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Part IV of the exegetical method to discover units of Ex 1-18.

[203] Cf. S. Łach, Księga Wyjścia. Wstęp – przekład z oryginału – komentarz, op.cit., p. 141; B. Poniży, Motyw Wyjścia w Biblii: od historii do teologii, op.cit., p. 41. The author states that the frame for the description of plagues is Ex 7:3-4 and Ex 11:9.

[204] Cf. S. Łach, Księga Wyjścia. Wstęp – przekład z oryginału – komentarz, op.cit., p. 141.

[205] Cf. also: B. Lemmelijn, Setting and Function of Exod 11:1-10 in the Exodus Narrative, op.cit., p. 449: The author writes about Ex 11:9-10 in this way: “The chapter and at the same time the whole «Plague Narrative» is ended by a conclusion formula in which the story is resume.”

[206] Cf. B. Poniży, Księga Mądrości. Od egzegezy do teologii [Book of Wisdom. From Exegesis to Theology], Poznań 2000, pp. 82-83, 194-195: the author presents inspired explanations of God’s action, contained in the Book of Wisdom, allowing to understand God’s anticipatory knowledge (19:1-2) and the autonomous decisions of evil man as his voluntary entry into the situation of deserved punishment, foreseen by God (19:3-4) and taking place after the time of God’s waiting for his conversion (11:23-25; 12:2ff).

[207] הָאֵלֶּה and הַמֹּפְתִים are a definite pronoun and definite noun, preceded by an article. Cf. an electronic version in BibleWorks 6.0: Gesenius’ Hebrew Grammar As Edited And Enlarged By The Late E. Kautzsch Professor Of Theology In The University Of Halle. Second English Edition Revised In Accordance With The Twenty-Eighth German Edition (1909) By A. E. Cowley. With A Facsimile Of The Siloam Inscription By J. Euting, And A Table Of Alphabets By M. Lidzbarski Clarendon Press. Oxford 1910 y., § 126. Determination by Means of the Article. From now on, it will be indicated in footnotes as W. Gesenius, The Hebrew Grammar.

[208] Cf. A. Tschirschnitz, K. Wojciechowska, Gramatyka języka hebrajskiego w zarysie, op.cit., p. 84-85, 257-258.

[209] Cf. Menochio, the footnote to Ex 11:1, [in:] Biblia łacińsko-polska, op.cit., p. 141. Unfortunately, contemporary critics have not noticed this possibility because they are focused on extracting ‘obvious’ textual discontinuities confirming their presupposition that the canonical text originated from many earlier sources/traditions. Consequently, even those scientists who exceed, with the help of analysis of the entire canonical text, the limitations of the method of sources/traditions, are under the illusion that verse 10:29 contains information that Moses left the Pharaoh, and verse 11:4 that he came back to the Pharaoh. Cf. B. Lemmelijn, Setting and Function of Exod 11:1-10 in the Exodus Narrative, op.cit., p. 449: “[…] we can state that chapter 11 is not a literary unity at all. It contradicts the final verses of chapter 10 where Moses is sent away”; p. 453: “In verses 4-8, Moses reappears before Pharaoh, in contradiction with the end of chapter 10. The break between verse 4 and the previous verses is obvious”; p. 450: “we notice verses 4-8, in which Moses suddenly reappears before Pharaoh […]”; p. 446: The erroneously discerned ‘contradiction’ between verse Ex 10:28-29 and 11:4-8 became a fundamental premise for many biblical scholars to understand Ex 11 not as a conclusion and summary of the description of the plagues, but as an announcement of the plague of the firstborns’ killing, and consequently, as a reason for connecting Ex 11 with Ex 12, not with the preceding text.

[210] Cf. in point 1.2.1. of this dissertation: Table I, BH1; in BH2 is here: ס קֹוֹ and the new line.

[211] The days covered by the regulations are numerous, but the historical foundation here consists of two days: the evening ending the 14th day of Abib, when the Israelites had to kill the Passover lamb, and the evening, night and day of the 15th day of Abib, when they had to begin the Passover, to wait until the punishment over Egypt, and then set out from captivity. The Israelites used to begin counting the new day not from midnight but the evening after sunset, and regarded the evening before sunset as the end of the day (not midnight, but the sunset was the border between the days): cf. Menochio, Note to Ex 12:6, [in:] Biblia łacińsko-polska, op.cit., p. 142; F. Rienecker, G. Maier, and others, Leksykon biblijny, op.cit., p. 590.

[212] The emphasis here is analogous to the emphasis – described in the Hebrew grammars – expressed by the personal pronoun standing in front of (or behind) the verb, which generally does not require this pronoun, because it contains information about who performs the action described by this verb – cf. W. Gesenius, The Hebrew Grammar, op.cit., § 135. The Personal Pronoun; G. Deiana, A. Spreafico (elaboration of the original version), S. Bazyliński (elaboration of the Polish version), Wprowadzenie do hebrajszczyzny biblijnej, op.cit., pp. 30, 32.

[213] One searched with BibleWorks 6.0, giving in the Command Center: 'ל דור *14 שׁמר.

[214] It is translated as ‘a decoration’ in Biblia Tysiąclecia 4.

[215] One searched with BibleWorks 6.0, giving in the Command Center: .תוך@* אזרח @* גור@* גר@*.

[216] One searched with BibleWorks 6.0, giving in the Command Center: 'ונכרתה הנפשׁ ההוא. One has only given here the texts from The New American Bible (NAB), marking the translations of the characteristic phrases present in the Hebrew text.

[217] In the Hebrew text, there is a sequence: בְּעֶצֶם הַיּוֹם הַזֶּה – exactly on this day, this very day.

[218] The peculiar significance of this verse is visible in Table I, presented in point 1.2.1. of this dissertation: The Hebrew Bible and Septuagint heavily distinguish this verse.

[219] In verse 38, the verb expressing their movement is עָלָה – to climb, ascend, rise, go up – Cf. BibleWorks 6.0 – Hebrew-English dictionary: to go up, ascend, climb.

[220] One searched with BibleWorks 6.0, giving in the Command Center: .נסע@* for Ex 1-18.

[221] We searched with BibleWorks 6.0, giving in the Command Center: /מצה@n* שׂאר מחמצת יצא חמץ for Ex 12:1-13:16. We divided the sentences found in this way into three groups – the two remaining groups do not concern the eating of unleavened bread but regulations regarding the lamb and regulations connected with the offering of firstborns. However, all of them contain regulations intended to commemorate the work of the Lord – leading Israel out of bondage.

[222] Cf. J. F. Craghan, Księga Wyjścia, op.cit., p. 330: the salutary Sephora’s touching done on Moses with the foreskin of their circumcised son was a harbinger of saving the firstborns of Israel, who at the time of punishing the firstborns of Egypt were to eat Passover in houses anointed with the blood of a lamb. One should emphasize here that the custom of applying blood on the doorposts before Passover one cannot regard as some kind of pre-Passover pastoral rite of nomadic Israelites. After all, God Himself commanded this rite; it is in Lev 14:6; Num 19:18; Psa 51:9 as the rite of purification. One reaches the same conclusion by comparing Ex 12:21-23 with Ezek 45:18-19: cf. B. Poniży, Motyw Wyjścia w Biblii: od historii do teologii, op.cit., p. 43.

[223] Biblia Tysiąclecia 4 translates it as ‘pokropić’ [to sprinkle], by which this link disappears here.

[224] Words with the זכר core and the word זִכָּרוֹן (remembrance) derived from it are found in seven places of this pericope: Ex 12:5. 14. 48; 13:3. 9. 12. 15; they concern in turn: Passover-Lamb, the 15th day of Abib, the circumcised participants of Passover, the 15th day of Abib, the matzah, the sacrificed firstborns, the sacrificed firstborns.

[225] About the great importance of numbers in Jewish exegesis, see T. Jelonek, Mistyka żydowska i chasydyzm. Wprowadzenie do wykładu monograficznego w roku akademickim 2000/2001. Skrypt dla studentów Papieskiej Akademii Teologicznej w Krakowie (maszynopis) [Jewish Mysticism and Hasidism. Introduction to the Monographic Lecture in the Academic Year 2000/2001. Script for Students of the Pontifical Academy of Theology in Cracow (Typescript)], Kraków 2000, pp. 25-42. Regarding number 10: B. Poniży, Motyw Wyjścia w Biblii: od historii do teologii, op.cit., p. 37. Regarding the literary and theological significance of the number of occurrences of words: S. Hałas, Ezechielowa rzeka wypływająca ze Świątyni (r. 47). Aspekt geograficzny i budowa literacka [Ezekiel River Flowing from the Temple (Chapter 47). Geographical Aspect and Literary Structure], “Polonia Sacra” 3/47 (1998), p. 45f; Idem: Przemiana pustyni przez wodę u Iz 40-55 [The Desert Change by Water in Isa 40-55], “Polonia Sacra” 1 / 45 (1997), p. 58: the author discovers seven tree genres in the text of the prophet and states: “The number seven is meaningful and emphasizes the great richness and diversity of the tree stand.”