Keluaran 5:1

Opposition to the Plan of God

5:1 ¹ Afterward Moses and Aaron went to Pharaoh and said, “Thus says the Lord, ²  the God of Israel, ‘Release ³  my people so that they may hold a pilgrim feast ⁴  to me in the desert.’”

Ulangan 16:11

16:11 You shall rejoice before him ⁵  – you, your son, your daughter, your male and female slaves, the Levites in your villages, ⁶  the resident foreigners, the orphans, and the widows among you – in the place where the Lord chooses to locate his name.

Nehemia 8:9-12

8:9 Then Nehemiah the governor, ⁷  Ezra the priestly scribe, ⁸  and the Levites who were imparting understanding to the people said to all of them, ⁹  “This day is holy to the LORD your God. Do not mourn or weep.” For all the people had been weeping when they heard the words of the law. 8:10 He said to them, “Go and eat delicacies and drink sweet drinks and send portions to those for whom nothing is prepared. For this day is holy to our Lord. ¹⁰  Do not grieve, for the joy of the LORD is your strength.”

8:11 Then the Levites quieted all the people saying, “Be quiet, for this day is holy. Do not grieve.” 8:12 So all the people departed to eat and drink and to share their food ¹¹  with others ¹²  and to enjoy tremendous joy, ¹³  for they had gained insight in the matters that had been made known to them.

[5:1]  ¹ 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]  ² tn Heb “Yahweh.”

[5:1]  ³ 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]  ⁴ 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.

[16:11]  ⁵ tn Heb “the Lord your God.” See note on “he” in 16:1.

[16:11]  ⁶ tn Heb “gates.”

[8:9]  ⁷ tc The unexpected reference to Nehemiah here has led some scholars to suspect that the phrase “Nehemiah the governor” is a later addition to the text and not original.

[8:9]  ⁸ tn Heb “the priest, the scribe.”

[8:9]  ⁹ tn Heb “the people.” The pronoun has been used in the translation for stylistic reasons, to avoid redundancy.

[8:10]  ¹⁰ tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[8:12]  ¹¹ tn Heb “to send portions.”

[8:12]  ¹² tn The Hebrew text does not include the phrase “with others” but it has been supplied in the translation for clarity.

[8:12]  ¹³ tn Heb “to make great joy.”