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Exodus 5:21

Context
5:21 and they said to them, “May the Lord look on you and judge, 1  because you have made us stink 2  in the opinion of 3  Pharaoh and his servants, 4  so that you have given them an excuse to kill us!” 5 

Exodus 7:10

Context
7:10 When 6  Moses and Aaron went to Pharaoh, they did so, just as the Lord had commanded them – Aaron threw 7  down his staff before Pharaoh and his servants and it became a snake. 8 

Exodus 8:24

Context
8:24 The Lord did so; a 9  thick 10  swarm of flies came into 11  Pharaoh’s house and into the houses 12  of his servants, and throughout the whole land of Egypt the land was ruined 13  because of the swarms of flies.

Exodus 9:14

Context
9:14 For this time I will send all my plagues 14  on your very self 15  and on your servants and your people, so that you may know that there is no one like me in all the earth.

Exodus 10:1

Context
The Eighth Blow: Locusts

10:1 16 The Lord said 17  to Moses, “Go to Pharaoh, for I have hardened his heart and the heart of his servants, in order to display 18  these signs of mine before him, 19 

Exodus 10:7

Context

10:7 Pharaoh’s servants said to him, “How long 20  will this man be a menace 21  to us? Release the people so that they may serve the Lord their God. Do you not know 22  that Egypt is destroyed?”

Exodus 11:3

Context

11:3 (Now the Lord granted the people favor with 23  the Egyptians. Moreover, the man Moses was very great in the land of Egypt, respected by Pharaoh’s servants and by the Egyptian people.) 24 

Exodus 11:8

Context
11:8 All these your servants will come down to me and bow down 25  to me, saying, ‘Go, you and all the people who follow 26  you,’ and after that I will go out.” Then Moses 27  went out from Pharaoh in great anger.

Exodus 12:30

Context
12:30 Pharaoh got up 28  in the night, 29  along with all his servants and all Egypt, and there was a great cry in Egypt, for there was no house 30  in which there was not someone dead.

1 tn The foremen vented their anger on Moses and Aaron. The two jussives express their desire that the evil these two have caused be dealt with. “May Yahweh look on you and may he judge” could mean only that God should decide if Moses and Aaron are at fault, but given the rest of the comments it is clear the foremen want more. The second jussive could be subordinated to the first – “so that he may judge [you].”

2 tn Heb “you have made our aroma stink.”

3 tn Heb “in the eyes of.”

4 tn Heb “in the eyes of his servants.” This phrase is not repeated in the translation for stylistic reasons.

5 tn Heb “to put a sword in their hand to kill us.” The infinitive construct with the lamed (לָתֶת, latet) signifies the result (“so that”) of making the people stink. Their reputation is now so bad that Pharaoh might gladly put them to death. The next infinitive could also be understood as expressing result: “put a sword in their hand so that they can kill us.”

6 tn The clause begins with the preterite and the vav (ו) consecutive; it is here subordinated to the next clause as a temporal clause.

7 tn Heb “and Aaron threw.”

8 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.

9 tn Heb “and there came a….”

10 tn Heb “heavy,” or “severe.”

11 tn Here, and in the next phrase, the word “house” has to be taken as an adverbial accusative of termination.

12 tn The Hebrew text has the singular here.

13 tc Concerning the connection of “the land was ruined” with the preceding, S. R. Driver (Exodus, 68) suggests reading with the LXX, Smr, and Peshitta; this would call for adding a conjunction before the last clause to make it read, “into the house of Pharaoh, and into his servants’ houses, and into all the land of Egypt; and the land was…”

tn The Hebrew word תִּשָּׁחֵת (tishakhet) is a strong word; it is the Niphal imperfect of שָׁחַת (shakhat) and is translated “ruined.” If the classification as imperfect stands, then it would have to be something like a progressive imperfect (the land was being ruined); otherwise, it may simply be a preterite without the vav (ו) consecutive. The verb describes utter devastation. This is the verb that is used in Gen 13:10 to describe how Yahweh destroyed Sodom and Gomorrah. Swarms of flies would disrupt life, contaminate everything, and bring disease.

14 tn The expression “all my plagues” points to the rest of the plagues and anticipates the proper outcome. Another view is to take the expression to mean the full brunt of the attack on the Egyptian people.

15 tn Heb “to your heart.” The expression is unusual, but it may be an allusion to the hard heartedness of Pharaoh – his stubbornness and blindness (B. Jacob, Exodus, 274).

16 sn The Egyptians dreaded locusts like every other ancient civilization. They had particular gods to whom they looked for help in such catastrophes. The locust-scaring deities of Greece and Asia were probably looked to in Egypt as well (especially in view of the origins in Egypt of so many of those religious ideas). The announcement of the plague falls into the now-familiar pattern. God tells Moses to go and speak to Pharaoh but reminds Moses that he has hardened his heart. Yahweh explains that he has done this so that he might show his power, so that in turn they might declare his name from generation to generation. This point is stressed so often that it must not be minimized. God was laying the foundation of the faith for Israel – the sovereignty of Yahweh.

17 tn Heb “and Yahweh said.”

18 tn The verb is שִׁתִי (shiti, “I have put”); it is used here as a synonym for the verb שִׂים (sim). Yahweh placed the signs in his midst, where they will be obvious.

19 tn Heb “in his midst.”

20 sn The question of Pharaoh’s servants echoes the question of Moses – “How long?” Now the servants of Pharaoh are demanding what Moses demanded – “Release the people.” They know that the land is destroyed, and they speak of it as Moses’ doing. That way they avoid acknowledging Yahweh or blaming Pharaoh.

21 tn Heb “snare” (מוֹקֵשׁ, moqesh), a word used for a trap for catching birds. Here it is a figure for the cause of Egypt’s destruction.

22 tn With the adverb טֶרֶם (terem), the imperfect tense receives a present sense: “Do you not know?” (See GKC 481 §152.r).

23 tn Heb “in the eyes of.”

24 tn Heb “in the eyes of the servants of Pharaoh and in the eyes of the people.” In the translation the word “Egyptian” has been supplied to clarify that the Egyptians and not the Israelites are meant here.

sn The presence of this clause about Moses, which is parenthetical in nature, further indicates why the Egyptians gave rather willingly to the Israelites. They were impressed by Moses’ miracles and his power with Pharaoh. Moses was great in stature – powerful and influential.

25 sn Moses’ anger is expressed forcefully. “He had appeared before Pharaoh a dozen times either as God’s emissary or when summoned by Pharaoh, but he would not come again; now they would have to search him out if they needed help” (B. Jacob, Exodus, 289-90).

26 tn Heb “that are at your feet.”

27 tn Heb “and he”; the referent (Moses) has been specified in the translation for clarity.

28 tn Heb “arose,” the verb קוּם (qum) in this context certainly must describe a less ceremonial act. The entire country woke up in terror because of the deaths.

29 tn The noun is an adverbial accusative of time – “in the night” or “at night.”

30 sn Or so it seemed. One need not push this description to complete literalness. The reference would be limited to houses that actually had firstborn people or animals. In a society in which households might include more than one generation of humans and animals, however, the presence of a firstborn human or animal would be the rule rather than the exception.



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