5:15 8 The Israelite foremen went and cried out to Pharaoh, “Why are you treating 9 your servants this way?
5:17 But Pharaoh replied, 10 “You are slackers! Slackers! 11 That is why you are saying, ‘Let us go sacrifice to the Lord.’
14:15 The Lord said to Moses, “Why do you cry out to me? Tell the Israelites to move on. 13
1 tn The verb means “to go, to come, to enter.” In this context it means that they returned to their father, or came home.
2 sn The name “Reuel” is given here. In other places (e.g., chap. 18) he is called Jethro (cf. CEV, which uses “Jethro” here). Some suggest that this is simply a confusion of traditions. But it is not uncommon for ancients, like Sabean kings and priests, to have more than one name. Several of the kings of Israel, including Solomon, did. “Reuel” means “friend of God.”
3 tn The sentence uses a verbal hendiadys construction: מִהַרְתֶּן בֹּא (miharten bo’, “you have made quick [to] come”). The finite verb functions as if it were an adverb modifying the infinitive, which becomes the main verb of the clause.
sn Two observations should be made at this point. First, it seems that the oppression at the well was a regular part of their routine because their father was surprised at their early return, and their answer alluded to the shepherds rather automatically. Secondly, the story is another meeting-at-the-well account. Continuity with the patriarchs is thereby kept in the mind of the reader (cf. Gen 24; 29:1-12).
4 tn Heb “And Moses said.” The implication is that Moses said this to himself.
5 tn The construction uses the cohortative אָסֻרָה־נָּא (’asura-nna’) followed by an imperfect with vav (וְאֶרְאֶה, vÿ’er’eh) to express the purpose or result (logical sequence): “I will turn aside in order that I may see.”
6 tn Heb “great.” The word means something extraordinary here. In using this term Moses revealed his reaction to the strange sight and his anticipation that something special was about to happen. So he turned away from the flock to investigate.
7 tn The verb is an imperfect. Here it has the progressive nuance – the bush is not burning up.
8 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.
9 tn The imperfect tense should be classified here with the progressive imperfect nuance, because the harsh treatment was a present reality.
10 tn Heb “And he said.”
11 tn Or “loafers.” The form נִרְפִּים (nirpim) is derived from the verb רָפָה (rafah), meaning “to be weak, to let oneself go.”
12 tn See note on Exod 6:12.
13 tn The text literally says, “speak to the Israelites that they may journey.” The intent of the line, using the imperative with the subordinate jussive or imperfect expressing purpose is that the speaking is the command to move.