¹ tn Heb “princes of work.” The word שָׂרֵי (sare, “princes”) has been translated using words such as “ruler,” “prince,” “leader,” “official,” “chief,” “commander,” and “captain” in different contexts. It appears again in 2:14 and 18:21 and 25. Hebrew מַס (mas) refers to a labor gang organized to provide unpaid labor, or corvée (Deut 20:11; Josh 17:13; 1 Kgs 9:15, 21). The entire phrase has been translated “foremen,” which combines the idea of oversight and labor. Cf. KJV, NAB, NASB, NRSV “taskmasters”; NIV “slave masters”; NLT “slave drivers.”

² tn Heb “over them”; the referent (the Israelites) has been specified in the translation for clarity.

³ sn The verb עַנֹּתוֹ (’annoto) is the Piel infinitive construct from עָנָה (’anah, “to oppress”). The word has a wide range of meanings. Here it would include physical abuse, forced subjugation, and humiliation. This king was trying to crush the spirit of Israel by increasing their slave labor. Other terms in the passage that describe this intent include “bitter” and “crushing.”

⁴ tn The form is a preterite with the vav (ו) consecutive, וַיִּבֶן (vayyiven). The sequence expressed in this context includes the idea of result.

⁵ sn Many scholars assume that because this city was named Rameses, the Pharaoh had to be Rameses II, and hence that a late date for the exodus (and a late time for the sojourn in Egypt) is proved. But if the details of the context are taken as seriously as the mention of this name, this cannot be the case. If one grants for the sake of discussion that Rameses II was on the throne and oppressing Israel, it is necessary to note that Moses is not born yet. It would take about twenty or more years to build the city, then eighty more years before Moses appears before Pharaoh (Rameses), and then a couple of years for the plagues – this man would have been Pharaoh for over a hundred years. That is clearly not the case for the historical Rameses II. But even more determining is the fact that whoever the Pharaoh was for whom the Israelites built the treasure cities, he died before Moses began the plagues. The Bible says that when Moses grew up and killed the Egyptian, he fled from Pharaoh (whoever that was) and remained in exile until he heard that that Pharaoh had died. So this verse cannot be used for a date of the exodus in the days of Rameses, unless many other details in the chapters are ignored. If it is argued that Rameses was the Pharaoh of the oppression, then his successor would have been the Pharaoh of the exodus. Rameses reigned from 1304 b.c. until 1236 and then was succeeded by Merneptah. That would put the exodus far too late in time, for the Merneptah stela refers to Israel as a settled nation in their land. One would have to say that the name Rameses in this chapter may either refer to an earlier king, or, more likely, reflect an updating in the narrative to name the city according to its later name (it was called something else when they built it, but later Rameses finished it and named it after himself [see B. Jacob, Exodus, 14]). For further discussion see G. L. Archer, “An 18th Dynasty Ramses,” JETS 17 (1974): 49-50; and C. F. Aling, “The Biblical City of Ramses,” JETS 25 (1982): 129-37. Furthermore, for vv. 11-14, see K. A. Kitchen, “From the Brick Fields of Egypt,” TynBul 27 (1976): 137-47.

⁶ sn The clause is a rhetorical question. Pharaoh is not asking them why they do this, but rather is accusing them of doing it. He suspects their request is an attempt to get people time away from their labor. In Pharaoh’s opinion, Moses and Aaron were “removing the restraint” (פָּרַע, para’) of the people in an effort to give them rest. Ironically, under the Law the people would be expected to cease their labor when they went to appear before God. He would give them the rest that Pharaoh refused to give. It should be noted also that it was not Israel who doubted that Yahweh had sent Moses, as Moses had feared – but rather Pharaoh.

⁷ tn This is an adverbial accusative of time.

⁸ tn Or “cease” (i.e., from the labors).

⁹ sn See M. Dahood, “Vocative lamed in Exodus 2,4 and Merismus in 34,21,” Bib 62 (1981): 413-15.

¹⁰ tn The imperfect tense expresses injunction or instruction.