Exodus 5:2

Footnotes

1. 5 Heb “Yahweh.” This is a rhetorical question, expressing doubt or indignation or simply a negative thought that Yahweh is nothing (see erotesis in E. W. Bullinger, Figures of Speech, ). Pharaoh is not asking for information (cf. 1 Sam 25:5–10).
2. 6 The relative pronoun introduces the consecutive clause that depends on the interrogative clause (see §107.u).
3. 7 The imperfect tense here receives the classification of obligatory imperfect. The verb שָׁמַע (shama’) followed by “in the voice of” is idiomatic; rather than referring to simple audition—“that I should hear his voice”—it conveys the thought of listening that issues in action—“that I should obey him.” The construction of these clauses is similar to (ironically) the words of Moses: “Who am I that I should go?” (3:11).
4. 8 The Piel infinitive construct here has the epexegetical usage with lamed (ל); it explains the verb “obey.”
5. 9 This absolute statement of Pharaoh is part of a motif that will develop throughout the conflict. For Pharaoh, the Lord (Yahweh) did not exist. So he said “I do not know the Lord [i.e., Yahweh].” The point of the plagues and the exodus will be “that he might know.” Pharaoh will come to know this Yahweh, but not in any pleasant way.