Keluaran 2:15--18:27

2:15 When Pharaoh heard ¹  about this event, ²  he sought to kill Moses. So Moses fled ³  from Pharaoh and settled in the land of Midian, ⁴  and he settled ⁵  by a certain well. ⁶ 

2:16 Now a priest of Midian had seven daughters, and they came and began to draw ⁷  water ⁸  and fill ⁹  the troughs in order to water their father’s flock. 2:17 When some ¹⁰  shepherds came and drove them away, ¹¹  Moses came up and defended them ¹²  and then watered their flock. 2:18 So when they came home ¹³  to their father Reuel, ¹⁴  he asked, “Why have you come home so early ¹⁵  today?” 2:19 They said, “An Egyptian man rescued us ¹⁶  from the shepherds, ¹⁷  and he actually ¹⁸  drew water for us and watered the flock!” 2:20 He said ¹⁹  to his daughters, “So where is he? ²⁰  Why in the world ²¹  did you leave the man? Call him, so that he may eat ²²  a meal ²³  with us.”

2:21 Moses agreed ²⁴  to stay with the man, and he gave his daughter Zipporah to Moses in marriage. ²⁵  2:22 When she bore ²⁶  a son, Moses ²⁷  named him Gershom, for he said, “I have become a resident foreigner in a foreign land.” ²⁸ 

The Call of the Deliverer

2:23 ²⁹ During ³⁰  that long period of time ³¹  the king of Egypt died, and the Israelites ³²  groaned because of the slave labor. They cried out, and their desperate cry ³³  because of their slave labor went up to God. 2:24 God heard their groaning, ³⁴  God remembered ³⁵  his covenant with Abraham, with Isaac, and with Jacob, 2:25 God saw ³⁶  the Israelites, and God understood…. ³⁷ 

3:1 Now Moses ³⁸  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 ³⁹  and came to the mountain of God, to Horeb. ⁴⁰  3:2 The angel of the Lord ⁴¹  appeared ⁴²  to him in ⁴³  a flame of fire from within a bush. ⁴⁴  He looked ⁴⁵  – and ⁴⁶  the bush was ablaze with fire, but it was not being consumed! ⁴⁷  3:3 So Moses thought, ⁴⁸  “I will turn aside to see ⁴⁹  this amazing ⁵⁰  sight. Why does the bush not burn up?” ⁵¹  3:4 When the Lord ⁵²  saw that ⁵³  he had turned aside to look, God called to him from within the bush and said, “Moses, Moses!” ⁵⁴  And Moses ⁵⁵  said, “Here I am.” 3:5 God ⁵⁶  said, “Do not approach any closer! ⁵⁷  Take your sandals off your feet, for the place where you are standing is holy ⁵⁸  ground.” ⁵⁹  3:6 He added, “I am the God of your father, ⁶⁰  the God of Abraham, the God of Isaac, and the God of Jacob.” Then Moses hid his face, because he was afraid to look ⁶¹  at God.

3:7 The Lord said, “I have surely seen ⁶²  the affliction of my people who are in Egypt. I have heard their cry because of their taskmasters, for I know their sorrows. ⁶³  3:8 I have come down ⁶⁴  to deliver them ⁶⁵  from the hand of the Egyptians and to bring them up from that land to a land that is both good and spacious, ⁶⁶  to a land flowing with milk and honey, ⁶⁷  to the region of the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites. ⁶⁸  3:9 And now indeed ⁶⁹  the cry ⁷⁰  of the Israelites has come to me, and I have also seen how severely the Egyptians oppress them. ⁷¹  3:10 So now go, and I will send you ⁷²  to Pharaoh to bring my people, the Israelites, out of Egypt.”

3:11 Moses said ⁷³  to God, ⁷⁴  “Who am I, that I should go ⁷⁵  to Pharaoh, or that I should bring the Israelites out of Egypt?” 3:12 He replied, ⁷⁶  “Surely I will be with you, ⁷⁷  and this will be the sign ⁷⁸  to you that I have sent you: When you bring the people out of Egypt, you and they will serve ⁷⁹  God on this mountain.”

3:13 Moses said ⁸⁰  to God, “If ⁸¹  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?’ ⁸²  – what should I say ⁸³  to them?”

3:14 God said to Moses, “I am that I am.” ⁸⁴  And he said, “You must say this ⁸⁵  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 ⁸⁶  – 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 ⁸⁷  forever, and this is my memorial from generation to generation.’ ⁸⁸ 

3:16 “Go and bring together ⁸⁹  the elders of Israel and tell them, ‘The Lord, the God of your fathers, ⁹⁰  appeared ⁹¹  to me – the God of Abraham, Isaac, and Jacob – saying, “I have attended carefully ⁹²  to you and to what has been done ⁹³  to you in Egypt, 3:17 and I have promised ⁹⁴  that I will bring you up out of the affliction of Egypt to the land of the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites, ⁹⁵  to a land flowing with milk and honey.”’

3:18 “The elders ⁹⁶  will listen ⁹⁷  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 ⁹⁸  with us. So now, let us go ⁹⁹  three days’ journey into the wilderness, so that we may sacrifice ¹⁰⁰  to the Lord our God.’ 3:19 But I know that the king of Egypt will not let you go, ¹⁰¹  not even under force. ¹⁰²  3:20 So I will extend my hand ¹⁰³  and strike Egypt with all my wonders ¹⁰⁴  that I will do among them, and after that he will release you. ¹⁰⁵ 

3:21 “I will grant this people favor with ¹⁰⁶  the Egyptians, so that when ¹⁰⁷  you depart you will not leave empty-handed. 3:22 Every ¹⁰⁸  woman will ask her neighbor and the one who happens to be staying ¹⁰⁹  in her house for items of silver and gold ¹¹⁰  and for clothing. You will put these articles on your sons and daughters – thus you will plunder Egypt!” ¹¹¹ 

The Source of Sufficiency

4:1 ¹¹² Moses answered again, ¹¹³  “And if ¹¹⁴  they do not believe me or pay attention to me, ¹¹⁵  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.” ¹¹⁶  4:3 The Lord ¹¹⁷  said, “Throw it to the ground.” So he threw it to the ground, and it became a snake, ¹¹⁸  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 ¹¹⁹  – 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.” ¹²⁰  So he put his hand into his robe, and when he brought it out – there was his hand, ¹²¹  leprous like snow! ¹²²  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, ¹²³  restored ¹²⁴  like the rest of his skin! ¹²⁵  4:8 “If ¹²⁶  they do not believe you or pay attention to ¹²⁷  the former sign, then they may ¹²⁸  believe the latter sign. ¹²⁹  4:9 And if ¹³⁰  they do not believe even these two signs or listen to you, ¹³¹  then take ¹³²  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.” ¹³³ 

4:10 Then Moses said to the Lord, ¹³⁴  “O ¹³⁵  my Lord, ¹³⁶  I am not an eloquent man, ¹³⁷  neither in the past ¹³⁸  nor since you have spoken to your servant, for I am slow of speech and slow of tongue.” ¹³⁹ 

4:11 The Lord said to him, “Who gave ¹⁴⁰  a mouth to man, or who makes a person mute or deaf or seeing or blind? Is it not I, the Lord? ¹⁴¹  4:12 So now go, and I will be with your mouth ¹⁴²  and will teach you ¹⁴³  what you must say.” ¹⁴⁴ 

4:13 But Moses said, ¹⁴⁵  “O ¹⁴⁶  my Lord, please send anyone else whom you wish to send!” ¹⁴⁷ 

4:14 Then the Lord became angry with ¹⁴⁸  Moses, and he said, “What about ¹⁴⁹  your brother Aaron the Levite? ¹⁵⁰  I know that he can speak very well. ¹⁵¹  Moreover, he is coming ¹⁵²  to meet you, and when he sees you he will be glad in his heart. ¹⁵³ 

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 ¹⁵⁴  and with his mouth, ¹⁵⁵  and I will teach you both ¹⁵⁶  what you must do. ¹⁵⁷  4:16 He ¹⁵⁸  will speak for you to the people, and it will be as if ¹⁵⁹  he ¹⁶⁰  were your mouth ¹⁶¹  and as if you were his God. ¹⁶²  4:17 You will also take in your hand this staff, with which you will do the signs.” ¹⁶³ 

The Return of Moses

4:18 ¹⁶⁴ So Moses went back ¹⁶⁵  to his father-in-law Jethro and said to him, “Let me go, so that I may return ¹⁶⁶  to my relatives ¹⁶⁷  in Egypt and see ¹⁶⁸  if they are still alive.” Jethro said to Moses, “Go in peace.” 4:19 The Lord said to Moses in Midian, “Go back ¹⁶⁹  to Egypt, because all the men who were seeking your life are dead.” ¹⁷⁰  4:20 Then Moses took ¹⁷¹  his wife and sons ¹⁷²  and put them on a donkey and headed back ¹⁷³  to the land of Egypt, and Moses took the staff of God in his hand. 4:21 The Lord said ¹⁷⁴  to Moses, “When you go back to Egypt, ¹⁷⁵  see that you ¹⁷⁶  do before Pharaoh all the wonders I have put under your control. ¹⁷⁷  But I will harden ¹⁷⁸  his heart ¹⁷⁹  and ¹⁸⁰  he will not let the people go. 4:22 You must say ¹⁸¹  to Pharaoh, ‘Thus says ¹⁸²  the Lord, “Israel is my son, my firstborn, ¹⁸³  4:23 and I said to you, ‘Let my son go that he may serve ¹⁸⁴  me,’ but since you have refused to let him go, ¹⁸⁵  I will surely kill ¹⁸⁶  your son, your firstborn!”’”

4:24 Now on the way, at a place where they stopped for the night, ¹⁸⁷  the Lord met Moses and sought to kill him. ¹⁸⁸  4:25 But Zipporah took a flint knife, cut off the foreskin of her son and touched it to Moses’ feet, ¹⁸⁹  and said, “Surely you are a bridegroom of blood ¹⁹⁰  to me.” 4:26 So the Lord ¹⁹¹  let him alone. (At that time ¹⁹²  she said, “A bridegroom of blood,” referring to ¹⁹³  the circumcision.)

4:27 The Lord said ¹⁹⁴  to Aaron, “Go to the wilderness to meet Moses. So he went and met him at the mountain of God ¹⁹⁵  and greeted him with a kiss. ¹⁹⁶  4:28 Moses told Aaron all the words of the Lord who had ¹⁹⁷  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. ¹⁹⁸  4:30 Aaron spoke ¹⁹⁹  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 ²⁰⁰  that the Lord had attended to ²⁰¹  the Israelites and that he had seen their affliction, they bowed down close to the ground. ²⁰² 

Opposition to the Plan of God

5:1 ²⁰³ Afterward Moses and Aaron went to Pharaoh and said, “Thus says the Lord, ²⁰⁴  the God of Israel, ‘Release ²⁰⁵  my people so that they may hold a pilgrim feast ²⁰⁶  to me in the desert.’” 5:2 But Pharaoh said, “Who is the Lord ²⁰⁷  that ²⁰⁸  I should obey him ²⁰⁹  by releasing ²¹⁰  Israel? I do not know the Lord, ²¹¹  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 ²¹²  into the desert so that we may sacrifice ²¹³  to the Lord our God, so that he does not strike us with plague or the sword.” ²¹⁴  5:4 The king of Egypt said to them, “Moses and Aaron, why do you cause the people to refrain from their work? ²¹⁵  Return to your labor!” 5:5 Pharaoh was thinking, ²¹⁶  “The people of the land are now many, and you are giving them rest from their labor.”

5:6 That same day Pharaoh commanded ²¹⁷  the slave masters and foremen ²¹⁸  who were ²¹⁹  over the people: ²²⁰  5:7 “You must no longer ²²¹  give straw to the people for making bricks ²²²  as before. ²²³  Let them go ²²⁴  and collect straw for themselves. 5:8 But you must require ²²⁵  of them the same quota of bricks that they were making before. ²²⁶  Do not reduce it, for they are slackers. ²²⁷  That is why they are crying, ‘Let us go sacrifice to our God.’ 5:9 Make the work harder ²²⁸  for the men so they will keep at it ²²⁹  and pay no attention to lying words!” ²³⁰ 

5:10 So the slave masters of the people and their foremen went to the Israelites and said, ²³¹  “Thus says Pharaoh: ‘I am not giving ²³²  you straw. 5:11 You ²³³  go get straw for yourselves wherever you can ²³⁴  find it, because there will be no reduction at all in your workload.’” 5:12 So the people spread out ²³⁵  through all the land of Egypt to collect stubble for straw. 5:13 The slave masters were pressuring ²³⁶  them, saying, “Complete ²³⁷  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, ²³⁸  “Why did you not complete your requirement for brickmaking as in the past – both yesterday and today?” ²³⁹ 

5:15 ²⁴⁰ The Israelite foremen went and cried out to Pharaoh, “Why are you treating ²⁴¹  your servants this way? 5:16 No straw is given to your servants, but we are told, ²⁴²  ‘Make bricks!’ Your servants are even ²⁴³  being beaten, but the fault ²⁴⁴  is with your people.”

5:17 But Pharaoh replied, ²⁴⁵  “You are slackers! Slackers! ²⁴⁶  That is why you are saying, ‘Let us go sacrifice to the Lord.’ 5:18 So now, get back to work! ²⁴⁷  You will not be given straw, but you must still produce ²⁴⁸  your quota ²⁴⁹  of bricks!” 5:19 The Israelite foremen saw ²⁵⁰  that they ²⁵¹  were in trouble when they were told, ²⁵²  “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, ²⁵³  5:21 and they said to them, “May the Lord look on you and judge, ²⁵⁴  because you have made us stink ²⁵⁵  in the opinion of ²⁵⁶  Pharaoh and his servants, ²⁵⁷  so that you have given them an excuse to kill us!” ²⁵⁸ 

The Assurance of Deliverance

5:22 ²⁵⁹ Moses returned ²⁶⁰  to the Lord, and said, “Lord, ²⁶¹  why have you caused trouble for this people? ²⁶²  Why did you ever ²⁶³  send me? 5:23 From the time I went to speak to Pharaoh in your name, he has caused trouble ²⁶⁴  for this people, and you have certainly not rescued ²⁶⁵  them!” ²⁶⁶ 

6:1 Then the Lord said to Moses, “Now you will see what I will do to Pharaoh, ²⁶⁷  for compelled by my strong hand ²⁶⁸  he will release them, and by my strong hand he will drive them out of his land.” ²⁶⁹ 

6:2 God spoke ²⁷⁰  to Moses and said to him, “I am the Lord. ²⁷¹  6:3 I appeared to Abraham, to Isaac, and to Jacob as ²⁷²  God Almighty, ²⁷³  but by ²⁷⁴  my name ‘the Lord’ ²⁷⁵  I was not known to them. ²⁷⁶  6:4 I also established my covenant with them ²⁷⁷  to give them the land of Canaan, where they were living as resident foreigners. ²⁷⁸  6:5 I ²⁷⁹  have also heard ²⁸⁰  the groaning of the Israelites, whom the Egyptians are enslaving, ²⁸¹  and I have remembered my covenant. ²⁸²  6:6 Therefore, tell the Israelites, ‘I am the Lord. I will bring you out ²⁸³  from your enslavement to ²⁸⁴  the Egyptians, I will rescue you from the hard labor they impose, ²⁸⁵  and I will redeem you with an outstretched arm and with great judgments. 6:7 I will take you to myself for a people, and I will be your God. ²⁸⁶  Then you will know that I am the Lord your God, who brought you out from your enslavement to ²⁸⁷  the Egyptians. 6:8 I will bring you to the land I swore to give ²⁸⁸  to Abraham, to Isaac, and to Jacob – and I will give it to you ²⁸⁹  as a possession. I am the Lord!’”

6:9 ²⁹⁰ Moses told this ²⁹¹  to the Israelites, but they did not listen to him ²⁹²  because of their discouragement ²⁹³  and hard labor. 6:10 Then the Lord said to Moses, 6:11 “Go, tell Pharaoh king of Egypt that he must release ²⁹⁴  the Israelites from his land.” 6:12 But Moses replied to ²⁹⁵  the Lord, “If the Israelites did not listen to me, then ²⁹⁶  how will Pharaoh listen to me, since ²⁹⁷  I speak with difficulty?” ²⁹⁸ 

6:13 The Lord spoke ²⁹⁹  to Moses and Aaron and gave them a charge ³⁰⁰  for the Israelites and Pharaoh king of Egypt to bring the Israelites out of the land of Egypt.

The Ancestry of the Deliverer

6:14 ³⁰¹ These are the heads of their fathers’ households: ³⁰² 

The sons ³⁰³  of Reuben, the firstborn son of Israel, were Hanoch and Pallu, Hezron and Carmi. These were the clans ³⁰⁴  of Reuben.

6:15 The sons of Simeon were Jemuel, Jamin, Ohad, Jakin, Zohar, and Shaul, the son of a Canaanite woman. These were the clans of Simeon.

6:16 Now these are the names of the sons of Levi, according to their records: ³⁰⁵  Gershon, Kohath, and Merari. (The length of Levi’s life was 137 years.)

6:17 The sons of Gershon, by their families, were Libni and Shimei.

6:18 The sons of Kohath were Amram, Izhar, Hebron, and Uzziel. (The length of Kohath’s life was 133 years.)

6:19 The sons of Merari were Mahli and Mushi. These were the clans of Levi, according to their records.

6:20 Amram married ³⁰⁶  his father’s sister Jochebed, and she bore him Aaron and Moses. (The length of Amram’s life was 137 years.)

6:21 The sons of Izhar were Korah, Nepheg, and Zikri.

6:22 The sons of Uzziel were Mishael, Elzaphan, and Sithri.

6:23 Aaron married Elisheba, the daughter of Amminadab and sister of Nahshon, and she bore him Nadab and Abihu, Eleazar and Ithamar.

6:24 The sons of Korah were Assir, Elkanah, and Abiasaph. These were the Korahite clans.

6:25 Now Eleazar son of Aaron married one of the daughters of Putiel and she bore him Phinehas.

These are the heads of the fathers’ households ³⁰⁷  of Levi according to their clans.

6:26 It was the same Aaron and Moses to whom the Lord said, “Bring the Israelites out of the land of Egypt by their regiments.” ³⁰⁸  6:27 They were the men who were speaking to Pharaoh king of Egypt, in order to bring the Israelites out of Egypt. It was the same Moses and Aaron.

The Authentication of the Word

6:28 ³⁰⁹ When ³¹⁰  the Lord spoke to Moses in the land of Egypt, 6:29 he said to him, ³¹¹  “I am the Lord. Tell ³¹²  Pharaoh king of Egypt all that ³¹³  I am telling ³¹⁴  you.” 6:30 But Moses said before the Lord, “Since I speak with difficulty, ³¹⁵  why should Pharaoh listen to me?”

7:1 So the Lord said to Moses, “See, I have made you like God ³¹⁶  to Pharaoh, and your brother Aaron will be your prophet. ³¹⁷  7:2 You are to speak ³¹⁸  everything I command you, ³¹⁹  and your brother Aaron is to tell Pharaoh that he must release ³²⁰  the Israelites from his land. 7:3 But I will harden ³²¹  Pharaoh’s heart, and although I will multiply ³²²  my signs and my wonders in the land of Egypt, 7:4 Pharaoh will not listen to you. ³²³  I will reach into ³²⁴  Egypt and bring out my regiments, ³²⁵  my people the Israelites, from the land of Egypt with great acts of judgment. 7:5 Then ³²⁶  the Egyptians will know that I am the Lord, when I extend my hand ³²⁷  over Egypt and bring the Israelites out from among them.

7:6 And Moses and Aaron did so; they did just as the Lord commanded them. 7:7 Now Moses was eighty years old and Aaron was eighty-three years old when they spoke to Pharaoh.

7:8 The Lord said ³²⁸  to Moses and Aaron, ³²⁹  7:9 “When Pharaoh says to you, ‘Do ³³⁰  a miracle,’ and you say to Aaron, ‘Take your staff and throw it down ³³¹  before Pharaoh,’ it will become ³³²  a snake.” 7:10 When ³³³  Moses and Aaron went to Pharaoh, they did so, just as the Lord had commanded them – Aaron threw ³³⁴  down his staff before Pharaoh and his servants and it became a snake. ³³⁵  7:11 Then Pharaoh also summoned wise men and sorcerers, ³³⁶  and the magicians ³³⁷  of Egypt by their secret arts ³³⁸  did the same thing. 7:12 Each man ³³⁹  threw down his staff, and the staffs became snakes. But Aaron’s staff swallowed up their staffs. 7:13 Yet Pharaoh’s heart became hard, ³⁴⁰  and he did not listen to them, just as the Lord had predicted.

The First Blow: Water to Blood

7:14 ³⁴¹ The Lord said to Moses, “Pharaoh’s heart is hard; ³⁴²  he refuses to release ³⁴³  the people. 7:15 Go to Pharaoh in the morning when ³⁴⁴  he goes out to the water. Position yourself ³⁴⁵  to meet him by the edge of the Nile, ³⁴⁶  and take ³⁴⁷  in your hand the staff ³⁴⁸  that was turned into a snake. 7:16 Tell him, ‘The Lord, the God of the Hebrews, has sent me to you to say, ³⁴⁹  “Release my people, that they may serve me ³⁵⁰  in the desert!” But until now ³⁵¹  you have not listened. ³⁵²  7:17 Thus says the Lord: “By this you will know that I am the Lord: I am going to strike ³⁵³  the water of the Nile with the staff that is in my hand, and it will be turned into blood. ³⁵⁴  7:18 Fish ³⁵⁵  in the Nile will die, the Nile will stink, and the Egyptians will be unable ³⁵⁶  to drink water from the Nile.”’” 7:19 Then the Lord said to Moses, “Tell Aaron, ‘Take your staff and stretch out your hand over Egypt’s waters – over their rivers, over their canals, ³⁵⁷  over their ponds, and over all their reservoirs ³⁵⁸  – so that it becomes ³⁵⁹  blood.’ There will be blood everywhere in ³⁶⁰  the land of Egypt, even in wooden and stone containers.” 7:20 Moses and Aaron did so, ³⁶¹  just as the Lord had commanded. Moses raised ³⁶²  the staff ³⁶³  and struck the water that was in the Nile right before the eyes ³⁶⁴  of Pharaoh and his servants, ³⁶⁵  and all the water that was in the Nile was turned to blood. ³⁶⁶  7:21 When the fish ³⁶⁷  that were in the Nile died, the Nile began ³⁶⁸  to stink, so that the Egyptians could not drink water from the Nile. There was blood ³⁶⁹  everywhere in the land of Egypt! 7:22 But the magicians of Egypt did the same ³⁷⁰  by their secret arts, and so ³⁷¹  Pharaoh’s heart remained hard, ³⁷²  and he refused to listen to Moses and Aaron ³⁷³  – just as the Lord had predicted. 7:23 And Pharaoh turned and went into his house. He did not pay any attention to this. ³⁷⁴  7:24 All the Egyptians dug around the Nile for water to drink, ³⁷⁵  because they could not drink the water of the Nile.

The Second Blow: Frogs

7:25 ³⁷⁶ Seven full days passed ³⁷⁷  after the Lord struck ³⁷⁸  the Nile. 8:1 (7:26) ³⁷⁹  Then the Lord said to Moses, “Go to Pharaoh and tell him, ‘Thus says the Lord: “Release my people in order that they may serve me! 8:2 But if you refuse to release them, then I am going to plague ³⁸⁰  all your territory with frogs. ³⁸¹  8:3 The Nile will swarm ³⁸²  with frogs, and they will come up and go into your house, in your bedroom, and on your bed, and into the houses of your servants and your people, and into your ovens and your kneading troughs. ³⁸³  8:4 Frogs ³⁸⁴  will come up against you, your people, and all your servants.”’” ³⁸⁵ 

8:5 The Lord spoke to Moses, “Tell Aaron, ‘Extend your hand with your staff ³⁸⁶  over the rivers, over the canals, and over the ponds, and bring the frogs up over the land of Egypt.’” 8:6 So Aaron extended his hand over the waters of Egypt, and frogs ³⁸⁷  came up and covered the land of Egypt.

8:7 The magicians did the same ³⁸⁸  with their secret arts and brought up frogs on the land of Egypt too. ³⁸⁹ 

8:8 Then Pharaoh summoned ³⁹⁰  Moses and Aaron and said, “Pray ³⁹¹  to the Lord that he may take the frogs away ³⁹²  from me and my people, and I will release ³⁹³  the people that they may sacrifice ³⁹⁴  to the Lord.” 8:9 Moses said to Pharaoh, “You may have the honor over me ³⁹⁵  – when shall I pray for you, your servants, and your people, for the frogs to be removed ³⁹⁶  from you and your houses, so that ³⁹⁷  they will be left ³⁹⁸  only in the Nile?” 8:10 He said, “Tomorrow.” And Moses said, ³⁹⁹  “It will be ⁴⁰⁰  as you say, ⁴⁰¹  so that you may know that there is no one like the Lord our God. 8:11 The frogs will depart from you, your houses, your servants, and your people; they will be left only in the Nile.”

8:12 Then Moses and Aaron went out from Pharaoh, and Moses cried ⁴⁰²  to the Lord because of ⁴⁰³  the frogs that he had brought on ⁴⁰⁴  Pharaoh. 8:13 The Lord did as Moses asked ⁴⁰⁵  – the ⁴⁰⁶  frogs died out of the houses, the villages, and the fields. 8:14 The Egyptians ⁴⁰⁷  piled them in countless heaps, ⁴⁰⁸  and the land stank. 8:15 But when Pharaoh saw that there was relief, ⁴⁰⁹  he hardened ⁴¹⁰  his heart and did not listen to them, just as the Lord had predicted. ⁴¹¹ 

The Third Blow: Gnats

8:16 ⁴¹² The Lord said to Moses, “Tell Aaron, ‘Extend your staff and strike the dust of the ground, and it will become ⁴¹³  gnats ⁴¹⁴  throughout all the land of Egypt.’” 8:17 They did so; Aaron extended his hand with his staff, he struck the dust of the ground, and it became gnats on people ⁴¹⁵  and on animals. All the dust of the ground became gnats throughout all the land of Egypt. 8:18 When ⁴¹⁶  the magicians attempted ⁴¹⁷  to bring forth gnats by their secret arts, they could not. So there were gnats on people and on animals. 8:19 The magicians said ⁴¹⁸  to Pharaoh, “It is the finger ⁴¹⁹  of God!” But Pharaoh’s heart remained hard, ⁴²⁰  and he did not listen to them, just as the Lord had predicted.

The Fourth Blow: Flies

8:20 ⁴²¹ The Lord ⁴²²  said to Moses, “Get up early in the morning and position yourself before Pharaoh as he goes out to the water, and tell him, ‘Thus says the Lord, “Release my people that they may serve me! 8:21 If you do not release ⁴²³  my people, then I am going to send ⁴²⁴  swarms of flies ⁴²⁵  on you and on your servants and on your people and in your houses. The houses of the Egyptians will be full of flies, and even the ground they stand on. ⁴²⁶  8:22 But on that day I will mark off ⁴²⁷  the land of Goshen, where my people are staying, ⁴²⁸  so that no swarms of flies will be there, that you may know that I am the Lord in the midst of this land. ⁴²⁹  8:23 I will put a division ⁴³⁰  between my people and your people. This sign will take place ⁴³¹  tomorrow.”’” 8:24 The Lord did so; a ⁴³²  thick ⁴³³  swarm of flies came into ⁴³⁴  Pharaoh’s house and into the houses ⁴³⁵  of his servants, and throughout the whole land of Egypt the land was ruined ⁴³⁶  because of the swarms of flies.

8:25 Then Pharaoh summoned Moses and Aaron and said, “Go, sacrifice to your God within the land.” ⁴³⁷  8:26 But Moses said, “That would not be the right thing to do, ⁴³⁸  for the sacrifices we make ⁴³⁹  to the Lord our God would be an abomination ⁴⁴⁰  to the Egyptians. ⁴⁴¹  If we make sacrifices that are an abomination to the Egyptians right before their eyes, ⁴⁴²  will they not stone us? ⁴⁴³  8:27 We must go ⁴⁴⁴  on a three-day journey ⁴⁴⁵  into the desert and sacrifice ⁴⁴⁶  to the Lord our God, just as he is telling us.” ⁴⁴⁷ 

8:28 Pharaoh said, “I will release you ⁴⁴⁸  so that you may sacrifice ⁴⁴⁹  to the Lord your God in the desert. Only you must not go very far. ⁴⁵⁰  Do ⁴⁵¹  pray for me.”

8:29 Moses said, “I am going to go out ⁴⁵²  from you and pray to the Lord, and the swarms of flies will go away from Pharaoh, from his servants, and from his people tomorrow. Only do not let Pharaoh deal falsely again ⁴⁵³  by not releasing ⁴⁵⁴  the people to sacrifice to the Lord.” 8:30 So Moses went out from Pharaoh and prayed to the Lord, 8:31 and the Lord did as Moses asked ⁴⁵⁵  – he removed the swarms of flies from Pharaoh, from his servants, and from his people. Not one remained! 8:32 But Pharaoh hardened ⁴⁵⁶  his heart this time also and did not release the people.

The Fifth Blow: Disease

9:1 ⁴⁵⁷ Then the Lord said to Moses, “Go to Pharaoh and tell him, ‘Thus says the Lord, the God of the Hebrews, “Release my people that they may serve me! 9:2 For if you refuse to release them ⁴⁵⁸  and continue holding them, ⁴⁵⁹  9:3 then the hand of the Lord will surely bring ⁴⁶⁰  a very terrible plague ⁴⁶¹  on your livestock in the field, on the horses, the donkeys, the camels, ⁴⁶²  the herds, and the flocks. 9:4 But the Lord will distinguish ⁴⁶³  between the livestock of Israel and the livestock of Egypt, and nothing ⁴⁶⁴  will die of all that the Israelites have.”’” ⁴⁶⁵ 

9:5 The Lord set ⁴⁶⁶  an appointed time, saying, “Tomorrow the Lord will do this ⁴⁶⁷  in the land.” 9:6 And the Lord did this ⁴⁶⁸  on the next day; ⁴⁶⁹  all ⁴⁷⁰  the livestock of the Egyptians ⁴⁷¹  died, but of the Israelites’ livestock not one died. 9:7 Pharaoh sent representatives to investigate, ⁴⁷²  and indeed, not even one of the livestock of Israel had died. But Pharaoh’s heart remained hard, ⁴⁷³  and he did not release the people.

The Sixth Blow: Boils

9:8 ⁴⁷⁴ Then the Lord said to Moses and Aaron, “Take handfuls of soot ⁴⁷⁵  from a furnace, and have Moses throw it ⁴⁷⁶  into the air while Pharaoh is watching. ⁴⁷⁷  9:9 It will become fine dust over the whole land of Egypt and will cause boils to break out and fester ⁴⁷⁸  on both people and animals in all the land of Egypt.” 9:10 So they took soot from a furnace and stood before Pharaoh, Moses threw it into the air, and it caused festering boils to break out on both people and animals.

9:11 The magicians could not stand before Moses because of the boils, for boils were on the magicians and on all the Egyptians. 9:12 But the Lord hardened ⁴⁷⁹  Pharaoh’s heart, and he did not listen to them, just as the Lord had predicted to Moses.

The Seventh Blow: Hail

9:13 ⁴⁸⁰ The Lord said ⁴⁸¹  to Moses, “Get up early in the morning, stand ⁴⁸²  before Pharaoh, and tell him, ‘Thus says the Lord, the God of the Hebrews: “Release my people so that they may serve me! 9:14 For this time I will send all my plagues ⁴⁸³  on your very self ⁴⁸⁴  and on your servants and your people, so that you may know that there is no one like me in all the earth. 9:15 For by now I could have stretched out ⁴⁸⁵  my hand and struck you and your people with plague, and you would have been destroyed ⁴⁸⁶  from the earth. 9:16 But ⁴⁸⁷  for this purpose I have caused you to stand: ⁴⁸⁸  to show you ⁴⁸⁹  my strength, and so that my name may be declared ⁴⁹⁰  in all the earth. 9:17 You are still exalting ⁴⁹¹  yourself against my people by ⁴⁹²  not releasing them. 9:18 I am going to cause very severe hail to rain down ⁴⁹³  about this time tomorrow, such hail as has never occurred ⁴⁹⁴  in Egypt from the day it was founded ⁴⁹⁵  until now. 9:19 So now, send instructions ⁴⁹⁶  to gather ⁴⁹⁷  your livestock and all your possessions in the fields to a safe place. Every person ⁴⁹⁸  or animal caught ⁴⁹⁹  in the field and not brought into the house – the hail will come down on them, and they will die!”’”

9:20 Those ⁵⁰⁰  of Pharaoh’s servants who feared the word of the Lord hurried to bring their ⁵⁰¹  servants and livestock into the houses, 9:21 but those ⁵⁰²  who did not take ⁵⁰³  the word of the Lord seriously left their servants and their cattle ⁵⁰⁴  in the field.

9:22 Then the Lord said to Moses, “Extend your hand toward the sky ⁵⁰⁵  that there may be ⁵⁰⁶  hail in all the land of Egypt, on people and on animals, ⁵⁰⁷  and on everything that grows ⁵⁰⁸  in the field in the land of Egypt.” 9:23 When Moses extended ⁵⁰⁹  his staff toward the sky, the Lord ⁵¹⁰  sent thunder ⁵¹¹  and hail, and fire fell to the earth; ⁵¹²  so the Lord caused hail to rain down on the land of Egypt. 9:24 Hail fell ⁵¹³  and fire mingled ⁵¹⁴  with the hail; the hail was so severe ⁵¹⁵  that there had not been any like it ⁵¹⁶  in all the land of Egypt since it had become a nation. 9:25 The hail struck everything in the open fields, both ⁵¹⁷  people and animals, throughout all the land of Egypt. The hail struck everything that grows ⁵¹⁸  in the field, and it broke all the trees of the field to pieces. 9:26 Only in the land of Goshen, where the Israelites lived, was there no hail.

9:27 So Pharaoh sent and summoned Moses and Aaron and said to them, “I have sinned this time! ⁵¹⁹  The Lord is righteous, and I and my people are guilty. ⁵²⁰  9:28 Pray to the Lord, for the mighty ⁵²¹  thunderings and hail are too much! ⁵²²  I will release you and you will stay no longer.” ⁵²³ 

9:29 Moses said to him, “When I leave the city ⁵²⁴  I will spread my hands to the Lord, the thunder will cease, and there will be no more hail, so that you may know that the earth belongs to the Lord. ⁵²⁵  9:30 But as for you ⁵²⁶  and your servants, I know that you do not yet fear ⁵²⁷  the Lord God.”

9:31 (Now the ⁵²⁸  flax and the barley were struck ⁵²⁹  by the hail, ⁵³⁰  for the barley had ripened ⁵³¹  and the flax ⁵³²  was in bud. 9:32 But the wheat and the spelt ⁵³³  were not struck, for they are later crops.) ⁵³⁴ 

9:33 So Moses left Pharaoh, went out of the city, and spread out his hands to the Lord, and the thunder and the hail ceased, and the rain stopped pouring on the earth. 9:34 When Pharaoh saw ⁵³⁵  that the rain and hail and thunder ceased, he sinned again: ⁵³⁶  both he and his servants hardened ⁵³⁷  their hearts. 9:35 So Pharaoh’s heart remained hard, ⁵³⁸  and he did not release the Israelites, as the Lord had predicted through Moses.

The Eighth Blow: Locusts

10:1 ⁵³⁹ The Lord said ⁵⁴⁰  to Moses, “Go to Pharaoh, for I have hardened his heart and the heart of his servants, in order to display ⁵⁴¹  these signs of mine before him, ⁵⁴²  10:2 and in order that in the hearing of your son and your grandson you may tell ⁵⁴³  how I made fools ⁵⁴⁴  of the Egyptians ⁵⁴⁵  and about ⁵⁴⁶  my signs that I displayed ⁵⁴⁷  among them, so that you may know ⁵⁴⁸  that I am the Lord.”

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 ⁵⁴⁹  to humble yourself before me? ⁵⁵⁰  Release my people so that they may serve me! 10:4 But if you refuse to release my people, I am going to bring ⁵⁵¹  locusts ⁵⁵²  into your territory ⁵⁵³  tomorrow. 10:5 They will cover ⁵⁵⁴  the surface ⁵⁵⁵  of the earth, so that you ⁵⁵⁶  will be unable to see the ground. They will eat the remainder of what escaped ⁵⁵⁷  – what is left over ⁵⁵⁸  for you – from the hail, and they will eat every tree that grows for you from the field. 10:6 They will fill your houses, the houses of your servants, and all the houses of Egypt, such as ⁵⁵⁹  neither ⁵⁶⁰  your fathers nor your grandfathers have seen since they have been ⁵⁶¹  in the land until this day!’” Then Moses ⁵⁶²  turned and went out from Pharaoh.

10:7 Pharaoh’s servants said to him, “How long ⁵⁶³  will this man be a menace ⁵⁶⁴  to us? Release the people so that they may serve the Lord their God. Do you not know ⁵⁶⁵  that Egypt is destroyed?”

10:8 So Moses and Aaron were brought back to Pharaoh, and he said to them, “Go, serve the Lord your God. Exactly who is going with you?” ⁵⁶⁶  10:9 Moses said, “We will go with our young and our old, with our sons and our daughters, and with our sheep and our cattle we will go, because we are to hold ⁵⁶⁷  a pilgrim feast for the Lord.”

10:10 He said to them, “The Lord will need to be with you ⁵⁶⁸  if I release you and your dependents! ⁵⁶⁹  Watch out! ⁵⁷⁰  Trouble is right in front of you! ⁵⁷¹  10:11 No! ⁵⁷²  Go, you men ⁵⁷³  only, and serve the Lord, for that ⁵⁷⁴  is what you want.” ⁵⁷⁵  Then Moses and Aaron ⁵⁷⁶  were driven ⁵⁷⁷  out of Pharaoh’s presence.

10:12 The Lord said to Moses, “Extend your hand over the land of Egypt for ⁵⁷⁸  the locusts, that they may come up over the land of Egypt and eat everything that grows ⁵⁷⁹  in the ground, everything that the hail has left.” 10:13 So Moses extended his staff over the land of Egypt, and then the Lord ⁵⁸⁰  brought ⁵⁸¹  an east wind on the land all that day and all night. ⁵⁸²  The morning came, ⁵⁸³  and the east wind had brought up ⁵⁸⁴  the locusts! 10:14 The locusts went up over all the land of Egypt and settled down in all the territory ⁵⁸⁵  of Egypt. It was very severe; ⁵⁸⁶  there had been no locusts like them before, nor will there be such ever again. ⁵⁸⁷  10:15 They covered ⁵⁸⁸  the surface ⁵⁸⁹  of all the ground, so that the ground became dark with them, ⁵⁹⁰  and they ate all the vegetation of the ground and all the fruit of the trees that the hail had left. Nothing green remained on the trees or on anything that grew in the fields throughout the whole land of Egypt.

10:16 ⁵⁹¹ Then Pharaoh quickly ⁵⁹²  summoned Moses and Aaron and said, “I have sinned ⁵⁹³  against the Lord your God and against you! 10:17 So now, forgive my sin this time only, and pray to the Lord your God that he would only ⁵⁹⁴  take this death ⁵⁹⁵  away from me.” 10:18 Moses ⁵⁹⁶  went out ⁵⁹⁷  from Pharaoh and prayed to the Lord, 10:19 and the Lord turned a very strong west wind, ⁵⁹⁸  and it picked up the locusts and blew them into the Red Sea. ⁵⁹⁹  Not one locust remained in all the territory of Egypt. 10:20 But the Lord hardened Pharaoh’s heart, and he did not release the Israelites.

The Ninth Blow: Darkness

10:21 ⁶⁰⁰ The Lord said to Moses, “Extend your hand toward heaven ⁶⁰¹  so that there may be ⁶⁰²  darkness over the land of Egypt, a darkness so thick it can be felt.” ⁶⁰³ 

10:22 So Moses extended his hand toward heaven, and there was absolute darkness ⁶⁰⁴  throughout the land of Egypt for three days. ⁶⁰⁵  10:23 No one ⁶⁰⁶  could see ⁶⁰⁷  another person, and no one could rise from his place for three days. But the Israelites had light in the places where they lived.

10:24 Then Pharaoh summoned Moses and said, “Go, serve the Lord – only your flocks and herds will be detained. Even your families ⁶⁰⁸  may go with you.”

10:25 But Moses said, “Will you also ⁶⁰⁹  provide us ⁶¹⁰  with sacrifices and burnt offerings that we may present them ⁶¹¹  to the Lord our God? 10:26 Our livestock must ⁶¹²  also go with us! Not a hoof is to be left behind! For we must take ⁶¹³  these animals ⁶¹⁴  to serve the Lord our God. Until we arrive there, we do not know what we must use to serve the Lord.” ⁶¹⁵ 

10:27 But the Lord hardened Pharaoh’s heart, and he was not willing to release them. 10:28 Pharaoh said to him, “Go from me! ⁶¹⁶  Watch out for yourself! Do not appear before me again, ⁶¹⁷  for when ⁶¹⁸  you see my face you will die!” 10:29 Moses said, “As you wish! ⁶¹⁹  I will not see your face again.” ⁶²⁰ 

The Tenth Blow: Death

11:1 ⁶²¹ The Lord said to Moses, “I will bring one more plague on Pharaoh and on Egypt; after that he will release you from this place. When he releases you, ⁶²²  he will drive you out completely ⁶²³  from this place. 11:2 Instruct ⁶²⁴  the people that each man and each woman is to request ⁶²⁵  from his or her neighbor ⁶²⁶  items of silver and gold.” ⁶²⁷ 

11:3 (Now the Lord granted the people favor with ⁶²⁸  the Egyptians. Moreover, the man Moses was very great in the land of Egypt, respected by Pharaoh’s servants and by the Egyptian people.) ⁶²⁹ 

11:4 Moses said, “Thus says the Lord: ‘About midnight ⁶³⁰  I will go throughout Egypt, ⁶³¹  11:5 and all the firstborn in the land of Egypt will die, from the firstborn son of Pharaoh ⁶³²  who sits on his throne, to the firstborn son of the slave girl who is at her hand mill, and all the firstborn of the cattle. 11:6 There will be a great cry throughout the whole land of Egypt, such as there has never been, ⁶³³  nor ever will be again. ⁶³⁴  11:7 But against any of the Israelites not even a dog will bark ⁶³⁵  against either people or animals, ⁶³⁶  so that you may know that the Lord distinguishes ⁶³⁷  between Egypt and Israel.’ 11:8 All these your servants will come down to me and bow down ⁶³⁸  to me, saying, ‘Go, you and all the people who follow ⁶³⁹  you,’ and after that I will go out.” Then Moses ⁶⁴⁰  went out from Pharaoh in great anger.

11:9 The Lord said to Moses, “Pharaoh will not listen to you, so that my wonders ⁶⁴¹  may be multiplied in the land of Egypt.”

11:10 So Moses and Aaron did all these wonders before Pharaoh, but the Lord hardened Pharaoh’s heart, and he did not release the Israelites from his land.

The Institution of the Passover

12:1 ⁶⁴² The Lord said ⁶⁴³  to Moses and Aaron in the land of Egypt, ⁶⁴⁴  12:2 “This month is to be your beginning of months; it will be your first month of the year. ⁶⁴⁵  12:3 Tell the whole community of Israel, ‘In the tenth day of this month they each ⁶⁴⁶  must take a lamb ⁶⁴⁷  for themselves according to their families ⁶⁴⁸  – a lamb for each household. ⁶⁴⁹  12:4 If any household is too small ⁶⁵⁰  for a lamb, ⁶⁵¹  the man ⁶⁵²  and his next-door neighbor ⁶⁵³  are to take ⁶⁵⁴  a lamb according to the number of people – you will make your count for the lamb according to how much each one can eat. ⁶⁵⁵  12:5 Your lamb must be ⁶⁵⁶  perfect, ⁶⁵⁷  a male, one year old; ⁶⁵⁸  you may take ⁶⁵⁹  it from the sheep or from the goats. 12:6 You must care for it ⁶⁶⁰  until the fourteenth day of this month, and then the whole community ⁶⁶¹  of Israel will kill it around sundown. ⁶⁶²  12:7 They will take some of the blood and put it on the two side posts and top of the doorframe of the houses where they will eat it. 12:8 They will eat the meat the same night; ⁶⁶³  they will eat it roasted over the fire with bread made without yeast ⁶⁶⁴  and with bitter herbs. 12:9 Do not eat it raw ⁶⁶⁵  or boiled in water, but roast it over the fire with its head, its legs, and its entrails. 12:10 You must leave nothing until morning, but you must burn with fire whatever remains of it until morning. 12:11 This is how you are to eat it – dressed to travel, ⁶⁶⁶  your sandals on your feet, and your staff in your hand. You are to eat it in haste. It is the Lord’s Passover. ⁶⁶⁷ 

12:12 I will pass through ⁶⁶⁸  the land of Egypt in the same ⁶⁶⁹  night, and I will attack ⁶⁷⁰  all the firstborn in the land of Egypt, both of humans and of animals, ⁶⁷¹  and on all the gods of Egypt I will execute judgment. ⁶⁷²  I am the Lord. 12:13 The blood will be a sign for you on the houses where you are, so that when I see ⁶⁷³  the blood I will pass over you, ⁶⁷⁴  and this plague ⁶⁷⁵  will not fall on you to destroy you ⁶⁷⁶  when I attack ⁶⁷⁷  the land of Egypt. ⁶⁷⁸ 

12:14 This day will become ⁶⁷⁹  a memorial ⁶⁸⁰  for you, and you will celebrate it as a festival ⁶⁸¹  to the Lord – you will celebrate it perpetually as a lasting ordinance. ⁶⁸²  12:15 For seven days ⁶⁸³  you must eat ⁶⁸⁴  bread made without yeast. ⁶⁸⁵  Surely ⁶⁸⁶  on the first day you must put away yeast from your houses because anyone who eats bread made with yeast ⁶⁸⁷  from the first day to the seventh day will be cut off ⁶⁸⁸  from Israel.

12:16 On the first day there will be a holy convocation, ⁶⁸⁹  and on the seventh day there will be a holy convocation for you. You must do no work of any kind ⁶⁹⁰  on them, only what every person will eat – that alone may be prepared for you. 12:17 So you will keep the Feast of Unleavened Bread, because on this very ⁶⁹¹  day I brought your regiments ⁶⁹²  out from the land of Egypt, and so you must keep this day perpetually as a lasting ordinance. ⁶⁹³  12:18 In the first month, ⁶⁹⁴  from the fourteenth day of the month, in the evening, you will eat bread made without yeast until the twenty-first day of the month in the evening. 12:19 For seven days ⁶⁹⁵  yeast must not be found in your houses, for whoever eats what is made with yeast – that person ⁶⁹⁶  will be cut off from the community of Israel, whether a foreigner ⁶⁹⁷  or one born in the land. 12:20 You will not eat anything made with yeast; in all the places where you live you must eat bread made without yeast.’”

12:21 Then Moses summoned all the elders of Israel, and told them, “Go and select ⁶⁹⁸  for yourselves a lamb or young goat ⁶⁹⁹  for your families, and kill the Passover animals. ⁷⁰⁰  12:22 Take a branch of hyssop, ⁷⁰¹  dip it in the blood that is in the basin, ⁷⁰²  and apply to the top of the doorframe and the two side posts some of the blood that is in the basin. Not one of you is to go out ⁷⁰³  the door of his house until morning. 12:23 For the Lord will pass through to strike Egypt, and when he sees ⁷⁰⁴  the blood on the top of the doorframe and the two side posts, then the Lord will pass over the door, and he will not permit the destroyer ⁷⁰⁵  to enter your houses to strike you. ⁷⁰⁶  12:24 You must observe this event as an ordinance for you and for your children forever. 12:25 When you enter the land that the Lord will give to you, just as he said, you must observe ⁷⁰⁷  this ceremony. 12:26 When your children ask you, ‘What does this ceremony mean to you?’ ⁷⁰⁸  – 12:27 then you will say, ‘It is the sacrifice ⁷⁰⁹  of the Lord’s Passover, when he passed over the houses of the Israelites in Egypt, when he struck ⁷¹⁰  Egypt and delivered our households.’” The people bowed down low ⁷¹¹  to the ground, 12:28 and the Israelites went away and did exactly as the Lord had commanded Moses and Aaron. ⁷¹² 

The Deliverance from Egypt

12:29 ⁷¹³ It happened ⁷¹⁴  at midnight – the Lord attacked all the firstborn in the land of Egypt, from the firstborn of Pharaoh who sat on his throne to the firstborn of the captive who was in the prison, and all the firstborn of the cattle. 12:30 Pharaoh got up ⁷¹⁵  in the night, ⁷¹⁶  along with all his servants and all Egypt, and there was a great cry in Egypt, for there was no house ⁷¹⁷  in which there was not someone dead. 12:31 Pharaoh ⁷¹⁸  summoned Moses and Aaron in the night and said, “Get up, get out ⁷¹⁹  from among my people, both you and the Israelites! Go, serve the Lord as you have requested! ⁷²⁰  12:32 Also, take your flocks and your herds, just as you have requested, and leave. But bless me also.” ⁷²¹ 

12:33 The Egyptians were urging ⁷²²  the people on, in order to send them out of the land quickly, ⁷²³  for they were saying, “We are all dead!” 12:34 So the people took their dough before the yeast was added, ⁷²⁴  with their kneading troughs bound up in their clothing on their shoulders. 12:35 Now the Israelites had done ⁷²⁵  as Moses told them – they had requested from the Egyptians ⁷²⁶  silver and gold items and clothing. 12:36 The Lord ⁷²⁷  gave the people favor ⁷²⁸  in the sight of the Egyptians, and they gave them whatever they wanted, ⁷²⁹  and so they plundered Egypt. ⁷³⁰ 

12:37 The Israelites journeyed ⁷³¹  from Rameses ⁷³²  to Sukkoth. There were about 600,000 men ⁷³³  on foot, plus their dependants. ⁷³⁴  12:38 A mixed multitude ⁷³⁵  also went up with them, and flocks and herds – a very large number of cattle. ⁷³⁶  12:39 They baked cakes of bread without yeast using the dough they had brought from Egypt, for it was made without yeast – because they were thrust out ⁷³⁷  of Egypt and were not able to delay, they ⁷³⁸  could not prepare ⁷³⁹  food for themselves either.

12:40 Now the length of time the Israelites lived in Egypt was 430 years. ⁷⁴⁰  12:41 At the end of the 430 years, on the very day, all the regiments ⁷⁴¹  of the Lord went out of the land of Egypt. 12:42 It was a night of vigil for the Lord to bring them out from the land of Egypt, ⁷⁴²  and so ⁷⁴³  on this night all Israel is to keep the vigil ⁷⁴⁴  to the Lord for generations to come.

Participation in the Passover

12:43 ⁷⁴⁵ The Lord said to Moses and Aaron, “This is the ordinance of the Passover. No foreigner may ⁷⁴⁶  share in eating it. ⁷⁴⁷  12:44 But everyone’s servant who is bought for money, after you have circumcised him, may eat it. 12:45 A foreigner and a hired worker must not eat it. 12:46 It must be eaten in one house; you must not bring any of the meat outside the house, and you must not break a bone of it. 12:47 The whole community of Israel must observe it.

12:48 “When a foreigner lives ⁷⁴⁸  with you and wants to observe the Passover to the Lord, all his males must be circumcised, ⁷⁴⁹  and then he may approach and observe it, and he will be like one who is born in the land ⁷⁵⁰  – but no uncircumcised person may eat of it. 12:49 The same law will apply ⁷⁵¹  to the person who is native-born and to the foreigner who lives among you.”

12:50 So all the Israelites did exactly as the Lord commanded Moses and Aaron. ⁷⁵²  12:51 And on this very day the Lord brought the Israelites out of the land of Egypt by their regiments.

The Law of the Firstborn

13:1 ⁷⁵³ The Lord spoke ⁷⁵⁴  to Moses: 13:2 “Set apart ⁷⁵⁵  to me every firstborn male – the first offspring of every womb ⁷⁵⁶  among the Israelites, whether human or animal; it is mine.” ⁷⁵⁷ 

13:3 Moses said to the people, “Remember ⁷⁵⁸  this day on which you came out from Egypt, from the place where you were enslaved, ⁷⁵⁹  for the Lord brought you out of there ⁷⁶⁰  with a mighty hand – and no bread made with yeast may be eaten. ⁷⁶¹  13:4 On this day, ⁷⁶²  in the month of Abib, ⁷⁶³  you are going out. ⁷⁶⁴ 

13:5 When ⁷⁶⁵  the Lord brings you to the land of the Canaanites, Hittites, Amorites, Hivites, and Jebusites, which he swore to your fathers to give you, a land flowing with milk and honey, ⁷⁶⁶  then you will keep ⁷⁶⁷  this ceremony ⁷⁶⁸  in this month. 13:6 For seven days ⁷⁶⁹  you must eat ⁷⁷⁰  bread made without yeast, and on the seventh day there is to be ⁷⁷¹  a festival to the Lord. 13:7 Bread made without yeast must be eaten ⁷⁷²  for seven days; ⁷⁷³  no bread made with yeast shall be seen ⁷⁷⁴  among you, and you must have no yeast among you within any of your borders.

13:8 You are to tell your son ⁷⁷⁵  on that day, ⁷⁷⁶  ‘It is ⁷⁷⁷  because of what ⁷⁷⁸  the Lord did for me when I came out of Egypt.’ 13:9 ⁷⁷⁹  It ⁷⁸⁰  will be a sign ⁷⁸¹  for you on your hand and a memorial ⁷⁸²  on your forehead, ⁷⁸³  so that the law of the Lord may be ⁷⁸⁴  in your mouth, ⁷⁸⁵  for ⁷⁸⁶  with a mighty hand the Lord brought you out of Egypt. 13:10 So you must keep ⁷⁸⁷  this ordinance at its appointed time from year to year. ⁷⁸⁸ 

13:11 When the Lord brings you ⁷⁸⁹  into the land of the Canaanites, ⁷⁹⁰  as he swore to you and to your fathers, and gives it ⁷⁹¹  to you, 13:12 then you must give over ⁷⁹²  to the Lord the first offspring of every womb. ⁷⁹³  Every firstling ⁷⁹⁴  of a beast that you have ⁷⁹⁵  – the males will be the Lord’s. ⁷⁹⁶  13:13 Every firstling ⁷⁹⁷  of a donkey you must redeem ⁷⁹⁸  with a lamb, and if you do not redeem it, then you must break its neck. ⁷⁹⁹  Every firstborn of ⁸⁰⁰  your sons you must redeem.

13:14 ⁸⁰¹ In the future, ⁸⁰²  when your son asks you ⁸⁰³  ‘What is this?’ ⁸⁰⁴  you are to tell him, ‘With a mighty hand ⁸⁰⁵  the Lord brought us out from Egypt, from the land of slavery. ⁸⁰⁶  13:15 When Pharaoh stubbornly refused ⁸⁰⁷  to release us, the Lord killed all the firstborn in the land of Egypt, from the firstborn of people to the firstborn of animals. ⁸⁰⁸  That is why I am sacrificing ⁸⁰⁹  to the Lord the first male offspring of every womb, but all my firstborn sons I redeem.’ 13:16 It will be for a sign on your hand and for frontlets ⁸¹⁰  on your forehead, for with a mighty hand the Lord brought us out of Egypt.” ⁸¹¹ 

The Leading of God

13:17 ⁸¹² When Pharaoh released ⁸¹³  the people, God did not lead them ⁸¹⁴  by the way to the land ⁸¹⁵  of the Philistines, ⁸¹⁶  although ⁸¹⁷  that was nearby, for God said, ⁸¹⁸  “Lest ⁸¹⁹  the people change their minds ⁸²⁰  and return to Egypt when they experience ⁸²¹  war.” 13:18 So God brought the people around by the way of the desert to the Red Sea, ⁸²²  and the Israelites went up from the land of Egypt prepared for battle. ⁸²³ 

13:19 Moses took the bones of Joseph with him, for Joseph ⁸²⁴  had made the Israelites solemnly swear, ⁸²⁵  “God will surely attend ⁸²⁶  to you, and you will carry ⁸²⁷  my bones up from this place with you.”

13:20 They journeyed from Sukkoth and camped in Etham, on the edge of the desert. 13:21 Now the Lord was going before them by day in a pillar of cloud to lead them in the way, and by night in a pillar of fire to give them light, ⁸²⁸  so that they could ⁸²⁹  travel day or night. ⁸³⁰  13:22 He did not remove the pillar of cloud by day nor the pillar of fire by night from before the people. ⁸³¹ 

The Victory at the Red Sea

14:1 ⁸³² The Lord spoke to Moses: 14:2 “Tell the Israelites that they must turn and camp ⁸³³  before Pi-hahiroth, between Migdol and the sea; you are to camp by the sea before Baal Zephon opposite it. ⁸³⁴  14:3 Pharaoh will think ⁸³⁵  regarding the Israelites, ‘They are wandering around confused ⁸³⁶  in the land – the desert has closed in on them.’ ⁸³⁷  14:4 I will harden ⁸³⁸  Pharaoh’s heart, and he will chase after them. I will gain honor ⁸³⁹  because of Pharaoh and because of all his army, and the Egyptians will know ⁸⁴⁰  that I am the Lord.” So this is what they did. ⁸⁴¹ 

14:5 When it was reported ⁸⁴²  to the king of Egypt that the people had fled, ⁸⁴³  the heart of Pharaoh and his servants was turned against the people, and the king and his servants said, ⁸⁴⁴  “What in the world have we done? ⁸⁴⁵  For we have released the people of Israel ⁸⁴⁶  from serving us!” 14:6 Then he prepared ⁸⁴⁷  his chariots and took his army ⁸⁴⁸  with him. 14:7 He took six hundred select ⁸⁴⁹  chariots, and all the rest of the chariots of Egypt, ⁸⁵⁰  and officers ⁸⁵¹  on all of them.

14:8 But the Lord hardened the heart of Pharaoh king of Egypt, and he chased after the Israelites. Now the Israelites were going out defiantly. ⁸⁵²  14:9 The Egyptians chased after them, and all the horses and chariots of Pharaoh and his horsemen and his army overtook them camping by the sea, beside Pi-hahiroth, before Baal-Zephon. 14:10 When ⁸⁵³  Pharaoh got closer, ⁸⁵⁴  the Israelites looked up, ⁸⁵⁵  and there were the Egyptians marching after them, ⁸⁵⁶  and they were terrified. ⁸⁵⁷  The Israelites cried out to the Lord, ⁸⁵⁸  14:11 and they said to Moses, “Is it because there are no graves in Egypt that you have taken us away to die in the desert? ⁸⁵⁹  What in the world ⁸⁶⁰  have you done to us by bringing ⁸⁶¹  us out of Egypt? 14:12 Isn’t this what we told you ⁸⁶²  in Egypt, ‘Leave us alone so that we can serve the Egyptians, ⁸⁶³  because it is better for us to serve ⁸⁶⁴  the Egyptians than to die in the desert!’” ⁸⁶⁵ 

14:13 Moses said to the people, “Do not fear! ⁸⁶⁶  Stand firm ⁸⁶⁷  and see ⁸⁶⁸  the salvation ⁸⁶⁹  of the Lord that he will provide ⁸⁷⁰  for you today; for the Egyptians that you see today you will never, ever see again. ⁸⁷¹  14:14 The Lord ⁸⁷²  will fight for you, and you can be still.” ⁸⁷³ 

14:15 The Lord said to Moses, “Why do you cry out to me? Tell the Israelites to move on. ⁸⁷⁴  14:16 And as for you, ⁸⁷⁵  lift up your staff and extend your hand toward the sea and divide it, so that ⁸⁷⁶  the Israelites may go through the middle of the sea on dry ground. 14:17 And as for me, I am going to harden ⁸⁷⁷  the hearts of the Egyptians so that ⁸⁷⁸  they will come after them, that I may be honored ⁸⁷⁹  because ⁸⁸⁰  of Pharaoh and his army and his chariots and his horsemen. 14:18 And the Egyptians will know ⁸⁸¹  that I am the Lord when I have gained my honor ⁸⁸²  because of Pharaoh, his chariots, and his horsemen.”

14:19 The angel of God, who was going before the camp of Israel, moved and went behind them, and the pillar ⁸⁸³  of cloud moved from before them and stood behind them. 14:20 It came between the Egyptian camp and the Israelite camp; it was a dark cloud ⁸⁸⁴  and it lit up the night so that one camp did not come near the other ⁸⁸⁵  the whole night. ⁸⁸⁶  14:21 Moses stretched out his hand toward the sea, and the Lord drove the sea apart ⁸⁸⁷  by a strong east wind all that night, and he made the sea into dry land, and the water was divided. 14:22 So the Israelites went through the middle of the sea on dry ground, the water forming a wall ⁸⁸⁸  for them on their right and on their left.

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. 14:24 In the morning watch ⁸⁸⁹  the Lord looked down ⁸⁹⁰  on the Egyptian army ⁸⁹¹  through the pillar of fire and cloud, and he threw the Egyptian army ⁸⁹²  into a panic. ⁸⁹³  14:25 He jammed ⁸⁹⁴  the wheels of their chariots so that they had difficulty driving, ⁸⁹⁵  and the Egyptians said, “Let’s flee ⁸⁹⁶  from Israel, for the Lord fights ⁸⁹⁷  for them against Egypt!”

14:26 The Lord said to Moses, “Extend your hand toward the sea, so that the waters may flow ⁸⁹⁸  back on the Egyptians, on their chariots, and on their horsemen!” 14:27 So Moses extended his hand toward the sea, and the sea returned to its normal state ⁸⁹⁹  when the sun began to rise. ⁹⁰⁰  Now the Egyptians were fleeing ⁹⁰¹  before it, but the Lord overthrew ⁹⁰²  the Egyptians in the middle of the sea. 14:28 The water returned and covered the chariots and the horsemen and all the army of Pharaoh that was coming after the Israelites into the sea ⁹⁰³  – not so much as one of them survived! ⁹⁰⁴  14:29 But the Israelites walked on dry ground in the middle of the sea, the water forming a wall for them on their right and on their left. 14:30 So the Lord saved ⁹⁰⁵  Israel on that day from the power ⁹⁰⁶  of the Egyptians, and Israel saw the Egyptians dead ⁹⁰⁷  on the shore of the sea. 14:31 When Israel saw ⁹⁰⁸  the great power ⁹⁰⁹  that the Lord had exercised ⁹¹⁰  over the Egyptians, they ⁹¹¹  feared the Lord, and they believed in ⁹¹²  the Lord and in his servant Moses. ⁹¹³ 

The Song of Triumph

15:1 ⁹¹⁴ Then Moses and the Israelites sang ⁹¹⁵  this song to the Lord. They said, ⁹¹⁶ 

“I will sing ⁹¹⁷  to the Lord, for he has triumphed gloriously, ⁹¹⁸ 

the horse and its rider ⁹¹⁹  he has thrown into the sea.

15:2 The Lord ⁹²⁰  is my strength and my song, ⁹²¹ 

and he has become my salvation.

This is my God, and I will praise him, ⁹²² 

my father’s God, and I will exalt him.

15:3 The Lord is a warrior, ⁹²³ 

the Lord is his name. ⁹²⁴ 

15:4 The chariots of Pharaoh ⁹²⁵  and his army he has thrown into the sea,

and his chosen ⁹²⁶  officers were drowned ⁹²⁷  in the Red Sea.

15:5 The depths have covered them, ⁹²⁸ 

they went down to the bottom ⁹²⁹  like a stone.

15:6 Your right hand, O Lord, was majestic ⁹³⁰  in power,

your right hand, O Lord, shattered the enemy.

15:7 In the abundance of your majesty ⁹³¹  you have overthrown ⁹³² 

those who rise up against you. ⁹³³ 

You sent forth ⁹³⁴  your wrath; ⁹³⁵ 

it consumed them ⁹³⁶  like stubble.

15:8 By the blast of your nostrils ⁹³⁷  the waters were piled up,

the flowing water stood upright like a heap, ⁹³⁸ 

and the deep waters were solidified in the heart of the sea.

15:9 The enemy said, ‘I will chase, ⁹³⁹  I will overtake,

I will divide the spoil;

my desire ⁹⁴⁰  will be satisfied on them.

I will draw ⁹⁴¹  my sword, my hand will destroy them.’ ⁹⁴² 

15:10 But ⁹⁴³  you blew with your breath, and ⁹⁴⁴  the sea covered them.

They sank ⁹⁴⁵  like lead in the mighty waters.

15:11 Who is like you, ⁹⁴⁶  O Lord, among the gods? ⁹⁴⁷ 

Who is like you? – majestic in holiness, fearful in praises, ⁹⁴⁸  working wonders?

15:12 You stretched out your right hand,

the earth swallowed them. ⁹⁴⁹ 

15:13 By your loyal love you will lead ⁹⁵⁰  the people whom ⁹⁵¹  you have redeemed;

you will guide ⁹⁵²  them by your strength to your holy dwelling place.

15:14 The nations will hear ⁹⁵³  and tremble;

anguish ⁹⁵⁴  will seize ⁹⁵⁵  the inhabitants of Philistia.

15:15 Then the chiefs of Edom will be terrified, ⁹⁵⁶ 

trembling will seize ⁹⁵⁷  the leaders of Moab,

and the inhabitants of Canaan will shake.

15:16 Fear and dread ⁹⁵⁸  will fall ⁹⁵⁹  on them;

by the greatness ⁹⁶⁰  of your arm they will be as still as stone ⁹⁶¹ 

until ⁹⁶²  your people pass by, O Lord,

until the people whom you have bought ⁹⁶³  pass by.

15:17 You will bring them in ⁹⁶⁴  and plant them in the mountain ⁹⁶⁵  of your inheritance,

in the place you made ⁹⁶⁶  for your residence, O Lord,

the sanctuary, O Lord, that your hands have established.

15:18 The Lord will reign forever and ever!

15:19 For the horses of Pharaoh came with his chariots and his footmen into the sea,

and the Lord brought back the waters of the sea on them,

but the Israelites walked on dry land in the middle of the sea.”

15:20 Miriam the prophetess, the sister of Aaron, took a hand-drum in her hand, and all the women went out after her with hand-drums and with dances. ⁹⁶⁷  15:21 Miriam sang in response ⁹⁶⁸  to them, “Sing to the Lord, for he has triumphed gloriously; the horse and its rider he has thrown into the sea.” ⁹⁶⁹ 

The Bitter Water

15:22 ⁹⁷⁰ Then Moses led Israel to journey ⁹⁷¹  away from the Red Sea. They went out to the Desert of Shur, walked for three days ⁹⁷²  into the desert, and found no water. 15:23 Then they came to Marah, ⁹⁷³  but they were not able to drink ⁹⁷⁴  the waters of Marah, because ⁹⁷⁵  they were bitter. ⁹⁷⁶  (That is ⁹⁷⁷  why its name was ⁹⁷⁸  Marah.)

15:24 So the people murmured ⁹⁷⁹  against Moses, saying, “What can ⁹⁸⁰  we drink?” 15:25 He cried out to the Lord, and the Lord showed him ⁹⁸¹  a tree. ⁹⁸²  When Moses ⁹⁸³  threw it into the water, the water became safe to drink. There the Lord ⁹⁸⁴  made for them ⁹⁸⁵  a binding ordinance, ⁹⁸⁶  and there he tested ⁹⁸⁷  them. 15:26 He said, “If you will diligently obey ⁹⁸⁸  the Lord your God, and do what is right ⁹⁸⁹  in his sight, and pay attention ⁹⁹⁰  to his commandments, and keep all his statutes, then all ⁹⁹¹  the diseases ⁹⁹²  that I brought on the Egyptians I will not bring on you, for I, the Lord, am your healer.” ⁹⁹³ 

15:27 Then they came to Elim, ⁹⁹⁴  where there were twelve wells of water and seventy palm trees, and they camped there by the water.

The Provision of Manna

16:1 ⁹⁹⁵ When ⁹⁹⁶  they journeyed from Elim, the entire company ⁹⁹⁷  of Israelites came to the Desert of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their exodus ⁹⁹⁸  from the land of Egypt. 16:2 The entire company ⁹⁹⁹  of Israelites murmured against Moses and Aaron in the desert. 16:3 The Israelites said to them, “If only we had died ¹⁰⁰⁰  by the hand of the Lord in the land of Egypt, when we sat by ¹⁰⁰¹  the pots of meat, when we ate bread to the full, ¹⁰⁰²  for you have brought us out into this desert to kill ¹⁰⁰³  this whole assembly with hunger!”

16:4 Then the Lord said to Moses, “I am going to rain ¹⁰⁰⁴  bread from heaven for you, and the people will go out ¹⁰⁰⁵  and gather the amount for each day, so that I may test them. ¹⁰⁰⁶  Will they will walk in my law ¹⁰⁰⁷  or not? 16:5 On the sixth day ¹⁰⁰⁸  they will prepare what they bring in, and it will be twice as much as they gather every other day.” ¹⁰⁰⁹ 

16:6 Moses and Aaron said to all the Israelites, “In the evening ¹⁰¹⁰  you will know that the Lord has brought you out of the land of Egypt, 16:7 and in the morning you will see ¹⁰¹¹  the glory of the Lord, because he has heard ¹⁰¹²  your murmurings against the Lord. As for us, what are we, ¹⁰¹³  that you should murmur against us?”

16:8 Moses said, “You will know this ¹⁰¹⁴  when the Lord gives you ¹⁰¹⁵  meat to eat in the evening and bread in the morning to satisfy you, because the Lord has heard your murmurings that you are murmuring against him. As for us, what are we? ¹⁰¹⁶  Your murmurings are not against us, ¹⁰¹⁷  but against the Lord.”

16:9 Then Moses said to Aaron, “Tell the whole community ¹⁰¹⁸  of the Israelites, ‘Come ¹⁰¹⁹  before the Lord, because he has heard your murmurings.’”

16:10 As Aaron spoke ¹⁰²⁰  to the whole community of the Israelites and they looked toward the desert, there the glory of the Lord ¹⁰²¹  appeared ¹⁰²²  in the cloud, 16:11 and the Lord spoke to Moses: 16:12 “I have heard the murmurings of the Israelites. Tell them, ‘During the evening ¹⁰²³  you will eat meat, ¹⁰²⁴  and in the morning you will be satisfied ¹⁰²⁵  with bread, so that you may know ¹⁰²⁶  that I am the Lord your God.’” ¹⁰²⁷ 

16:13 In the evening the quail ¹⁰²⁸  came up and covered the camp, and in the morning a layer of dew was all around the camp. 16:14 When ¹⁰²⁹  the layer of dew had evaporated, ¹⁰³⁰  there on the surface of the desert was a thin flaky substance, ¹⁰³¹  thin like frost on the earth. 16:15 When ¹⁰³²  the Israelites saw it, they said to one another, ¹⁰³³  “What is it?” because they did not know what it was. ¹⁰³⁴  Moses said to them, “It is the bread ¹⁰³⁵  that the Lord has given you for food. ¹⁰³⁶ 

16:16 “This is what ¹⁰³⁷  the Lord has commanded: ¹⁰³⁸  ‘Each person is to gather ¹⁰³⁹  from it what he can eat, an omer ¹⁰⁴⁰  per person ¹⁰⁴¹  according to the number ¹⁰⁴²  of your people; ¹⁰⁴³  each one will pick it up ¹⁰⁴⁴  for whoever lives ¹⁰⁴⁵  in his tent.’” 16:17 The Israelites did so, and they gathered – some more, some less. 16:18 When ¹⁰⁴⁶  they measured with an omer, the one who gathered much had nothing left over, and the one who gathered little lacked nothing; each one had gathered what he could eat.

16:19 Moses said to them, “No one ¹⁰⁴⁷  is to keep any of it ¹⁰⁴⁸  until morning.” 16:20 But they did not listen to Moses; some ¹⁰⁴⁹  kept part of it until morning, and it was full ¹⁰⁵⁰  of worms and began to stink, and Moses was angry with them. 16:21 So they gathered it each morning, ¹⁰⁵¹  each person according to what he could eat, and when the sun got hot, it would melt. ¹⁰⁵²  16:22 And ¹⁰⁵³  on the sixth day they gathered twice as much food, two omers ¹⁰⁵⁴  per person; ¹⁰⁵⁵  and all the leaders ¹⁰⁵⁶  of the community ¹⁰⁵⁷  came and told ¹⁰⁵⁸  Moses. 16:23 He said to them, “This is what the Lord has said: ‘Tomorrow is a time of cessation from work, ¹⁰⁵⁹  a holy Sabbath ¹⁰⁶⁰  to the Lord. Whatever you want to ¹⁰⁶¹  bake, bake today; ¹⁰⁶²  whatever you want to boil, boil today; whatever is left put aside for yourselves to be kept until morning.’”

16:24 So they put it aside until the morning, just as Moses had commanded, and it did not stink, nor were there any worms in it. 16:25 Moses said, “Eat it today, for today is a Sabbath to the Lord; today you will not find it in the area. ¹⁰⁶³  16:26 Six days you will gather it, but on the seventh day, the Sabbath, there will not be any.”

16:27 On the seventh day some of the people went out to gather it, but they found nothing. 16:28 So the Lord said to Moses, “How long do you refuse ¹⁰⁶⁴  to obey my commandments and my instructions? 16:29 See, because the Lord has given you the Sabbath, that is why ¹⁰⁶⁵  he is giving you food for two days on the sixth day. Each of you stay where you are; ¹⁰⁶⁶  let no one ¹⁰⁶⁷  go out of his place on the seventh day.” 16:30 So the people rested on the seventh day.

16:31 The house of Israel ¹⁰⁶⁸  called its name “manna.” ¹⁰⁶⁹  It was like coriander seed and was white, and it tasted ¹⁰⁷⁰  like wafers with honey.

16:32 Moses said, “This is what ¹⁰⁷¹  the Lord has commanded: ‘Fill an omer with it to be kept ¹⁰⁷²  for generations to come, ¹⁰⁷³  so that they may see ¹⁰⁷⁴  the food I fed you in the desert when I brought you out from the land of Egypt.’” 16:33 Moses said to Aaron, “Take a jar and put in it an omer full of manna, and place it before the Lord to be kept for generations to come.” 16:34 Just as the Lord commanded Moses, so Aaron placed it before the Testimony ¹⁰⁷⁵  for safekeeping. ¹⁰⁷⁶ 

16:35 Now the Israelites ate manna forty years, until they came to a land that was inhabited; they ate manna until they came to the border of the land of Canaan. 16:36 (Now an omer is one tenth of an ephah.) ¹⁰⁷⁷ 

Water at Massa and Meribah

17:1 ¹⁰⁷⁸ The whole community ¹⁰⁷⁹  of the Israelites traveled on their journey ¹⁰⁸⁰  from the Desert of Sin according to the Lord’s instruction, and they pitched camp in Rephidim. ¹⁰⁸¹  Now ¹⁰⁸²  there was no water for the people to drink. ¹⁰⁸³  17:2 So the people contended ¹⁰⁸⁴  with Moses, and they said, “Give us water to drink!” ¹⁰⁸⁵  Moses said to them, “Why do you contend ¹⁰⁸⁶  with me? Why do you test ¹⁰⁸⁷  the Lord?” 17:3 But the people were very thirsty ¹⁰⁸⁸  there for water, and they murmured against Moses and said, “Why in the world ¹⁰⁸⁹  did you bring us up out of Egypt – to kill us and our children and our cattle with thirst?” ¹⁰⁹⁰ 

17:4 Then Moses cried out to the Lord, “What will I do with ¹⁰⁹¹  this people? – a little more ¹⁰⁹²  and they will stone me!” ¹⁰⁹³  17:5 The Lord said to Moses, “Go over before the people; ¹⁰⁹⁴  take with you some of the elders of Israel and take in your hand your staff with which you struck the Nile and go. 17:6 I will be standing ¹⁰⁹⁵  before you there on ¹⁰⁹⁶  the rock in Horeb, and you will strike ¹⁰⁹⁷  the rock, and water will come out of it so that the people may drink.” ¹⁰⁹⁸  And Moses did so in plain view ¹⁰⁹⁹  of the elders of Israel.

17:7 He called the name of the place Massah and Meribah, because of the contending of the Israelites and because of their testing the Lord, ¹¹⁰⁰  saying, “Is the Lord among us or not?”

Victory over the Amalekites

17:8 ¹¹⁰¹ Amalek came ¹¹⁰²  and attacked ¹¹⁰³  Israel in Rephidim. 17:9 So Moses said to Joshua, “Choose some of our ¹¹⁰⁴  men and go out, fight against Amalek. Tomorrow I will stand on top of the hill with the staff of God in my hand.”

17:10 So Joshua fought against Amalek just as Moses had instructed him; ¹¹⁰⁵ and Moses and Aaron and Hur went up to the top of the hill. 17:11 Whenever Moses would raise his hands, ¹¹⁰⁶  then Israel prevailed, but whenever he would rest ¹¹⁰⁷  his hands, then Amalek prevailed. 17:12 When ¹¹⁰⁸  the hands of Moses became heavy, ¹¹⁰⁹  they took a stone and put it under him, and Aaron and Hur held up his hands, one on one side and one on the other, ¹¹¹⁰  and so his hands were steady ¹¹¹¹  until the sun went down. 17:13 So Joshua destroyed ¹¹¹²  Amalek and his army ¹¹¹³  with the sword. ¹¹¹⁴ 

17:14 The Lord said to Moses, “Write this as a memorial in the ¹¹¹⁵  book, and rehearse ¹¹¹⁶  it in Joshua’s hearing; ¹¹¹⁷  for I will surely wipe out ¹¹¹⁸  the remembrance ¹¹¹⁹  of Amalek from under heaven. 17:15 Moses built an altar, and he called it “The Lord is my Banner,” ¹¹²⁰  17:16 for he said, “For a hand was lifted up to the throne of the Lord ¹¹²¹  – that the Lord will have war with Amalek from generation to generation.” ¹¹²² 

The Advice of Jethro

18:1 ¹¹²³ Jethro, the priest of Midian, Moses’ father-in-law, heard about all that God had done for Moses and for his people Israel, that ¹¹²⁴  the Lord had brought Israel out of Egypt. ¹¹²⁵ 

18:2 Jethro, Moses’ father-in-law, took Moses’ wife Zipporah after he had sent her back, 18:3 and her two sons, one of whom was named Gershom (for Moses ¹¹²⁶  had said, “I have been a foreigner in a foreign land”), 18:4 and the other Eliezer (for Moses had said, ¹¹²⁷  “The God of my father has been my help ¹¹²⁸  and delivered ¹¹²⁹  me from the sword of Pharaoh”).

18:5 Jethro, Moses’ father-in-law, together with Moses’ ¹¹³⁰  sons and his wife, came to Moses in the desert where he was camping by ¹¹³¹  the mountain of God. ¹¹³²  18:6 He said ¹¹³³  to Moses, “I, your father-in-law Jethro, am coming to you, along with your wife and her two sons with her.” 18:7 Moses went out to meet his father-in-law and bowed down and kissed him; ¹¹³⁴  they each asked about the other’s welfare, and then they went into the tent. 18:8 Moses told his father-in-law all that the Lord had done to Pharaoh and to Egypt for Israel’s sake, and all the hardship ¹¹³⁵  that had come on them ¹¹³⁶  along the way, and how ¹¹³⁷  the Lord had delivered them.

18:9 Jethro rejoiced ¹¹³⁸  because of all the good that the Lord had done for Israel, whom he had delivered from the hand of Egypt. 18:10 Jethro said, “Blessed ¹¹³⁹  be the Lord who has delivered you from the hand of Egypt, and from the hand of Pharaoh, who has delivered the people from the Egyptians’ control! ¹¹⁴⁰  18:11 Now I know that the Lord is greater than all the gods, for in the thing in which they dealt proudly against them he has destroyed them.” ¹¹⁴¹  18:12 Then Jethro, Moses’ father-in-law, brought ¹¹⁴²  a burnt offering and sacrifices for God, ¹¹⁴³  and Aaron and all the elders of Israel came to eat food ¹¹⁴⁴  with the father-in-law of Moses before God.

18:13 On the next day ¹¹⁴⁵  Moses sat to judge ¹¹⁴⁶  the people, and the people stood around Moses from morning until evening. 18:14 When Moses’ father-in-law saw all that he was doing for the people, he said, “What is this ¹¹⁴⁷  that you are doing for the people? ¹¹⁴⁸  Why are you sitting by yourself, and all the people stand around you from morning until evening?”

18:15 Moses said to his father-in-law, “Because the people come to me to inquire ¹¹⁴⁹  of God. 18:16 When they have a dispute, ¹¹⁵⁰  it comes to me and I decide ¹¹⁵¹  between a man and his neighbor, and I make known the decrees of God and his laws.” ¹¹⁵² 

18:17 Moses’ father-in-law said to him, “What ¹¹⁵³  you are doing is not good! 18:18 You will surely wear out, ¹¹⁵⁴  both you and these people who are with you, for this is too ¹¹⁵⁵  heavy a burden ¹¹⁵⁶  for you; you are not able to do it by yourself. 18:19 Now listen to me, ¹¹⁵⁷  I will give you advice, and may God be with you: You be a representative for the people to God, ¹¹⁵⁸  and you bring ¹¹⁵⁹  their disputes ¹¹⁶⁰  to God; 18:20 warn ¹¹⁶¹  them of the statutes and the laws, and make known to them the way in which they must walk ¹¹⁶²  and the work they must do. ¹¹⁶³  18:21 But you choose ¹¹⁶⁴  from the people capable men, ¹¹⁶⁵  God-fearing, ¹¹⁶⁶  men of truth, ¹¹⁶⁷  those who hate bribes, ¹¹⁶⁸  and put them over the people ¹¹⁶⁹  as rulers ¹¹⁷⁰  of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. 18:22 They will judge ¹¹⁷¹  the people under normal circumstances, ¹¹⁷²  and every difficult case ¹¹⁷³  they will bring to you, but every small case ¹¹⁷⁴  they themselves will judge, so that ¹¹⁷⁵  you may make it easier for yourself, ¹¹⁷⁶  and they will bear the burden ¹¹⁷⁷  with you. 18:23 If you do this thing, and God so commands you, ¹¹⁷⁸  then you will be able ¹¹⁷⁹  to endure, ¹¹⁸⁰  and all these people ¹¹⁸¹  will be able to go ¹¹⁸²  home ¹¹⁸³  satisfied.” ¹¹⁸⁴ 

18:24 Moses listened to ¹¹⁸⁵  his father-in-law and did everything he had said. 18:25 Moses chose capable men from all Israel, and he made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. 18:26 They judged the people under normal circumstances; the difficult cases they would bring ¹¹⁸⁶  to Moses, but every small case they would judge themselves.

18:27 Then Moses sent his father-in-law on his way, ¹¹⁸⁷  and so Jethro ¹¹⁸⁸  went ¹¹⁸⁹  to his own land. ¹¹⁹⁰ 

[2:15]  ¹ tn The form with the vav consecutive is here subordinated to the main idea that Pharaoh sought to punish Moses.

[2:15]  ² tn Heb הַדָּבָר (haddavar, “the word [thing, matter, incident]”) functions here like a pronoun to refer in brief to what Moses had done.

[2:15]  ³ tn The vav (ו) consecutive with the preterite shows result – as a result of Pharaoh’s search for him, he fled.

[2:15]  ⁴ sn The location of Midyan or Midian is uncertain, but it had to have been beyond the Egyptian borders on the east, either in the Sinai or beyond in the Arabah (south of the Dead Sea) or even on the east side of the Gulf of Aqaba. The Midianites seem to have traveled extensively in the desert regions. R. A. Cole (Exodus [TOTC], 60) reasons that since they later were enemies of Israel, it is unlikely that these traditions would have been made up about Israel’s great lawgiver; further, he explains that “Ishmaelite” and “Kenite” might have been clan names within the region of Midian. But see, from a different point of view, G. W. Coats, “Moses and Midian,” JBL 92 (1973): 3-10.

[2:15]  ⁵ tn The verb reads “and he sat” or “and he lived.” To translate it “he sat by a well” would seem anticlimactic and unconnected. It probably has the same sense as in the last clause, namely, that he lived in Midian, and he lived near a well, which detail prepares for what follows.

[2:15]  ⁶ tn The word has the definite article, “the well.” Gesenius lists this use of the article as that which denotes a thing that is yet unknown to the reader but present in the mind under the circumstances (GKC 407-8 §126.q-r). Where there was a well, people would settle, and as R. A. Cole says it, for people who settled there it was “the well” (Exodus [TOTC], 60).

[2:16]  ⁷ tn The preterites describing their actions must be taken in an ingressive sense, since they did not actually complete the job. Shepherds drove them away, and Moses watered the flocks.

[2:16]  ⁸ tn The object “water” is not in the Hebrew text, but is implied.

[2:16]  ⁹ tn This also has the ingressive sense, “began to fill,” but for stylistic reasons is translated simply “fill” here.

[2:17]  ¹⁰ tn The definite article here is the generic use; it simply refers to a group of shepherds.

[2:17]  ¹¹ tn The actions of the shepherds are subordinated to the main statement about what Moses did.

[2:17]  sn The verb is וַיְגָרְשׁוּם (vaygorshum). Some shepherds came and drove the daughters away. The choice of this verb in the narrative has a tie with the name of Moses’ first son, Gershom. Moses senses very clearly that he is a sojourner in a strange land – he has been driven away.

[2:17]  ¹² sn The verb used here is וַיּוֹשִׁעָן (vayyoshi’an, “and he saved them”). The word means that he came to their rescue and delivered them. By the choice of words the narrator is portraying Moses as the deliverer – he is just not yet ready to deliver Israel from its oppressors.

[2:18]  ¹³ tn The verb means “to go, to come, to enter.” In this context it means that they returned to their father, or came home.

[2:18]  ¹⁴ sn The name “Reuel” is given here. In other places (e.g., chap. 18) he is called Jethro (cf. CEV, which uses “Jethro” here). Some suggest that this is simply a confusion of traditions. But it is not uncommon for ancients, like Sabean kings and priests, to have more than one name. Several of the kings of Israel, including Solomon, did. “Reuel” means “friend of God.”

[2:18]  ¹⁵ tn The sentence uses a verbal hendiadys construction: מִהַרְתֶּן בֹּא (miharten bo’, “you have made quick [to] come”). The finite verb functions as if it were an adverb modifying the infinitive, which becomes the main verb of the clause.

[2:18]  sn Two observations should be made at this point. First, it seems that the oppression at the well was a regular part of their routine because their father was surprised at their early return, and their answer alluded to the shepherds rather automatically. Secondly, the story is another meeting-at-the-well account. Continuity with the patriarchs is thereby kept in the mind of the reader (cf. Gen 24; 29:1-12).

[2:19]  ¹⁶ sn Continuing the theme of Moses as the deliverer, the text now uses another word for salvation (נָצַל, natsal, “to deliver, rescue”) in the sense of plucking out or away, snatching out of danger.

[2:19]  ¹⁷ tn Heb “from the hand of the shepherds” (so NASB); NAB “saved us from the interference of the shepherds.” Most recent English versions translate simply “from the shepherds.”

[2:19]  ¹⁸ tn The construction is emphatic with the use of the perfect tense and its infinitive absolute: דָלָה דָּלֹה (daloh dalah). B. Jacob says, “They showed their enthusiasm through the use of the infinitive absolute – And think of that, he even drew water for us; a man did this for us girls” (Exodus, 41).

[2:20]  ¹⁹ tn Heb “And he said.”

[2:20]  ²⁰ tn The conjunction vav (ו) joins Reuel’s question to what the daughters said as logically following with the idea, “If he has done all that you say, why is he not here for me to meet?” (see GKC 485 §154.b).

[2:20]  ²¹ tn This uses the demonstrative pronoun as an enclitic, for emphasis (R. J. Williams, Hebrew Syntax, 24, §118). The question reads more literally, “Why [is] this [that] you left him?”

[2:20]  ²² tn The imperfect tense coming after the imperative indicates purpose.

[2:20]  ²³ tn Heb “bread,” i.e., “food.”

[2:21]  ²⁴ tn Or “and Moses was willing” to stay with Reuel. The Talmud understood this to mean that he swore, and so when it came time to leave he had to have a word from God and permission from his father-in-law (Exod 4:18-19).

[2:21]  ²⁵ tn The words “in marriage” are implied, and have been supplied in the translation for clarity.

[2:22]  ²⁶ tn The preterite with the vav (ו) consecutive is subordinated to the next clause, which reports the naming and its motivation.

[2:22]  ²⁷ tn Heb “and he called”; the referent (Moses) has been specified in the translation for clarity.

[2:22]  ²⁸ sn Like the naming of Moses, this naming that incorporates a phonetic wordplay forms the commemorative summary of the account just provided. Moses seems to have settled into a domestic life with his new wife and his father-in-law. But when the first son is born, he named him גֵּרְשֹׁם (gerÿshom). There is little information available about what the name by itself might have meant. If it is linked to the verb “drive away” used earlier (גָרַשׁ, garash), then the final mem (מ) would have to be explained as an enclitic mem. It seems most likely that that verb was used in the narrative to make a secondary wordplay on the name. The primary explanation is the popular etymology supplied by Moses himself. He links the name to the verb גּוּר (gur, “to sojourn, to live as an alien”). He then adds that he was a sojourner (גֵּר, ger, the participle) in a foreign land. The word “foreign” (נָכְרִיּה, nokhriyyah) adds to the idea of his being a resident alien. The final syllable in the name would then be connected to the adverb “there” (שָׁם, sham). Thus, the name is given the significance in the story of “sojourner there” or “alien there.” He no doubt knew that this was not the actual meaning of the name; the name itself had already been introduced into the family of Levi (1 Chr 6:1, 16). He chose the name because its sounds reflected his sentiment at that time. But to what was Moses referring? In view of naming customs among the Semites, he was most likely referring to Midian as the foreign land. If Egypt had been the strange land, and he had now found his place, he would not have given the lad such a name. Personal names reflect the present or recent experiences, or the hope for the future. So this naming is a clear expression by Moses that he knows he is not where he is supposed to be. That this is what he meant is supported in the NT by Stephen (Acts 7:29). So the choice of the name, the explanation of it, and the wordplay before it, all serve to stress the point that Moses had been driven away from his proper place of service.

[2:23]  ²⁹ sn The next section of the book is often referred to as the “Call of Moses,” and that is certainly true. But it is much more than that. It is the divine preparation of the servant of God, a servant who already knew what his destiny was. In this section Moses is shown how his destiny will be accomplished. It will be accomplished because the divine presence will guarantee the power, and the promise of that presence comes with the important “I AM” revelation. The message that comes through in this, and other “I will be with you” passages, is that when the promise of God’s presence is correctly appropriated by faith, the servant of God can begin to build confidence for the task that lies ahead. It will no longer be, “Who am I that I should go?” but “I AM with you” that matters. The first little section, 2:23-25, serves as a transition and introduction, for it records the Lord’s response to Israel in her affliction. The second part is the revelation to Moses at the burning bush (3:1-10), which is one of the most significant theological sections in the Torah. Finally, the record of Moses’ response to the call with his objections (3:11-22), makes up the third part, and in a way, is a transition to the next section, where God supplies proof of his power.

[2:23]  ³⁰ tn The verse begins with the temporal indicator “And it was” (cf. KJV, ASV “And it came to pass”). This has been left untranslated for stylistic reasons.

[2:23]  ³¹ tn Heb “in those many days.”

[2:23]  ³² tn Heb “the sons of Israel.”

[2:23]  ³³ tn “They cried out” is from זָעַק (za’aq), and “desperate cry” is from שַׁוְעָה (shava’h).

[2:24]  ³⁴ sn The word for this painfully intense “groaning” appears elsewhere to describe a response to having two broken arms (Ezek 30:24).

[2:24]  ³⁵ sn The two verbs “heard” and “remembered,” both preterites, say far more than they seem to say. The verb שָׁמַע (shama’, “to hear”) ordinarily includes responding to what is heard. It can even be found in idiomatic constructions meaning “to obey.” To say God heard their complaint means that God responded to it. Likewise, the verb זָכַר (zakhar, “to remember”) means to begin to act on the basis of what is remembered. A prayer to God that says, “Remember me,” is asking for more than mere recollection (see B. S. Childs, Memory and Tradition in Israel [SBT], 1-8). The structure of this section at the end of the chapter is powerful. There are four descriptions of the Israelites, with a fourfold reaction from God. On the Israelites’ side, they groaned (אָנַח [’anakh], נְאָקָה [nÿ’aqah]) and cried out (זָעַק [za’aq], שַׁוְעָה [shav’ah]) to God. On the divine side God heard (שָׁמָע, shama’) their groaning, remembered (זָכַר, zakhar) his covenant, looked (רָאָה, ra’ah) at the Israelites, and took notice (יָדַע, yada’) of them. These verbs emphasize God’s sympathy and compassion for the people. God is near to those in need; in fact, the deliverer had already been chosen. It is important to note at this point the repetition of the word “God.” The text is waiting to introduce the name “Yahweh” in a special way. Meanwhile, the fourfold repetition of “God” in vv. 24-25 is unusual and draws attention to the statements about his attention to Israel’s plight.

[2:25]  ³⁶ tn Heb “and God saw.”

[2:25]  ³⁷ tn Heb “and God knew” (יָדַע, yada’). The last clause contains a widely used verb for knowing, but it leaves the object unexpressed within the clause, so as to allow all that vv. 23-24 have described to serve as the compelling content of God’s knowing. (Many modern English versions supply an object for the verb following the LXX, which reads “knew them.”) The idea seems to be that God took personal knowledge of, noticed, or regarded them. In other passages the verb “know” is similar in meaning to “save” or “show pity.” See especially Gen 18:21, Ps 1:6; 31:7, and Amos 3:2. Exodus has already provided an example of the results of not knowing in 1:8 (cf. 5:2).

[3:1]  ³⁸ sn The vav (ו) disjunctive with the name “Moses” introduces a new and important starting point. The Lord’s dealing with Moses will fill the next two chapters.

[3:1]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ sn The designation “the angel of the Lord” (Heb “the angel of Yahweh”) occurred in Genesis already (16:7-13; 21:17; 22:11-18). There is some ambiguity in the expression, but it seems often to be interchangeable with God’s name itself, indicating that it refers to the Lord.

[3:2]  ⁴² 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]  ⁴³ 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]  ⁴⁴ 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 Lord who will deliver his people from persecution. See further E. Levine, “The Evolving Symbolism of the Burning Bush,” Dor le Dor 8 (1979): 185-93.

[3:2]  ⁴⁵ tn Heb “And he saw.”

[3:2]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ tn Heb “And Moses said.” The implication is that Moses said this to himself.

[3:3]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ tn The verb is an imperfect. Here it has the progressive nuance – the bush is not burning up.

[3:4]  ⁵² 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]  ⁵³ 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]  ⁵⁴ 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 Lord wanted. It would have been an encouragement to Moses that this was in fact the Lord who was meeting him.

[3:4]  ⁵⁵ tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.

[3:5]  ⁵⁶ tn Heb “And he”; the referent (God) has been specified in the translation for clarity.

[3:5]  ⁵⁷ sn Even though the Lord was drawing near to Moses, Moses could not casually approach him. There still was a barrier between God and human, and God had to remind Moses of this with instructions. The removal of sandals was, and still is in the East, a sign of humility and reverence in the presence of the Holy One. It was a way of excluding the dust and dirt of the world. But it also took away personal comfort and convenience and brought the person more closely in contact with the earth.

[3:5]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ 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 am” disclosures – “I [am] the God of….” But the significant point here is the naming of the patriarchs, for this God is the covenant God, who will fulfill his promises.

[3:6]  ⁶¹ 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]  ⁶² 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]  ⁶³ 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]  ⁶⁴ 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]  ⁶⁵ 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]  ⁶⁶ 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]  ⁶⁷ 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]  ⁶⁸ 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]  ⁶⁹ tn The particle הִנֵּה (hinneh) focuses attention on what is being said as grounds for what follows.

[3:9]  ⁷⁰ 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]  ⁷¹ 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]  ⁷² 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 Lord who sends him, and if the Lord sends him, it will be with the purpose of leading Israel out of Egypt.

[3:10]  sn These instructions for Moses are based on the preceding revelation made to him. The deliverance of Israel was to be God’s work – hence, “I will send you.” When God commissioned people, often using the verb “to send,” it indicated that they went with his backing, his power, and his authority. Moses could not have brought Israel out without this. To name this incident a commissioning, then, means that the authority came from God to do the work (compare John 3:2).

[3:11]  ⁷³ tn Heb “And Moses said.”

[3:11]  ⁷⁴ 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 Lord answers them (11-12, 13-22; then 4:1-9; and finally 4:10-17).

[3:11]  ⁷⁵ 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]  ⁷⁶ tn Heb “And he said”; the word “replied” clarifies for English readers that speaker is God.

[3:12]  ⁷⁷ 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]  sn Here is the introduction of the main motif of the commission, which will be the explanation of the divine name. It will make little difference who the servant is or what that servant’s abilities might be, if God is present. The mention of God’s presence is not a simple catch-phrase; it represents abundant provisions to the believer (see below on v. 14).

[3:12]  ⁷⁸ 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]  ⁷⁹ 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.

[3:12]  sn This sign is also a promise from God – “you will serve God on this mountain.” It is given to Moses here as a goal, but a goal already achieved because it was a sign from God. Leading Israel out of Egypt would not be completed until they came to this mountain and served God. God does not give Moses details of what will take place on the road to Sinai, but he does give him the goal and glimpses of the defeat of Pharaoh. The rest will require Moses and the people to trust in this God who had a plan and who had the power to carry it out.

[3:13]  ⁸⁰ tn Heb “And Moses said.”

[3:13]  ⁸¹ 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]  ⁸² 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]  ⁸³ 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]  ⁸⁴ 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, “I am.” When his people refer to him as Yahweh, which is the third person masculine singular form of the same verb, they say “he is.” Some commentators argue for a future tense translation, “I will be who I will be,” because the verb has an active quality about it, and the Israelites lived in the light of the promises for the future. They argue that “I am” would be of little help to the Israelites in bondage. But a translation of “I will be” does not effectively do much more except restrict it to the future. The idea of the verb would certainly indicate that God is not bound by time, and while he is present (“I am”) he will always be present, even in the future, and so “I am” would embrace that as well (see also Ruth 2:13; Ps 50:21; Hos 1:9). The Greek translation of the OT used a participle to capture the idea, and several times in the Gospels Jesus used the powerful “I am” with this significance (e.g., John 8:58). The point is that Yahweh is sovereignly independent of all creation and that his presence guarantees the fulfillment of the covenant (cf. Isa 41:4; 42:6, 8; 43:10-11; 44:6; 45:5-7). Others argue for a causative Hiphil translation of “I will cause to be,” but nowhere in the Bible does this verb appear in Hiphil or Piel. A good summary of the views can be found in G. H. Parke-Taylor, Yahweh, the Divine Name in the Bible. See among the many articles: B. Beitzel, “Exodus 3:14 and the Divine Name: A Case of Biblical Paronomasia,” TJ 1 (1980): 5-20; C. D. Isbell, “The Divine Name ehyeh as a Symbol of Presence in Israelite Tradition,” HAR 2 (1978): 101-18; J. G. Janzen, “What’s in a Name? Yahweh in Exodus 3 and the Wider Biblical Context,” Int 33 (1979): 227-39; J. R. Lundbom, “God’s Use of the Idem per Idem to Terminate Debate,” HTR 71 (1978): 193-201; A. R. Millard, “Yw and Yhw Names,” VT 30 (1980): 208-12; and R. Youngblood, “A New Occurrence of the Divine Name ‘I AM,’” JETS 15 (1972): 144-52.

[3:14]  ⁸⁵ 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]  ⁸⁶ sn Heb “Yahweh,” traditionally rendered “the Lord.” First the verb “I AM” was used (v. 14) in place of the name to indicate its meaning and to remind Moses of God’s promise to be with him (v. 12). Now in v. 15 the actual name is used for clear identification: “Yahweh…has sent me.” This is the name that the patriarchs invoked and proclaimed in the land of Canaan.

[3:15]  ⁸⁷ 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]  ⁸⁸ 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]  ⁸⁹ 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]  ⁹⁰ sn “The God of your fathers” is in simple apposition to the name “the Lord” (Heb “Yahweh”) as a recognizable identification. If the holy name were a new one to the Israelites, an explanation would have been needed. Meanwhile, the title “God of my/your/our father(s)” was widely used in the ancient Near East and also in Genesis (26:24; 28:13; 31:5, 29; 46:1, 3; N. M. Sarna, Exodus [JPSTC], 268).

[3:16]  ⁹¹ tn The form is the Niphal perfect of the verb “to see.” See the note on “appeared” in 3:2.

[3:16]  ⁹² 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]  sn The same word was used in the same kind of construction at the end of Genesis (50:24) when Joseph promised, “God will surely visit you” (but there the imperfect tense with the infinitive absolute). Here is another link to the patriarchal narratives. This work of Moses would be interpreted as a fulfillment of Joseph’s prophecy.

[3:16]  ⁹³ 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]  ⁹⁴ tn Heb “And I said.”

[3:17]  ⁹⁵ tn See the note on this list in 3:8.

[3:18]  ⁹⁶ tn Heb “And they will listen”; the referent (the elders) has been specified in the translation for clarity.

[3:18]  ⁹⁷ 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]  ⁹⁸ tn The verb נִקְרָה (niqra) has the idea of encountering in a sudden or unexpected way (S. R. Driver, Exodus, 25).

[3:18]  ⁹⁹ 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]  sn Was this a deceptive request if they were not planning on coming back? Since no one knows what the intent was, that question is not likely to be resolved. The request may have been intended to test the waters, so to speak – How did Pharaoh feel about the Israelites? Would he let them go and worship their God as they saw fit? In any case, it gave him the opportunity to grant to the Israelites a permission that other groups are known to have received (N. M. Sarna, Exodus [JPSTC], 19).

[3:18]  ¹⁰⁰ 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]  ¹⁰¹ 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]  ¹⁰² 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]  ¹⁰³ 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]  ¹⁰⁴ 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]  ¹⁰⁵ 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]  ¹⁰⁶ 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]  ¹⁰⁷ tn The temporal indicator (here future) with the particle ki (וְהָיָה כִּי, vÿhaya ki) introduces a temporal clause.

[3:22]  ¹⁰⁸ tn Heb “a woman,” one representing all.

[3:22]  ¹⁰⁹ 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]  ¹¹⁰ 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]  ¹¹¹ 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]  ¹¹² 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]  ¹¹³ tn Heb “and Moses answered and said.”

[4:1]  ¹¹⁴ 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]  ¹¹⁵ tn Heb “listen to my voice,” so as to respond positively.

[4:2]  ¹¹⁶ tn Or “rod” (KJV, ASV); NCV, CEV “walking stick”; NLT “shepherd’s staff.”

[4:2]  sn The staff appears here to be the shepherd’s staff that he was holding. It now will become the instrument with which Moses will do the mighty works, for it is the medium of the display of the divine power (S. R. Driver, Exodus, 27; also, L. Shalit, “How Moses Turned a Staff into a Snake and Back Again,” BAR 9 [1983]: 72-73).

[4:3]  ¹¹⁷ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[4:3]  ¹¹⁸ 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]  ¹¹⁹ sn The signs authenticated Moses’ ministry as the Lord’s emissary. This sign will show that the Lord had control over Egypt and its stability, over life and death. But first Moses has to be convinced that he can turn it into a dead stick again.

[4:6]  ¹²⁰ 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]  ¹²¹ 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]  ¹²² 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]  ¹²³ 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]  ¹²⁴ tn Heb “it returned.”

[4:7]  ¹²⁵ tn Heb “like his flesh.”

[4:8]  ¹²⁶ tn Heb “and it will be if.”

[4:8]  ¹²⁷ tn Heb “listen to the voice of,” meaning listen so as to respond appropriately.

[4:8]  ¹²⁸ 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]  ¹²⁹ tn Heb “believe the voice of the latter sign,” so as to understand and accept the meaning of the event.

[4:9]  ¹³⁰ tn Heb “and it will be if.”

[4:9]  ¹³¹ tn Heb “listen to your voice.”

[4:9]  ¹³² 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]  ¹³³ 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]  ¹³⁴ 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]  ¹³⁵ 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]  ¹³⁶ 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]  ¹³⁷ 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]  ¹³⁸ 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]  ¹³⁹ 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]  ¹⁴⁰ 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]  sn The argumentation by Moses is here met by Yahweh’s rhetorical questions. They are intended to be sharp – it is reproof for Moses. The message is twofold. First, Yahweh is fully able to overcome all of Moses’ deficiencies. Second, Moses is exactly the way that God intended him to be. So the rhetorical questions are meant to prod Moses’ faith.

[4:11]  ¹⁴¹ 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 Lord replies with reminders about himself and promises, “I will be with your mouth,” an assertion that repeats the verb he used four times in 3:12 and 14 and in promises to Isaac and Jacob (Gen 26:3; 31:3).

[4:12]  ¹⁴² 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]  ¹⁴³ 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]  ¹⁴⁴ 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]  ¹⁴⁵ tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.

[4:13]  ¹⁴⁶ 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]  ¹⁴⁷ 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]  ¹⁴⁸ tn Heb “and the anger of Yahweh burned against.”

[4:14]  sn Moses had not dared openly to say “except me” when he asked God to send whomever he wanted to send. But God knew that is what he meant. Moses should not have resisted the call or pleaded such excuses or hesitated with such weak faith. Now God abandoned the gentle answer and in anger brought in a form of retribution. Because Moses did not want to do this, he was punished by not having the honor of doing it alone. His reluctance and the result are like the refusal of Israel to enter the land and the result they experienced (see U. Cassuto, Exodus, 49-50).

[4:14]  ¹⁴⁹ tn Heb “Is not” or perhaps “Is [there] not.”

[4:14]  ¹⁵⁰ 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]  ¹⁵¹ 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]  sn Now Yahweh, in condescending to Moses, selects something that Moses (and God) did not really need for the work. It is as if he were saying: “If Moses feels speaking ability is so necessary (rather than the divine presence), then that is what he will have.” Of course, this golden-tongued Aaron had some smooth words about how the golden calf was forged!

[4:14]  ¹⁵² 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]  ¹⁵³ 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]  ¹⁵⁴ tn Or “I will help you speak.” The independent pronoun puts emphasis (“as for me”) on the subject (“I”).

[4:15]  ¹⁵⁵ tn Or “and will help him speak.”

[4:15]  ¹⁵⁶ 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]  ¹⁵⁷ 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]  ¹⁵⁸ tn The word “he” represents the Hebrew independent pronoun, which makes the subject emphatic.

[4:16]  ¹⁵⁹ tn The phrase “as if” is supplied for clarity.

[4:16]  ¹⁶⁰ 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]  ¹⁶¹ tn Heb “he will be to you for a mouth.”

[4:16]  ¹⁶² tn The phrase “as if” is supplied for clarity. The word “you” represents the Hebrew independent pronoun, which makes the subject emphatic.

[4:16]  sn Moses will be like God to Aaron, giving him the words to say, inspiring him as God would inspire a prophet. The whole process had now been removed one step. Instead of God speaking to Moses and Moses telling the people, Aaron would be the speaker for a while. But God was still going to work through Moses.

[4:17]  ¹⁶³ 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]  ¹⁶⁴ 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]  ¹⁶⁵ 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]  ¹⁶⁶ 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]  ¹⁶⁷ tn Heb “brothers.”

[4:18]  ¹⁶⁸ 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]  ¹⁶⁹ 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]  ¹⁷⁰ 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 b.c.) to fit this period of Moses’ life. This would place Moses’ returning to Egypt near 1450 b.c., in the beginning of the reign of Amenhotep II, whom most conservatives identify as the pharaoh of the exodus. Rameses II, of course, had a very long reign (1304-1236). But if he were the one from whom Moses fled, then he could not be the pharaoh of the exodus, but his son would be – and that puts the date of the exodus after 1236, a date too late for anyone. See E. H. Merrill, Kingdom of Priests, 62.

[4:20]  ¹⁷¹ tn Heb “And Moses took.”

[4:20]  ¹⁷² 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]  ¹⁷³ 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]  ¹⁷⁴ tn Heb “And Yahweh said.”

[4:21]  ¹⁷⁵ 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]  ¹⁷⁶ 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]  ¹⁷⁷ tn Or “in your power”; Heb “in your hand.”

[4:21]  ¹⁷⁸ 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]  ¹⁷⁹ 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.

[4:21]  ¹⁸⁰ tn Or “so that.”

[4:22]  ¹⁸¹ tn The sequence of the instruction from God uses the perfect tense with vav (ו), following the preceding imperfects.

[4:22]  ¹⁸² 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]  ¹⁸³ 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]  ¹⁸⁴ 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]  ¹⁸⁵ 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]  ¹⁸⁶ 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]  ¹⁸⁷ tn Or “at a lodging place” or “at an inn.”

[4:24]  ¹⁸⁸ 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 Lord Sought to Kill Him,” HAR 5 (1981): 65-74.

[4:25]  ¹⁸⁹ 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]  ¹⁹⁰ 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]  ¹⁹¹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[4:26]  ¹⁹² 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]  ¹⁹³ 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]  ¹⁹⁴ tn Heb “And Yahweh said.”

[4:27]  ¹⁹⁵ 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]  ¹⁹⁶ tn Heb “and kissed him.”

[4:28]  ¹⁹⁷ tn This verb and the last one in the verse are rendered with the past perfect nuance because they refer to what the Lord had done prior to Moses’ telling Aaron.

[4:29]  ¹⁹⁸ 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]  ¹⁹⁹ tn Heb “And Aaron spoke.”

[4:31]  ²⁰⁰ 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]  tn The form is the preterite with the vav consecutive, “and they heard.” It clearly is a temporal clause subordinate to the following verbs that report how they bowed and worshiped. But it is also in sequence to the preceding: they believed, and then they bowed when they heard.

[4:31]  ²⁰¹ 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]  ²⁰² 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]  ²⁰³ 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]  ²⁰⁴ tn Heb “Yahweh.”

[5:1]  ²⁰⁵ 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]  ²⁰⁶ 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]  ²⁰⁷ 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]  ²⁰⁸ tn The relative pronoun introduces the consecutive clause that depends on the interrogative clause (see GKC 318-19 §107.u).

[5:2]  ²⁰⁹ 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]  sn The construction of these clauses is similar to (ironically) the words of Moses: “Who am I that I should go?” (3:11).

[5:2]  ²¹⁰ tn The Piel infinitive construct here has the epexegetical usage with lamed (ל); it explains the verb “obey.”

[5:2]  ²¹¹ sn This absolute statement of Pharaoh is part of a motif that will develop throughout the conflict. For Pharaoh, the Lord (Yahweh) did not exist. So he said “I do not know the Lord [i.e., Yahweh].” The point of the plagues and the exodus will be “that he might know.” Pharaoh will come to know this Yahweh, but not in any pleasant way.

[5:3]  ²¹² 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]  ²¹³ 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]  sn Where did Moses get the idea that they should have a pilgrim feast and make sacrifices? God had only said they would serve Him in that mountain. In the OT the pilgrim feasts to the sanctuary three times a year incorporated the ideas of serving the Lord and keeping the commands. So the words here use the more general idea of appearing before their God. They would go to the desert because there was no homeland yet. Moses later spoke of the journey as necessary to avoid offending Egyptian sensibilities (8:25-26).

[5:3]  ²¹⁴ 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]  ²¹⁵ 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]  ²¹⁶ 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]  ²¹⁷ tn Heb “and Pharaoh commanded on that day.”

[5:6]  ²¹⁸ 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]  ²¹⁹ tn The phrase “who were” is supplied for clarity.

[5:6]  ²²⁰ 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]  ²²¹ 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]  ²²² tn The expression “for making bricks” is made of the infinitive construct followed by its cognate accusative: לִלְבֹּן הַלְּבֵנִים (lilbon hallÿvenim).

[5:7]  ²²³ 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]  ²²⁴ 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]  ²²⁵ 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]  ²²⁶ tn Heb “yesterday and three days ago” or “yesterday and before that” is idiomatic for “previously” or “in the past.”

[5:8]  ²²⁷ 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]  ²²⁸ tn Heb “let the work be heavy.”

[5:9]  ²²⁹ 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]  sn For a discussion of this whole section, see K. A. Kitchen, “From the Brickfields of Egypt,” TynBul 27 (1976): 137-47.

[5:9]  ²³⁰ 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]  ²³¹ tn Heb “went out and spoke to the people saying.” Here “the people” has been specified as “the Israelites” for clarity.

[5:10]  ²³² 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]  ²³³ 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]  ²³⁴ 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]  ²³⁵ tn The verb וַיָּפֶץ (vayyafets) is from the hollow root פּוּץ (puts) and means “scatter, spread abroad.”

[5:13]  ²³⁶ tn Or “pressed.”

[5:13]  ²³⁷ tn כַּלּוּ (kallu) is the Piel imperative; the verb means “to finish, complete” in the sense of filling up the quota.

[5:14]  ²³⁸ tn The quotation is introduced with the common word לֵאמֹר (le’mor, “saying”) and no mention of who said the question.

[5:14]  ²³⁹ 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]  ²⁴⁰ 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]  ²⁴¹ tn The imperfect tense should be classified here with the progressive imperfect nuance, because the harsh treatment was a present reality.

[5:16]  ²⁴² 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]  ²⁴³ tn הִנֵּה (hinneh) draws attention to the action reflected in the passive participle מֻכִּים (mukkim): “look, your servants are being beaten.”

[5:16]  ²⁴⁴ 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]  ²⁴⁵ tn Heb “And he said.”

[5:17]  ²⁴⁶ tn Or “loafers.” The form נִרְפִּים (nirpim) is derived from the verb רָפָה (rafah), meaning “to be weak, to let oneself go.”

[5:18]  ²⁴⁷ 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]  ²⁴⁸ tn The imperfect תִּתֵּנּוּ (tittennu) is here taken as an obligatory imperfect: “you must give” or “you must produce.”

[5:18]  ²⁴⁹ 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]  ²⁵⁰ 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]  ²⁵¹ 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]  ²⁵² 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]  ²⁵³ 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]  ²⁵⁴ 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]  ²⁵⁵ tn Heb “you have made our aroma stink.”

[5:21]  ²⁵⁶ tn Heb “in the eyes of.”

[5:21]  ²⁵⁷ tn Heb “in the eyes of his servants.” This phrase is not repeated in the translation for stylistic reasons.

[5:21]  ²⁵⁸ 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]  ²⁵⁹ 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]  ²⁶⁰ tn Heb “and Moses returned.”

[5:22]  ²⁶¹ 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]  ²⁶² 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]  sn Moses’ question is rhetorical; the point is more of a complaint or accusation to God, although there is in it the desire to know why. B. Jacob (Exodus, 139) comments that such frank words were a sign of the man’s closeness to God. God never has objected to such bold complaints by the devout. He then notes how God was angered by his defenders in the book of Job rather than by Job’s heated accusations.

[5:22]  ²⁶³ 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]  ²⁶⁴ 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]  ²⁶⁵ 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]  ²⁶⁶ tn Heb “your people.” The pronoun (“them”) has been used in the translation for stylistic reasons here, to avoid redundancy.

[6:1]  ²⁶⁷ sn The expression “I will do to Pharaoh” always refers to the plagues. God would first show his sovereignty over Pharaoh before defeating him.

[6:1]  ²⁶⁸ tn The expression “with a strong hand” (וּבְיָד חֲזָקָה, uvÿyad khazaqah) could refer (1) to God’s powerful intervention (“compelled by my strong hand”) or (2) to Pharaoh’s forceful pursuit (“he will forcefully drive them out”). In Exod 3:20 God has summarized what his hand would do in Egypt, and that is probably what is intended here, as he promises that Moses will see what God will do. All Egypt ultimately desired that Israel be released (12:33), and when they were released Pharaoh pursued them to the sea, and so in a sense drove them out – whether that was his intention or not. But ultimately it was God’s power that was the real force behind it all. U. Cassuto (Exodus, 74) considers that it is unlikely that the phrase would be used in the same verse twice with the same meaning. So he thinks that the first “strong hand” is God’s, and the second “strong hand” is Pharaoh’s. It is true that if Pharaoh acted forcefully in any way that contributed to Israel leaving Egypt it was because God was acting forcefully in his life. So in an understated way, God is saying that when forced by God’s strong hand, Pharaoh will indeed release God’s people.”

[6:1]  ²⁶⁹ tn Or “and he will forcefully drive them out of his land,” if the second occurrence of “strong hand” refers to Pharaoh’s rather than God’s (see the previous note).

[6:1]  sn In Exod 12:33 the Egyptians were eager to send (release) Israel away in haste, because they all thought they were going to die.

[6:2]  ²⁷⁰ tn Heb “And God spoke.”

[6:2]  ²⁷¹ sn The announcement “I am the Lord” (Heb “Yahweh”) draws in the preceding revelation in Exod 3:15. In that place God called Moses to this task and explained the significance of the name “Yahweh” by the enigmatic expression “I am that I am.” “I am” (אֶהְיֶה, ’ehyeh) is not a name; “Yahweh” is. But the explanation of the name with this sentence indicates that Yahweh is the one who is always there, and that guarantees the future, for everything he does is consistent with his nature. He is eternal, never changing; he remains. Now, in Exodus 6, the meaning of the name “Yahweh” will be more fully unfolded.

[6:3]  ²⁷² tn The preposition bet (ב) in this construction should be classified as a bet essentiae, a bet of essence (see also GKC 379 §119.i).

[6:3]  ²⁷³ tn The traditional rendering of the title as “Almighty” is reflected in LXX and Jerome. But there is still little agreement on the etymology and exact meaning of אֵל־שַׁדַּי (’el-shadday). Suggestions have included the idea of “mountain God,” meaning the high God, as well as “the God with breasts.” But there is very little evidence supporting such conclusions and not much reason to question the ancient versions.

[6:3]  ²⁷⁴ tn The noun שְׁמִי (shÿmi, “my name,” and “Yahweh” in apposition to it), is an adverbial accusative, specifying how the patriarchs “knew” him.

[6:3]  ²⁷⁵ tn Heb “Yahweh,” traditionally rendered in English as “the Lord.” The phrase has been placed in quotation marks in the translation to indicate it represents the tetragrammaton.

[6:3]  ²⁷⁶ tn The verb is the Niphal form נוֹדַעְתִּי (noda’ti). If the text had wanted to say, “I did not make myself known,” then a Hiphil form would have been more likely. It is saying, “but by my name Yahweh I was not known to them.”

[6:3]  sn There are a number of important issues that need clarification in the interpretation of this section. First, it is important to note that “I am Yahweh” is not a new revelation of a previously unknown name. It would be introduced differently if it were. This is the identification of the covenant God as the one calling Moses – that would be proof for the people that their God had called him. Second, the title “El Shadday” is not a name, but a title. It is true that in the patriarchal accounts “El Shadday” is used six times; in Job it is used thirty times. Many conclude that it does reflect the idea of might or power. In some of those passages that reveal God as “El Shadday,” the name “Yahweh” was also used. But Wellhausen and other proponents of the earlier source critical analysis used Exod 6:3 to say that P, the so-called priestly source, was aware that the name “Yahweh” was not known by them, even though J, the supposed Yahwistic source, wrote using the name as part of his theology. Third, the texts of Genesis show that Yahweh had appeared to the patriarchs (Gen 12:1, 17:1, 18:1, 26:2, 26:24, 26:12, 35:1, 48:3), and that he spoke to each one of them (Gen 12:7, 15:1, 26:2, 28:13, 31:3). The name “Yahweh” occurs 162 times in Genesis, 34 of those times on the lips of speakers in Genesis (W. C. Kaiser, Jr., “Exodus,” EBC 2:340-41). They also made proclamation of Yahweh by name (4:26, 12:8), and they named places with the name (22:14). These passages should not be ignored or passed off as later interpretation. Fourth, “Yahweh” is revealed as the God of power, the sovereign God, who was true to his word and could be believed. He would do as he said (Num 23:19; 14:35; Exod 12:25; 22:24; 24:14; 36:36; 37:14). Fifth, there is a difference between promise and fulfillment in the way revelation is apprehended. The patriarchs were individuals who received the promises but without the fulfillment. The fulfillment could only come after the Israelites became a nation. Now, in Egypt, they are ready to become that promised nation. The two periods were not distinguished by not having and by having the name, but by two ways God revealed the significance of his name. “I am Yahweh” to the patriarchs indicated that he was the absolute, almighty, eternal God. The patriarchs were individuals sojourning in the land. God appeared to them in the significance of El Shadday. That was not his name. So Gen 17:1 says that “Yahweh appeared…and said, ‘I am El Shadday.’” See also Gen 35:11, 48:2, 28:3. Sixth, the verb “to know” is never used to introduce a name which had never been known or experienced. The Niphal and Hiphil of the verb are used only to describe the recognition of the overtones or significance of the name (see Jer 16:21, Isa 52:6; Ps 83:17ff; 1 Kgs 8:41ff. [people will know his name when prayers are answered]). For someone to say that he knew Yahweh meant that Yahweh had been experienced or recognized (see Exod 33:6; 1 Kgs 18:36; Jer 28:9; and Ps 76:2). Seventh, “Yahweh” is not one of God’s names – it is his only name. Other titles, like “El Shadday,” are not strictly names but means of revealing Yahweh. All the revelations to the patriarchs could not compare to this one, because God was now dealing with the nation. He would make his name known to them through his deeds (see Ezek 20:5). So now they will “know” the “name.” The verb יָדַע (yada’) means more than “aware of, be knowledgeable about”; it means “to experience” the reality of the revelation by that name. This harmonizes with the usage of שֵׁם (shem), “name,” which encompasses all the attributes and actions of God. It is not simply a reference to a title, but to the way that God revealed himself – God gave meaning to his name through his acts. God is not saying that he had not revealed a name to the patriarchs (that would have used the Hiphil of the verb). Rather, he is saying that the patriarchs did not experience what the name Yahweh actually meant, and they could not without seeing it fulfilled. When Moses came to the elders, he identified his call as from Yahweh, the God of the fathers – and they accepted him. They knew the name. But, when they were delivered from bondage, then they fully knew by experience what that name meant, for his promises were fulfilled. U. Cassuto (Exodus, 79) paraphrases it this way: “I revealed Myself to Abraham, Isaac, and Jacob in My aspect that finds expression in the name Shaddai…I was not known to them, that is, it was not given to them to recognize Me as One that fulfils his promises.” This generation was about to “know” the name that their ancestors knew and used, but never experienced with the fulfillment of the promises. This section of Exodus confirms this interpretation, because in it God promised to bring them out of Egypt and give them the promised land – then they would know that he is Yahweh (6:7). This meaning should have been evident from its repetition to the Egyptians throughout the plagues – that they might know Yahweh (e.g., 7:5). See further R. D. Wilson, “Yahweh [Jehovah] and Exodus 6:3,” Classical Evangelical Essays in Old Testament Interpretation, 29-40; L. A. Herrboth, “Exodus 6:3b: Was God Known to the Patriarchs as Jehovah?” CTM 4 (1931): 345-49; F. C. Smith, “Observation on the Use of the Names and Titles of God in Genesis,” EvQ 40 (1968): 103-9.

[6:4]  ²⁷⁷ tn The statement refers to the making of the covenant with Abraham (Gen 15 and following) and confirming it with the other patriarchs. The verb הֲקִמֹתִי (haqimoti) means “set up, establish, give effect to, conclude” a covenant agreement. The covenant promised the patriarchs a great nation, a land – Canaan, and divine blessing. They lived with those promises, but now their descendants were in bondage in Egypt. God’s reference to the covenant here is meant to show the new revelation through redemption will start to fulfill the promises and show what the reality of the name Yahweh is to them.

[6:4]  ²⁷⁸ tn Heb “the land of their sojournings.” The noun מְגֻרִים (mÿgurim) is a reminder that the patriarchs did not receive the promises. It is also an indication that those living in the age of promise did not experience the full meaning of the name of the covenant God. The “land of their sojournings” is the land of Canaan where the family lived (גּרוּ, garu) as foreigners, without owning property or having the rights of kinship with the surrounding population.

[6:5]  ²⁷⁹ tn The addition of the independent pronoun אֲנִי (’ani, “I”) emphasizes the fact that it was Yahweh himself who heard the cry.

[6:5]  ²⁸⁰ tn Heb “And also I have heard.”

[6:5]  ²⁸¹ tn The form is the Hiphil participle מַעֲבִדִים (ma’avidim, “causing to serve”). The participle occurs in a relative clause that modifies “the Israelites.” The clause ends with the accusative “them,” which must be combined with the relative pronoun for a smooth English translation. So “who the Egyptians are enslaving them,” results in the translation “whom the Egyptians are enslaving.”

[6:5]  ²⁸² tn As in Exod 2:24, this remembering has the significance of God’s beginning to act to fulfill the covenant promises.

[6:6]  ²⁸³ sn The verb וְהוֹצֵאתִי (vÿhotse’ti) is a perfect tense with the vav (ו) consecutive, and so it receives a future translation – part of God’s promises. The word will be used later to begin the Decalogue and other covenant passages – “I am Yahweh who brought you out….”

[6:6]  ²⁸⁴ tn Heb “from under the burdens of” (so KJV, NASB); NIV “from under the yoke of.”

[6:6]  ²⁸⁵ tn Heb “from labor of them.” The antecedent of the pronoun is the Egyptians who have imposed slave labor on the Hebrews.

[6:7]  ²⁸⁶ sn These covenant promises are being reiterated here because they are about to be fulfilled. They are addressed to the nation, not individuals, as the plural suffixes show. Yahweh was their God already, because they had been praying to him and he is acting on their behalf. When they enter into covenant with God at Sinai, then he will be the God of Israel in a new way (19:4-6; cf. Gen 17:7-8; 28:20-22; Lev 26:11-12; Jer 24:7; Ezek 11:17-20).

[6:7]  ²⁸⁷ tn Heb “from under the burdens of” (so KJV, NASB); NIV “from under the yoke of.”

[6:8]  ²⁸⁸ tn Heb “which I raised my hand to give it.” The relative clause specifies which land is their goal. The bold anthropomorphism mentions part of an oath-taking ceremony to refer to the whole event and reminds the reader that God swore that he would give the land to them. The reference to taking an oath would have made the promise of God sure in the mind of the Israelite.

[6:8]  ²⁸⁹ sn Here is the twofold aspect again clearly depicted: God swore the promise to the patriarchs, but he is about to give what he promised to this generation. This generation will know more about him as a result.

[6:9]  ²⁹⁰ sn The final part of this section focuses on instructions for Moses. The commission from God is the same – he is to speak to Pharaoh and he is to lead Israel out. It should have been clear to him that God would do this, for he had just been reminded how God was going to lead out, deliver, redeem, take the people as his people, and give them land. It was God’s work of love from beginning to end. Moses simply had his task to perform.

[6:9]  ²⁹¹ tn Heb “and Moses spoke thus.”

[6:9]  ²⁹² tn Heb “to Moses.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.

[6:9]  ²⁹³ tn The Hebrew מִקֹּצֶּר רוּחַ (miqqotser ruakh) means “because of the shortness of spirit.” This means that they were discouraged, dispirited, and weary – although some have also suggested it might mean impatient. The Israelites were now just not in the frame of mind to listen to Moses.

[6:11]  ²⁹⁴ tn The form וִישַׁלַּח (vishallakh) is the Piel imperfect or jussive with a sequential vav; following an imperative it gives the imperative’s purpose and intended result. They are to speak to Pharaoh, and (so that as a result) he will release Israel. After the command to speak, however, the second clause also indirectly states the content of the speech (cf. Exod 11:2; 14:2, 15; 25:2; Lev 16:2; 22:2). As the next verse shows, Moses doubts that what he says will have the intended effect.

[6:12]  ²⁹⁵ tn Heb “And Moses spoke before.”

[6:12]  ²⁹⁶ 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]  ²⁹⁷ 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]  ²⁹⁸ 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.

[6:13]  ²⁹⁹ tn Heb “And Yahweh spoke.”

[6:13]  ³⁰⁰ tn The term וַיְצַוֵּם (vayÿtsavvem) is a Piel preterite with a pronominal suffix on it. The verb צָוָה (tsavah) means “to command” but can also have a much wider range of meanings. In this short summary statement, the idea of giving Moses and Aaron a commission to Israel and to Pharaoh indicates that come what may they have their duty to perform.

[6:14]  ³⁰¹ sn This list of names shows that Moses and Aaron are in the line of Levi that came to the priesthood. It helps to identify them and authenticate them as spokesmen for God within the larger history of Israel. As N. M. Sarna observes, “Because a genealogy inherently symbolizes vigor and continuity, its presence here also injects a reassuring note into the otherwise despondent mood” (Exodus [JPSTC], 33).

[6:14]  ³⁰² tn The expression is literally “the house of their fathers.” This expression means that the household or family descended from a single ancestor. It usually indicates a subdivision of a tribe, that is, a clan, or the subdivision of a clan, that is, a family. Here it refers to a clan (S. R. Driver, Exodus, 46).

[6:14]  ³⁰³ tn Or “descendants.”

[6:14]  ³⁰⁴ tn Or “families,” and so throughout the genealogy.

[6:16]  ³⁰⁵ tn Or “generations.”

[6:20]  ³⁰⁶ tn Heb “took for a wife” (also in vv. 23, 25).

[6:25]  ³⁰⁷ tn Heb “heads of the fathers” is taken as an abbreviation for the description of “households” in v. 14.

[6:26]  ³⁰⁸ tn Or “by their hosts” or “by their armies.” Often translated “hosts” (ASV, NASB) or “armies” (KJV), צְבָאוֹת (tsÿva’ot) is a military term that portrays the people of God in battle array. In contemporary English, “regiment” is perhaps more easily understood as a force for battle than “company” (cf. NAB, NRSV) or “division” (NIV, NCV, NLT), both of which can have commercial associations. The term also implies an orderly departure.

[6:28]  ³⁰⁹ sn From here on the confrontation between Yahweh and Pharaoh will intensify until Pharaoh is destroyed. The emphasis at this point, though, is on Yahweh’s instructions for Moses to speak to Pharaoh. The first section (6:28-7:7) ends (v. 6) with the notice that Moses and Aaron did just as (כַּאֲשֶׁר, ka’asher) Yahweh had commanded them; the second section (7:8-13) ends with the note that Pharaoh refused to listen, just as (כַּאֲשֶׁר) Yahweh had said would be the case.

[6:28]  ³¹⁰ tn The beginning of this temporal clause does not follow the normal pattern of using the preterite of the main verb after the temporal indicator and prepositional phrase, but instead uses a perfect tense following the noun in construct: וַיְהִי בְּיוֹם דִּבֶּר (vayÿhi bÿyom dibber). See GKC 422 §130.d. This verse introduces a summary (vv. 28-30) of the conversation that was interrupted when the genealogy began.

[6:29]  ³¹¹ tn Heb “and Yahweh spoke to Moses saying.” This has been simplified in the translation as “he said to him” for stylistic reasons.

[6:29]  ³¹² tn The verb is דַּבֵּר (dabber), the Piel imperative. It would normally be translated “speak,” but in English that verb does not sound as natural with a direct object as “tell.”

[6:29]  ³¹³ tn The clause begins with אֵת כָּל־אֲשֶׁר (’et kol-’asher) indicating that this is a noun clause functioning as the direct object of the imperative and providing the content of the commanded speech.

[6:29]  ³¹⁴ tn דֹּבֵר (dover) is the Qal active participle; it functions here as the predicate in the noun clause: “that I [am] telling you.” This one could be rendered, “that I am speaking to you.”

[6:30]  ³¹⁵ tn See note on Exod 6:12.

[7:1]  ³¹⁶ tn The word “like” is added for clarity, making explicit the implied comparison in the statement “I have made you God to Pharaoh.” The word אֱלֹהִים (’elohim) is used a few times in the Bible for humans (e.g., Pss 45:6; 82:1), and always clearly in the sense of a subordinate to GOD – they are his representatives on earth. The explanation here goes back to 4:16. If Moses is like God in that Aaron is his prophet, then Moses is certainly like God to Pharaoh. Only Moses, then, is able to speak to Pharaoh with such authority, giving him commands.

[7:1]  ³¹⁷ tn The word נְבִיאֶךָ (nÿvi’ekha, “your prophet”) recalls 4:16. Moses was to be like God to Aaron, and Aaron was to speak for him. This indicates that the idea of a “prophet” was of one who spoke for God, an idea with which Moses and Aaron and the readers of Exodus are assumed to be familiar.

[7:2]  ³¹⁸ tn The imperfect tense here should have the nuance of instruction or injunction: “you are to speak.” The subject is singular (Moses) and made emphatic by the presence of the personal pronoun “you.”

[7:2]  ³¹⁹ tn The phrase translated “everything I command you” is a noun clause serving as the direct object of the verb “speak.” The verb in the clause (אֲצַוֶּךָ, ’atsavvekha) is the Piel imperfect. It could be classified as a future: “everything that I will command you.” A nuance of progressive imperfect also fits well: “everything that I am commanding you.”

[7:2]  sn The distinct emphasis is important. Aaron will speak to the people and Pharaoh what Moses tells him, and Moses will speak to Aaron what God commands him. The use of “command” keeps everything in perspective for Moses’ position.

[7:2]  ³²⁰ tn The form is וְשִׁלַּח (vÿshillakh), a Piel perfect with vav (ו) consecutive. Following the imperfects of injunction or instruction, this verb continues the sequence. It could be taken as equal to an imperfect expressing future (“and he will release”) or subordinate to express purpose (“to release” = “in order that he may release”).

[7:3]  ³²¹ tn The clause begins with the emphatic use of the pronoun and a disjunctive vav (ו) expressing the contrast “But as for me, I will harden.” They will speak, but God will harden.

[7:3]  sn The imperfect tense of the verb קָשָׁה (qasha) is found only here in these “hardening passages.” The verb (here the Hiphil for “I will harden”) summarizes Pharaoh’s resistance to what God would be doing through Moses – he would stubbornly resist and refuse to submit; he would be resolved in his opposition. See R. R. Wilson, “The Hardening of Pharaoh’s Heart,” CBQ 41 (1979): 18-36.

[7:3]  ³²² tn The form beginning the second half of the verse is the perfect tense with vav (ו) consecutive, הִרְבֵּיתִי (hirbeti). It could be translated as a simple future in sequence after the imperfect preceding it, but the logical connection is not obvious. Since it carries the force of an imperfect due to the sequence, it may be subordinated as a temporal clause to the next clause that begins in v. 4. That maintains the flow of the argument.

[7:4]  ³²³ tn Heb “and Pharaoh will not listen.”

[7:4]  ³²⁴ 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]  ³²⁵ tn See the note on this term in 6:26.

[7:5]  ³²⁶ tn The emphasis on sequence is clear because the form is the perfect tense with the vav consecutive.

[7:5]  sn The use of the verb “to know” (יָדַע, yada’) underscores what was said with regard to 6:3. By the time the actual exodus took place, the Egyptians would have “known” the name Yahweh, probably hearing it more than they wished. But they will know – experience the truth of it – when Yahweh defeats them.

[7:5]  ³²⁷ sn This is another anthropomorphism, parallel to the preceding. If God were to “put” (נָתַן, natan), “extend” (נָטָה, nata), or “reach out” (שָׁלַח, shalakh) his hand against them, they would be destroyed. Contrast Exod 24:11.

[7:8]  ³²⁸ tn Heb “And Yahweh said.”

[7:8]  ³²⁹ tn Heb “said to Moses and Aaron, saying.”

[7:9]  ³³⁰ tn The verb is תְּנוּ (tÿnu), literally “give.” The imperative is followed by an ethical dative that strengthens the subject of the imperative: “you give a miracle.”

[7:9]  ³³¹ tn Heb “and throw it.” The direct object, “it,” is implied.

[7:9]  ³³² tn The form is the jussive יְהִי ( yÿhi). Gesenius notes that frequently in a conditional clause, a sentence with a protasis and apodosis, the jussive will be used. Here it is in the apodosis (GKC 323 §109.h).

[7:10]  ³³³ tn The clause begins with the preterite and the vav (ו) consecutive; it is here subordinated to the next clause as a temporal clause.

[7:10]  ³³⁴ tn Heb “and Aaron threw.”

[7:10]  ³³⁵ tn The noun used here is תַּנִּין (tannin), and not the word for “serpent” or “snake” used in chap. 4. This noun refers to a large reptile, in some texts large river or sea creatures (Gen 1:21; Ps 74:13) or land creatures (Deut 32:33). This wonder paralleled Moses’ miracle in 4:3 when he cast his staff down. But this is Aaron’s staff, and a different miracle. The noun could still be rendered “snake” here since the term could be broad enough to include it.

[7:11]  ³³⁶ sn For information on this Egyptian material, see D. B. Redford, A Study of the Biblical Story of Joseph (VTSup), 203-4.

[7:11]  ³³⁷ tn The חַרְטֻּמִּים (kharttummim) seem to have been the keepers of Egypt’s religious and magical texts, the sacred scribes.

[7:11]  ³³⁸ tn The term בְּלַהֲטֵיהֶם (bÿlahatehem) means “by their secret arts”; it is from לוּט (lut, “to enwrap”). The Greek renders the word “by their magic”; Tg. Onq. uses “murmurings” and “whispers,” and other Jewish sources “dazzling display” or “demons” (see further B. Jacob, Exodus, 253-54). They may have done this by clever tricks, manipulation of the animals, or demonic power. Many have suggested that Aaron and the magicians were familiar with an old trick in which they could temporarily paralyze a serpent and then revive it. But here Aaron’s snake swallows up their snakes.

[7:12]  ³³⁹ tn The verb is plural, but the subject is singular, “a man – his staff.” This noun can be given a distributive sense: “each man threw down his staff.”

[7:13]  ³⁴⁰ 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.

[7:14]  ³⁴¹ sn With the first plague, or blow on Pharaoh, a new section of the book unfolds. Until now the dominant focus has been on preparing the deliverer for the exodus. From here the account will focus on preparing Pharaoh for it. The theological emphasis for exposition of the entire series of plagues may be: The sovereign Lord is fully able to deliver his people from the oppression of the world so that they may worship and serve him alone. The distinct idea of each plague then will contribute to this main idea. It is clear from the outset that God could have delivered his people simply and suddenly. But he chose to draw out the process with the series of plagues. There appear to be several reasons: First, the plagues are designed to judge Egypt. It is justice for slavery. Second, the plagues are designed to inform Israel and Egypt of the ability of Yahweh. Everyone must know that it is Yahweh doing all these things. The Egyptians must know this before they are destroyed. Third, the plagues are designed to deliver Israel. The first plague is the plague of blood: God has absolute power over the sources of life. Here Yahweh strikes the heart of Egyptian life with death and corruption. The lesson is that God can turn the source of life into the prospect of death. Moreover, the Nile was venerated; so by turning it into death Moses was showing the superiority of Yahweh.

[7:14]  ³⁴² tn Or “unresponsive” (so HALOT 456 s.v. I כָּבֵד).

[7:14]  ³⁴³ tn The Piel infinitive construct לְשַׁלַּח (lÿshallakh) serves as the direct object of מֵאֵן (me’en), telling what Pharaoh refuses (characteristic perfect) to do. The whole clause is an explanation (like a metonymy of effect) of the first clause that states that Pharaoh’s heart is hard.

[7:15]  ³⁴⁴ tn The clause begins with הִנֵּה (hinneh); here it provides the circumstances for the instruction for Moses – he is going out to the water so go meet him. A temporal clause translation captures the connection between the clauses.

[7:15]  ³⁴⁵ tn The instruction to Moses continues with this perfect tense with vav (ו) consecutive following the imperative. The verb means “to take a stand, station oneself.” It seems that Pharaoh’s going out to the water was a regular feature of his day and that Moses could be there waiting to meet him.

[7:15]  ³⁴⁶ sn The Nile, the source of fertility for the country, was deified by the Egyptians. There were religious festivals held to the god of the Nile, especially when the Nile was flooding. The Talmud suggests that Pharaoh in this passage went out to the Nile to make observations as a magician about its level. Others suggest he went out simply to bathe or to check the water level – but that would not change the view of the Nile that was prevalent in the land.

[7:15]  ³⁴⁷ tn The verb תִּקַּח (tiqqakh), the Qal imperfect of לָקַח (laqakh), functions here as the imperfect of instruction, or injunction perhaps, given the word order of the clause.

[7:15]  ³⁴⁸ tn The final clause begins with the noun and vav disjunctive, which singles this instruction out for special attention – “now the staff…you are to take.”

[7:16]  ³⁴⁹ tn The form לֵאמֹר (le’mor) is the Qal infinitive construct with the lamed (ל) preposition. It is used so often epexegetically that it has achieved idiomatic status – “saying” (if translated at all). But here it would make better sense to take it as a purpose infinitive. God sent him to say these words.

[7:16]  ³⁵⁰ tn The imperfect tense with the vav (וְיַעַבְדֻנִי, vÿya’avduni) following the imperative is in volitive sequence, showing the purpose – “that they may serve me.” The word “serve” (עָבַד, ’avad) is a general term to include religious observance and obedience.

[7:16]  ³⁵¹ tn The final עַד־כֹּה (’ad-koh, “until now”) narrows the use of the perfect tense to the present perfect: “you have not listened.” That verb, however, involves more than than mere audition. It has the idea of responding to, hearkening, and in some places obeying; here “you have not complied” might catch the point of what Moses is saying, while “listen” helps to maintain the connection with other uses of the verb.

[7:16]  ³⁵² tn Or “complied” (שָׁמַעְתָּ, shama’ta).

[7:17]  ³⁵³ tn The construction using הִנֵּה (hinneh) before the participle (here the Hiphil participle מַכֶּה, makkeh) introduces a futur instans use of the participle, expressing imminent future, that he is about to do something.

[7:17]  ³⁵⁴ sn W. C. Kaiser summarizes a view that has been adopted by many scholars, including a good number of conservatives, that the plagues overlap with natural phenomena in Egypt. Accordingly, the “blood” would not be literal blood, but a reddish contamination in the water. If there was an unusually high inundation of the Nile, the water flowed sluggishly through swamps and was joined with the water from the mountains that washed out the reddish soil. If the flood were high, the water would have a deeper red color. In addition to this discoloration, there is said to be a type of algae which produce a stench and a deadly fluctuation of the oxygen level of the river that is fatal to fish (see W. C. Kaiser, Jr., “Exodus,” EBC 2:350; he cites Greta Hort, “The Plagues of Egypt,” ZAW 69 [1957]: 84-103; same title, ZAW 70 [1958]: 48-59). While most scholars would agree that the water did not actually become blood (any more than the moon will be turned to literal blood [Joel 2:31]), many are not satisfied with this kind of explanation. If the event was a fairly common feature of the Nile, it would not have been any kind of sign to Pharaoh – and it should still be observable. The features that would have to be safeguarded are that it was understood to be done by the staff of God, that it was unexpected and not a mere coincidence, and that the magnitude of the contamination, color, stench, and death, was unparalleled. God does use natural features in miracles, but to be miraculous signs they cannot simply coincide with natural phenomena.

[7:18]  ³⁵⁵ tn The definite article here has the generic use, indicating the class – “fish” (R. J. Williams, Hebrew Syntax, 19, §92).

[7:18]  ³⁵⁶ tn The verb לָאָה (la’a), here in the Niphal perfect with a vav consecutive, means “be weary, impatient.” The Niphal meaning is “make oneself weary” in doing something, or “weary (strenuously exert) oneself.” It seems always to indicate exhausted patience (see BDB 521 s.v.). The term seems to imply that the Egyptians were not able to drink the red, contaminated water, and so would expend all their energy looking for water to drink – in frustration of course.

[7:19]  ³⁵⁷ tn Or “irrigation rivers” of the Nile.

[7:19]  ³⁵⁸ sn The Hebrew term means “gathering,” i.e., wherever they gathered or collected waters, notably cisterns and reservoirs. This would naturally lead to the inclusion of both wooden and stone vessels – down to the smallest gatherings.

[7:19]  ³⁵⁹ tn The imperfect tense with vav (ו) after the imperative indicates the purpose or result: “in order that they [the waters] be[come] blood.”

[7:19]  ³⁶⁰ tn Or “in all.”

[7:20]  ³⁶¹ sn Both Moses and Aaron had tasks to perform. Moses, being the “god” to Pharaoh, dealt directly with him and the Nile. He would strike the Nile. But Aaron, “his prophet,” would stretch out the staff over the rest of the waters of Egypt.

[7:20]  ³⁶² tn Heb “And he raised”; the referent (Moses) has been specified in the translation for clarity.

[7:20]  ³⁶³ tn Gesenius calls the preposition on “staff” the בְּ (bet) instrumenti, used to introduce the object (GKC 380-81 §119.q). This construction provides a greater emphasis than an accusative.

[7:20]  ³⁶⁴ tn The text could be rendered “in the sight of,” or simply “before,” but the literal idea of “before the eyes of” may stress how obvious the event was and how personally they were witnesses of it.

[7:20]  ³⁶⁵ sn U. Cassuto (Exodus, 98) notes that the striking of the water was not a magical act. It signified two things: (1) the beginning of the sign, which was in accordance with God’s will, as Moses had previously announced, and (2) to symbolize actual “striking,” wherewith the Lord strikes Egypt and its gods (see v. 25).

[7:20]  ³⁶⁶ sn There have been various attempts to explain the details of this plague or blow. One possible suggestion is that the plague turned the Nile into “blood,” but that it gradually turned back to its normal color and substance. However, the effects of the “blood” polluted the water so that dead fish and other contamination left it undrinkable. This would explain how the magicians could also do it – they would not have tried if all water was already turned to blood. It also explains why Pharaoh did not ask for the water to be turned back. This view was put forward by B. Schor; it is summarized by B. Jacob (Exodus, 258), who prefers the view of Rashi that the blow affected only water in use.

[7:21]  ³⁶⁷ tn The first clause in this verse begins with a vav disjunctive, introducing a circumstantial clause to the statement that the water stank. The vav (ו) consecutive on the next verb shows that the smell was the result of the dead fish in the contaminated water. The result is then expressed with the vav beginning the clause that states that they could not drink it.

[7:21]  ³⁶⁸ tn The preterite could be given a simple definite past translation, but an ingressive past would be more likely, as the smell would get worse and worse with the dead fish.

[7:21]  ³⁶⁹ tn Heb “and there was blood.”

[7:22]  ³⁷⁰ tn Heb “thus, so.”

[7:22]  ³⁷¹ tn The vav consecutive on the preterite introduces the outcome or result of the matter – Pharaoh was hardened.

[7:22]  ³⁷² tn Heb “and the heart of Pharaoh became hard.” This phrase translates the Hebrew word חָזַק (khazaq; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition.

[7:22]  ³⁷³ tn Heb “to them”; the referents (Moses and Aaron) have been specified in the translation for clarity.

[7:23]  ³⁷⁴ tn The text has וְלֹא־שָׁת לִבּוֹ גַּם־לָזֹאת (vÿlo’-shat libbo gam-lazo’t), which literally says, “and he did not set his heart also to this.” To “set the heart” to something would mean “to consider it.” This Hebrew idiom means that he did not pay attention to it, or take it to heart (cf. 2 Sam 13:20; Ps 48:13; 62:10; Prov 22:17; 24:32). Since Pharaoh had not been affected by this, he did not consider it or its implications further.

[7:24]  ³⁷⁵ sn The text stresses that the water in the Nile, and Nile water that had been diverted or collected for use, was polluted and undrinkable. Water underground also was from the Nile, but it had not been contaminated, certainly not with dead fish, and so would be drinkable.

[7:25]  ³⁷⁶ sn An attempt to connect this plague with the natural phenomena of Egypt proposes that because of the polluted water due to the high Nile, the frogs abandoned their normal watery homes (seven days after the first plague) and sought cover from the sun in homes wherever there was moisture. Since they had already been exposed to the poisonous water, they died very suddenly. The miracle was in the announcement and the timing, i.e., that Moses would predict this blow, and in the magnitude of it all, which was not natural (Greta Hort, “The Plagues of Egypt,” ZAW 69 [1957]: 95-98). It is also important to note that in parts of Egypt there was a fear of these creatures as embodying spirits capable of great evil. People developed the mentality of bowing to incredibly horrible idols to drive away the bad spirits. Evil spirits are represented in the book of Revelation in the forms of frogs (Rev 16:13). The frogs that the magicians produced could very well have been in the realm of evil spirits. Exactly how the Egyptians thought about this plague is hard to determine, but there is enough evidence to say that the plague would have made them spiritually as well as physically uncomfortable, and that the death of the frogs would have been a “sign” from God about their superstitions and related beliefs. The frog is associated with the god Hapi, and a frog-headed goddess named Heqet was supposed to assist women at childbirth. The plague would have been evidence that Yahweh was controlling their environment and upsetting their beliefs for his own purpose.

[7:25]  ³⁷⁷ tn The text literally has “and seven days were filled.” Seven days gave Pharaoh enough time to repent and release Israel. When the week passed, God’s second blow came.

[7:25]  ³⁷⁸ tn This is a temporal clause made up of the preposition, the Hiphil infinitive construct of נָכָה (nakhah), הַכּוֹת (hakkot), followed by the subjective genitive YHWH. Here the verb is applied to the true meaning of the plague: Moses struck the water, but the plague was a blow struck by God.

[8:1]  ³⁷⁹ sn Beginning with 8:1, the verse numbers through 8:32 in English Bibles differ from the verse numbers in the Hebrew text (BHS), with 8:1 ET = 7:26 HT, 8:2 ET = 7:27 HT, 8:3 ET = 7:28 HT, 8:4 ET = 7:29 HT, 8:5 ET = 8:1 HT, etc., through 8:32 ET = 8:28 HT. Thus in English Bibles chapter 8 has 32 verses, while in the Hebrew Bible it has 28 verses, with the four extra verses attached to chapter 7.

[8:2]  ³⁸⁰ tn The construction here uses the deictic particle and the participle to convey the imminent future: “I am going to plague/about to plague.” The verb נָגַף (nagaf) means “to strike, to smite,” and its related noun means “a blow, a plague, pestilence” or the like. For Yahweh to say “I am about to plague you” could just as easily mean “I am about to strike you.” That is why these “plagues” can be described as “blows” received from God.

[8:2]  ³⁸¹ tn Heb “plague all your border with frogs.” The expression “all your border” is figurative for all the territory of Egypt and the people and things that are within the borders (also used in Exod 10:4, 14, 19; 13:7).

[8:2]  sn This word for frogs is mentioned in the OT only in conjunction with this plague (here and Pss 78:45, 105:30). R. A. Cole (Exodus [TOTC], 91) suggests that this word “frogs” (צְפַרְדְּעִים, tsÿfardÿ’im) may be an onomatopoeic word, something like “croakers”; it is of Egyptian origin and could be a Hebrew attempt to write the Arabic dofda.

[8:3]  ³⁸² sn The choice of this verb שָׁרַץ (sharats) recalls its use in the creation account (Gen 1:20). The water would be swarming with frogs in abundance. There is a hint here of this being a creative work of God as well.

[8:3]  ³⁸³ sn This verse lists places the frogs will go. The first three are for Pharaoh personally – they are going to touch his private life. Then the text mentions the servants and the people. Mention of the ovens and kneading bowls (or troughs) of the people indicates that food would be contaminated and that it would be impossible even to eat a meal in peace.

[8:4]  ³⁸⁴ tn Here again is the generic use of the article, designating the class – frogs.

[8:4]  ³⁸⁵ sn The word order of the Hebrew text is important because it shows how the plague was pointedly directed at Pharaoh: “and against you, and against your people, and against all your servants frogs will go up.”

[8:5]  ³⁸⁶ sn After the instructions for Pharaoh (7:25-8:4), the plague now is brought on by the staff in Aaron’s hand (8:5-7). This will lead to the confrontation (vv. 8-11) and the hardening (vv. 12-15).

[8:6]  ³⁸⁷ tn The noun is singular, a collective. B. Jacob notes that this would be the more natural way to refer to the frogs (Exodus, 260).

[8:7]  ³⁸⁸ tn Heb “thus, so.”

[8:7]  ³⁸⁹ sn In these first two plagues the fact that the Egyptians could and did duplicate them is ironic. By duplicating the experience, they added to the misery of Egypt. One wonders why they did not use their skills to rid the land of the pests instead, and the implication of course is that they could not.

[8:8]  ³⁹⁰ tn The verb קָרָא (qara’) followed by the lamed (ל) preposition has the meaning “to summon.”

[8:8]  ³⁹¹ tn The verb הַעְתִּירוּ (ha’tiru) is the Hiphil imperative of the verb עָתַר (’atar). It means “to pray, supplicate,” or “make supplication” – always addressed to God. It is often translated “entreat” to reflect that it is a more urgent praying.

[8:8]  ³⁹² tn This form is the jussive with a sequential vav that provides the purpose of the prayer: pray…that he may turn away the frogs.

[8:8]  sn This is the first time in the conflict that Pharaoh even acknowledged that Yahweh existed. Now he is asking for prayer to remove the frogs and is promising to release Israel. This result of the plague must have been an encouragement to Moses.

[8:8]  ³⁹³ tn The form is the Piel cohortative וַאֲשַׁלְּחָה (va’ashallÿkhah) with the vav (ו) continuing the sequence from the request and its purpose. The cohortative here stresses the resolve of the king: “and (then) I will release.”

[8:8]  ³⁹⁴ tn Here also the imperfect tense with the vav (ו) shows the purpose of the release: “that they may sacrifice.”

[8:9]  ³⁹⁵ tn The expression הִתְפָּאֵר עָלַי (hitpa’er ’alay) is problematic. The verb would be simply translated “honor yourself” or “deck yourself with honor.” It can be used in the bad sense of self-exaltation. But here it seems to mean “have the honor or advantage over me” in choosing when to remove the frogs. The LXX has “appoint for me.” Moses is doing more than extending a courtesy to Pharaoh; he is giving him the upper hand in choosing the time. But it is also a test, for if Pharaoh picked the time it would appear less likely that Moses was manipulating things. As U. Cassuto puts it, Moses is saying “my trust in God is so strong you may have the honor of choosing the time” (Exodus, 103).

[8:9]  ³⁹⁶ tn Or “destroyed”; Heb “to cut off the frogs.”

[8:9]  ³⁹⁷ tn The phrase “so that” is implied.

[8:9]  ³⁹⁸ tn Or “survive, remain.”

[8:10]  ³⁹⁹ tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.

[8:10]  ⁴⁰⁰ tn “It will be” has been supplied.

[8:10]  ⁴⁰¹ tn Heb “according to your word” (so NASB).

[8:12]  ⁴⁰² tn The verb צָעַק (tsa’aq) is used for prayers in which people cry out of trouble or from danger. U. Cassuto observes that Moses would have been in real danger if God had not answered this prayer (Exodus, 103).

[8:12]  ⁴⁰³ tn Heb “over the matter of.”

[8:12]  ⁴⁰⁴ tn The verb is an unusual choice if it were just to mean “brought on.” It is the verb שִׂים (sim, “place, put”). S. R. Driver thinks the thought is “appointed for Pharaoh” as a sign (Exodus, 64). The idea of the sign might be too much, but certainly the frogs were positioned for the instruction of the stubborn king.

[8:13]  ⁴⁰⁵ tn Heb “according to the word of Moses” (so KJV, NASB). Just as Moses had told Pharaoh “according to your word” (v. 10), now the Lord does “according to the word” of Moses.

[8:13]  ⁴⁰⁶ tn Heb “and the frogs died.”

[8:14]  ⁴⁰⁷ tn Heb “and they piled them.” For clarity the translation supplies the referent “the Egyptians” as the ones who were piling the frogs.

[8:14]  ⁴⁰⁸ tn The word “heaps” is repeated: חֳמָרִם הֳמָרִם (khomarim khomarim). The repetition serves to intensify the idea to the highest degree – “countless heaps” (see GKC 396 §123.e).

[8:15]  ⁴⁰⁹ 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]  ⁴¹⁰ 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]  ⁴¹¹ 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.

[8:16]  ⁴¹² sn The third plague is brief and unannounced. Moses and Aaron were simply to strike the dust so that it would become gnats. Not only was this plague unannounced, but also it was not duplicated by the Egyptians.

[8:16]  ⁴¹³ tn The verb is the perfect tense with vav (ו) consecutive, meaning “and it will be.” When הָיָה (hayah) is followed by the lamed (ל) proposition, it means “become.”

[8:16]  ⁴¹⁴ tn The noun is כִּנִּים (kinnim). The insect has been variously identified as lice, gnats, ticks, flies, fleas, or mosquitoes. “Lice” follows the reading in the Peshitta and Targum (and so Josephus, Ant. 2.14.3 [2.300]). Greek and Latin had “gnats.” By “gnats” many commentators mean “mosquitoes,” which in and around the water of Egypt were abundant (and the translators of the Greek text were familiar with Egypt). Whatever they were they came from the dust and were troublesome to people and animals.

[8:17]  ⁴¹⁵ tn Heb “man,” but in the generic sense of “humans” or “people” (also in v. 18).

[8:18]  ⁴¹⁶ tn The preterite with vav (ו) consecutive is here subordinated to the main clause as a temporal clause.

[8:18]  ⁴¹⁷ tn Heb “and the magicians did so.”

[8:18]  sn The report of what the magicians did (or as it turns out, tried to do) begins with the same words as the report about the actions of Moses and Aaron – “and they did so” (vv. 17 and 18). The magicians copy the actions of Moses and Aaron, leading readers to think momentarily that the magicians are again successful, but at the end of the verse comes the news that “they could not.” Compared with the first two plagues, this third plague has an important new feature, the failure of the magicians and their recognition of the source of the plague.

[8:19]  ⁴¹⁸ tn Heb “and the magicians said.”

[8:19]  ⁴¹⁹ tn The word “finger” is a bold anthropomorphism (a figure of speech in which God is described using human characteristics).

[8:19]  sn The point of the magicians’ words is clear enough. They knew they were beaten and by whom. The reason for their choice of the word “finger” has occasioned many theories, none of which is entirely satisfying. At the least their statement highlights that the plague was accomplished by God with majestic ease and effortlessness. Perhaps the reason that they could not do this was that it involved producing life – from the dust of the ground, as in Genesis 2:7. The creative power of God confounded the magic of the Egyptians and brought on them a loathsome plague.

[8:19]  ⁴²⁰ tn Heb “and the heart of Pharaoh became hard.” This phrase translates the Hebrew word חָזַק (khazaq; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition.

[8:20]  ⁴²¹ sn The announcement of the fourth plague parallels that of the first plague. Now there will be flies, likely dogflies. Egypt has always suffered from flies, more so in the summer than in the winter. But the flies the plague describes involve something greater than any normal season for flies. The main point that can be stressed in this plague comes by tracing the development of the plagues in their sequence. Now, with the flies, it becomes clear that God can inflict suffering on some people and preserve others – a preview of the coming judgment that will punish Egypt but set Israel free. God is fully able to keep the dog-fly in the land of the Egyptians and save his people from these judgments.

[8:20]  ⁴²² tn Heb “And Yahweh said.”

[8:21]  ⁴²³ tn The construction uses the predicator of nonexistence – אֵין (’en, “there is not”) – with a pronominal suffix prior to the Piel participle. The suffix becomes the subject of the clause. Heb “but if there is not you releasing.”

[8:21]  ⁴²⁴ tn Here again is the futur instans use of the participle, now Qal with the meaning “send”: הִנְנִי מַשְׁלִיחַ (hinni mashliakh, “here I am sending”).

[8:21]  ⁴²⁵ tn The word עָרֹב (’arov) means “a mix” or “swarm.” It seems that some irritating kind of flying insect is involved. Ps 78:45 says that the Egyptians were eaten or devoured by them. Various suggestions have been made over the years: (1) it could refer to beasts or reptiles; (2) the Greek took it as the dog-fly, a vicious blood-sucking gadfly, more common in the spring than in the fall; (3) the ordinary house fly, which is a symbol of Egypt in Isa 7:18 (Hebrew זְבוּב, zÿvuv); and (4) the beetle, which gnaws and bites plants, animals, and materials. The fly probably fits the details of this passage best; the plague would have greatly intensified a problem with flies that already existed.

[8:21]  ⁴²⁶ tn Or perhaps “the land where they are” (cf. NRSV “the land where they live”).

[8:22]  ⁴²⁷ tn Or “distinguish.” וְהִפְלֵיתִי (vÿhifleti) is the Hiphil perfect of פָּלָה (palah). The verb in Hiphil means “to set apart, make separate, make distinct.” God was going to keep the flies away from Goshen – he was setting that apart. The Greek text assumed that the word was from פָּלֵא (pale’), and translated it something like “I will marvelously glorify.”

[8:22]  ⁴²⁸ tn The relative clause modifies the land of Goshen as the place “in which my people are dwelling.” But the normal word for “dwelling” is not used here. Instead, עֹמֵד (’omed) is used, which literally means “standing.” The land on which Israel stood was spared the flies and the hail.

[8:22]  ⁴²⁹ tn Or “of the earth” (KJV, ASV, NAB).

[8:23]  ⁴³⁰ tn The word in the text is פְדֻת (pÿdut, “redemption”). This would give the sense of making a distinction by redeeming Israel. The editors wish to read פְלֻת (pÿlut) instead – “a separation, distinction” to match the verb in the preceding verse. For another view, see G. I. Davies, “The Hebrew Text of Exodus VIII 19 [English 23]: An Emendation,” VT 24 (1974): 489-92.

[8:23]  ⁴³¹ tn Heb “this sign will be tomorrow.”

[8:24]  ⁴³² tn Heb “and there came a….”

[8:24]  ⁴³³ tn Heb “heavy,” or “severe.”

[8:24]  ⁴³⁴ tn Here, and in the next phrase, the word “house” has to be taken as an adverbial accusative of termination.

[8:24]  ⁴³⁵ tn The Hebrew text has the singular here.

[8:24]  ⁴³⁶ tc Concerning the connection of “the land was ruined” with the preceding, S. R. Driver (Exodus, 68) suggests reading with the LXX, Smr, and Peshitta; this would call for adding a conjunction before the last clause to make it read, “into the house of Pharaoh, and into his servants’ houses, and into all the land of Egypt; and the land was…”

[8:24]  tn The Hebrew word תִּשָּׁחֵת (tishakhet) is a strong word; it is the Niphal imperfect of שָׁחַת (shakhat) and is translated “ruined.” If the classification as imperfect stands, then it would have to be something like a progressive imperfect (the land was being ruined); otherwise, it may simply be a preterite without the vav (ו) consecutive. The verb describes utter devastation. This is the verb that is used in Gen 13:10 to describe how Yahweh destroyed Sodom and Gomorrah. Swarms of flies would disrupt life, contaminate everything, and bring disease.

[8:25]  ⁴³⁷ sn After the plague is inflicted on the land, then Pharaoh makes an appeal. So there is the familiar confrontation (vv. 25-29). Pharaoh’s words to Moses are an advancement on his previous words. Now he uses imperatives: “Go, sacrifice to your God.” But he restricts it to “in the [this] land.” This is a subtle attempt to keep them as a subjugated people and prevent their absolute allegiance to their God. This offered compromise would destroy the point of the exodus – to leave Egypt and find a new allegiance under the Lord.

[8:26]  ⁴³⁸ tn The clause is a little unusual in its formation. The form נָכוֹן (nakhon) is the Niphal participle from כּוּן (kun), which usually means “firm, fixed, steadfast,” but here it has a rare meaning of “right, fitting, appropriate.” It functions in the sentence as the predicate adjective, because the infinitive לַעֲשּׂוֹת (la’asot) is the subject – “to do so is not right.”

[8:26]  ⁴³⁹ tn This translation has been smoothed out to capture the sense. The text literally says, “for the abomination of Egypt we will sacrifice to Yahweh our God.” In other words, the animals that Israel would sacrifice were sacred to Egypt, and sacrificing them would have been abhorrent to the Egyptians.

[8:26]  ⁴⁴⁰ tn An “abomination” is something that is off-limits, something that is tabu. It could be translated “detestable” or “loathsome.”

[8:26]  ⁴⁴¹ sn U. Cassuto (Exodus, 109) says there are two ways to understand “the abomination of the Egyptians.” One is that the sacrifice of the sacred animals would appear an abominable thing in the eyes of the Egyptians, and the other is that the word “abomination” could be a derogatory term for idols – we sacrifice what is an Egyptian idol. So that is why he says if they did this the Egyptians would stone them.

[8:26]  ⁴⁴² tn Heb “if we sacrifice the abomination of the Egyptians [or “of Egypt”] before their eyes.”

[8:26]  ⁴⁴³ tn The interrogative clause has no particle to indicate it is a question, but it is connected with the conjunction to the preceding clause, and the meaning of these clauses indicate it is a question (GKC 473 §150.a).

[8:27]  ⁴⁴⁴ tn The verb נֵלֵךְ (nelekh) is a Qal imperfect of the verb הָלַךְ (halakh). Here it should be given the modal nuance of obligation: “we must go.”

[8:27]  ⁴⁴⁵ tn This clause is placed first in the sentence to stress the distance required. דֶּרֶךְ (derekh) is an adverbial accusative specifying how far they must go. It is in construct, so “three days” modifies it. It is a “journey of three days,” or, “a three day journey.”

[8:27]  ⁴⁴⁶ tn The form is the perfect tense with a vav (ו) consecutive; it follows in the sequence: we must go…and then [must] sacrifice.”

[8:27]  ⁴⁴⁷ tn The form is the imperfect tense. It could be future: “as he will tell us,” but it also could be the progressive imperfect if this is now what God is telling them to do: “as he is telling us.”

[8:28]  ⁴⁴⁸ sn By changing from “the people” to “you” (plural) the speech of Pharaoh was becoming more personal.

[8:28]  ⁴⁴⁹ tn This form, a perfect tense with vav (ו) consecutive, is equivalent to the imperfect tense that precedes it. However, it must be subordinate to the preceding verb to express the purpose. He is not saying “I will release…and you will sacrifice,” but rather “I will release…that you may sacrifice” or even “to sacrifice.”

[8:28]  ⁴⁵⁰ tn The construction is very emphatic. First, it uses a verbal hendiadys with a Hiphil imperfect and the Qal infinitive construct: לֹא־תַרְחִיקוּ לָלֶכֶת (lo’ tarkhiqu lalekhet, “you will not make far to go”), meaning “you will not go far.” But this prohibition is then emphasized with the additional infinitive absolute הַרְחֵק (harkheq) – “you will in no wise go too far.” The point is very strong to safeguard the concession.

[8:28]  ⁴⁵¹ tn “Do” has been supplied here to convey that this somewhat unexpected command is tacked onto Pharaoh’s instructions as his ultimate concern, which Moses seems to understand as such, since he speaks about it immediately (v. 29).

[8:29]  ⁴⁵² tn The deictic particle with the participle usually indicates the futur instans nuance: “I am about to…,” or “I am going to….” The clause could also be subordinated as a temporal clause.

[8:29]  ⁴⁵³ tn The verb תָּלַל (talal) means “to mock, deceive, trifle with.” The construction in this verse forms a verbal hendiadys. The Hiphil jussive אַל־יֹסֵף (’al-yosef, “let not [Pharaoh] add”) is joined with the Hiphil infinitive הָתֵל (hatel, “to deceive”). It means: “Let not Pharaoh deceive again.” Changing to the third person in this warning to Pharaoh is more decisive, more powerful.

[8:29]  ⁴⁵⁴ tn The Piel infinitive construct after lamed (ל) and the negative functions epexegetically, explaining how Pharaoh would deal falsely – “by not releasing.”

[8:31]  ⁴⁵⁵ tn Heb “according to the word of Moses” (so KJV, ASV).

[8:32]  ⁴⁵⁶ tn This phrase translates the Hebrew word כָּבֵד (kaved); see S. R. Driver, Exodus, 53.

[9:1]  ⁴⁵⁷ sn This plague demonstrates that Yahweh has power over the livestock of Egypt. He is able to strike the animals with disease and death, thus delivering a blow to the economic as well as the religious life of the land. By the former plagues many of the Egyptian religious ceremonies would have been interrupted and objects of veneration defiled or destroyed. Now some of the important deities will be attacked. In Goshen, where the cattle are merely cattle, no disease hits, but in the rest of Egypt it is a different matter. Osiris, the savior, cannot even save the brute in which his own soul is supposed to reside. Apis and Mnevis, the ram of Ammon, the sheep of Sais, and the goat of Mendes, perish together. Hence, Moses reminds Israel afterward, “On their gods also Yahweh executed judgments” (Num 33:4). When Jethro heard of all these events, he said, “Now I know that Yahweh is greater than all the gods” (Exod 18:11).

[9:2]  ⁴⁵⁸ tn The object “them” is implied in the context.

[9:2]  ⁴⁵⁹ tn עוֹד (’od), an adverb meaning “yet, still,” can be inflected with suffixes and used as a predicator of existence, with the nuance “to still be, yet be” (T. O. Lambdin, Introduction to Biblical Hebrew, 171-72, §137). Then, it is joined here with the Hiphil participle מַחֲזִיק (makhaziq) to form the sentence “you are still holding them.”

[9:3]  ⁴⁶⁰ tn The form used here is הוֹיָה (hoyah), the Qal active participle, feminine singular, from the verb “to be.” This is the only place in the OT that this form occurs. Ogden shows that this form is appropriate with the particle הִנֵּה (hinneh) to stress impending divine action, and that it conforms to the pattern in these narratives where five times the participle is used in the threat to Pharaoh (7:17; 8:2; 9:3, 14; 10:4). See G. S. Ogden, “Notes on the Use of הויה in Exodus IX. 3,” VT 17 (1967): 483-84.

[9:3]  ⁴⁶¹ tn The word דֶּבֶר (dever) is usually translated “pestilence” when it applies to diseases for humans. It is used only here and in Ps 78:50 for animals.

[9:3]  ⁴⁶² sn The older view that camels were not domesticated at this time (S. R. Driver, Exodus, 70; W. F. Albright, Archaeology and the Religion of Israel, 96; et. al.) has been corrected by more recently uncovered information (see K. A. Kitchen, NBD³ 160-61).

[9:4]  ⁴⁶³ tn The verb פָּלָה (palah) in Hiphil means “to set apart, make separate, make distinct.” See also Exod 8:22 (18 HT); 11:7; 33:16.

[9:4]  ⁴⁶⁴ tn There is a wordplay in this section. A pestilence – דֶּבֶר (dever) – will fall on Egypt’s cattle, but no thing – דָּבָר (davar) – belonging to Israel would die. It was perhaps for this reason that the verb was changed in v. 1 from “say” to “speak” (דִּבֶּר, dibber). See U. Cassuto, Exodus, 111.

[9:4]  ⁴⁶⁵ tn The lamed preposition indicates possession: “all that was to the Israelites” means “all that the Israelites had.”

[9:5]  ⁴⁶⁶ tn Heb “and Yahweh set.”

[9:5]  ⁴⁶⁷ tn Heb “this thing.”

[9:6]  ⁴⁶⁸ tn Heb “this thing.”

[9:6]  ⁴⁶⁹ tn Heb “on the morrow.”

[9:6]  ⁴⁷⁰ tn The word “all” clearly does not mean “all” in the exclusive sense, because subsequent plagues involve cattle. The word must denote such a large number that whatever was left was insignificant for the economy. It could also be taken to mean “all [kinds of] livestock died.”

[9:6]  ⁴⁷¹ tn Heb “of Egypt.” The place is put by metonymy for the inhabitants.

[9:7]  ⁴⁷² tn Heb “Pharaoh sent.” The phrase “representatives to investigate” is implied in the context.

[9:7]  ⁴⁷³ tn Heb “and the heart of Pharaoh was hardened.” This phrase translates the Hebrew word כָּבֵד (kaved; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition.

[9:8]  ⁴⁷⁴ sn This sixth plague, like the third, is unannounced. God instructs his servants to take handfuls of ashes from the Egyptians’ furnaces and sprinkle them heavenward in the sight of Pharaoh. These ashes would become little particles of dust that would cause boils on the Egyptians and their animals. Greta Hort, “The Plagues of Egypt,” ZAW 69 [1957]: 101-3, suggests it is skin anthrax (see W. C. Kaiser, Jr., “Exodus,” EBC 2:359). The lesson of this plague is that Yahweh has absolute control over the physical health of the people. Physical suffering consequent to sin comes to all regardless of their position and status. The Egyptians are helpless in the face of this, as now God begins to touch human life; greater judgments on human wickedness lie ahead.

[9:8]  ⁴⁷⁵ tn This word פִּיחַ (piakh) is a hapax legomenon, meaning “soot”; it seems to be derived from the verb פּוּחַ (puakh, “to breathe, blow”). The “furnace” (כִּבְשָׁן, kivshan) was a special kiln for making pottery or bricks.

[9:8]  ⁴⁷⁶ tn The verb זָרַק (zaraq) means “to throw vigorously, to toss.” If Moses tosses the soot into the air, it will symbolize that the disease is falling from heaven.

[9:8]  ⁴⁷⁷ tn Heb “before the eyes of Pharaoh.”

[9:9]  ⁴⁷⁸ tn The word שְׁחִין (shÿkhin) means “boils.” It may be connected to an Arabic cognate that means “to be hot.” The illness is associated with Job (Job 2:7-8) and Hezekiah (Isa 38:21); it has also been connected with other skin diseases described especially in the Law. The word connected with it is אֲבַעְבֻּעֹת (’ava’bu’ot); this means “blisters, pustules” and is sometimes translated as “festering.” The etymology is debated, whether from a word meaning “to swell up” or “to overflow” (W. C. Kaiser, Jr., “Exodus,” EBC 2:359).

[9:12]  ⁴⁷⁹ tn This phrase translates the Hebrew word חָזַק (khazaq); see S. R. Driver, Exodus, 53.

[9:13]  ⁴⁸⁰ sn With the seventh plague there is more explanation of what God is doing to Pharaoh. This plague begins with an extended lesson (vv. 13-21). Rain was almost unknown in Egypt, and hail and lightning were harmless. The Egyptians were fascinated by all these, though, and looked on them as portentous. Herodotus describes how they studied such things and wrote them down (1.2.c.38). If ordinary rainstorms were ominous, what must fire and hail have been? The Egyptians had denominated fire Hephaistos, considering it to be a mighty deity (cf. Diodorus, 1.1.c.1). Porphry says that at the opening of the temple of Serapis the Egyptians worshiped with water and fire. If these connections were clearly understood, then these elements in the plague were thought to be deities that came down on their own people with death and destruction.

[9:13]  ⁴⁸¹ tn Heb “and Yahweh said.”

[9:13]  ⁴⁸² tn Or “take your stand.”

[9:14]  ⁴⁸³ tn The expression “all my plagues” points to the rest of the plagues and anticipates the proper outcome. Another view is to take the expression to mean the full brunt of the attack on the Egyptian people.

[9:14]  ⁴⁸⁴ tn Heb “to your heart.” The expression is unusual, but it may be an allusion to the hard heartedness of Pharaoh – his stubbornness and blindness (B. Jacob, Exodus, 274).

[9:15]  ⁴⁸⁵ tn The verb is the Qal perfect שָׁלַחְתִּי (shalakhti), but a past tense, or completed action translation does not fit the context at all. Gesenius lists this reference as an example of the use of the perfect to express actions and facts, whose accomplishment is to be represented not as actual but only as possible. He offers this for Exod 9:15: “I had almost put forth” (GKC 313 §106.p). Also possible is “I should have stretched out my hand.” Others read the potential nuance instead, and render it as “I could have…” as in the present translation.

[9:15]  ⁴⁸⁶ tn The verb כָּחַד (kakhad) means “to hide, efface,” and in the Niphal it has the idea of “be effaced, ruined, destroyed.” Here it will carry the nuance of the result of the preceding verbs: “I could have stretched out my hand…and struck you…and (as a result) you would have been destroyed.”

[9:16]  ⁴⁸⁷ 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]  ⁴⁸⁸ 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]  ⁴⁸⁹ 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]  ⁴⁹⁰ tn Heb “in order to declare my name.” Since there is no expressed subject, this may be given a passive translation.

[9:17]  ⁴⁹¹ tn מִסְתּוֹלֵל (mistolel) is a Hitpael participle, from a root that means “raise up, obstruct.” So in the Hitpael it means to “raise oneself up,” “elevate oneself,” or “be an obstructionist.” See W. C. Kaiser, Jr., “Exodus,” EBC 2:363; U. Cassuto, Exodus, 116.

[9:17]  ⁴⁹² tn The infinitive construct with lamed here is epexegetical; it explains how Pharaoh has exalted himself – “by not releasing the people.”

[9:18]  ⁴⁹³ tn הִנְנִי מַמְטִיר (hinÿni mamtir) is the futur instans construction, giving an imminent future translation: “Here – I am about to cause it to rain.”

[9:18]  ⁴⁹⁴ tn Heb “which not was like it in Egypt.” The pronoun suffix serves as the resumptive pronoun for the relative particle: “which…like it” becomes “the like of which has not been.” The word “hail” is added in the translation to make clear the referent of the relative particle.

[9:18]  ⁴⁹⁵ tn The form הִוָּסְדָה (hivvasdah) is perhaps a rare Niphal perfect and not an infinitive (U. Cassuto, Exodus, 117).

[9:19]  ⁴⁹⁶ tn The object “instructions” is implied in the context.

[9:19]  ⁴⁹⁷ tn הָעֵז (ha’ez) is the Hiphil imperative from עוּז (’uz, “to bring into safety” or “to secure”). Although there is no vav (ו) linking the two imperatives, the second could be subordinated by virtue of the meanings. “Send to bring to safety.”

[9:19]  ⁴⁹⁸ tn Heb “man, human.”

[9:19]  ⁴⁹⁹ tn Heb “[who] may be found.” The verb can be the imperfect of possibility.

[9:20]  ⁵⁰⁰ tn The text has “the one fearing.” The singular expression here and throughout vv. 20-21 refers to all who fit the description.

[9:20]  ⁵⁰¹ tn Heb “his” (singular).

[9:21]  ⁵⁰² tn The Hebrew text again has the singular.

[9:21]  ⁵⁰³ tn Heb “put to his heart.”

[9:21]  ⁵⁰⁴ tn Heb “his servants and his cattle.”

[9:22]  ⁵⁰⁵ tn Or “the heavens” (also in the following verse). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[9:22]  ⁵⁰⁶ tn The jussive with the conjunction (וִיהִי, vihi) coming after the imperative provides the purpose or result.

[9:22]  ⁵⁰⁷ tn Heb “on man and on beast.”

[9:22]  ⁵⁰⁸ tn The noun refers primarily to cultivated grains. But here it seems to be the general heading for anything that grows from the ground, all vegetation and plant life, as opposed to what grows on trees.

[9:23]  ⁵⁰⁹ tn The preterite with the vav (ו) consecutive is here subordinated to the next clause in view of the emphasis put on the subject, Yahweh, by the disjunctive word order of that clause.

[9:23]  ⁵¹⁰ tn By starting the clause with the subject (an example of disjunctive word order) the text is certainly stressing that Yahweh alone did this.

[9:23]  ⁵¹¹ tn The expression נָתַן קֹלֹת (natan qolot) literally means “gave voices” (also “voice”). This is a poetic expression for sending the thunder. Ps 29:3 talks about the “voice of Yahweh” – the God of glory thunders!

[9:23]  ⁵¹² sn This clause has been variously interpreted. Lightning would ordinarily accompany thunder; in this case the mention of fire could indicate that the lightning was beyond normal and that it was striking in such a way as to start fires on the ground. It could also mean that fire went along the ground from the pounding hail.

[9:24]  ⁵¹³ tn The verb is the common preterite וַיְהִי (vayÿhi), which is normally translated “and there was” if it is translated at all. The verb הָיָה (hayah), however, can mean “be, become, befall, fall, fall out, happen.” Here it could be simply translated “there was hail,” but the active “hail fell” fits the point of the sequence better.

[9:24]  ⁵¹⁴ tn The form מִתְלַקַּחַת (mitlaqqakhat) is a Hitpael participle; the clause reads, “and fire taking hold of itself in the midst of the hail.” This probably refers to lightning flashing back and forth. See also Ezek 1:4. God created a great storm with flashing fire connected to it.

[9:24]  ⁵¹⁵ tn Heb “very heavy” or “very severe.” The subject “the hail” is implied.

[9:24]  ⁵¹⁶ tn A literal reading of the clause would be “which there was not like it in all the land of Egypt.” The relative pronoun must be joined to the resumptive pronoun: “which like it (like which) there had not been.”

[9:25]  ⁵¹⁷ tn The exact expression is “from man even to beast.” R. J. Williams lists this as an example of the inclusive use of the preposition מִן (min) to be rendered “both…and” (Hebrew Syntax, 57, §327).

[9:25]  ⁵¹⁸ tn Heb “all the cultivated grain of.”

[9:27]  ⁵¹⁹ sn Pharaoh now is struck by the judgment and acknowledges that he is at fault. But the context shows that this penitence was short-lived. What exactly he meant by this confession is uncertain. On the surface his words seem to represent a recognition that he was in the wrong and Yahweh right.

[9:27]  ⁵²⁰ tn The word רָשָׁע (rasha’) can mean “ungodly, wicked, guilty, criminal.” Pharaoh here is saying that Yahweh is right, and the Egyptians are not – so they are at fault, guilty. S. R. Driver says the words are used in their forensic sense (in the right or wrong standing legally) and not in the ethical sense of morally right and wrong (Exodus, 75).

[9:28]  ⁵²¹ sn The text has Heb “the voices of God.” The divine epithet can be used to express the superlative (cf. Jonah 3:3).

[9:28]  ⁵²² tn The expression וְרַב מִהְיֹת (vÿrav mihyot, “[the mighty thunder and hail] is much from being”) means essentially “more than enough.” This indicates that the storm was too much, or, as one might say, “It is enough.”

[9:28]  ⁵²³ tn The last clause uses a verbal hendiadys: “you will not add to stand,” meaning “you will no longer stay.”

[9:29]  ⁵²⁴ tn כְּצֵאתִי (kÿtse’ti) is the Qal infinitive construct of יָצָא (yatsa’); it functions here as the temporal clause before the statement about prayer.

[9:29]  sn There has been a good deal of speculation about why Moses would leave the city before praying. Rashi said he did not want to pray where there were so many idols. It may also be as the midrash in Exodus Rabbah 12:5 says that most of the devastation of this plague had been outside in the fields, and that was where Moses wished to go.

[9:29]  ⁵²⁵ sn This clause provides the purpose/result of Moses’ intention: he will pray to Yahweh and the storms will cease “that you might know….” It was not enough to pray and have the plague stop. Pharaoh must “know” that Yahweh is the sovereign Lord over the earth. Here was that purpose of knowing through experience. This clause provides the key for the exposition of this plague: God demonstrated his power over the forces of nature to show his sovereignty – the earth is Yahweh’s. He can destroy it. He can preserve it. If people sin by ignoring his word and not fearing him, he can bring judgment on them. If any fear Yahweh and obey his instructions, they will be spared. A positive way to express the expositional point of the chapter is to say that those who fear Yahweh and obey his word will escape the powerful destruction he has prepared for those who sinfully disregard his word.

[9:30]  ⁵²⁶ tn The verse begins with the disjunctive vav to mark a strong contrastive clause to what was said before this.

[9:30]  ⁵²⁷ tn The adverb טֶרֶם (terem, “before, not yet”) occurs with the imperfect tense to give the sense of the English present tense to the verb negated by it (GKC 314-15 §107.c). Moses is saying that he knew that Pharaoh did not really stand in awe of God, so as to grant Israel’s release, i.e., fear not in the religious sense but “be afraid of” God – fear “before” him (S. R. Driver, Exodus, 76).

[9:31]  ⁵²⁸ tn A disjunctive vav introduces the two verses that provide parenthetical information to the reader. Gesenius notes that the boldness of such clauses is often indicated by the repetition of nouns at the beginning (see GKC 452 §141.d). Some have concluded that because they have been put here rather than back after v. 25 or 26, they form part of Moses’ speech to Pharaoh, explaining that the crops that were necessary for humans were spared, but those for other things were destroyed. This would also mean that Moses was saying there is more that God can destroy (see B. Jacob, Exodus, 279).

[9:31]  ⁵²⁹ tn The unusual forms נֻכָּתָה (nukkatah) in v. 31 and נֻכּוּ (nukku) in v. 32 are probably to be taken as old Qal passives. There are no attested Piel uses of the root.

[9:31]  ⁵³⁰ tn The words “by the hail” are not in the Hebrew text, but are supplied from context.

[9:31]  ⁵³¹ tn Heb “was in the ear” (so KJV, NAB, NASB, NRSV); NIV “had headed.”

[9:31]  ⁵³² sn Flax was used for making linen, and the area around Tanis was ideal for producing flax. Barley was used for bread for the poor people, as well as beer and animal feed.

[9:32]  ⁵³³ tn The word כֻּסֶּמֶת (kussemet) is translated “spelt”; the word occurs only here and in Isa 28:25 and Ezek 4:9. Spelt is a grain closely allied to wheat. Other suggestions have been brought forward from the study of Egyptian crops (see a brief summary in W. C. Kaiser, Jr., “Exodus,” EBC 2:363-64).

[9:32]  ⁵³⁴ tn Heb “for they are late.”

[9:34]  ⁵³⁵ 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]  ⁵³⁶ 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]  ⁵³⁷ tn This phrase translates the Hebrew word כָּבֵד (kaved); see S. R. Driver, Exodus, 53.

[9:35]  ⁵³⁸ tn The verb about Pharaoh’s heart in v. 35 is וַיֶּחֱזַק (vayyekhezaq), a Qal preterite: “and it was hardened” or “strengthened to resist.” This forms the summary statement of this stage in the drama. The verb used in v. 34 to report Pharaoh’s response was וַיַּכְבֵּד (vayyakhbed), a Hiphil preterite: “and he hardened [his heart]” or made it stubborn. The use of two descriptions of Pharaoh’s heart in close succession, along with mention of his servants’ heart condition, underscores the growing extent of the problem.

[10:1]  ⁵³⁹ 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]  ⁵⁴⁰ tn Heb “and Yahweh said.”

[10:1]  ⁵⁴¹ 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]  ⁵⁴² tn Heb “in his midst.”

[10:2]  ⁵⁴³ tn The expression is unusual: תְּסַפֵּר בְּאָזְנֵי (tÿsapper bÿ’ozne, “[that] you may declare in the ears of”). The clause explains an additional reason for God’s hardening the heart of Pharaoh, namely, so that the Israelites can tell their children of God’s great wonders. The expression is highly poetic and intense – like Ps 44:1, which says, “we have heard with our ears.” The emphasis would be on the clear teaching, orally, from one generation to another.

[10:2]  ⁵⁴⁴ tn The verb הִתְעַלַּלְתִּי (hit’allalti) is a bold anthropomorphism. The word means to occupy oneself at another’s expense, to toy with someone, which may be paraphrased with “mock.” The whole point is that God is shaming and disgracing Egypt, making them look foolish in their arrogance and stubbornness (W. C. Kaiser, Jr., “Exodus,” EBC 2:366-67). Some prefer to translate it as “I have dealt ruthlessly” with Egypt (see U. Cassuto, Exodus, 123).

[10:2]  ⁵⁴⁵ tn Heb “of Egypt.” The place is put by metonymy for the inhabitants.

[10:2]  ⁵⁴⁶ tn The word “about” is supplied to clarify this as another object of the verb “declare.”

[10:2]  ⁵⁴⁷ tn Heb “put” or “placed.”

[10:2]  ⁵⁴⁸ tn The form is the perfect tense with vav consecutive, וִידַעְתֶּם (vida’tem, “and that you might know”). This provides another purpose for God’s dealings with Egypt in the way that he was doing. The form is equal to the imperfect tense with vav (ו) prefixed; it thus parallels the imperfect that began v. 2 – “that you might tell.”

[10:3]  ⁵⁴⁹ 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]  ⁵⁵⁰ 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.

[10:4]  ⁵⁵¹ tn הִנְנִי (hinni) before the active participle מֵבִיא (mevi’) is the imminent future construction: “I am about to bring” or “I am going to bring” – precisely, “here I am bringing.”

[10:4]  ⁵⁵² tn One of the words for “locusts” in the Bible is אַרְבֶּה (’arbeh), which comes from רָבָה (ravah, “to be much, many”). It was used for locusts because of their immense numbers.

[10:4]  ⁵⁵³ tn Heb “within your border.”

[10:5]  ⁵⁵⁴ tn The verbs describing the locusts are singular because it is a swarm or plague of locusts. This verb (וְכִסָּה, vÿkhissah, “cover”) is a Piel perfect with a vav consecutive; it carries the same future nuance as the participle before it.

[10:5]  ⁵⁵⁵ tn Heb “eye,” an unusual expression (see v. 15; Num 22:5, 11).

[10:5]  ⁵⁵⁶ tn The text has לִרְאֹת וְלֹא יוּכַל (vÿlo’ yukhal lir’ot, “and he will not be able to see”). The verb has no expressed subjects. The clause might, therefore, be given a passive translation: “so that [it] cannot be seen.” The whole clause is the result of the previous statement.

[10:5]  ⁵⁵⁷ sn As the next phrase explains “what escaped” refers to what the previous plague did not destroy. The locusts will devour everything, because there will not be much left from the other plagues for them to eat.

[10:5]  ⁵⁵⁸ tn הַנִּשְׁאֶרֶת (hannish’eret) parallels (by apposition) and adds further emphasis to the preceding two words; it is the Niphal participle, meaning “that which is left over.”

[10:6]  ⁵⁵⁹ tn The relative pronoun אֲשֶׁר (’asher) is occasionally used as a comparative conjunction (see GKC 499 §161.b).

[10:6]  ⁵⁶⁰ tn Heb “which your fathers have not seen, nor your fathers’ fathers.”

[10:6]  ⁵⁶¹ tn The Hebrew construction מִיּוֹם הֱיוֹתָם (miyyom heyotam, “from the day of their being”). The statement essentially says that no one, even the elderly, could remember seeing a plague of locusts like this. In addition, see B. Childs, “A Study of the Formula, ‘Until This Day,’” JBL 82 (1963).

[10:6]  ⁵⁶² tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[10:7]  ⁵⁶³ sn The question of Pharaoh’s servants echoes the question of Moses – “How long?” Now the servants of Pharaoh are demanding what Moses demanded – “Release the people.” They know that the land is destroyed, and they speak of it as Moses’ doing. That way they avoid acknowledging Yahweh or blaming Pharaoh.

[10:7]  ⁵⁶⁴ tn Heb “snare” (מוֹקֵשׁ, moqesh), a word used for a trap for catching birds. Here it is a figure for the cause of Egypt’s destruction.

[10:7]  ⁵⁶⁵ tn With the adverb טֶרֶם (terem), the imperfect tense receives a present sense: “Do you not know?” (See GKC 481 §152.r).

[10:8]  ⁵⁶⁶ tn The question is literally “who and who are the ones going?” (מִי וָמִי הַהֹלְכִים, mi vami haholÿkhim). Pharaoh’s answer to Moses includes this rude question, which was intended to say that Pharaoh would control who went. The participle in this clause, then, refers to the future journey.

[10:9]  ⁵⁶⁷ tn Heb “we have a pilgrim feast (חַג, khag) to Yahweh.”

[10:10]  ⁵⁶⁸ sn Pharaoh is by no means offering a blessing on them in the name of Yahweh. The meaning of his “wish” is connected to the next clause – as he is releasing them, may God help them. S. R. Driver says that in Pharaoh’s scornful challenge Yahweh is as likely to protect them as Pharaoh is likely to let them go – not at all (Exodus, 80). He is planning to keep the women and children as hostages to force the men to return. U. Cassuto (Exodus, 125) paraphrases it this way: “May the help of your God be as far from you as I am from giving you permission to go forth with your little ones.” The real irony, Cassuto observes, is that in the final analysis he will let them go, and Yahweh will be with them.

[10:10]  ⁵⁶⁹ tn The context of Moses’ list of young and old, sons and daughters, and the contrast with the word for strong “men” in v. 11 indicates that טַפְּכֶם (tappÿkhem), often translated “little ones” or “children,” refers to dependent people, noncombatants in general.

[10:10]  ⁵⁷⁰ tn Heb “see.”

[10:10]  ⁵⁷¹ tn Heb “before your face.”

[10:10]  sn The “trouble” or “evil” that is before them could refer to the evil that they are devising – the attempt to escape from Egypt. But that does not make much sense in the sentence – why would he tell them to take heed or look out about that? U. Cassuto (Exodus, 126) makes a better suggestion. He argues that Pharaoh is saying, “Don’t push me too far.” The evil, then, would be what Pharaoh was going to do if these men kept making demands on him. This fits the fact that he had them driven out of his court immediately. There could also be here an allusion to Pharaoh’s god Re’, the sun-deity and head of the pantheon; he would be saying that the power of his god would confront them.

[10:11]  ⁵⁷² tn Heb “not thus.”

[10:11]  ⁵⁷³ tn The word is הַגְּבָרִים (haggÿvarim, “the strong men”), a word different from the more general one that Pharaoh’s servants used (v. 7). Pharaoh appears to be conceding, but he is holding hostages. The word “only” has been supplied in the translation to indicate this.

[10:11]  ⁵⁷⁴ tn The suffix on the sign of the accusative refers in a general sense to the idea contained in the preceding clause (see GKC 440-41 §135.p).

[10:11]  ⁵⁷⁵ tn Heb “you are seeking.”

[10:11]  ⁵⁷⁶ tn Heb “they”; the referent (Moses and Aaron) has been specified in the translation for clarity.

[10:11]  ⁵⁷⁷ tn The verb is the Piel preterite, third person masculine singular, meaning “and he drove them out.” But “Pharaoh” cannot be the subject of the sentence, for “Pharaoh” is the object of the preposition. The subject is not specified, and so the verb can be treated as passive.

[10:12]  ⁵⁷⁸ tn The preposition בְּ (bet) is unexpected here. BDB 91 s.v. (the note at the end of the entry) says that in this case it can only be read as “with the locusts,” meaning that the locusts were thought to be implicit in Moses’ lifting up of his hand. However, BDB prefers to change the preposition to לְ (lamed).

[10:12]  ⁵⁷⁹ tn The noun עֵשֶּׂב (’esev) normally would indicate cultivated grains, but in this context seems to indicate plants in general.

[10:13]  ⁵⁸⁰ tn The clause begins וַיהוָה (va’adonay [vayhvah], “Now Yahweh….”). In contrast to a normal sequence, this beginning focuses attention on Yahweh as the subject of the verb.

[10:13]  ⁵⁸¹ tn The verb נָהַג (nahag) means “drive, conduct.” It is elsewhere used for driving sheep, leading armies, or leading in processions.

[10:13]  ⁵⁸² tn Heb “and all the night.”

[10:13]  ⁵⁸³ tn The text does not here use ordinary circumstantial clause constructions; rather, Heb “the morning was, and the east wind carried the locusts.” It clearly means “when it was morning,” but the style chosen gives a more abrupt beginning to the plague, as if the reader is in the experience – and at morning, the locusts are there!

[10:13]  ⁵⁸⁴ tn The verb here is a past perfect, indicting that the locusts had arrived before the day came.

[10:14]  ⁵⁸⁵ tn Heb “border.”

[10:14]  ⁵⁸⁶ tn This is an interpretive translation. The clause simply has כָּבֵד מְאֹד (kaved mÿ’od), the stative verb with the adverb – “it was very heavy.” The description prepares for the following statement about the uniqueness of this locust infestation.

[10:14]  ⁵⁸⁷ tn Heb “after them.”

[10:15]  ⁵⁸⁸ tn Heb “and they covered.”

[10:15]  ⁵⁸⁹ tn Heb “eye,” an unusual expression (see v. 5; Num 22:5, 11).

[10:15]  ⁵⁹⁰ tn The verb is וַתֶּחְשַׁךְ (vattekhshakh, “and it became dark”). The idea is that the ground had the color of the swarms of locusts that covered it.

[10:16]  ⁵⁹¹ sn The third part of the passage now begins, the confrontation that resulted from the onslaught of the plague. Pharaoh goes a step further here – he confesses he has sinned and adds a request for forgiveness. But his acknowledgment does not go far enough, for this is not genuine confession. Since his heart was not yet submissive, his confession was vain.

[10:16]  ⁵⁹² tn The Piel preterite וַיְמַהֵר (vaymaher) could be translated “and he hastened,” but here it is joined with the following infinitive construct to form the hendiadys. “He hurried to summon” means “He summoned quickly.”

[10:16]  ⁵⁹³ sn The severity of the plague prompted Pharaoh to confess his sin against Yahweh and them, now in much stronger terms than before. He also wants forgiveness – but in all probability what he wants is relief from the consequences of his sin. He pretended to convey to Moses that this was it, that he was through sinning, so he asked for forgiveness “only this time.”

[10:17]  ⁵⁹⁴ sn Pharaoh’s double emphasis on “only” uses two different words and was meant to deceive. He was trying to give Moses the impression that he had finally come to his senses, and that he would let the people go. But he had no intention of letting them out.

[10:17]  ⁵⁹⁵ sn “Death” is a metonymy that names the effect for the cause. If the locusts are left in the land it will be death to everything that grows.

[10:18]  ⁵⁹⁶ tn Heb “and he”; the referent (Moses) has been specified in the translation for clarity.

[10:18]  ⁵⁹⁷ tn Heb “and he went out.”

[10:19]  ⁵⁹⁸ tn Or perhaps “sea wind,” i.e., a wind off the Mediterranean.

[10:19]  ⁵⁹⁹ tn The Hebrew name here is יַם־סוּף (Yam Suf), sometimes rendered “Reed Sea” or “Sea of Reeds.” The word סוּף is a collective noun that may have derived from an Egyptian name for papyrus reeds. Many English versions have used “Red Sea,” which translates the name that ancient Greeks used: ejruqrav qalavssa (eruqra qalassa).

[10:19]  sn The name Red Sea is currently applied to the sea west of the Arabian Peninsula. The northern fingers of this body of water extend along the west and east sides of the Sinai Peninsula and are presently called the Gulf of Suez and the Gulf of Aqaba or the Gulf of Eilat. In ancient times the name applied to a much larger body of water, including the Arabian Sea and the Persian Gulf (C. Houtman, Exodus, 1:109-10). See also Num 14:25; 21:4; Deut 1:40; 2:1; Judg 11:16; 1 Kgs 9:26; Jer 49:21. The sea was deep enough to drown the entire Egyptian army later (and thus no shallow swamp land). God drives the locusts to their death in the water. He will have the same power over Egyptian soldiers, for he raised up this powerful empire for a purpose and soon will drown them in the sea. The message for the Israelites is that God will humble all who refuse to submit.

[10:21]  ⁶⁰⁰ sn The ninth plague is that darkness fell on all the land – except on Israel. This plague is comparable to the silence in heaven, just prior to the last and terrible plague (Rev 8:1). Here Yahweh is attacking a core Egyptian religious belief as well as portraying what lay before the Egyptians. Throughout the Bible darkness is the symbol of evil, chaos, and judgment. Blindness is one of its manifestations (see Deut 28:27-29). But the plague here is not blindness, or even spiritual blindness, but an awesome darkness from outside (see Joel 2:2; Zeph 1:15). It is particularly significant in that Egypt’s high god was the Sun God. Lord Sun was now being shut down by Lord Yahweh. If Egypt would not let Israel go to worship their God, then Egypt’s god would be darkness. The structure is familiar: the plague, now unannounced (21-23), and then the confrontation with Pharaoh (24-27).

[10:21]  ⁶⁰¹ tn Or “the sky” (also in the following verse). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[10:21]  ⁶⁰² sn The verb form is the jussive with the sequential vav – וִיהִי חֹשֶׁךְ (vihi khoshekh). B. Jacob (Exodus, 286) notes this as the only instance where Scripture says, “Let there be darkness” (although it is subordinated as a purpose clause; cf. Gen 1:3). Isa 45:7 alluded to this by saying, “who created light and darkness.”

[10:21]  ⁶⁰³ tn The Hebrew term מוּשׁ (mush) means “to feel.” The literal rendering would be “so that one may feel darkness.” The image portrays an oppressive darkness; it was sufficiently thick to possess the appearance of substance, although it was just air (B. Jacob, Exodus, 286).

[10:22]  ⁶⁰⁴ tn The construction is a variation of the superlative genitive: a substantive in the construct state is connected to a noun with the same meaning (see GKC 431 §133.i).

[10:22]  ⁶⁰⁵ sn S. R. Driver says, “The darkness was no doubt occasioned really by a sand-storm, produced by the hot electrical wind…which blows in intermittently…” (Exodus, 82, 83). This is another application of the antisupernatural approach to these texts. The text, however, is probably describing something that was not a seasonal wind, or Pharaoh would not have been intimidated. If it coincided with that season, then what is described here is so different and so powerful that the Egyptians would have known the difference easily. Pharaoh here would have had to have been impressed that this was something very abnormal, and that his god was powerless. Besides, there was light in all the dwellings of the Israelites.

[10:23]  ⁶⁰⁶ tn Heb “a man…his brother.”

[10:23]  ⁶⁰⁷ tn The perfect tense in this context requires the somewhat rare classification of a potential perfect.

[10:24]  ⁶⁰⁸ tn Or “dependents.” The term is often translated “your little ones,” but as mentioned before (10:10), this expression in these passages takes in women and children and other dependents. Pharaoh will now let all the people go, but he intends to detain the cattle to secure their return.

[10:25]  ⁶⁰⁹ tn B. Jacob (Exodus, 287) shows that the intent of Moses in using גַּם (gam) is to make an emphatic rhetorical question. He cites other samples of the usage in Num 22:33; 1 Sam 17:36; 2 Sam 12:14, and others. The point is that if Pharaoh told them to go and serve Yahweh, they had to have animals to sacrifice. If Pharaoh was holding the animals back, he would have to make some provision.

[10:25]  ⁶¹⁰ tn Heb “give into our hand.”

[10:25]  ⁶¹¹ tn The form here is וְעָשִּׂינוּ (vÿ’asinu), the Qal perfect with a vav (ו) consecutive – “and we will do.” But the verb means “do” in the sacrificial sense – prepare them, offer them. The verb form is to be subordinated here to form a purpose or result clause.

[10:26]  ⁶¹² tn This is the obligatory imperfect nuance. They were obliged to take the animals if they were going to sacrifice, but more than that, since they were not coming back, they had to take everything.

[10:26]  ⁶¹³ tn The same modal nuance applies to this verb.

[10:26]  ⁶¹⁴ tn Heb “from it,” referring collectively to the livestock.

[10:26]  ⁶¹⁵ sn Moses gives an angry but firm reply to Pharaoh’s attempt to control Israel; he makes it clear that he has no intention of leaving any pledge with Pharaoh. When they leave, they will take everything that belongs to them.

[10:28]  ⁶¹⁶ tn The expression is לֵךְ מֵעָלָי (lekh me’alay, “go from on me”) with the adversative use of the preposition, meaning from being a trouble or a burden to me (S. R. Driver, Exodus, 84; R. J. Williams, Hebrew Syntax, 51, §288).

[10:28]  ⁶¹⁷ tn Heb “add to see my face.” The construction uses a verbal hendiadys: “do not add to see” (אַל־תֹּסֶף רְאוֹת, ’al-toseph rÿ’ot), meaning “do not see again.” The phrase “see my face” means “come before me” or “appear before me.”

[10:28]  ⁶¹⁸ tn The construction is בְּיוֹם רְאֹתְךָ (bÿyom rÿ’otÿkha), an adverbial clause of time made up of the prepositional phrase, the infinitive construct, and the suffixed subjective genitive. “In the day of your seeing” is “when you see.”

[10:29]  ⁶¹⁹ tn Heb “Thus you have spoken.”

[10:29]  ⁶²⁰ tn This is a verbal hendiadys construction: “I will not add again [to] see.”

[11:1]  ⁶²¹ sn The last plague is the most severe; it is that for which all the others were preliminary warnings. Up to this point Yahweh had been showing his power to destroy Pharaoh, and now he would begin to do so by bringing death to the Egyptians, a death that would fulfill the warning of talionic judgment – “let my son go, or I will kill your son.” The passage records the announcement of the judgment first to Moses and then through Moses to Pharaoh. The first two verses record the word of God to Moses. This is followed by a parenthetical note about how God had elevated Moses and Israel in the eyes of Egypt (v. 3). Then there is the announcement to Pharaoh (vv. 4-8). This is followed by a parenthetical note on how God had hardened Pharaoh so that Yahweh would be elevated over him. It is somewhat problematic here that Moses is told not to see Pharaoh’s face again. On the one hand, given the nature of Pharaoh to blow hot and cold and to change his mind, it is not impossible for another meeting to have occurred. But Moses said he would not do it (v. 29). One solution some take is to say that the warning in 10:28 originally stood after chapter 11. A change like that is unwarranted, and without support. It may be that vv. 1-3 are parenthetical, so that the announcement in v. 4 follows closely after 10:29 in the chronology. The instruction to Moses in 11:1 might then have been given before he left Pharaoh or even before the interview in 10:24-29 took place. Another possibility, supported by usage in Akkadian, is that the expression “see my face” (and in v. 29 “see your face”) has to do with seeking to have an official royal audience (W. H. C. Propp, Exodus 1–18 [AB], 342). Pharaoh thinks that he is finished with Moses, but as 11:8 describes, Moses expects that in fact Moses will soon be the one in a position like that of royalty granting an audience to Egyptians.

[11:1]  ⁶²² tn The expression כְּשַּׂלְּחוֹ כָּלָה (kÿsallÿkho kalah) is difficult. It seems to say, “as/when he releases [you] altogether.” The LXX has “and when he sends you forth with everything.” Tg. Onq. and modern translators make kala adverbial, “completely” or “altogether.” B. S. Childs follows an emendation to read, “as one sends away a bride” (Exodus [OTL], 130). W. C. Kaiser prefers the view of Yaron that would render it “in the manner of one’s sending away a kallah [a slave purchased to be one’s daughter-in-law]” (“Exodus,” EBC 2:370). The last two readings call for revising the vocalization and introducing a rare word into the narrative. The simplest approach is to follow a meaning “when he releases [you] altogether,” i.e., with all your people and your livestock.

[11:1]  ⁶²³ tn The words are emphatic: גָּרֵשׁ יְגָרֵשׁ (garesh yÿgaresh). The Piel verb means “to drive out, expel.” With the infinitive absolute it says that Pharaoh “will drive you out vigorously.” He will be glad to be rid of you – it will be a total expulsion.

[11:2]  ⁶²⁴ tn Heb “Speak now in the ears of the people.” The expression is emphatic; it seeks to ensure that the Israelites hear the instruction.

[11:2]  ⁶²⁵ tn The verb translated “request” is וְיִשְׁאֲלוּ (vÿyish’alu), the Qal jussive: “let them ask.” This is the point introduced in Exod 3:22. The meaning of the verb might be stronger than simply “ask”; it might have something of the idea of “implore” (see also its use in the naming of Samuel, who was “asked” from Yahweh [1 Sam 1:20]).

[11:2]  ⁶²⁶ tn “each man is to request from his neighbor and each woman from her neighbor.”

[11:2]  sn Here neighbor refers to Egyptian neighbors, who are glad to see them go (12:33) and so willingly give their jewelry and vessels.

[11:2]  ⁶²⁷ sn See D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42.

[11:3]  ⁶²⁸ tn Heb “in the eyes of.”

[11:3]  ⁶²⁹ tn Heb “in the eyes of the servants of Pharaoh and in the eyes of the people.” In the translation the word “Egyptian” has been supplied to clarify that the Egyptians and not the Israelites are meant here.

[11:3]  sn The presence of this clause about Moses, which is parenthetical in nature, further indicates why the Egyptians gave rather willingly to the Israelites. They were impressed by Moses’ miracles and his power with Pharaoh. Moses was great in stature – powerful and influential.

[11:4]  ⁶³⁰ tn Heb “about the middle of the night.”

[11:4]  ⁶³¹ tn Heb “I will go out in the midst of Egypt.”

[11:5]  ⁶³² sn The firstborn in Egyptian and Israelite cultures was significant, but the firstborn of Pharaoh was most important. Pharaoh was considered a god, the son of Re, the sun god, for the specific purpose of ruling over Re’s chief concern, the land of Egypt. For the purpose of re-creation, the supreme god assumed the form of the living king and gave seed which was to become the next king and the next “son of Re.” Moreover, the Pharaoh was the incarnation of the god Horus, a falcon god whose province was the heavens. Horus represented the living king who succeeded the dead king Osiris. Every living king was Horus, every dead king Osiris (see J. A. Wilson, “Egypt,” Before Philosophy, 83-84). To strike any firstborn was to destroy the heir, who embodied the hopes and aspirations of the Egyptians, but to strike the firstborn son of Pharaoh was to destroy this cardinal doctrine of the divine kingship of Egypt. Such a blow would be enough for Pharaoh, for then he would drive the Israelites out.

[11:6]  ⁶³³ tn Heb “which like it there has never been.”

[11:6]  ⁶³⁴ tn Heb “and like it it will not add.”

[11:7]  ⁶³⁵ tn Or perhaps “growl”; Heb “not a dog will sharpen his tongue.” The expression is unusual, but it must indicate that not only would no harm come to the Israelites, but that no unfriendly threat would come against them either – not even so much as a dog barking. It is possible this is to be related to the watchdog (see F. C. Fensham, “Remarks on Keret 114^b – 136^a,” JNSL 11 [1983]: 75).

[11:7]  ⁶³⁶ tn Heb “against man or beast.”

[11:7]  ⁶³⁷ tn The verb פָּלָה (palah) in Hiphil means “to set apart, make separate, make distinct.” See also Exod 8:22 (18 HT); 9:4; 33:16.

[11:8]  ⁶³⁸ sn Moses’ anger is expressed forcefully. “He had appeared before Pharaoh a dozen times either as God’s emissary or when summoned by Pharaoh, but he would not come again; now they would have to search him out if they needed help” (B. Jacob, Exodus, 289-90).

[11:8]  ⁶³⁹ tn Heb “that are at your feet.”

[11:8]  ⁶⁴⁰ tn Heb “and he”; the referent (Moses) has been specified in the translation for clarity.

[11:9]  ⁶⁴¹ sn The thought is essentially the same as in Exod 7:3-4, but the wonders, or portents, here refer to what is yet to be done in Egypt.

[12:1]  ⁶⁴² sn Chapter 12 details the culmination of the ten plagues on Egypt and the beginning of the actual deliverance from bondage. Moreover, the celebration of this festival of Passover was to become a central part of the holy calendar of Israel. The contents of this chapter have significance for NT studies as well, since the Passover was a type of the death of Jesus. The structure of this section before the crossing of the sea is as follows: the institution of the Passover (12:1-28), the night of farewell and departure (12:29-42), slaves and strangers (12:43-51), and the laws of the firstborn (13:1-16). In this immediate section there is the institution of the Passover itself (12:1-13), then the Unleavened Bread (12:14-20), and then the report of the response of the people (12:21-28).

[12:1]  ⁶⁴³ tn Heb “and Yahweh said.”

[12:1]  ⁶⁴⁴ tn Heb “saying.”

[12:2]  ⁶⁴⁵ sn B. Jacob (Exodus, 294-95) shows that the intent of the passage was not to make this month in the spring the New Year – that was in the autumn. Rather, when counting months this was supposed to be remembered first, for it was the great festival of freedom from Egypt. He observes how some scholars have unnecessarily tried to date one New Year earlier than the other.

[12:3]  ⁶⁴⁶ tn Heb “and they will take for them a man a lamb.” This is clearly a distributive, or individualizing, use of “man.”

[12:3]  ⁶⁴⁷ tn The שֶּׂה (seh) is a single head from the flock, or smaller cattle, which would include both sheep and goats.

[12:3]  ⁶⁴⁸ tn Heb “according to the house of their fathers.” The expression “house of the father” is a common expression for a family.

[12:3]  sn The Passover was to be a domestic institution. Each lamb was to be shared by family members.

[12:3]  ⁶⁴⁹ tn Heb “house” (also at the beginning of the following verse).

[12:4]  ⁶⁵⁰ sn Later Judaism ruled that “too small” meant fewer than ten (S. R. Driver, Exodus, 88).

[12:4]  ⁶⁵¹ tn The clause uses the comparative min (מִן) construction: יִמְעַט הַבַּיִת מִהְיֹת מִשֶּׂה (yim’at habbayit mihyot miseh, “the house is small from being from a lamb,” or “too small for a lamb”). It clearly means that if there were not enough people in the household to have a lamb by themselves, they should join with another family. For the use of the comparative, see GKC 430 §133.c.

[12:4]  ⁶⁵² tn Heb “he and his neighbor”; the referent (the man) has been specified in the translation for clarity.

[12:4]  ⁶⁵³ tn Heb “who is near to his house.”

[12:4]  ⁶⁵⁴ tn The construction uses a perfect tense with a vav (ו) consecutive after a conditional clause: “if the household is too small…then he and his neighbor will take.”

[12:4]  ⁶⁵⁵ tn Heb “[every] man according to his eating.”

[12:4]  sn The reference is normally taken to mean whatever each person could eat. B. Jacob (Exodus, 299) suggests, however, that the reference may not be to each individual person’s appetite, but to each family. Each man who is the head of a household was to determine how much his family could eat, and this in turn would determine how many families shared the lamb.

[12:5]  ⁶⁵⁶ tn The construction has: “[The] lamb…will be to you.” This may be interpreted as a possessive use of the lamed, meaning, “[the] lamb…you have” (your lamb) for the Passover. In the context instructing the people to take an animal for this festival, the idea is that the one they select, their animal, must meet these qualifications.

[12:5]  ⁶⁵⁷ tn The Hebrew word תָּמִים (tamim) means “perfect” or “whole” or “complete” in the sense of not having blemishes and diseases – no physical defects. The rules for sacrificial animals applied here (see Lev 22:19-21; Deut 17:1).

[12:5]  ⁶⁵⁸ tn The idiom says “a son of a year” (בֶּן־שָׁנָה, ben shanah), meaning a “yearling” or “one year old” (see GKC 418 §128.v).

[12:5]  ⁶⁵⁹ tn Because a choice is being given in this last clause, the imperfect tense nuance of permission should be used. They must have a perfect animal, but it may be a sheep or a goat. The verb’s object “it” is supplied from the context.

[12:6]  ⁶⁶⁰ tn The text has וְהָיָה לָכֶם לְמִשְׁמֶרֶת (vÿhaya lakem lÿmishmeret, “and it will be for you for a keeping”). This noun stresses the activity of watching over or caring for something, probably to keep it in its proper condition for its designated use (see 16:23, 32-34).

[12:6]  ⁶⁶¹ tn Heb “all the assembly of the community.” This expression is a pleonasm. The verse means that everyone will kill the lamb, i.e., each family unit among the Israelites will kill its animal.

[12:6]  ⁶⁶² tn Heb “between the two evenings” or “between the two settings” (בֵּין הָעַרְבָּיִם, ben ha’arbayim). This expression has had a good deal of discussion. (1) Tg. Onq. says “between the two suns,” which the Talmud explains as the time between the sunset and the time the stars become visible. More technically, the first “evening” would be the time between sunset and the appearance of the crescent moon, and the second “evening” the next hour, or from the appearance of the crescent moon to full darkness (see Deut 16:6 – “at the going down of the sun”). (2) Saadia, Rashi, and Kimchi say the first evening is when the sun begins to decline in the west and cast its shadows, and the second evening is the beginning of night. (3) The view adopted by the Pharisees and the Talmudists (b. Pesahim 61a) is that the first evening is when the heat of the sun begins to decrease, and the second evening begins at sunset, or, roughly from 3-5 p.m. The Mishnah (m. Pesahim 5:1) indicates the lamb was killed about 2:30 p.m. – anything before noon was not valid. S. R. Driver concludes from this survey that the first view is probably the best, although the last view was the traditionally accepted one (Exodus, 89-90). Late afternoon or early evening seems to be intended, the time of twilight perhaps.

[12:8]  ⁶⁶³ tn Heb “this night.”

[12:8]  ⁶⁶⁴ sn Bread made without yeast could be baked quickly, not requiring time for the use of a leavening ingredient to make the dough rise. In Deut 16:3 the unleavened cakes are called “the bread of affliction,” which alludes to the alarm and haste of the Israelites. In later Judaism and in the writings of Paul, leaven came to be a symbol of evil or corruption, and so “unleavened bread” – bread made without yeast – was interpreted to be a picture of purity or freedom from corruption or defilement (S. R. Driver, Exodus, 90-91).

[12:9]  ⁶⁶⁵ sn This ruling was to prevent their eating it just softened by the fire or partially roasted as differing customs might prescribe or allow.

[12:11]  ⁶⁶⁶ tn Heb “your loins girded.”

[12:11]  ⁶⁶⁷ tn The meaning of פֶּסַח (pesakh) is debated. (1) Some have tried to connect it to the Hebrew verb with the same radicals that means “to halt, leap, limp, stumble.” See 1 Kgs 18:26 where the word describes the priests of Baal hopping around the altar; also the crippled child in 2 Sam 4:4. (2) Others connect it to the Akkadian passahu, which means “to appease, make soft, placate”; or (3) an Egyptian word to commemorate the harvest (see J. B. Segal, The Hebrew Passover, 95-100). The verb occurs in Isa 31:5 with the connotation of “to protect”; B. S. Childs suggests that this was already influenced by the exodus tradition (Exodus [OTL], 183, n. 11). Whatever links there may or may not have been that show an etymology, in Exod 12 it is describing Yahweh’s passing over or through.

[12:12]  ⁶⁶⁸ tn The verb וְעָבַרְתִּי (vÿ’avarti) is a Qal perfect with vav (ו) consecutive, announcing the future action of God in bringing judgment on the land. The word means “pass over, across, through.” This verb provides a contextual motive for the name “Passover.”

[12:12]  ⁶⁶⁹ tn Heb “this night.”

[12:12]  ⁶⁷⁰ tn The verb נָכָה (nakhah) means “to strike, smite, attack”; it does not always mean “to kill,” but that is obviously its outcome in this context. This is also its use in 2:12, describing how Moses killed the Egyptian and buried him in the sand.

[12:12]  ⁶⁷¹ tn Heb “from man and to beast.”

[12:12]  ⁶⁷² tn The phrase אֶעֱשֶׂה שְׁפָטִים (’e’eseh shÿfatim) is “I will do judgments.” The statement clearly includes what had begun in Exod 6:1. But the statement that God would judge the gods of Egypt is appropriately introduced here (see also Num 33:4) because with the judgment on Pharaoh and the deliverance from bondage, Yahweh would truly show himself to be the one true God. Thus, “I am Yahweh” is fitting here (see B. Jacob, Exodus, 312).

[12:13]  ⁶⁷³ tn Both of the verbs for seeing and passing over are perfect tenses with vav (ו) consecutives: וּפָסַחְתִּי…וְרָאִיתִי (vÿra’iti...ufasakhti); the first of these parallel verb forms is subordinated to the second as a temporal clause. See Gesenius’s description of perfect consecutives in the protasis and apodosis (GKC 494 §159.g).

[12:13]  ⁶⁷⁴ tn The meaning of the verb is supplied in part from the near context of seeing the sign and omitting to destroy, as well as the verb at the start of verse 12 “pass through, by, over.” Isa 31:5 says, “Just as birds hover over a nest, so the Lord who commands armies will protect Jerusalem. He will protect and deliver it; as he passes over he will rescue it.” The word does not occur enough times to enable one to delineate a clear meaning. It is probably not the same word as “to limp” found in 1 Kgs 18:21, 26, unless there is a highly developed category of meaning there.

[12:13]  ⁶⁷⁵ tn The word “plague” (נֶגֶף, negef) is literally “a blow” or “a striking.” It usually describes a calamity or affliction given to those who have aroused God’s anger, as in Exod 30:12; Num 8:19; 16:46, 47; Josh 22:17 (S. R. Driver, Exodus, 92-93).

[12:13]  ⁶⁷⁶ tn Heb “for destruction.” The form מַשְׁחִית (mashkhit) is the Hiphil participle of שָׁחַת (shakhat). The word itself is a harsh term; it was used to describe Yahweh’s destruction of Sodom and Gomorrah (Gen 13:10).

[12:13]  ⁶⁷⁷ tn בְּהַכֹּתִי (bÿhakkoti) is the Hiphil infinitive construct from נָכָה (nakhah), with a preposition prefixed and a pronominal suffix added to serve as the subjective genitive – the subject of this temporal clause. It is also used in 12:12.

[12:13]  ⁶⁷⁸ sn For additional discussions, see W. H. Elder, “The Passover,” RevExp 74 (1977): 511-22; E. Nutz, “The Passover,” BV 12 (1978): 23-28; H. M. Kamsler, “The Blood Covenant in the Bible,” Dor le Dor 6 (1977): 94-98; A. Rodriguez, Substitution in the Hebrew Cultus; B. Ramm, “The Theology of the Book of Exodus: A Reflection on Exodus 12:12,” SwJT 20 (1977): 59-68; and M. Gilula, “The Smiting of the First-Born: An Egyptian Myth?” TA 4 (1977): 94-85.

[12:14]  ⁶⁷⁹ tn Heb “and this day will be.”

[12:14]  ⁶⁸⁰ tn The expression “will be for a memorial” means “will become a memorial.”

[12:14]  sn The instruction for the unleavened bread (vv. 14-20) begins with the introduction of the memorial (זִכָּרוֹן [zikkaron] from זָכַר [zakhar]). The reference is to the fifteenth day of the month, the beginning of the Feast of Unleavened Bread. B. Jacob (Exodus, 315) notes that it refers to the death blow on Egypt, but as a remembrance had to be held on the next day, not during the night. He also notes that this was the origin of “the Day of the Lord” (“the Day of Yahweh”), which the prophets predicted as the day of the divine battle. On it the enemy would be wiped out. For further information, see B. S. Childs, Memory and Tradition in Israel (SBT). The point of the word “remember” in Hebrew is not simply a recollection of an event, but a reliving of it, a reactivating of its significance. In covenant rituals “remembrance” or “memorial” is designed to prompt God and worshiper alike to act in accordance with the covenant. Jesus brought the motif forward to the new covenant with “this do in remembrance of me.”

[12:14]  ⁶⁸¹ tn The verb וְחַגֹּתֶם (vÿkhaggotem), a perfect tense with the vav (ו) consecutive to continue the instruction, is followed by the cognate accusative חַג (khag), for emphasis. As the wording implies and the later legislation required, this would involve a pilgrimage to the sanctuary of Yahweh.

[12:14]  ⁶⁸² tn Two expressions show that this celebration was to be kept perpetually: the line has “for your generations, [as] a statute forever.” “Generations” means successive generations (S. R. Driver, Exodus, 94). עוֹלָם (’olam) means “ever, forever, perpetual” – no end in sight.

[12:15]  ⁶⁸³ tn This expression is an adverbial accusative of time. The feast was to last from the 15th to the 21st of the month.

[12:15]  ⁶⁸⁴ tn Or “you will eat.” The statement stresses their obligation – they must eat unleavened bread and avoid all leaven.

[12:15]  ⁶⁸⁵ tn The etymology of מַצּוֹת (matsot, “unleavened bread,” i.e., “bread made without yeast”) is uncertain. Suggested connections to known verbs include “to squeeze, press,” “to depart, go out,” “to ransom,” or to an Egyptian word “food, cake, evening meal.” For a more detailed study of “unleavened bread” and related matters such as “yeast” or “leaven,” see A. P. Ross, NIDOTTE 4:448-53.

[12:15]  ⁶⁸⁶ tn The particle serves to emphasize, not restrict here (B. S. Childs, Exodus [OTL], 183, n. 15).

[12:15]  ⁶⁸⁷ tn Heb “every eater of leavened bread.” The participial phrase stands at the beginning of the clause as a casus pendens, that is, it stands grammatically separate from the sentence. It names a condition, the contingent occurrences of which involve a further consequence (GKC 361 §116.w).

[12:15]  ⁶⁸⁸ tn The verb וְנִכְרְתָה (vÿnikhrÿtah) is the Niphal perfect with the vav (ו) consecutive; it is a common formula in the Law for divine punishment. Here, in sequence to the idea that someone might eat bread made with yeast, the result would be that “that soul [the verb is feminine] will be cut off.” The verb is the equivalent of the imperfect tense due to the consecutive; a translation with a nuance of the imperfect of possibility (“may be cut off”) fits better perhaps than a specific future. There is the real danger of being cut off, for while the punishment might include excommunication from the community, the greater danger was in the possibility of divine intervention to root out the evildoer (S. R. Driver, Exodus, 94). Gesenius lists this as the use of a perfect with a vav consecutive after a participle (a casus pendens) to introduce the apodosis (GKC 337 §112.mm).

[12:15]  sn In Lev 20:3, 5-6, God speaks of himself as cutting off a person from among the Israelites. The rabbis mentioned premature death and childlessness as possible judgments in such cases, and N. M. Sarna comments that “one who deliberately excludes himself from the religious community of Israel cannot be a beneficiary of the covenantal blessings” (Exodus [JPSTC], 58).

[12:16]  ⁶⁸⁹ sn This refers to an assembly of the people at the sanctuary for religious purposes. The word “convocation” implies that the people were called together, and Num 10:2 indicates they were called together by trumpets.

[12:16]  ⁶⁹⁰ tn Heb “all/every work will not be done.” The word refers primarily to the work of one’s occupation. B. Jacob (Exodus, 322) explains that since this comes prior to the fuller description of laws for Sabbaths and festivals, the passage simply restricts all work except for the preparation of food. Once the laws are added, this qualification is no longer needed. Gesenius translates this as “no manner of work shall be done” (GKC 478-79 §152.b).

[12:17]  ⁶⁹¹ tn Heb “on the bone of this day.” The expression means “the substance of the day,” the day itself, the very day (S. R. Driver, Exodus, 95).

[12:17]  ⁶⁹² tn The word is “armies” or “divisions” (see Exod 6:26 and the note there; cf. also 7:4). The narrative will continue to portray Israel as a mighty army, marching forth in its divisions.

[12:17]  ⁶⁹³ tn See Exod 12:14.

[12:18]  ⁶⁹⁴ tn “month” has been supplied.

[12:19]  ⁶⁹⁵ tn “Seven days” is an adverbial accusative of time (see R. J. Williams, Hebrew Syntax, 12, §56).

[12:19]  ⁶⁹⁶ tn The term is נֶפֶשׁ (nefesh), often translated “soul.” It refers to the whole person, the soul within the body. The noun is feminine, agreeing with the feminine verb “be cut off.”

[12:19]  ⁶⁹⁷ tn Or “alien”; or “stranger.”

[12:21]  ⁶⁹⁸ tn Heb “draw out and take.” The verb has in view the need “to draw out” a lamb or goat selected from among the rest of the flock.

[12:21]  ⁶⁹⁹ tn The Hebrew noun is singular and can refer to either a lamb or a goat. Since English has no common word for both, the phrase “a lamb or young goat” is used in the translation.

[12:21]  ⁷⁰⁰ tn The word “animals” is added to avoid giving the impression in English that the Passover festival itself is the object of “kill.”

[12:22]  ⁷⁰¹ sn The hyssop is a small bush that grows throughout the Sinai, probably the aromatic herb Origanum Maru L., or Origanum Aegyptiacum. The plant also grew out of the walls in Jerusalem (1 Kgs 4:33). See L. Baldensperger and G. M. Crowfoot, “Hyssop,” PEQ 63 (1931): 89-98. A piece of hyssop was also useful to the priests because it worked well for sprinkling.

[12:22]  ⁷⁰² tn The Greek and the Vulgate translate סַף (saf, “basin”) as “threshold.” W. C. Kaiser reports how early traditions grew up about the killing of the lamb on the threshold (“Exodus,” EBC 2:376).

[12:22]  ⁷⁰³ tn Heb “and you, you shall not go out, a man from the door of his house.” This construction puts stress on prohibiting absolutely everyone from going out.

[12:23]  ⁷⁰⁴ tn The first of the two clauses begun with perfects and vav consecutives may be subordinated to form a temporal clause: “and he will see…and he will pass over,” becomes “when he sees…he will pass over.”

[12:23]  ⁷⁰⁵ tn Here the form is the Hiphil participle with the definite article. Gesenius says this is now to be explained as “the destroyer” although some take it to mean “destruction” (GKC 406 §126.m, n. 1).

[12:23]  ⁷⁰⁶ tn “you” has been supplied.

[12:25]  ⁷⁰⁷ tn The verb used here and at the beginning of v. 24 is שָׁמַר (shamar); it can be translated “watch, keep, protect,” but in this context the point is to “observe” the religious customs and practices set forth in these instructions.

[12:26]  ⁷⁰⁸ tn Heb “what is this service to you?”

[12:27]  ⁷⁰⁹ sn This expression “the sacrifice of Yahweh’s Passover” occurs only here. The word זֶבַח (zevakh) means “slaughtering” and so a blood sacrifice. The fact that this word is used in Lev 3 for the peace offering has linked the Passover as a kind of peace offering, and both the Passover and the peace offerings were eaten as communal meals.

[12:27]  ⁷¹⁰ tn The verb means “to strike, smite, plague”; it is the same verb that has been used throughout this section (נָגַף, nagaf). Here the construction is the infinitive construct in a temporal clause.

[12:27]  ⁷¹¹ tn The two verbs form a verbal hendiadys: “and the people bowed down and they worshiped.” The words are synonymous, and so one is taken as the adverb for the other.

[12:28]  ⁷¹² tn Heb “went away and did as the Lord had commanded Moses and Aaron, so they did.” The final phrase “so they did,” which is somewhat redundant in English, has been represented in the translation by the adverb “exactly.”

[12:29]  ⁷¹³ sn The next section records the deliverance of Israel from Egypt, and so becomes the turning point of the book. Verses 28 and 29 could be included in the exposition of the previous section as the culmination of that part. The message might highlight God’s requirement for deliverance from bondage through the application of the blood of the sacrifice, God’s instruction for the memorial of deliverance through the purging of corruption, and the compliance of those who believed the message. But these verses also form the beginning of this next section (and so could be used transitionally). This unit includes the judgment on Egypt (29-30), the exodus from Egypt (31-39) and the historical summation and report (40-42).

[12:29]  ⁷¹⁴ tn The verse begins with the temporal indicator וַיְהִי (vayÿhi), often translated “and it came to pass.” Here it could be left untranslated: “In the middle of the night Yahweh attacked.” The word order of the next and main clause furthers the emphasis by means of the vav disjunctive on the divine name preceding the verb. The combination of these initial and disjunctive elements helps to convey the suddenness of the attack, while its thoroughness is stressed by the repetition of “firstborn” in the rest of the verse, the merism (“from the firstborn of Pharaoh…to the firstborn of the captive”), and the mention of cattle.

[12:30]  ⁷¹⁵ tn Heb “arose,” the verb קוּם (qum) in this context certainly must describe a less ceremonial act. The entire country woke up in terror because of the deaths.

[12:30]  ⁷¹⁶ tn The noun is an adverbial accusative of time – “in the night” or “at night.”

[12:30]  ⁷¹⁷ sn Or so it seemed. One need not push this description to complete literalness. The reference would be limited to houses that actually had firstborn people or animals. In a society in which households might include more than one generation of humans and animals, however, the presence of a firstborn human or animal would be the rule rather than the exception.

[12:31]  ⁷¹⁸ tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.

[12:31]  ⁷¹⁹ tn The urgency in Pharaoh’s words is caught by the abrupt use of the imperatives – “get up, go” (קוּמוּ צְּאוּ, qumu tsÿ’u), and “go, serve” (וּלְכוּ עִבְדוּ, ulÿkhu ’ivdu) and “take” and “leave/go” (וָלֵכוּ…קְחוּ, qÿkhu...valekhu).

[12:31]  ⁷²⁰ tn Heb “as you have said.” The same phrase also occurs in the following verse.

[12:31]  sn It appears from this clause that Pharaoh has given up attempting to impose restrictions as he had earlier. With the severe judgment on him for his previous refusals he should now know that these people are no longer his subjects, and he is no longer sovereign. As Moses had insisted, all the Israelites would leave, and with all their possessions, to worship Yahweh.

[12:32]  ⁷²¹ tn The form is the Piel perfect with a vav (ו) consecutive (וּבֵרַכְתֶּם, uverakhtem); coming in the sequence of imperatives this perfect tense would be volitional – probably a request rather than a command.

[12:32]  sn Pharaoh probably meant that they should bless him also when they were sacrificing to Yahweh in their religious festival – after all, he might reason, he did let them go (after divine judgment). To bless him would mean to invoke good gifts from God for him.

[12:33]  ⁷²² tn The verb used here (חָזַק, khazaq) is the same verb used for Pharaoh’s heart being hardened. It conveys the idea of their being resolved or insistent in this – they were not going to change.

[12:33]  ⁷²³ tn The phrase uses two construct infinitives in a hendiadys, the first infinitive becoming the modifier.

[12:34]  ⁷²⁴ tn The imperfect tense after the adverb טֶרֶם (terem) is to be treated as a preterite: “before it was leavened,” or “before the yeast was added.” See GKC 314-15 §107.c.

[12:35]  ⁷²⁵ tn The verbs “had done” and then “had asked” were accomplished prior to the present narrative (S. R. Driver, Exodus, 99). The verse begins with disjunctive word order to introduce the reminder of earlier background information.

[12:35]  ⁷²⁶ tn Heb “from Egypt.” Here the Hebrew text uses the name of the country to represent the inhabitants (a figure known as metonymy).

[12:36]  ⁷²⁷ tn The holy name (“Yahweh,” represented as “the Lord” in the translation) has the vav disjunctive with it. It may have the force: “Now it was Yahweh who gave the people favor….”

[12:36]  ⁷²⁸ sn God was destroying the tyrant and his nobles and the land’s economy because of their stubborn refusal. But God established friendly, peaceful relations between his people and the Egyptians. The phrase is used outside Exod only in Gen 39:21, referring to Joseph.

[12:36]  ⁷²⁹ tn The verb וַיַּשְׁאִלוּם (vayyash’ilum) is a Hiphil form that has the root שָׁאַל (sha’al), used earlier in Qal with the meaning “requested” (12:35). The verb here is frequently translated “and they lent them,” but lending does not fit the point. What they gave the Israelites were farewell gifts sought by demanding or asking for them. This may exemplify a “permissive” use of the Hiphil stem, in which “the Hiphil designates an action that is agreeable to the object and allowed by the subject” (B. T. Arnold and J. H. Choi, A Guide to Biblical Hebrew Syntax, 52).

[12:36]  ⁷³⁰ sn See B. Jacob, “The Gifts of the Egyptians; A Critical Commentary,” Journal of Reformed Judaism 27 (1980): 59-69.

[12:37]  ⁷³¹ tn Heb “and the sons of Israel journeyed.”

[12:37]  ⁷³² sn The wilderness itinerary begins here. W. C. Kaiser records the identification of these two places as follows: The name Rameses probably refers to Qantir rather than Tanis, which is more remote, because Qantir was by the water; Sukkoth is identified as Tell el Maskhuta in the Wadi Tumilat near modern Ismailia – or the region around the city (“Exodus,” EBC 2:379). Of the extensive bibliography, see G. W. Coats, “The Wilderness Itinerary,” CBQ 34 (1972): 135-52; G. I. Davies, “The Wilderness Itineraries: A Comparative Study,” TynBul 25 (1974): 46-81; and J. T. Walsh, “From Egypt to Moab. A Source Critical Analysis of the Wilderness Itinerary,” CBQ 39 (1977): 20-33.

[12:37]  ⁷³³ tn The word for “men” (הַגְּבָרִים, haggÿvarim) stresses their hardiness and capability – strong men, potential soldiers – in contrast with the word that follows and designates noncombatants.

[12:37]  sn There have been many attempts to calculate the population of the exodus group, but nothing in the text gives the exact number other than the 600,000 people on foot who were men. Estimates of two million people are very large, especially since the Bible says there were seven nations in the land of Canaan mightier than Israel. It is probably not two million people (note, the Bible never said it was – this is calculated by scholars). But attempts to reduce the number by redefining the word “thousand” to mean clan or tribe or family unit have not been convincing, primarily because of all the tabulations of the tribes in the different books of the Bible that have to be likewise reduced. B. Jacob (Exodus, 347) rejects the many arguments and calculations as the work of eighteenth century deists and rationalists, arguing that the numbers were taken seriously in the text. Some writers interpret the numbers as inflated due to a rhetorical use of numbers, arriving at a number of 60,000 or so for the men here listed (reducing it by a factor of ten), and insisting this is a literal interpretation of the text as opposed to a spiritual or allegorical approach (see R. Allen, “Numbers,” EBC 2:686-96; see also G. Mendenhall, “The Census Lists of Numbers 1 and 26,” JBL 77 [1958]: 52-66). This proposal removes the “embarrassingly” large number for the exodus, but like other suggestions, lacks completely compelling evidence. For a more extensive discussion of the large numbers used to describe the Israelites in their wilderness experience, see the note on “46,500” in Num 1:21.

[12:37]  ⁷³⁴ tn For more on this word see 10:10 and 24.

[12:38]  ⁷³⁵ tn The “mixed multitude” (עֵרֶב רַב, ’erev rav) refers to a great “swarm” (see a possible cognate in 8:21[17]) of folk who joined the Israelites, people who were impressed by the defeat of Egypt, who came to faith, or who just wanted to escape Egypt (maybe slaves or descendants of the Hyksos). The expression prepares for later references to riffraff who came along.

[12:38]  ⁷³⁶ tn Heb “and very much cattle.”

[12:39]  ⁷³⁷ sn For the use of this word in developing the motif, see Exod 2:17, 22; 6:1; and 11:1.

[12:39]  ⁷³⁸ tn Heb “and also.”

[12:39]  ⁷³⁹ tn The verb is עָשׂוּ (’asu, “they made”); here, with a potential nuance, it is rendered “they could [not] prepare.”

[12:40]  ⁷⁴⁰ sn Here as well some scholars work with the number 430 to try to reduce the stay in Egypt for the bondage. Some argue that if the number included the time in Canaan, that would reduce the bondage by half. S. R. Driver (Exodus, 102) notes that P thought Moses was the fourth generation from Jacob (6:16-27), if those genealogies are not selective. Exodus 6 has Levi – Kohath – Amram – Moses. This would require a period of about 100 years, and that is unusual. There is evidence, however, that the list is selective. In 1 Chr 2:3-20 the text has Bezalel (see Exod 31:2-5) a contemporary of Moses and yet the seventh from Judah. Elishama, a leader of the Ephraimites (Num 10:22), was in the ninth generation from Jacob (1 Chr 7:22-26). Joshua, Moses’ assistant, was the eleventh from Jacob (1 Chr 7:27). So the “four generations” leading up to Moses are not necessarily complete. With regard to Exod 6, K. A. Kitchen has argued that the four names do not indicate successive generations, but tribe (Levi), clan (Kohath), family (Amram), and individual (Moses; K. A. Kitchen, Ancient Orient and Old Testament, 54-55). For a detailed discussion of the length of the sojourn, see E. H. Merrill, A Kingdom of Priests, 75-79.

[12:41]  ⁷⁴¹ sn This military term is used elsewhere in Exodus (e.g., 6:26; 7:4; 12:17, 50), but here the Israelites are called “the regiments of the Lord.”

[12:42]  ⁷⁴² tn There is some ambiguity in לֵיל שִׁמֻּרִים הוּא לַיהוָה (lel shimmurim hu’ la’adonay [layhveh]). It is likely that this first clause means that Yahweh was on watch for Israel to bring them out, as the next clause says. He was protecting his people (S. R. Driver, Exodus, 102). Then, the night of vigil will be transferred to Israel, who now must keep it “to” him.

[12:42]  ⁷⁴³ tn “and so” has been supplied.

[12:42]  ⁷⁴⁴ tn Heb “this night is for Yahweh a vigil for all Israelites for their generations.”

[12:43]  ⁷⁴⁵ sn The section that concludes the chapter contains regulations pertaining to the Passover. The section begins at v. 43, but vv. 40-42 form a good setting for it. In this unit vv. 43-45 belong together because they stress that a stranger and foreigner cannot eat. Verse 46 stands by itself, ruling that the meal must be eaten at home. Verse 47 instructs that the whole nation was to eat it. Verses 48-49 make provision for foreigners who may wish to participate. And vv. 50-51 record the obedience of Israel.

[12:43]  ⁷⁴⁶ tn This taken in the modal nuance of permission, reading that no foreigner is permitted to share in it (apart from being a member of the household as a circumcised slave [v. 44] or obeying v. 48, if a free individual).

[12:43]  ⁷⁴⁷ tn This is the partitive use of the bet (ב) preposition, expressing that the action extends to something and includes the idea of participation in it (GKC 380 §119.m).

[12:48]  ⁷⁴⁸ tn Both the participle “foreigner” and the verb “lives” are from the verb גּוּר (gur), which means “to sojourn, to dwell as an alien.” This reference is to a foreigner who settles in the land. He is the protected foreigner; when he comes to another area where he does not have his clan to protect him, he must come under the protection of the Law, or the people. If the “resident alien” is circumcised, he may participate in the Passover (S. R. Driver, Exodus, 104).

[12:48]  ⁷⁴⁹ tn The infinitive absolute functions as the finite verb here, and “every male” could be either the object or the subject (see GKC 347 §113.gg and 387 §121.a).

[12:48]  ⁷⁵⁰ tn אֶזְרָח (’ezrakh) refers to the native-born individual, the native Israelite as opposed to the “stranger, alien” (S. R. Driver, Exodus, 104); see also W. F. Albright, Archaeology and the Religion of Israel, 127, 210.

[12:49]  ⁷⁵¹ tn Heb “one law will be to.”

[12:50]  ⁷⁵² tn Heb “did as the Lord had commanded Moses and Aaron, so they did.” The final phrase “so they did,” which is somewhat redundant in English, has been represented in the translation by the adverb “exactly.”

[13:1]  ⁷⁵³ sn This next section seems a little confusing at first glance: vv. 1 and 2 call for the dedication of the firstborn, then vv. 3-10 instruct concerning the ritual of the Feast of Unleavened Bread, and then vv. 11-16 return to the firstborn. B. Jacob (Exodus, 360) explains that vv. 3-16 contain a sermon, in which Moses “began his speech by reminding the people of the events which had just occurred and how they would be recalled by them in the future,” and then he explained the rulings that went along with it. So the first two verses state the core of the sermon, a new command calling for the redeemed (firstborn) to be sanctified. The second portion stresses that God requires the redeemed to remember their redemption by purifying themselves (3-10). The third section (11-16) develops the theme of dedication to Yahweh. The point is that in view of God’s mighty redemption, the redeemed (represented by the firstborn) must be set apart for Yahweh’s service.

[13:1]  ⁷⁵⁴ tn Heb “and Yahweh spoke.”

[13:2]  ⁷⁵⁵ tn The verb “sanctify” is the Piel imperative of קָדַשׁ (qadash). In the Qal stem it means “be holy, be set apart, be distinct,” and in this stem “sanctify, set apart.”

[13:2]  sn Here is the central principle of the chapter – the firstborn were sacred to God and must be “set apart” (the meaning of the verb “sanctify”) for his use.

[13:2]  ⁷⁵⁶ tn The word פֶּטֶּר (petter) means “that which opens”; this construction literally says, “that which opens every womb,” which means “the first offspring of every womb.” Verses 12 and 15 further indicate male offspring.

[13:2]  ⁷⁵⁷ tn Heb “to me it.” The preposition here expresses possession; the construction is simply “it [is, belongs] to me.”

[13:3]  ⁷⁵⁸ tn The form is the infinitive absolute of זָכַר (zakhar, “remember”). The use of this form in place of the imperative (also found in the Decalogue with the Sabbath instruction) stresses the basic meaning of the root word, everything involved with remembering (emphatic imperative, according to GKC 346 §113.bb). The verb usually implies that there will be proper action based on what was remembered.

[13:3]  sn There is a pattern in the arrangement of vv. 3-10 and 11-16. Both sections contain commands based on the mighty deliverance as reminders of the deliverance. “With a mighty hand” occurs in vv. 3, 9, 14, 16. An explanation to the son is found in vv. 8 and 14. The emphases “sign on your hand” and “between your eyes” are part of the conclusions to both halves (vv. 9, 16).

[13:3]  ⁷⁵⁹ tn Heb “from a house of slaves.” “House” is obviously not meant to be literal; it indicates a location characterized by slavery, a land of slaves, as if they were in a slave house. Egypt is also called an “iron-smelting furnace” (Deut 4:20).

[13:3]  ⁷⁶⁰ tn Heb “from this” [place].

[13:3]  ⁷⁶¹ tn The verb is a Niphal imperfect; it could be rendered “must not be eaten” in the nuance of the instruction or injunction category, but permission fits this sermonic presentation very well – nothing with yeast may be eaten.

[13:4]  ⁷⁶² tn The word הַיּוֹם (hayyom) means literally “the day, today, this day.” In this sentence it functions as an adverbial accusative explaining when the event took place.

[13:4]  ⁷⁶³ sn Abib appears to be an old name for the month, meaning something like “[month of] fresh young ears” (Lev 2:14 [Heb]) (S. R. Driver, Exodus, 106). B. Jacob (Exodus, 364) explains that these names were not precise designations, but general seasons based on the lunar year in the agricultural setting.

[13:4]  ⁷⁶⁴ tn The form is the active participle, functioning verbally.

[13:5]  ⁷⁶⁵ tn Heb “and it will be when.”

[13:5]  ⁷⁶⁶ tn See notes on Exod 3:8.

[13:5]  ⁷⁶⁷ tn The verb is וְעָבַדְתָּ (vÿ’avadta), the Qal perfect with a vav (ו) consecutive. It is the equivalent of the imperfect tense of instruction or injunction; it forms the main point after the temporal clause – “when Yahweh brings you out…then you will serve.”

[13:5]  ⁷⁶⁸ tn The object is a cognate accusative for emphasis on the meaning of the service – “you will serve this service.” W. C. Kaiser notes how this noun was translated “slavery” and “work” in the book, but “service” or “ceremony” for Yahweh. Israel was saved from slavery to Egypt into service for God as remembered by this ceremony (“Exodus,” EBC 2:383).

[13:6]  ⁷⁶⁹ tn Heb “Seven days.”

[13:6]  ⁷⁷⁰ tn The imperfect tense functions with the nuance of instruction or injunction. It could also be given an obligatory nuance: “you must eat” or “you are to eat.” Some versions have simply made it an imperative.

[13:6]  ⁷⁷¹ tn The phrase “there is to be” has been supplied.

[13:7]  ⁷⁷² tn The imperfect has the nuance of instruction or injunction again, but it could also be given an obligatory nuance.

[13:7]  ⁷⁷³ tn The construction is an adverbial accusative of time, answering how long the routine should be followed (see GKC 374 §118.k).

[13:7]  ⁷⁷⁴ tn Or “visible to you” (B. Jacob, Exodus, 366).

[13:8]  ⁷⁷⁵ tn The form is the Hiphil perfect with the vav (ו) consecutive, carrying the sequence forward: “and you will declare to your son.”

[13:8]  sn A very important part of the teaching here is the manner in which the memory of the deliverance will be retained in Israel – they were to teach their children the reasons for the feast, as a binding law forever. This will remind the nation of its duties to Yahweh in gratitude for the great deliverance.

[13:8]  ⁷⁷⁶ tn Heb “day, saying.” “Tell…saying” is redundant, so “saying” has not been included in the translation here.

[13:8]  ⁷⁷⁷ tn “it is” has been supplied.

[13:8]  ⁷⁷⁸ tn The text uses זֶה (zeh), which Gesenius classifies as the use of the pronoun to introduce a relative clause after the preposition (GKC 447 §138.h) – but he thinks the form is corrupt. B. S. Childs, however, sees no reason to posit a corruption in this form (Exodus [OTL], 184).

[13:9]  ⁷⁷⁹ sn This passage has, of course, been taken literally by many devout Jews, and portions of the text have been encased in phylacteries and bound on the arm and forehead. B. Jacob (Exodus, 368), weighing the pros and cons of the literal or the figurative meaning, says that those who took it literally should not be looked down on for their symbolic work. In many cases, he continues, it is the spirit that kills and the letter makes alive – because people who argue against a literal usage do so to excuse lack of action. This is a rather interesting twist in the discussion. The point of the teaching was obviously meant to keep the Law of Yahweh in the minds of the people, to remind them of their duties.

[13:9]  ⁷⁸⁰ tn That is, this ceremony.

[13:9]  ⁷⁸¹ tn Heb “for a sign.”

[13:9]  ⁷⁸² tn Heb “for a memorial.”

[13:9]  ⁷⁸³ tn Heb “between your eyes” (KJV and ASV both similar); the same expression occurs in v. 16.

[13:9]  sn That these festivals and consecrations were to be signs and memorials is akin to the expressions used in the book of Proverbs (Prov 3:3, “bind them around your neck…write them on your heart”). The people were to use the festivals as outward and visible tokens to remind them to obey what the Law required.

[13:9]  ⁷⁸⁴ tn The purpose of using this ceremony as a sign and a memorial is that the Law might be in their mouth. The imperfect tense, then, receives the classification of final imperfect in the purpose clause.

[13:9]  ⁷⁸⁵ sn “Mouth” is a metonymy of cause; the point is that they should be ever talking about the Law as their guide as they go about their duties (see Deut 6:7; 11:19; Josh 1:8).

[13:9]  ⁷⁸⁶ tn This causal clause gives the reason for what has just been instructed. Because Yahweh delivered them from bondage, he has the strongest claims on their life.

[13:10]  ⁷⁸⁷ tn The form is a perfect tense with the vav (ו) consecutive, functioning as the equivalent of an imperfect of instruction or injunction.

[13:10]  ⁷⁸⁸ tn Or “every year,” or “year after year.”

[13:11]  ⁷⁸⁹ tn Heb “and it will be when Yahweh brings (will bring) you.”

[13:11]  ⁷⁹⁰ sn The name “the Canaanite” (and so collective for “Canaanites”) is occasionally used to summarize all the list of Canaanitish tribes that lived in the land.

[13:11]  ⁷⁹¹ tn The verb וּנְתָנָהּ (unÿtanah) is the Qal perfect with the vav (ו) consecutive; this is in sequence to the preceding verb, and forms part of the protasis, the temporal clause. The main clause is the instruction in the next verse.

[13:12]  ⁷⁹² tn The unusual choice of words in this passage reflects the connection with the deliverance of the firstborn in the exodus when the Lord passed over the Israelites (12:12, 23). Here the Law said, “you will cause to pass over (וְהַעֲבַרְתָּ, vÿha’avarta) to Yahweh.” The Hiphil perfect with the vav (ו) provides the main clause after the temporal clauses. Yahweh here claimed the firstborn as his own. The remarkable thing about this is that Yahweh did not keep the firstborn that was dedicated to him, but allowed the child to be redeemed by his father. It was an acknowledgment that the life of the child belonged to God as the one redeemed from death, and that the child represented the family. Thus, the observance referred to the dedication of all the redeemed to God.

[13:12]  sn It was once assumed by some scholars that child sacrifice lay behind this text in the earlier days, but that the priests and prophets removed those themes. Apart from the fact that there is absolutely no evidence for anything like that, the Law forbade child sacrifice, and always used child sacrifice as the sample of what not to do in conformity with the pagans (e.g., Deut 12:31). Besides, how absurd would it be for Yahweh to redeem the firstborn from death and then ask Israel to kill them. See further B. Jacob, Exodus, 371.

[13:12]  ⁷⁹³ tn Heb “every opener of a womb,” that is, the firstborn from every womb.

[13:12]  ⁷⁹⁴ tn The descriptive noun שֶׁגֶר (sheger) is related to the verb “drop, cast”; it refers to a newly born animal that is dropped or cast from the womb. The expression then reads, “and all that first open [the womb], the casting of a beast.”

[13:12]  ⁷⁹⁵ tn Heb “that is to you.” The preposition expresses possession.

[13:12]  ⁷⁹⁶ tn The Hebrew text simply has “the males to Yahweh.” It indicates that the Lord must have them, or they belong to the Lord.

[13:13]  ⁷⁹⁷ tn Heb “and every opener [of a womb].”

[13:13]  ⁷⁹⁸ tn The verb תִּפְדֶּה (tifdeh), the instructional imperfect, refers to the idea of redemption by paying a cost. This word is used regularly of redeeming a person, or an animal, from death or servitude (S. R. Driver, Exodus, 109).

[13:13]  ⁷⁹⁹ tn The conditional clause uses an imperfect tense; this is followed by a perfect tense with the vav consecutive providing the obligation or instruction. The owner might not redeem the donkey, but if he did not, he could not keep it, he had to kill it by breaking its neck (so either a lamb for it, or the donkey itself). The donkey could not be killed by shedding blood because that would make it a sacrifice, and that was not possible with this kind of animal. See G. Brin, “The Firstling of Unclean Animals,” JQR 68 (1977): 1-15.

[13:13]  ⁸⁰⁰ tn Heb “and every firstborn of man among your sons.” The addition of “man” is clearly meant to distinguish firstborn humans from animals.

[13:13]  sn One was to sacrifice the firstborn animals to Yahweh, but the children were to be redeemed by their fathers. The redemption price was five shekels (Num 18:15-16).

[13:14]  ⁸⁰¹ sn As with v. 8, the Law now requires that the children be instructed on the meaning of this observance. It is a memorial of the deliverance from bondage and the killing of the firstborn in Egypt.

[13:14]  ⁸⁰² tn Heb “tomorrow.”

[13:14]  ⁸⁰³ tn Heb “and it will be when your son will ask you.”

[13:14]  ⁸⁰⁴ tn The question is cryptic; it simply says, “What is this?” but certainly refers to the custom just mentioned. It asks, “What does this mean?” or “Why do we do this?”

[13:14]  ⁸⁰⁵ tn The expression is “with strength of hand,” making “hand” the genitive of specification. In translation “strength” becomes the modifier, because “hand” specifies where the strength was. But of course the whole expression is anthropomorphic for the power of God.

[13:14]  ⁸⁰⁶ tn Heb “house of slaves.”

[13:15]  ⁸⁰⁷ tn Heb “dealt hardly in letting us go” or “made it hard to let us go” (see S. R. Driver, Exodus, 110). The verb is the simple Hiphil perfect הִקְשָׁה (hiqshah, “he made hard”); the infinitive construct לְשַׁלְּחֵנוּ (lÿshallÿkhenu, “to release us”) could be taken epexegetically, meaning “he made releasing us hard.” But the infinitive more likely gives the purpose or the result after the verb “hardened himself.” The verb is figurative for “be stubborn” or “stubbornly refuse.”

[13:15]  ⁸⁰⁸ tn The text uses “man” and “beast.”

[13:15]  ⁸⁰⁹ tn The form is the active participle.

[13:16]  ⁸¹⁰ tn The word is טוֹטָפֹת (totafot, “frontlets”). The etymology is uncertain, but the word denotes a sign or an object placed on the forehead (see m. Shabbat 6:1). The Gemara interprets it as a band that goes from ear to ear. In the Targum to 2 Sam 1:10 it is an armlet worn by Saul (see S. R. Driver, Exodus, 110). These bands may have resembled the Egyptian practice of wearing as amulets “forms of words written on folds of papyrus tightly rolled up and sewn in linen” (W. C. Kaiser, Jr., “Exodus,” EBC 2:384).

[13:16]  ⁸¹¹ sn The pattern of the passage now emerges more clearly; it concerns the grateful debt of the redeemed. In the first part eating the unleavened bread recalls the night of deliverance in Egypt, and it calls for purity. In the second part the dedication of the firstborn was an acknowledgment of the deliverance of the firstborn from bondage. They were to remember the deliverance and choose purity; they were to remember the deliverance and choose dedication. The NT will also say, “You are not your own, for you were bought with a price, therefore, glorify God” (1 Cor 6:20). Here too the truths of God’s great redemption must be learned well and retained well from generation to generation.

[13:17]  ⁸¹² sn This short section (vv. 17-22) marks the beginning of the journey of the Israelites toward the sea and Sinai. The emphasis here is on the leading of Yahweh – but this leading is manifested in a unique, supernatural way – unlikely to be repeated with these phenomena. Although a primary application of such a passage would be difficult, the general principle is clear: God, by his clear revelation, leads his people to the fulfillment of the promise. This section has three short parts: the leading to the sea (17-18), the bones of Joseph (19), and the leading by the cloud and pillar (20-22).

[13:17]  ⁸¹³ tn The construction for this temporal clause is the temporal indicator with the vav (ו) consecutive, the Piel infinitive construct with a preposition, and then the subjective genitive “Pharaoh.”

[13:17]  ⁸¹⁴ sn The verb נָחָה (nakhah, “to lead”) is a fairly common word in the Bible for God’s leading of his people (as in Ps 23:3 for leading in the paths of righteousness). This passage illustrates what others affirm, that God leads his people in a way that is for their own good. There were shorter routes to take, but the people were not ready for them.

[13:17]  ⁸¹⁵ tn The word “way” is an adverbial accusative, providing the location for the verb “lead”; it is in construct so that “land of the Philistines” is a genitive of either indirect object (“to the land”) or location (“in” or “through” the land).

[13:17]  ⁸¹⁶ sn The term Philistines has been viewed by modern scholarship as an anachronism, since the Philistines were not believed to have settled in the region until the reign of Rameses III (in which case the term would not fit either the early or the late view of the exodus). But the OT clearly refers to Philistines in the days of the patriarchs. The people there in the earlier period may have been Semites, judging from their names, or they may have been migrants from Crete in the early time. The Philistines after the exodus were of Greek origin. The danger of warfare at this time was clearly with Canaanitish tribes. For further details, see K. A. Kitchen, “The Philistines,” Peoples of Old Testament Times, 53-54; J. M. Grintz, “The Immigration of the First Philistines in the Inscriptions,” Tarbiz 17 (1945): 32-42, and Tarbiz 19 (1947): 64; and E. Hindson, The Philistines and the Old Testament (Grand Rapids: Baker, 1970), 39-59.

[13:17]  ⁸¹⁷ tn The particle כִּי (ki) introduces a concessive clause here (see R. J. Williams, Hebrew Syntax, 73, §448).

[13:17]  ⁸¹⁸ tn Or “thought.”

[13:17]  ⁸¹⁹ tn Before a clause this conjunction פֶּן (pen) expresses fear or precaution (R. J. Williams, Hebrew Syntax, 75-76, §461). It may be translated “lest, else,” or “what if.”

[13:17]  ⁸²⁰ tn יִנָּחֵם (yinnakhem) is the Niphal imperfect of נָחַם (nakham); it would normally be translated “repent” or “relent.” This nontheological usage gives a good illustration of the basic meaning of having a change of mind or having regrets.

[13:17]  ⁸²¹ tn Heb “see.”

[13:18]  ⁸²² tn The Hebrew term יַם־סוּף (Yam Suf) cannot be a genitive (“wilderness of the Red Sea”) because it follows a noun that is not in construct; instead, it must be an adverbial accusative, unless it is simply joined by apposition to “the wilderness” – the way to the wilderness [and] to the Red Sea (B. S. Childs, Exodus [OTL], 217).

[13:18]  sn The translation of this name as “Red Sea” comes from the sea’s Greek name in the LXX and elsewhere. The Red Sea on today’s maps is farther south, below the Sinai Peninsula. But the title Red Sea in ancient times may very well have covered both the Gulf of Suez and the Gulf of Aqaba (see Deut 1:1; 1 Kgs 9:26). The name “Sea of Reeds” in various English versions (usually in the form of a marginal note) and commentaries reflects the meaning of the Hebrew word סוּף a word for reedy water plants (Exod 2:3, 5; Isa 19:6; Jonah 2:6 [Eng. v. 5]) that may have a connection with an Egyptian word used for papyrus and other marsh plants. On this basis some have taken the term Yam Suph as perhaps referring to Lake Menzaleh or Lake Ballah, which have abundant reeds, north of the extension of the Red Sea on the western side of Sinai. Whatever exact body of water is meant, it was not merely a marshy swamp that the people waded through, but a body of water large enough to make passage impossible without divine intervention, and deep enough to drown the Egyptian army. Lake Menzaleh has always been deep enough to preclude passage on foot (E. H. Merrill, Kingdom of Priests, 66). Among the many sources dealing with the geography, see B. F. Batto, “The Reed Sea: Requiescat in Pace,” JBL 102 (1983): 27-35; M. Waxman, “I Miss the Red Sea,” Conservative Judaism 18 (1963): 35-44; G. Coats, “The Sea Tradition in the Wilderness Theme: A Review,” JSOT 12 (1979): 2-8; and K. A. Kitchen, On the Reliability of the Old Testament, 261-63.

[13:18]  ⁸²³ tn The term חֲמֻשִׁים (khamushim) is placed first for emphasis; it forms a circumstantial clause, explaining how they went up. Unfortunately, it is a rare word with uncertain meaning. Most translations have something to do with “in battle array” or “prepared to fight” if need be (cf. Josh 1:14; 4:12). The Targum took it as “armed with weapons.” The LXX had “in the fifth generation.” Some have opted for “in five divisions.”

[13:19]  ⁸²⁴ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

[13:19]  ⁸²⁵ tn Heb “solemnly swear, saying” (so NASB). The construction uses the Hiphil infinitive absolute with the Hiphil perfect to stress that Joseph had made them take a solemn oath to carry his bones out of Egypt. “Saying” introduces the content of what Joseph said.

[13:19]  ⁸²⁶ sn This verb appears also in 3:16 and 4:31. The repetition here is a reminder that God was doing what he had said he would do and what Joseph had expected.

[13:19]  ⁸²⁷ tn The form is a Hiphil perfect with the vav (ו) consecutive; it follows in the sequence of the imperfect tense before it, and so is equal to an imperfect of injunction (because of the solemn oath). Israel took Joseph’s bones with them as a sign of piety toward the past and as a symbol of their previous bond with Canaan (B. Jacob, Exodus, 380).

[13:21]  ⁸²⁸ sn God chose to guide the people with a pillar of cloud in the day and one of fire at night, or, as a pillar of cloud and fire, since they represented his presence. God had already appeared to Moses in the fire of the bush, and so here again is revelation with fire. Whatever the exact nature of these things, they formed direct, visible revelations from God, who was guiding the people in a clear and unambiguous way. Both clouds and fire would again and again represent the presence of God in his power and majesty, guiding and protecting his people, by judging their enemies.

[13:21]  ⁸²⁹ tn The infinitive construct here indicates the result of these manifestations – “so that they went” or “could go.”

[13:21]  ⁸³⁰ tn These are adverbial accusatives of time.

[13:22]  ⁸³¹ sn See T. W. Mann, “The Pillar of Cloud in the Reed Sea Narrative,” JBL 90 (1971): 15-30.

[14:1]  ⁸³² sn The account recorded in this chapter is one of the best known events in all of Scripture. In the argument of the book it marks the division between the bondage in Egypt and the establishment of the people as a nation. Here is the deliverance from Egypt. The chapter divides simply in two, vv. 1-14 giving the instructions, and vv. 15-31 reporting the victory. See among others, G. Coats, “History and Theology in the Sea Tradition,” ST 29 (1975): 53-62); A. J. Ehlen, “Deliverance at the Sea: Diversity and Unity in a Biblical Theme,” CTM 44 (1973): 168-91; J. B. Scott, “God’s Saving Acts,” The Presbyterian Journal 38 (1979): 12-14; W. Wifall, “The Sea of Reeds as Sheol,” ZAW 92 (1980): 325-32.

[14:2]  ⁸³³ tn The two imperfects follow the imperative and therefore express purpose. The point in the verses is that Yahweh was giving the orders for the direction of the march and the encampment by the sea.

[14:2]  ⁸³⁴ sn The places have been tentatively identified. W. C. Kaiser summarizes the suggestions that Pi-Hahiroth as an Egyptian word may mean “temple of the [Syrian god] Hrt” or “The Hir waters of the canal” or “The Dwelling of Hator” (“Exodus,” EBC 2:387; see the literature on these names, including C. DeWit, The Date and Route of the Exodus, 17).

[14:3]  ⁸³⁵ tn Heb “and Pharaoh will say.”

[14:3]  ⁸³⁶ sn The word translated “wandering around confused” indicates that Pharaoh thought the Israelites would be so perplexed and confused that they would not know which way to turn in order to escape – and they would never dream of crossing the sea (S. R. Driver, Exodus, 115).

[14:3]  ⁸³⁷ tn The expression has also been translated “the desert has shut [the way] for them,” and more freely “[the Israelites are] hemmed in by the desert.”

[14:4]  ⁸³⁸ tn In this place the verb חָזַק (hazaq) is used; it indicates that God would make Pharaoh’s will strong or firm.

[14:4]  ⁸³⁹ tn The form is וְאִכָּבְדָה (vÿ’ikkavÿda), the Niphal cohortative; coming after the perfect tenses with vav (ו) consecutives expressing the future, this cohortative indicates the purpose of the hardening and chasing. Yahweh intended to gain glory by this final and great victory over the strength of Pharaoh. There is irony in this expression since a different form of the word was used frequently to describe Pharaoh’s hard heart. So judgment will not only destroy the wicked – it will reveal the glory and majesty of the sovereignty of God.

[14:4]  ⁸⁴⁰ tn This is the perfect tense with the vav (ו) consecutive. But it announces the fulfillment of an long standing purpose – that they might know.

[14:4]  ⁸⁴¹ tn Heb “and they did so.”

[14:5]  ⁸⁴² tn Heb “and it was told.” The present translation uses “reported,” since this involves information given to a superior.

[14:5]  ⁸⁴³ tn The verb must be given a past perfect translation because the fleeing occurred before the telling.

[14:5]  ⁸⁴⁴ tn Heb “and they said.” The referent (the king and his servants) is supplied for clarity.

[14:5]  ⁸⁴⁵ tn The question literally is “What is this we have done?” The demonstrative pronoun is used as an enclitic particle for emphasis (R. J. Williams, Hebrew Syntax, 24, §118).

[14:5]  ⁸⁴⁶ tn Heb “released Israel.” By metonymy the name of the nation is used collectively for the people who constitute it (the Israelites).

[14:6]  ⁸⁴⁷ tn Heb “bound.”

[14:6]  ⁸⁴⁸ tn Heb “his people.”

[14:7]  ⁸⁴⁹ tn The passive participle of the verb “to choose” means that these were “choice” or superb chariots.

[14:7]  ⁸⁵⁰ tn Heb “every chariot of Egypt.” After the mention of the best chariots, the meaning of this description is “all the other chariots.”

[14:7]  ⁸⁵¹ tn The word שָׁלִשִׁם (shalishim) means “officers” or some special kind of military personnel. At one time it was taken to mean a “three man chariot,” but the pictures of Egyptian chariots only show two in a chariot. It may mean officers near the king, “men of the third rank” (B. Jacob, Exodus, 394). So the chariots and the crew represented the elite. See the old view by A. E. Cowley that linked it to a Hittite word (“A Hittite Word in Hebrew,” JTS 21 [1920]: 326), and the more recent work by P. C. Craigie connecting it to Egyptian “commander” (“An Egyptian Expression in the Song of the Sea: Exodus XV.4,” VT 20 [1970]: 85).

[14:8]  ⁸⁵² tn Heb “with a high hand”; the expression means “defiantly,” “boldly,” or “with confidence.” The phrase is usually used for arrogant sin and pride, the defiant fist, as it were. The image of the high hand can also mean the hand raised to deliver a blow (Job 38:15). So the narrative here builds tension between these two resolute forces.

[14:10]  ⁸⁵³ tn The disjunctive vav introduces a circumstantial clause here.

[14:10]  ⁸⁵⁴ tn Heb “drew near.”

[14:10]  ⁸⁵⁵ tn Heb “lifted up their eyes,” an expression that indicates an intentional and careful looking – they looked up and fixed their sights on the distance.

[14:10]  ⁸⁵⁶ tn The construction uses הִנֵּה (hinneh) with the participle, traditionally rendered “and behold, the Egyptians were marching after them.” The deictic particle calls attention in a dramatic way to what was being seen. It captures the surprise and the sudden realization of the people.

[14:10]  ⁸⁵⁷ tn The verb “feared” is intensified by the adverb מְאֹד (mÿ’od): “they feared greatly” or “were terrified.” In one look their defiant boldness seems to have evaporated.

[14:10]  ⁸⁵⁸ sn Their cry to the Lord was proper and necessary. But their words to Moses were a rebuke and disloyal, showing a lack of faith and understanding. Their arrogance failed them in the crisis because it was built on the arm of flesh. Moses would have to get used to this murmuring, but here he takes it in stride and gives them the proper instructions. They had cried to the Lord, and now the Lord would deliver.

[14:11]  ⁸⁵⁹ sn B. Jacob (Exodus, 396-97) notes how the speech is overly dramatic and came from a people given to using such exaggerations (Num 16:14), even using a double negative. The challenge to Moses brings a double irony. To die in the desert would be without proper burial, but in Egypt there were graves – it was a land of tombs and graves! Gesenius notes that two negatives in the sentence do not nullify each other but make the sentence all the more emphatic: “Is it because there were no graves…?” (GKC 483 §152.y).

[14:11]  ⁸⁶⁰ tn The demonstrative pronoun has the enclitic use again, giving a special emphasis to the question (R. J. Williams, Hebrew Syntax, 24, §118).

[14:11]  ⁸⁶¹ tn The Hebrew term לְהוֹצִּיאָנוּ (lÿhotsi’anu) is the Hiphil infinitive construct with a suffix, “to bring us out.” It is used epexegetically here, explaining the previous question.

[14:12]  ⁸⁶² tn Heb “Is not this the word that we spoke to you.”

[14:12]  ⁸⁶³ sn U. Cassuto (Exodus, 164) explains this statement by the people as follows: “The question appears surprising at first, for we have not read previously that such words were spoken to Moses. Nor is the purport of the protest of the Israelite foremen (v 21 [5:21]) identical with that of the words uttered now. However, from a psychological standpoint the matter can be easily explained. In the hour of peril the children of Israel remember that remonstrance, and now it seems to them that it was of a sharper character and flowed from their foresight, and that the present situation justifies it, for death awaits them at this moment in the desert.” This declaration that “we told you so,” born of fright, need not have been strictly accurate or logical.

[14:12]  ⁸⁶⁴ tn Heb “better for us to serve.”

[14:12]  ⁸⁶⁵ tn Since Hebrew does not use quotation marks to indicate the boundaries of quotations, there is uncertainty about whether the Israelites’ statement in Egypt includes the end of v. 12 or consists solely of “leave us alone so that we can serve the Egyptians.” In either case, the command to Moses to leave them alone rested on the assumption, spoken or unspoken, that serving Egypt would be less risky than what Moses was proposing. Now with the Egyptian army on the horizon, the Israelites are sure that their worst predictions are about to take place.

[14:13]  ⁸⁶⁶ tn The use of אַל (’al) with the jussive has the force of “stop fearing.” It is a more immediate negative command than לֹא (lo’) with the imperfect (as in the Decalogue).

[14:13]  ⁸⁶⁷ tn The force of this verb in the Hitpael is “to station oneself” or “stand firm” without fleeing.

[14:13]  ⁸⁶⁸ tn The form is an imperative with a vav (ו). It could also be rendered “stand firm and you will see” meaning the result, or “stand firm that you may see” meaning the purpose.

[14:13]  ⁸⁶⁹ tn Or “victory” (NAB) or “deliverance” (NIV, NRSV).

[14:13]  ⁸⁷⁰ tn Heb “do,” i.e., perform or accomplish.

[14:13]  ⁸⁷¹ tn The construction uses a verbal hendiadys consisting of a Hiphil imperfect (“you will not add”) and a Qal infinitive construct with a suffix (“to see them”) – “you will no longer see them.” Then the clause adds “again, for ever.”

[14:13]  sn U. Cassuto (Exodus, 164) notes that the antithetical parallelism between seeing salvation and seeing the Egyptians, as well as the threefold repetition of the word “see” cannot be accidental; so too the alliteration of the last three words beginning with ayin (ע).

[14:14]  ⁸⁷² tn The word order places emphasis on “the Lord” (Heb “Yahweh”).

[14:14]  ⁸⁷³ tn The imperfect tense needs to be interpreted in contrast to all that Yahweh will be doing. It may be given a potential imperfect nuance (as here), or it may be obligatory to follow the command to stand firm: “you must be still.”

[14:15]  ⁸⁷⁴ tn The text literally says, “speak to the Israelites that they may journey.” The intent of the line, using the imperative with the subordinate jussive or imperfect expressing purpose is that the speaking is the command to move.

[14:16]  ⁸⁷⁵ tn The conjunction plus pronoun (“and you”) is emphatic – “and as for you” – before the imperative “lift up.” In contrast, v. 17 begins with “and as for me, I….”

[14:16]  ⁸⁷⁶ tn The imperfect (or jussive) with the vav (ו) is sequential, coming after the series of imperatives instructing Moses to divide the sea; the form then gives the purpose (or result) of the activity – “that they may go.”

[14:17]  ⁸⁷⁷ 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]  ⁸⁷⁸ 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]  ⁸⁷⁹ tn For the comments on this verb see the discussion in v. 4. God would get glory by defeating Egypt.

[14:17]  ⁸⁸⁰ tn Or “I will get glory over.”

[14:18]  ⁸⁸¹ tn The construction is unusual in that it says, “And Egypt will know.” The verb is plural, and so “Egypt” must mean “the Egyptians.” The verb is the perfect tense with the vav consecutive, showing that this recognition or acknowledgment by Egypt will be the result or purpose of the defeat of them by God.

[14:18]  ⁸⁸² tn The form is בְּהִכָּבְדִי (bÿhikkavÿdi), the Niphal infinitive construct with a preposition and a suffix. For the suffix on a Niphal, see GKC 162-63 §61.c. The word forms a temporal clause in the line.

[14:19]  ⁸⁸³ sn B. Jacob (Exodus, 400-401) makes a good case that there may have been only one pillar, one cloud; it would have been a dark cloud behind it, but in front of it, shining the way, a pillar of fire. He compares the manifestation on Sinai, when the mountain was on fire but veiled by a dark cloud (Deut 4:11; 5:22). See also Exod 13:21; Num 14:14; Deut 1:33; Neh 9:12, 19; Josh 24:7; Pss 78:14; 105:39.

[14:20]  ⁸⁸⁴ tn The two nouns “cloud” and “darkness” form a nominal hendiadys: “and it was the cloud and the darkness” means “and it was the dark cloud.” Perhaps this is what the Egyptians saw, preventing them from observing Moses and the Israelites.

[14:20]  ⁸⁸⁵ tn Heb “this to this”; for the use of the pronouns in this reciprocal sense of “the one to the other,” see GKC 448 §139.e, n. 3.

[14:20]  ⁸⁸⁶ tc The LXX reads very differently at the end of this verse: “and there was darkness and blackness and the night passed.” B. S. Childs (Exodus [OTL], 218) summarizes three proposals: (1) One takes the MT as it stands and explains it along the lines of the Targum and Jewish exegesis, that there was one cloud that was dark to one group and light to the other. (2) Another tries to reconstruct a verb from the noun “darkness” or make some use of the Greek verb. (3) A third seeks a different meaning for the verb “lit,” “gave light” by comparative philology, but no consensus has been reached. Given that there is no easy solution apart from reconstructing the text, and given that the MT can be interpreted as it is, the present translation follows the MT.

[14:21]  ⁸⁸⁷ tn Or “drove the sea back” (NIV, NCV, NRSV, TEV). The verb is simply the Hiphil of הָלַךְ (halakh, “to walk, go”). The context requires that it be interpreted along the lines of “go back, go apart.”

[14:22]  ⁸⁸⁸ tn The clause literally reads, “and the waters [were] for them a wall.” The word order in Hebrew is disjunctive, with the vav (ו) on the noun introducing a circumstantial clause.

[14:22]  sn S. R. Driver (Exodus, 119), still trying to explain things with natural explanations, suggests that a northeast wind is to be thought of (an east wind would be directly in their face he says), such as a shallow ford might cooperate with an ebb tide in keeping a passage clear. He then quotes Dillmann about the “wall” of water: “A very summary poetical and hyperbolical (xv. 8) description of the occurrence, which at most can be pictured as the drying up of a shallow ford, on both sides of which the basin of the sea was much deeper, and remained filled with water.” There is no way to “water down” the text to fit natural explanations; the report clearly shows a miraculous work of God making a path through the sea – a path that had to be as wide as half a mile in order for the many people and their animals to cross between about 2:00 a.m. and 6:00 a.m. (W. C. Kaiser, Jr., “Exodus,” EBC 2:389). The text does not say that they actually only started across in the morning watch, however.

[14:24]  ⁸⁸⁹ tn The night was divided into three watches of about four hours each, making the morning watch about 2:00-6:00 a.m. The text has this as “the watch of the morning,” the genitive qualifying which of the night watches was meant.

[14:24]  ⁸⁹⁰ tn This particular verb, שָׁקַף (shaqaf) is a bold anthropomorphism: Yahweh looked down. But its usage is always with some demonstration of mercy or wrath. S. R. Driver (Exodus, 120) suggests that the look might be with fiery flashes to startle the Egyptians, throwing them into a panic. Ps 77:17-19 pictures torrents of rain with lightning and thunder.

[14:24]  ⁸⁹¹ tn Heb “camp.” The same Hebrew word is used in Exod 14:20. Unlike the English word “camp,” it can be used of a body of people at rest (encamped) or on the move.

[14:24]  ⁸⁹² tn Heb “camp.”

[14:24]  ⁸⁹³ tn The verb הָמַם (hamam) means “throw into confusion.” It is used in the Bible for the panic and disarray of an army before a superior force (Josh 10:10; Judg 4:15).

[14:25]  ⁸⁹⁴ tn The word in the text is וַיָּסַר (vayyasar), which would be translated “and he turned aside” with the sense perhaps of removing the wheels. The reading in the LXX, Smr, and Syriac suggests a root אָסַר (’asar, “to bind”). The sense here might be “clogged – presumably by their sinking in the wet sand” (S. R. Driver, Exodus, 120).

[14:25]  ⁸⁹⁵ tn The clause is וַיְנַהֲגֵהוּ בִּכְבֵדֻת (vaynahagehu bikhvedut). The verb means “to drive a chariot”; here in the Piel it means “cause to drive.” The suffix is collective, and so the verbal form can be translated “and caused them to drive.” The idea of the next word is “heaviness” or “hardship”; it recalls the previous uses of related words to describe Pharaoh’s heart. Here it indicates that the driving of the crippled chariots was with difficulty.

[14:25]  ⁸⁹⁶ tn The cohortative has the hortatory use here, “Let’s flee.” Although the form is singular, the sense of it is plural and so hortatory can be used. The form is singular to agree with the singular subject, “Egypt,” which obviously means the Egyptian army. The word for “flee” is used when someone runs from fear of immanent danger and is a different word than the one used in 14:5.

[14:25]  ⁸⁹⁷ tn The form is the Niphal participle; it is used as the predicate here, that is, the verbal use: “the Lord is fighting.” This corresponds to the announcement in v. 14.

[14:26]  ⁸⁹⁸ tn The verb, “and they will return,” is here subordinated to the imperative preceding it, showing the purpose of that act.

[14:27]  ⁸⁹⁹ tn The Hebrew term לְאֵיתָנוֹ (lÿ’etano) means “to its place,” or better, “to its perennial state.” The point is that the sea here had a normal level, and now when the Egyptians were in the sea on the dry ground the water would return to that level.

[14:27]  ⁹⁰⁰ tn Heb “at the turning of the morning”; NASB, NIV, TEV, CEV “at daybreak.”

[14:27]  ⁹⁰¹ tn The clause begins with the disjunctive vav (ו) on the noun, signaling either a circumstantial clause or a new beginning. It could be rendered, “Although the Egyptians…Yahweh…” or “as the Egyptians….”

[14:27]  ⁹⁰² tn The verb means “shake out” or “shaking off.” It has the significance of “throw downward.” See Neh 5:13 or Job 38:13.

[14:28]  ⁹⁰³ tn Heb “that was coming after them into the sea.” The referent of “them” (the Israelites) has been specified in the translation for clarity.

[14:28]  ⁹⁰⁴ tn Heb “not was left among them as much as one.”

[14:30]  ⁹⁰⁵ tn The Hebrew term וַיּוֹשַׁע (vayyosha’) is the key summation of the chapter, and this part of the book: “So Yahweh saved Israel.” This is the culmination of all the powerful works of God through these chapters.

[14:30]  ⁹⁰⁶ tn Heb “the hand,” with “hand” being a metonymy for power.

[14:30]  ⁹⁰⁷ tn The participle “dead” is singular, agreeing in form with “Egypt.”

[14:31]  ⁹⁰⁸ tn The preterite with the vav (ו) consecutive introduces a clause that is subordinate to the main points that the verse is making.

[14:31]  ⁹⁰⁹ tn Heb “the great hand,” with “hand” being a metonymy for work or power. The word play using “hand” contrasts the Lord’s hand/power at work on behalf of the Israelites with the hand/power of Egypt that would have killed them.

[14:31]  ⁹¹⁰ tn Heb “did, made.”

[14:31]  ⁹¹¹ tn Heb “and the people feared.”

[14:31]  ⁹¹² tn The verb is the Hiphil preterite of אָמַן (’aman).

[14:31]  sn S. R. Driver says that the belief intended here is not simply a crediting of a testimony concerning a person or a thing, but a laying firm hold morally on a person or a thing (Exodus, 122). Others take the Hiphil sense to be declarative, and that would indicate a considering of the object of faith trustworthy or dependable, and therefore to be acted on. In this passage it does not mean that here they came to faith, but that they became convinced that he would save them in the future.

[14:31]  ⁹¹³ sn Here the title of “servant” is given to Moses. This is the highest title a mortal can have in the OT – the “servant of Yahweh.” It signifies more than a believer; it describes the individual as acting on behalf of God. For example, when Moses stretched out his hand, God used it as his own (Isa 63:12). Moses was God’s personal representative. The chapter records both a message of salvation and of judgment. Like the earlier account of deliverance at the Passover, this chapter can be a lesson on deliverance from present troubles – if God could do this for Israel, there is no trouble too great for him to overcome. The passage can also be understood as a picture (at least) of the deliverance at the final judgment on the world. But the Israelites used this account for a paradigm of the power of God: namely, God is able to deliver his people from danger because he is the sovereign Lord of creation. His people must learn to trust him, even in desperate situations; they must fear him and not the situation. God can bring any threat to an end by bringing his power to bear in judgment on the wicked.

[15:1]  ⁹¹⁴ sn This chapter is a song of praise sung by Moses and the people right after the deliverance from the Sea. The song itself is vv. 1b-18; it falls into three sections – praise to God (1b-3), the cause for the praise (4-13), and the conclusion (14-18). The point of the first section is that God’s saving acts inspire praise from his people; the second is that God’s powerful acts deliver his people from the forces of evil; and the third section is that God’s demonstrations of his sovereignty inspire confidence in him by his people. So the Victory Song is very much like the other declarative praise psalms – the resolve to praise, the power of God, the victory over the enemies, the incomparability of God in his redemption, and the fear of the people. See also C. Cohen, “Studies in Early Israelite Poetry I: An Unrecognized Case of Three Line Staircase Parallelism in the Song of the Sea,” JANESCU 7 (1975): 13-17; D. N. Freedman, “Strophe and Meter in Exodus 15,” A Light unto My Path, 163-203; E. Levine, “Neofiti I: A Study of Exodus 15,” Bib 54 (1973): 301-30; T. C. Butler, “‘The Song of the Sea’: Exodus 15:1-18: A Study in the Exegesis of Hebrew Poetry,” DissAb 32 (1971): 2782-A.

[15:1]  ⁹¹⁵ tn The verb is יָשִׁיר (yashir), a normal imperfect tense form. But after the adverb “then” this form is to be treated as a preterite (see GKC 314-15 §107.c).

[15:1]  ⁹¹⁶ tn Heb “and they said, saying.” This has been simplified in the translation for stylistic reasons.

[15:1]  ⁹¹⁷ tn The form is the singular cohortative, expressing the resolution of Moses to sing the song of praise (“I will” being stronger than “I shall”).

[15:1]  ⁹¹⁸ tn This causal clause gives the reason for and summary of the praise. The Hebrew expression has כִּי־גָּאֹה גָּאָה (ki ga’oh ga’ah). The basic idea of the verb is “rise up loftily” or “proudly.” But derivatives of the root carry the nuance of majesty or pride (S. R. Driver, Exodus, 132). So the idea of the perfect tense with its infinitive absolute may mean “he is highly exalted” or “he has done majestically” or “he is gloriously glorious.”

[15:1]  ⁹¹⁹ sn The common understanding is that Egypt did not have people riding horses at this time, and so the phrase the horse and its rider is either viewed as an anachronism or is interpreted to mean charioteers. The word “to ride” can mean on a horse or in a chariot. Some have suggested changing “rider” to “chariot” (re-vocalization) to read “the horse and its chariot.”

[15:2]  ⁹²⁰ tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.”

[15:2]  ⁹²¹ tn The word וְזִמְרָת (vÿzimrat) is problematic. It probably had a suffix yod (י) that was accidentally dropped because of the yod (י) on the divine name following. Most scholars posit another meaning for the word. A meaning of “power” fits the line fairly well, forming a hendiadys with strength – “strength and power” becoming “strong power.” Similar lines are in Isa 12:2 and Ps 118:14. Others suggest “protection” or “glory.” However, there is nothing substantially wrong with “my song” in the line – only that it would be a nicer match if it had something to do with strength.

[15:2]  ⁹²² tn The word נָוָה (navah) occurs only here. It may mean “beautify, adorn” with praises (see BDB 627 s.v.). See also M. Dahood, “Exodus 15:2: ‘anwehu and Ugaritic snwt,” Bib 59 (1979): 260-61; and M. Klein, “The Targumic Tosefta to Exodus 15:2,” JJS 26 (1975): 61-67; and S. B. Parker, “Exodus 15:2 Again,” VT 21 (1971): 373-79.

[15:3]  ⁹²³ tn Heb “man of war” (so KJV, ASV). “Warrior” is now the preferred translation since “man of war” is more commonly known today as a warship. The expression indicates that Yahweh is one who understands how to fight and defeat the enemy. The word “war” modifies “man” to reveal that Yahweh is a warrior. Other passages use similar descriptions: Isa 42:13 has “man of wars”; Ps 24:8 has “mighty man of battle.” See F. Cross, “The Divine Warrior in Israel’s Early Cult,” Biblical Motifs, 11-30.

[15:3]  ⁹²⁴ tn Heb “Yahweh is his name.” As throughout, the name “Yahweh” is rendered as “the Lord” in the translation, as is typically done in English translations.

[15:4]  ⁹²⁵ tn Gesenius notes that the sign of the accusative, often omitted in poetry, is not found in this entire song (GKC 363 §117.b).

[15:4]  ⁹²⁶ tn The word is a substantive, “choice, selection”; it is here used in the construct state to convey an attribute before a partitive genitive – “the choice of his officers” means his “choice officers” (see GKC 417 §128.r).

[15:4]  ⁹²⁷ tn The form is a Qal passive rather than a Pual, for there is not Piel form or meaning.

[15:5]  ⁹²⁸ tn The verb form is יְכַסְיֻמוּ (yÿkhasyumu) is the Piel preterite. Normally a vav (ו) consecutive is used with the preterite, but in some ancient poems the form without the vav appears, as is the case frequently in this poem. That such an archaic form is used should come as no surprise, because the word also uses the yod (י) of the root (GKC 214 §75.dd), and the archaic suffix form (GKC 258 §91.l). These all indicate the antiquity of the poem.

[15:5]  ⁹²⁹ tn The parasynonyms here are תְּהֹמֹת (tÿhomot, “deep, ocean depths, deep waters”) and מְצוֹלֹת (mÿtsolot, “the depths”); S. R. Driver says properly the “gurgling places” (Exodus, 134).

[15:6]  ⁹³⁰ tn The form נֶאְדָּרִי (ne’dari) may be an archaic infinitive with the old ending i, used in place of the verb and meaning “awesome.” Gesenius says that the vowel ending may be an old case ending, especially when a preposition is inserted between the word and its genitive (GKC 253 §90.l), but he suggests a reconstruction of the form.

[15:7]  ⁹³¹ sn This expression is cognate with words in v. 1. Here that same greatness or majesty is extolled as in abundance.

[15:7]  ⁹³² tn Here, and throughout the song, these verbs are the prefixed conjugation that may look like the imperfect but are actually historic preterites. This verb is to “overthrow” or “throw down” – like a wall, leaving it in shattered pieces.

[15:7]  ⁹³³ tn The form קָמֶיךָ (qamekha) is the active participle with a pronominal suffix. The participle is accusative, the object of the verb, but the suffix is the genitive of nearer definition (see GKC 358 §116.i).

[15:7]  ⁹³⁴ sn The verb is the Piel of שָׁלַח (shalakh), the same verb used throughout for the demand on Pharaoh to release Israel. Here, in some irony, God released his wrath on them.

[15:7]  ⁹³⁵ sn The word wrath is a metonymy of cause; the effect – the judgment – is what is meant.

[15:7]  ⁹³⁶ tn The verb is the prefixed conjugation, the preterite, without the consecutive vav (ו).

[15:8]  ⁹³⁷ sn The phrase “the blast of your nostrils” is a bold anthropomorphic expression for the wind that came in and dried up the water.

[15:8]  ⁹³⁸ tn The word “heap” describes the walls of water. The waters, which are naturally fluid, stood up as though they were a heap, a mound of earth. Likewise, the flowing waters deep in the ocean solidified – as though they were turned to ice (U. Cassuto, Exodus, 175).

[15:9]  ⁹³⁹ sn W. C. Kaiser observes the staccato phrases that almost imitate the heavy, breathless heaving of the Egyptians as, with what reserve of strength they have left, they vow, “I will…, I will…, I will…” (“Exodus,” EBC 2:395).

[15:9]  ⁹⁴⁰ tn The form is נַפְשִׁי (nafshi, “my soul”). But this word refers to the whole person, the body and the soul, or better, a bundle of appetites in a body. It therefore can figuratively refer to the desires or appetites (Deut 12:15; 14:26; 23:24). Here, with the verb “to be full” means “to be satisfied”; the whole expression might indicate “I will be sated with them” or “I will gorge myself.” The greedy appetite was to destroy.

[15:9]  ⁹⁴¹ tn The verb רִיק (riq) means “to be empty” in the Qal, and in the Hiphil “to empty.” Here the idea is to unsheathe a sword.

[15:9]  ⁹⁴² tn The verb is יָרַשׁ (yarash), which in the Hiphil means “to dispossess” or “root out.” The meaning “destroy” is a general interpretation.

[15:10]  ⁹⁴³ tn “But” has been supplied here.

[15:10]  ⁹⁴⁴ tn Here “and” has been supplied.

[15:10]  ⁹⁴⁵ tn The verb may have the idea of sinking with a gurgling sound, like water going into a whirlpool (R. A. Cole, Exodus [TOTC], 124; S. R. Driver, Exodus, 136). See F. M. Cross and D. N. Freedman, “The Song of Miriam,” JNES 14 (1955): 243-47.

[15:11]  ⁹⁴⁶ tn The question is of course rhetorical; it is a way of affirming that no one is comparable to God. See C. J. Labuschagne, The Incomparability of Yahweh in the Old Testament, 22, 66-67, and 94-97.

[15:11]  ⁹⁴⁷ sn Verses 11-17 will now focus on Yahweh as the incomparable one who was able to save Israel from their foes and afterward lead them to the promised land.

[15:11]  ⁹⁴⁸ tn S. R. Driver suggests “praiseworthy acts” as the translation (Exodus, 137).

[15:12]  ⁹⁴⁹ tn The verb is the prefixed conjugation, the preterite without the vav consecutive. The subject, the “earth,” must be inclusive of the sea, or it may indicate the grave or Sheol; the sea drowned them. Some scholars wish to see this as a reference to Dathan and Abiram, and therefore evidence of a later addition or compilation. It fits this passage well, however.

[15:13]  ⁹⁵⁰ tn The verbs in the next two verses are perfect tenses, but can be interpreted as a prophetic perfect, looking to the future.

[15:13]  ⁹⁵¹ tn The particle זוּ (zu) is a relative pronoun, subordinating the next verb to the preceding.

[15:13]  ⁹⁵² tn This verb seems to mean “to guide to a watering-place” (See Ps 23:2).

[15:14]  ⁹⁵³ 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]  ⁹⁵⁴ tn The word properly refers to “pangs” of childbirth. When the nations hear, they will be terrified.

[15:14]  ⁹⁵⁵ tn The verb is again a prophetic perfect.

[15:15]  ⁹⁵⁶ tn This is a prophetic perfect.

[15:15]  ⁹⁵⁷ tn This verb is imperfect tense.

[15:16]  ⁹⁵⁸ tn The two words can form a nominal hendiadys, “a dreadful fear,” though most English versions retain the two separate terms.

[15:16]  ⁹⁵⁹ tn The form is an imperfect.

[15:16]  ⁹⁶⁰ 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]  ⁹⁶¹ 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]  ⁹⁶² 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]  ⁹⁶³ 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).

[15:17]  ⁹⁶⁴ tn The verb is imperfect.

[15:17]  ⁹⁶⁵ sn The “mountain” and the “place” would be wherever Yahweh met with his people. It here refers to Canaan, the land promised to the patriarchs.

[15:17]  ⁹⁶⁶ tn The verb is perfect tense, referring to Yahweh’s previous choice of the holy place.

[15:20]  ⁹⁶⁷ sn See J. N. Easton, “Dancing in the Old Testament,” ExpTim 86 (1975): 136-40.

[15:21]  ⁹⁶⁸ tn The verb עָנָה (’ana) normally means “to answer,” but it can be used more technically to describe antiphonal singing in Hebrew and in Ugaritic.

[15:21]  ⁹⁶⁹ sn This song of the sea is, then, a great song of praise for Yahweh’s deliverance of Israel at the Sea, and his preparation to lead them to the promised land, much to the (anticipated) dread of the nations. The principle here, and elsewhere in Scripture, is that the people of God naturally respond to God in praise for his great acts of deliverance. Few will match the powerful acts that were exhibited in Egypt, but these nonetheless set the tone. The song is certainly typological of the song of the saints in heaven who praise God for delivering them from the bondage of this world by judging the world. The focus of the praise, though, still is on the person (attributes) and works of God.

[15:22]  ⁹⁷⁰ sn The first event of the Israelites’ desert experience is a failure, for they murmur against Yahweh and are given a stern warning – and the provision of sweet water. The event teaches that God is able to turn bitter water into sweet water for his people, and he promises to do such things if they obey. He can provide for them in the desert – he did not bring them into the desert to let them die. But there is a deeper level to this story – the healing of the water is incidental to the healing of the people, their lack of trust. The passage is arranged in a neat chiasm, starting with a journey (A), ending with the culmination of the journey (A'); developing to bitter water (B), resolving to sweet water (B'); complaints by the people (C), leading to to the instructions for the people (C'); and the central turning point is the wonder miracle (D).

[15:22]  ⁹⁷¹ tn The verb form is unusual; the normal expression is with the Qal, which expresses that they journeyed. But here the Hiphil is used to underscore that Moses caused them to journey – and he is following God. So the point is that God was leading Israel to the bitter water.

[15:22]  ⁹⁷² sn The mention that they travelled for three days into the desert is deliberately intended to recall Moses’ demand that they go three days into the wilderness to worship. Here, three days in, they find bitter water and complain – not worship.

[15:23]  ⁹⁷³ sn The Hebrew word “Marah” means “bitter.” This motif will be repeated four times in this passage to mark the central problem. Earlier in the book the word had been used for the “bitter herbs” in the Passover, recalling the bitter labor in bondage. So there may be a double reference here – to the bitter waters and to Egypt itself – God can deliver from either.

[15:23]  ⁹⁷⁴ tn The infinitive construct here provides the direct object for the verb “to be able,” answering the question of what they were not able to do.

[15:23]  ⁹⁷⁵ tn The causal clause here provides the reason for their being unable to drink the water, as well as a clear motivation for the name.

[15:23]  ⁹⁷⁶ sn Many scholars have attempted to explain these things with natural phenomena. Here Marah is identified with Ain Hawarah. It is said that the waters of this well are notoriously salty and brackish; Robinson said it was six to eight feet in diameter and the water about two feet deep; the water is unpleasant, salty, and somewhat bitter. As a result the Arabs say it is the worst tasting water in the area (W. C. Kaiser, Jr., “Exodus,” EBC 2:398). But that would not be a sufficient amount of water for the number of Israelites in the first place, and in the second, they could not drink it at all. But third, how did Moses change it?

[15:23]  ⁹⁷⁷ tn The עַל־כֵּן (’al-ken) formula in the Pentateuch serves to explain to the reader the reason for the way things were. It does not necessarily mean here that Israel named the place – but they certainly could have.

[15:23]  ⁹⁷⁸ tn Heb “one called its name,” the expression can be translated as a passive verb if the subject is not expressed.

[15:24]  ⁹⁷⁹ tn The verb וַיִּלֹנוּ (vayyillonu) from לוּן (lun) is a much stronger word than “to grumble” or “to complain.” It is used almost exclusively in the wilderness wandering stories, to describe the rebellion of the Israelites against God (see also Ps 59:14-15). They were not merely complaining – they were questioning God’s abilities and motives. The action is something like a parliamentary vote of no confidence.

[15:24]  ⁹⁸⁰ tn The imperfect tense here should be given a potential nuance: “What can we drink?” since the previous verse reports that they were not able to drink the water.

[15:24]  sn It is likely that Moses used words very much like this when he prayed. The difference seems to lie in the prepositions – he cried “to” Yahweh, but the people murmured “against” Moses.

[15:25]  ⁹⁸¹ tn The verb is וַיּוֹרֵהוּ (vayyorehu, “and he showed him”). It is the Hiphil preterite from יָרָה (yarah), which has a basic meaning of “to point, show, direct.” It then came to mean “to teach”; it is the verb behind the noun “Law” (תּוֹרָה, torah).

[15:25]  sn U. Cassuto notes that here is the clue to the direction of the narrative: Israel needed God’s instruction, the Law, if they were going to enjoy his provisions (Exodus, 184).

[15:25]  ⁹⁸² tn Or “a [piece of] wood” (cf. NAB, NIV, NRSV, TEV, CEV); NLT “a branch.”

[15:25]  sn S. R. Driver (Exodus, 143) follows some local legends in identifying this tree as one that is supposed to have – even to this day – the properties necessary for making bitter water sweet. B. Jacob (Exodus, 436) reports that no such tree has ever been found, but then he adds that this does not mean there was not such a bush in the earlier days. He believes that here God used a natural means (“showed, instructed”) to sweeten the water. He quotes Ben Sira as saying God had created these things with healing properties in them.

[15:25]  ⁹⁸³ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[15:25]  ⁹⁸⁴ tn Heb “there he”; the referent (the Lord) is supplied for clarity.

[15:25]  ⁹⁸⁵ tn Heb “for him” (referring to Israel as a whole).

[15:25]  ⁹⁸⁶ tn This translation interprets the two nouns as a hendiadys: “a statute and an ordinance” becomes “a binding ordinance.”

[15:25]  ⁹⁸⁷ tn The verb נִסָּהוּ (nissahu, “and he tested him [them]”) is from the root נָסָה (nasah). The use of this word in the Bible indicates that there is question, doubt, or uncertainty about the object being tested.

[15:25]  sn The whole episode was a test from God. He led them there through Moses and let them go hungry and thirsty. He wanted to see how great their faith was.

[15:26]  ⁹⁸⁸ tn The construction uses the infinitive absolute and the imperfect tense of שָׁמַע (shama’). The meaning of the verb is idiomatic here because it is followed by “to the voice of Yahweh your God.” When this is present, the verb is translated “obey.” The construction is in a causal clause. It reads, “If you will diligently obey.” Gesenius points out that the infinitive absolute in a conditional clause also emphasizes the importance of the condition on which the consequence depends (GKC 342-43 §113.o).

[15:26]  ⁹⁸⁹ tn The word order is reversed in the text: “and the right in his eyes you do,” or, “[if] you do what is right in his eyes.” The conditional idea in the first clause is continued in this clause.

[15:26]  ⁹⁹⁰ tn Heb “give ear.” This verb and the next are both perfect tenses with the vav (ו) consecutive; they continue the sequence of the original conditional clause.

[15:26]  ⁹⁹¹ tn The substantive כָּל־ (kol, “all of”) in a negative clause can be translated “none of.”

[15:26]  ⁹⁹² sn The reference is no doubt to the plagues that Yahweh has just put on them. These will not come on God’s true people. But the interesting thing about a conditional clause like this is that the opposite is also true – “if you do not obey, then I will bring these diseases.”

[15:26]  ⁹⁹³ tn The form is רֹפְאֶךָ (rofÿ’ekha), a participle with a pronominal suffix. The word is the predicate after the pronoun “I”: “I [am] your healer.” The suffix is an objective genitive – the Lord heals them.

[15:26]  sn The name I Yahweh am your healer comes as a bit of a surprise. One might expect, “I am Yahweh who heals your water,” but it was the people he came to heal because their faith was weak. God lets Israel know here that he can control the elements of nature to bring about a spiritual response in Israel (see Deut 8).

[15:27]  ⁹⁹⁴ sn Judging from the way the story is told they were not far from the oasis. But God had other plans for them, to see if they would trust him wholeheartedly and obey. They did not do very well this first time, and they will have to learn how to obey. The lesson is clear: God uses adversity to test his people’s loyalty. The response to adversity must be prayer to God, for he can turn the bitter into the sweet, the bad into the good, and the prospect of death into life.

[16:1]  ⁹⁹⁵ sn Exod 16 plays an important part in the development of the book’s theme. It is part of the wider section that is the prologue leading up to the covenant at Sinai, a part of which was the obligation of obedience and loyalty (P. W. Ferris, Jr., “The Manna Narrative of Exodus 16:1-10,” JETS 18 [1975]: 191-99). The record of the wanderings in the wilderness is selective and not exhaustive. It may have been arranged somewhat topically for instructional reasons. U. Cassuto describes this section of the book as a didactic anthology arranged according to association of both context and language (Exodus, 187). Its themes are: lack of vital necessities, murmuring, proving, and providing. All the wilderness stories reiterate the same motifs. So, later, when Israel arrived in Canaan, they would look back and be reminded that it was Yahweh who brought them all the way, in spite of their rebellions. Because he is their Savior and their Provider, he will demand loyalty from them. In the Manna Narrative there is murmuring over the lack of bread (1-3), the disputation with Moses (4-8), the appearance of the glory and the promise of bread (9-12), the provision (13-22), the instructions for the Sabbath (23-30), and the memorial manna (31-36).

[16:1]  ⁹⁹⁶ tn The sentence begins with a preterite and vav (ו) consecutive, which can be subordinated to the next clause with the preterite and vav consecutive. Here it has been treated as a temporal clause.

[16:1]  ⁹⁹⁷ tn The word is often rendered “congregation” (so KJV, ASV, NASB, NRSV), but the modern perception of a congregation is not exactly what is in mind in the desert. Another possible rendering is “community” (NAB, NIV, NCV, TEV) or “assembly.” The Hebrew word is used of both good and bad groups (Judg 14:8; Ps 1:5; 106:17-18).

[16:1]  ⁹⁹⁸ tn The form in the text is לְצֵאתָם (lÿtse’tam, “after their going out”). It clearly refers to their deliverance from Egypt, and so it may be vividly translated.

[16:2]  ⁹⁹⁹ tn Or “community” or “assembly.”

[16:3]  ¹⁰⁰⁰ tn The text reads: מִי־יִתֵּן מוּתֵנוּ (mi-yitten mutenu, “who will give our dying”) meaning “If only we had died.” מוּתֵנוּ is the Qal infinitive construct with the suffix. This is one way that Hebrew expresses the optative with an infinitive construct. See R. J. Williams, Hebrew Syntax, 91-92, §547.

[16:3]  ¹⁰⁰¹ tn The form is a Qal infinitive construct used in a temporal clause, and the verb “when we ate” has the same structure.

[16:3]  ¹⁰⁰² sn That the complaint leading up to the manna is unjustified can be seen from the record itself. They left Egypt with flocks and herds and very much cattle, and about 45 days later they are complaining that they are without food. Moses reminded them later that they lacked nothing (Deut 3:7; for the whole sermon on this passage, see 8:1-20). Moreover, the complaint is absurd because the food of work gangs was far more meager than they recall. The complaint was really against Moses. They crave the eating of meat and of bread and so God will meet that need; he will send bread from heaven and quail as well.

[16:3]  ¹⁰⁰³ tn לְהָמִית (lÿhamit) is the Hiphil infinitive construct showing purpose. The people do not trust the intentions or the plan of their leaders and charge Moses with bringing everyone out to kill them.

[16:4]  ¹⁰⁰⁴ tn The particle הִנְנִי (hinni) before the active participle indicates the imminent future action: “I am about to rain.”

[16:4]  ¹⁰⁰⁵ tn This verb and the next are the Qal perfect tenses with vav (ו) consecutives; they follow the sequence of the participle, and so are future in orientation. The force here is instruction – “they will go out” or “they are to go out.”

[16:4]  ¹⁰⁰⁶ tn The verb in the purpose/result clause is the Piel imperfect of נָסָה (nasah), אֲנַסֶּנוּ (’anassenu) – “in order that I may prove them [him].” The giving of the manna will be a test of their obedience to the detailed instructions of God as well as being a test of their faith in him (if they believe him they will not gather too much). In chap. 17 the people will test God, showing that they do not trust him.

[16:4]  ¹⁰⁰⁷ sn The word “law” here properly means “direction” at this point (S. R. Driver, Exodus, 146), but their obedience here would indicate also whether or not they would be willing to obey when the Law was given at Sinai.

[16:5]  ¹⁰⁰⁸ tn Heb “and it will be on the sixth day.”

[16:5]  ¹⁰⁰⁹ sn There is a question here concerning the legislation – the people were not told why to gather twice as much on the sixth day. In other words, this instruction seems to presume that they knew about the Sabbath law. That law will be included in this chapter in a number of ways, suggesting to some scholars that this chapter is out of chronological order, placed here for a purpose. Some argue that the manna episode comes after the revelation at Sinai. But it is not necessary to take such a view. God had established the Sabbath in the creation, and if Moses has been expounding the Genesis traditions in his teachings then they would have known about that.

[16:6]  ¹⁰¹⁰ tn The text simply has “evening, and you will know.” Gesenius notes that the perfect tense with the vav consecutive occurs as the apodosis to temporal clauses or their equivalents. Here the first word implies the idea “[when it becomes] evening” or simply “[in the] evening” (GKC 337-38 §112.oo).

[16:6]  sn Moses is very careful to make sure that they know it is Yahweh who has brought them out, and it will be Yahweh who will feed them. They are going to be convinced of this now.

[16:7]  ¹⁰¹¹ tn Heb “morning, and you will see.”

[16:7]  ¹⁰¹² tn The form is a Qal infinitive construct with a preposition and a suffix. It forms an adverbial clause, usually of time, but here a causal clause.

[16:7]  ¹⁰¹³ tn The words “as for us” attempt to convey the force of the Hebrew word order, which puts emphasis on the pronoun: “and we – what?” The implied answer to the question is that Moses and Aaron are nothing, merely the messengers. The next verse repeats the question to further press the seriousness of what the Israelites are doing.

[16:8]  ¹⁰¹⁴ tn “You will know this” has been added to make the line smooth. Because of the abruptness of the lines in the verse, and the repetition with v. 7, B. S. Childs (Exodus [OTL], 273) thinks that v. 8 is merely a repetition by scribal error – even though the versions render it as the MT has it. But B. Jacob (Exodus, 447) suggests that the contrast with vv. 6 and 7 is important for another reason – there Moses and Aaron speak, and it is smooth and effective, but here only Moses speaks, and it is labored and clumsy. “We should realize that Moses had properly claimed to be no public speaker.”

[16:8]  ¹⁰¹⁵ tn Here again is an infinitive construct with the preposition forming a temporal clause.

[16:8]  ¹⁰¹⁶ tn The words “as for us” attempt to convey the force of the Hebrew word order, which puts emphasis on the pronoun: “and we – what?” The implied answer to the question is that Moses and Aaron are nothing, merely the messengers.

[16:8]  ¹⁰¹⁷ tn The word order is “not against us [are] your murmurings.”

[16:9]  ¹⁰¹⁸ tn Or “congregation” (KJV, ASV, NASB, NRSV); the same word occurs in v. 10.

[16:9]  ¹⁰¹⁹ tn The verb means “approach, draw near.” It is used in the Torah of drawing near for religious purposes. It is possible that some sacrifice was involved here, but no mention is made of that.

[16:10]  ¹⁰²⁰ tn Heb “and it was as Aaron spoke.” The construction uses the temporal indicator and then the Piel infinitive construct followed by the subjective genitive “Aaron.”

[16:10]  ¹⁰²¹ sn S. R. Driver says, “A brilliant glow of fire…symbolizing Jehovah’s presence, gleamed through the cloud, resting…on the Tent of Meeting. The cloud shrouds the full brilliancy of the glory, which human eye could not behold” (Exodus, 147-48; see also Ezek 1:28; 3:12, 23; 8:4; 9:3, et al.). A Hebrew word often translated “behold” or “lo” introduces the surprising sight.

[16:10]  ¹⁰²² tn The verb is the Niphal perfect of the verb “to see” – “it was seen.” But the standard way of translating this form is from the perspective of Yahweh as subject – “he appeared.”

[16:12]  ¹⁰²³ tn Heb “during the evenings”; see Exod 12:6.

[16:12]  ¹⁰²⁴ sn One of the major interpretive difficulties is the comparison between Exod 16 and Num 11. In Numbers we find that the giving of the manna was about 24 months after the Exod 16 time (assuming there was a distinct time for this chapter), that it was after the erection of the tabernacle, that Taberah (the Burning) preceded it (not in Exod 16), that the people were tired of the manna (not that there was no bread to eat) and so God would send the quail, and that there was a severe tragedy over it. In Exod 16 both the manna and the quail are given on the same day, with no mention of quail on the following days. Contemporary scholarship generally assigns the accounts to two different sources because complete reconciliation seems impossible. Even if we argue that Exodus has a thematic arrangement and “telescopes” some things to make a point, there will still be difficulties in harmonization. Two considerations must be kept in mind: 1) First, they could be separate events entirely. If this is true, then they should be treated separately as valid accounts of things that appeared or occurred during the period of the wanderings. Similar things need not be the same thing. 2) Secondly, strict chronological order is not always maintained in the Bible narratives, especially if it is a didactic section. Perhaps Exod 16 describes the initiation of the giving of manna as God’s provision of bread, and therefore placed in the prologue of the covenant, and Num 11 is an account of a mood which developed over a period of time in response to the manna. Num 11 would then be looking back from a different perspective.

[16:12]  ¹⁰²⁵ tn The verb means “to be sated, satisfied”; in this context it indicates that they would have sufficient bread to eat – they would be full.

[16:12]  ¹⁰²⁶ tn The form is a Qal perfect with the vav (ו) consecutive; it is in sequence with the imperfect tenses before it, and so this is equal to an imperfect nuance. But, from the meanings of the words, it is clear that this will be the outcome of their eating the food, a divinely intended outcome.

[16:12]  ¹⁰²⁷ sn This verse supports the view taken in chap. 6 concerning the verb “to know.” Surely the Israelites by now knew that Yahweh was their God. Yes, they did. But they had not experienced what that meant; they had not received the fulfillment of the promises.

[16:13]  ¹⁰²⁸ sn These are migratory birds, said to come up in the spring from Arabia flying north and west, and in the fall returning. They fly with the wind, and so generally alight in the evening, covering the ground. If this is part of the explanation, the divine provision would have had to alter their flight paths to bring them to the Israelites, and bring them in vast numbers.

[16:14]  ¹⁰²⁹ tn Heb “and [the dew…] went up.”

[16:14]  ¹⁰³⁰ tn The preterite with vav (ו) consecutive is here subordinated as a temporal clause to the main clause; since that clause calls special attention to what was there after the dew evaporated.

[16:14]  ¹⁰³¹ sn Translations usually refer to the manna as “bread.” In fact it appears to be more like grain, because it could be ground in hand-mills and made into cakes. The word involved says it is thin, flakelike (if an Arabic etymological connection is correct). What is known about it from the Bible in Exodus is that it was a very small flakelike substance, it would melt when the sun got hot, if left over it bred worms and became foul, it could be ground, baked, and boiled, it was abundant enough for the Israelites to gather an omer a day per person, and they gathered it day by day throughout the wilderness sojourn. Num 11 says it was like coriander seed with the appearance of bdellium, it tasted like fresh oil, and it fell with the dew. Deut 8:3 says it was unknown to Israel or her ancestors; Psalm 78:24 parallels it with grain. Some scholars compare ancient references to honeydew that came from the heavens. F. S. Bodenheimer (“The Manna of Sinai,” BA 10 [1947]: 2) says that it was a sudden surprise for the nomadic Israelites because it provided what they desired – sweetness. He says that it was a product that came from two insects, making the manna a honeydew excretion from plant lice and scale insects. The excretion hardens and drops to the ground as a sticky solid. He notes that some cicadas are called man in Arabic. This view accounts for some of the things in these passages: the right place, the right time, the right description, and a similar taste. But there are major difficulties: Exodus requires a far greater amount, it could breed worms, it could melt away, it could be baked into bread, it could decay and stink. The suggestion is in no way convincing. Bodenheimer argues that “worms” could mean “ants” that carried them away, but that is contrived – the text could have said ants. The fact that the Bible calls it “bread” creates no problem. לֶחֶם (lekhem) is used in a wide range of meanings from bread to all kinds of food including goats (Judg 13:15-16) and honey (1 Sam 14:24-28). Scripture does not say that manna was the only thing that they ate for the duration. But they did eat it throughout the forty years. It simply must refer to some supernatural provision for them in their diet. Modern suggestions may invite comparison and analysis, but they do not satisfy or explain the text.

[16:15]  ¹⁰³² tn The preterite with vav consecutive is here subordinated to the next verb as a temporal clause. The main point of the verse is what they said.

[16:15]  ¹⁰³³ tn Heb “a man to his brother.”

[16:15]  ¹⁰³⁴ tn The text has: מָן הוּא כִּי לאֹ יָדְעוּ מַה־הוּא (man hu’ ki lo’ yadÿ’u mah hu’). From this statement the name “manna” was given to the substance. מָן for “what” is not found in Hebrew, but appears in Syriac as a contraction of ma den, “what then?” In Aramaic and Arabic man is “what?” The word is used here apparently for the sake of etymology. B. S. Childs (Exodus [OTL], 274) follows the approach that any connections to words that actually meant “what?” are unnecessary, for it is a play on the name (whatever it may have been) and therefore related only by sound to the term being explained. This, however, presumes that a substance was known prior to this account – a point that Deuteronomy does not seem to allow. S. R. Driver says that it is not known how early the contraction came into use, but that this verse seems to reflect it (Exodus, 149). Probably one must simply accept that in the early Israelite period man meant “what?” There seems to be sufficient evidence to support this. See EA 286,5; UT 435; DNWSI 1:157.

[16:15]  ¹⁰³⁵ sn B. Jacob (Exodus, 454-55) suggests that Moses was saying to them, “It is not manna. It is the food Yahweh has given you.” He comes to this conclusion based on the strange popular etymology from the interrogative word, noting that people do not call things “what?”

[16:15]  ¹⁰³⁶ sn For other views see G. Vermès, “‘He Is the Bread’ Targum Neofiti Ex. 16:15,” SJLA 8 (1975): 139-46; and G. J. Cowling, “Targum Neofiti Ex. 16:15,” AJBA (1974-75): 93-105.

[16:16]  ¹⁰³⁷ tn Heb “the thing that.”

[16:16]  ¹⁰³⁸ tn The perfect tense could be taken as a definite past with Moses now reporting it. In this case a very recent past. But in declaring the word from Yahweh it could be instantaneous, and receive a present tense translation – “here and now he commands you.”

[16:16]  ¹⁰³⁹ tn The form is the plural imperative: “Gather [you] each man according to his eating.”

[16:16]  ¹⁰⁴⁰ sn The omer is an amount mentioned only in this chapter, and its size is unknown, except by comparison with the ephah (v. 36). A number of recent English versions approximate the omer as “two quarts” (cf. NCV, CEV, NLT); TEV “two litres.”

[16:16]  ¹⁰⁴¹ tn Heb “for a head.”

[16:16]  ¹⁰⁴² tn The word “number” is an accusative that defines more precisely how much was to be gathered (see GKC 374 §118.h).

[16:16]  ¹⁰⁴³ tn Traditionally “souls.”

[16:16]  ¹⁰⁴⁴ tn Heb “will take.”

[16:16]  ¹⁰⁴⁵ tn “lives” has been supplied.

[16:18]  ¹⁰⁴⁶ tn The preterite with the vav (ו) consecutive is subordinated here as a temporal clause.

[16:19]  ¹⁰⁴⁷ tn The address now is for “man” (אִישׁ, ’ish), “each one”; here the instruction seems to be focused on the individual heads of the households.

[16:19]  ¹⁰⁴⁸ tn Or “some of it,” “from it.”

[16:20]  ¹⁰⁴⁹ tn Heb “men”; this usage is designed to mean “some” (see GKC 447 §138.h, n. 1).

[16:20]  ¹⁰⁵⁰ tn The verb וַיָּרֻם (vayyarum) is equivalent to a passive – “it was changed” – to which “worms” is added as an accusative of result (GKC 388-89 §121.d, n. 2).

[16:21]  ¹⁰⁵¹ tn Heb “morning by morning.” This is an example of the repetition of words to express the distributive sense; here the meaning is “every morning” (see GKC 388 §121.c).

[16:21]  ¹⁰⁵² tn The perfect tenses here with vav (ו) consecutives have the frequentative sense; they function in a protasis-apodosis relationship (GKC 494 §159.g).

[16:22]  ¹⁰⁵³ tn Heb “and it happened/was.”

[16:22]  ¹⁰⁵⁴ tn This construction is an exception to the normal rule for the numbers 2 through 10 taking the object numbered in the plural. Here it is “two of the omer” or “the double of the omer” (see GKC 433 §134.e).

[16:22]  ¹⁰⁵⁵ tn Heb “for one.”

[16:22]  ¹⁰⁵⁶ tn The word suggests “the ones lifted up” above others, and therefore the rulers or the chiefs of the people.

[16:22]  ¹⁰⁵⁷ tn Or “congregation” (KJV, ASV, NASB, NRSV).

[16:22]  ¹⁰⁵⁸ sn The meaning here is probably that these leaders, the natural heads of the families in the clans, saw that people were gathering twice as much and they reported this to Moses, perhaps afraid it would stink again (U. Cassuto, Exodus, 197).

[16:23]  ¹⁰⁵⁹ tn The noun שַׁבָּתוֹן (shabbaton) has the abstract ending on it: “resting, ceasing.” The root word means “cease” from something, more than “to rest.” The Law would make it clear that they were to cease from their normal occupations and do no common work.

[16:23]  ¹⁰⁶⁰ tn The technical expression is now used: שַׁבַּת־קֹדֶשׁ (shabbat-qodesh, “a holy Sabbath”) meaning a “cessation of/for holiness” for Yahweh. The rest was to be characterized by holiness.

[16:23]  ¹⁰⁶¹ tn The two verbs in these objective noun clauses are desiderative imperfects – “bake whatever you want to bake.”

[16:23]  ¹⁰⁶² tn The word “today” is implied from the context.

[16:25]  ¹⁰⁶³ tn Heb “in the field” (so KJV, ASV, NASB, NCV, NRSV); NAB, NIV, NLT “on the ground.”

[16:28]  ¹⁰⁶⁴ tn The verb is plural, and so it is addressed to the nation and not to Moses. The perfect tense in this sentence is the characteristic perfect, denoting action characteristic, or typical, of the past and the present.

[16:29]  ¹⁰⁶⁵ sn Noting the rabbinic teaching that the giving of the Sabbath was a sign of God’s love – it was accomplished through the double portion on the sixth day – B. Jacob says, “God made no request unless He provided the means for its execution” (Exodus, 461).

[16:29]  ¹⁰⁶⁶ tn Heb “remain, a man where he is.”

[16:29]  ¹⁰⁶⁷ tn Or “Let not anyone go” (see GKC 445 §138.d).

[16:31]  ¹⁰⁶⁸ sn The name “house of Israel” is unusual in this context.

[16:31]  ¹⁰⁶⁹ tn Hebrew מָן (man).

[16:31]  ¹⁰⁷⁰ tn Heb “like seed of coriander, white, its taste was.”

[16:32]  ¹⁰⁷¹ tn Heb “This is the thing that.”

[16:32]  ¹⁰⁷² tn Heb “for keeping.”

[16:32]  ¹⁰⁷³ tn Heb “according to your generations” (see Exod 12:14).

[16:32]  ¹⁰⁷⁴ tn In this construction after the particle expressing purpose or result, the imperfect tense has the nuance of final imperfect, equal to a subjunctive in the classical languages.

[16:34]  ¹⁰⁷⁵ sn The “Testimony” is a reference to the Ark of the Covenant; so the pot of manna would be placed before Yahweh in the tabernacle. W. C. Kaiser says that this later instruction came from a time after the tabernacle had been built (see Exod 25:10-22; W. C. Kaiser, Jr., “Exodus,” EBC 2:405). This is not a problem since the final part of this chapter had to have been included at the end of the forty years in the desert.

[16:34]  ¹⁰⁷⁶ tn “for keeping.”

[16:36]  ¹⁰⁷⁷ tn The words “omer” and “ephah” are transliterated Hebrew words. The omer is mentioned only in this passage. (It is different from a “homer” [cf. Ezek 45:11-14].) An ephah was a dry measure whose capacity is uncertain: “Quotations given for the ephah vary from ca. 45 to 20 liters” (C. Houtman, Exodus, 2:340-41).

[16:36]  sn The point of this chapter, with all its instructions and reports included, is God’s miraculous provision of food for his people. This is a display of sovereign power that differs from the display of military power. Once again the story calls for faith, but here it is faith in Yahweh to provide for his people. The provision is also a test to see if they will obey the instructions of God. Deut 8 explains this. The point, then, is that God provides for the needs of his people that they may demonstrate their dependence on him by obeying him. The exposition of this passage must also correlate to John 6. God’s providing manna from heaven to meet the needs of his people takes on new significance in the application that Jesus makes of the subject to himself. There the requirement is the same – will they believe and obey? But at the end of the event John explains that they murmured about Jesus.

[17:1]  ¹⁰⁷⁸ sn This is the famous story telling how the people rebelled against Yahweh when they thirsted, saying that Moses had brought them out into the wilderness to kill them by thirst, and how Moses with the staff brought water from the rock. As a result of this the name was called Massa and Meribah because of the testing and the striving. It was a challenge to Moses’ leadership as well as a test of Yahweh’s presence. The narrative in its present form serves an important point in the argument of the book. The story turns on the gracious provision of God who can give his people water when there is none available. The narrative is structured to show how the people strove. Thus, the story intertwines God’s free flowing grace with the sad memory of Israel’s sins. The passage can be divided into three parts: the situation and the complaint (1-3), the cry and the miracle (4-6), and the commemoration by naming (7).

[17:1]  ¹⁰⁷⁹ tn Or “congregation” (KJV, ASV, NASB, NRSV).

[17:1]  ¹⁰⁸⁰ tn The text says that they journeyed “according to their journeyings.” Since the verb form (and therefore the derived noun) essentially means to pull up the tent pegs and move along, this verse would be saying that they traveled by stages, or, from place to place.

[17:1]  ¹⁰⁸¹ sn The location is a bit of a problem. Exod 19:1-2 suggests that it is near Sinai, whereas it is normally located near Kadesh in the north. Without any details provided, M. Noth concludes that two versions came together (Exodus [OTL], 138). S. R. Driver says that the writer wrote not knowing that they were 24 miles apart (Exodus, 157). Critics have long been bothered by this passage because of the two names given at the same place. If two sources had been brought together, it is not possible now to identify them. But Noth insisted that if there were two names there were two different locations. The names Massah and Meribah occur alone in Scripture (Deut 9:22, and Num 20:1 for examples), but together in Ps 95 and in Deut 33:8. But none of these passages is a clarification of the difficulty. Most critics would argue that Massah was a secondary element that was introduced into this account, because Exod 17 focuses on Meribah. From that starting point they can diverge greatly on the interpretation, usually having something to do with a water test. But although Num 20 is parallel in several ways, there are major differences: 1) it takes place 40 years later than this, 2) the name Kadesh is joined to the name Meribah there, and 3) Moses is punished there. One must conclude that if an event could occur twice in similar ways (complaint about water would be a good candidate for such), then there is no reason a similar name could not be given.

[17:1]  ¹⁰⁸² tn The disjunctive vav introduces a parenthetical clause that is essential for this passage – there was no water.

[17:1]  ¹⁰⁸³ tn Here the construction uses a genitive after the infinitive construct for the subject: “there was no water for the drinking of the people” (GKC 353-54 §115.c).

[17:2]  ¹⁰⁸⁴ tn The verb וַיָּרֶב (vayyarev) is from the root רִיב (riv); it forms the basis of the name “Meribah.” The word means “strive, quarrel, be in contention” and even “litigation.” A translation “quarrel” does not appear to capture the magnitude of what is being done here. The people have a legal dispute – they are contending with Moses as if bringing a lawsuit.

[17:2]  ¹⁰⁸⁵ tn The imperfect tense with the vav (ו) follows the imperative, and so it carries the nuance of the logical sequence, showing purpose or result. This may be expressed in English as “give us water so that we may drink,” but more simply with the English infinitive, “give us water to drink.”

[17:2]  sn One wonders if the people thought that Moses and Aaron had water and were withholding it from the people, or whether Moses was able to get it on demand. The people should have come to Moses to ask him to pray to God for water, but their action led Moses to say that they had challenged God (B. Jacob, Exodus, 476).

[17:2]  ¹⁰⁸⁶ tn In this case and in the next clause the imperfect tenses are to be taken as progressive imperfects – the action is in progress.

[17:2]  ¹⁰⁸⁷ tn The verb נָסָה (nasah) means “to test, tempt, try, prove.” It can be used of people simply trying to do something that they are not sure of (such as David trying on Saul’s armor), or of God testing people to see if they will obey (as in testing Abraham, Gen 22:1), or of people challenging others (as in the Queen of Sheba coming to test Solomon), and of the people in the desert in rebellion putting God to the test. By doubting that God was truly in their midst, and demanding that he demonstrate his presence, they tested him to see if he would act. There are times when “proving” God is correct and required, but that is done by faith (as with Gideon); when it is done out of unbelief, then it is an act of disloyalty.

[17:3]  ¹⁰⁸⁸ tn The verbs and the pronouns in this verse are in the singular because “the people” is singular in form.

[17:3]  ¹⁰⁸⁹ tn The demonstrative pronoun is used as the enclitic form for special emphasis in the question; it literally says, “why is this you have brought us up?” (R. J. Williams, Hebrew Syntax, 24, §118).

[17:3]  ¹⁰⁹⁰ sn Their words deny God the credit for bringing them out of Egypt, impugn the integrity of Moses and God by accusing them of bringing the people out here to die, and show a lack of faith in God’s ability to provide for them.

[17:4]  ¹⁰⁹¹ tn The preposition lamed (ל) is here specification, meaning “with respect to” (see R. J. Williams, Hebrew Syntax, 49, §273).

[17:4]  ¹⁰⁹² tn Or “they are almost ready to stone me.”

[17:4]  ¹⁰⁹³ tn The perfect tense with the vav (ו) consecutive almost develops an independent force; this is true in sentences where it follows an expression of time, as here (see GKC 334 §112.x).

[17:5]  ¹⁰⁹⁴ tn “Pass over before” indicates that Moses is the leader who goes first, and the people follow him. In other words, לִפְנֵי (lifney) indicates time and not place here (B. Jacob, Exodus, 477-78).

[17:6]  ¹⁰⁹⁵ tn The construction uses הִנְנִי עֹמֵד (hinni ’omed) to express the futur instans or imminent future of the verb: “I am going to be standing.”

[17:6]  sn The reader has many questions when studying this passage – why water from a rock, why Horeb, why strike the rock when later only speak to it, why recall the Nile miracles, etc. B. Jacob (Exodus, 479-80) says that all these are answered when it is recalled that they were putting God to the test. So water from the rock, the most impossible thing, cleared up the question of his power. Doing it at Horeb was significant because there Moses was called and told he would bring them to this place. Since they had doubted God was in their midst, he would not do this miracle in the camp, but would have Moses lead the elders out to Horeb. If people doubt God is in their midst, then he will choose not to be in their midst. And striking the rock recalled striking the Nile; there it brought death to Egypt, but here it brought life to Israel. There could be little further doubting that God was with them and able to provide for them.

[17:6]  ¹⁰⁹⁶ tn Or “by” (NIV, NLT).

[17:6]  ¹⁰⁹⁷ tn The form is a Hiphil perfect with the vav (ו) consecutive; it follows the future nuance of the participle and so is equivalent to an imperfect tense nuance of instruction.

[17:6]  ¹⁰⁹⁸ tn These two verbs are also perfect tenses with vav (ו) consecutive: “and [water] will go out…and [the people] will drink.” But the second verb is clearly the intent or the result of the water gushing from the rock, and so it may be subordinated.

[17:6]  sn The presence of Yahweh at this rock enabled Paul to develop a midrashic lesson, an analogical application: Christ was present with Israel to provide water for them in the wilderness. So this was a Christophany. But Paul takes it a step further to equate the rock with Christ, for just as it was struck to produce water, so Christ would be struck to produce rivers of living water. The provision of bread to eat and water to drink provided for Paul a ready analogy to the provisions of Christ in the gospel (1 Cor 10:4).

[17:6]  ¹⁰⁹⁹ tn Heb “in the eyes of.”

[17:7]  ¹¹⁰⁰ sn The name Massah (מַסָּה, massah) means “Proving”; it is derived from the verb “test, prove, try.” And the name Meribah (מְרִיבָה, mÿrivah) means “Strife”; it is related to the verb “to strive, quarrel, contend.” The choice of these names for the place would serve to remind Israel for all time of this failure with God. God wanted this and all subsequent generations to know how unbelief challenges God. And yet, he gave them water. So in spite of their failure, he remained faithful to his promises. The incident became proverbial, for it is the warning in Ps 95:7-8, which is quoted in Heb 3:15: “Oh, that today you would listen as he speaks! Do not harden your hearts as in the rebellion, in the day of testing in the wilderness. There your fathers tested me and tried me, and they saw my works for forty years.” The lesson is clear enough: to persist in this kind of unbelief could only result in the loss of divine blessing. Or, to put it another way, if they refused to believe in the power of God, they would wander powerless in the wilderness. They had every reason to believe, but they did not. (Note that this does not mean they are unbelievers, only that they would not take God at his word.)

[17:8]  ¹¹⁰¹ sn This short passage gives the first account of Israel’s holy wars. The war effort and Moses’ holding up his hands go side by side until the victory is won and commemorated. Many have used this as an example of intercessory prayer – but the passage makes no such mention. In Exodus so far the staff of God is the token of the power of God; when Moses used it, God demonstrated his power. To use the staff of God was to say that God did it; to fight without the staff was to face defeat. Using the staff of God was a way of submitting to and depending on the power of God in all areas of life. The first part of the story reports the attack and the preparation for the battle (8,9). The second part describes the battle and its outcome (10-13). The final section is the preservation of this event in the memory of Israel (14-16).

[17:8]  ¹¹⁰² tn Heb “and Amalek came”; NIV, NCV, TEV, CEV “the Amalekites.”

[17:8]  ¹¹⁰³ tn Or “fought with.”

[17:9]  ¹¹⁰⁴ tn This could be rendered literally “choose men for us.” But the lamed (ל) preposition probably indicates possession, “our men,” and the fact that Joshua was to choose from Israel, as well as the fact that there is no article on “men,” indicates he was to select some to fight.

[17:10]  ¹¹⁰⁵ tn The line in Hebrew reads literally: And Joshua did as Moses had said to him, to fight with Amalek. The infinitive construct is epexegetical, explaining what Joshua did that was in compliance with Moses’ words.

[17:11]  ¹¹⁰⁶ tn The two verbs in the temporal clauses are by וְהָיָה כַּאֲשֶׁר (vÿhaya ka’asher, “as long as” or, “and it was that whenever”). This indicates that the two imperfect tenses should be given a frequentative translation, probably a customary imperfect.

[17:11]  ¹¹⁰⁷ tn Or “lower.”

[17:12]  ¹¹⁰⁸ tn Literally “now the hands of Moses,” the disjunctive vav (ו) introduces a circumstantial clause here – of time.

[17:12]  ¹¹⁰⁹ tn The term used here is the adjective כְּבֵדִים (kÿvedim). It means “heavy,” but in this context the idea is more that of being tired. This is the important word that was used in the plague stories: when the heart of Pharaoh was hard, then the Israelites did not gain their freedom or victory. Likewise here, when the staff was lowered because Moses’ hands were “heavy,” Israel started to lose.

[17:12]  ¹¹¹⁰ tn Heb “from this, one, and from this, one.”

[17:12]  ¹¹¹¹ tn The word “steady” is אֱמוּנָה (’emuna) from the root אָמַן (’aman). The word usually means “faithfulness.” Here is a good illustration of the basic idea of the word – firm, steady, reliable, dependable. There may be a double entendre here; on the one hand it simply says that his hands were stayed so that Israel might win, but on the other hand it is portraying Moses as steady, firm, reliable, faithful. The point is that whatever God commissioned as the means or agency of power – to Moses a staff, to the Christians the Spirit – the people of God had to know that the victory came from God alone.

[17:13]  ¹¹¹² tn The verb means “disabled, weakened, prostrated.” It is used a couple of times in the Bible to describe how man dies and is powerless (see Job 14:10; Isa 14:12).

[17:13]  ¹¹¹³ tn Or “people.”

[17:13]  ¹¹¹⁴ tn Heb “mouth of the sword.” It means as the sword devours – without quarter (S. R. Driver, Exodus, 159).

[17:14]  ¹¹¹⁵ tn The presence of the article does not mean that he was to write this in a book that was existing now, but in one dedicated to this purpose (book, meaning scroll). See GKC 408 §126.s.

[17:14]  ¹¹¹⁶ tn The Hebrew word is “place,” meaning that the events were to be impressed on Joshua.

[17:14]  ¹¹¹⁷ tn Heb “in the ears of Joshua.” The account should be read to Joshua.

[17:14]  ¹¹¹⁸ tn The construction uses the infinitive absolute and the imperfect tense to stress the resolution of Yahweh to destroy Amalek. The verb מָחָה (makhah) is often translated “blot out” – but that is not a very satisfactory image, since it would not remove completely what is the object. “Efface, erase, scrape off” (as in a palimpsest, a manuscript that is scraped clean so it can be reused) is a more accurate image.

[17:14]  ¹¹¹⁹ sn This would seem to be defeated by the preceding statement that the events would be written in a book for a memorial. If this war is recorded, then the Amalekites would be remembered. But here God was going to wipe out the memory of them. But the idea of removing the memory of a people is an idiom for destroying them – they will have no posterity and no lasting heritage.

[17:15]  ¹¹²⁰ sn Heb “Yahweh-nissi” (so NAB), which means “Yahweh is my banner.” Note that when Israel murmured and failed God, the name commemorated the incident or the outcome of their failure. When they were blessed with success, the naming praised God. Here the holding up of the staff of God was preserved in the name for the altar – God gave them the victory.

[17:16]  ¹¹²¹ tn The line here is very difficult. The Hebrew text has כִּי־יָד עַל־כֵּס יָהּ (ki yad ’al kes yah, “for a hand on the throne of Yah”). If the word is “throne” (and it is not usually spelled like this), then it would mean Moses’ hand was extended to the throne of God, showing either intercession or source of power. It could not be turned to mean that the hand of Yah was taking an oath to destroy the Amalekites. The LXX took the same letters, but apparently saw the last four (כסיה) as a verbal form; it reads “with a secret hand.” Most scholars have simply assumed that the text is wrong, and כֵּס should be emended to נֵס (nes) to fit the name, for this is the pattern of naming in the OT with popular etymologies – some motif of the name must be found in the sentiment. This would then read, “My hand on the banner of Yah.” It would be an expression signifying that the banner, the staff of God, should ever be ready at hand when the Israelites fight the Amalekites again.

[17:16]  ¹¹²² sn The message of this short narrative, then, concerns the power of God to protect his people. The account includes the difficulty, the victory, and the commemoration. The victory must be retained in memory by the commemoration. So the expositional idea could focus on that: The people of God must recognize (both for engaging in warfare and for praise afterward) that victory comes only with the power of God. In the NT the issue is even more urgent, because the warfare is spiritual – believers do not wrestle against flesh and blood. So only God’s power will bring victory.

[18:1]  ¹¹²³ sn This chapter forms the transition to the Law. There has been the deliverance, the testing passages, the provision in the wilderness, and the warfare. Any God who can do all this for his people deserves their allegiance. In chap. 18 the Lawgiver is giving advice, using laws and rulings, but then he is given advice to organize the elders to assist. Thus, when the Law is fully revealed, a system will be in place to administer it. The point of the passage is that a great leader humbly accepts advice from other godly believers to delegate responsibility. He does not try to do it all himself; God does not want one individual to do it all. The chapter has three parts: vv. 1-12 tell how Jethro heard and came and worshiped and blessed; vv. 13-23 have the advice of Jethro, and then vv. 24-27 tell how Moses implemented the plan and Jethro went home. See further E. J. Runions, “Exodus Motifs in 1 Samuel 7 and 8,” EvQ 52 (1980): 130-31; and also see for another idea T. C. Butler, “An Anti-Moses Tradition,” JSOT 12 (1979): 9-15.

[18:1]  ¹¹²⁴ tn This clause beginning with כִּי (ki) answers the question of what Jethro had heard; it provides a second, explanatory noun clause that is the object of the verb – “he heard (1) all that God had done… (2) that he had brought….” See R. J. Williams, Hebrew Syntax, 81, §490.

[18:1]  ¹¹²⁵ sn This is an important report that Jethro has heard, for the claim of God that he brought Israel out of bondage in Egypt will be the foundation of the covenant stipulations (Exod 20).

[18:3]  ¹¹²⁶ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity (also in the following verse).

[18:4]  ¹¹²⁷ tn The referent (Moses) and the verb have been specified in the translation for clarity.

[18:4]  ¹¹²⁸ tn Now is given the etymological explanation of the name of Moses’ other son, Eliezer (אֱלִיעֶזֶר, ’eli’ezer), which means “my God is a help.” The sentiment that explains this name is אֱלֹהֵי אָבִי בְּעֶזְרִי (’elohe ’avi bÿ’ezri, “the God of my father is my help”). The preposition in the sentiment is the bet (ב) essentiae (giving the essence – see GKC 379 §119.i). Not mentioned earlier, the name has become even more appropriate now that God has delivered Moses from Pharaoh again. The word for “help” is a common word in the Bible, first introduced as a description of the woman in the Garden. It means to do for someone what he or she cannot do for himself or herself. Samuel raised the “stone of help” (Ebenezer) when Yahweh helped Israel win the battle (1 Sam 7:12).

[18:4]  ¹¹²⁹ sn The verb “delivered” is an important motif in this chapter (see its use in vv. 8, 9, and 10 with reference to Pharaoh).

[18:5]  ¹¹³⁰ tn Heb “his”; the referent (Moses) has been specified in the translation for clarity.

[18:5]  ¹¹³¹ tn This is an adverbial accusative that defines the place (see GKC 373-74 §118.g).

[18:5]  ¹¹³² sn The mountain of God is Horeb, and so the desert here must be the Sinai desert by it. But chap. 19 suggests that they left Rephidim to go the 24 miles to Sinai. It may be that this chapter fits in chronologically after the move to Sinai, but was placed here thematically. W. C. Kaiser defends the present location of the story by responding to other reasons for the change given by Lightfoot, but does not deal with the travel locations (W. C. Kaiser, Jr., “Exodus,” EBC 2:411).

[18:6]  ¹¹³³ sn This verse may seem out of place, since the report has already been given that they came to the desert. It begins to provide details of the event that the previous verse summarizes. The announcement in verse 6 may have come in advance by means of a messenger or at the time of arrival, either of which would fit with the attention to formal greetings in verse 7. This would suit a meeting between two important men; the status of Moses has changed. The LXX solves the problem by taking the pronoun “I” as the particle “behold” and reads it this way: “one said to Moses, ‘Behold, your father-in-law has come….’”

[18:7]  ¹¹³⁴ sn This is more than polite oriental custom. Jethro was Moses’ benefactor, father-in-law, and a priest. He paid much respect to him. Now he could invite Jethro into his home (see B. Jacob, Exodus, 496).

[18:8]  ¹¹³⁵ tn A rare word, “weariness” of the hardships.

[18:8]  ¹¹³⁶ tn Heb “found them.”

[18:8]  ¹¹³⁷ tn Here “how” has been supplied.

[18:9]  ¹¹³⁸ tn The word חָדָה (khada) is rare, occurring only in Job 3:6 and Ps 21:6, although it is common in Aramaic. The LXX translated it “he shuddered.” U. Cassuto suggests that that rendering was based on the midrashic interpretation in b. Sanhedrin 94b, “he felt cuts in his body” – a wordplay on the verb (Exodus, 215-16).

[18:10]  ¹¹³⁹ tn This is a common form of praise. The verb בָּרוּךְ (barukh) is the Qal passive participle of the verb. Here must be supplied a jussive, making this participle the predicate: “May Yahweh be blessed.” The verb essentially means “to enrich”; in praise it would mean that he would be enriched by the praises of the people.

[18:10]  ¹¹⁴⁰ tn Heb “from under the hand of the Egyptians.”

[18:11]  ¹¹⁴¹ tn The end of this sentence seems not to have been finished, or it is very elliptical. In the present translation the phrase “he has destroyed them” is supplied. Others take the last prepositional phrase to be the completion and supply only a verb: “[he was] above them.” U. Cassuto (Exodus, 216) takes the word “gods” to be the subject of the verb “act proudly,” giving the sense of “precisely (כִּי, ki) in respect of these things of which the gods of Egypt boasted – He is greater than they (עֲלֵיהֶם, ‘alehem).” He suggests rendering the clause, “excelling them in the very things to which they laid claim.”

[18:12]  ¹¹⁴² tn The verb is “and he took” (cf. KJV, ASV, NASB). It must have the sense of getting the animals for the sacrifice. The Syriac, Targum, and Vulgate have “offered.” But Cody argues because of the precise wording in the text Jethro did not offer the sacrifices but received them (A. Cody, “Exodus 18,12: Jethro Accepts a Covenant with the Israelites,” Bib 49 [1968]: 159-61).

[18:12]  ¹¹⁴³ sn Jethro brought offerings as if he were the one who had been delivered. The “burnt offering” is singular, to honor God first. The other sacrifices were intended for the invited guests to eat (a forerunner of the peace offering). See B. Jacob, Exodus, 498.

[18:12]  ¹¹⁴⁴ tn The word לֶחֶם (lekhem) here means the sacrifice and all the foods that were offered with it. The eating before God was part of covenantal ritual, for it signified that they were in communion with the Deity, and with one another.

[18:13]  ¹¹⁴⁵ tn Heb “and it was/happened on the morrow.”

[18:13]  ¹¹⁴⁶ sn This is a simple summary of the function of Moses on this particular day. He did not necessarily do this every day, but it was time now to do it. The people would come to solve their difficulties or to hear instruction from Moses on decisions to be made. The tradition of “sitting in Moses’ seat” is drawn from this passage.

[18:14]  ¹¹⁴⁷ tn Heb “what is this thing.”

[18:14]  ¹¹⁴⁸ sn This question, “what are you doing for the people,” is qualified by the next question. Sitting alone all day and the people standing around all day showed that Moses was exhibiting too much care for the people – he could not do this.

[18:15]  ¹¹⁴⁹ tn The form is לִדְרֹשׁ (lidrosh), the Qal infinitive construct giving the purpose. To inquire of God would be to seek God’s will on a matter, to obtain a legal decision on a matter, or to settle a dispute. As a judge Moses is speaking for God, but as the servant of Yahweh Moses’ words will be God’s words. The psalms would later describe judges as “gods” because they made the right decisions based on God’s Law.

[18:16]  ¹¹⁵⁰ tn Or “thing,” “matter,” “issue.”

[18:16]  ¹¹⁵¹ tn The verb שָׁפַט (shafat) means “to judge”; more specifically, it means to make a decision as an arbiter or umpire. When people brought issues to him, Moses decided between them. In the section of laws in Exodus after the Ten Commandments come the decisions, the מִשְׁפָּטִים (mishppatim).

[18:16]  ¹¹⁵² tn The “decrees” or “statutes” were definite rules, stereotyped and permanent; the “laws” were directives or pronouncements given when situations arose. S. R. Driver suggests this is another reason why this event might have taken place after Yahweh had given laws on the mountain (Exodus, 165).

[18:17]  ¹¹⁵³ tn Heb “the thing.”

[18:18]  ¹¹⁵⁴ tn The verb means “to fall and fade” as a leaf (Ps 1:3). In Ps 18:45 it is used figuratively of foes fading away, failing in strength and courage (S. R. Driver, Exodus, 166). Here the infinitive absolute construction heightens the meaning.

[18:18]  ¹¹⁵⁵ tn Gesenius lists the specialized use of the comparative min (מ) where with an adjective the thought expressed is that the quality is too difficult for the attainment of a particular aim (GKC 430 §133.c).

[18:18]  ¹¹⁵⁶ tn Here “a burden” has been supplied.

[18:19]  ¹¹⁵⁷ tn Heb “hear my voice.”

[18:19]  ¹¹⁵⁸ tn The line reads “Be you to the people before God.” He is to be their representative before God. This is introducing the aspect of the work that only Moses could do, what he has been doing. He is to be before God for the people, to pray for them, to appeal on their behalf. Jethro is essentially saying, I understand that you cannot delegate this to anyone else, so continue doing it (U. Cassuto, Exodus, 219-20).

[18:19]  ¹¹⁵⁹ tn The form is the perfect tense with the vav (ו) consecutive; following the imperative it will be instruction as well. Since the imperative preceding this had the idea of “continue to be” as you are, this too has that force.

[18:19]  ¹¹⁶⁰ tn Heb “words”; KJV, ASV “the causes”; NRSV “cases”; NLT “questions.”

[18:20]  ¹¹⁶¹ tn The perfect tense with the vav (ו) continues the sequence of instruction for Moses. He alone was to be the mediator, to guide them in the religious and moral instruction.

[18:20]  ¹¹⁶² tn The verb and its following prepositional phrase form a relative clause, modifying “the way.” The imperfect tense should be given the nuance of obligatory imperfect – it is the way they must walk.

[18:20]  ¹¹⁶³ tn This last part is parallel to the preceding: “work” is also a direct object of the verb “make known,” and the relative clause that qualifies it also uses an obligatory imperfect.

[18:21]  ¹¹⁶⁴ tn The construction uses the independent pronoun for emphasis, and then the imperfect tense “see” (חָזָה, khazah) – “and you will see from all….” Both in Hebrew and Ugaritic expressions of “seeing” are used in the sense of choosing (Gen 41:33). See U. Cassuto, Exodus, 220.

[18:21]  ¹¹⁶⁵ tn The expression is אַנְשֵׁי־חַיִל (’anshe khayil, “capable men”). The attributive genitive is the word used in expressions like “mighty man of valor.” The word describes these men as respected, influential, powerful people, those looked up to by the community as leaders, and those who will have the needs of the community in mind.

[18:21]  ¹¹⁶⁶ tn The description “fearers of God” uses an objective genitive. It describes them as devout, worshipful, obedient servants of God.

[18:21]  ¹¹⁶⁷ tn The expression “men of truth” (אַנְשֵׁי אֱמֶת, ’anshe ’emet) indicates that these men must be seekers of truth, who know that the task of a judge is to give true judgment (U. Cassuto, Exodus, 220). The word “truth” includes the ideas of faithfulness or reliability, as well as factuality itself. It could be understood to mean “truthful men,” men whose word is reliable and true.

[18:21]  ¹¹⁶⁸ tn Heb “haters of bribes.” Here is another objective genitive, one that refers to unjust gain. To hate unjust gain is to reject and refuse it. Their decisions will not be swayed by greed.

[18:21]  ¹¹⁶⁹ tn Heb “over them”; the referent (the people) has been specified in the translation for clarity.

[18:21]  ¹¹⁷⁰ sn It is not clear how this structure would work in a judicial setting. The language of “captains of thousands,” etc., is used more for military ranks. There must have been more detailed instruction involved here, for each Israelite would have come under four leaders with this arrangement, and perhaps difficult cases would be sent to the next level. But since the task of these men would also involve instruction and guidance, the breakdown would be very useful. Deut 1:9, 13 suggest that the choice of these people was not simply Moses’ alone.

[18:22]  ¹¹⁷¹ tn The form is the perfect tense with the vav (ו) consecutive, making it equivalent to the imperfect of instruction in the preceding verse.

[18:22]  ¹¹⁷² tn Heb “in every time,” meaning “in all normal cases” or “under normal circumstances.” The same phrase occurs in v. 26.

[18:22]  ¹¹⁷³ tn Heb “great thing.”

[18:22]  ¹¹⁷⁴ tn Heb “thing.”

[18:22]  ¹¹⁷⁵ tn The vav here shows the result or the purpose of the instructions given.

[18:22]  ¹¹⁷⁶ tn The expression וְהָקֵל מֵעָלֶיךָ (vÿhaqel me’aleykha) means literally “and make it light off yourself.” The word plays against the word for “heavy” used earlier – since it was a heavy or burdensome task, Moses must lighten the load.

[18:22]  ¹¹⁷⁷ tn Here “the burden” has been supplied.

[18:23]  ¹¹⁷⁸ tn The form is a Piel perfect with vav (ו) consecutive; it carries the same nuance as the preceding imperfect in the conditional clause.

[18:23]  ¹¹⁷⁹ tn The perfect tense with vav (ו) consecutive now appears in the apodosis of the conditional sentence – “if you do this…then you will be able.”

[18:23]  ¹¹⁸⁰ tn Heb “to stand.” B. Jacob (Exodus, 501) suggests that there might be a humorous side to this: “you could even do this standing up.”

[18:23]  ¹¹⁸¹ tn Literally “this people.”

[18:23]  ¹¹⁸² tn The verb is the simple imperfect, “will go,” but given the sense of the passage a potential nuance seems in order.

[18:23]  ¹¹⁸³ tn Heb “his place.”

[18:23]  ¹¹⁸⁴ tn Heb “in peace.”

[18:23]  sn See further T. D. Weinshall, “The Organizational Structure Proposed by Jethro to Moses (Ex. 18:17),” Public Administration in Israel and Abroad 12 (1972): 9-13; and H. Reviv, “The Traditions Concerning the Inception of the Legal System in Israel: Significance and Dating,” ZAW 94 (1982): 566-75.

[18:24]  ¹¹⁸⁵ tn The idiom “listen to the voice of” means “obey, comply with, heed.”

[18:26]  ¹¹⁸⁶ tn This verb and the verb in the next clause are imperfect tenses. In the past tense narrative of the verse they must be customary, describing continuous action in past time.

[18:27]  ¹¹⁸⁷ tn The verb וַיְשַׁלַּח (vayshallakh) has the same root and same stem used in the passages calling for Pharaoh to “release” Israel. Here, in a peaceful and righteous relationship, Moses sent Jethro to his home.

[18:27]  ¹¹⁸⁸ tn Heb “he”; the referent (Jethro) has been specified in the translation for clarity.

[18:27]  ¹¹⁸⁹ tn The prepositional phrase included here Gesenius classifies as a pleonastic dativus ethicus to give special emphasis to the significance of the occurrence in question for a particular subject (GKC 381 §119.s).

[18:27]  ¹¹⁹⁰ sn This chapter makes an excellent message on spiritual leadership of the people of God. Spiritually responsible people are to be selected to help in the work of the ministry (teaching, deciding cases, meeting needs), so that there will be peace, and so that leaders will not be exhausted. Probably capable people are more ready to do that than leaders are ready to relinquish control. But leaders have to be willing to take the risk, to entrust the task to others. Here Moses is the model of humility, receiving correction and counsel from Jethro. And Jethro is the ideal adviser, for he has no intention of remaining there to run the operation.