Discovery BoxExodus 4:21 
Context4:21 The Lord said 1 to Moses, “When you go back to Egypt, 2 see that you 3 do before Pharaoh all the wonders I have put under your control. 4 But I will harden 5 his heart 6 and 7 he will not let the people go.
Exodus 7:22
Context7:22 But the magicians of Egypt did the same 8 by their secret arts, and so 9 Pharaoh’s heart remained hard, 10 and he refused to listen to Moses and Aaron 11 – just as the Lord had predicted.
Exodus 8:19
Context8:19 The magicians said 12 to Pharaoh, “It is the finger 13 of God!” But Pharaoh’s heart remained hard, 14 and he did not listen to them, just as the Lord had predicted.
Exodus 9:7
Context9:7 Pharaoh sent representatives to investigate, 15 and indeed, not even one of the livestock of Israel had died. But Pharaoh’s heart remained hard, 16 and he did not release the people.
Exodus 15:8
Context15:8 By the blast of your nostrils 17 the waters were piled up,
the flowing water stood upright like a heap, 18
and the deep waters were solidified in the heart of the sea.
Exodus 28:29
Context28:29 Aaron will bear the names of the sons of Israel in the breastpiece of decision over his heart 19 when he goes into the holy place, for a memorial before the Lord continually.
Exodus 35:21
Context35:21 Everyone 20 whose heart stirred him to action 21 and everyone whose spirit was willing 22 came and brought the offering for the Lord for the work of the tent of meeting, for all its service, and for the holy garments. 23
Exodus 35:29
Context35:29 The Israelites brought a freewill offering to the Lord, every man and woman whose heart was willing to bring materials for all the work that the Lord through 24 Moses had commanded them 25 to do.
1 tn Heb “And Yahweh said.”
2 tn The construction may involve a verbal hendiadys using the two infinitive forms: “when you go to return” (בְּלֶכְתְּךָ לָשׁוּב, bÿlekhtÿkha lashuv). The clause is temporal, subordinated to the instruction to do the signs. Therefore, its focus cannot be on going to return, i.e., preparing or beginning to return.
3 tn The two verb forms in this section are the imperative (רְאֵה, rÿ’eh) followed by the perfect with the vav (וַעֲשִׂיתָם, va’asitam). The second could be coordinated and function as a second command: “see…and [then] do”; or it could be subordinated logically: “see…so that you do.” Some commentators who take the first option suggest that Moses was supposed to contemplate these wonders before doing them before Pharaoh. That does not seem as likely as the second interpretation reflected in the translation.
4 tn Or “in your power”; Heb “in your hand.”
5 tn Heb “strengthen” (in the sense of making stubborn or obstinate). The text has the expression וַאֲנִי אֲחַזֵּק אֶת־לִבּוֹ (va’ani ’akhazzeq ’et-libbo), “I will make strong his will,” or “I will strengthen his resolve,” recognizing the “heart” as the location of decision making (see Prov 16:1, 9).
6 sn Here is the first mention of the hardening of the heart of Pharaoh. God first tells Moses he must do the miracles, but he also announces that he will harden Pharaoh’s heart, as if working against Moses. It will help Moses to know that God is bringing about the resistance in order to bring a greater victory with greater glory. There is a great deal of literature on this, but see among the resources F. W. Danker, “Hardness of Heart: A Study in Biblical Thematic,” CTM 44 (1973): 89-100; R. R. Wilson, “The Hardening of Pharaoh’s Heart,” CBQ 41 (1979): 18-36; and R. B. Chisholm Jr., “Divine Hardening in the Old Testament,” BSac 153 (1996): 410-34.
7 tn Or “so that.”
8 tn Heb “thus, so.”
9 tn The vav consecutive on the preterite introduces the outcome or result of the matter – Pharaoh was hardened.
10 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.
11 tn Heb “to them”; the referents (Moses and Aaron) have been specified in the translation for clarity.
12 tn Heb “and the magicians said.”
13 tn The word “finger” is a bold anthropomorphism (a figure of speech in which God is described using human characteristics).
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.
14 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.
15 tn Heb “Pharaoh sent.” The phrase “representatives to investigate” is implied in the context.
16 tn Heb “and the heart of Pharaoh was hardened.” This phrase translates the Hebrew word כָּבֵד (kaved; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition.
17 sn The phrase “the blast of your nostrils” is a bold anthropomorphic expression for the wind that came in and dried up the water.
18 tn The word “heap” describes the walls of water. The waters, which are naturally fluid, stood up as though they were a heap, a mound of earth. Likewise, the flowing waters deep in the ocean solidified – as though they were turned to ice (U. Cassuto, Exodus, 175).
19 sn So Aaron will have the names of the tribes on his shoulders (v. 12) which bear the weight and symbol of office (see Isa 9:6; 22:22), and over his heart (implying that they have a constant place in his thoughts [Deut 6:6]). Thus he was to enter the presence of God as the nation’s representative, ever mindful of the nation’s interests, and ever bringing the remembrance of it before God (S. R. Driver, Exodus, 306).
20 tn Heb “man.”
21 tn The verb means “lift up, bear, carry.” Here the subject is “heart” or will, and so the expression describes one moved within to act.
22 tn Heb “his spirit made him willing.” The verb is used in Scripture for the freewill offering that people brought (Lev 7).
23 tn Literally “the garments of holiness,” the genitive is the attributive genitive, marking out what type of garments these were.
24 tn Heb “by the hand of.”
25 tn Here “them” has been supplied.
