7:3 But I will harden 1 Pharaoh’s heart, and although I will multiply 2 my signs and my wonders in the land of Egypt, 7:4 Pharaoh will not listen to you. 3 I will reach into 4 Egypt and bring out my regiments, 5 my people the Israelites, from the land of Egypt with great acts of judgment. 7:5 Then 6 the Egyptians will know that I am the Lord, when I extend my hand 7 over Egypt and bring the Israelites out from among them.
7:8 The Lord said 8 to Moses and Aaron, 9 7:9 “When Pharaoh says to you, ‘Do 10 a miracle,’ and you say to Aaron, ‘Take your staff and throw it down 11 before Pharaoh,’ it will become 12 a snake.” 7:10 When 13 Moses and Aaron went to Pharaoh, they did so, just as the Lord had commanded them – Aaron threw 14 down his staff before Pharaoh and his servants and it became a snake. 15 7:11 Then Pharaoh also summoned wise men and sorcerers, 16 and the magicians 17 of Egypt by their secret arts 18 did the same thing. 7:12 Each man 19 threw down his staff, and the staffs became snakes. But Aaron’s staff swallowed up their staffs.
1 tn The clause begins with the emphatic use of the pronoun and a disjunctive vav (ו) expressing the contrast “But as for me, I will harden.” They will speak, but God will harden.
sn The imperfect tense of the verb קָשָׁה (qasha) is found only here in these “hardening passages.” The verb (here the Hiphil for “I will harden”) summarizes Pharaoh’s resistance to what God would be doing through Moses – he would stubbornly resist and refuse to submit; he would be resolved in his opposition. See R. R. Wilson, “The Hardening of Pharaoh’s Heart,” CBQ 41 (1979): 18-36.
2 tn The form beginning the second half of the verse is the perfect tense with vav (ו) consecutive, הִרְבֵּיתִי (hirbeti). It could be translated as a simple future in sequence after the imperfect preceding it, but the logical connection is not obvious. Since it carries the force of an imperfect due to the sequence, it may be subordinated as a temporal clause to the next clause that begins in v. 4. That maintains the flow of the argument.
3 tn Heb “and Pharaoh will not listen.”
4 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.
6 tn The emphasis on sequence is clear because the form is the perfect tense with the vav consecutive.
sn The use of the verb “to know” (יָדַע, yada’) underscores what was said with regard to 6:3. By the time the actual exodus took place, the Egyptians would have “known” the name Yahweh, probably hearing it more than they wished. But they will know – experience the truth of it – when Yahweh defeats them.
7 sn This is another anthropomorphism, parallel to the preceding. If God were to “put” (נָתַן, natan), “extend” (נָטָה, nata), or “reach out” (שָׁלַח, shalakh) his hand against them, they would be destroyed. Contrast Exod 24:11.
8 tn Heb “And Yahweh said.”
9 tn Heb “said to Moses and Aaron, saying.”
10 tn The verb is תְּנוּ (tÿnu), literally “give.” The imperative is followed by an ethical dative that strengthens the subject of the imperative: “you give a miracle.”
11 tn Heb “and throw it.” The direct object, “it,” is implied.
12 tn The form is the jussive יְהִי ( yÿhi). Gesenius notes that frequently in a conditional clause, a sentence with a protasis and apodosis, the jussive will be used. Here it is in the apodosis (GKC 323 §109.h).
13 tn The clause begins with the preterite and the vav (ו) consecutive; it is here subordinated to the next clause as a temporal clause.
14 tn Heb “and Aaron threw.”
15 tn The noun used here is תַּנִּין (tannin), and not the word for “serpent” or “snake” used in chap. 4. This noun refers to a large reptile, in some texts large river or sea creatures (Gen 1:21; Ps 74:13) or land creatures (Deut 32:33). This wonder paralleled Moses’ miracle in 4:3 when he cast his staff down. But this is Aaron’s staff, and a different miracle. The noun could still be rendered “snake” here since the term could be broad enough to include it.
16 sn For information on this Egyptian material, see D. B. Redford, A Study of the Biblical Story of Joseph (VTSup), 203-4.
17 tn The חַרְטֻּמִּים (kharttummim) seem to have been the keepers of Egypt’s religious and magical texts, the sacred scribes.
18 tn The term בְּלַהֲטֵיהֶם (bÿlahatehem) means “by their secret arts”; it is from לוּט (lut, “to enwrap”). The Greek renders the word “by their magic”; Tg. Onq. uses “murmurings” and “whispers,” and other Jewish sources “dazzling display” or “demons” (see further B. Jacob, Exodus, 253-54). They may have done this by clever tricks, manipulation of the animals, or demonic power. Many have suggested that Aaron and the magicians were familiar with an old trick in which they could temporarily paralyze a serpent and then revive it. But here Aaron’s snake swallows up their snakes.
19 tn The verb is plural, but the subject is singular, “a man – his staff.” This noun can be given a distributive sense: “each man threw down his staff.”