9:5 The Lord set 6 an appointed time, saying, “Tomorrow the Lord will do this 7 in the land.” 9:6 And the Lord did this 8 on the next day; 9 all 10 the livestock of the Egyptians 11 died, but of the Israelites’ livestock not one died.
14:13 Moses said to the people, “Do not fear! 12 Stand firm 13 and see 14 the salvation 15 of the Lord that he will provide 16 for you today; for the Egyptians that you see today you will never, ever see again. 17
3:5 Joshua told the people, “Ritually consecrate yourselves, for tomorrow the Lord will perform miraculous deeds among you.”
3:1 Bright and early the next morning Joshua and the Israelites left Shittim and came to the Jordan. 23 They camped there before crossing the river. 24
46:5 God lives within it, 26 it cannot be moved. 27
God rescues it 28 at the break of dawn. 29
1 tn Heb “the
2 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
3 tn Heb “you will not eat from there.”
4 tn The word in the text is פְדֻת (pÿdut, “redemption”). This would give the sense of making a distinction by redeeming Israel. The editors wish to read פְלֻת (pÿlut) instead – “a separation, distinction” to match the verb in the preceding verse. For another view, see G. I. Davies, “The Hebrew Text of Exodus VIII 19 [English 23]: An Emendation,” VT 24 (1974): 489-92.
5 tn Heb “this sign will be tomorrow.”
6 tn Heb “and Yahweh set.”
7 tn Heb “this thing.”
8 tn Heb “this thing.”
9 tn Heb “on the morrow.”
10 tn The word “all” clearly does not mean “all” in the exclusive sense, because subsequent plagues involve cattle. The word must denote such a large number that whatever was left was insignificant for the economy. It could also be taken to mean “all [kinds of] livestock died.”
11 tn Heb “of Egypt.” The place is put by metonymy for the inhabitants.
12 tn The use of אַל (’al) with the jussive has the force of “stop fearing.” It is a more immediate negative command than לֹא (lo’) with the imperfect (as in the Decalogue).
13 tn The force of this verb in the Hitpael is “to station oneself” or “stand firm” without fleeing.
14 tn The form is an imperative with a vav (ו). It could also be rendered “stand firm and you will see” meaning the result, or “stand firm that you may see” meaning the purpose.
15 tn Or “victory” (NAB) or “deliverance” (NIV, NRSV).
16 tn Heb “do,” i.e., perform or accomplish.
17 tn The construction uses a verbal hendiadys consisting of a Hiphil imperfect (“you will not add”) and a Qal infinitive construct with a suffix (“to see them”) – “you will no longer see them.” Then the clause adds “again, for ever.”
18 tn Heb “during the evenings”; see Exod 12:6.
19 sn One of the major interpretive difficulties is the comparison between Exod 16 and Num 11. In Numbers we find that the giving of the manna was about 24 months after the Exod 16 time (assuming there was a distinct time for this chapter), that it was after the erection of the tabernacle, that Taberah (the Burning) preceded it (not in Exod 16), that the people were tired of the manna (not that there was no bread to eat) and so God would send the quail, and that there was a severe tragedy over it. In Exod 16 both the manna and the quail are given on the same day, with no mention of quail on the following days. Contemporary scholarship generally assigns the accounts to two different sources because complete reconciliation seems impossible. Even if we argue that Exodus has a thematic arrangement and “telescopes” some things to make a point, there will still be difficulties in harmonization. Two considerations must be kept in mind: 1) First, they could be separate events entirely. If this is true, then they should be treated separately as valid accounts of things that appeared or occurred during the period of the wanderings. Similar things need not be the same thing. 2) Secondly, strict chronological order is not always maintained in the Bible narratives, especially if it is a didactic section. Perhaps Exod 16 describes the initiation of the giving of manna as God’s provision of bread, and therefore placed in the prologue of the covenant, and Num 11 is an account of a mood which developed over a period of time in response to the manna. Num 11 would then be looking back from a different perspective.
20 tn The verb means “to be sated, satisfied”; in this context it indicates that they would have sufficient bread to eat – they would be full.
21 tn The form is a Qal perfect with the vav (ו) consecutive; it is in sequence with the imperfect tenses before it, and so this is equal to an imperfect nuance. But, from the meanings of the words, it is clear that this will be the outcome of their eating the food, a divinely intended outcome.
22 sn This verse supports the view taken in chap. 6 concerning the verb “to know.” Surely the Israelites by now knew that Yahweh was their God. Yes, they did. But they had not experienced what that meant; they had not received the fulfillment of the promises.
23 tn Heb “And Joshua arose early in the morning and he and the Israelites left Shittim and came to the Jordan.”
24 tn The words “the river,” though not in the Hebrew text, have been supplied in the translation for clarity.
25 tn Heb “burned with fire”; the words “with fire” are redundant in English and have not been included in the translation.
26 tn Heb “God [is] within her.” The feminine singular pronoun refers to the city mentioned in v. 4.
27 tn Another option is to translate the imperfect verbal form as future, “it will not be upended.” Even if one chooses this option, the future tense must be understood in a generalizing sense. The verb מוֹט (mot), translated “upended” here, is used in v. 2 of the mountains “tumbling” into the seas and in v. 6 of nations being “upended.” By way of contrast, Jerusalem, God’s dwelling place, is secure and immune from such turmoil and destruction.
28 tn Or “helps her.” The imperfect draws attention to the generalizing character of the statement.
29 tn Heb “at the turning of morning.” (For other uses of the expression see Exod 14:27 and Judg 19:26).