Discovery BoxExodus 7:19 
Context7:19 Then the Lord said to Moses, “Tell Aaron, ‘Take your staff and stretch out your hand over Egypt’s waters – over their rivers, over their canals, 1 over their ponds, and over all their reservoirs 2 – so that it becomes 3 blood.’ There will be blood everywhere in 4 the land of Egypt, even in wooden and stone containers.”
Exodus 10:6
Context10:6 They will fill your houses, the houses of your servants, and all the houses of Egypt, such as 5 neither 6 your fathers nor your grandfathers have seen since they have been 7 in the land until this day!’” Then Moses 8 turned and went out from Pharaoh.
Exodus 10:15
Context10:15 They covered 9 the surface 10 of all the ground, so that the ground became dark with them, 11 and they ate all the vegetation of the ground and all the fruit of the trees that the hail had left. Nothing green remained on the trees or on anything that grew in the fields throughout the whole land of Egypt.
Exodus 11:5
Context11:5 and all the firstborn in the land of Egypt will die, from the firstborn son of Pharaoh 12 who sits on his throne, to the firstborn son of the slave girl who is at her hand mill, and all the firstborn of the cattle.
Exodus 12:13
Context12:13 The blood will be a sign for you on the houses where you are, so that when I see 13 the blood I will pass over you, 14 and this plague 15 will not fall on you to destroy you 16 when I attack 17 the land of Egypt. 18
Exodus 12:29
Context12:29 19 It happened 20 at midnight – the Lord attacked all the firstborn in the land of Egypt, from the firstborn of Pharaoh who sat on his throne to the firstborn of the captive who was in the prison, and all the firstborn of the cattle.
Exodus 12:48
Context12:48 “When a foreigner lives 21 with you and wants to observe the Passover to the Lord, all his males must be circumcised, 22 and then he may approach and observe it, and he will be like one who is born in the land 23 – but no uncircumcised person may eat of it.
Exodus 13:15
Context13:15 When Pharaoh stubbornly refused 24 to release us, the Lord killed all the firstborn in the land of Egypt, from the firstborn of people to the firstborn of animals. 25 That is why I am sacrificing 26 to the Lord the first male offspring of every womb, but all my firstborn sons I redeem.’
Exodus 16:3
Context16:3 The Israelites said to them, “If only we had died 27 by the hand of the Lord in the land of Egypt, when we sat by 28 the pots of meat, when we ate bread to the full, 29 for you have brought us out into this desert to kill 30 this whole assembly with hunger!”
Exodus 16:32
Context16:32 Moses said, “This is what 31 the Lord has commanded: ‘Fill an omer with it to be kept 32 for generations to come, 33 so that they may see 34 the food I fed you in the desert when I brought you out from the land of Egypt.’”
Exodus 23:31
Context23:31 I will set 35 your boundaries from the Red Sea to the sea of the Philistines, and from the desert to the River, 36 for I will deliver the inhabitants of the land into your hand, and you will drive them out before you.
Exodus 32:1
Context32:1 37 When the people saw that Moses delayed 38 in coming down 39 from the mountain, they 40 gathered around Aaron and said to him, “Get up, 41 make us gods 42 that will go before us. As for this fellow Moses, 43 the man who brought us up from the land of Egypt, we do not know what 44 has become of him!”
Exodus 32:8
Context32:8 They have quickly turned aside 45 from the way that I commanded them – they have made for themselves a molten calf and have bowed down to it and sacrificed to it and said, ‘These are your gods, O Israel, which brought you up from the land of Egypt.’”
Exodus 32:13
Context32:13 Remember Abraham, Isaac, and Israel your servants, to whom you swore by yourself and told them, ‘I will multiply your descendants 46 like the stars of heaven, and all this land that I have spoken about 47 I will give to your descendants, 48 and they will inherit it forever.’”
1 tn Or “irrigation rivers” of the Nile.
2 sn The Hebrew term means “gathering,” i.e., wherever they gathered or collected waters, notably cisterns and reservoirs. This would naturally lead to the inclusion of both wooden and stone vessels – down to the smallest gatherings.
3 tn The imperfect tense with vav (ו) after the imperative indicates the purpose or result: “in order that they [the waters] be[come] blood.”
4 tn Or “in all.”
5 tn The relative pronoun אֲשֶׁר (’asher) is occasionally used as a comparative conjunction (see GKC 499 §161.b).
6 tn Heb “which your fathers have not seen, nor your fathers’ fathers.”
7 tn The Hebrew construction מִיּוֹם הֱיוֹתָם (miyyom heyotam, “from the day of their being”). The statement essentially says that no one, even the elderly, could remember seeing a plague of locusts like this. In addition, see B. Childs, “A Study of the Formula, ‘Until This Day,’” JBL 82 (1963).
8 tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.
9 tn Heb “and they covered.”
10 tn Heb “eye,” an unusual expression (see v. 5; Num 22:5, 11).
11 tn The verb is וַתֶּחְשַׁךְ (vattekhshakh, “and it became dark”). The idea is that the ground had the color of the swarms of locusts that covered it.
12 sn The firstborn in Egyptian and Israelite cultures was significant, but the firstborn of Pharaoh was most important. Pharaoh was considered a god, the son of Re, the sun god, for the specific purpose of ruling over Re’s chief concern, the land of Egypt. For the purpose of re-creation, the supreme god assumed the form of the living king and gave seed which was to become the next king and the next “son of Re.” Moreover, the Pharaoh was the incarnation of the god Horus, a falcon god whose province was the heavens. Horus represented the living king who succeeded the dead king Osiris. Every living king was Horus, every dead king Osiris (see J. A. Wilson, “Egypt,” Before Philosophy, 83-84). To strike any firstborn was to destroy the heir, who embodied the hopes and aspirations of the Egyptians, but to strike the firstborn son of Pharaoh was to destroy this cardinal doctrine of the divine kingship of Egypt. Such a blow would be enough for Pharaoh, for then he would drive the Israelites out.
13 tn Both of the verbs for seeing and passing over are perfect tenses with vav (ו) consecutives: וּפָסַחְתִּי…וְרָאִיתִי (vÿra’iti...ufasakhti); the first of these parallel verb forms is subordinated to the second as a temporal clause. See Gesenius’s description of perfect consecutives in the protasis and apodosis (GKC 494 §159.g).
14 tn The meaning of the verb is supplied in part from the near context of seeing the sign and omitting to destroy, as well as the verb at the start of verse 12 “pass through, by, over.” Isa 31:5 says, “Just as birds hover over a nest, so the
15 tn The word “plague” (נֶגֶף, negef) is literally “a blow” or “a striking.” It usually describes a calamity or affliction given to those who have aroused God’s anger, as in Exod 30:12; Num 8:19; 16:46, 47; Josh 22:17 (S. R. Driver, Exodus, 92-93).
16 tn Heb “for destruction.” The form מַשְׁחִית (mashkhit) is the Hiphil participle of שָׁחַת (shakhat). The word itself is a harsh term; it was used to describe Yahweh’s destruction of Sodom and Gomorrah (Gen 13:10).
17 tn בְּהַכֹּתִי (bÿhakkoti) is the Hiphil infinitive construct from נָכָה (nakhah), with a preposition prefixed and a pronominal suffix added to serve as the subjective genitive – the subject of this temporal clause. It is also used in 12:12.
18 sn For additional discussions, see W. H. Elder, “The Passover,” RevExp 74 (1977): 511-22; E. Nutz, “The Passover,” BV 12 (1978): 23-28; H. M. Kamsler, “The Blood Covenant in the Bible,” Dor le Dor 6 (1977): 94-98; A. Rodriguez, Substitution in the Hebrew Cultus; B. Ramm, “The Theology of the Book of Exodus: A Reflection on Exodus 12:12,” SwJT 20 (1977): 59-68; and M. Gilula, “The Smiting of the First-Born: An Egyptian Myth?” TA 4 (1977): 94-85.
19 sn The next section records the deliverance of Israel from Egypt, and so becomes the turning point of the book. Verses 28 and 29 could be included in the exposition of the previous section as the culmination of that part. The message might highlight God’s requirement for deliverance from bondage through the application of the blood of the sacrifice, God’s instruction for the memorial of deliverance through the purging of corruption, and the compliance of those who believed the message. But these verses also form the beginning of this next section (and so could be used transitionally). This unit includes the judgment on Egypt (29-30), the exodus from Egypt (31-39) and the historical summation and report (40-42).
20 tn The verse begins with the temporal indicator וַיְהִי (vayÿhi), often translated “and it came to pass.” Here it could be left untranslated: “In the middle of the night Yahweh attacked.” The word order of the next and main clause furthers the emphasis by means of the vav disjunctive on the divine name preceding the verb. The combination of these initial and disjunctive elements helps to convey the suddenness of the attack, while its thoroughness is stressed by the repetition of “firstborn” in the rest of the verse, the merism (“from the firstborn of Pharaoh…to the firstborn of the captive”), and the mention of cattle.
21 tn Both the participle “foreigner” and the verb “lives” are from the verb גּוּר (gur), which means “to sojourn, to dwell as an alien.” This reference is to a foreigner who settles in the land. He is the protected foreigner; when he comes to another area where he does not have his clan to protect him, he must come under the protection of the Law, or the people. If the “resident alien” is circumcised, he may participate in the Passover (S. R. Driver, Exodus, 104).
22 tn The infinitive absolute functions as the finite verb here, and “every male” could be either the object or the subject (see GKC 347 §113.gg and 387 §121.a).
23 tn אֶזְרָח (’ezrakh) refers to the native-born individual, the native Israelite as opposed to the “stranger, alien” (S. R. Driver, Exodus, 104); see also W. F. Albright, Archaeology and the Religion of Israel, 127, 210.
24 tn Heb “dealt hardly in letting us go” or “made it hard to let us go” (see S. R. Driver, Exodus, 110). The verb is the simple Hiphil perfect הִקְשָׁה (hiqshah, “he made hard”); the infinitive construct לְשַׁלְּחֵנוּ (lÿshallÿkhenu, “to release us”) could be taken epexegetically, meaning “he made releasing us hard.” But the infinitive more likely gives the purpose or the result after the verb “hardened himself.” The verb is figurative for “be stubborn” or “stubbornly refuse.”
25 tn The text uses “man” and “beast.”
26 tn The form is the active participle.
27 tn The text reads: מִי־יִתֵּן מוּתֵנוּ (mi-yitten mutenu, “who will give our dying”) meaning “If only we had died.” מוּתֵנוּ is the Qal infinitive construct with the suffix. This is one way that Hebrew expresses the optative with an infinitive construct. See R. J. Williams, Hebrew Syntax, 91-92, §547.
28 tn The form is a Qal infinitive construct used in a temporal clause, and the verb “when we ate” has the same structure.
29 sn That the complaint leading up to the manna is unjustified can be seen from the record itself. They left Egypt with flocks and herds and very much cattle, and about 45 days later they are complaining that they are without food. Moses reminded them later that they lacked nothing (Deut 3:7; for the whole sermon on this passage, see 8:1-20). Moreover, the complaint is absurd because the food of work gangs was far more meager than they recall. The complaint was really against Moses. They crave the eating of meat and of bread and so God will meet that need; he will send bread from heaven and quail as well.
30 tn לְהָמִית (lÿhamit) is the Hiphil infinitive construct showing purpose. The people do not trust the intentions or the plan of their leaders and charge Moses with bringing everyone out to kill them.
31 tn Heb “This is the thing that.”
32 tn Heb “for keeping.”
33 tn Heb “according to your generations” (see Exod 12:14).
34 tn In this construction after the particle expressing purpose or result, the imperfect tense has the nuance of final imperfect, equal to a subjunctive in the classical languages.
35 tn The form is a perfect tense with vav consecutive.
36 tn In the Hebrew Bible “the River” usually refers to the Euphrates (cf. NASB, NCV, NRSV, TEV, CEV, NLT). There is some thought that it refers to a river Nahr el Kebir between Lebanon and Syria. See further W. C. Kaiser, Jr., “Exodus,” EBC 2:447; and G. W. Buchanan, The Consequences of the Covenant (NovTSup), 91-100.
37 sn This narrative is an unhappy interlude in the flow of the argument of the book. After the giving of the Law and the instructions for the tabernacle, the people get into idolatry. So this section tells what the people were doing when Moses was on the mountain. Here is an instant violation of the covenant that they had just agreed to uphold. But through it all Moses shines as the great intercessor for the people. So the subject matter is the sin of idolatry, its effects and its remedy. Because of the similarities to Jeroboam’s setting up the calves in Dan and Bethel, modern critics have often said this passage was written at that time. U. Cassuto shows how the language of this chapter would not fit an Iron Age setting in Dan. Rather, he argues, this story was well enough known for Jeroboam to imitate the practice (Exodus, 407-10). This chapter can be divided into four parts for an easier exposition: idolatry (32:1-6), intercession (32:7-14), judgment (32:15-29), intercession again (32:30-33:6). Of course, these sections are far more complex than this, but this gives an overview. Four summary statements for expository points might be: I. Impatience often leads to foolish violations of the faith, II. Violations of the covenant require intercession to escape condemnation, III. Those spared of divine wrath must purge evil from their midst, and IV. Those who purge evil from their midst will find reinstatement through intercession. Several important studies are available for this. See, among others, D. R. Davis, “Rebellion, Presence, and Covenant: A Study in Exodus 32-34,” WTJ 44 (1982): 71-87; M. Greenberg, “Moses’ Intercessory Prayer,” Ecumenical Institute for Advanced Theological Studies (1978): 21-35; R. A. Hamer, “The New Covenant of Moses,” Judaism 27 (1978): 345-50; R. L. Honeycutt, Jr., “Aaron, the Priesthood, and the Golden Calf,” RevExp 74 (1977): 523-35; J. N. Oswalt, “The Golden Calves and the Egyptian Concept of Deity,” EvQ 45 (1973): 13-20.
38 tn The meaning of this verb is properly “caused shame,” meaning cause disappointment because he was not coming back (see also Judg 5:28 for the delay of Sisera’s chariots [S. R. Driver, Exodus, 349]).
39 tn The infinitive construct with the lamed (ל) preposition is used here epexegetically, explaining the delay of Moses.
40 tn Heb “the people.”
41 tn The imperative means “arise.” It could be serving here as an interjection, getting Aaron’s attention. But it might also have the force of prompting him to get busy.
42 tn The plural translation is required here (although the form itself could be singular in meaning) because the verb that follows in the relative clause is a plural verb – that they go before us).
43 tn The text has “this Moses.” But this instance may find the demonstrative used in an earlier deictic sense, especially since there is no article with it.
44 tn The interrogative is used in an indirect question (see GKC 443-44 §137.c).
45 tn The verb is a perfect tense, reflecting the present perfect nuance: “they have turned aside” and are still disobedient. But the verb is modified with the adverb “quickly” (actually a Piel infinitive absolute). It has been only a matter of weeks since they heard the voice of God prohibiting this.
46 tn Heb “your seed.”
47 tn “about” has been supplied.
48 tn Heb “seed.”
