Preface: Moses and Aaron go before Pharaoh and call for a time of worship for the sons of Israel. Pharaoh refuses and increases the work requirements of the Hebrew slaves. The Hebrew foremen complain to Moses and Aaron and Moses takes their complaint to God.

Bible Summary: Moses and Aaron told Pharaoh to let the Israelites go into the desert to worship. Pharaoh refused and increased their workload instead.

There are many chapter commentaries on the book of Exodus. This will be the most extensive examination of Exodus 5, where you will be able to examine in depth every word of the original text. Every attempt has been made to make this both a complete and self-contained study. Therefore, all references, vocabulary, and related concepts should be found within this extensive study. Easy access links to more in-depth studies of some vocabulary words, concepts and doctrines are also provided.

Outline of Chapter 5:

Introduction

         vv.     1–5           Moses and Aaron Speak to Pharaoh

         vv.     6–11         Pharaoh Increases the Workload of His Hebrew Slaves

         vv.    12–14         The Slaves Are Unable to Complete the Required Work

         vv.    15–19         The Hebrew Foremen Unsuccessfully Appeal to Pharaoh

         vv.    20–23         The Hebrew Foremen Complain to Moses and Moses Complains to God

Chapter Summary

Addendum

Charts, Graphics and Short Doctrines:

         Preface               Quotations

         Introduction         Fundamental Questions About Exodus 5

         Introduction         The Prequel of Exodus 5

         Introduction         The Principals of Exodus 5

         Introduction         The Places of Exodus 5

         Introduction         By the Numbers

         Introduction         Timeline for Exodus 5

         Introduction         A Synopsis of Exodus 5

         Introduction         Outlines of Exodus 5 (Various Commentators)

         Introduction         Synopsis of Exodus 5 from the Summarized Bible

         Introduction         The Big Picture (Exodus 3–6A)

         Introduction         Paragraph Divisions of Modern Translation for Exodus 5

         Introduction         Changes—additions and subtractions (for Exodus 5)

         v.       1              Chiasmos of Exodus 5:1–23 (by Hajime Murai)

         v.       3              The Term Hebrews

         v.       3              Moses in Hollywood

         v.       4              Application—Socialism, Communism and Christianity

         v.       5              A Review of Exodus 5:1–4

         v.       7              Slaves Making Bricks in Egypt (a graphic)

         v.       7              God Produces Good from Man’s Free Will, Man’s Sin, and Divine Discipline

         v.       8              A Review of Exodus 5:1–7

         v.       8              God Produces Good from Man’s Free Will, Sin, and Failures

         v.       8              Conflicts Across the Globe (a map)

         v.      20              Exodus 5 is the human viewpoint approach to the first meeting

         v.      23              We need to think as God thinks; we need to see things from God’s view

         Summary            A Set of Summary Doctrines and Commentary

         Summary            Why Exodus 5 is in the Word of God

         Summary            What We Learn from Exodus 5

         Summary            Jesus Christ in Exodus 5

         Summary            Shmoop Summarizes Exodus 5

         Summary            Edersheim Summarizes Exodus 5

         Addendum          Josephus’ History of this Time Period

         Addendum          A Complete Translation of Exodus 5

         Addendum          Doctrinal Teachers Who Have Taught Exodus 5

         Addendum          Word Cloud from a Reasonably Literal Paraphrase of Exodus 5

         Addendum          Word Cloud from Exegesis of Exodus 5

——————————

An Introduction to Exodus 5

I ntroduction: In Exodus 5, Moses and Aaron speak to Pharaoh and call for their people to go for a 3-day journey into the desert-wilderness in order to worship their God. Pharaoh not only refuses but he increases the burden on the Israelite slaves, no longer providing them straw for making bricks, but requiring them to find the straw (or a substitute for straw) and to make the same number of bricks as before. When the Israelite slaves could not make their quota, their foremen, who were also sons of Israel, were beaten. These foremen go in before Pharaoh, to try to reason with him, but he is intractable. If they have time to think about worshiping their God and if they have time to send in representatives to call for the worship of their God, then they obviously have too much time on their hands, and, hence, their work requirements are increased. These men complain to Moses and Aaron and Moses takes this complaint to God.

In this chapter, Moses and Aaron will go before Pharaoh. God has told Moses already that Pharaoh will not let the Jews go immediately; that signs and wonders will be required (Ex. 4:21). In fact, Yahweh has told Moses that He will have to go so far as to threaten the first-born of Pharaoh (Ex. 4:23). So, as God has promised, Pharaoh does not allow the children of Israel to go (the first request would be to go to the mountains and make sacrifices to God). Chapter 5 ends with Moses complaining to God that He has brought more harm to the people of Israel than good; and that Pharaoh did not let them go.

Timeline for Exodus 5

The NET Bible: The enthusiasm of the worshipers in the preceding chapter turns sour in this one when Pharaoh refuses to cooperate. The point is clear that when the people of God attempt to devote their full service and allegiance to God, they encounter opposition from the world. Rather than finding instant blessing and peace, they find conflict. This is the theme that will continue through the plague narratives. But what makes chapter 5 especially interesting is how the people reacted to this opposition. The chapter has three sections: first, the confrontation between Moses and Pharaoh (vv. 1-5); then the report of the stern opposition of the king (vv. 6-14); and finally, the sad account of the effect of this opposition on the people (vv. 15-21).

The chapter divisions in the book of Exodus are quite poorly done. The Bible is inspired of God; but the chapter and verse divisions took place at another time. Most of the divisions are natural ones; however, there were many problems with chapter divisions near the end of Genesis; and we have worse problems with those early on in Exodus. For instance, Moses, at the end of this chapter, voices a complaint to God about how his going to Pharaoh made things worse, not better. God answers Moses in Ex. 6:1. Quite logically, Moses’ question/complaint should have been placed together in the same chapter as God’s answer. Many translations agree with this and, in their formatting, make it clear that these passages belong together.

——————————

Moses and Aaron Speak to Pharaoh

God got Aaron and Moses together and sent Moses to Egypt to free his people. They have already gone to the elders of Egypt, shown them some signs, and the people are behind them (for the time being). Next stop, is the palace of Pharaoh (I am making this assumption that their meeting takes place in a building).

At this point, God has given Moses his marching orders. Moses has met up with his brother Aaron in the Midian wilderness; and soon thereafter, they came to Egypt and spoke to the elders of Israel. The elders of Israel, at this point, are on board with God’s plan. Next step is for Moses and Aaron to go before Pharaoh.

First Encounter with Pharaoh

The key to understanding Exodus 5 is, this is the human viewpoint of Moses and Aaron’s first meeting with Pharaoh. We will actually go back and revisit this meeting in Exodus 7, but takes God’s perspective at that time.

Here is how others have translated this verse:

Ancient texts:                       Note: I compare the Hebrew text to English translations of the Latin, Syriac (= Aramaic) and Greek texts, using the Douay-Rheims translation; George Lamsa’s translation, and Sir Lancelot Charles Lee Brenton’s translation as revised and edited by Paul W. Esposito, respectively. I often update these texts with non-substantive changes (e.g., you for thou, etc.). I often use the text of the Complete Apostles’ Bible instead of Brenton’s translation, because it updates the English text.

The Septuagint was the earliest known translation of a book (circa 200 b.c.). Since this translation was made before the textual criticism had been developed into a science and because different books appear to be translated by different men, the Greek translation can sometimes be very uneven.

When there are serious disparities between my translation and Brenton’s (or the text of the Complete Apostles’ Bible), I look at the Greek text of the Septuagint (the LXX) to see if a substantive difference actually exists (and I reflect these changes in the English rendering of the Greek text). I use the Greek LXX with Strong’s numbers and morphology available for e-sword. The only problem with this resource (which is a problem for similar resources) is, there is no way to further explore Greek verbs which are not found in the New Testament. Although I usually quote the Complete Apostles’ Bible here, I have begun to make changes in the translation when their translation conflicts with the Greek and note what those changes are.

The Masoretic text is the Hebrew text with all of the vowels (vowel points) inserted (the original Hebrew text lacked vowels). We take the Masoretic text to be the text closest to the original. However, differences between the Masoretic text and the Greek, Latin and Syriac are worth noting and, once in a great while, represent a more accurate text possessed by those other ancient translators.

In general, the Latin text is an outstanding translation from the Hebrew text into Latin and very trustworthy (I say this as a non-Catholic). Unfortunately, I do not read Latin—apart from some very obvious words—so I am dependent upon the English translation of the Latin (principally, the Douay-Rheims translation).

The comparisons which I do are primarily between the English translations which are taken from the ancient tongues. For the most part, the variances are so minor that I rarely investigate them any further than that.

Underlined words indicate differences in the text.

Bracketed portions of the Dead Sea Scrolls are words, letters and phrases lost in the scroll due to various types of damage. Underlined words or phrases are those in the Dead Sea Scrolls but not in the Masoretic text.

I will only list the translation from the Dead Sea Scrolls if it exists and if it is different from the Masoretic text.

The Targum of Onkelos is actually the Pentateuchal Targumim, which are The Targums of Onkelos and Jonathan Ben Uzziel. On the Pentateuch With The Fragments of the Jerusalem Targum From the Chaldee by J. W. Etheridge, M.A. From http://www.becomingjewish.org/texts/targum/onkelos_Exodus.html and first published in 1862.

Occasionally, there is an obvious error in the English translation, and I correct those without additional mention or footnoting. For instance, the online version of the Targum of Onkelos which I use has gorund in Ex. 4:9; I simply corrected the text. This may occur once or twice in a chapter.

I attempt to include translations which are different in their vocabulary and phrasing. On many occasions, I may include a translation which is not substantially different than another listed translation.

Ancient texts:

Masoretic Text (Hebrew)        And after have gone Moses and Aaron and so they say unto Pharaoh, “Thus has said Y^ehowah, an Elohim of Israel: ‘Send away My people and so they will celebrate a feast to Me in the desert-wilderness.’ ”

Dead Sea Scrolls                   .

Targum (Onkelos)                  And afterward Mosheh and Aharon went in, and said to Pharoh: Thus saith the Lord, the God of Israel, Let My people go, to solemnize a feast (yechagun) before Me in the desert. Translation for Onkelos and Pseudo-Jonathan by J. W. Etheridge, M.A. (1862).

Targum (Pseudo-Jonathan)   And after this Mosheh and Aharon went in unto Pharoh, and said, Thus saith the Lord, the God of Israel: Release My people, that they may make unto Me a festival in the wilderness.

Jerusalem targum                  .

Revised Douay-Rheims         After these things Moses and Aaron went in, and said to Pharao: Thus said the Lord God of Israel: Let my people go that they may sacrifice to me in the desert.

Douay-Rheims 1899 (Amer.) .

Aramaic ESV of Peshitta        Afterward Mosha and Aaron came, and said to Pharaoh, "This is what Mar-Yah, God of Yisrael, says, 'Let my people go, that they may hold a feast to me in the wilderness.'"

Peshitta (Syriac)                    AND afterward Moses and Aaron went into the palace and told Pharaoh, Thus says the LORD God of Israel, Let my people go that they may hold a feast to me in the wilderness.

V. Alexander’s Aramaic T.     And after that, Moses and Aaron went in and said to the Pharaoh, "This is what the Lord God of Israel said, 'Send my people that they may perform [their duties] to me in the wilderness.'"

C. Thompson LXX (updated) And after this Moses went in with Aaron to Pharao and they said to him, Thus saith the Lord the God of Israel, Let my people go that they may keep a festival for me in the wilderness.

Septuagint (Greek)                Moses and Aaron before the Pharaoh. Ex.5.1-21

And after this went in Moses and Aaron to Pharao, and they said to him, These things says the Lord God of Israel, Send my people away, that they may keep a feast to me in the wilderness.

NETS (Greek)                        .

Brenton’s Septuagint             .

Significant differences: 

Limited Vocabulary Translations:

Bible in Basic English             And after that, Moses and Aaron came to Pharaoh, and said, The Lord, the God of Israel, says, Let my people go so that they may keep a feast to me in the waste land.

Easy English                          Moses and Aaron speak to Pharaoh

After this, Moses and Aaron went to visit Pharaoh. They said to him: ‘Listen to what the Lord says. He is the God of Israel. He says, “Let my people go. Let them prepare a party for me in the desert.” ’

Easy-to-Read Version–2006  .

God’s Word™                         .

Good News Bible (TEV)         Moses and Aaron before the King of Egypt

Then Moses and Aaron went to the king of Egypt and said, “The Lord, the God of Israel, says, ‘Let my people go, so that they can hold a festival in the desert to honor me.’”

International Children’s B.     .

The Message                         Moses and Aaron and Pharaoh

After that Moses and Aaron approached Pharaoh. They said, “God, the God of Israel, says, ‘Free my people so that they can hold a festival for me in the wilderness.’”

Names of God Bible               Moses and Aaron Confront Pharaoh

Later Moses and Aaron went to Pharaoh and said, “This is what Yahweh Elohim of Israel says: Let my people go into the desert to celebrate a festival in my honor.”

NIRV                                      .

New Simplified Bible              .

Thought-for-thought translations; paraphrases:

Common English Bible           First meeting with Pharaoh

Afterward, Moses and Aaron went to Pharaoh and said, “This is what the Lord, Israel’s God, says: ‘Let my people go so that they can hold a festival for me in the desert.’”

Contemporary English V.       Moses and Aaron went to the king of Egypt and told him, "The LORD God says, 'Let my people go into the desert, so they can honor me with a celebration there.' "

The Living Bible                     After this presentation to the elders, Moses and Aaron went to see Pharaoh. They told him, “We bring you a message from Jehovah, the God of Israel. He says, ‘Let my people go, for they must make a holy pilgrimage out into the wilderness, for a religious feast, to worship me there.’”

New Berkeley Version           .

New Century Version             Moses and Aaron Before the King

After Moses and Aaron talked to the people, they went to the king of Egypt and said, “This is what the Lord, the God of Israel, says: ‘Let my people go so they may hold a feast for me in the desert.’”

New Life Version                    Moses and Aaron Talk to Pharaoh

After this, Moses and Aaron went to Pharaoh and said, “The Lord, the God of Israel, says this: ‘Let My people go, that they may have a special supper to honor Me in the desert.’”

New Living Translation           Moses and Aaron Speak to Pharaoh

After this presentation to Israel’s leaders, Moses and Aaron went and spoke to Pharaoh. They told him, “This is what the Lord, the God of Israel, says: Let my people go so they may hold a festival in my honor in the wilderness.”

Partially literal and partially paraphrased translations:

American English Bible          Well after that, Moses and Aaron went to Pharaoh and said to him, 'This is what Jehovah the God of IsraEl, said: Send My people away, so they can hold a feast to Me in the desert.'

Beck’s American Translation .

International Standard V        Pharaoh Refuses to Let the People Go

After Moses and Aaron arrived, they told Pharaoh, “This is what the LORD God of Israel says: ‘Let my people go so they may make a pilgrimage for me in the desert.’”

New Advent (Knox) Bible       After this, Moses and Aaron obtained audience with Pharao, and said to him, We have a message to thee from the Lord God of Israel, Give my people leave to go and offer me sacrifice in the desert.

Today’s NIV                          .

Translation for Translators     The king refused to let the Israeli people go after Moses and Aaron talked to him

Then Aaron and Moses/I went to the king and one of them/us said, “Yahweh God, whom we Israeli people worship, says this to you: ‘Let my people go to the desert, in order that they may have a feast to honor me!’ ”

Mostly literal renderings (with some occasional paraphrasing):

Awful Scroll Bible                   Afterwards, Moses and Aaron were to come in, and were to say to Pharaoh: Jehovah, he of mighty ones of Isra-el, is to have said: My people was you to let loose; they were to hold a feast in the wilderness.

Conservapedia                       After this, Moses and Aaron entered the court of Pharaoh [Pharaoh = Neferhotep.] and said, "The LORD God of Israel has said, 'Dismiss My people, that they may hold a celebration for Me in the wilderness.'"

Ferrar-Fenton Bible                Then Moses and Aaron went and said to Pharoh; — "Thus says the Ever-living God of Israel; ' Send out My People that they may hold a festival to Me in the desert.' "

God’s Truth (Tyndale)           Then Moses and Aaron went and told Pharao, thus says the Lord God of Israel. Let my people go, that they may keep holy day unto me in the wilderness.

HCSB                                     Moses Confronts Pharaoh

Later, Moses and Aaron went in and said to Pharaoh, “This is what Yahweh, the God of Israel, says: Let My people go, so that they may hold a festival for Me in the wilderness.”

Jubilee Bible 2000                  .

Lexham English Bible            Pharaoh Rejects Yahweh’s Authority and Makes Israel’s Troubles Worse

And afterward, Moses and Aaron went, and they said to Pharaoh, "Thus says Yahweh the God of Israel, 'Release my people so that they may hold a festival for me in the desert.'"

NIV, ©2011                             .

Tree of Life Version                Pharaoh Will Not Let Israel Go

Afterward, Moses and Aaron went and said to Pharaoh, “This is what Adonai, God of Israel, says: Let My people go, so that they may hold a feast for Me in the wilderness.”

Urim-Thummim Version         .

Wikipedia Bible Project          And afterwards, Moses and Aaron came and said to Pharaoh: "Thus said Yahweh, the God of Israel: Send my people off, and they will celebrate to me in the desert."

Catholic Bibles (those having the imprimatur):

Christian Community (1988)  Moses speaks with Pharaoh

After this Moses and Aaron went to Pharaoh and said, “This is what Yahweh, the God of Israel says: ‘Let my people go, that they may hold a feast for me in the desert.”

The Heritage Bible                 .

New American Bible (2002)   .

New American Bible (2011)   Pharaoh’s Hardness of Heart.

Afterwards, Moses and Aaron went to Pharaoh and said, “Thus says the LORD, the God of Israel: Let my people go, that they may hold a feast* for me in the wilderness.”

Hold a feast: the Hebrew verb used here, hagag (“to celebrate a feast or a festival”; see 12:14; 23:14), refers to a community celebration marked above all by a procession to the sanctuary. It is used especially of three major feasts: Unleavened Bread, Pentecost (in 23:16, “the Feast of Harvest,” but customarily “the Feast of Weeks” [Shavuot]), and Succoth/Sukkoth (in 34:16, “the Feast of Ingathering,” but more frequently “of Booths, or Tabernacles,” as in Dt 16:13, 16; 31:10; Lv 23:34; Zec 14:16; passim) and—along with the related noun hag—the Passover in 12:14. See 23:14–18; 34:18–25.

New English Bible                  Moses and Aaron before the Pharaoh.

After this, Moses and Aaron came to Pharaoh and said, 'These are the words of the LORD the God of Israel: "Let my people go so that they may keep my pilgrim-feast in the wilderness." '

New Jerusalem Bible             After this, Moses and Aaron went to Pharaoh and said to him, 'This is what Yahweh, God of Israel, says, "Let my people go, so that they can hold a feast in my honour in the desert." '

New RSV                               .

Revised English Bible            After this, Moses and Aaron came to Pharaoh and told him, “These are the words of the LORD the God of Israel: Let my people go so that they may keep a pilgrim-feast in my honour in the wilderness.”

Jewish/Hebrew Names Bibles:

Complete Jewish Bible           (vii) After that, Moshe and Aharon came and said to Pharaoh, “Here is what Adonai, the God of Isra’el, says: ‘Let my people go, so that they can celebrate a festival in the desert to honor me.’”

The Complete Tanach           And afterwards, Moses and Aaron came and said to Pharaoh, "So said the Lord God of Israel, 'Send out My people, and let them sacrifice to Me in the desert.' "

exeGeses companion Bible   MOSHEH AND AHARON AT THE FACE OF PAROH

And afterward Mosheh and Aharon

go in and tell Paroh,

Thus says Yah Veh Elohim of Yisra El:

Send my people away,

to celebrate to me in the wilderness.

Hebraic Roots Bible               .

Israeli Authorized Version      .

JPS (Tanakh—1985)               .

Judaica Press Complete T.    .

Kaplan Translation                 First Confrontation with Pharaoh

Moses and Aaron then went to Pharaoh and said, 'This is what YHVH, God of the Hebrews, declares: 'Let My people leave, so they can sacrifice [(Ibn Ezra; Radak, Sherashim; Ralbag). Or, 'celebrate a festival to Me' (Targum Yonathan). In the Talmud both opinions are cited (Chagigah 10b).] to Me in the desert.' ' The Kaplan Translation, particularly in Exodus through Deuteronomy, takes note of historic rabbinic opinions.

Orthodox Jewish Bible           And afterward Moshe and Aharon went in, and told Pharaoh, Thus saith Hashem Elohei Yisroel, Let My people go, that they may hold a chag (feast) unto Me in the midbar.

The Scriptures 1998              And afterwards Mosheh and Aharon went in and said to Pharaoh, “Thus said יהוה Elohim of Yisra’ĕl, ‘Let My people go, so that they keep a festival to Me in the wilderness.’ ”

Expanded/Embellished Bibles:

The Amplified Bible                .

The Expanded Bible              Moses and Aaron Before Pharaoh

After Moses and Aaron talked to the people, they went to ·the king of Egypt [^L Pharaoh] and said, “This is what the Lord, the God of Israel, says: ‘Let my people go so they may ·hold a feast [celebrate a festival; or make a pilgrimage] for me in the ·desert [wilderness].’”

The Geneva Bible                  .

Kretzmann’s Commentary    Verses 1-9

The Taskmasters Instructed to Burden the People

And afterward Moses and Aaron went in and told Pharaoh, Thus saith the Lord God of Israel, Let My people go that they may hold a feast unto Me in the wilderness. Moses and Aaron here acted not only as representatives of the children of Israel, who had acknowledged their commission from God, but as the ambassadors of the Lord Himself. Their question distinctly stated by whose authority they were acting, namely, by that of Jehovah, the God of Israel.

NET Bible®                             Opposition to the Plan of God

Afterward Moses and Aaron went to Pharaoh and said, “Thus says the Lord [Heb “Yahweh.”], the God of Israel, ‘Release3 my people so that they may hold a pilgrim feast4 to me in the desert.’” When it comes to making an actual material change to the text, the NET Bible® is pretty good about indicating this. Since most of these corrections will be clear in the more literal translations below and within the Hebrew exegesis itself, I will not continue to list every NET Bible® footnote. Language footnotes will be placed in the Hebrew exegesis. Some footnotes will quoted elsewhere in this document.

Syndein/Thieme                     .

The Voice                               Not long after, Moses and Aaron confronted Pharaoh.

Moses and Aaron: The Eternal, Israel’s God, has a message for you: “Release My people, so that they may go and celebrate a feast in My honor in the desert.”

Literal, almost word-for-word, renderings:

Brenner’s Mechanical Trans....and afterward, "Mosheh ^{Plucked out}" and "Aharon ^{Light bringer}" came, and they said to "Paroh ^{Great house}", in this way "YHWH ^{He Is}" the "Elohiym ^Powers" of "Yisra'el ^{He turns El aside}" said, send my people and they will hold a feast to me in the wilderness,...

Concordant Literal Version    Afterward Moses and Aaron entered and said to Pharaoh: Thus says Yahweh the Elohim of Israel, Dismiss My people that they may celebrate to Me in the wilderness.

Context Group Version          .

Darby Translation                  .

Emphasized Bible                  .

English Standard Version      .

Green’s Literal Translation    And afterward Moses and Aaron came in and said to Pharaoh, So says Jehovah the God of Israel, Send away My people, and they shall feast to Me in the wilderness.

Modern English Version         Bricks Without Straw

And afterward Moses and Aaron went in and said to Pharaoh, “Thus says the Lord, the God of Israel, ‘Let My people go, that they may hold a feast to Me in the wilderness.’ ”

NASB                                     Israel’s Labor Increased

And afterward Moses and Aaron came and said to Pharaoh, “Thus says the Lord, the God of Israel, ‘Let My people go that they may celebrate a feast to Me in the wilderness.’”

New European Version          Moses and Aaron Meet Pharaoh

Afterward Moses and Aaron came, and said to Pharaoh, This is what Yahweh, the God of Israel, says, ‘Let My people go, that they may hold a feast to Me in the wilderness’.

New King James Version       First Encounter with Pharaoh

Afterward Moses and Aaron went in and told Pharaoh, “Thus says the Lord God of Israel: ‘Let My people go, that they may hold a feast to Me in the wilderness.’”

Niobi Study Bible                   First Encounter with Pharaoh; Let My People Go
And afterward Moses and Aaron went in and told Pharaoh, "Thus says the LORD God of Israel: `Let My people go, that they may hold a feast unto Me in the wilderness.'"

Owen's Translation                .

Restored Holy Bible 6.0         [Bricks without straw].
And afterward Moses and Aaron went in, and told Pharaoh,
Thus says the LORD, God of Israel,
Let My people go, that they may hold a Festival to Me in the wilderness.

Third Millennium Bible            .

Updated Bible Version 2.11   .

A Voice in the Wilderness      .

Webster’s Bible Translation  .

World English Bible                .

Young's Literal Translation     .

Young’s Updated LT             And afterwards have Moses and Aaron entered, and they say unto Pharaoh, “Thus said Jehovah, God of Israel, Send My people away, and they keep a feast to Me in the wilderness.”

The gist of this passage:     Moses and Aaron go before Pharaoh and they give him God’s demands.

Translation: Later, Moses and Aaron went in and spoke to Pharaoh, ...

They are there to speak on behalf of Y^ehowah, Who is God; and this is the personal name for God.

The fact that Moses and Aaron could get an audience with Pharaoh is unusual enough. They come to him with the straightforward Word of God. That is the very best that we can bring to anyone. What they would like to do is châgag (חָגַג) [pronounced khaw-GAG] and it means to make a pilgramage, to keep a feast, to celebrate a feast. For some reason, my remembrance from my unbeliever days emphasized the concepts of fasting but the Old Testament more often emphasizes feasting and celebration. God asks of Pharaoh what is reasonable: to take a few days off to journey into the desert and hold a celebration-feast on behalf of the Revealed God (Who is Jesus Christ).

Wherever Pharaoh is, that is where Moses and Aaron go. I would assume, by the use of this verb, that they are going inside a building of some sort, perhaps the official palace of Pharaoh.

Exodus 5:1a Afterward Moses and Aaron went in and told Pharaoh,... (NKJV)

Afterwards simply means after Moses and Aaron met with the elders of Israel. Moses and Aaron went to the people of God first (to their leaders) and made certain that they knew that what was to come were the acts of God. They all needed to be on the same page, so that, if quizzed by Pharaoh, the elders do not say, “Moses? Who is this Moses?” The leaders also need to inform their people of what is going on (there seems to be some sort of organization by which this could be done).

You will notice some narrative shortcuts taken. We do not have, God had said these things to Moses; Moses repeated them to Aaron, and then Aaron said them to Pharaoh of Egypt. All of that occurred, but Moses, as author, is not going to present such a repetitive narrative. There will be 10 plagues brought upon Egypt; and it would have been very easy for Moses to get bogged down in extensive detail when recording this information, thus completely losing the literary impact of these confrontations. However, he does not. Moses is very adept at the editing of a narrative, so that the narrative is well-paced.

As I have pointed out, Moses had received excellent training for the 40 years that he lived in Egypt. It appears that he had developed writing and composition skills during that time. It would be my guess that Moses could both read and write Hebrew and Egyptian; and possibly other languages as well.

It is quite interesting that Moses and Aaron just walk in and speak to Pharaoh. We don’t know if they made an appointment or if they just walked in, or how the way was made clear for them. Was there any knowledge, at this time, in Egypt, of who Moses was? He was well-known 40 years previous; was he known at all now? Did he use his name to gain access to the new Pharaoh (Exodus 2:23)? I suspect that he and the present Pharaoh were contemporaries and possibly raised together; but there is nothing said about that. There is no relationship between them ever defined or even implied, even though such a relationship seems likely.

I think that it is more likely that this meeting was initiated by the elders of Israel. It would make sense that they could meet with Pharaoh whenever they believed it necessary (obviously, they could not abuse this privilege).

Translation: ...[saying], “Thus says Y^ehowah, the Elohim of Israel,...

God has told Moses what to say; he tells Aaron what to say, and Aaron speaks to Pharaoh.

On the other hand, to most people at this time—including Moses—they would understand God to be saying that He is "Y^ehowah, the God of Abraham, Isaac and Jacob." Y^ehowah, the God of Israel would probably understood by Moses as the shortened version of Y^ehowah, the God of Abraham, Isaac, and Jacob.

I am speculating here, somewhat. I am making the assumption that, although the people of Israel see themselves as a separate, cohesive people, they do not see themselves as a nation. Up to Ex. 3:15, we do not find the name Israel alone used as a reference to the people. We find the phrase sons of Israel instead (which is found more than 10 times). The only variance is in Ex. 3:16, 18, where we speak of the elders of Israel. The first place where they seem to be spoken of as a people called Israel (without any modifiers) is in Ex. 4:22; and then again in Ex. 5:2, where God speaks of Israel as a people. Then you shall say to Pharaoh, 'Thus says the LORD, Israel is my firstborn son, and I say to you, "Let my son go that he may serve me." (Ex. 4:22–23a; ESV) But Pharaoh said, "Who is the LORD, that I should obey his voice and let Israel go? I do not know the LORD, and moreover, I will not let Israel go." (Ex. 5:2; ESV) My point being that, God saw His people as a singular people, as a nation, called Israel. The people were not yet there in their thinking.

Exodus 5:1a-b Afterward Moses and Aaron went in and told Pharaoh, “Thus says the Lord God of Israel:...

Elohim is more of a generic term, which refers more to the majesty and power of God; and to the Godhead.

Israel here has a double-meaning. It stands for the people descended from Israel (Jacob); and it also stands for nation Israel, the people who are there in Egypt, enslaved to Egypt. The entire nation Israel resided there. At this point in time, only God recognized them as a nation.

Exodus 5:1 marks the first use in the Old Testament of two related phrases, "The Lord God of Israel" (literally, "Y^ehowah, Elohim of Israel") and simply the God of Israel. Both designations for God are found here for the first time. Furthermore, the people of Israel are now large enough to be considered a nation (they are about 2 million people) and God is over them. Prior to this, it was "Y^ehowah, the God of Abraham, Isaac and Jacob." Now He is the God of the nation Israel. This would be the way that God sees them, as He is able to see their future as perspicuously as their past.

Interestingly enough, Israel is a nation, but they are without an actual country at this time. God has a piece of land for them which is roughly 250 miles away. The first half of the book of Exodus is getting Israel out of Egypt. The second half should have been about taking Israel into their land, but, there will be problems along the way.

The bulk of Exodus takes place over a few months time. However, Israel will not enter their land to actually take it until the book of Joshua, which is 40 years into the future.

Exodus 5:1a-b Afterward Moses and Aaron went in and told Pharaoh, “Thus says the Lord God of Israel... (NKJV)

In the Bible, this is the first time that a person speaks of Israel as a reference to the descendants of Israel (Jacob). God used this terminology in the previous chapter; but now this word is used by Aaron to Pharaoh (and he is repeating what Moses told him to say).

Now, although it is possible for God to have said, I am the God of Israel in reference to Jacob, the individual; the context simply does not allow for that. Pharaoh may or may not know the historical Jacob (Israel), but, no doubt, he was aware of the people being associated with the name Israel.

We must reasonably assume that these words make sense to Pharaoh. So, at this point in time, the word Israel is understood to refer to the people who are descendants of Israel (Jacob). God here calls them My people (remember, that Moses and Aaron and simply repeating what God has told them to say) The people of Abraham, Isaac, and Jacob are known now as Israel or as the Hebrew people. Both names will stay with these people forever.

Was Pharaoh aware of the God of Israel? Did he know about their worship of Him? My estimation is, he knew little or nothing about that God; or he perceived the God of Israel as being generally unimportant in the grand scheme of things. No doubt he thought, “So what that Israel has a god; so do the Canaanites and the Syrians. And beside, the Israelites are my slaves. So, He is obviously not a very good god.” Pharaoh would certainly associate the God of Israel with a myriad of others national gods, if he thinks of Israel’s God at all.

In any case, what Pharaoh thinks of God is immaterial at this point. He is about to face the power of the God of Israel and how Pharaoh chooses to respond to Him will affect Israel and Egypt for a very long time.

Translation:...‘Send out My people...

God sees all of these people as His people; He views them as a singular, unified group. God calls for His people, the descendants of Jacob, to be sent out of Egypt

Translation: ...so that they [may] celebrate a feast to Me in the desert-wilderness.’ ”

 The purpose of the sons of Israel leaving Egypt was to go into the desert-wilderness and celebrate their relationship to Him. My assumption is, God did not want any association among the Jews with the Egyptian religions.

Notice that God does not speak directly to Pharaoh. Pharaoh is an unbeliever. What fellowship has darkness with light? God works through a mediator, Moses (and Aaron). Moses is a believer so he has fellowship with God. Therefore, he can speak to God and God will speak to him. However, the Pharaoh does not believe in Yahweh, the God of Israel, so he cannot have any sort of fellowship with God. Moses, as a believer, can speak to God, and as a man, can speak to Pharaoh. Therefore, he will act as a mediator between God and Pharaoh. Throughout the next several chapters, God will always communicate with Moses and Moses with Pharaoh.

Unbelievers do not have direct communication with God, except in one area and one area only: when God the Holy Spirit reveals the gospel to the unbeliever, the channels between him and God are opened for a short time so that the unbeliever can believe in Jesus Christ (God has the gospel revealed often by a mediator—someone like you or me—but making the gospel real to the hearer is all God the Holy Spirit). Other than this revealing of the gospel of the unbeliever and the response of the unbeliever, there is no direct communication between God and man. Furthermore, this gospel, although revealed to the unbeliever by the Holy Spirit, is still often presented to the unbeliever by means of a believer, who represents Jesus Christ to this unbeliever.

Exodus 5:1 Later, Moses and Aaron went in and spoke to Pharaoh, [saying], “Thus says Y^ehowah, the Elohim of Israel, ‘Send out My people so that they [may] celebrate a feast to Me in the desert-wilderness.’ ” (Kukis mostly literal translation)

The first request was simply for Moses to lead God’s people, the Hebrews, into the wilderness, to worship their God. They would hold a feast celebrating Him—that was the initial proposed plan. The rationale offered would involve the necessity to separate from Egypt completely in order to worship their God.

Exodus 5:1 Afterwards, both Moses and Aaron went in to Pharaoh, and they said, “This is the command of Jehovah, the God of Israel: ‘You will send My people out of Egypt so that they may celebrate a feast to Me in the desert-wilderness.’ ” (Kukis paraphrase)

——————————

Here is how others have translated this verse:

Ancient texts:

Masoretic Text (Hebrew)        And so says Pharaoh, “Who [is] Y^ehowah that I will listen in His voice to send off Israel? I have not known Y^ehowah, and also I will not send.”

Dead Sea Scrolls                   .

Targum of Onkelos                And Pharoh said, The name of the Lord is not know to me, that I should hearken to His word to send Israel away. The name of the Lord is not revealed to me, and Israel I shall not release.

Targum (Pseudo-Jonathan)   And Pharoh said, The name of the Lord is not made known to me, that I should receive His word to release Israel. I have not found written in the Book of the Angels the name of the Lord. Of Him I am not afraid, neither will I release Israe.

Jerusalem targum                  .

Revised Douay-Rheims         But he answered: Who is the Lord, that I should hear his voice, and let Israel go? I know not the Lord, neither will I let Israel go.

Latin Vulgate                          .

Plain English Aramaic Bible   .

Aramaic ESV of Peshitta        Pharaoh said, "Who is Mar-Yah, that I should listen to his voice to let Yisrael go? I do not know Mar-Yah, and moreover I will not let Yisrael go."

Peshitta (Syriac)                    And Pharaoh said, Who is the LORD, that I should obey his voice to let Israel go? I do not know the LORD, neither will I let Israel go.

V. Alexander’s Aramaic T.     And the Pharaoh said, "Who is the Lord that I should listen to his voice and dispatch Israel? Neither do I recognize the Lord, nor will I dispatch Israel."

C. Thompson LXX (updated) Upon which Pharao said, Who is he, that I should hearken to his voice so as to send away the Israelites ? I do not know the Lord, nor will I let Israel go.

Septuagint (Greek)                And Pharao said, Who is he that I should listen to his voice, so that I should send away the children of Israel? I do not know the Lord, and I will not let Israel go.

Brenton’s Septuagint             .

Significant differences: 

Limited Vocabulary Translations:

Bible in Basic English             .

Easy English                          But Pharaoh said: ‘I do not know the Lord. I do not know why I should obey his voice. I do not know why I should let the Israelites go. I do not know the Lord. Neither will I let the Israelites go.’

Easy-to-Read Version–2006  But Pharaoh said, “Who is the Lord? Why should I obey him? Why should I let Israel go? I don’t even know who this Lord is, so I refuse to let Israel go.”

God’s Word™                         .

Good News Bible (TEV)         .

The Message                         Pharaoh said, “And who is God that I should listen to him and send Israel off? I know nothing of this so-called ‘God’ and I’m certainly not going to send Israel off.”

Names of God Bible               Pharaoh asked, “Who is Yahweh? Why should I obey him and let Israel go? I don’t know Yahweh, and I won’t let Israel go.”

NIRV                                      .

New Simplified Bible              .

Thought-for-thought translations; paraphrases:

Common English Bible           But Pharaoh said, “Who is this Lord whom I’m supposed to obey by letting Israel go? I don’t know this Lord, and I certainly won’t let Israel go.”

Contemporary English V.       "Who is this LORD and why should I obey him?" the king replied. "I refuse to let you and your people go!"

The Living Bible                     .

New Berkeley Version           .

New Century Version             .

New Life Version                    .

New Living Translation           “Is that so?” retorted Pharaoh. “And who is the Lord? Why should I listen to him and let Israel go? I don’t know the Lord, and I will not let Israel go.”

Partially literal and partially paraphrased translations:

American English Bible          And Pharaoh asked: 'Just who is this Jehovah, that I must pay attention to anything He has to say, and then send the children of IsraEl away? I don't know Jehovah, and I'm not letting IsraEl go!'

Beck’s American Translation .

International Standard V        Pharaoh said, “Who is the LORD that I should listen to [Or obey] him and let Israel go? I don’t know about [The Heb. lacks about] the LORD, nor will I let Israel go!”

New Advent (Knox) Bible       Why, he answered, who is this Lord, that I must obey his command, and let Israel go free? I know no such Lord as that; I will not let Israel go.

Translation for Translators     But the king said, “Who is Yahweh? Why should I pay attention to what he says and let the Israeli people [MTY] go? I do not know Yahweh! And furthermore, I will not let the Israeli people go!”

Mostly literal renderings (with some occasional paraphrasing):

Bible in Modern English         .

Awful Scroll Bible                   Pharaoh was to say: Was I to listen to Jehovah's frivolity, that Isra-el I am to let loose? - am I to have known Jehovah, that Isra-el I was to let loose?

Conservapedia                       .

Ferrar-Fenton Bible                But Pharoh replied, " Who is the Ever-living that I should listen to His voice, to send out the Israelites ? I know nothing of the Ever-living ; and I shall not send the Israelites out !"

God’s Truth (Tyndale)           .

HCSB                                     But Pharaoh responded, “Who is Yahweh that I should obey Him by letting Israel go? I do not know anything about Yahweh, and besides, I will not let Israel go.”

Jubilee Bible 2000                  .

H. C. Leupold                         .

Lexham English Bible            .

NIV, ©2011                             .

Urim-Thummim Version         .

Tree of Life Version                .

Wiki-Bible                               And Pharaoh said: "Who is Yahweh, that I should listen to him to send Israel? I did not know of Yahweh, and also I will not send Israel off."

Catholic Bibles (those having the imprimatur):

Christian Community (1988)  .

The Heritage Bible                 And Pharaoh said, Who is Jehovah that I should attentively hear his voice to send Israel out? I do not know by seeing Jehovah, and also I will not send Israel away.

New American Bible (2002)   .

New American Bible (2011)   Pharaoh answered, “Who is the LORD, that I should obey him and let Israel go? I do not know the LORD,* and I will not let Israel go.”

I do not know the LORD: whether or not he had heard of the Lord, the God of Israel, Pharaoh here refuses to acknowledge the Lord’s authority.

Who knew nothing of Joseph: the nuance intended by the Hebrew verb “know” here goes beyond precise determination. The idea may be not simply that a new king came to power who had not heard of Joseph but that this king ignored the services that Joseph had rendered to Egypt, repudiating the special relationship that existed between Joseph and his predecessor on the throne.

New English Bible                  'Who is the LORD,' asked Pharaoh, 'that I should obey him and let Israel go? I care nothing for the LORD: and I tell you I will not let Israel go.'

New Jerusalem Bible             'Who is Yahweh,' Pharaoh replied, 'for me to obey what he says and let Israel go? I know nothing of Yahweh, and I will not let Israel go.'

New RSV                               .

Revised English Bible            “Who is the LORD,” said Pharaoh, “that I should listen to him and let Israel go? I do not acknowledge the LORD: and I tell you I will not let Israel go.”

Jewish/Hebrew Names Bibles:

Complete Jewish Bible           But Pharaoh replied, “Who is Adonai, that I should obey when he says to let Isra’el go? I don’t know Adonai, and I also won’t let Isra’el go.”

The Complete Tanach           And Pharaoh said, "Who is the Lord that I should heed His voice to let Israel out? I do not know the Lord, neither will I let Israel out."

exeGeses companion Bible   And Paroh says, Who is Yah Veh,

that I hear his voice to send Yisra El away?

I neither know Yah Veh nor send I Yisra El away.

Hebraic Roots Bible               .

JPS (Tanakh—1985)               .

Judaica Press Complete T.    .

Kaplan Translation                 Pharaoh replied, 'Who is YHVH that I should obey Him and let Israel go? I do not recognize YHVH. Nor will I let Israel leave.'

Orthodox Jewish Bible           And Pharaoh said, Who is Hashem, that I should obey His voice to let Yisroel go? I know not Hashem, neither will I let Yisroel go.

The Scriptures 1998              And Pharaoh said, “Who is יהוה, that I should obey His voice to let Yisra’ĕl go? I do not know יהוה, nor am I going to let Yisra’ĕl go.”

Expanded/Embellished Bibles:

The Amplified Bible                .

The Expanded Bible              But ·the king of Egypt ^[L Pharaoh] said, “Who is the Lord? Why should I ·obey him [^L listen to his voice] and let Israel go? I do not know the Lord, and I will not let Israel go.”

The Geneva Bible                  .

Kretzmann’s Commentary    And Pharaoh said, Who is the Lord that I should obey His voice to let Israel go? I know not the Lord, neither will I let Israel go. Although Pharaoh's answer was given with the understanding that the gods governed the countries, and that therefore the Israelites belonged under the jurisdiction of the Egyptian gods and had no business to have a God of their own, Pharaoh here showed an impious, selfish, blasphemous mind, and proved himself a religious tyrant.

NET Bible®                             But Pharaoh said, “Who is the Lord [Heb “Yahweh.”] that6 I should obey him7 by releasing8 Israel? I do not know the Lord,9 and I will not release Israel!”

The Pulpit Commentary         .

Syndein/Thieme                     And Pharaoh said, "Who is Jehovah/God . . . that I should obey His voice to let Israel go? I know not Jehovah/God . . . neither will I let Israel go.

{Note: It is very clear here that the Pharaoh is an unbeliever and firm in his negative volition. As we saw earlier, God declared that the Pharaoh no longer has the ability to change his mind.}.

The Voice                               Pharaoh: And who is this god you call “the Eternal One” that I should heed His message and release His people Israel? I do not know any god by that name, and furthermore I do not intend to release Israel.

Literal, almost word-for-word, renderings:

Brenner's Mechanical Trans. ...and "Paroh ^{Great house}" said, who is "YHWH ^{He Is}" (that) I should listen (to) his voice to send "Yisra'el ^{He turns El aside}"? I do not know "YHWH ^{He Is}", and also, I will not send "Yisra'el ^{He turns El aside}",...

Concordant Literal Version    Yet Pharaoh said: Who is Yahweh to Whose voice I should hearken to dismiss Israel? I do not know Yahweh! And, moreover, Israel I shall not dismiss.

Context Group Version          .

Darby Translation                  .

Emphasized Bible                  Then said Pharaoh, Who is Yahweh that I should hearken to his voice, to let Israel go? I know not Yahweh, and certainly. Israel, will I not let go!

English Standard Version      But Pharaoh said, "Who is the LORD, that I should obey his voice and let Israel go? I do not know the LORD, and moreover, I will not let Israel go."

Green’s Literal Translation    And Pharaoh said, Who is Jehovah that I should listen to His voice to send away Israel? I do not know Jehovah, and I also will not send Israel away.

Jack Ballinger’s translation    .

Modern English Version         .

Modern KJV                           .

NASB                                     But Pharaoh said, “Who is the Lord that I should obey His voice to let Israel go? I do not know the Lord, and besides, I will not let Israel go.”

New European Version          .

New King James Version       .

Owen's Translation                .

Ron Snider's Translation        .

Stuart Wolf                             .

Third Millennium Bible            .

Updated Bible Version 2.11   .

A Voice in the Wilderness      .