Yesaya 19:4

19:4 I will hand Egypt over to a harsh master;

a powerful king will rule over them,”

says the sovereign master, ¹  the Lord who commands armies.

Keluaran 1:14

1:14 They made their lives bitter ²  by ³  hard service with mortar and bricks and by all kinds of service ⁴  in the fields. Every kind of service the Israelites were required to give was rigorous. ⁵ 

Keluaran 5:10-21

5:10 So the slave masters of the people and their foremen went to the Israelites and said, ⁶  “Thus says Pharaoh: ‘I am not giving ⁷  you straw. 5:11 You ⁸  go get straw for yourselves wherever you can ⁹  find it, because there will be no reduction at all in your workload.’” 5:12 So the people spread out ¹⁰  through all the land of Egypt to collect stubble for straw. 5:13 The slave masters were pressuring ¹¹  them, saying, “Complete ¹²  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, ¹³  “Why did you not complete your requirement for brickmaking as in the past – both yesterday and today?” ¹⁴ 

5:15 ¹⁵ The Israelite foremen went and cried out to Pharaoh, “Why are you treating ¹⁶  your servants this way? 5:16 No straw is given to your servants, but we are told, ¹⁷  ‘Make bricks!’ Your servants are even ¹⁸  being beaten, but the fault ¹⁹  is with your people.”

5:17 But Pharaoh replied, ²⁰  “You are slackers! Slackers! ²¹  That is why you are saying, ‘Let us go sacrifice to the Lord.’ 5:18 So now, get back to work! ²²  You will not be given straw, but you must still produce ²³  your quota ²⁴  of bricks!” 5:19 The Israelite foremen saw ²⁵  that they ²⁶  were in trouble when they were told, ²⁷  “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, ²⁸  5:21 and they said to them, “May the Lord look on you and judge, ²⁹  because you have made us stink ³⁰  in the opinion of ³¹  Pharaoh and his servants, ³²  so that you have given them an excuse to kill us!” ³³ 

Ulangan 4:20

4:20 You, however, the Lord has selected and brought from Egypt, that iron-smelting furnace, ³⁴  to be his special people ³⁵  as you are today.

Ulangan 8:15

8:15 and who brought you through the great, fearful desert of venomous serpents ³⁶  and scorpions, an arid place with no water. He made water flow ³⁷  from a flint rock and

Ulangan 17:16

17:16 Moreover, he must not accumulate horses for himself or allow the people to return to Egypt to do so, ³⁸  for the Lord has said you must never again return that way.

Yeremia 11:4

11:4 Those are the terms that I charged your ancestors ³⁹  to keep ⁴⁰  when I brought them out of Egypt, that place which was like an iron-smelting furnace. ⁴¹  I said at that time, ⁴²  “Obey me and carry out the terms of the agreement ⁴³  exactly as I commanded you. If you do, ⁴⁴  you will be my people and I will be your God. ⁴⁵ 

[19:4]  ¹ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

[1:14]  ² sn The verb מָרַר (marar) anticipates the introduction of the theme of bitterness in the instructions for the Passover.

[1:14]  ³ tn The preposition bet (ב) in this verse has the instrumental use: “by means of” (see GKC 380 §119.o).

[1:14]  ⁴ tn Heb “and in all service.”

[1:14]  ⁵ tn The line could be more literally translated, “All their service in which they served them [was] with rigor.” This takes the referent of בָּהֶם (bahem) to be the Egyptians. The pronoun may also resume the reference to the kinds of service and so not be needed in English: “All their service in which they served [was] with rigor.”

[5:10]  ⁶ tn Heb “went out and spoke to the people saying.” Here “the people” has been specified as “the Israelites” for clarity.

[5:10]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ tn The verb וַיָּפֶץ (vayyafets) is from the hollow root פּוּץ (puts) and means “scatter, spread abroad.”

[5:13]  ¹¹ tn Or “pressed.”

[5:13]  ¹² tn כַּלּוּ (kallu) is the Piel imperative; the verb means “to finish, complete” in the sense of filling up the quota.

[5:14]  ¹³ tn The quotation is introduced with the common word לֵאמֹר (le’mor, “saying”) and no mention of who said the question.

[5:14]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn The imperfect tense should be classified here with the progressive imperfect nuance, because the harsh treatment was a present reality.

[5:16]  ¹⁷ 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]  ¹⁸ tn הִנֵּה (hinneh) draws attention to the action reflected in the passive participle מֻכִּים (mukkim): “look, your servants are being beaten.”

[5:16]  ¹⁹ 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]  ²⁰ tn Heb “And he said.”

[5:17]  ²¹ tn Or “loafers.” The form נִרְפִּים (nirpim) is derived from the verb רָפָה (rafah), meaning “to be weak, to let oneself go.”

[5:18]  ²² 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]  ²³ tn The imperfect תִּתֵּנּוּ (tittennu) is here taken as an obligatory imperfect: “you must give” or “you must produce.”

[5:18]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn Heb “you have made our aroma stink.”

[5:21]  ³¹ tn Heb “in the eyes of.”

[5:21]  ³² tn Heb “in the eyes of his servants.” This phrase is not repeated in the translation for stylistic reasons.

[5:21]  ³³ 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.”

[4:20]  ³⁴ tn A כּוּר (kur) was not a source of heat but a crucible (“iron-smelting furnace”) in which precious metals were melted down and their impurities burned away (see I. Cornelius, NIDOTTE 2:618-19); cf. NAB “that iron foundry, Egypt.” The term is a metaphor for intense heat. Here it refers to the oppression and suffering Israel endured in Egypt. Since a crucible was used to burn away impurities, it is possible that the metaphor views Egypt as a place of refinement to bring Israel to a place of submission to divine sovereignty.

[4:20]  ³⁵ tn Heb “to be his people of inheritance.” The Lord compares his people to valued property inherited from one’s ancestors and passed on to one’s descendants.

[8:15]  ³⁶ tn Heb “flaming serpents”; KJV, NASB “fiery serpents”; NAB “saraph serpents.” This figure of speech (metonymy) probably describes the venomous and painful results of snakebite. The feeling from such an experience would be like a burning fire (שָׂרָף, saraf).

[8:15]  ³⁷ tn Heb “the one who brought out for you water.” In the Hebrew text this continues the preceding sentence, but the translation begins a new sentence here for stylistic reasons.

[17:16]  ³⁸ tn Heb “in order to multiply horses.” The translation uses “do so” in place of “multiply horses” to avoid redundancy (cf. NAB, NIV).

[11:4]  ³⁹ tn Heb “fathers” (also in vv. 5, 7, 10).

[11:4]  ⁴⁰ tn Heb “does not listen…this covenant which I commanded your fathers.” The sentence is broken up this way in conformity with contemporary English style.

[11:4]  ⁴¹ tn Heb “out of the land of Egypt, out of the iron-smelting furnace.”

[11:4]  ⁴² tn In place of the words “I said at that time” the Hebrew text has “saying.” The sentence is again being restructured in English to avoid the long, confusing style of the Hebrew original.

[11:4]  ⁴³ tn Heb “Obey me and carry them out.” The “them” refers back to the terms of the covenant which they were charged to keep according to the preceding. The referent is made specific to avoid ambiguity.

[11:4]  ⁴⁴ tn The words, “If you do” are not in the text. They have been supplied in the translation to break up a long sentence consisting of an imperative followed by a consequential sentence.

[11:4]  ⁴⁵ sn Obey me and carry out the terms of the agreement…and I will be your God. This refers to the Mosaic law which was instituted at Sinai and renewed on the Plains of Moab before Israel entered into the land. The words “the terms of the covenant” are explicitly used for the Ten Commandments in Exod 34:28 and for the additional legislation given in Deut 28:69; 29:8. The formulation here is reminiscent of Deut 29:9-14 (29:10-15 HT). The book of Deuteronomy is similar in its structure and function to an ancient Near Eastern treaty. In these the great king reminded his vassal of past benefits that he had given to him, charged him with obligations (the terms or stipulations of the covenant) chief among which was absolute loyalty and sole allegiance, promised him future benefits for obeying the stipulations (the blessings), and placed him under a curse for disobeying them. Any disobedience was met with stern warnings of punishment in the form of destruction and exile. Those who had witnessed the covenant were called in to confirm the continuing goodness of the great king and the disloyalty of the vassal. The vassal was then charged with a list of particular infringements of the stipulations and warned to change his actions or suffer the consequences. This is the background for Jer 11:1-9. Jeremiah is here functioning as a messenger from the Lord, Israel’s great king, and charging both the fathers and the children with breach of covenant.