Discovery BoxExodus 3:1--5:23
Context3:1 Now Moses 1 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 2 and came to the mountain of God, to Horeb. 3 3:2 The angel of the Lord 4 appeared 5 to him in 6 a flame of fire from within a bush. 7 He looked 8 – and 9 the bush was ablaze with fire, but it was not being consumed! 10 3:3 So Moses thought, 11 “I will turn aside to see 12 this amazing 13 sight. Why does the bush not burn up?” 14 3:4 When the Lord 15 saw that 16 he had turned aside to look, God called to him from within the bush and said, “Moses, Moses!” 17 And Moses 18 said, “Here I am.” 3:5 God 19 said, “Do not approach any closer! 20 Take your sandals off your feet, for the place where you are standing is holy 21 ground.” 22 3:6 He added, “I am the God of your father, 23 the God of Abraham, the God of Isaac, and the God of Jacob.” Then Moses hid his face, because he was afraid to look 24 at God.
3:7 The Lord said, “I have surely seen 25 the affliction of my people who are in Egypt. I have heard their cry because of their taskmasters, for I know their sorrows. 26 3:8 I have come down 27 to deliver them 28 from the hand of the Egyptians and to bring them up from that land to a land that is both good and spacious, 29 to a land flowing with milk and honey, 30 to the region of the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites. 31 3:9 And now indeed 32 the cry 33 of the Israelites has come to me, and I have also seen how severely the Egyptians oppress them. 34 3:10 So now go, and I will send you 35 to Pharaoh to bring my people, the Israelites, out of Egypt.”
3:11 Moses said 36 to God, 37 “Who am I, that I should go 38 to Pharaoh, or that I should bring the Israelites out of Egypt?” 3:12 He replied, 39 “Surely I will be with you, 40 and this will be the sign 41 to you that I have sent you: When you bring the people out of Egypt, you and they will serve 42 God on this mountain.”
3:13 Moses said 43 to God, “If 44 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?’ 45 – what should I say 46 to them?”
3:14 God said to Moses, “I am that I am.” 47 And he said, “You must say this 48 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 49 – 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 50 forever, and this is my memorial from generation to generation.’ 51
3:16 “Go and bring together 52 the elders of Israel and tell them, ‘The Lord, the God of your fathers, 53 appeared 54 to me – the God of Abraham, Isaac, and Jacob – saying, “I have attended carefully 55 to you and to what has been done 56 to you in Egypt, 3:17 and I have promised 57 that I will bring you up out of the affliction of Egypt to the land of the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites, 58 to a land flowing with milk and honey.”’
3:18 “The elders 59 will listen 60 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 61 with us. So now, let us go 62 three days’ journey into the wilderness, so that we may sacrifice 63 to the Lord our God.’ 3:19 But I know that the king of Egypt will not let you go, 64 not even under force. 65 3:20 So I will extend my hand 66 and strike Egypt with all my wonders 67 that I will do among them, and after that he will release you. 68
3:21 “I will grant this people favor with 69 the Egyptians, so that when 70 you depart you will not leave empty-handed. 3:22 Every 71 woman will ask her neighbor and the one who happens to be staying 72 in her house for items of silver and gold 73 and for clothing. You will put these articles on your sons and daughters – thus you will plunder Egypt!” 74
4:1 75 Moses answered again, 76 “And if 77 they do not believe me or pay attention to me, 78 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.” 79 4:3 The Lord 80 said, “Throw it to the ground.” So he threw it to the ground, and it became a snake, 81 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 82 – 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.” 83 So he put his hand into his robe, and when he brought it out – there was his hand, 84 leprous like snow! 85 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, 86 restored 87 like the rest of his skin! 88 4:8 “If 89 they do not believe you or pay attention to 90 the former sign, then they may 91 believe the latter sign. 92 4:9 And if 93 they do not believe even these two signs or listen to you, 94 then take 95 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.” 96
4:10 Then Moses said to the Lord, 97 “O 98 my Lord, 99 I am not an eloquent man, 100 neither in the past 101 nor since you have spoken to your servant, for I am slow of speech and slow of tongue.” 102
4:11 The Lord said to him, “Who gave 103 a mouth to man, or who makes a person mute or deaf or seeing or blind? Is it not I, the Lord? 104 4:12 So now go, and I will be with your mouth 105 and will teach you 106 what you must say.” 107
4:13 But Moses said, 108 “O 109 my Lord, please send anyone else whom you wish to send!” 110
4:14 Then the Lord became angry with 111 Moses, and he said, “What about 112 your brother Aaron the Levite? 113 I know that he can speak very well. 114 Moreover, he is coming 115 to meet you, and when he sees you he will be glad in his heart. 116
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 117 and with his mouth, 118 and I will teach you both 119 what you must do. 120 4:16 He 121 will speak for you to the people, and it will be as if 122 he 123 were your mouth 124 and as if you were his God. 125 4:17 You will also take in your hand this staff, with which you will do the signs.” 126
4:18 127 So Moses went back 128 to his father-in-law Jethro and said to him, “Let me go, so that I may return 129 to my relatives 130 in Egypt and see 131 if they are still alive.” Jethro said to Moses, “Go in peace.” 4:19 The Lord said to Moses in Midian, “Go back 132 to Egypt, because all the men who were seeking your life are dead.” 133 4:20 Then Moses took 134 his wife and sons 135 and put them on a donkey and headed back 136 to the land of Egypt, and Moses took the staff of God in his hand. 4:21 The Lord said 137 to Moses, “When you go back to Egypt, 138 see that you 139 do before Pharaoh all the wonders I have put under your control. 140 But I will harden 141 his heart 142 and 143 he will not let the people go. 4:22 You must say 144 to Pharaoh, ‘Thus says 145 the Lord, “Israel is my son, my firstborn, 146 4:23 and I said to you, ‘Let my son go that he may serve 147 me,’ but since you have refused to let him go, 148 I will surely kill 149 your son, your firstborn!”’”
4:24 Now on the way, at a place where they stopped for the night, 150 the Lord met Moses and sought to kill him. 151 4:25 But Zipporah took a flint knife, cut off the foreskin of her son and touched it to Moses’ feet, 152 and said, “Surely you are a bridegroom of blood 153 to me.” 4:26 So the Lord 154 let him alone. (At that time 155 she said, “A bridegroom of blood,” referring to 156 the circumcision.)
4:27 The Lord said 157 to Aaron, “Go to the wilderness to meet Moses. So he went and met him at the mountain of God 158 and greeted him with a kiss. 159 4:28 Moses told Aaron all the words of the Lord who had 160 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. 161 4:30 Aaron spoke 162 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 163 that the Lord had attended to 164 the Israelites and that he had seen their affliction, they bowed down close to the ground. 165
5:1 166 Afterward Moses and Aaron went to Pharaoh and said, “Thus says the Lord, 167 the God of Israel, ‘Release 168 my people so that they may hold a pilgrim feast 169 to me in the desert.’” 5:2 But Pharaoh said, “Who is the Lord 170 that 171 I should obey him 172 by releasing 173 Israel? I do not know the Lord, 174 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 175 into the desert so that we may sacrifice 176 to the Lord our God, so that he does not strike us with plague or the sword.” 177 5:4 The king of Egypt said to them, “Moses and Aaron, why do you cause the people to refrain from their work? 178 Return to your labor!” 5:5 Pharaoh was thinking, 179 “The people of the land are now many, and you are giving them rest from their labor.”
5:6 That same day Pharaoh commanded 180 the slave masters and foremen 181 who were 182 over the people: 183 5:7 “You must no longer 184 give straw to the people for making bricks 185 as before. 186 Let them go 187 and collect straw for themselves. 5:8 But you must require 188 of them the same quota of bricks that they were making before. 189 Do not reduce it, for they are slackers. 190 That is why they are crying, ‘Let us go sacrifice to our God.’ 5:9 Make the work harder 191 for the men so they will keep at it 192 and pay no attention to lying words!” 193
5:10 So the slave masters of the people and their foremen went to the Israelites and said, 194 “Thus says Pharaoh: ‘I am not giving 195 you straw. 5:11 You 196 go get straw for yourselves wherever you can 197 find it, because there will be no reduction at all in your workload.’” 5:12 So the people spread out 198 through all the land of Egypt to collect stubble for straw. 5:13 The slave masters were pressuring 199 them, saying, “Complete 200 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, 201 “Why did you not complete your requirement for brickmaking as in the past – both yesterday and today?” 202
5:15 203 The Israelite foremen went and cried out to Pharaoh, “Why are you treating 204 your servants this way? 5:16 No straw is given to your servants, but we are told, 205 ‘Make bricks!’ Your servants are even 206 being beaten, but the fault 207 is with your people.”
5:17 But Pharaoh replied, 208 “You are slackers! Slackers! 209 That is why you are saying, ‘Let us go sacrifice to the Lord.’ 5:18 So now, get back to work! 210 You will not be given straw, but you must still produce 211 your quota 212 of bricks!” 5:19 The Israelite foremen saw 213 that they 214 were in trouble when they were told, 215 “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, 216 5:21 and they said to them, “May the Lord look on you and judge, 217 because you have made us stink 218 in the opinion of 219 Pharaoh and his servants, 220 so that you have given them an excuse to kill us!” 221
5:22 222 Moses returned 223 to the Lord, and said, “Lord, 224 why have you caused trouble for this people? 225 Why did you ever 226 send me? 5:23 From the time I went to speak to Pharaoh in your name, he has caused trouble 227 for this people, and you have certainly not rescued 228 them!” 229
[3:1] 1 sn The vav (ו) disjunctive with the name “Moses” introduces a new and important starting point. The
[3:1] 2 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] 3 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] 4 sn The designation “the angel of the
[3:2] 5 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] 6 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] 7 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
[3:2] 9 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] 10 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] 7 tn Heb “And Moses said.” The implication is that Moses said this to himself.
[3:3] 8 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] 9 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] 10 tn The verb is an imperfect. Here it has the progressive nuance – the bush is not burning up.
[3:4] 10 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] 11 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] 12 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
[3:4] 13 tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.
[3:5] 13 tn Heb “And he”; the referent (God) has been specified in the translation for clarity.
[3:5] 14 sn Even though the
[3:5] 15 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] 16 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] 16 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
[3:6] 17 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] 19 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] 20 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] 22 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] 23 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] 24 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] 25 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] 26 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] 25 tn The particle הִנֵּה (hinneh) focuses attention on what is being said as grounds for what follows.
[3:9] 26 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] 27 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] 28 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
[3:11] 31 tn Heb “And Moses said.”
[3:11] 32 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
[3:11] 33 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] 34 tn Heb “And he said”; the word “replied” clarifies for English readers that speaker is God.
[3:12] 35 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] 36 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] 37 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] 37 tn Heb “And Moses said.”
[3:13] 38 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] 39 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] 40 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] 40 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, “
[3:14] 41 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] 43 sn Heb “Yahweh,” traditionally rendered “the
[3:15] 44 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] 45 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] 46 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] 47 sn “The God of your fathers” is in simple apposition to the name “the
[3:16] 48 tn The form is the Niphal perfect of the verb “to see.” See the note on “appeared” in 3:2.
[3:16] 49 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] 50 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] 49 tn Heb “And I said.”
[3:17] 50 tn See the note on this list in 3:8.
[3:18] 52 tn Heb “And they will listen”; the referent (the elders) has been specified in the translation for clarity.
[3:18] 53 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] 54 tn The verb נִקְרָה (niqra) has the idea of encountering in a sudden or unexpected way (S. R. Driver, Exodus, 25).
[3:18] 55 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] 56 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] 55 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] 56 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] 58 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] 59 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] 60 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] 61 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] 62 tn The temporal indicator (here future) with the particle ki (וְהָיָה כִּי, vÿhaya ki) introduces a temporal clause.
[3:22] 64 tn Heb “a woman,” one representing all.
[3:22] 65 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] 66 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] 67 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] 67 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] 68 tn Heb “and Moses answered and said.”
[4:1] 69 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] 70 tn Heb “listen to my voice,” so as to respond positively.
[4:2] 70 tn Or “rod” (KJV, ASV); NCV, CEV “walking stick”; NLT “shepherd’s staff.”
[4:3] 73 tn Heb “he”; the referent (the
[4:3] 74 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] 76 sn The signs authenticated Moses’ ministry as the
[4:6] 79 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] 80 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] 81 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] 82 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] 83 tn Heb “it returned.”
[4:7] 84 tn Heb “like his flesh.”
[4:8] 85 tn Heb “and it will be if.”
[4:8] 86 tn Heb “listen to the voice of,” meaning listen so as to respond appropriately.
[4:8] 87 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] 88 tn Heb “believe the voice of the latter sign,” so as to understand and accept the meaning of the event.
[4:9] 88 tn Heb “and it will be if.”
[4:9] 89 tn Heb “listen to your voice.”
[4:9] 90 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] 91 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] 91 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] 92 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] 93 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] 94 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] 95 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] 96 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] 94 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] 95 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
[4:12] 97 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] 98 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] 99 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] 100 tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.
[4:13] 101 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] 102 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] 103 tn Heb “and the anger of Yahweh burned against.”
[4:14] 104 tn Heb “Is not” or perhaps “Is [there] not.”
[4:14] 105 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] 106 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] 107 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] 108 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] 106 tn Or “I will help you speak.” The independent pronoun puts emphasis (“as for me”) on the subject (“I”).
[4:15] 107 tn Or “and will help him speak.”
[4:15] 108 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] 109 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] 109 tn The word “he” represents the Hebrew independent pronoun, which makes the subject emphatic.
[4:16] 110 tn The phrase “as if” is supplied for clarity.
[4:16] 111 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] 112 tn Heb “he will be to you for a mouth.”
[4:16] 113 tn The phrase “as if” is supplied for clarity. The word “you” represents the Hebrew independent pronoun, which makes the subject emphatic.
[4:17] 112 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] 115 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] 116 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] 117 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] 119 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] 118 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] 119 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
[4:20] 121 tn Heb “And Moses took.”
[4:20] 122 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] 123 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] 124 tn Heb “And Yahweh said.”
[4:21] 125 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] 126 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] 127 tn Or “in your power”; Heb “in your hand.”
[4:21] 128 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] 129 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.
[4:22] 127 tn The sequence of the instruction from God uses the perfect tense with vav (ו), following the preceding imperfects.
[4:22] 128 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] 129 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] 130 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] 131 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] 132 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] 133 tn Or “at a lodging place” or “at an inn.”
[4:24] 134 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
[4:25] 136 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] 137 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] 139 tn Heb “he”; the referent (the
[4:26] 140 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] 141 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] 142 tn Heb “And Yahweh said.”
[4:27] 143 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] 144 tn Heb “and kissed him.”
[4:28] 145 tn This verb and the last one in the verse are rendered with the past perfect nuance because they refer to what the
[4:29] 148 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] 151 tn Heb “And Aaron spoke.”
[4:31] 154 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] 155 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] 156 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] 157 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] 159 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] 160 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] 160 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] 161 tn The relative pronoun introduces the consecutive clause that depends on the interrogative clause (see GKC 318-19 §107.u).
[5:2] 162 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] 163 tn The Piel infinitive construct here has the epexegetical usage with lamed (ל); it explains the verb “obey.”
[5:2] 164 sn This absolute statement of Pharaoh is part of a motif that will develop throughout the conflict. For Pharaoh, the
[5:3] 163 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] 164 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] 165 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] 166 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] 169 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] 172 tn Heb “and Pharaoh commanded on that day.”
[5:6] 173 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] 174 tn The phrase “who were” is supplied for clarity.
[5:6] 175 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] 175 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] 176 tn The expression “for making bricks” is made of the infinitive construct followed by its cognate accusative: לִלְבֹּן הַלְּבֵנִים (lilbon hallÿvenim).
[5:7] 177 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] 178 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] 178 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] 179 tn Heb “yesterday and three days ago” or “yesterday and before that” is idiomatic for “previously” or “in the past.”
[5:8] 180 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] 181 tn Heb “let the work be heavy.”
[5:9] 182 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] 183 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] 184 tn Heb “went out and spoke to the people saying.” Here “the people” has been specified as “the Israelites” for clarity.
[5:10] 185 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] 187 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] 188 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] 190 tn The verb וַיָּפֶץ (vayyafets) is from the hollow root פּוּץ (puts) and means “scatter, spread abroad.”
[5:13] 194 tn כַּלּוּ (kallu) is the Piel imperative; the verb means “to finish, complete” in the sense of filling up the quota.
[5:14] 196 tn The quotation is introduced with the common word לֵאמֹר (le’mor, “saying”) and no mention of who said the question.
[5:14] 197 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] 199 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] 200 tn The imperfect tense should be classified here with the progressive imperfect nuance, because the harsh treatment was a present reality.
[5:16] 202 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] 203 tn הִנֵּה (hinneh) draws attention to the action reflected in the passive participle מֻכִּים (mukkim): “look, your servants are being beaten.”
[5:16] 204 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] 205 tn Heb “And he said.”
[5:17] 206 tn Or “loafers.” The form נִרְפִּים (nirpim) is derived from the verb רָפָה (rafah), meaning “to be weak, to let oneself go.”
[5:18] 208 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] 209 tn The imperfect תִּתֵּנּוּ (tittennu) is here taken as an obligatory imperfect: “you must give” or “you must produce.”
[5:18] 210 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] 211 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] 212 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] 213 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] 214 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] 217 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] 218 tn Heb “you have made our aroma stink.”
[5:21] 219 tn Heb “in the eyes of.”
[5:21] 220 tn Heb “in the eyes of his servants.” This phrase is not repeated in the translation for stylistic reasons.
[5:21] 221 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] 220 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] 221 tn Heb “and Moses returned.”
[5:22] 222 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] 223 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] 224 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] 223 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] 224 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] 225 tn Heb “your people.” The pronoun (“them”) has been used in the translation for stylistic reasons here, to avoid redundancy.
