Durham, Exodus, p. 134.

Propp, Exodus 1-18, p. 321, vs. Childs and Durham (above, n. 3).

S. B. Noegel, “The Significance of the Seventh Plague,” Biblica 76 (1995), pp. 532-539.

S. B. Noegel, “The Significance of the Seventh Plague,” Biblica 76 (1995), pp. 532-539.)| false
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Sarna, Exodus, p. 46.

Sarna, Exodus, p. 46.)| false
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Noegel, “Seventh Plague,” p. 534.

Noegel, “Seventh Plague,” p. 534.)| false
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Cassuto, Exodus, p. 122.

Cassuto, Exodus, p. 122.)| false
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Noegel, “Seventh Plague,” p. 359. Similarly: Jacob, Exodus, p. 187.

Noegel, “Seventh Plague,” p. 359. Similarly: Jacob, Exodus, p. 187.)| false
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Hyatt, Exodus, p. 117. Compare: G. Beer, Exodus (hat; Tübingen 1939), pp. 53-54; Childs, Exodus, pp. 131, 141-142, 158-159.

Noth, Exodus, p. 80.

Noth, Exodus, p. 80.)| false
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Propp, Exodus 1-18, p. 336. I am not convinced by Propp’s claim, because after the mention of “your son and your son’s son,” the use of the plural, referring to the entire nation, is appropriate. Propp argued that once again, the hand of E is evident alongside that of P here. These verses are more widely attributed to J (see, for example, Noth: “The J narrative stands to the forefront of the section” Exodus, p. 82). In fact, the most prevalent opinion today is that these verses cannot be attributed to P.

Propp, Exodus 1-18, p. 336. I am not convinced by Propp’s claim, because after the mention of “your son and your son’s son,” the use of the plural, referring to the entire nation, is appropriate. Propp argued that once again, the hand of E is evident alongside that of P here. These verses are more widely attributed to J (see, for example, Noth: “The J narrative stands to the forefront of the section” Exodus, p. 82). In fact, the most prevalent opinion today is that these verses cannot be attributed to P.)| false
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Jacob, Exodus, p. 194. The anomaly in these verses stems from the unique nature of the plague of locusts as the introduction to a new unit of plagues, and should therefore not be viewed as a corruption of the text, despite the Qumran sources. See: B. Lemmelijn, “Influence of a So-called P-Redaction in the ‘Major Expansions’ of Exod 7-11? Finding Oneself at the Crossroads of Textual and Literary Criticism,” in A. P. Otero and P. A. T. Morales (eds.) Textual Criticism and Dead Sea Scrolls Studies in Honour of Julio Trebolle Barrera; Florilegium Complutense (Leiden 2012), p. 212.

Jacob, Exodus, p. 194. The anomaly in these verses stems from the unique nature of the plague of locusts as the introduction to a new unit of plagues, and should therefore not be viewed as a corruption of the text, despite the Qumran sources. See: B. Lemmelijn, “Influence of a So-called P-Redaction in the ‘Major Expansions’ of Exod 7-11? Finding Oneself at the Crossroads of Textual and Literary Criticism,” in A. P. Otero and P. A. T. Morales (eds.) Textual Criticism and Dead Sea Scrolls Studies in Honour of Julio Trebolle Barrera; Florilegium Complutense (Leiden 2012), p. 212.)| false
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See also: Childs, Exodus, 136; C. Isbell, “Exodus 1-2 in the Context of Exodus 1-14: Story Lines and Key Words”, in D. J. A. Clines, D. Gunn, and A. J. Hauser (eds.), Art and Meaning: Rhetoric in Biblical Literature (Sheffield 1982), pp. 37-61; G. F. Davies, Israel in Egypt: Reading Exodus 1-2 (JSOTSup 135; Sheffield 1992), pp. 58-59; G. Fischer, “Exodus 1–15. Eine Erzählung,” in M. Vervenne (ed.), Studies in the Book of Exodus: Redaction, Reception, Interpretation, Leuven: Peeters Publishers, 1996, p. 176. My argument contradicts Peter Weimar’s claim that the plague of boils concludes the first process of the plagues, with the purpose of educating the Egyptians, while the purpose of the series of plagues initiated by the hail was to prove God’s strength to the entire world. See P. Weimar, “Nicht konnten die Magier vor Mose hintreten” (Ex 9,11): Rolle und Bedeutung von Ex 9,8-12 im Rahmen der Plagenerzählung,” in I. Kottsieper, R. Schmitt und J. Wöhrle (eds.) Berührungspunkte: Studien zur Sozial- und Religionsgeschichte Israels und seiner Umwelt (aoat 350; Münster 2008), pp. 97-117.

See also: Childs, Exodus, 136; C. Isbell, “Exodus 1-2 in the Context of Exodus 1-14: Story Lines and Key Words”, in D. J. A. Clines, D. Gunn, and A. J. Hauser (eds.), Art and Meaning: Rhetoric in Biblical Literature (Sheffield 1982), pp. 37-61; G. F. Davies, Israel in Egypt: Reading Exodus 1-2 (JSOTSup 135; Sheffield 1992), pp. 58-59; G. Fischer, “Exodus 1–15. Eine Erzählung,” in M. Vervenne (ed.), Studies in the Book of Exodus: Redaction, Reception, Interpretation, Leuven: Peeters Publishers, 1996, p. 176. My argument contradicts Peter Weimar’s claim that the plague of boils concludes the first process of the plagues, with the purpose of educating the Egyptians, while the purpose of the series of plagues initiated by the hail was to prove God’s strength to the entire world. See P. Weimar, “Nicht konnten die Magier vor Mose hintreten” (Ex 9,11): Rolle und Bedeutung von Ex 9,8-12 im Rahmen der Plagenerzählung,” in I. Kottsieper, R. Schmitt und J. Wöhrle (eds.) Berührungspunkte: Studien zur Sozial- und Religionsgeschichte Israels und seiner Umwelt (aoat 350; Münster 2008), pp. 97-117.)| false
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G. K. Beale, “An Exegetical and Theological Consideration of the Hardening of Pharaoh’s Heart in Exodus 4-14 and Romans 9,” Trinity Journal 5 (1984), pp. 129-154. On the approaches of Origen, Gregory of Nyssa, Midrash Rabbah, Augustine, and Luther, see: C. M. McGinnis, “The Hardening of Pharaoh’s Heart in Christian and Jewish Interpretation,” Journal of Theological Interpretation 6 (2012), pp. 43-64, and compare to: L. F. Pizzolato, “L’’indurimento’ del cuore del Faraone tra Gregorio di Nissa e Agostino,” Augustinianum 35 (1995), pp. 511-525. For recent studies see references in: R. R. Wilson, “The Hardening of Pharaoh’s Heart,” cbq 41 (1979), p. 18, n. 2; R. B. Chisholm Jr., “Divine Hardening in the Old Testament,” Bibliotheka Sacra 153 (1996), pp. 410-434; M. McAffee, “The Heart of Pharaoh in Exodus 4-15,” Bulletin of Biblical Research 20 (2010), p. 331, n. 1.

G. K. Beale, “An Exegetical and Theological Consideration of the Hardening of Pharaoh’s Heart in Exodus 4-14 and Romans 9,” Trinity Journal 5 (1984), pp. 129-154. On the approaches of Origen, Gregory of Nyssa, Midrash Rabbah, Augustine, and Luther, see: C. M. McGinnis, “The Hardening of Pharaoh’s Heart in Christian and Jewish Interpretation,” Journal of Theological Interpretation 6 (2012), pp. 43-64, and compare to: L. F. Pizzolato, “L’’indurimento’ del cuore del Faraone tra Gregorio di Nissa e Agostino,” Augustinianum 35 (1995), pp. 511-525. For recent studies see references in: R. R. Wilson, “The Hardening of Pharaoh’s Heart,” cbq 41 (1979), p. 18, n. 2; R. B. Chisholm Jr., “Divine Hardening in the Old Testament,” Bibliotheka Sacra 153 (1996), pp. 410-434; M. McAffee, “The Heart of Pharaoh in Exodus 4-15,” Bulletin of Biblical Research 20 (2010), p. 331, n. 1.)| false
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See also McGinnis, “The Hardening of Pharaoh’s Heart,” pp. 50-52.

See also McGinnis, “The Hardening of Pharaoh’s Heart,” pp. 50-52.)| false
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For example: Gunn, “The Hardening of Pharaoh’s Heart,” p. 77.

For example: Gunn, “The Hardening of Pharaoh’s Heart,” p. 77.)| false
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Wilson, “The Hardening of Pharaoh’s Heart,” p. 22. See also Hyatt, Exodus, p. 102; Propp, Exodus 1-18, pp. 311-12.

Wilson, “The Hardening of Pharaoh’s Heart,” p. 22. See also Hyatt, Exodus, p. 102; Propp, Exodus 1-18, pp. 311-12.)| false
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G.K. Beale, “An Exegetical and Theological Consideration Of The Hardening Of Pharaoh’s Heart In Exodus 4-14 And Romans 9,” Trinity Journal 5 (1984), pp. 140-141.

G.K. Beale, “An Exegetical and Theological Consideration Of The Hardening Of Pharaoh’s Heart In Exodus 4-14 And Romans 9,” Trinity Journal 5 (1984), pp. 140-141.)| false
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McAffee, “The Heart of Pharaoh,” pp. 349-350.

McAffee, “The Heart of Pharaoh,” pp. 349-350.)| false
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Gertz, Tradition und Redaktion, pp. 92-93.

Gertz, Tradition und Redaktion, pp. 92-93.)| false
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See Osborn and Hatton, A Handbook on Exodus, 161. The plague of hail, which concludes the first group, does not include the phrases ‘did not listen’ or ‘did not send,’ present in the second group of plagues. The anomalies in the formulation of the plague of hail stem from the fact that God had hardened Pharaoh’s heart in this plague, although this fact is only related in retrospect to the introduction to the last group of plagues, as discussed below.

See Osborn and Hatton, A Handbook on Exodus, 161. The plague of hail, which concludes the first group, does not include the phrases ‘did not listen’ or ‘did not send,’ present in the second group of plagues. The anomalies in the formulation of the plague of hail stem from the fact that God had hardened Pharaoh’s heart in this plague, although this fact is only related in retrospect to the introduction to the last group of plagues, as discussed below.)| false
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Weimar, “Nicht Konnten,” p. 100.

Weimar, “Nicht Konnten,” p. 100.)| false
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See also: Jacob, Exodus, p. 187. Here too I refer to the final redaction of the narrative. Some claimed that the plague of the firstborn was a later addition to the basic unit of the first nine plagues (for a discussion of this claim see: J. L. Ska, “Les plaies d’Egypte dans le récit sacerdotal,” Biblica 60 [1979], pp. 23-35; Lemmelijn, “Setting and Function,” pp. 443-460).

See also: Jacob, Exodus, p. 187. Here too I refer to the final redaction of the narrative. Some claimed that the plague of the firstborn was a later addition to the basic unit of the first nine plagues (for a discussion of this claim see: J. L. Ska, “Les plaies d’Egypte dans le récit sacerdotal,” Biblica 60 [1979], pp. 23-35; Lemmelijn, “Setting and Function,” pp. 443-460).)| false
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Compare: Cassuto, Exodus, p. 134.

Compare: Cassuto, Exodus, p. 134.)| false
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