How does Exodus 7:5 fit into the broader narrative of the Exodus story? Text “And the Egyptians will know that I am the LORD, when I stretch out My hand against Egypt and bring the Israelites out from among them.” — Exodus 7:5 Immediate Setting The verse stands at the threshold of the ten plagues. Moses and Aaron have just delivered Yahweh’s demand (7:1–4). Pharaoh’s obstinacy will provoke escalating judgments, and 7:5 functions as God’s program statement for everything that follows. Purpose of the Plagues: Universal Recognition of Yahweh Exodus repeats the refrain “so that you (or they) will know that I am the LORD” (6:7; 7:17; 8:10, 22; 9:14, 29; 10:2; 14:4). 7:5 is the first time the object is explicitly “the Egyptians.” The plagues are not random punishments; they are revelatory acts aimed at dismantling Egypt’s worldview and replacing it with true knowledge of the Creator. Revelation of the Divine Name YHWH revealed His covenant name to Moses (3:14–15) and promised that Israel would “know” Him (6:3 ff.). 7:5 extends that promise to their oppressors. The divine name, tied to absolute being and covenant fidelity, will now be authenticated before a watching world. Covenantal Fulfillment The clause “bring the Israelites out” links 7:5 to the Abrahamic promise of nationhood (Genesis 15:13–14) and Yahweh’s memorial pledge (Exodus 2:24). The verse holds together deliverance (redemption) and revelation (theology), establishing the Exodus as both a historical rescue and a theological manifesto. Position in the Narrative Structure Scholars note a 3–3–3 + 1 structure to the plagues. 7:5 introduces the first triad (blood, frogs, gnats), each preceded by a warning. The programmatic verse therefore governs the entire chiastic rhythm and signals that the climactic death of the firstborn (plague 10) will be the ultimate vindication of Yahweh’s supremacy. The Knowledge Theme “Know” (Heb. yadaʿ) moves from intellectual assent to experiential awe. Egyptians will “know” through judgment; Israelites will “know” through salvation. Later prophets echo this dual dynamic (Ezekiel 36:23). In the New Testament, John employs the same experiential language for knowing God through Christ (John 17:3). Confrontation with Egyptian Deities Each plague debunks specific gods: Hapi (Nile), Heqet (frogs), Geb (gnats), Khepri (flies), Hathor/Apis (livestock), Sekhmet (boils), Nut (hail), Seth (locusts), Ra (darkness), and Osiris–Pharaoh (firstborn). 7:5 frames the entire contest as monotheistic polemic. Historical and Archaeological Corroboration • Ipuwer Papyrus 2:10 — “the river is blood” parallels plague 1. • Papyrus Brooklyn 35.1446 lists Semitic slaves with biblical names (e.g., Shiphrah) in Egypt’s Delta. • Excavations at Tell el-Dabʿa (Avaris) reveal a large Semitic settlement matching Goshen. • Berlin Pedestal Relief 21687 names “Israel” among Canaanite peoples cir. 15th c. BC, supporting the early (1446 BC) Exodus date. • Merneptah Stele (c. 1208 BC) confirms Israel’s presence in Canaan shortly after 1400 BC, consistent with the conquest following a 40-year wilderness sojourn. Such data situate 7:5 in a real geopolitical theater rather than myth. Typological Trajectory Toward Christ Passover, instituted during plague 10, becomes the lens through which the New Testament interprets redemption (1 Corinthians 5:7). The “stretching out of the hand” (Exodus 7:5; Isaiah 53:1) anticipates the ultimate outstretched arms of the crucified and risen Messiah, through whom the nations finally “know” the LORD (Philippians 2:10–11). Missional Outlook The verse anticipates a global horizon: Israel’s deliverance is designed to broadcast Yahweh’s glory beyond ethnic borders (Exodus 9:16). The Great Commission (Matthew 28:18–20) is the New-Covenant extension of Exodus 7:5. Eschatological Echoes Revelation’s trumpet and bowl judgments recapitulate the Exodus plagues, underscoring that 7:5 is a prophetic template: divine judgment leads to universal acknowledgment of God (Revelation 15:3–4). Summary Exodus 7:5 is the theological keystone of the plague narrative, binding judgment and salvation, history and revelation. It initiates a chain of events by which both Israel and Egypt—and ultimately all nations—come face-to-face with the living God. |
    |