15:14 The nations will hear 17 and tremble;
anguish 18 will seize 19 the inhabitants of Philistia.
15:15 Then the chiefs of Edom will be terrified, 20
trembling will seize 21 the leaders of Moab,
and the inhabitants of Canaan will shake.
4:1 When the entire nation was on the other side, 32 the Lord told Joshua,
4:8 The Israelites did just as Joshua commanded. They picked up twelve stones, according to the number of the Israelite tribes, from the middle of the Jordan as the Lord had instructed Joshua. They carried them over with them to the camp and put them there.
1 sn The outstretched arm is a bold anthropomorphism. It describes the power of God. The Egyptians will later admit that the plagues were by the hand of God (Exod 8:19).
2 tn The word נִפְלְאֹתַי (niflÿ’otay) does not specify what the intervention will be. As the text unfolds it will be clear that the plagues are intended. Signs and portents could refer to things people might do, but “wonders” only God could do. The root refers to that which is extraordinary, surpassing, amazing, difficult to comprehend. See Isa 9:6; Gen 18:14; Ps 139:6.
3 sn The two uses of the root שָׁלָח (shalakh) in this verse contribute to its force. When the Lord “sends” (Qal) his hand, Pharaoh will “send” (Piel) the Israelites out of Egypt.
4 tn Heb “and Pharaoh will not listen.”
5 tn Heb “put my hand into.” The expression is a strong anthropomorphism to depict God’s severest judgment on Egypt. The point is that neither the speeches of Moses and Aaron nor the signs that God would do will be effective. Consequently, God would deliver the blow that would destroy.
6 tn See the note on this term in 6:26.
7 tn The first word is a very strong adversative, which, in general, can be translated “but, howbeit”; BDB 19 s.v. אוּלָם suggests for this passage “but in very deed.”
8 tn The form הֶעֱמַדְתִּיךָ (he’emadtikha) is the Hiphil perfect of עָמַד (’amad). It would normally mean “I caused you to stand.” But that seems to have one or two different connotations. S. R. Driver (Exodus, 73) says that it means “maintain you alive.” The causative of this verb means “continue,” according to him. The LXX has the same basic sense – “you were preserved.” But Paul bypasses the Greek and writes “he raised you up” to show God’s absolute sovereignty over Pharaoh. Both renderings show God’s sovereign control over Pharaoh.
9 tn The Hiphil infinitive construct הַרְאֹתְךָ (har’otÿkha) is the purpose of God’s making Pharaoh come to power in the first place. To make Pharaoh see is to cause him to understand, to experience God’s power.
10 tn Heb “in order to declare my name.” Since there is no expressed subject, this may be given a passive translation.
11 tn הִנְנִי (hinni) before the participle gives it the force of a futur instans participle, meaning “I am about to harden” or “I am going to harden” their heart.
12 tn The form again is the imperfect tense with vav (ו) to express the purpose or the result of the hardening. The repetition of the verb translated “come” is interesting: Moses is to divide the sea in order that the people may cross, but God will harden the Egyptians’ hearts in order that they may follow.
13 tn For the comments on this verb see the discussion in v. 4. God would get glory by defeating Egypt.
14 tn Or “I will get glory over.”
15 tn The construction is unusual in that it says, “And Egypt will know.” The verb is plural, and so “Egypt” must mean “the Egyptians.” The verb is the perfect tense with the vav consecutive, showing that this recognition or acknowledgment by Egypt will be the result or purpose of the defeat of them by God.
16 tn The form is בְּהִכָּבְדִי (bÿhikkavÿdi), the Niphal infinitive construct with a preposition and a suffix. For the suffix on a Niphal, see GKC 162-63 §61.c. The word forms a temporal clause in the line.
17 tn This verb is a prophetic perfect, assuming that the text means what it said and this song was sung at the Sea. So all these countries were yet to hear of the victory.
18 tn The word properly refers to “pangs” of childbirth. When the nations hear, they will be terrified.
19 tn The verb is again a prophetic perfect.
20 tn This is a prophetic perfect.
21 tn This verb is imperfect tense.
22 tn Heb “has given the land to you.” Rahab’s statement uses the Hebrew perfect, suggesting certitude.
23 tn Heb “terror of you has fallen upon us.”
24 tn Or “melting away because of.”
25 tn Both of these statements are actually subordinated to “I know” in the Hebrew text, which reads, “I know that the
26 tn Heb “and what you did to the two Amorite kings who were beyond the Jordan, Sihon and Og, how you annihilated them.”
27 tn Heb “just as the
28 tn Heb “in order that.”
29 tn Or “peoples.”
30 tn Heb “know the hand of the
31 tn Heb “fear.”
32 tn Heb “And when all the nation had finished crossing the Jordan.”
33 sn Paul uses a typical rabbinic formula here in which the OT scriptures are figuratively portrayed as speaking to Pharaoh. What he means is that the scripture he cites refers (or can be applied) to Pharaoh.
34 sn A quotation from Exod 9:16.