78:11 They forgot what he had done, 1
the amazing things he had shown them.
78:21 When 2 the Lord heard this, he was furious.
A fire broke out against Jacob,
and his anger flared up 3 against Israel,
78:22 because they did not have faith in God,
and did not trust his ability to deliver them. 4
136:10 to the one who struck down the firstborn of Egypt,
for his loyal love endures,
136:11 and led Israel out from their midst,
for his loyal love endures,
136:12 with a strong hand and an outstretched arm,
for his loyal love endures,
136:13 to the one who divided 5 the Red Sea 6 in two, 7
for his loyal love endures,
136:14 and led Israel through its midst,
for his loyal love endures,
136:15 and tossed 8 Pharaoh and his army into the Red Sea,
for his loyal love endures,
1 tn Heb “his deeds.”
2 tn Heb “therefore.”
3 tn Heb “and also anger went up.”
4 tn Heb “and they did not trust his deliverance.”
5 tn Or “cut.”
6 tn Heb “Reed Sea” (also in v. 15). “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף (yam suf), traditionally translated “Red Sea.” See the note on the term “Red Sea” in Exod 13:18.
7 tn Heb “into pieces.”
8 tn Or “shook off.”
9 sn This passage has, of course, been taken literally by many devout Jews, and portions of the text have been encased in phylacteries and bound on the arm and forehead. B. Jacob (Exodus, 368), weighing the pros and cons of the literal or the figurative meaning, says that those who took it literally should not be looked down on for their symbolic work. In many cases, he continues, it is the spirit that kills and the letter makes alive – because people who argue against a literal usage do so to excuse lack of action. This is a rather interesting twist in the discussion. The point of the teaching was obviously meant to keep the Law of Yahweh in the minds of the people, to remind them of their duties.
10 tn That is, this ceremony.
11 tn Heb “for a sign.”
12 tn Heb “for a memorial.”
13 tn Heb “between your eyes” (KJV and ASV both similar); the same expression occurs in v. 16.
14 tn The purpose of using this ceremony as a sign and a memorial is that the Law might be in their mouth. The imperfect tense, then, receives the classification of final imperfect in the purpose clause.
15 sn “Mouth” is a metonymy of cause; the point is that they should be ever talking about the Law as their guide as they go about their duties (see Deut 6:7; 11:19; Josh 1:8).
16 tn This causal clause gives the reason for what has just been instructed. Because Yahweh delivered them from bondage, he has the strongest claims on their life.
17 tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
18 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).
19 tc The Hebrew text reads, “the sovereign master will again, a second time, his hand.” The auxiliary verb יוֹסִיף (yosif), which literally means “add,” needs a main verb to complete it. Consequently many emend שֵׁנִית (shenit, “a second time”) to an infinitive. Some propose the form שַׁנֹּת (shannot, a Piel infinitive construct from שָׁנָה, shanah) and relate it semantically to an Arabic cognate meaning “to be high.” If the Hebrew text is retained a verb must be supplied. “Second time” would allude back to the events of the Exodus (see vv. 15-16).
20 tn Or “acquire”; KJV, ASV, NASB, NRSV “recover.”
21 tn Heb “the remnant of his people who remain.”
22 sn Perhaps a reference to Upper (i.e., southern) Egypt (so NIV, NLT; NCV “South Egypt”).
23 tn Or “Ethiopia” (NAB, NRSV, NLT).
24 tn Or “Babylonia” (NIV, NCV, TEV, NLT).
25 tn Or perhaps, “the islands of the sea.”
26 tn Heb “You brought your people Israel out of the land of Egypt with signs and wonders and with a mighty hand and with outstretched arm and with great terror.” For the figurative expressions involved here see the marginal notes on 27:5. The sentence has been broken down to better conform to contemporary English style.