Keluaran 7:13

7:13 Yet Pharaoh’s heart became hard, ¹  and he did not listen to them, just as the Lord had predicted.

Keluaran 8:15

8:15 But when Pharaoh saw that there was relief, ²  he hardened ³  his heart and did not listen to them, just as the Lord had predicted. ⁴ 

Keluaran 9:16

9:16 But ⁵  for this purpose I have caused you to stand: ⁶  to show you ⁷  my strength, and so that my name may be declared ⁸  in all the earth.

Keluaran 9:34

9:34 When Pharaoh saw ⁹  that the rain and hail and thunder ceased, he sinned again: ¹⁰  both he and his servants hardened ¹¹  their hearts.

Keluaran 10:3

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 ¹²  to humble yourself before me? ¹³  Release my people so that they may serve me!

Keluaran 14:17

14:17 And as for me, I am going to harden ¹⁴  the hearts of the Egyptians so that ¹⁵  they will come after them, that I may be honored ¹⁶  because ¹⁷  of Pharaoh and his army and his chariots and his horsemen.

Keluaran 14:23

14:23 The Egyptians chased them and followed them into the middle of the sea – all the horses of Pharaoh, his chariots, and his horsemen.

Keluaran 15:14-16

15:14 The nations will hear ¹⁸  and tremble;

anguish ¹⁹  will seize ²⁰  the inhabitants of Philistia.

15:15 Then the chiefs of Edom will be terrified, ²¹ 

trembling will seize ²²  the leaders of Moab,

and the inhabitants of Canaan will shake.

15:16 Fear and dread ²³  will fall ²⁴  on them;

by the greatness ²⁵  of your arm they will be as still as stone ²⁶ 

until ²⁷  your people pass by, O Lord,

until the people whom you have bought ²⁸  pass by.

[7:13]  ¹ tn This phrase translates the Hebrew word חָזַק (khazaq); see S. R. Driver, Exodus, 53.

[7:13]  sn For more on this subject, see B. Jacob, Exodus, 241-49. S. R. Driver (Exodus, 53) notes that when this word (חָזַק) is used it indicates a will or attitude that is unyielding and firm, but when כָּבֵד (kaved) is used, it stresses the will as being slow to move, unimpressionable, slow to be affected.

[8:15]  ² 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]  ³ 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]  ⁴ 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.

[9:16]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ tn Heb “in order to declare my name.” Since there is no expressed subject, this may be given a passive translation.

[9:34]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn This phrase translates the Hebrew word כָּבֵד (kaved); see S. R. Driver, Exodus, 53.

[10:3]  ¹² 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]  ¹³ 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.

[14:17]  ¹⁴ tn הִנְנִי (hinni) before the participle gives it the force of a futur instans participle, meaning “I am about to harden” or “I am going to harden” their heart.

[14:17]  ¹⁵ tn The form again is the imperfect tense with vav (ו) to express the purpose or the result of the hardening. The repetition of the verb translated “come” is interesting: Moses is to divide the sea in order that the people may cross, but God will harden the Egyptians’ hearts in order that they may follow.

[14:17]  ¹⁶ tn For the comments on this verb see the discussion in v. 4. God would get glory by defeating Egypt.

[14:17]  ¹⁷ tn Or “I will get glory over.”

[15:14]  ¹⁸ tn This verb is a prophetic perfect, assuming that the text means what it said and this song was sung at the Sea. So all these countries were yet to hear of the victory.

[15:14]  ¹⁹ tn The word properly refers to “pangs” of childbirth. When the nations hear, they will be terrified.

[15:14]  ²⁰ tn The verb is again a prophetic perfect.

[15:15]  ²¹ tn This is a prophetic perfect.

[15:15]  ²² tn This verb is imperfect tense.

[15:16]  ²³ tn The two words can form a nominal hendiadys, “a dreadful fear,” though most English versions retain the two separate terms.

[15:16]  ²⁴ tn The form is an imperfect.

[15:16]  ²⁵ tn The adjective is in construct form and governs the noun “arm” (“arm” being the anthropomorphic expression for what God did). See GKC 428 §132.c.

[15:16]  ²⁶ sn For a study of the words for fear, see N. Waldman, “A Comparative Note on Exodus 15:14-16,” JQR 66 (1976): 189-92.

[15:16]  ²⁷ tn Clauses beginning with עַד (’ad) express a limit that is not absolute, but only relative, beyond which the action continues (GKC 446-47 §138.g).

[15:16]  ²⁸ tn The verb קָנָה (qanah) here is the verb “acquire, purchase,” and probably not the homonym “to create, make” (see Gen 4:1; Deut 32:6; and Prov 8:22).