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

[131] English Standard Version, A New Scholarly Evangelical Translation in the Tradition of the ERV, ASV, RSV, NASB, Wheaton 2001. An electronic version from 2001 in BibleWorks 6.0.

[132] New American Standard Bible with Codes, no place of publication, 1977. An electronic version from 1995 in BibleWorks 6.0.

[133] The Holy Bible, American Standard Version, no place of publication, 1901. An electronic version from 1988 in BibleWorks 6.0.

[134] The New King James Version, no place of publication, 1982. An electronic version from 1988 in BibleWorks.

[135] The expression וְשָׁלַחְתִּי at the beginning of a sentence is a verb in the perfect tense preceded by ו consecutivum, so the whole construction expresses the future action that will be performed after the action of the previous sentence, expressed by the default verb in the imperfect tense (יִתֵּן), i.e., in the context of this sentence: He will not give – לֹא־יִתֵּן): cf. A. Tschirschnitz, K. Wojciechowska, Gramatyka języka hebrajskiego w zarysie [A Grammar of Hebrew Language in Overview], Warszawa 1996, p. 261.

[136] Cf. M. Vervenne, Current Tendencies and Developments in the Study of the Book of Exodus, op.cit., p. 29: the author points out that this principle is the foundation for both synchronic and diachronic methods of analysis.

[137] There is a translation into Polish under each foreign-language text; in some cases – in some cases – to show the original syntax – a literal translation. The translations below do not contain the whole of verse 21, but its fragment, essential for the analysis carried out here.

[138] The first distinguished two groups consist of words in the genitive case: the participle, the pronoun, and the participle. This syntax, called genitive absolute, serves as an adverbial of time (while) – see B. Polok, Język grecki. Gramatyka [The Greek Language. Grammar], Opole 1996, pp. 78-79.

[139] Greek Vamvas Bible, no place of publication, around 1850. An electronic version in BibleWorks 6.0.

[140] The Russian Synodal Text of the Bible. Orthodox Synodal Edition, no place of publication, 1917. An electronic version from 1996 in BibleWorks 6.0.

[141] Holy Bible, New Living Translation, Wheaton 1996, An electronic version from 1996 in BibleWorks 6.0.

[142] The New American Bible with Revised New Testament and Revised Psalms, and with Roman Catholic Deutero-Canon, Washington 1991. An electronic version from 1996 in BibleWorks 6.0.

[143] English standard version, A new scholarly evangelical translation in the tradition of the ERV, ASV, RSV, NASB, op.cit.

[144] Cf. Z. Abramowiczówna (ed.), Słownik grecko-polski [Greek-Polish Dictionary], vol. III, Warszawa 1962, pp. 307-308: ὁράω II. ὅρα – it is ὁράω in the imperative mode of the present tense of the second person singular; the meaning of this verb together with its object in the accusative: see, perceive, notice, observe, note, guard something.

[145] One searched with BibleWorks 6.0, giving in the Command Center: .ראה@v?v*

[146] Under the Hebrew text are the translations contained in Septuagint and Biblia Tysiąclecia 4.

[147] Cf. Z. Abramowiczówna (ed.), Słownik grecko-polski [Greek-Polish Dictionary], vol. II, Warszawa 1960, p. 489: ἰδού 1. as an inclusion: Look! See!

[148] So emphatic is the text in the translation that reflects the Hebrew syntax.

[149] Under the Hebrew text are the translations contained in Biblia Tysiąclecia 4 followed by a literal translation of the sequence important for the analyses.

[150] Cf. also G. Deiana, A. Spreafico (elaboration of the original version), S. Bazyliński (elaboration of the Polish version), Wprowadzenie do hebrajszczyzny biblijnej [Introduction to the Biblical Hebrew Language], Warszawa 2001, pp. 145-146.

[151] Cf. B. Polok, Język grecki. Gramatyka, op.cit., p. 79. One should note that this syntax has four different meanings; it occurs as an adverbial of time in Ex 4:21 and sentences analyzed below.

[152] Cf. ibid., p. 86.

[153] Cf. ibid., p. 85.

[154] Cf. ibid., p. 82.

[155] Cf. S. Łach, Oblubieniec krwi w Wj 4,24-26 [Bridegroom of Blood in Ex 4:24-26], [in:] Idem, Księga Wyjścia. Wstęp – przekład z oryginału – komentarz, op.cit., p. 314.

[156] Other authors point to Ex 1:1-2:10 as the composition opening the Book of Exodus: cf. P. Weimar, Exodus 1:1-2:10. Als Eröffnungskomposition des Exodusbuches, [in:] M. Vervenne (ed.), Studies in the Book of Exodus. Redaction – Reception – Interpretation, op.cit., p. 207; analyses on p. 190-191 show Hebrew rhetorical constructions of ABA’B’ in Ex 1:1-14 and 1:22-2:10.

[157] Cf. Table I in point 1.2.1 of this work, regarding edition BH1 and BH2: verses 2:23 and 3:1 are highlighted in both these editions; verse 2:25 directly precedes verse 3:1.

[158] Cf. J. Warzecha, Funkcja formuły wysłania w Ex 3:1-4:17. Przyczynek do odpowiedzi na pytanie – kim jest Mojżesz? [The Function of the Sending Formula in Ex 3:1-4:17. Contribution to the Question ‘Who Is Moses?’], “Collectanea Theologica” 63 (1993), no. 3, pp. 84-88. The author of the article points to the understanding of the fundamental role of Moses as God’s messenger (Šalijah) in the Midrashic literature. It is confirmed by the intense presence of the Hebrew words with an identical root in the final text of Ex 3:1-4:17: they refer mainly to Moses’ Mission as the representative of God, sent by Him (Ex 3:10. 12. 13. 14. 15; 4:13) and also refer to this mission in another way, always connected with the issues of leaving Egypt (Ex 3:20; 4:4).

[159] Cf. J. Nawrot. Teofaniczna prezentacja Boga w spotkaniu z Mojżeszem (Wj 3,1-6) [Theophanic Presentation of God in the Meeting with Moses (Ex 3:1-6)], “Poznańskie Studia Teologiczne” 10 (2001), pp. 21-40.

[160] Cf. J. Nawrot, Zapowiedź misji w mocy (Wj 3,7-12) [Announcement of Mission in Power (Ex 3:7-12)], “Poznańskie Studia Teologiczne” 11 (2001), pp. 8-9: according to the author, Ex 3:7-4:17 is a vocational dialogue; Ex 3:7-12 divides itself as follows: A. (3:7-10): “The command speech,” including 3:7-8: “The promise to go out and occupy the Promised Land”; 3:9-10: “The command”; B. (3:11) “Moses’ objection: the formula of self-humbling,”; C. (3:12) “The speech to ensure,” including 3:12aα: “Copresence formula”; 3:12aβ: “The sign.”

[161] Cf. R. J. Clifford, Księga Wyjścia, op.cit., pp. 76: a commentary on Ex 3:16-22: in literary terms, Ex 3:21-22 is an adaptation of the description of robbery of garments and decorations of soldiers of the defeated army.

[162] Cf. J. Nawrot, Zapowiedź misji w mocy (Wj 3,7-12), art.cit., p. 16: Ex 3:10 is general, and 3:16ff is its elaboration.

[163] Miracles intended for the Pharaoh cannot be confused with the three signs intended for the people, revealed at Horeb (cf. 4:1-9). At this point, one should remember the exegesis of Ex 4:21, presented earlier. The mistake of such confusion is common: cf. R. J. Clifford, Księga Wyjścia, op.cit., p. 76: commentary on Ex 4:1-9.

[164] The three verbs distinguished in the Hebrew Bible occur as perfectum consecutivum, imperfectum, imperfectum. One should translate them as concerning the activities lasting in time, repetitive, not point-wise – cf. A. Tschirschnitz, K. Wojciechowska, Gramatyka języka hebrajskiego w zarysie, op.cit., p. 255 (about imperfectum), 260 (about perfectum consecutivum).

[165] In the description of the realization of this plan (cf. 7:8-10:29), the biblical writer does not always point out that God did a miracle through Moses’ hands: sometimes Aaron does a miracle on the command of Moses, to whom God commanded it; sometimes Moses does it without the intermediation of Aaron, and sometimes God Himself, without the intermediation of anyone. These differences in the description of the maker of miracles cannot be worrying, because it is a characteristic of the Hebrew mentality to see God as the first cause of all acts, although He does not always remind us of this in words. It is God who always works a miracle. Although the biblical writer did not write in 4:21 that Moses would perform a miracle because God would do it through him, this is how it should be understood. Similarly, one should understand the hardening of the Pharaoh’s heart by God – if He does not help Pharaoh to see the beneficial effects of letting Israel go, he will not see them – cf. footnote 4:21 in Biblia Poznańska 3.

[166] Cf. J. F. Craghan, Księga Wyjścia, op.cit., p. 330: The biblical scholar points to the meaning of the formula “Thus says YHWH” and shows the accomplishment of this command in Ex 11:4ff.

[167] The syntax used here: participle + הִנֵּה – it is a futurum instans; it serves to express a prophetic threat, the fulfillment of which concerns the nearest future: cf. A. Tschirschnitz, K. Wojciechowska, Gramatyka języka hebrajskiego w zarysie, op.cit., pp. 268, 293.

[168] Cf. ibid., pp. 84-86, 260.

[169] Biblical scholars thoroughly analyzed the problem of heart hardening. The literature on this subject is abundant – a representative list is given by B. Lemmelijn, Setting and Function of Exod 11:1-10 in the Exodus Narrative, op.cit., pp. 453-454. Cf. also B. S. Childs, The Book of Exodus. A Critical Theological Commentary, op.cit., pp. 170-175: Excursus I: The Hardening of Pharaoh.

[170] Cf. J. Scharbert, Exodus, op.cit., pp. 27-28: Ex 4:24-26 is “eine schwere Crux.”

[171] There are some other propositions of interpretation of the described event: cf. H.-F. Richter, Gab es einen ‘Blutbräutigam’? Erwägungen zu Ex 4:24-26, [in:] M. Vervenne (ed.), Studies in the Book of Exodus. Redaction – Reception – Interpretation, op.cit., pp. 433-441: the author proves a new understanding of the inspired text Ex 4:25-26: he does not translate the term חתן דמים contained here as “a bridegroom of blood,” but in the whole context in such a way: “Du bist [durch diesen] blutig[en Eingriff] in meine Familie aufgenommen worden” (You were accepted into my family by this rite of blood.) Richter believes that these words are part of an apotropaic ritual that frees Moses from the influence of the evil spirit and allows him to enter the priestly family of Moses’ wife, Sephora. Similarly: B. G. Boschi, Esodo. Versione – Introduzione – Note Di (Nuovissima Versione della Bibbia, 2), Roma ³1986, p. 76: commentary on Ex 4:24-26: The Midianites practiced this ancient rite of circumcision. In light of the analyses of this work, such a translation is inconsistent with the context. After all, it is the circumcision rite given by God to Abraham and his descendants as a sign of the eternal covenant (cf. Gen 17) under which God will lead his descendants out of Egyptian captivity. The work of other biblical scholars confirms it: cf. G. Fischer, Exodus 1-15 – eine Erzählung, [in:] M. Vervenne (ed.), Studies in the Book of Exodus, op.cit., p. 153. Fischer shows that Ex 4:24-26 integrally belongs to the whole story through expression relationships and fundamental ideas, which, as he stresses, G. von Rad could not see. Cf. also W. C. Jr. Kaiser, P. H. Davids, F. F. Bruce, M. T. Brauch, Hard saying of the Bible, Downers Grove-Illinois 1996, p. 139. The authors interpret this event very incisively: Sephora, daughter of the Midian priest, most probably had opposed the circumcision of her son so far, although she knew the religious duties God had imposed on all of Abraham’s descendants and thus on her husband, Moses. In the situation of danger, Sephora knew the reason for this was her objection so far, so she was able to react so quickly: she circumcised her son without delay. Cf. also the analyses contained in point 1.4.2.6. of this dissertation.

[172] Cf. S. Łach, Oblubieniec krwi w Wj 4,24-26, op.cit., pp. 313-314.

[173] At this point, one should remember about the exegesis of Ex 4:21, presented earlier, in point 1.3.3.

[174] Cf. S. Łach, Oblubieniec krwi w Wj 4,24-26, op.cit., pp. 314-315; H. C. Propp, The Anchor Bible. Exodus 1-18. A new translation with Introduction and Commentary, op.cit., pp. 238-239: Because the biblical writer placed 4:24-26 immediately after the announcement of the death of the firstborns in 4:23, Propp points to a parallel between the saving to Moses effect of the blood of the circumcised firstborn son (4:25) and the function of the Paschal lamb’s blood (12:13.23). The rabbis have already seen the parallel: Midrash says that Hebrews marked houses with the blood of the circumcised and the blood of the lamb – cf. Exod. Rab. 19:5; Tg. Ps.-Jonathan Exodus 12:13; TgNeb on Ezek 16:6. It is worth noting the last reference – compare the analyses of the Book of Ezekiel in the subsequent part of this dissertation in point 2.4!

[175] The obligation of circumcision will also apply to those temporarily staying among the Israelites and who wanted to be partakers of the Passover: cf. S. Kraus, The Word ‘Ger’ in the Bible and its Implications, “Jewish Bible Quarterly” 34/4 (2006), p. 265-270.

[176] Cf. R. J. Clifford, Księga Wyjścia, op.cit., pp. 77, a commentary to Ex 4:24-26: the purpose of this story is to point to the tenth plague and the redemption of the firstborns of Israel (13:1-2.11-16).

[177] God announced this during the calling of Moses at Horeb (4:15); see R. J. Clifford, Księga Wyjścia, op.cit., p. 77, a commentary on Ex 4:27-31.

[178] God announced this during the calling of Moses at Horeb (3:16-22); see R. J. Clifford, Księga Wyjścia, op.cit., p. 77, a commentary on Ex 5:1-6:1.

[179] Cf. K. Esau, Divine Deception in the Exodus Event?, “Direction” 35/1 (2006), p. 4-17.

[180] Cf. W. C. Jr. Kaiser, P. H. Davids, F. F. Bruce, M. T. Brauch, Hard saying of the Bible, op.cit., p. 138-139.

[181] Cf. K. Esau, Divine Deception in the Exodus Event, art.cit., p. 12-15.

[182] Cf. W. Kaiser, Toward Old Testament Ethics, Grand Rapids 1983, p. 225.

[183] Cf. U. Cassuto, A Commentary on the Book of Exodus, Jerusalem 1967, p. 43; Biblia Tysiąclecia 4, footnote to Ex 3:18.

[184] Cf. J. Cambier, P. Grelot, Kłamstwo [The Lying], [in:] X. Léon-Dufour (ed.), Słownik teologii biblijnej [Dictionary of Biblical Theology], 3rd edition, translated by K. Romaniuk, Poznań 1990, p. 375-377.

[185] Cf. H. Lempa (ed.), Aby lepiej słyszeć słowo Pana, vol. II: Biblia w dokumentach Kościoła. Wybór tekstów i komentarz [To Better Hear the Lord’s Word, vol. II: The Bible in Church Documents. The Choice of Texts and the Commentary], Wrocław 1997, p. 50: the author comments on the Encyclical of Pope Pius X, Pascendi Dominici Gregis, no. 265 (excerpts from the text are on pp. 51-55) and states, following the Pope: “Such views can lead to complete relativism and subjectivism in understanding and practicing the truths contained in the sentences of the Bible.”

[186] Cf. Table I in point 1.2.1 of this dissertation: there is a particularly important end/beginning of pericopes between 6:1 and 6:2. It will also be confirmed by the analyses of the content and dynamics of the described action.

[187] Cf. also S. Herrmann, Israels Aufenthalt in Ägypten, Stuttgart 1970, p. 51: the author points to the solid links between Moses and the land of Midian (after his escape from Egypt, he married the daughter of a Midian priest), and there took place the revelation of God to Moses and his call to mission. In this situation, one cannot claim that the description of Ex 3 is a different version of the description of Ex 6 – because the revelation of God takes place here in Egypt, not in Midian.

[188] Cf. P. K. McCarter, Exodus, [in:] J. L. Mays (general editor), Harper’s Bible Commentary, New York 1988, p. 137: the author claims that this term should be understood as “God of the mountains.”

[189] It is how one is to understand the words לֹא נוֹדַעְתִּי – P. Briks, Podręczny słownik hebrajsko-polski i aramejsko-polski Starego Testamentu [Handy Hebrew-Polish and Aramaic-Polish Dictionary of the Old Testament], 3rd edition, Warszawa 2000, p. 140: ידע.

[190] Cf. Gen 4:26; 14:22; cf. A. Motyer, Imiona Boga, [in:] D. Aleksander, P. Aleksander (ed.) and others, Przewodnik po Biblii 8, op.cit., p. 157.

[191] Cf. Pismo Święte Starego Testamentu w przekładzie polskim o. Jakuba Wujka T.J., op.cit.: comment to Ex 6:3: Israel will experience the power of this name only when God יְהוָה effectively comes to their aid. Cf. also J. Warzecha, Dawny Izrael od Abrahama do Salomona [Old Israel from Abraham to Solomon], Warszawa 1995, pp. 49-53: the author shows the historical development of the relationship between God and the Patriarchs of Israel, and on this background indicates how to properly understand the seemingly contradictory record of Ex 3:6.13.15 (God who reveals Himself to Moses is the God known to the Fathers – so it would seem that they knew His name) and Ex 6:2 (only now God will reveal His name). Particularly important here is the observation that God never intervened for Fathers by fighting but only by ensuring their well-being (example: Gen 26:22 – God helped to find a well with water). Now it will be different: God will fight. This change is not the only one modification of the relationship between God and Israel: the whole religion henceforth will be different: יְהוָה requires exclusivity, rejection of other gods. It was different in the religion of the Fathers, monolatry, where one does not deny the existence of other gods but only appreciates only one of them. God sets ethical requirements; God enters the political sphere. Cult institutions will be modified, and religion will be the subject of deep theological reflection. A. Spreafico, Księga Wyjścia, op.cit., p. 57: יְהוָה is the one who will free Israel. J. F. Craghan, Księga Wyjścia, op.cit., p. 311: this name in the mind of the person announcing it evokes the image of God totally engaged in freeing Israel from slavery; the name יְהוָה is an expression of the fundamental relationship between God and Israel as the Saviour of Israel. A. Motyer, Imiona Boga, op.cit., p. 157: only now will God let people know that He is the Holy Judge and Saviour. Biblical scholars who focused on proving various ‘sources’ – discontinuities – in the text did not notice this explanation: cf. P. Zerafa, Exodus, [in:] R. C. Fuller (general editor), L. Johnston (Old Testament editor), C. Kearns (New), with a foreword by the Cardinal Archbishop of Westminster, A New Catholic Commentary on Holy Scripture, London – Nashville – New York 1975, p. 211. H. C. Propp, The Anchor Bible. Exodus 1-18. A new translation with Introduction and Commentary, op.cit., p. 268: the author states that the reader is either forced to ignore the contradiction between the Fathers’ knowledge of this name (Gen 15:2; 27:27; 28:13), or to accept – as Rashi did – that the Fathers knew His name but did not know its full essence or credibility; on p. 283 the author argues that in Ex 6:2-3 God promises to free Israel and free Canaan from the peoples present there.

[192] We searched with BibleWorks 6.0, giving in the Command Center: ' יהוה*3 אני *3 ידע – we found eight verses indicated above.

[193] Cf. C. D. Hertog, The Prophetic Dimension of the Divine Name: On Exodus 3:14a and Its Context, “The Catholic Biblical Quarterly” 64 (2002), p. 227-228.

[194] The discussion of the inclusion as one of the compositional techniques of the Hebrews see: A. Vanhoye, Structure and Message of the Epistle to the Hebrew (Subsidia Biblica, 12), translated by J. Swetnam, Roma 1989, pp. 20-22: the author first gives as an example Psa 8, Mt 7:16-20 – the whole first verse is repeated in the final verse. Then he points out the inclusion does not require the repetition of the entire verse – it is usually a part of the verse (see: Mt 19:30 and 20:16; Jn 5:19 and 5:30) or even just some single words (see Jn 2:1-2 and 2:11; Jn 9:1-2 and 9:41) or even just one word (see Wis 2:17 and 2:20).

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

[196] Cf. R. J. Clifford, Księga Wyjścia, op.cit., p. 78. Cf. The Jerusalem Bible. Popular Edition with Abridged Introductions and Notes, op.cit.: The editors gave for the text 6:28-7:7 the title: “The narrative of Moses’ call resumed”; see also in Table I of this dissertation: verse 7:8 is highlighted in the Hebrew Bible and Septuagint.

[197] Cf. also the presence of almost identical two sentences (in verses 28 and 50) in chapter 12th, which serve as a literary sign that to understand the word of God of the texts enclosed between these two sentences we are to read these texts parallelly.

[198] It is how the border is set by A. Spreafico, Księga Wyjścia, op.cit., p. 14. However cf. S. Łach, Księga Wyjścia. Wstęp – przekład z oryginału – komentarz, op.cit., p. 141: the author perceives the text 7:3-11:10 as a pericope of miracles.

[199] Cf. E. Galbiati, La struttura letteraria dell’Esodo, Alba 1956, p. 111-113. The author showed that if the ten plagues include the staff transformation into a serpent, then the plagues form the structure A-B-A’. Each set A and A’ consists of 4 signs sent with the participation of Moses, whereas the middle set B has two signs sent directly by God. A. Spreafico, Księga Wyjścia, op.cit., p. 14: the merit of this biblical scholar is to emphasize that the ten miracles (commonly called plagues, what does not fully correspond to their content) include the miracle of the staff transformation into a snake (7:8-13), while the firstborns’ death belongs to another category (one can not compare the death of people to the plague of frogs, locusts, and the like). The extraordinary nature of events and not the destruction of the material resources of the Egyptians is characteristic of these ten miraculous events. J. Warzecha, Dawny Izrael od Abrahama do Salomona, op.cit., p. 66: the description of plagues is prepared by editor schematically, serving not so much as a historical account of the course of events as a literary composition. R. de Vaux, Histoire ancienne d’Israël. Des origines a l’installation en Canaan, Paris 1971, p. 342.

[200] Cf. B. Polok, Język grecki. Gramatyka, op.cit., p. 27.

[201] A different phenomenon – the intensification of the development of the action – Craghan observed in other places of the Book of Exodus. Cf. J. F. Craghan, Księga Wyjścia, op.cit., p. 312: the author stresses that this book is not a random collection of stories, laws, liturgical acts, and the like, but in its final form presents a plot that is characterized by a dramatic development. Therefore, even instructions concerning the shrine construction are designed in such a way that they do not suppress but strengthen the development of action.

[202] Cf. S. Łach, Księga Powtórzonego Prawa. Wstęp – przekład z oryginału – komentarz – ekskursy [Deuteronomy. Introduction – Translation from the Original – Commentary – Excursus], Poznań – Warszawa 1971, p. 61-62.