Exodus 3:19

3:19 But I know that the king of Egypt will not let you go, ¹  not even under force. ² 

Exodus 7:4

7:4 Pharaoh will not listen to you. ³  I will reach into ⁴  Egypt and bring out my regiments, ⁵  my people the Israelites, from the land of Egypt with great acts of judgment.

Exodus 10:1

The Eighth Blow: Locusts

10:1 ⁶ The Lord said ⁷  to Moses, “Go to Pharaoh, for I have hardened his heart and the heart of his servants, in order to display ⁸  these signs of mine before him, ⁹ 

Romans 9:16-18

9:16 So then, ¹⁰  it does not depend on human desire or exertion, ¹¹  but on God who shows mercy. 9:17 For the scripture says to Pharaoh: ¹²  “For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth.” ¹³  9:18 So then, ¹⁴  God ¹⁵  has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden. ¹⁶ 

[3:19]  ¹ 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]  ² 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.

[7:4]  ³ tn Heb “and Pharaoh will not listen.”

[7:4]  ⁴ 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]  ⁵ tn See the note on this term in 6:26.

[10:1]  ⁶ 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]  ⁷ tn Heb “and Yahweh said.”

[10:1]  ⁸ 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]  ⁹ tn Heb “in his midst.”

[9:16]  ¹⁰ sn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[9:16]  ¹¹ tn Grk “So then, [it does] not [depend] on the one who desires nor on the one who runs.”

[9:17]  ¹² sn Paul uses a typical rabbinic formula here in which the OT scriptures are figuratively portrayed as speaking to Pharaoh. What he means is that the scripture he cites refers (or can be applied) to Pharaoh.

[9:17]  ¹³ sn A quotation from Exod 9:16.

[9:18]  ¹⁴ sn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[9:18]  ¹⁵ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[9:18]  ¹⁶ tn Grk “So then, he has mercy on whom he desires, and he hardens whom he desires.”