Keluaran 4:21

4:21 The Lord said ¹  to Moses, “When you go back to Egypt, ²  see that you ³  do before Pharaoh all the wonders I have put under your control. ⁴  But I will harden ⁵  his heart ⁶  and ⁷  he will not let the people go.

Keluaran 5:1

Opposition to the Plan of God

5:1 ⁸ Afterward Moses and Aaron went to Pharaoh and said, “Thus says the Lord, ⁹  the God of Israel, ‘Release ¹⁰  my people so that they may hold a pilgrim feast ¹¹  to me in the desert.’”

Keluaran 11:5

11:5 and all the firstborn in the land of Egypt will die, from the firstborn son of Pharaoh ¹²  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.

Keluaran 13:15

13:15 When Pharaoh stubbornly refused ¹³  to release us, the Lord killed all the firstborn in the land of Egypt, from the firstborn of people to the firstborn of animals. ¹⁴  That is why I am sacrificing ¹⁵  to the Lord the first male offspring of every womb, but all my firstborn sons I redeem.’

Keluaran 13:21

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, ¹⁶  so that they could ¹⁷  travel day or night. ¹⁸ 

Keluaran 19:16

19:16 On ¹⁹  the third day in the morning there was thunder and lightning and a dense ²⁰  cloud on the mountain, and the sound of a very loud ²¹  horn; ²²  all the people who were in the camp trembled.

Keluaran 20:10

20:10 but the seventh day is a Sabbath to the Lord your God; on it ²³  you shall not do any work, you, ²⁴  or your son, or your daughter, or your male servant, or your female servant, or your cattle, or the resident foreigner who is in your gates. ²⁵ 

Keluaran 24:12

24:12 ²⁶ The Lord said to Moses, “Come up to me to the mountain and remain there, and I will give you the stone tablets ²⁷  with ²⁸  the law and the commandments that I have written, so that you may teach them.” ²⁹ 

Keluaran 28:35

28:35 The robe ³⁰  is to be on Aaron as he ministers, ³¹  and his sound will be heard ³²  when he enters the Holy Place before the Lord and when he leaves, so that he does not die.

Keluaran 32:19

32:19 When he approached the camp and saw the calf and the dancing, Moses became extremely angry. ³³  He threw the tablets from his hands and broke them to pieces at the bottom of the mountain. ³⁴ 

Keluaran 33:19

33:19 And the Lord ³⁵  said, “I will make all my goodness ³⁶  pass before your face, and I will proclaim the Lord by name ³⁷  before you; I will be gracious to whom I will be gracious, I will show mercy to whom I will show mercy.” ³⁸ 

Keluaran 34:28

34:28 So he was there with the Lord forty days and forty nights; ³⁹  he did not eat bread, and he did not drink water. He wrote on the tablets the words of the covenant, the ten commandments. ⁴⁰ 

Keluaran 35:10

35:10 Every skilled person ⁴¹  among you is to come and make all that the Lord has commanded:

[4:21]  ¹ tn Heb “And Yahweh said.”

[4:21]  ² 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]  ³ 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]  ⁴ tn Or “in your power”; Heb “in your hand.”

[4:21]  ⁵ 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]  ⁶ 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]  ⁷ tn Or “so that.”

[5:1]  ⁸ 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]  ⁹ tn Heb “Yahweh.”

[5:1]  ¹⁰ 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]  ¹¹ 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.

[11:5]  ¹² 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.

[13:15]  ¹³ 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]  ¹⁴ tn The text uses “man” and “beast.”

[13:15]  ¹⁵ tn The form is the active participle.

[13:21]  ¹⁶ 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]  ¹⁷ tn The infinitive construct here indicates the result of these manifestations – “so that they went” or “could go.”

[13:21]  ¹⁸ tn These are adverbial accusatives of time.

[19:16]  ¹⁹ tn Heb “and it was on.”

[19:16]  ²⁰ tn Heb “heavy” (כָּבֵד, kaved).

[19:16]  ²¹ tn Literally “strong” (חָזָק, khazaq).

[19:16]  ²² tn The word here is שֹׁפָר (shofar), the normal word for “horn.” This word is used especially to announce something important in a public event (see 1 Kgs 1:34; 2 Sam 6:15). The previous word used in the context (v. 16) was יֹבֵל (yovel, “ram’s horn”).

[20:10]  ²³ tn The phrase “on it” has been supplied for clarity.

[20:10]  ²⁴ sn The wife is omitted in the list, not that she was considered unimportant, nor that she was excluded from the rest, but rather in reflecting her high status. She was not man’s servant, not lesser than the man, but included with the man as an equal before God. The “you” of the commandments is addressed to the Israelites individually, male and female, just as God in the Garden of Eden held both the man and the woman responsible for their individual sins (see B. Jacob, Exodus, 567-68).

[20:10]  ²⁵ sn The Sabbath day was the sign of the Sinaitic Covenant. It required Israel to cease from ordinary labors and devote the day to God. It required Israel to enter into the life of God, to share his Sabbath. It gave them a chance to recall the work of the Creator. But in the NT the apostolic teaching for the Church does not make one day holier than another, but calls for the entire life to be sanctified to God. This teaching is an application of the meaning of entering into the Sabbath of God. The book of Hebrews declares that those who believe in Christ cease from their works and enter into his Sabbath rest. For a Christian keeping Saturday holy is not a requirement from the NT; it may be a good and valuable thing to have a day of rest and refreshment, but it is not a binding law for the Church. The principle of setting aside time to worship and serve the Lord has been carried forward, but the strict regulations have not.

[24:12]  ²⁶ sn Now the last part is recorded in which Moses ascends to Yahweh to receive the tablets of stone. As Moses disappears into the clouds, the people are given a vision of the glory of Yahweh.

[24:12]  ²⁷ sn These are the stone tablets on which the Ten Commandments would be written. This is the first time they are mentioned. The commandments were apparently proclaimed by God first and then proclaimed to the people by Moses. Now that they have been formally agreed on and ratified, they will be written by God on stone for a perpetual covenant.

[24:12]  ²⁸ tn Or “namely”; or “that is to say.” The vav (ו) on the noun does not mean that this is in addition to the tablets of stone; the vav is explanatory. Gesenius has “to wit”; see GKC 484-85 §154.a, n. 1(b).

[24:12]  ²⁹ tn The last word of the verse is לְהוֹרֹתָם (lÿhorotam), the Hiphil infinitive construct of יָרָה (yarah). It serves as a purpose clause, “to teach them,” meaning “I am giving you this Law and these commands in order that you may teach them.” This duty to teach the Law will be passed especially to parents (Deut 6:6-9, 20-25) and to the tribe of Levi as a whole (Deut 33:9-10; Mal 2:1-9).

[28:35]  ³⁰ tn Heb “it”; the referent (the robe) has been specified in the translation for clarity.

[28:35]  ³¹ tn The form is a Piel infinitive construct with the lamed (ל) preposition: “to minister” or “to serve.” It may be taken epexegetically here, “while serving,” although S. R. Driver takes it as a purpose, “in order that he may minister” (Exodus, 308). The point then would be that he dare not enter into the Holy Place without wearing it.

[28:35]  ³² sn God would hear the bells and be reminded that this priest was in his presence representing the nation and that the priest had followed the rules of the sanctuary by wearing the appropriate robes with their attachments.

[32:19]  ³³ tn Heb “and the anger of Moses burned hot.”

[32:19]  ³⁴ sn See N. M. Waldham, “The Breaking of the Tablets,” Judaism 27 (1978): 442-47.

[33:19]  ³⁵ tn Heb “and he said”; the referent (the Lord) has been specified in the translation for clarity.

[33:19]  ³⁶ sn The word “goodness” refers to the divine appearance in summary fashion.

[33:19]  ³⁷ tn The expression “make proclamation in the name of Yahweh” (here a perfect tense with vav [ו] consecutive for future) means to declare, reveal, or otherwise make proclamation of who Yahweh is. The “name of Yahweh” (rendered “the name of the Lord” throughout) refers to his divine attributes revealed to his people, either in word or deed. What will be focused on first will be his grace and compassion.

[33:19]  ³⁸ sn God declares his mercy and grace in similar terms to his earlier self-revelation (“I am that I am”): “I will be gracious to whom I will be gracious.” In other words, the grace and mercy of God are bound up in his own will. Obviously, in this passage the recipients of that favor are the penitent Israelites who were forgiven through Moses’ intercession. The two words are at the heart of God’s dealings with people. The first is חָנַן (khanan, “to be gracious, show favor”). It means to grant favor or grace to someone, grace meaning unmerited favor. All of God’s dealings are gracious, but especially in forgiving sins and granting salvation it is critical. Parallel to this is רָחַם (rakham), a word that means “show compassion, tender mercy.” It is a word that is related to the noun “womb,” the connection being in providing care and protection for that which is helpless and dependent – a motherly quality. In both of these constructions the verbs simply express what God will do, without explaining why. See further, J. R. Lundbom, “God’s Use of the Idem per idem to Terminate Debate,” HTR 71 (1978): 193-201; and J. Piper, “Prolegomena to Understanding Romans 9:14-15: An Interpretation of Exodus 33:19,” JETS 22 (1979): 203-16.

[34:28]  ³⁹ tn These too are adverbial in relation to the main clause, telling how long Moses was with Yahweh on the mountain.

[34:28]  ⁴⁰ tn Heb “the ten words,” though “commandments” is traditional.

[35:10]  ⁴¹ tn Heb “wise of heart”; here also “heart” would be a genitive of specification, showing that there were those who could make skillful decisions.