Exodus 5:2
ContextNETBible | But Pharaoh said, “Who is the Lord 1 that 2 I should obey him 3 by releasing 4 Israel? I do not know the Lord, 5 and I will not release Israel!” |
NIV © biblegateway Exo 5:2 |
Pharaoh said, "Who is the LORD, that I should obey him and let Israel go? I do not know the LORD and I will not let Israel go." |
NASB © biblegateway Exo 5:2 |
But Pharaoh said, "Who is the LORD that I should obey His voice to let Israel go? I do not know the LORD, and besides, I will not let Israel go." |
NLT © biblegateway Exo 5:2 |
"Is that so?" retorted Pharaoh. "And who is the LORD that I should listen to him and let Israel go? I don’t know the LORD, and I will not let Israel go." |
MSG © biblegateway Exo 5:2 |
Pharaoh said, "And who is GOD that I should listen to him and send Israel off? I know nothing of this so-called 'GOD' and I'm certainly not going to send Israel off." |
BBE © SABDAweb Exo 5:2 |
And Pharaoh said, Who is the Lord, to whose voice I am to give ear and let Israel go? I have no knowledge of the Lord and I will not let Israel go. |
NRSV © bibleoremus Exo 5:2 |
But Pharaoh said, "Who is the LORD, that I should heed him and let Israel go? I do not know the LORD, and I will not let Israel go." |
NKJV © biblegateway Exo 5:2 |
And Pharaoh said, "Who is the LORD, that I should obey His voice to let Israel go? I do not know the LORD, nor will I let Israel go." |
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KJV | |
NASB © biblegateway Exo 5:2 |
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LXXM | |
NET [draft] ITL | |
HEBREW |
NETBible | But Pharaoh said, “Who is the Lord 1 that 2 I should obey him 3 by releasing 4 Israel? I do not know the Lord, 5 and I will not release Israel!” |
NET Notes |
1 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). 2 tn The relative pronoun introduces the consecutive clause that depends on the interrogative clause (see GKC 318-19 §107.u). 3 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.” 3 sn The construction of these clauses is similar to (ironically) the words of Moses: “Who am I that I should go?” (3:11). 4 tn The Piel infinitive construct here has the epexegetical usage with lamed (ל); it explains the verb “obey.” 5 sn This absolute statement of Pharaoh is part of a motif that will develop throughout the conflict. For Pharaoh, the |