Keluaran 3:20

3:20 So I will extend my hand ¹  and strike Egypt with all my wonders ²  that I will do among them, and after that he will release you. ³ 

Keluaran 7:4

7:4 Pharaoh will not listen to you. ⁴  I will reach into ⁵  Egypt and bring out my regiments, ⁶  my people the Israelites, from the land of Egypt with great acts of judgment.

Keluaran 9:16

9:16 But ⁷  for this purpose I have caused you to stand: ⁸  to show you ⁹  my strength, and so that my name may be declared ¹⁰  in all the earth.

Keluaran 14:17-18

14:17 And as for me, I am going to harden ¹¹  the hearts of the Egyptians so that ¹²  they will come after them, that I may be honored ¹³  because ¹⁴  of Pharaoh and his army and his chariots and his horsemen. 14:18 And the Egyptians will know ¹⁵  that I am the Lord when I have gained my honor ¹⁶  because of Pharaoh, his chariots, and his horsemen.”

Keluaran 15:14-15

15:14 The nations will hear ¹⁷  and tremble;

anguish ¹⁸  will seize ¹⁹  the inhabitants of Philistia.

15:15 Then the chiefs of Edom will be terrified, ²⁰ 

trembling will seize ²¹  the leaders of Moab,

and the inhabitants of Canaan will shake.

[3:20]  ¹ 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]  ² 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]  ³ 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.

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

[7:4]  ⁵ 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]  ⁶ tn See the note on this term in 6:26.

[9:16]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Heb “in order to declare my name.” Since there is no expressed subject, this may be given a passive translation.

[14:17]  ¹¹ 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]  ¹² 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]  ¹³ tn For the comments on this verb see the discussion in v. 4. God would get glory by defeating Egypt.

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

[14:18]  ¹⁵ 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]  ¹⁶ 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.

[15:14]  ¹⁷ 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]  ¹⁸ tn The word properly refers to “pangs” of childbirth. When the nations hear, they will be terrified.

[15:14]  ¹⁹ tn The verb is again a prophetic perfect.

[15:15]  ²⁰ tn This is a prophetic perfect.

[15:15]  ²¹ tn This verb is imperfect tense.