Keluaran 8:19

8:19 The magicians said ¹  to Pharaoh, “It is the finger ²  of God!” But Pharaoh’s heart remained hard, ³  and he did not listen to them, just as the Lord had predicted.

Keluaran 9:13

The Seventh Blow: Hail

9:13 ⁴ The Lord said ⁵  to Moses, “Get up early in the morning, stand ⁶  before Pharaoh, and tell him, ‘Thus says the Lord, the God of the Hebrews: “Release my people so that they may serve me!

Keluaran 18:1

The Advice of Jethro

18:1 ⁷ Jethro, the priest of Midian, Moses’ father-in-law, heard about all that God had done for Moses and for his people Israel, that ⁸  the Lord had brought Israel out of Egypt. ⁹ 

[8:19]  ¹ tn Heb “and the magicians said.”

[8:19]  ² 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]  ³ 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.

[9:13]  ⁴ 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]  ⁵ tn Heb “and Yahweh said.”

[9:13]  ⁶ tn Or “take your stand.”

[18:1]  ⁷ 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]  ⁸ 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]  ⁹ 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).