodied the hopes and aspirations of the Egyptians, but to strike the firstborn son of Pharaoh was to destroy this cardinal doctrine of the divine kingship of Egypt. Such a blow would be enough for Pharaoh, for then he would drive the Israelites out.

[11:6]  ⁶⁹¹ tn Heb “which like it there has never been.”

[11:6]  ⁶⁹² tn Heb “and like it it will not add.”

[11:7]  ⁶⁹³ tn Or perhaps “growl”; Heb “not a dog will sharpen his tongue.” The expression is unusual, but it must indicate that not only would no harm come to the Israelites, but that no unfriendly threat would come against them either – not even so much as a dog barking. It is possible this is to be related to the watchdog (see F. C. Fensham, “Remarks on Keret 114^b – 136^a,” JNSL 11 [1983]: 75).

[11:7]  ⁶⁹⁴ tn Heb “against man or beast.”

[11:7]  ⁶⁹⁵ tn The verb פָּלָה (palah) in Hiphil means “to set apart, make separate, make distinct.” See also Exod 8:22 (18 HT); 9:4; 33:16.

[11:8]  ⁶⁹⁶ sn Moses’ anger is expressed forcefully. “He had appeared before Pharaoh a dozen times either as God’s emissary or when summoned by Pharaoh, but he would not come again; now they would have to search him out if they needed help” (B. Jacob, Exodus, 289-90).

[11:8]  ⁶⁹⁷ tn Heb “that are at your feet.”

[11:8]  ⁶⁹⁸ tn Heb “and he”; the referent (Moses) has been specified in the translation for clarity.

[11:9]  ⁶⁹⁹ sn The thought is essentially the same as in Exod 7:3-4, but the wonders, or portents, here refer to what is yet to be done in Egypt.

[12:1]  ⁷⁰⁰ sn Chapter 12 details the culmination of the ten plagues on Egypt and the beginning of the actual deliverance from bondage. Moreover, the celebration of this festival of Passover was to become a central part of the holy calendar of Israel. The contents of this chapter have significance for NT studies as well, since the Passover was a type of the death of Jesus. The structure of this section before the crossing of the sea is as follows: the institution of the Passover (12:1-28), the night of farewell and departure (12:29-42), slaves and strangers (12:43-51), and the laws of the firstborn (13:1-16). In this immediate section there is the institution of the Passover itself (12:1-13), then the Unleavened Bread (12:14-20), and then the report of the response of the people (12:21-28).

[12:1]  ⁷⁰¹ tn Heb “and Yahweh said.”

[12:1]  ⁷⁰² tn Heb “saying.”

[12:2]  ⁷⁰³ sn B. Jacob (Exodus, 294-95) shows that the intent of the passage was not to make this month in the spring the New Year – that was in the autumn. Rather, when counting months this was supposed to be remembered first, for it was the great festival of freedom from Egypt. He observes how some scholars have unnecessarily tried to date one New Year earlier than the other.

[12:3]  ⁷⁰⁴ tn Heb “and they will take for them a man a lamb.” This is clearly a distributive, or individualizing, use of “man.”

[12:3]  ⁷⁰⁵ tn The שֶּׂה (seh) is a single head from the flock, or smaller cattle, which would include both sheep and goats.

[12:3]  ⁷⁰⁶ tn Heb “according to the house of their fathers.” The expression “house of the father” is a common expression for a family.

[12:3]  ⁷⁰⁷ tn Heb “house” (also at the beginning of the following verse).

[12:4]  ⁷⁰⁸ sn Later Judaism ruled that “too small” meant fewer than ten (S. R. Driver, Exodus, 88).

[12:4]  ⁷⁰⁹ tn The clause uses the comparative min (מִן) construction: יִמְעַט הַבַּיִת מִהְיֹת מִשֶּׂה (yim’at habbayit mihyot miseh, “the house is small from being from a lamb,” or “too small for a lamb”). It clearly means that if there were not enough people in the household to have a lamb by themselves, they should join with another family. For the use of the comparative, see GKC 430 §133.c.

[12:4]  ⁷¹⁰ tn Heb “he and his neighbor”; the referent (the man) has been specified in the translation for clarity.

[12:4]  ⁷¹¹ tn Heb “who is near to his house.”

[12:4]  ⁷¹² tn The construction uses a perfect tense with a vav (ו) consecutive after a conditional clause: “if the household is too small…then he and his neighbor will take.”

[12:4]  ⁷¹³ tn Heb “[every] man according to his eating.”

[12:5]  ⁷¹⁴ tn The construction has: “[The] lamb…will be to you.” This may be interpreted as a possessive use of the lamed, meaning, “[the] lamb…you have” (your lamb) for the Passover. In the context instructing the people to take an animal for this festival, the idea is that the one they select, their animal, must meet these qualifications.

[12:5]  ⁷¹⁵ tn The Hebrew word תָּמִים (tamim) means “perfect” or “whole” or “complete” in the sense of not having blemishes and diseases – no physical defects. The rules for sacrificial animals applied here (see Lev 22:19-21; Deut 17:1).

[12:5]  ⁷¹⁶ tn The idiom says “a son of a year” (בֶּן־שָׁנָה, ben shanah), meaning a “yearling” or “one year old” (see GKC 418 §128.v).

[12:5]  ⁷¹⁷ tn Because a choice is being given in this last clause, the imperfect tense nuance of permission should be used. They must have a perfect animal, but it may be a sheep or a goat. The verb’s object “it” is supplied from the context.

[12:6]  ⁷¹⁸ tn The text has וְהָיָה לָכֶם לְמִשְׁמֶרֶת (vÿhaya lakem lÿmishmeret, “and it will be for you for a keeping”). This noun stresses the activity of watching over or caring for something, probably to keep it in its proper condition for its designated use (see 16:23, 32-34).

[12:6]  ⁷¹⁹ tn Heb “all the assembly of the community.” This expression is a pleonasm. The verse means that everyone will kill the lamb, i.e., each family unit among the Israelites will kill its animal.

[12:6]  ⁷²⁰ tn Heb “between the two evenings” or “between the two settings” (בֵּין הָעַרְבָּיִם, ben ha’arbayim). This expression has had a good deal of discussion. (1) Tg. Onq. says “between the two suns,” which the Talmud explains as the time between the sunset and the time the stars become visible. More technically, the first “evening” would be the time between sunset and the appearance of the crescent moon, and the second “evening” the next hour, or from the appearance of the crescent moon to full darkness (see Deut 16:6 – “at the going down of the sun”). (2) Saadia, Rashi, and Kimchi say the first evening is when the sun begins to decline in the west and cast its shadows, and the second evening is the beginning of night. (3) The view adopted by the Pharisees and the Talmudists (b. Pesahim 61a) is that the first evening is when the heat of the sun begins to decrease, and the second evening begins at sunset, or, roughly from 3-5 p.m. The Mishnah (m. Pesahim 5:1) indicates the lamb was killed about 2:30 p.m. – anything before noon was not valid. S. R. Driver concludes from this survey that the first view is probably the best, although the last view was the traditionally accepted one (Exodus, 89-90). Late afternoon or early evening seems to be intended, the time of twilight perhaps.

[12:8]  ⁷²¹ tn Heb “this night.”

[12:8]  ⁷²² sn Bread made without yeast could be baked quickly, not requiring time for the use of a leavening ingredient to make the dough rise. In Deut 16:3 the unleavened cakes are called “the bread of affliction,” which alludes to the alarm and haste of the Israelites. In later Judaism and in the writings of Paul, leaven came to be a symbol of evil or corruption, and so “unleavened bread” – bread made without yeast – was interpreted to be a picture of purity or freedom from corruption or defilement (S. R. Driver, Exodus, 90-91).

[12:9]  ⁷²³ sn This ruling was to prevent their eating it just softened by the fire or partially roasted as differing customs might prescribe or allow.

[12:11]  ⁷²⁴ tn Heb “your loins girded.”

[12:11]  ⁷²⁵ tn The meaning of פֶּסַח (pesakh) is debated. (1) Some have tried to connect it to the Hebrew verb with the same radicals that means “to halt, leap, limp, stumble.” See 1 Kgs 18:26 where the word describes the priests of Baal hopping around the altar; also the crippled child in 2 Sam 4:4. (2) Others connect it to the Akkadian passahu, which means “to appease, make soft, placate”; or (3) an Egyptian word to commemorate the harvest (see J. B. Segal, The Hebrew Passover, 95-100). The verb occurs in Isa 31:5 with the connotation of “to protect”; B. S. Childs suggests that this was already influenced by the exodus tradition (Exodus [OTL], 183, n. 11). Whatever links there may or may not have been that show an etymology, in Exod 12 it is describing Yahweh’s passing over or through.

[12:12]  ⁷²⁶ tn The verb וְעָבַרְתִּי (vÿ’avarti) is a Qal perfect with vav (ו) consecutive, announcing the future action of God in bringing judgment on the land. The word means “pass over, across, through.” This verb provides a contextual motive for the name “Passover.”

[12:12]  ⁷²⁷ tn Heb “this night.”

[12:12]  ⁷²⁸ tn The verb נָכָה (nakhah) means “to strike, smite, attack”; it does not always mean “to kill,” but that is obviously its outcome in this context. This is also its use in 2:12, describing how Moses killed the Egyptian and buried him in the sand.

[12:12]  ⁷²⁹ tn Heb “from man and to beast.”

[12:12]  ⁷³⁰ tn The phrase אֶעֱשֶׂה שְׁפָטִים (’e’eseh shÿfatim) is “I will do judgments.” The statement clearly includes what had begun in Exod 6:1. But the statement that God would judge the gods of Egypt is appropriately introduced here (see also Num 33:4) because with the judgment on Pharaoh and the deliverance from bondage, Yahweh would truly show himself to be the one true God. Thus, “I am Yahweh” is fitting here (see B. Jacob, Exodus, 312).

[12:13]  ⁷³¹ tn Both of the verbs for seeing and passing over are perfect tenses with vav (ו) consecutives: וּפָסַחְתִּי…וְרָאִיתִי (vÿra’iti...ufasakhti); the first of these parallel verb forms is subordinated to the second as a temporal clause. See Gesenius’s description of perfect consecutives in the protasis and apodosis (GKC 494 §159.g).

[12:13]  ⁷³² tn The meaning of the verb is supplied in part from the near context of seeing the sign and omitting to destroy, as well as the verb at the start of verse 12 “pass through, by, over.” Isa 31:5 says, “Just as birds hover over a nest, so the Lord who commands armies will protect Jerusalem. He will protect and deliver it; as he passes over he will rescue it.” The word does not occur enough times to enable one to delineate a clear meaning. It is probably not the same word as “to limp” found in 1 Kgs 18:21, 26, unless there is a highly developed category of meaning there.

[12:13]  ⁷³³ tn The word “plague” (נֶגֶף, negef) is literally “a blow” or “a striking.” It usually describes a calamity or affliction given to those who have aroused God’s anger, as in Exod 30:12; Num 8:19; 16:46, 47; Josh 22:17 (S. R. Driver, Exodus, 92-93).

[12:13]  ⁷³⁴ tn Heb “for destruction.” The form מַשְׁחִית (mashkhit) is the Hiphil participle of שָׁחַת (shakhat). The word itself is a harsh term; it was used to describe Yahweh’s destruction of Sodom and Gomorrah (Gen 13:10).

[12:13]  ⁷³⁵ tn בְּהַכֹּתִי (bÿhakkoti) is the Hiphil infinitive construct from נָכָה (nakhah), with a preposition prefixed and a pronominal suffix added to serve as the subjective genitive – the subject of this temporal clause. It is also used in 12:12.

[12:13]  ⁷³⁶ sn For additional discussions, see W. H. Elder, “The Passover,” RevExp 74 (1977): 511-22; E. Nutz, “The Passover,” BV 12 (1978): 23-28; H. M. Kamsler, “The Blood Covenant in the Bible,” Dor le Dor 6 (1977): 94-98; A. Rodriguez, Substitution in the Hebrew Cultus; B. Ramm, “The Theology of the Book of Exodus: A Reflection on Exodus 12:12,” SwJT 20 (1977): 59-68; and M. Gilula, “The Smiting of the First-Born: An Egyptian Myth?” TA 4 (1977): 94-85.

[12:14]  ⁷³⁷ tn Heb “and this day will be.”

[12:14]  ⁷³⁸ tn The expression “will be for a memorial” means “will become a memorial.”

[12:14]  ⁷³⁹ tn The verb וְחַגֹּתֶם (vÿkhaggotem), a perfect tense with the vav (ו) consecutive to continue the instruction, is followed by the cognate accusative חַג (khag), for emphasis. As the wording implies and the later legislation required, this would involve a pilgrimage to the sanctuary of Yahweh.

[12:14]  ⁷⁴⁰ tn Two expressions show that this celebration was to be kept perpetually: the line has “for your generations, [as] a statute forever.” “Generations” means successive generations (S. R. Driver, Exodus, 94). עוֹלָם (’olam) means “ever, forever, perpetual” – no end in sight.

[12:15]  ⁷⁴¹ tn This expression is an adverbial accusative of time. The feast was to last from the 15th to the 21st of the month.

[12:15]  ⁷⁴² tn Or “you will eat.” The statement stresses their obligation – they must eat unleavened bread and avoid all leaven.

[12:15]  ⁷⁴³ tn The etymology of מַצּוֹת (matsot, “unleavened bread,” i.e., “bread made without yeast”) is uncertain. Suggested connections to known verbs include “to squeeze, press,” “to depart, go out,” “to ransom,” or to an Egyptian word “food, cake, evening meal.” For a more detailed study of “unleavened bread” and related matters such as “yeast” or “leaven,” see A. P. Ross, NIDOTTE 4:448-53.

[12:15]  ⁷⁴⁴ tn The particle serves to emphasize, not restrict here (B. S. Childs, Exodus [OTL], 183, n. 15).

[12:15]  ⁷⁴⁵ tn Heb “every eater of leavened bread.” The participial phrase stands at the beginning of the clause as a casus pendens, that is, it stands grammatically separate from the sentence. It names a condition, the contingent occurrences of which involve a further consequence (GKC 361 §116.w).

[12:15]  ⁷⁴⁶ tn The verb וְנִכְרְתָה (vÿnikhrÿtah) is the Niphal perfect with the vav (ו) consecutive; it is a common formula in the Law for divine punishment. Here, in sequence to the idea that someone might eat bread made with yeast, the result would be that “that soul [the verb is feminine] will be cut off.” The verb is the equivalent of the imperfect tense due to the consecutive; a translation with a nuance of the imperfect of possibility (“may be cut off”) fits better perhaps than a specific future. There is the real danger of being cut off, for while the punishment might include excommunication from the community, the greater danger was in the possibility of divine intervention to root out the evildoer (S. R. Driver, Exodus, 94). Gesenius lists this as the use of a perfect with a vav consecutive after a participle (a casus pendens) to introduce the apodosis (GKC 337 §112.mm).

[12:16]  ⁷⁴⁷ sn This refers to an assembly of the people at the sanctuary for religious purposes. The word “convocation” implies that the people were called together, and Num 10:2 indicates they were called together by trumpets.

[12:16]  ⁷⁴⁸ tn Heb “all/every work will not be done.” The word refers primarily to the work of one’s occupation. B. Jacob (Exodus, 322) explains that since this comes prior to the fuller description of laws for Sabbaths and festivals, the passage simply restricts all work except for the preparation of food. Once the laws are added, this qualification is no longer needed. Gesenius translates this as “no manner of work shall be done” (GKC 478-79 §152.b).

[12:17]  ⁷⁴⁹ tn Heb “on the bone of this day.” The expression means “the substance of the day,” the day itself, the very day (S. R. Driver, Exodus, 95).

[12:17]  ⁷⁵⁰ tn The word is “armies” or “divisions” (see Exod 6:26 and the note there; cf. also 7:4). The narrative will continue to portray Israel as a mighty army, marching forth in its divisions.

[12:17]  ⁷⁵¹ tn See Exod 12:14.

[12:18]  ⁷⁵² tn “month” has been supplied.

[12:19]  ⁷⁵³ tn “Seven days” is an adverbial accusative of time (see R. J. Williams, Hebrew Syntax, 12, §56).

[12:19]  ⁷⁵⁴ tn The term is נֶפֶשׁ (nefesh), often translated “soul.” It refers to the whole person, the soul within the body. The noun is feminine, agreeing with the feminine verb “be cut off.”

[12:19]  ⁷⁵⁵ tn Or “alien”; or “stranger.”

[12:21]  ⁷⁵⁶ tn Heb “draw out and take.” The verb has in view the need “to draw out” a lamb or goat selected from among the rest of the flock.

[12:21]  ⁷⁵⁷ tn The Hebrew noun is singular and can refer to either a lamb or a goat. Since English has no common word for both, the phrase “a lamb or young goat” is used in the translation.

[12:21]  ⁷⁵⁸ tn The word “animals” is added to avoid giving the impression in English that the Passover festival itself is the object of “kill.”

[12:22]  ⁷⁵⁹ sn The hyssop is a small bush that grows throughout the Sinai, probably the aromatic herb Origanum Maru L., or Origanum Aegyptiacum. The plant also grew out of the walls in Jerusalem (1 Kgs 4:33). See L. Baldensperger and G. M. Crowfoot, “Hyssop,” PEQ 63 (1931): 89-98. A piece of hyssop was also useful to the priests because it worked well for sprinkling.

[12:22]  ⁷⁶⁰ tn The Greek and the Vulgate translate סַף (saf, “basin”) as “threshold.” W. C. Kaiser reports how early traditions grew up about the killing of the lamb on the threshold (“Exodus,” EBC 2:376).

[12:22]  ⁷⁶¹ tn Heb “and you, you shall not go out, a man from the door of his house.” This construction puts stress on prohibiting absolutely everyone from going out.

[12:23]  ⁷⁶² tn The first of the two clauses begun with perfects and vav consecutives may be subordinated to form a temporal clause: “and he will see…and he will pass over,” becomes “when he sees…he will pass over.”

[12:23]  ⁷⁶³ tn Here the form is the Hiphil participle with the definite article. Gesenius says this is now to be explained as “the destroyer” although some take it to mean “destruction” (GKC 406 §126.m, n. 1).

[12:23]  ⁷⁶⁴ tn “you” has been supplied.

[12:25]  ⁷⁶⁵ tn The verb used here and at the beginning of v. 24 is שָׁמַר (shamar); it can be translated “watch, keep, protect,” but in this context the point is to “observe” the religious customs and practices set forth in these instructions.

[12:26]  ⁷⁶⁶ tn Heb “what is this service to you?”

[12:27]  ⁷⁶⁷ sn This expression “the sacrifice of Yahweh’s Passover” occurs only here. The word זֶבַח (zevakh) means “slaughtering” and so a blood sacrifice. The fact that this word is used in Lev 3 for the peace offering has linked the Passover as a kind of peace offering, and both the Passover and the peace offerings were eaten as communal meals.

[12:27]  ⁷⁶⁸ tn The verb means “to strike, smite, plague”; it is the same verb that has been used throughout this section (נָגַף, nagaf). Here the construction is the infinitive construct in a temporal clause.

[12:27]  ⁷⁶⁹ tn The two verbs form a verbal hendiadys: “and the people bowed down and they worshiped.” The words are synonymous, and so one is taken as the adverb for the other.

[12:28]  ⁷⁷⁰ tn Heb “went away and did as the Lord had commanded Moses and Aaron, so they did.” The final phrase “so they did,” which is somewhat redundant in English, has been represented in the translation by the adverb “exactly.”

[12:29]  ⁷⁷¹ sn The next section records the deliverance of Israel from Egypt, and so becomes the turning point of the book. Verses 28 and 29 could be included in the exposition of the previous section as the culmination of that part. The message might highlight God’s requirement for deliverance from bondage through the application of the blood of the sacrifice, God’s instruction for the memorial of deliverance through the purging of corruption, and the compliance of those who believed the message. But these verses also form the beginning of this next section (and so could be used transitionally). This unit includes the judgment on Egypt (29-30), the exodus from Egypt (31-39) and the historical summation and report (40-42).

[12:29]  ⁷⁷² tn The verse begins with the temporal indicator וַיְהִי (vayÿhi), often translated “and it came to pass.” Here it could be left untranslated: “In the middle of the night Yahweh attacked.” The word order of the next and main clause furthers the emphasis by means of the vav disjunctive on the divine name preceding the verb. The combination of these initial and disjunctive elements helps to convey the suddenness of the attack, while its thoroughness is stressed by the repetition of “firstborn” in the rest of the verse, the merism (“from the firstborn of Pharaoh…to the firstborn of the captive”), and the mention of cattle.

[12:30]  ⁷⁷³ tn Heb “arose,” the verb קוּם (qum) in this context certainly must describe a less ceremonial act. The entire country woke up in terror because of the deaths.

[12:30]  ⁷⁷⁴ tn The noun is an adverbial accusative of time – “in the night” or “at night.”

[12:30]  ⁷⁷⁵ sn Or so it seemed. One need not push this description to complete literalness. The reference would be limited to houses that actually had firstborn people or animals. In a society in which households might include more than one generation of humans and animals, however, the presence of a firstborn human or animal would be the rule rather than the exception.

[12:31]  ⁷⁷⁶ tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.

[12:31]  ⁷⁷⁷ 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]  ⁷⁷⁸ tn Heb “as you have said.” The same phrase also occurs in the following verse.

[12:32]  ⁷⁷⁹ 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]  ⁷⁸⁰ 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]  ⁷⁸¹ tn The phrase uses two construct infinitives in a hendiadys, the first infinitive becoming the modifier.

[12:34]  ⁷⁸² 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]  ⁷⁸³ 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]  ⁷⁸⁴ 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]  ⁷⁸⁵ 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]  ⁷⁸⁶ 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]  ⁷⁸⁷ 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]  ⁷⁸⁸ sn See B. Jacob, “The Gifts of the Egyptians; A Critical Commentary,” Journal of Reformed Judaism 27 (1980): 59-69.

[12:37]  ⁷⁸⁹ tn Heb “and the sons of Israel journeyed.”

[12:37]  ⁷⁹⁰ 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]  ⁷⁹¹ 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]  ⁷⁹² tn For more on this word see 10:10 and 24.

[12:38]  ⁷⁹³ 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]  ⁷⁹⁴ tn Heb “and very much cattle.”

[12:39]  ⁷⁹⁵ sn For the use of this word in developing the motif, see Exod 2:17, 22; 6:1; and 11:1.

[12:39]  ⁷⁹⁶ tn Heb “and also.”

[12:39]  ⁷⁹⁷ tn The verb is עָשׂוּ (’asu, “they made”); here, with a potential nuance, it is rendered “they could [not] prepare.”

[12:40]  ⁷⁹⁸ sn Here as well some scholars work with the number 430 to try to reduce the stay in Egypt for the bondage. Some argue that if the number included the time in Canaan, that would reduce the bondage by half. S. R. Driver (Exodus, 102) notes that P thought Moses was the fourth generation from Jacob (6:16-27), if those genealogies are not selective. Exodus 6 has Levi – Kohath – Amram – Moses. This would require a period of about 100 years, and that is unusual. There is evidence, however, that the list is selective. In 1 Chr 2:3-20 the text has Bezalel (see Exod 31:2-5) a contemporary of Moses and yet the seventh from Judah. Elishama, a leader of the Ephraimites (Num 10:22), was in the ninth generation from Jacob (1 Chr 7:22-26). Joshua, Moses’ assistant, was the eleventh from Jacob (1 Chr 7:27). So the “four generations” leading up to Moses are not necessarily complete. With regard to Exod 6, K. A. Kitchen has argued that the four names do not indicate successive generations, but tribe (Levi), clan (Kohath), family (Amram), and individual (Moses; K. A. Kitchen, Ancient Orient and Old Testament, 54-55). For a detailed discussion of the length of the sojourn, see E. H. Merrill, A Kingdom of Priests, 75-79.

[12:41]  ⁷⁹⁹ sn This military term is used elsewhere in Exodus (e.g., 6:26; 7:4; 12:17, 50), but here the Israelites are called “the regiments of the Lord.”

[12:42]  ⁸⁰⁰ tn There is some ambiguity in לֵיל שִׁמֻּרִים הוּא לַיהוָה (lel shimmurim hu’ la’adonay [layhveh]). It is likely that this first clause means that Yahweh was on watch for Israel to bring them out, as the next clause says. He was protecting his people (S. R. Driver, Exodus, 102). Then, the night of vigil will be transferred to Israel, who now must keep it “to” him.

[12:42]  ⁸⁰¹ tn “and so” has been supplied.

[12:42]  ⁸⁰² tn Heb “this night is for Yahweh a vigil for all Israelites for their generations.”

[12:43]  ⁸⁰³ sn The section that concludes the chapter contains regulations pertaining to the Passover. The section begins at v. 43, but vv. 40-42 form a good setting for it. In this unit vv. 43-45 belong together because they stress that a stranger and foreigner cannot eat. Verse 46 stands by itself, ruling that the meal must be eaten at home. Verse 47 instructs that the whole nation was to eat it. Verses 48-49 make provision for foreigners who may wish to participate. And vv. 50-51 record the obedience of Israel.

[12:43]  ⁸⁰⁴ tn This taken in the modal nuance of permission, reading that no foreigner is permitted to share in it (apart from being a member of the household as a circumcised slave [v. 44] or obeying v. 48, if a free individual).

[12:43]  ⁸⁰⁵ tn This is the partitive use of the bet (ב) preposition, expressing that the action extends to something and includes the idea of participation in it (GKC 380 §119.m).

[12:48]  ⁸⁰⁶ tn Both the participle “foreigner” and the verb “lives” are from the verb גּוּר (gur), which means “to sojourn, to dwell as an alien.” This reference is to a foreigner who settles in the land. He is the protected foreigner; when he comes to another area where he does not have his clan to protect him, he must come under the protection of the Law, or the people. If the “resident alien” is circumcised, he may participate in the Passover (S. R. Driver, Exodus, 104).

[12:48]  ⁸⁰⁷ tn The infinitive absolute functions as the finite verb here, and “every male” could be either the object or the subject (see GKC 347 §113.gg and 387 §121.a).

[12:48]  ⁸⁰⁸ tn אֶזְרָח (’ezrakh) refers to the native-born individual, the native Israelite as opposed to the “stranger, alien” (S. R. Driver, Exodus, 104); see also W. F. Albright, Archaeology and the Religion of Israel, 127, 210.

[12:49]  ⁸⁰⁹ tn Heb “one law will be to.”

[12:50]  ⁸¹⁰ tn Heb “did as the Lord had commanded Moses and Aaron, so they did.” The final phrase “so they did,” which is somewhat redundant in English, has been represented in the translation by the adverb “exactly.”