Exodus 10:7

10:7 Pharaoh’s servants said to him, “How long ¹  will this man be a menace ²  to us? Release the people so that they may serve the Lord their God. Do you not know ³  that Egypt is destroyed?”

Exodus 10:2

10:2 and in order that in the hearing of your son and your grandson you may tell ⁴  how I made fools ⁵  of the Egyptians ⁶  and about ⁷  my signs that I displayed ⁸  among them, so that you may know ⁹  that I am the Lord.”

Exodus 14:9-14

14:9 The Egyptians chased after them, and all the horses and chariots of Pharaoh and his horsemen and his army overtook them camping by the sea, beside Pi-hahiroth, before Baal-Zephon. 14:10 When ¹⁰  Pharaoh got closer, ¹¹  the Israelites looked up, ¹²  and there were the Egyptians marching after them, ¹³  and they were terrified. ¹⁴  The Israelites cried out to the Lord, ¹⁵  14:11 and they said to Moses, “Is it because there are no graves in Egypt that you have taken us away to die in the desert? ¹⁶  What in the world ¹⁷  have you done to us by bringing ¹⁸  us out of Egypt? 14:12 Isn’t this what we told you ¹⁹  in Egypt, ‘Leave us alone so that we can serve the Egyptians, ²⁰  because it is better for us to serve ²¹  the Egyptians than to die in the desert!’” ²² 

14:13 Moses said to the people, “Do not fear! ²³  Stand firm ²⁴  and see ²⁵  the salvation ²⁶  of the Lord that he will provide ²⁷  for you today; for the Egyptians that you see today you will never, ever see again. ²⁸  14:14 The Lord ²⁹  will fight for you, and you can be still.” ³⁰ 

Proverbs 11:8

11:8 The righteous person is delivered ³¹  out of trouble,

and the wicked turns up in his stead. ³² 

Proverbs 21:18

21:18 The wicked become ³³  a ransom ³⁴  for the righteous,

and the faithless ³⁵  are taken ³⁶  in the place of the upright.

[10:7]  ¹ sn The question of Pharaoh’s servants echoes the question of Moses – “How long?” Now the servants of Pharaoh are demanding what Moses demanded – “Release the people.” They know that the land is destroyed, and they speak of it as Moses’ doing. That way they avoid acknowledging Yahweh or blaming Pharaoh.

[10:7]  ² tn Heb “snare” (מוֹקֵשׁ, moqesh), a word used for a trap for catching birds. Here it is a figure for the cause of Egypt’s destruction.

[10:7]  ³ tn With the adverb טֶרֶם (terem), the imperfect tense receives a present sense: “Do you not know?” (See GKC 481 §152.r).

[10:2]  ⁴ tn The expression is unusual: תְּסַפֵּר בְּאָזְנֵי (tÿsapper bÿ’ozne, “[that] you may declare in the ears of”). The clause explains an additional reason for God’s hardening the heart of Pharaoh, namely, so that the Israelites can tell their children of God’s great wonders. The expression is highly poetic and intense – like Ps 44:1, which says, “we have heard with our ears.” The emphasis would be on the clear teaching, orally, from one generation to another.

[10:2]  ⁵ tn The verb הִתְעַלַּלְתִּי (hit’allalti) is a bold anthropomorphism. The word means to occupy oneself at another’s expense, to toy with someone, which may be paraphrased with “mock.” The whole point is that God is shaming and disgracing Egypt, making them look foolish in their arrogance and stubbornness (W. C. Kaiser, Jr., “Exodus,” EBC 2:366-67). Some prefer to translate it as “I have dealt ruthlessly” with Egypt (see U. Cassuto, Exodus, 123).

[10:2]  ⁶ tn Heb “of Egypt.” The place is put by metonymy for the inhabitants.

[10:2]  ⁷ tn The word “about” is supplied to clarify this as another object of the verb “declare.”

[10:2]  ⁸ tn Heb “put” or “placed.”

[10:2]  ⁹ tn The form is the perfect tense with vav consecutive, וִידַעְתֶּם (vida’tem, “and that you might know”). This provides another purpose for God’s dealings with Egypt in the way that he was doing. The form is equal to the imperfect tense with vav (ו) prefixed; it thus parallels the imperfect that began v. 2 – “that you might tell.”

[14:10]  ¹⁰ tn The disjunctive vav introduces a circumstantial clause here.

[14:10]  ¹¹ tn Heb “drew near.”

[14:10]  ¹² tn Heb “lifted up their eyes,” an expression that indicates an intentional and careful looking – they looked up and fixed their sights on the distance.

[14:10]  ¹³ tn The construction uses הִנֵּה (hinneh) with the participle, traditionally rendered “and behold, the Egyptians were marching after them.” The deictic particle calls attention in a dramatic way to what was being seen. It captures the surprise and the sudden realization of the people.

[14:10]  ¹⁴ tn The verb “feared” is intensified by the adverb מְאֹד (mÿ’od): “they feared greatly” or “were terrified.” In one look their defiant boldness seems to have evaporated.

[14:10]  ¹⁵ sn Their cry to the Lord was proper and necessary. But their words to Moses were a rebuke and disloyal, showing a lack of faith and understanding. Their arrogance failed them in the crisis because it was built on the arm of flesh. Moses would have to get used to this murmuring, but here he takes it in stride and gives them the proper instructions. They had cried to the Lord, and now the Lord would deliver.

[14:11]  ¹⁶ sn B. Jacob (Exodus, 396-97) notes how the speech is overly dramatic and came from a people given to using such exaggerations (Num 16:14), even using a double negative. The challenge to Moses brings a double irony. To die in the desert would be without proper burial, but in Egypt there were graves – it was a land of tombs and graves! Gesenius notes that two negatives in the sentence do not nullify each other but make the sentence all the more emphatic: “Is it because there were no graves…?” (GKC 483 §152.y).

[14:11]  ¹⁷ tn The demonstrative pronoun has the enclitic use again, giving a special emphasis to the question (R. J. Williams, Hebrew Syntax, 24, §118).

[14:11]  ¹⁸ tn The Hebrew term לְהוֹצִּיאָנוּ (lÿhotsi’anu) is the Hiphil infinitive construct with a suffix, “to bring us out.” It is used epexegetically here, explaining the previous question.

[14:12]  ¹⁹ tn Heb “Is not this the word that we spoke to you.”

[14:12]  ²⁰ sn U. Cassuto (Exodus, 164) explains this statement by the people as follows: “The question appears surprising at first, for we have not read previously that such words were spoken to Moses. Nor is the purport of the protest of the Israelite foremen (v 21 [5:21]) identical with that of the words uttered now. However, from a psychological standpoint the matter can be easily explained. In the hour of peril the children of Israel remember that remonstrance, and now it seems to them that it was of a sharper character and flowed from their foresight, and that the present situation justifies it, for death awaits them at this moment in the desert.” This declaration that “we told you so,” born of fright, need not have been strictly accurate or logical.

[14:12]  ²¹ tn Heb “better for us to serve.”

[14:12]  ²² tn Since Hebrew does not use quotation marks to indicate the boundaries of quotations, there is uncertainty about whether the Israelites’ statement in Egypt includes the end of v. 12 or consists solely of “leave us alone so that we can serve the Egyptians.” In either case, the command to Moses to leave them alone rested on the assumption, spoken or unspoken, that serving Egypt would be less risky than what Moses was proposing. Now with the Egyptian army on the horizon, the Israelites are sure that their worst predictions are about to take place.

[14:13]  ²³ 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).

[14:13]  ²⁴ tn The force of this verb in the Hitpael is “to station oneself” or “stand firm” without fleeing.

[14:13]  ²⁵ 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.

[14:13]  ²⁶ tn Or “victory” (NAB) or “deliverance” (NIV, NRSV).

[14:13]  ²⁷ tn Heb “do,” i.e., perform or accomplish.

[14:13]  ²⁸ 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.”

[14:14]  ²⁹ tn The word order places emphasis on “the Lord” (Heb “Yahweh”).

[14:14]  ³⁰ tn The imperfect tense needs to be interpreted in contrast to all that Yahweh will be doing. It may be given a potential imperfect nuance (as here), or it may be obligatory to follow the command to stand firm: “you must be still.”

[11:8]  ³¹ tn The verb is the Niphal perfect from the first root חָלַץ (khalats), meaning “to draw off; to withdraw,” and hence “to be delivered.”

[11:8]  ³² tn The verb is masculine singular, so the subject cannot be “trouble.” The trouble from which the righteous escape will come on the wicked – but the Hebrew text literally says that the wicked “comes [= arrives; turns up; shows up] in the place of the righteous.” Cf. NASB “the wicked takes his place”; NRSV “the wicked get into it instead”; NIV “it comes on the wicked instead.”

[21:18]  ³³ tn The term “become” is supplied in the translation.

[21:18]  ³⁴ sn The Hebrew word translated “ransom” (כֹּפֶר, kofer) normally refers to the price paid to free a prisoner. R. N. Whybray (Proverbs [CBC], 121) gives options for the meaning of the verse: (1) If it means that the wicked obtain good things that should go to the righteous, it is then a despairing plea for justice (which would be unusual in the book of Proverbs); but if (2) it is taken to mean that the wicked suffers the evil he has prepared for the righteous, then it harmonizes with Proverbs elsewhere (e.g., 11:8). The ideal this proverb presents – and the future reality – is that in calamity the righteous escape and the wicked suffer in their place (e.g., Haman in the book of Esther).

[21:18]  ³⁵ tn Or “treacherous” (so ASV, NASB, NLT); NIV “the unfaithful.”

[21:18]  ³⁶ tn The phrase “are taken” does not appear in the Hebrew but is implied by the parallelism; it is supplied in the translation for smoothness.