15:16 Fear and dread 1 will fall 2 on them;
by the greatness 3 of your arm they will be as still as stone 4
until 5 your people pass by, O Lord,
until the people whom you have bought 6 pass by.
135:4 Indeed, 20 the Lord has chosen Jacob for himself,
Israel to be his special possession. 21
135:1 Praise the Lord!
Praise the name of the Lord!
Offer praise, you servants of the Lord,
2:9 You will break them 23 with an iron scepter; 24
you will smash them like a potter’s jar!’” 25
1 tn The two words can form a nominal hendiadys, “a dreadful fear,” though most English versions retain the two separate terms.
2 tn The form is an imperfect.
3 tn The adjective is in construct form and governs the noun “arm” (“arm” being the anthropomorphic expression for what God did). See GKC 428 §132.c.
4 sn For a study of the words for fear, see N. Waldman, “A Comparative Note on Exodus 15:14-16,” JQR 66 (1976): 189-92.
5 tn Clauses beginning with עַד (’ad) express a limit that is not absolute, but only relative, beyond which the action continues (GKC 446-47 §138.g).
6 tn The verb קָנָה (qanah) here is the verb “acquire, purchase,” and probably not the homonym “to create, make” (see Gen 4:1; Deut 32:6; and Prov 8:22).
7 tn Heb “listen to my voice.” The construction uses the imperfect tense in the conditional clause, preceded by the infinitive absolute from the same verb. The idiom “listen to the voice of” implies obedience, not just mental awareness of sound.
8 tn The verb is a perfect tense with vav (ו) consecutive; it continues the idea in the protasis of the sentence: “and [if you will] keep.”
9 tn The lamed preposition expresses possession here: “to me” means “my.”
10 tn The noun is סְגֻלָּה (sÿgullah), which means a special possession. Israel was to be God’s special possession, but the prophets will later narrow it to the faithful remnant. All the nations belong to God, but Israel was to stand in a place of special privilege and enormous responsibility. See Deut 7:6; 14:2; 26:18; Ps 135:4; and Mal 3:17. See M. Greenburg, “Hebrew sÿgulla: Akkadian sikiltu,” JAOS 71 (1951): 172ff.
11 tn Or “for me” (NIV, NRSV), or, if the lamed (ל) preposition has a possessive use, “my kingdom” (so NCV).
12 tn The construction “a kingdom of priests” means that the kingdom is made up of priests. W. C. Kaiser (“Exodus,” EBC 2:417) offers four possible renderings of the expression: 1) apposition, viz., “kings, that is, priests; 2) as a construct with a genitive of specification, “royal priesthood”; 3) as a construct with the genitive being the attribute, “priestly kingdom”; and 4) reading with an unexpressed “and” – “kings and priests.” He takes the latter view that they were to be kings and priests. (Other references are R. B. Y. Scott, “A Kingdom of Priests (Exodus xix. 6),” OTS 8 [1950]: 213-19; William L. Moran, “A Kingdom of Priests,” The Bible in Current Catholic Thought, 7-20). However, due to the parallelism of the next description which uses an adjective, this is probably a construct relationship. This kingdom of God will be composed of a priestly people. All the Israelites would be living wholly in God’s service and enjoying the right of access to him. And, as priests, they would have the duty of representing God to the nations, following what they perceived to be the duties of priests – proclaiming God’s word, interceding for people, and making provision for people to find God through atonement (see Deut 33:9,10).
13 tn They are also to be “a holy nation.” They are to be a nation separate and distinct from the rest of the nations. Here is another aspect of their duty. It was one thing to be God’s special possession, but to be that they had to be priestly and holy. The duties of the covenant will specify what it would mean to be a holy nation. In short, they had to keep themselves free from everything that characterized pagan people (S. R. Driver, Exodus, 171). So it is a bilateral covenant: they received special privileges but they must provide special services by the special discipline. See also H. Kruse, “Exodus 19:5 and the Mission of Israel,” North East Asian Journal of Theology 24/25 (1980): 239-42.
14 tn That is, “set apart.”
15 tn Heb “the
16 tn Or “treasured” (so NIV, NRSV); NLT “his own special treasure.” The Hebrew term סְגֻלָּה (sÿgullah) describes Israel as God’s choice people, those whom he elected and who are most precious to him (cf. Exod 19:4-6; Deut 14:2; 26:18; 1 Chr 29:3; Ps 135:4; Eccl 2:8 Mal 3:17). See E. Carpenter, NIDOTTE 3:224.
17 tn Or “set apart.”
18 tn Heb “The
19 tn Or “treasured.” The Hebrew term סְגֻלָּה (sÿgullah) describes Israel as God’s choice people, those whom he elected and who are most precious to him (cf. Exod 19:4-6; Deut 14:2; 26:18; 1 Chr 29:3; Ps 135:4; Eccl 2:8 Mal 3:17). See E. Carpenter, NIDOTTE 3:224.
20 tn Or “for.”
21 sn His special possession. The language echoes Exod 19:5; Deut 7:6; 14:2; 26:18. See also Mal 3:17.
22 sn Psalm 135. The psalmist urges God’s people to praise him because he is the incomparable God and ruler of the world who has accomplished great things for Israel.
23 tc The LXX reads “you will shepherd them.” This reading, quoted in the Greek text of the NT in Rev 2:27; 12:5; 19:15, assumes a different vocalization of the consonantal Hebrew text and understands the verb as רָעָה (ra’ah, “to shepherd”) rather than רָעָע (ra’a’, “to break”). But the presence of נָפַץ (nafats, “to smash”) in the next line strongly favors the MT vocalization.
24 tn The Hebrew term שֵׁבֶט (shevet) can refer to a “staff” or “rod,” but here it probably refers to the Davidic king’s royal scepter, symbolizing his sovereignty.
25 sn Like a potter’s jar. Before the Davidic king’s awesome power, the rebellious nations are like fragile pottery.