Exodus 6:12

6:12 But Moses replied to ¹  the Lord, “If the Israelites did not listen to me, then ²  how will Pharaoh listen to me, since ³  I speak with difficulty?” ⁴ 

Exodus 19:5

19:5 And now, if you will diligently listen to me ⁵  and keep ⁶  my covenant, then you will be my ⁷  special possession ⁸  out of all the nations, for all the earth is mine,

Exodus 22:23

22:23 If you afflict them ⁹  in any way ¹⁰  and they cry to me, I will surely hear ¹¹  their cry,

Exodus 23:22

23:22 But if you diligently obey him ¹²  and do all that I command, then I will be an enemy to your enemies, and I will be an adversary to your adversaries.

[6:12]  ¹ tn Heb “And Moses spoke before.”

[6:12]  ² 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]  ³ 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]  ⁴ 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.

[19:5]  ⁵ tn Heb “listen to my voice.” The construction uses the imperfect tense in the conditional clause, preceded by the infinitive absolute from the same verb. The idiom “listen to the voice of” implies obedience, not just mental awareness of sound.

[19:5]  ⁶ tn The verb is a perfect tense with vav (ו) consecutive; it continues the idea in the protasis of the sentence: “and [if you will] keep.”

[19:5]  ⁷ tn The lamed preposition expresses possession here: “to me” means “my.”

[19:5]  ⁸ tn The noun is סְגֻלָּה (sÿgullah), which means a special possession. Israel was to be God’s special possession, but the prophets will later narrow it to the faithful remnant. All the nations belong to God, but Israel was to stand in a place of special privilege and enormous responsibility. See Deut 7:6; 14:2; 26:18; Ps 135:4; and Mal 3:17. See M. Greenburg, “Hebrew sÿgulla: Akkadian sikiltu,” JAOS 71 (1951): 172ff.

[22:23]  ⁹ tn The accusative here is the masculine singular pronoun, which leads S. R. Driver to conclude that this line is out of place, even though the masculine singular can be used in places like this (Exodus, 232). U. Cassuto says its use is to refer to certain classes (Exodus, 292).

[22:23]  ¹⁰ tn Here again and with “cry” the infinitive absolute functions with a diminished emphasis (GKC 342-43 §113.o).

[22:23]  ¹¹ tn Here is the normal use of the infinitive absolute with the imperfect tense to emphasize the verb: “I will surely hear,” implying, “I will surely respond.”

[23:22]  ¹³ tn The infinitive absolute here does not add as great an emphasis as normal, but emphasizes the condition that is being set forth (see GKC 342-43 §113.o).