4:6 The Lord also said to him, “Put your hand into your robe.” 5 So he put his hand into his robe, and when he brought it out – there was his hand, 6 leprous like snow! 7 4:7 He said, “Put your hand back into your robe.” So he put his hand back into his robe, and when he brought it out from his robe – there it was, 8 restored 9 like the rest of his skin! 10 4:8 “If 11 they do not believe you or pay attention to 12 the former sign, then they may 13 believe the latter sign. 14 4:9 And if 15 they do not believe even these two signs or listen to you, 16 then take 17 some water from the Nile and pour it out on the dry ground. The water you take out of the Nile will become blood on the dry ground.” 18
1 tn Or “rod” (KJV, ASV); NCV, CEV “walking stick”; NLT “shepherd’s staff.”
sn The staff appears here to be the shepherd’s staff that he was holding. It now will become the instrument with which Moses will do the mighty works, for it is the medium of the display of the divine power (S. R. Driver, Exodus, 27; also, L. Shalit, “How Moses Turned a Staff into a Snake and Back Again,” BAR 9 [1983]: 72-73).
2 tn Heb “he”; the referent (the
3 sn The details of the verse are designed to show that there was a staff that became a snake. The question is used to affirm that there truly was a staff, and then the report of Moses running from it shows it was a genuine snake. Using the serpent as a sign would have had an impact on the religious ideas of Egypt, for the sacred cobra was one of their symbols.
4 sn The signs authenticated Moses’ ministry as the
5 tn The word חֵיק (kheq), often rendered “bosom,” refers to the front of the chest and a fold in the garment there where an item could be placed for carrying (see Prov 6:27; 16:33; 21:14). So “into your robe” should be understood loosely here and in v. 7 as referring to the inside of the top front of Moses’ garment. The inside chest pocket of a jacket is a rough modern equivalent.
6 tn The particle הִנֵּה (hinneh) points out the startling or amazing sight as if the reader were catching first glimpse of it with Moses.
7 sn This sudden skin disease indicated that God was able to bring such diseases on Egypt in the plagues and that only he could remove them. The whitening was the first stage of death for the diseased (Num 12:10; 2 Kgs 5:27). The Hebrew words traditionally rendered “leprous” or “leprosy,” as they are used in Lev 13 and 14, encompass a variety of conditions, not limited to the disease called leprosy and identified as Hansen’s disease in modern times.
8 tn The particle הִנֵּה (hinneh) points out the startling or amazing sight as if the reader were catching first glimpse of it with Moses.
9 tn Heb “it returned.”
10 tn Heb “like his flesh.”
11 tn Heb “and it will be if.”
12 tn Heb “listen to the voice of,” meaning listen so as to respond appropriately.
13 tn The nuance of this perfect tense with a vav (ו) consecutive will be equal to the imperfect of possibility – “they may believe.”
14 tn Heb “believe the voice of the latter sign,” so as to understand and accept the meaning of the event.
15 tn Heb “and it will be if.”
16 tn Heb “listen to your voice.”
17 tn The verb form is the perfect tense with the vav (ו) consecutive; it functions then as the equivalent of the imperfect tense – here as an imperfect of instruction.
18 sn This is a powerful sign, for the Nile was always known as the source of life in Egypt, but now it will become the evidence of death. So the three signs were alike, each consisting of life and death. They would clearly anticipate the struggle with Egypt through the plagues. The point is clear that in the face of the possibility that people might not believe, the servants of God must offer clear proof of the power of God as they deliver the message of God. The rest is up to God.