Notes on the Book of Exodus, I
(Chapters 1-11)
As with other scriptural commentaries already posted on this Home Page, the current one is intended not so much to offer new information about the book of Exodus but to assist the reader with lectio divina, a Latin phrase which defines the slow, meditative reading of Scripture common in monasteries. The chief purpose of lectio is to dispose a person to prayer, not study in the academic sense.
Upon completion of Exodus, a supplement of transliterated Hebrew words will be added which is the same system concerning other the other Notes. Eventually this commentary will be divided into several sections for easier downloading; parts of it will be posted from time to time or as I proceed with the text. Because Exodus follows on the heels of Notes on the Book of Genesis, a good deal of references discussed upon in Exodus will refer to words taken from that first book of the Bible.
All English quotes are from the Revised Standard Edition.
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Chapter One
Vs. 1: Exodus begins with a genealogy much like the Gospel of Matthew. There the word “genealogy” is cited, not “names,” as is the case with the book at hand. Joseph is not mentioned (“Joseph was already in Egypt,” vs. 2; “already” is not in the Hebrew text), for he had been sold into slavery and prepared the way for his father and brothers to migrate into that country.
Vs. 2: Offspring (nephesh; as in vs. 5): literally, “soul.”
-Yarek (loins): not mentioned in the English translation; the Hebrew text literally reads, “the souls that came out of the loins of Jacob.” Yarek also means “side.” “Put every man his sword on his side” [32.27]. Obviously the arrival of Jacob and his sons in Egypt is a kind of exodus in preparation for the Exodus to take place later on; the same was often noted in the Notes on Genesis.
Vs. 7:With respect to the “descendants (Hebrew, ‘sons’) of Israel” after the death of Joseph and his brothers, Exodus makes four observations:
1) They were fruitful (parah) as in Gen 1.22, “Be fruitful and multiply.” Also with respect to the verse at hand, “I am God Almighty; be fruitful and multiply” [Gen 35.11].
2) Increased greatly (sharats): literally, “to creep,” “to crawl.” “And all flesh died...swarming creatures that swarm upon the earth and every man” [Gen 7.21]. This verb also applies to the plague of frogs, “The Nile shall swarm with frogs which shall come up into your house” [7.28; 8.3 in English].
3) Multiplied (ravah): as noted in #1 with respect to Gen 1.22 & 35.11.
4) “Grew exceedingly strong:” the verb is hatsam which implies a kind of binding or tying up. “Go away from us; for you are much mightier than we” [Gen 26.16]. From this verbal root is derived the noun “bone.”
-Bim’od meod or exceedingly strong; literally, “in excessiveness excessively” to indicate not only the Israelites being prolific in numbers but in physical as well as moral strength. Me’od can be used as an noun or adverb.
-“The land (‘erets) was filled with them.” Cf. Gen 17.1-8 as to the covenant with Abraham. Note that vs. 8 says, “I will give to you...the land of your sojournings, all the land of Canaan, for an everlasting possession.” Perhaps we could extend this ‘erets to the lengthy period of exile in Egypt, but it is temporary as opposed to the permanent take-over of Canaan later in history.
Vs. 8: “Now there arose a king.” The Hebrew text lacks “now” but has the connective particle waw prefixed to “arose.” The very first sentence of Exodus began with this particle; it is frequently used to show the connection between texts (“and”) and can also serve as a mental aide to recall or memorize the text.
-The is a certain ominous tone to vs. 8 through “arose” and “on (Egypt),” i.e., one of foreboding for the Israelites living there. This pharaoh’s name is not mentioned throughout the entire book of Exodus.
Vs. 9: Too many (rav): compare with the verb used in vs. 7 from which this adjective is derived (ravah): “and increased greatly.”
-Too mighty (hatsum): again as with vs. 7, “Grew exceedingly strong.” This word is prefixed with the preposition min (from) which heightens the perceived threat from the Israelites.
Vs. 10: Deal shrewdly (chakam): from the verbal root “to be wise.” The same form of this verb is used in Eccl 7.14, “Be not righteous overmuch and do not make yourself overwise; why should you destroy yourself?”
-Multiply (ravah): the same fear is expressed as in the previous verse.
-“Enemies:” the Hebrew text uses the verb, “those who hate us.”
-Escape (halah): literally, “to go up, “to ascend.” “A mixed multitude also went up with them” [12.38].
Vs. 11: Taskmasters (sarey misym): the first word (sar, singular) can apply to a military leader, “And Phicol, the commander of his army” [Gen 21.22]. It also means “prince:” “Who made you a prince and a judge over us” [2.14]?
-Misym: plural of mas or “tribute.” Often it applies to servile work as in the verse at hand. “So he bowed his shoulder to bear, and became a slave at forced labor” [Gen 49.15].
-Afflicted (hanah): alternately, “to sing,” “lift up the voice.” For another use in accord with the verse at hand, “I am sorely afflicted; give me life, O Lord, according to your word” [Ps 119.7]!
-Heavy burdens (sivlah): as in 2.11, 5.4, 6.6; from the verbal root saval, to bear. “So he bowed his shoulder to bear, and became a slave at forced labor” [Gen 49.15, just quoted].
-“Store-cities” (miskenoth): in the sense of granaries. “And all the store-cities that Solomon had, and the cities for his chariots, and the cities for his horsemen” [1 Kg 9.10]. Compare with Joseph: “So when the famine had spread over all the land, Joseph opened all the storehouses (literally, ‘all that was in them’)” [Gen 41.48].
Vs. 12: Oppressed (hanah): the same verb as in vs. 11, “to afflict.”
-Multiplied (ravah): another use of this verb at the beginning of Exodus to show the favor of God towards the Israelites.
-Spread abroad (parats): a verb which fundamentally means “to break asunder,” “to scatter.” For another use parallel with the verse at hand, “They shall eat but not be satisfied; they shall play the harlot but not multiply” [Hos 4.10].
-Were in dread (quts): literally, “to be weary, “to loathe,” that is, with respect to the Egyptians. For a parallel use with the verse at hand, “Let us go up against Judah and terrify it” [Is 7.6].
Vs. 13: “With rigor” (perek): from an unused verb, “to break.” Here the noun is prefixed with the preposition b-, literally, “in.” “You shall not rule over him with harshness but shall fear your God” [Lev 25.43].
Vs. 14: Made bitter (marar): originally “to flow,” “to drop,” from which myrrh is derived. “Her maidens have been dragged away, and she herself suffers bitterly” [Lam 1.4]. This verse contains five instances of words derived from the verbal root havad, to serve (as a slave): serve (twice), service, work (twice).
Vs. 15: “King of Egypt:” Exodus alternates between use of “king” and “pharaoh.”
-Midwifes (yalad): the participle is used here from the verbal root, “to give birth.” “And when she was in her hard labor, the midwife said to her, ‘Fear not; for now you will have another son’” [Gen 25.17].
-“Hebrew:” a term often used by foreigners as opposed to “Israelite.”
Vs. 16: Birthstool (‘oven): the only use of this term in the Bible; literally, “stone.”
Vs. 19: Vigorous (chayah): here an adjective from the verb meaning “to live;” something akin to “lively.”
Vs. 20: Two more instances of ravah (multiplied) and hatsam (grew) “very strong.”
Vs. 21: Gave (hasah): literally, “to do,” “to make.” The literal Hebrew text would read, “He (God) made them families.”
Vs. 22: “Every son that is born to the Hebrews.” “Hebrews” is lacking in the Hebrew text.
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Chapter Two
Vs. 1: Reference to the parents of Moses whose names are not mentioned; the only identification is that both were from the house of Levi.
Vs. 3: Basket (tevah): For an alternate use though with a certain parallel, “Make yourself an ark of gopher wood” [Gen 6.14].
-Bulrushes (gome’): or marsh reeds. “Ah, land of whirring wings...which sends ambassadors by the Nile in vessels of papyrus upon the waters” [Is 18.2]!
-Reeds (suph): compare with gome’ just noted. The former pertains more to those which grow in salt water. “Reeds and rushes will rot away” [Is 19.6].
-River (ye’or): an Egyptian word which pertains to the Nile as noted throughout Exodus.
Vs. 4: “His sister” is Miriam. “The name of Amram’s wife was Jochebed the daughter of Levi, who was born to Levi in Egypt; and she bore to Amram Aaron and Moses and Miriam their sister” [Num 26.59].
-“What would be done to him.” A way of indicating the precarious future of Moses as well as Miriam’s curiosity which is reminiscent of Jonah: “He sat under it in the shade until he should see what would become of the city” [Jon 4.5].
Vs. 5: Maidens (naharah): in the sense of girl. “She has sent out her maids to call from the highest places in the town” [Prov 9.3].
-There is no mention of distance or time between the time when Moses’ parents put him in the basket and his discovery by Pharaoh’s daughter. However, cf. vs. 7 below.
Vs. 6: Two words referring to Moses: child (yeled) and babe (nahar; related to naharah in vs. 5).
-Took pity (chamal): “The Lord being merciful to him, and they brought him forth and set him outside the city” [Gen 19.16]. Compare with God’s remembrance of Noah after the flood: “But God remembered Noah and all the beasts and all the cattle that were with him in the ark” [Gen 8.1].
Vs. 7: “His sister:” most likely referring to Miriam and indicating the close distance and time interval between Moses having been placed in the basket and his discovery by Pharaoh’s daughter.
-Nurse (‘ishah yanaq): literally, “a woman who gives suck,” the only use of this phrase in the Bible. “Behold, I will extend prosperity to her like a river...and you shall suck; you shall be carried upon her hip and dandled upon her knees” [Is 66.12].
Vs. 8: Girl (halmah): referring to Miriam, this term meaning a girl of marriageable age. “The singers in front, the minstrels last, between them maidens playing timbrels” [Ps 68.25].
Vs. 9: Wages (sakar): i.e., Moses is returned to his mother through the intervention of his sister Miriam. “You must come into me, for I have hired you with my son’s mandrakes” [Gen 30.16].
Vs. 10: “And he became her son.” Literally in Hebrew, “and he was to her to son.”
-Moses (Mosheh): related to the verb in the same verse, drew (mashah). “Then he remembered the days of old, of Moses his servant” [Is 63.11]. The Hebrew text reads, “Moses his people.”
Vs. 11: There is no mention of Moses’ upbringing in Pharaoh’s household. This verse begins immediately after Moses had received his name and was suckled by his own mother.
-“Went out to his people” indicates that Moses left Pharaoh’s household and instinctively went to the Israelites.
-Burdens (sivelah, singular): cf. vs. 11, “Taskmasters over them to afflict them with heavy burdens.” Vs. 11 uses a variant of this term. “Why do you take the people away from their work? Get to your burdens” [5.4].
-Beating (makah): implies threshing as in 2 Chron 2.10, “Twenty thousand cors of crushed wheat.”
-“His people:” literally in the Hebrew text, “his brothers.”
Vs. 12: Looked (panah): literally, “to turn.”
Vs. 13: Struggling (natsah): the source of this contention is not mentioned. “When men fight with one another...then you shall cut off her (wife’s) hand; your eye shall have no pity” [Dt 25.11-12].
-“The man who did the wrong.” The adjective rashah is used for these English words. “Will you indeed destroy the righteous with the wicked” [Gen 18.23]?
-Fellow (reah): alternately, “friend.” “You shall not covet your neighbor’s house” [20.17].
Vs. 14: In addition to calling Moses a judge, the man who struck his fellow called him a prince or sar. This word was used in 1.11 (coupled with misym/mas, taskmaster) and can imply that Moses was no better off than these Egyptian overlords doing the oppression.
-Kill (harag): “Cain rose up against his brother Abel and killed him” [Gen 4.8].
-Thing (davar): from the verbal root meaning “to speak.” Also used in the next verse (“When Pharaoh heard of it”); same with the verb harag.
Vs. 15: Two uses of the verb yashav: stayed and sat down.
Vs. 16: “Priest of Midian:” either Jethro (3.1) or Hobab (Num 10.29).
-Drew water (dalah): this verbal root fundamentally means “to let down;” cf. vs. 19. Compare with Gen 24.11, “The time when women go out to draw water,” although a different verb is used here. Nevertheless, both settings have parallels.
-Troughs (rahat): “The watering troughs where the flocks came to drink” [Gen 31.38]. For another use, “Your flowing locks are like purple” [Sg 7.5].
Vs. 17: Helped (yashah): implies deliverance or victory. “If the Syrians are too strong for you, then I will help you” [1 Chron 19.12]. This incident parallels that of Jacob and Rachel at the well in Genesis, Chapter 29.
Vs. 18: “An Egyptian:” the daughters of Reuel mistook Moses for an Egyptian.
Vs. 21: Content (ya’al): alternately, “to wish,” “to undertake.” “I have taken upon myself to speak to the Lord” [Gen 17.27]. Also, “And the Levite was content to dwell with the man” [Judg 17.11].
-To dwell (yashav): cf. vs. 15.
Vs. 22: Gershom: the son of Moses by Zipporah; derived from ger (sojourner).
-“Foreign (nakry): compare with Moses as ger. “And so he did for all his foreign wives who burned incense and sacrificed to their gods” [1 Kg 11.8].
Vs. 23: Groaned (‘anach): used only twice, Prov 29.2 (“But when the wicked rule, the people groan”) and Jol 1.18 (“How the beasts groan”).
-Bondage (havodah, mentioned twice in this verse): from the verbal root havad, to serve (as a slave). Compare with sivlah: “to afflict them with heavy burdens” [1.11]. “It is the Lord our God who brought us and our fathers up from the land of Egypt, out of the house of bondage” [Jos 24.17].
-Cry for help (shawhah): from a verbal root meaning “to be ample, “to be wealthy.” “From his temple he heard my voice, and my cry to him reached his ears” [Ps 18.6].
-“Came up to God:” note the contrast between the Israelites in Egyptian bondage which is also signified in other places as “down in Egypt” and that of God in heaven.
Vs. 24: “God remembered” (zakar; from which the noun “male” is derived): in the context of the last verse, such remembering is a gesture downwards, so to speak, to the Israelites in Egypt both from heaven and the future promised land. Note that the Book of Genesis frequently mentions “going down to Egypt,” especially in the context of the Joseph story. For another reference to the covenant with Abraham: “I will make of you a great nation, and I will bless you, and make your name great so that you will be a blessing” [Gen 12.2]. For a use of the verb zakar, “God remembered Noah and all the beasts” [Gen 8.1].
Vs. 25: “And God saw the people of Israel.” Note that it seemed God had to hear the Israelites first as in the preceding verse. This hearing-to-seeing culminates in the fact that God “knew (yadah) their condition.” The Hebrew text lacks “their condition.”
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Chapter Three
Vs. 1: Keeping (rahah): in the sense as acting as shepherd. “While he was still speaking with them, Rachel came with her father’s sheep; for she kept them” [Gen 29.9].
-Father-in-law (chatan): literally, “to give daughters in marriage” and thereby intimating association by marriage. For another use of this noun, “Surely you are a bridegroom of blood to me” [4.25]!
-Horeb: “at Horeb, where the Lord made a covenant with the people of Israel” [1 Kg 8.9].
-For another use of wilderness or midbar, cf. “The meadows clothe themselves with flocks, the valley deck themselves with grain, they shout and sing together for joy” [Ps 65.13].
Vs. 2: “Angel of the Lord:” “The angel of the Lord found her by a spring of water in the wilderness” [Gen 16.7].
-Appeared (ra’ah): the common verb “to see.”
-Flame (lehavah): “The voice of the Lord flashes forth flames of fire” [Ps 29.7]. Note that the “angel of the Lord” reveals himself to Moses in this flame, not as a flame.
-Bush (seneh): more appropriately, one of thorns. “And the favor of him that dwelt in the bush” [Dt 33.16].
-Looked (ra’ah): as “appeared” in this same verse, here coupled with hineh (behold) to emphasize the marvel.
Vs. 3: See/sight: from the same verbal root, ra’ah.
-Burnt (bahar): “And both of them shall burn together with none to quench them” [Is 1.31]. Compare bahar with consumed (‘akal), previous verse.
Vs. 4: Saw (ra’ah): here applied to the Lord; compare with “angel of the Lord” (and ra’ah), vs. 2. Also used with regard to Moses (to see).
-“Out of (betok) of the bush:” compare with “out of the midst of a bush” in vs. 2.
-Here I am (hineh): as “behold” in vs. 2.
Vs. 5: “Do not come near” (qarav). Compare with the Israelites not being allowed to approach the holy mountain: “lest they break through to the Lord to gaze and many of them perish” [19.21]. For another use of this verb, “He shall offer it without blemish before the Lord” [Lev 3.1].
-Put off (nashal): “Put off your shoes from your feet; for the place where you stand is holy” [Jos 5.15].
-Shoes (nahal): more properly, sandals. Cf. Jos 5.15 just above for a similar use.
-Place (maqom). A similar sentiment: “Surely the Lord is in this place, and I did not know it” [Gen 28.16]. In the verse at hand, maqom is equivalent to “holy ground” (‘admah). “The first of the first fruits of your ground you shall bring into the house of the Lord your God” [23.19].
Vs. 6: This verse is similar to Gen 26.24: “I am the God of Abraham your father.”
-Moses’ response to this revelation is to hide (satar) his face. “And from your face I shall be hidden” [Gen 4.14]. For another sentiment with the same verb, “He has hidden his face, he will never see it” [Ps 10.11].
-To look at (navat): in the sense of beholding which is more comprehensive than the English. “Look toward heaven and number the stars, if you are able to number them” [Gen 15.5]. In the verse at hand, navat is used with the preposition ‘el- prefixed to “God,” i.e., to/towards God.
Vs. 7: Have seen (ra’ah): used twice or consecutively to show emphasis.
-Affliction (hony). “Because the Lord has looked upon my affliction” [Gen 29.32]. In the verse at hand, hony rhymes with hamy (my people).
-Taskmasters (nagas; participle used here). For another use, cf. Dt 15.2, “Every creditor shall release what he has lent to his neighbor; he shall not exact it of his neighbor.”
-God’s knowledge (yadah, verb) derives from his seeing and hearing. It is with respect to the Israelites’ sufferings or mak’ov which can also mean “sorrow.” “He was despised and rejected by men; a man of sorrows and acquainted with grief” [Is 53.3].
Vs. 8: God says that he has “come down.” Up to this juncture, he has confined himself to the burning bush.
-Deliver (natsal): a verb which connotes pulling away and the reason for God’s having come down. “Deliver me, I pray thee, from the hand of my brother, from the hand of Esau, for I fear him” [Gen 32.11].
-To bring up (halah): interesting to consider in light of God’s descent which was just noted. “I will go down with you to Egypt, and I will also bring you up again” [Gen 46.4].
-Land (‘erets): “that land” and a “land flowing (etc.).” The characteristics of the land to which God will bring Israel, better, restore them:
-Good (tov).
-Broad (rachav). “I have seen a limit to all perfection, but your commandment is exceedingly broad” [Ps 119.96].
-Flowing (zuv): as in Lev 20.24 and other frequent references.
-Place (of Canaanites, etc.): maqom as opposed to ‘erets or a specific place which can connote the culture of the people there.
Vs. 9: Behold (hineh): as Moses’ response, vs. 4.
-Cry (tsahaqah): as in vs. 7 which here “has come” to God; in vs. 7, God has “heard” it. This cry belongs to the “people of Israel;” in the Hebrew text it reads, “sons of Israel.”
-Have seen (ra’ah): as in vs. 7 and related to the people’s affliction whereas here this divine seeing applies to their oppression or lachats. “Though the Lord give you the bread of adversity and the water of affliction, yet your Teacher will not hide himself anymore” [Is 30.20]. The verb is also used in the verse at hand.
Vs. 10: “My people” and “sons of Israel:” cf. previous verse which refers to the latter. In the verse at hand, this divine sending to Pharaoh and bringing the Israelites from Egypt seem to be one and the same. The same sentiment is intimated in the next verse or Moses questioning God as to his mission.
Vs. 12: God being with Moses is bound up with a sign or ‘oth. “This is the sign of the covenant which I make between me and you and every living creature that is with you for all future generations” [Gen 9.12].
-Serve (havad): here in reference to God. Compare with 1.14 or applied to the Israelites’ oppressive work for the Egyptians.
-“This mountain:” i.e., Horeb as first noted in vs. 1.
Vs. 13: “God of your fathers:” implies ignorance of the Israelites during their prolonged stay in Egypt. Obviously they want to know God’s name which for ancients is important.
Vs. 14: I am who am (‘ehyeh ‘asher ‘ehyeh), the famous “name” of God; alternately, “I will be what I will be” (i.e., future tense). The only note offered here–further information obviously can be gathered from other sources–is the relative pronoun ‘asher. It derives from the verbal root ‘ashar whose fundamental meaning is straightness. By its very nature, a preposition is transitional in that it points to something else as opposed to focusing upon itself. With this in mind, we could same that the first “I am” moves to the second “I am” which points not so much to God’s being but to his activity and interest in creation and human affairs.
-“I am” is the response to Moses concerning the Israelites’ request to know his name. Note that the rest of the divine name (‘asher ‘ehyeh) is not mentioned, almost withheld. Since the verb here is shalach (to send), we could draw a parallel between the transitional nature of ‘asher and its implications of motion and involvement with the nature of sending itself.
Vs. 15: From this point on, the Lord or YHWH more properly speaking is used although it is found in Genesis.
-Remembered (zakar): cf. 2.24. It also suggested the notion of mentioning, of making known in a public fashion. “The squares of the town forget them; their name is no longer remembered” [Job 24.20]. Also as noted in 2.24, from zakar comes the noun “male” which related to the context at hand as responsible for begetting “throughout all generations.”
Vs. 16: Elders (‘av): alternately, “fathers.”
-In this verse God says that he had appeared (ra’ah) to Moses; compare with vs. 15, “sent me.”
-Observed (paqad): the verb is used twice for emphasis. This is the only used of the verb in the Bible and has multiple meanings: “to visit,” “to set,” “to attack.” For a reference in line with the verse at hand, “See how your brothers fare, and bring some token from them” [1 Sam 17.18].
Vs. 17: “I promise” is lacking in the Hebrew text which reads, “I said.”
-Here God says that he will bring the Israelites up “out of the affliction (hony; cf. vs. 7) of Egypt;” compare with vs. 8, “to deliver them out of the hand of the Egyptians.”
-Flowing (zuv): as in vs. 8. Perhaps use of this word is intended as a contrast with the flowing of the Nile River and all that signifies for Egypt.
Vs. 18: Met (qara’): basically, “to cry out.” There is no mention (yet) that God has met “with us,” only Moses.
-The same applies to the future request of making sacrifice to the Lord in the desert; as of this juncture, both Moses and the elders had no idea what this involved.
Vs. 19: “Unless compelled by a mighty hand.” The Hebrew text reads, “no, not by a mighty (chazaqah) hand.” “For the Lord spoke thus to me with his strong hand upon me and warned me not to walk in the way of this people” [Is 8.11].
Vs. 20: Stretch out (shalach): alternately, “to send” as in vs. 14. Also, “will let you go” also found in this verse. In the verse at hand, it is God’s “hand” as opposed to “might hand” in the previous verse.
-Wonders (pala’; niphal participle). Note that the “smiting” with such wonders does not necessarily mean slaying the Egyptians, although that was part of the ten plagues to follow. “The glorious deeds of the Lord and his might and the wonders which he has wrought” [Ps 78.4].
Vs. 21: Favor (chen): alternately as “grace,” “beauty.” “And the Lord gave the people favor in the sight of the Egyptians” [11.3].
-Empty (reych): alternately as “vain.” “And none shall appear before me empty” [34.20].
Vs. 22: This verse deals with what the Israelites will take from the Egyptians which consists of jewelry and clothing, i.e., external goods. Also, it pertains to women who will take them as opposed to men.
-“Sojourns (gur) in her house:” most likely Egyptians who were sympathetic towards the Israelites. “And when a stranger shall sojourn with you and would keep the Passover to the Lord, let all his males be circumcised” [12.48].
-Jewelry (kely): alternately as “utensils,” “implements.” “That they ask, every man of his neighbor and every woman of her neighbor, jewelry of silver and of gold” [11.2]. Most likely later used to form the golden calf, “Take off the rings of gold which are in the ears of your wives, your sons and your daughters” [32.2].
-Despoil (natsal): the same verb used in vs. 8, “to deliver.” “Thus they despoiled the Egyptians” [12.36].
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Chapter Four
Vs. 1: Chapter Four begins immediately with a response from Moses to God concerning his inadequacy to lead the Israelites. The Hebrew text literally reads, “And Moses answered and said.” We get similar responses from prophets whom the Lord had chosen such as Jeremiah: “Ah, Lord God! Behold, I do not know how to speak, for I am only a youth” [Jer 1.6].
Vs. 2: Rod (mateh): also as a royal scepter, “The Lord sends forth from Zion your mighty scepter. Rule in the midst of your foes” [Ps 110.2]!
Vs. 3: Serpent (nachash): from a verbal root meaning “to hiss,” “to whisper” and thus implying the practice of divinization. Nachash is first mentioned in Gen 3.1, “Now the serpent was more subtle than any other wild creature that the Lord God had made.” Moses fled from the serpent whereas the woman in Genesis did not.
Vs. 4: “Put out your hand” (shalach): the same verb used in the previous verse, “Cast it on the ground.”
-Tail (zanav): “And there will be nothing for Egypt which head or tail, palm branch or reed, may do” [Is 19.15].
Vs. 5: Part of the previous verse is an interjection with regard to the command of God to Moses (“so he put out his hand and caught it, and it became a rod in his hand”) to grasp the serpent. The verse at hand continues God’s address to Moses or the purpose for this miracle, faith in the God of the Israelites’ fathers. Perhaps this frequent association of the Lord with Abraham, Isaac and Jacob is to constantly remind the people of their origins which they quickly loose not only after their departure from Egypt and wandering in the desert but once they became established as a nation.
Vs. 6: Bosom (cheq). For another use, “And the blood of the wound flowed into the bottom of the chariot” [1 Kg 22.35].
-Leprous (tsarahath): from a verbal root meaning “to strike down.” For a similar context, “Behold, Miriam was leprous as white as snow” [12.10].
-Snow (shaleg): “Drought and heat snatch away the snow waters; so does Sheol those who have sinned” [Job 24.19].
Vs. 7: A play on the words shuv and yashav, “Put you hand back” and “it was restored.”
Vs. 8: Heed (shamah): basically, “listen.” This verb of hearing may pertain to the “first sign” (‘oth) or that which is visible. “And this shall be the sign for you, that I have sent you” [3.12]. The “latter sign” pertains to belief: “They may believe the latter sign.”
Vs. 9: The “two signs” are situated within the context of belief.
-Dry ground (yabashah). “That the people of Israel may go on dry ground through the sea” [14.16].
Vs. 10: Moses claims not to be eloquent which can pertain to both Pharaoh and the Israelites. The text literally reads in Hebrew, “man words.” He applies this to the Lord himself.
-Slow (kevad): from a verbal root meaning “to be heavy” and from which is derived the noun “glory.” Here it applies to Moses’ speech and tongue. This is the only reference of kevad as slow.
Vs. 11: Made (sum): more specifically, “to put,” “set in place.” For a use similar to the one at hand, “Blessed is the man who makes the Lord his trust” [Ps 40.5]. In vs. 11, such “putting” is with respect to a man being dumb, deaf, seeing and blind.
Vs. 12: Note that God does not go with Moses properly speaking but with his mouth.
-Teach (yarah): the verbal root from which Torah is derived. “Teach me your way, O Lord” [Ps 27.11].
Vs. 13: The verb shalach is used twice. The Hebrew text reads, “In me, Lord.”
Vs. 14: Anger (‘aph): fundamentally as “nose;” for example, “The Lord God...breathed into his nostrils the breath of life” [Gen 2.7]. For a meaning similar to the verse at hand, “When the Lord heard it, his anger was kindled” [Num 11.1].
-Aaron: Moses’ brother. No mention is made of hiding him as a baby from Pharaoh’s wrath as with Moses.
-“Speak well:” the verb davar is used twice to express this in Hebrew.
-Be glad (samach): “I was glad when they said to me, ‘Let us go to the house of the Lord’” [Ps 122.1]!
Vs. 15: “I will be with your mouth:” cf. vs. 12. As with many verses in Chapter Four, there is much emphasis placed upon speaking either by the Lord or by Moses and Aaron.
-Teach (yarah): cf. 12, almost imply the impartation of teaching in the sense of the divine Torah.
Vs. 16: Note the two prepositions “to:” l- (“for you”) and ‘el- (“to the people”). The former is abbreviated from the latter.
-“(Aaron) shall be a mouth for you:” compare with “I (the Lord) will be your mouth” in vss. 12 & 15.
-“As God:” i.e., Moses’ relationship with Aaron. This sums up the whole intricate relationship (based upon speaking) thus far starting from God’s revelation in 3.13 to this point.
-Rod/sign (mateh/‘oth): cf. 3.12 & 4.2. That is, the close connection between the two.
Vs. 18: “Go in peace” (shalom): Jethro’s statement to Moses when he requested to return to his “brothers” (Hebrew text) or “brethren” in Egypt. Moses’ flight to Jethro in Midian (2.15) suggests that he had to cross the Red Sea in order to return to Egypt.
Vs. 19: In the previous verse Moses is presented as taking the initiative to return to Egypt. In vs. 19 we have a command by the Lord to go there. In the first, it is a question of whether or not the “brethren” are alive or dead. In the second, those seeking Moses’ life (nephesh: alternately as “soul”) are dead.
Vs. 20: “Set (rachav) them on an ass.” This verb fundamentally means “to ride.” “Let him conduct the man on horseback through the open square of the city” [Est 6.9].
-“Rod of God:” the first time the rod is identified with God. Compare with 14.16, “Let up your rod and stretch out your hand over the sea and divide it.” Perhaps Moses did the same upon his return to Egypt with his wife and sons.
Vs. 21: “When you go back to Egypt:” compare with the previous verse, “Moses...went back to the land of Egypt.”
-Miracles (mopeth): referring to the ten plagues. For an alternate meaning, “I have been as a portent to many, but you are my strong refuge” [Ps 77.7].
-“In your power.” The Hebrew text reads, “in your hand...” the same hand which grasped the “rod of God” [vs. 20].
-Harden (chazaq): with respect to Pharaoh’s heart. “But the Lord hardened the heart of Pharaoh, and he did not listen to them” [9.12]. Compare with 8.15 which uses the verb kavad and is done by Pharaoh himself: “But when Pharaoh saw that there was a respite, he hardened his heard and would not listen to them.”
Vs. 22: Two uses of the verb ‘amar: “You shall say to Pharaoh” and “Thus says the Lord.”
-First-born (bekor). “Reuben, you are my first-born, my might and the first fruits of my strength” [Gen 49.3]. For another use, “Be of good courage, and bring some of the fruit of the land” [Num 13.20].
Vs. 23: “Let my son go (shalach):” a request that will be repeated often by Moses to Pharaoh. “I AM has sent me to you” [3.14]. Compare “son” with “people” in vs. 21.
-“That he may serve me” (havad): cf. 3.11 which makes a contrast with 1.14.
-Slay (harag): cf. 2.14; compare with 12.29, “At midnight the Lord smote (nakah; suggests a hitting motion) all the first-born in the land of Egypt.”
Vs. 24: Lodging place (malon): as in Is 10.29, “They have crossed over the pass, at Geba they lodge (literally, ‘a lodge to us’) for the night.” The verse at hand seems more in line with Jacob’s dream in the spirit of Gen 32.21, “So the present passed on before him; and he lodged that night in the camp.”
-Met (pagash): connotes a rush or attack which fits in well with this verse. “I will fall upon them like a bear robbed of her cubs” [Hos 13.8]. One way of looking at this incident is that the Lord had revealed himself to Moses as “I AM WHO I AM” in 3.14. Perhaps the Lord regretted this revelation and sought to kill Moses.
Vs. 25: Flint (tsor): alternately as “rock.” “So Joshua made flint knives and circumcised the people of Israel at Gibeath-haaraloth” [Jos 5.2].
-Foreskin (harlah). For an alternate use, “When you come into the land and plant all kinds of trees for food, then you shall count their fruit as forbidden (i.e., uncircumcised)” [Lev 19.23].
-Zipporah “touched Moses’ feet” with her son’s foreskin, most likely“feet” as representing gentiles. “And with two he covered his feet” [Is 6.2].
-Bridegroom (chatan): cf. 3.1 as father-in-law.
Vs. 26: “So she left him alone” (raphah): i.e., Zipporah desisted, almost as though she were somehow allied with the Lord in his anger towards Moses. “When Is-bosheth, Saul’s son, heard that Abner had died at Hebron, his courage failed” [2 Sam 4.1].
Vs. 27: In vs. 20 Moses departs for Egypt, and during his journey met (pagash) Aaron. Compare with the use of this verb in vs. 24.
-The kiss (nashaq, noun) between the two takes place “at (b-, alternately as ‘in’) the mountain of God.” “And why did you not permit me to kiss my sons and my daughters farewell” [Gen 21.38]?
Vs. 28: “All the words (davar):” from the verbal root “to speak.” Here such words were sent along with Moses (shalach) a verb often used thus far in connection with Moses’ mission to the Israelites. The same applies to the signs or ‘oth as noted earlier. Note that this could be taken as the first instance of Aaron being the spokesperson for Moses (cf. vs. 14). The next two verses follow naturally from this when the two gather the elders and people of Israel. Vs. 30 has Aaron speaking on Moses’ behalf; the verb davar is used three times here.
Vs. 31: Visited (paqad): cf. 3.16, “I have observed you and what has been done to you in Egypt.” The sequence of the verse at hand may be outlined as follows:
believed->heard->visited->seen (affliction)->bowed their heads (qadad): “And the people bowed their heads and worshiped” [12.27].
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Chapter Five
Vs. 1: Two uses of ‘amar (to speak), the common verb but used extensively by the prophets, which shows the close connection between God and his human agents: “Moses and Aaron...said” and “Thus says the Lord.” Note the frequent uses of such expressions to indicate the dialogue between the Lord and Moses (and Aaron) as well as Pharaoh which continues through much of Exodus.
-“Let my people go (shalach):” the first of many requests to Pharaoh. “Let my son go that he may serve me” [4.23].
-Hold a feast (chagag): alternately, “to dance” as in a circular motion. “How I went with the throng and led them in procession to the house of God” [Ps 42.4]. At this early juncture there is no record of what type of feast would be held in the desert.
Vs. 2: Two uses of shalach used by Pharaoh. Perhaps the multitude of gods familiar to the Egyptians were confined to the Nile Valley; to enter the wilderness could be construed as sacrificing to demons, let alone an unfamiliar god.
-“That I should heed his voice” literally reads in the Hebrew text, “that I should hear in (b-) his voice.”
Vs. 3: “Has met with us” as pertaining to the “God of the Hebrews” literally reads, “has called (qara’) on (hal-) us” which is more intimate. Cf. 3.18 & 8.27, the former reference being the original command from the Lord to make this three day journey into the wilderness.
-Sacrifice (zavach): the first mention in Exodus of such an act, again as noted above, without a clear notion as how to do it. The first really clear indication of this sacrifice is in 12.27, “It is the sacrifice of the Lord” (in reference to the Passover).
-Fall upon (pagah). Here in the sense of slaying the Israelites, the consequence of not performing the sacrifice which presumably the Lord will make known to them in the wilderness. “Rise yourself and fall upon us, for as the man is, so is his strength” [Judg 8.21]. This verb can be used in a positive sense, “And he came to a certain place” [Gen 28.11]. In the verse at hand, pagah is taken negatively, being associated with pestilence and sword.
Vs. 4: Take away (parah): i.e., release the Israelites from their slave-labor. For an alternate sense of this verb yet in line with the sentiment at hand, “Ahaz...had dealt wantonly in Judah and had been faithless to the Lord” [2 Chron 28.19].
-Burdens (sivlah): as in 1.11.
Vs. 5: Rest/burdens: in the Hebrew, they may be taken as a play on the words shavat/sivlah. In this verse Pharaoh acknowledges the fact that the Israelites “are now many.” Compare with “The more they multiplied and the more they spread abroad” [1.12].
Vs. 6: Taskmasters (nagas; participle used here): cf. 3.7.
-“Of the people” literally reads in the Hebrew text, “in (b-) the people.”
-Foremen (shatar; participle used here): from a verbal root literally meaning “to write,” “to inscribe” and also found in vss. 14, 15 & 19. For another use, cf. Dt 20.9: “And when the officers have made an end of speaking to the people.”
Vs. 7: Straw (teven): “We have both straw and provender enough and room to lodge in” [Gen 24.25].
-“To make bricks:” both the verb and noun (from this verbal root) are used here, lavan. It fundamentally means “to be white.” “Come, let us make bricks and burn them thoroughly” [Gen 11.3].
-Gather (qashash). For another use, cf. Zeph 2.1: “Come together and hold assembly, O shameless nation.”
Vs. 8: Heretofore (shilshom): derived from a word meaning “three” signifying the day before yesterday. “And Jacob saw that Laban did not regard him with favor as before” [Gen 31.2].
-Lessen (garah): alternately as “to take away, “to lay up.” “Why should the name of our father be taken away from his family because he had no son” [Num 27.4]?
-Idle (raphah): alternately as “to cast,” “to be let down.” “Do not let your hands be weak, for your work shall be rewarded” [2 Chron 15.7].
Vs. 9: This verse may be compared with King Rehoboam, Solomon’s son, who laid heavy burdens on his people, 1 Kg 12.1-11.
-“Heavier (kavad, verb) work:” the verbal root of “glory.” “You and the people with you will wear yourselves out, for the thing is too heavy for you” [18.18].
-Work (havodah): “And made their lives bitter with hard service” [1.14].
-Note the use of two prepositions in this verse which indicates the rough nature of this work: “be laid upon (hal-)”...“that they may labor at (b-; alternately, ‘in’) it.”
-Pay attention (shahah): alternately as “to look around.” “Look away from me, that I may know gladness” [Ps 39.13].
Vs. 10: Taskmasters (nagas; participle used here) as in 3.7. In this verse the Hebrew text literally reads “of the people” whereas the foremen (shatar; participle used here; as in 3.6) are not “of the people.”
-“Thus says Pharaoh.” Cf. 4.22 (“Thus says the Lord”), a common mode of address by inferiors speaking of behalf of their superiors.
Vs. 11: Be lessened (garar): as in vs. 8 which speaks of “bricks;” here it pertains to the Israelites’ “work.”
Vs. 12: Scattered abroad (parats): “But the more they were oppressed, the more they multiplied and the more they scattered abroad” [1.12]. “Let us make a name for ourselves, lest we be scattered abroad” [Gen 11.4].
-To gather stubble: the verb qashash and the noun qash from which it is derived; cf. 5.7.
Vs. 13: Were urgent (‘ots): “The sun stayed in the midst of heaven and did not hasten to go down for about a whole day” [Jos 10.3].
-“Daily task” literally reads in the Hebrew text, “thing-day.”
Vs. 14: Done (kalah): in the sense of being complete, here with respect to making bricks.
Vs. 15: Cried (tsahaq): “I have heard their cry because of their taskmasters” [3.7].
Vs. 16: Are beaten (nakah): cf. 2.11, “And he saw an Egyptian beating a Hebrew.” Also 12.29, “At midnight the Lord smote all the first-born in the land of Egypt.”
-Fault (chata’th): alternately as “sin:” “They proclaim their sin like Sodom, they do not hide it” [Is 3.9].
Vs. 17: Are idle (raphah): pronounced twice by Pharaoh in this verse; he also attributes it to the Israelites earlier in vs. 8. In the verse at hand, Pharaoh associates such idleness with their desire to make sacrifice to God.
Vs. 19: Evil plight (rahah): the Hebrew text lacks “plight;” it literally reads, “in evil (noun).” “Though wickedness is sweet in his mouth, though he hides it under his tongue” [Job 20.12].
-Lessen (garah): cf. vs. 8.
Vs. 20: Were waiting (pagah). Cf. vs. 3, “Lest he (God) fall upon us with pestilence or with the sword.”
Vs. 21: Made offensive or literally, “made our spirit a bad smell.” The two words used here are ba’ash and ruach. “Israel became odious (verb alone) to the Philistines” [1 Sam 13.4].
Vs. 22: “Turned (shuv) again:” only the verb is used in the Hebrew text. Shuv is lacking earlier in Exodus with respect to the implication that Moses had done this before.
Vs. 23: Has done evil (yarah): literally, “to tremble.” “But God was displeased with this thing, and he smote Israel” [1 Chron 21.7]. Compare with Moses asking the Lord, “Why have you done evil (rahah) to this people?”
-Delivered (natsal). Cf. 3.8, “And I have come down to deliver them out of the hand of the Egyptians.”
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Chapter Six
Vs. 1: This chapter opens with a response from the Lord, a seamless connection with 5.23.
-“Strong (chazaq) hand:” found twice in the same verse. This phrase and others like is used again in 13.16. “I myself will fight against you with outstretched hand and strong arm” [Jer 21.5].
-Compare the two verbs send (shalach) and drive out (garash). For the latter, “Behold, I will drive out before you the Amorites (etc., 34.11). For another use, cf. Ezk 36.5: “that they may possess and plunder it.”
Vs. 2: “I am the Lord:” cf. 3.14 & 15. The beginning of an address by the Lord to Moses which continues through vs. 8.
Vs. 3: Appeared (ra’ah): cf. 3.16, “The Lord, the God of your fathers, the God of Abraham, of Isaac, and of Jacob, has appeared to me.”
-God Almighty (El Shaddai): “I am God Almighty; walk before me and be blameless” [Gen 17.1].
-By my name the Lord:” i.e., YHWH. Note the distinction, as it were, between “name” and “Lord,” although the two are intimately related.
-Make myself known (yadah) or “cause to be known.” Compare with frequent use of the verb shalach (to send) from after God’s revelation to Moses in 3.14.
Vs. 4: Established (qum): fundamentally “to rise” and connotes a continuous “rising” into the future of the divine covenant as well as the land of Canaan being “an everlasting possession” (cf. Gen 17.8).
-Dwelt (gur): compare with sojourners (gur), from the same verbal root. “Know of a surety that your descendants will be sojourners in a land that is not theirs” [Gen 15.13].
Vs. 5: Groanings (ne’aqah): “And God heard their groaning” [2.24]. The verse at hand mentions “my covenant” whereas 2.24 has “his covenant with Abraham, with Isaac, and with Jacob.” As in both verses, the verb zakar (to remember; connotes physical propagation into the future) is used.
Vs. 6: This verse hearkens back to 3.15 and contains three promises; more continue through vss. 7 & 9:
1) “From under the burdens (sivlah):” “Taskmasters...to afflict them with heavy burdens” [1.11]. Such bringing-out “from under” almost suggests that these burdens will fall to the ground and be left where they fell; i.e., a sudden bringing-out will occur.
2) Deliver (natsal) with respect to “bondage:” “I have come down to deliver them out of the hand of the Egyptians” [3.8].
3) Redeem (ga’al) with respect to “outstretched arm” and “great acts of judgment:” first use of this word in Exodus and connotes a buying back. “The angel who has redeemed me from all evil” [Gen 48.16]. As used later, cf. 15.13: “You have led in your steadfast love the people whom you have redeemed.”
Vs. 7: Will take (laqach): the common verb which implies a sense of taking possession. “You shall take a wife for my son from there” [Gen 24.7]. In the verse at hand, God situates this taking as Israel for “my people” which intimates that prior to this point Israel was not his people or better, fully his people. The same applies to being their God. Note four uses of the preposition l- (to, for): literally, “to me,” “to people,” “to you” and “to God.”
Vs. 8: “Which I swore” literally reads in the Hebrew text, “which I raised my hand.” First comes this divine “raising” followed by bestowing the land or ‘erts promised to Abraham, etc.
-Possession (morash): first use of this term; compare with Gen 17.8, “...all the land of Canaan for an everlasting possession; and I will be their God.” In this verse the term ‘achuza is used which connotes something seized. For another reference to the verse at hand, cf. Ezk 11.15: “To us this land is given for a possession.”
Vs. 9: “Moses spoke thus to the people.” Compare with the introductory words to the address contained in vss. 2-8, “And God said to Moses.” I.e., it is a transference from God speaking to Moses to Moses speaking to the people.
-The people did not listen to God/Moses for two reasons:
1) Broken spirit (miqotser ruach): the adjective derives from the verbal root qatsar fundamentally meaning “to cut off,” “to be shortened.” For another sense, cf. Num 11.23: “Is the Lord’s hand shortened?”
2) Cruel bondage (mehavodah qashah): the adjective derives from the verbal root qashah fundamentally meaning “to be hard,” “to be heavy.” “And she (Rachel) was in her hard labor” [Gen 35.16]. The noun is closely related to havodah as in 2.23: “And the people of Israel groaned under their bondage.”
Vs. 10: “And the Lord said to Moses.” Compare with vs. 2, “And God said to Moses.”
Vs. 11: “Go in:” that is to say, to speak with Pharaoh; it can imply that Moses was “outside” or not belonging to the Egyptian way of life. Compare with Joseph who had free access to the Pharaoh of his day.
-“Let go out:” in reference to the Israelites; contrast with Moses’ “going in.”
Vs. 12: “Uncircumcised (haral) lips:” that is, sealed lips or hearkening back to Moses’ lack of eloquence and being “slow of speech and of tongue” [4.10]. For another sense of this word, “Then you shall count their fruit as forbidden” [Lev 19.23].
Vs. 13: In vs. 10 the Lord spoke to Moses; here he speaks to Moses and Aaron.
-Gave a charge (tsawah): alternately, “to command.” This singular command applies to both the “people of Israel” and to “Pharaoh, king of Egypt.” It therefore involves two separate presentations and ramifications as to letting Israel leave Egypt.
Vs. 14: Heads (ro’sh): “These were the ones chosen from the congregation, the leaders of their ancestral tribes, the heads of the clans of Israel” [Num 1.16].
-Vss. 14-26 present a genealogy of both Moses and Aaron which traces the priestly lineage from Levi.
Vs. 26: “By their hosts (tsiv’otham)”: from the verbal root meaning “to go forth.” This term (in the plural) can apply to an army or retinue. “I saw the Lord sitting on his throne and all the host of heaven standing beside him” [1 Kg 22.19].
Vss. 28-30 continue from vs. 12, with the genealogy intervening. Thus “on (b-, literally ‘in’) the day” of vs. 28 may be seen as this genealogy present with Moses and Aaron when the Lord spoke with Moses.
Vs. 29: “I am the Lord:” a comparison between divine and earthly sovereignty, i.e., “Pharaoh king of Egypt.”
Vs. 30: This verse concludes with similar words by Moses and his reluctance (haral, ‘uncircumcised lips’) to speak with Pharaoh. Chapter Six continues seamlessly into Chapter Seven.
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Chapter Seven
Vs. 1: Chapters 7 through 11 give an account of the ten plagues. The Lord speaks through 7.5.
-“Make (natan) you as God to Pharaoh.” The verb literally means “to give,” almost as though the Lord were bestowing a favor upon the Egyptian ruler. The Lord sets in motion a process where Moses stands-in for him with Aaron being his prophet. It is interesting to observe that Aaron is both Moses’ brother and prophet which intimates the later relationship between other prophets and the Lord. The verse at hand contains the second mention of prophet or navy’, the first one being Gen 20.7: “For he (Abraham) is a prophet, and he will pray for you.” Actually, 7.1 is the first real description of the prophetic relationship which later plays an important part in Israel’s history.
Vs. 2: The prophetic role–both here and in most other future instances–is spelled out in this verse: the Lord commands (tsawah), Moses speaks (davar) and Aaron tells (davar). The final intention is for Pharaoh to let Israel depart (shalach, let go) Egypt.
Vs. 3: Harden (qashah): for an alternate use, cf. Dt 10.16: “Circumcise therefore the foreskin of your heart, and be no longer stubborn.” Throughout the manifestation of the ten plagues Pharaoh’s heart becomes hardened. Qashah is the only verb used in this regard, one other verb being chazaq which suggests being strong but here in the negative sense: “But I will harden his heart” [4.21].
-Signs (‘oth): “But this shall be the sign for you, that I have sent you” [3.1]. Also, 4.8: “If they will not believe you or heed the first sign.”
-Wonders (mopeth): “See that you do before Pharaoh all the miracles which I have but in your power” [4.21]. Both signs and wonders the Lord intends to multiply.
Vs. 4: “I will lay (natan; cf. vs. 1 as ‘to give’) my hand upon Egypt.” “Behold, the hand of the Lord will fall with a very severe plague upon your cattle which are in the field” [9.3].
-Hosts (tsiv’otham): as in 6.26, “Bring out the people of Israel from the land of Egypt by their hosts.”
-“Great acts of judgment (shephet):” in the sense of punishment. “And on all the gods of Egypt I will execute judgments” [12.12].
Vs. 5: Compare this verse where the Egyptians will “know that I am the Lord” with 6.7, “you shall know that I am the Lord your God.”
-Such knowledge is contingent upon the Lord stretching forth (natah) his hand upon Egypt and bringing out the Israelites from that land. C