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But Pharaoh said, “Who is the Lord[a] that[b] I should obey him[c] by releasing[d] Israel? I do not know the Lord,[e] and I will not release Israel!”

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Footnotes

  1. Exodus 5:2 tn 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, 944-45). Pharaoh is not asking for information (cf. 1 Sam 25:5-10).
  2. Exodus 5:2 tn The relative pronoun introduces the consecutive clause that depends on the interrogative clause (see GKC 318-19 §107.u).
  3. Exodus 5:2 tn The imperfect tense here receives the classification of obligatory imperfect. The verb שָׁמַע (shamaʿ) 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.”sn The construction of these clauses is similar to (ironically) the words of Moses: “Who am I that I should go?” (3:11).
  4. Exodus 5:2 tn The Piel infinitive construct here has the epexegetical usage with lamed (ל); it explains the verb “obey.”
  5. Exodus 5:2 sn 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.