Discovery BoxExodus 7:4 
Context7:4 Pharaoh will not listen to you. 1 I will reach into 2 Egypt and bring out my regiments, 3 my people the Israelites, from the land of Egypt with great acts of judgment.
Exodus 11:3
Context11:3 (Now the Lord granted the people favor with 4 the Egyptians. Moreover, the man Moses was very great in the land of Egypt, respected by Pharaoh’s servants and by the Egyptian people.) 5
Exodus 11:8
Context11:8 All these your servants will come down to me and bow down 6 to me, saying, ‘Go, you and all the people who follow 7 you,’ and after that I will go out.” Then Moses 8 went out from Pharaoh in great anger.
Exodus 12:30
Context12:30 Pharaoh got up 9 in the night, 10 along with all his servants and all Egypt, and there was a great cry in Egypt, for there was no house 11 in which there was not someone dead.
Exodus 14:31
Context14:31 When Israel saw 12 the great power 13 that the Lord had exercised 14 over the Egyptians, they 15 feared the Lord, and they believed in 16 the Lord and in his servant Moses. 17
Exodus 19:18
Context19:18 Now Mount Sinai was completely covered with smoke because the Lord had descended on it in fire, and its smoke went up like the smoke of a great furnace, 18 and the whole mountain shook 19 violently.
Exodus 32:11
Context32:11 But Moses sought the favor 20 of the Lord his God and said, “O Lord, why does your anger burn against your people, whom you have brought out from the land of Egypt with great power and with a mighty hand?
1 tn Heb “and Pharaoh will not listen.”
2 tn Heb “put my hand into.” The expression is a strong anthropomorphism to depict God’s severest judgment on Egypt. The point is that neither the speeches of Moses and Aaron nor the signs that God would do will be effective. Consequently, God would deliver the blow that would destroy.
3 tn See the note on this term in 6:26.
4 tn Heb “in the eyes of.”
5 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.
6 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).
7 tn Heb “that are at your feet.”
8 tn Heb “and he”; the referent (Moses) has been specified in the translation for clarity.
9 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.
10 tn The noun is an adverbial accusative of time – “in the night” or “at night.”
11 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.
12 tn The preterite with the vav (ו) consecutive introduces a clause that is subordinate to the main points that the verse is making.
13 tn Heb “the great hand,” with “hand” being a metonymy for work or power. The word play using “hand” contrasts the Lord’s hand/power at work on behalf of the Israelites with the hand/power of Egypt that would have killed them.
14 tn Heb “did, made.”
15 tn Heb “and the people feared.”
16 tn The verb is the Hiphil preterite of אָמַן (’aman).
sn S. R. Driver says that the belief intended here is not simply a crediting of a testimony concerning a person or a thing, but a laying firm hold morally on a person or a thing (Exodus, 122). Others take the Hiphil sense to be declarative, and that would indicate a considering of the object of faith trustworthy or dependable, and therefore to be acted on. In this passage it does not mean that here they came to faith, but that they became convinced that he would save them in the future.
17 sn Here the title of “servant” is given to Moses. This is the highest title a mortal can have in the OT – the “servant of Yahweh.” It signifies more than a believer; it describes the individual as acting on behalf of God. For example, when Moses stretched out his hand, God used it as his own (Isa 63:12). Moses was God’s personal representative. The chapter records both a message of salvation and of judgment. Like the earlier account of deliverance at the Passover, this chapter can be a lesson on deliverance from present troubles – if God could do this for Israel, there is no trouble too great for him to overcome. The passage can also be understood as a picture (at least) of the deliverance at the final judgment on the world. But the Israelites used this account for a paradigm of the power of God: namely, God is able to deliver his people from danger because he is the sovereign Lord of creation. His people must learn to trust him, even in desperate situations; they must fear him and not the situation. God can bring any threat to an end by bringing his power to bear in judgment on the wicked.
18 sn The image is that of a large kiln, as in Gen 19:28.
19 tn This is the same word translated “trembled” above (v. 16).
20 tn S. R. Driver (Exodus, 351) draws on Arabic to show that the meaning of this verb (חָלָה, khalah) was properly “make sweet the face” or “stroke the face”; so here “to entreat, seek to conciliate.” In this prayer, Driver adds, Moses urges four motives for mercy: 1) Israel is Yahweh’s people, 2) Israel’s deliverance has demanded great power, 3) the Egyptians would mock if the people now perished, and 4) the oath God made to the fathers.
