Discovery BoxExodus 14:13--15:21
Context14:13 Moses said to the people, “Do not fear! 1 Stand firm 2 and see 3 the salvation 4 of the Lord that he will provide 5 for you today; for the Egyptians that you see today you will never, ever see again. 6 14:14 The Lord 7 will fight for you, and you can be still.” 8
14:15 The Lord said to Moses, “Why do you cry out to me? Tell the Israelites to move on. 9 14:16 And as for you, 10 lift up your staff and extend your hand toward the sea and divide it, so that 11 the Israelites may go through the middle of the sea on dry ground. 14:17 And as for me, I am going to harden 12 the hearts of the Egyptians so that 13 they will come after them, that I may be honored 14 because 15 of Pharaoh and his army and his chariots and his horsemen. 14:18 And the Egyptians will know 16 that I am the Lord when I have gained my honor 17 because of Pharaoh, his chariots, and his horsemen.”
14:19 The angel of God, who was going before the camp of Israel, moved and went behind them, and the pillar 18 of cloud moved from before them and stood behind them. 14:20 It came between the Egyptian camp and the Israelite camp; it was a dark cloud 19 and it lit up the night so that one camp did not come near the other 20 the whole night. 21 14:21 Moses stretched out his hand toward the sea, and the Lord drove the sea apart 22 by a strong east wind all that night, and he made the sea into dry land, and the water was divided. 14:22 So the Israelites went through the middle of the sea on dry ground, the water forming a wall 23 for them on their right and on their left.
14:23 The Egyptians chased them and followed them into the middle of the sea – all the horses of Pharaoh, his chariots, and his horsemen. 14:24 In the morning watch 24 the Lord looked down 25 on the Egyptian army 26 through the pillar of fire and cloud, and he threw the Egyptian army 27 into a panic. 28 14:25 He jammed 29 the wheels of their chariots so that they had difficulty driving, 30 and the Egyptians said, “Let’s flee 31 from Israel, for the Lord fights 32 for them against Egypt!”
14:26 The Lord said to Moses, “Extend your hand toward the sea, so that the waters may flow 33 back on the Egyptians, on their chariots, and on their horsemen!” 14:27 So Moses extended his hand toward the sea, and the sea returned to its normal state 34 when the sun began to rise. 35 Now the Egyptians were fleeing 36 before it, but the Lord overthrew 37 the Egyptians in the middle of the sea. 14:28 The water returned and covered the chariots and the horsemen and all the army of Pharaoh that was coming after the Israelites into the sea 38 – not so much as one of them survived! 39 14:29 But the Israelites walked on dry ground in the middle of the sea, the water forming a wall for them on their right and on their left. 14:30 So the Lord saved 40 Israel on that day from the power 41 of the Egyptians, and Israel saw the Egyptians dead 42 on the shore of the sea. 14:31 When Israel saw 43 the great power 44 that the Lord had exercised 45 over the Egyptians, they 46 feared the Lord, and they believed in 47 the Lord and in his servant Moses. 48
15:1 49 Then Moses and the Israelites sang 50 this song to the Lord. They said, 51
“I will sing 52 to the Lord, for he has triumphed gloriously, 53
the horse and its rider 54 he has thrown into the sea.
15:2 The Lord 55 is my strength and my song, 56
and he has become my salvation.
This is my God, and I will praise him, 57
my father’s God, and I will exalt him.
15:3 The Lord is a warrior, 58
the Lord is his name. 59
15:4 The chariots of Pharaoh 60 and his army he has thrown into the sea,
and his chosen 61 officers were drowned 62 in the Red Sea.
15:5 The depths have covered them, 63
they went down to the bottom 64 like a stone.
15:6 Your right hand, O Lord, was majestic 65 in power,
your right hand, O Lord, shattered the enemy.
15:7 In the abundance of your majesty 66 you have overthrown 67
those who rise up against you. 68
You sent forth 69 your wrath; 70
it consumed them 71 like stubble.
15:8 By the blast of your nostrils 72 the waters were piled up,
the flowing water stood upright like a heap, 73
and the deep waters were solidified in the heart of the sea.
15:9 The enemy said, ‘I will chase, 74 I will overtake,
I will divide the spoil;
my desire 75 will be satisfied on them.
I will draw 76 my sword, my hand will destroy them.’ 77
15:10 But 78 you blew with your breath, and 79 the sea covered them.
They sank 80 like lead in the mighty waters.
15:11 Who is like you, 81 O Lord, among the gods? 82
Who is like you? – majestic in holiness, fearful in praises, 83 working wonders?
15:12 You stretched out your right hand,
the earth swallowed them. 84
15:13 By your loyal love you will lead 85 the people whom 86 you have redeemed;
you will guide 87 them by your strength to your holy dwelling place.
15:14 The nations will hear 88 and tremble;
anguish 89 will seize 90 the inhabitants of Philistia.
15:15 Then the chiefs of Edom will be terrified, 91
trembling will seize 92 the leaders of Moab,
and the inhabitants of Canaan will shake.
15:16 Fear and dread 93 will fall 94 on them;
by the greatness 95 of your arm they will be as still as stone 96
until 97 your people pass by, O Lord,
until the people whom you have bought 98 pass by.
15:17 You will bring them in 99 and plant them in the mountain 100 of your inheritance,
in the place you made 101 for your residence, O Lord,
the sanctuary, O Lord, that your hands have established.
15:18 The Lord will reign forever and ever!
15:19 For the horses of Pharaoh came with his chariots and his footmen into the sea,
and the Lord brought back the waters of the sea on them,
but the Israelites walked on dry land in the middle of the sea.”
15:20 Miriam the prophetess, the sister of Aaron, took a hand-drum in her hand, and all the women went out after her with hand-drums and with dances. 102 15:21 Miriam sang in response 103 to them, “Sing to the Lord, for he has triumphed gloriously; the horse and its rider he has thrown into the sea.” 104
Joshua 2:10
Context2:10 For we heard how the Lord dried up the water of the Red Sea before you when you left Egypt and how you annihilated the two Amorite kings, Sihon and Og, on the other side of the Jordan. 105
Nehemiah 9:11
Context9:11 You split the sea before them, and they crossed through 106 the sea on dry ground! But you threw their pursuers 107 into the depths, like a stone into surging 108 waters.
Psalms 66:6
Context66:6 He turned the sea into dry land; 109
they passed through the river on foot. 110
Let us rejoice in him there! 111
Psalms 78:13
Context78:13 He divided the sea and led them across it;
he made the water stand in a heap.
Psalms 106:9-11
Context106:9 He shouted at 112 the Red Sea and it dried up;
he led them through the deep water as if it were a desert.
106:10 He delivered them from the power 113 of the one who hated them,
and rescued 114 them from the power 115 of the enemy.
106:11 The water covered their enemies;
not even one of them survived. 116
Psalms 114:1-5
Context114:1 When Israel left Egypt,
when the family of Jacob left a foreign nation behind, 118
114:2 Judah became his sanctuary,
Israel his kingdom.
114:3 The sea looked and fled; 119
the Jordan River 120 turned back. 121
114:4 The mountains skipped like rams,
the hills like lambs. 122
114:5 Why do you flee, O sea?
Why do you turn back, O Jordan River?
Psalms 136:13-15
Context136:13 to the one who divided 123 the Red Sea 124 in two, 125
for his loyal love endures,
136:14 and led Israel through its midst,
for his loyal love endures,
136:15 and tossed 126 Pharaoh and his army into the Red Sea,
for his loyal love endures,
Isaiah 11:15-16
Context11:15 The Lord will divide 127 the gulf 128 of the Egyptian Sea; 129
he will wave his hand over the Euphrates River 130 and send a strong wind, 131
he will turn it into seven dried-up streams, 132
and enable them to walk across in their sandals.
11:16 There will be a highway leading out of Assyria
for the remnant of his people, 133
just as there was for Israel,
when 134 they went up from the land of Egypt.
Isaiah 51:9-10
Context51:9 Wake up! Wake up!
Clothe yourself with strength, O arm of the Lord! 135
Wake up as in former times, as in antiquity!
Did you not smash 136 the Proud One? 137
Did you not 138 wound the sea monster? 139
51:10 Did you not dry up the sea,
the waters of the great deep?
Did you not make 140 a path through the depths of the sea,
so those delivered from bondage 141 could cross over?
Isaiah 63:11-16
Context63:11 His people remembered the ancient times. 142
Where is the one who brought them up out of the sea,
along with the shepherd of 143 his flock?
Where is the one who placed his holy Spirit among them, 144
63:12 the one who made his majestic power available to Moses, 145
who divided the water before them,
gaining for himself a lasting reputation, 146
63:13 who led them through the deep water?
Like a horse running on flat land 147 they did not stumble.
63:14 Like an animal that goes down into a valley to graze, 148
so the Spirit of the Lord granted them rest.
In this way 149 you guided your people,
gaining for yourself an honored reputation. 150
63:15 Look down from heaven and take notice,
from your holy, majestic palace!
Where are your zeal 151 and power?
Do not hold back your tender compassion! 152
63:16 For you are our father,
though Abraham does not know us
and Israel does not recognize us.
You, Lord, are our father;
you have been called our protector from ancient times. 153
Habakkuk 3:8-10
Context3:8 Is the Lord mad at the rivers?
Are you angry with the rivers?
Are you enraged at the sea? 154
Is this why 155 you climb into your horse-drawn chariots, 156
your victorious chariots? 157
3:9 Your bow is ready for action; 158
you commission your arrows. 159 Selah.
You cause flash floods on the earth’s surface. 160
3:10 When the mountains see you, they shake.
The torrential downpour sweeps through. 161
The great deep 162 shouts out;
it lifts its hands high. 163
[14:13] 1 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] 2 tn The force of this verb in the Hitpael is “to station oneself” or “stand firm” without fleeing.
[14:13] 3 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] 4 tn Or “victory” (NAB) or “deliverance” (NIV, NRSV).
[14:13] 5 tn Heb “do,” i.e., perform or accomplish.
[14:13] 6 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] 7 tn The word order places emphasis on “the
[14:14] 8 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.”
[14:15] 9 tn The text literally says, “speak to the Israelites that they may journey.” The intent of the line, using the imperative with the subordinate jussive or imperfect expressing purpose is that the speaking is the command to move.
[14:16] 10 tn The conjunction plus pronoun (“and you”) is emphatic – “and as for you” – before the imperative “lift up.” In contrast, v. 17 begins with “and as for me, I….”
[14:16] 11 tn The imperfect (or jussive) with the vav (ו) is sequential, coming after the series of imperatives instructing Moses to divide the sea; the form then gives the purpose (or result) of the activity – “that they may go.”
[14:17] 12 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.
[14:17] 13 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.
[14:17] 14 tn For the comments on this verb see the discussion in v. 4. God would get glory by defeating Egypt.
[14:17] 15 tn Or “I will get glory over.”
[14:18] 16 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.
[14:18] 17 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.
[14:19] 18 sn B. Jacob (Exodus, 400-401) makes a good case that there may have been only one pillar, one cloud; it would have been a dark cloud behind it, but in front of it, shining the way, a pillar of fire. He compares the manifestation on Sinai, when the mountain was on fire but veiled by a dark cloud (Deut 4:11; 5:22). See also Exod 13:21; Num 14:14; Deut 1:33; Neh 9:12, 19; Josh 24:7; Pss 78:14; 105:39.
[14:20] 19 tn The two nouns “cloud” and “darkness” form a nominal hendiadys: “and it was the cloud and the darkness” means “and it was the dark cloud.” Perhaps this is what the Egyptians saw, preventing them from observing Moses and the Israelites.
[14:20] 20 tn Heb “this to this”; for the use of the pronouns in this reciprocal sense of “the one to the other,” see GKC 448 §139.e, n. 3.
[14:20] 21 tc The LXX reads very differently at the end of this verse: “and there was darkness and blackness and the night passed.” B. S. Childs (Exodus [OTL], 218) summarizes three proposals: (1) One takes the MT as it stands and explains it along the lines of the Targum and Jewish exegesis, that there was one cloud that was dark to one group and light to the other. (2) Another tries to reconstruct a verb from the noun “darkness” or make some use of the Greek verb. (3) A third seeks a different meaning for the verb “lit,” “gave light” by comparative philology, but no consensus has been reached. Given that there is no easy solution apart from reconstructing the text, and given that the MT can be interpreted as it is, the present translation follows the MT.
[14:21] 22 tn Or “drove the sea back” (NIV, NCV, NRSV, TEV). The verb is simply the Hiphil of הָלַךְ (halakh, “to walk, go”). The context requires that it be interpreted along the lines of “go back, go apart.”
[14:22] 23 tn The clause literally reads, “and the waters [were] for them a wall.” The word order in Hebrew is disjunctive, with the vav (ו) on the noun introducing a circumstantial clause.
[14:24] 24 tn The night was divided into three watches of about four hours each, making the morning watch about 2:00-6:00 a.m. The text has this as “the watch of the morning,” the genitive qualifying which of the night watches was meant.
[14:24] 25 tn This particular verb, שָׁקַף (shaqaf) is a bold anthropomorphism: Yahweh looked down. But its usage is always with some demonstration of mercy or wrath. S. R. Driver (Exodus, 120) suggests that the look might be with fiery flashes to startle the Egyptians, throwing them into a panic. Ps 77:17-19 pictures torrents of rain with lightning and thunder.
[14:24] 26 tn Heb “camp.” The same Hebrew word is used in Exod 14:20. Unlike the English word “camp,” it can be used of a body of people at rest (encamped) or on the move.
[14:24] 28 tn The verb הָמַם (hamam) means “throw into confusion.” It is used in the Bible for the panic and disarray of an army before a superior force (Josh 10:10; Judg 4:15).
[14:25] 29 tn The word in the text is וַיָּסַר (vayyasar), which would be translated “and he turned aside” with the sense perhaps of removing the wheels. The reading in the LXX, Smr, and Syriac suggests a root אָסַר (’asar, “to bind”). The sense here might be “clogged – presumably by their sinking in the wet sand” (S. R. Driver, Exodus, 120).
[14:25] 30 tn The clause is וַיְנַהֲגֵהוּ בִּכְבֵדֻת (vaynahagehu bikhvedut). The verb means “to drive a chariot”; here in the Piel it means “cause to drive.” The suffix is collective, and so the verbal form can be translated “and caused them to drive.” The idea of the next word is “heaviness” or “hardship”; it recalls the previous uses of related words to describe Pharaoh’s heart. Here it indicates that the driving of the crippled chariots was with difficulty.
[14:25] 31 tn The cohortative has the hortatory use here, “Let’s flee.” Although the form is singular, the sense of it is plural and so hortatory can be used. The form is singular to agree with the singular subject, “Egypt,” which obviously means the Egyptian army. The word for “flee” is used when someone runs from fear of immanent danger and is a different word than the one used in 14:5.
[14:25] 32 tn The form is the Niphal participle; it is used as the predicate here, that is, the verbal use: “the
[14:26] 33 tn The verb, “and they will return,” is here subordinated to the imperative preceding it, showing the purpose of that act.
[14:27] 34 tn The Hebrew term לְאֵיתָנוֹ (lÿ’etano) means “to its place,” or better, “to its perennial state.” The point is that the sea here had a normal level, and now when the Egyptians were in the sea on the dry ground the water would return to that level.
[14:27] 35 tn Heb “at the turning of the morning”; NASB, NIV, TEV, CEV “at daybreak.”
[14:27] 36 tn The clause begins with the disjunctive vav (ו) on the noun, signaling either a circumstantial clause or a new beginning. It could be rendered, “Although the Egyptians…Yahweh…” or “as the Egyptians….”
[14:27] 37 tn The verb means “shake out” or “shaking off.” It has the significance of “throw downward.” See Neh 5:13 or Job 38:13.
[14:28] 38 tn Heb “that was coming after them into the sea.” The referent of “them” (the Israelites) has been specified in the translation for clarity.
[14:28] 39 tn Heb “not was left among them as much as one.”
[14:30] 40 tn The Hebrew term וַיּוֹשַׁע (vayyosha’) is the key summation of the chapter, and this part of the book: “So Yahweh saved Israel.” This is the culmination of all the powerful works of God through these chapters.
[14:30] 41 tn Heb “the hand,” with “hand” being a metonymy for power.
[14:30] 42 tn The participle “dead” is singular, agreeing in form with “Egypt.”
[14:31] 43 tn The preterite with the vav (ו) consecutive introduces a clause that is subordinate to the main points that the verse is making.
[14:31] 44 tn Heb “the great hand,” with “hand” being a metonymy for work or power. The word play using “hand” contrasts the Lord’s hand/power at work on behalf of the Israelites with the hand/power of Egypt that would have killed them.
[14:31] 45 tn Heb “did, made.”
[14:31] 46 tn Heb “and the people feared.”
[14:31] 47 tn The verb is the Hiphil preterite of אָמַן (’aman).
[14:31] 48 sn Here the title of “servant” is given to Moses. This is the highest title a mortal can have in the OT – the “servant of Yahweh.” It signifies more than a believer; it describes the individual as acting on behalf of God. For example, when Moses stretched out his hand, God used it as his own (Isa 63:12). Moses was God’s personal representative. The chapter records both a message of salvation and of judgment. Like the earlier account of deliverance at the Passover, this chapter can be a lesson on deliverance from present troubles – if God could do this for Israel, there is no trouble too great for him to overcome. The passage can also be understood as a picture (at least) of the deliverance at the final judgment on the world. But the Israelites used this account for a paradigm of the power of God: namely, God is able to deliver his people from danger because he is the sovereign Lord of creation. His people must learn to trust him, even in desperate situations; they must fear him and not the situation. God can bring any threat to an end by bringing his power to bear in judgment on the wicked.
[15:1] 49 sn This chapter is a song of praise sung by Moses and the people right after the deliverance from the Sea. The song itself is vv. 1b-18; it falls into three sections – praise to God (1b-3), the cause for the praise (4-13), and the conclusion (14-18). The point of the first section is that God’s saving acts inspire praise from his people; the second is that God’s powerful acts deliver his people from the forces of evil; and the third section is that God’s demonstrations of his sovereignty inspire confidence in him by his people. So the Victory Song is very much like the other declarative praise psalms – the resolve to praise, the power of God, the victory over the enemies, the incomparability of God in his redemption, and the fear of the people. See also C. Cohen, “Studies in Early Israelite Poetry I: An Unrecognized Case of Three Line Staircase Parallelism in the Song of the Sea,” JANESCU 7 (1975): 13-17; D. N. Freedman, “Strophe and Meter in Exodus 15,” A Light unto My Path, 163-203; E. Levine, “Neofiti I: A Study of Exodus 15,” Bib 54 (1973): 301-30; T. C. Butler, “‘The Song of the Sea’: Exodus 15:1-18: A Study in the Exegesis of Hebrew Poetry,” DissAb 32 (1971): 2782-A.
[15:1] 50 tn The verb is יָשִׁיר (yashir), a normal imperfect tense form. But after the adverb “then” this form is to be treated as a preterite (see GKC 314-15 §107.c).
[15:1] 51 tn Heb “and they said, saying.” This has been simplified in the translation for stylistic reasons.
[15:1] 52 tn The form is the singular cohortative, expressing the resolution of Moses to sing the song of praise (“I will” being stronger than “I shall”).
[15:1] 53 tn This causal clause gives the reason for and summary of the praise. The Hebrew expression has כִּי־גָּאֹה גָּאָה (ki ga’oh ga’ah). The basic idea of the verb is “rise up loftily” or “proudly.” But derivatives of the root carry the nuance of majesty or pride (S. R. Driver, Exodus, 132). So the idea of the perfect tense with its infinitive absolute may mean “he is highly exalted” or “he has done majestically” or “he is gloriously glorious.”
[15:1] 54 sn The common understanding is that Egypt did not have people riding horses at this time, and so the phrase the horse and its rider is either viewed as an anachronism or is interpreted to mean charioteers. The word “to ride” can mean on a horse or in a chariot. Some have suggested changing “rider” to “chariot” (re-vocalization) to read “the horse and its chariot.”
[15:2] 55 tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.”
[15:2] 56 tn The word וְזִמְרָת (vÿzimrat) is problematic. It probably had a suffix yod (י) that was accidentally dropped because of the yod (י) on the divine name following. Most scholars posit another meaning for the word. A meaning of “power” fits the line fairly well, forming a hendiadys with strength – “strength and power” becoming “strong power.” Similar lines are in Isa 12:2 and Ps 118:14. Others suggest “protection” or “glory.” However, there is nothing substantially wrong with “my song” in the line – only that it would be a nicer match if it had something to do with strength.
[15:2] 57 tn The word נָוָה (navah) occurs only here. It may mean “beautify, adorn” with praises (see BDB 627 s.v.). See also M. Dahood, “Exodus 15:2: ‘anwehu and Ugaritic snwt,” Bib 59 (1979): 260-61; and M. Klein, “The Targumic Tosefta to Exodus 15:2,” JJS 26 (1975): 61-67; and S. B. Parker, “Exodus 15:2 Again,” VT 21 (1971): 373-79.
[15:3] 58 tn Heb “man of war” (so KJV, ASV). “Warrior” is now the preferred translation since “man of war” is more commonly known today as a warship. The expression indicates that Yahweh is one who understands how to fight and defeat the enemy. The word “war” modifies “man” to reveal that Yahweh is a warrior. Other passages use similar descriptions: Isa 42:13 has “man of wars”; Ps 24:8 has “mighty man of battle.” See F. Cross, “The Divine Warrior in Israel’s Early Cult,” Biblical Motifs, 11-30.
[15:3] 59 tn Heb “Yahweh is his name.” As throughout, the name “Yahweh” is rendered as “the
[15:4] 60 tn Gesenius notes that the sign of the accusative, often omitted in poetry, is not found in this entire song (GKC 363 §117.b).
[15:4] 61 tn The word is a substantive, “choice, selection”; it is here used in the construct state to convey an attribute before a partitive genitive – “the choice of his officers” means his “choice officers” (see GKC 417 §128.r).
[15:4] 62 tn The form is a Qal passive rather than a Pual, for there is not Piel form or meaning.
[15:5] 63 tn The verb form is יְכַסְיֻמוּ (yÿkhasyumu) is the Piel preterite. Normally a vav (ו) consecutive is used with the preterite, but in some ancient poems the form without the vav appears, as is the case frequently in this poem. That such an archaic form is used should come as no surprise, because the word also uses the yod (י) of the root (GKC 214 §75.dd), and the archaic suffix form (GKC 258 §91.l). These all indicate the antiquity of the poem.
[15:5] 64 tn The parasynonyms here are תְּהֹמֹת (tÿhomot, “deep, ocean depths, deep waters”) and מְצוֹלֹת (mÿtsolot, “the depths”); S. R. Driver says properly the “gurgling places” (Exodus, 134).
[15:6] 65 tn The form נֶאְדָּרִי (ne’dari) may be an archaic infinitive with the old ending i, used in place of the verb and meaning “awesome.” Gesenius says that the vowel ending may be an old case ending, especially when a preposition is inserted between the word and its genitive (GKC 253 §90.l), but he suggests a reconstruction of the form.
[15:7] 66 sn This expression is cognate with words in v. 1. Here that same greatness or majesty is extolled as in abundance.
[15:7] 67 tn Here, and throughout the song, these verbs are the prefixed conjugation that may look like the imperfect but are actually historic preterites. This verb is to “overthrow” or “throw down” – like a wall, leaving it in shattered pieces.
[15:7] 68 tn The form קָמֶיךָ (qamekha) is the active participle with a pronominal suffix. The participle is accusative, the object of the verb, but the suffix is the genitive of nearer definition (see GKC 358 §116.i).
[15:7] 69 sn The verb is the Piel of שָׁלַח (shalakh), the same verb used throughout for the demand on Pharaoh to release Israel. Here, in some irony, God released his wrath on them.
[15:7] 70 sn The word wrath is a metonymy of cause; the effect – the judgment – is what is meant.
[15:7] 71 tn The verb is the prefixed conjugation, the preterite, without the consecutive vav (ו).
[15:8] 72 sn The phrase “the blast of your nostrils” is a bold anthropomorphic expression for the wind that came in and dried up the water.
[15:8] 73 tn The word “heap” describes the walls of water. The waters, which are naturally fluid, stood up as though they were a heap, a mound of earth. Likewise, the flowing waters deep in the ocean solidified – as though they were turned to ice (U. Cassuto, Exodus, 175).
[15:9] 74 sn W. C. Kaiser observes the staccato phrases that almost imitate the heavy, breathless heaving of the Egyptians as, with what reserve of strength they have left, they vow, “I will…, I will…, I will…” (“Exodus,” EBC 2:395).
[15:9] 75 tn The form is נַפְשִׁי (nafshi, “my soul”). But this word refers to the whole person, the body and the soul, or better, a bundle of appetites in a body. It therefore can figuratively refer to the desires or appetites (Deut 12:15; 14:26; 23:24). Here, with the verb “to be full” means “to be satisfied”; the whole expression might indicate “I will be sated with them” or “I will gorge myself.” The greedy appetite was to destroy.
[15:9] 76 tn The verb רִיק (riq) means “to be empty” in the Qal, and in the Hiphil “to empty.” Here the idea is to unsheathe a sword.
[15:9] 77 tn The verb is יָרַשׁ (yarash), which in the Hiphil means “to dispossess” or “root out.” The meaning “destroy” is a general interpretation.
[15:10] 78 tn “But” has been supplied here.
[15:10] 79 tn Here “and” has been supplied.
[15:10] 80 tn The verb may have the idea of sinking with a gurgling sound, like water going into a whirlpool (R. A. Cole, Exodus [TOTC], 124; S. R. Driver, Exodus, 136). See F. M. Cross and D. N. Freedman, “The Song of Miriam,” JNES 14 (1955): 243-47.
[15:11] 81 tn The question is of course rhetorical; it is a way of affirming that no one is comparable to God. See C. J. Labuschagne, The Incomparability of Yahweh in the Old Testament, 22, 66-67, and 94-97.
[15:11] 82 sn Verses 11-17 will now focus on Yahweh as the incomparable one who was able to save Israel from their foes and afterward lead them to the promised land.
[15:11] 83 tn S. R. Driver suggests “praiseworthy acts” as the translation (Exodus, 137).
[15:12] 84 tn The verb is the prefixed conjugation, the preterite without the vav consecutive. The subject, the “earth,” must be inclusive of the sea, or it may indicate the grave or Sheol; the sea drowned them. Some scholars wish to see this as a reference to Dathan and Abiram, and therefore evidence of a later addition or compilation. It fits this passage well, however.
[15:13] 85 tn The verbs in the next two verses are perfect tenses, but can be interpreted as a prophetic perfect, looking to the future.
[15:13] 86 tn The particle זוּ (zu) is a relative pronoun, subordinating the next verb to the preceding.
[15:13] 87 tn This verb seems to mean “to guide to a watering-place” (See Ps 23:2).
[15:14] 88 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.
[15:14] 89 tn The word properly refers to “pangs” of childbirth. When the nations hear, they will be terrified.
[15:14] 90 tn The verb is again a prophetic perfect.
[15:15] 91 tn This is a prophetic perfect.
[15:15] 92 tn This verb is imperfect tense.
[15:16] 93 tn The two words can form a nominal hendiadys, “a dreadful fear,” though most English versions retain the two separate terms.
[15:16] 94 tn The form is an imperfect.
[15:16] 95 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.
[15:16] 96 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.
[15:16] 97 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).
[15:16] 98 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).
[15:17] 99 tn The verb is imperfect.
[15:17] 100 sn The “mountain” and the “place” would be wherever Yahweh met with his people. It here refers to Canaan, the land promised to the patriarchs.
[15:17] 101 tn The verb is perfect tense, referring to Yahweh’s previous choice of the holy place.
[15:20] 102 sn See J. N. Easton, “Dancing in the Old Testament,” ExpTim 86 (1975): 136-40.
[15:21] 103 tn The verb עָנָה (’ana) normally means “to answer,” but it can be used more technically to describe antiphonal singing in Hebrew and in Ugaritic.
[15:21] 104 sn This song of the sea is, then, a great song of praise for Yahweh’s deliverance of Israel at the Sea, and his preparation to lead them to the promised land, much to the (anticipated) dread of the nations. The principle here, and elsewhere in Scripture, is that the people of God naturally respond to God in praise for his great acts of deliverance. Few will match the powerful acts that were exhibited in Egypt, but these nonetheless set the tone. The song is certainly typological of the song of the saints in heaven who praise God for delivering them from the bondage of this world by judging the world. The focus of the praise, though, still is on the person (attributes) and works of God.
[2:10] 105 tn Heb “and what you did to the two Amorite kings who were beyond the Jordan, Sihon and Og, how you annihilated them.”
[9:11] 106 tn Heb “in the midst of.”
[9:11] 107 tn Heb “those who pursued them.”
[66:6] 109 sn He turned the sea into dry land. The psalmist alludes to Israel’s crossing the Red Sea (Exod 14:21).
[66:6] 110 tn Because of the reference to “the river,” some understand this as an allusion to Israel’s crossing the Jordan River. However, the Hebrew term נָהָר (nahad) does not always refer to a “river” in the technical sense; it can be used of sea currents (see Jonah 2:4). So this line may also refer to the Red Sea crossing (cf. NEB).
[66:6] 111 tn The adverb שָׁם (sham, “there”) is used here, as often in poetic texts, to point “to a spot in which a scene is localized vividly in the imagination” (BDB 1027 s.v.).
[106:10] 114 tn Or “redeemed.”
[106:11] 116 tn Heb “remained.”
[114:1] 117 sn Psalm 114. The psalmist recalls the events of the exodus and conquest and celebrates God’s kingship over his covenant people.
[114:1] 118 tn Heb “the house of Jacob from a nation speaking a foreign language.” The Hebrew verb לָעַז (la’at, “to speak a foreign language”) occurs only here in the OT.
[114:3] 119 sn The psalmist recalls the crossing of the Red Sea (Exod 14:21).
[114:3] 120 tn Heb “the Jordan” (also in v. 5). The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
[114:3] 121 sn The psalmist recalls the crossing of the Jordan River (Josh 3:13, 16).
[114:4] 122 sn The mountains skipped like rams, the hills like lambs. This may recall the theophany at Sinai when the mountain shook before God’s presence (Exod 19:18).
[136:13] 124 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.
[136:13] 125 tn Heb “into pieces.”
[136:15] 126 tn Or “shook off.”
[11:15] 127 tn The verb is usually understood as “put under the ban, destroy,” or emended to חָרָב (kharav, “dry up”). However, HALOT 354 s.v. II חרם proposes a homonymic root meaning “divide.”
[11:15] 128 tn Heb “tongue” (so KJV, NAB, NASB, NRSV).
[11:15] 129 sn That is, the Red Sea.
[11:15] 130 tn Heb “the river”; capitalized in some English versions (e.g., ASV, NASB, NRSV) as a reference to the Euphrates River.
[11:15] 131 tn Heb “with the [?] of his wind” [or “breath”]. The Hebrew term עַיָם (’ayam) occurs only here. Some attempt to relate the word to an Arabic root and translate, “scorching [or “hot”] wind.” This interpretation fits especially well if one reads “dry up” in the previous line. Others prefer to emend the form to עֹצֶם (’otsem, “strong”). See HALOT 817 s.v. עֲצַם.
[11:15] 132 tn Heb “seven streams.” The Hebrew term נַחַל (nakhal, “stream”) refers to a wadi, or seasonal stream, which runs during the rainy season, but is otherwise dry. The context (see v. 15b) here favors the translation, “dried up streams.” The number seven suggests totality and completeness. Here it indicates that God’s provision for escape will be thorough and more than capable of accommodating the returning exiles.
[11:16] 133 tn Heb “and there will be a highway for the remnant of his people who remain, from Assyria.”
[11:16] 134 tn Heb “in the day” (so KJV).
[51:9] 135 tn The arm of the Lord is a symbol of divine military power. Here it is personified and told to arouse itself from sleep and prepare for action.
[51:9] 136 tn Heb “Are you not the one who smashed?” The feminine singular forms agree grammatically with the feminine noun “arm.” The Hebrew text has ַהמַּחְצֶבֶת (hammakhtsevet), from the verbal root חָצַב (khatsav, “hew, chop”). The Qumran scroll 1QIsaa has, probably correctly, המחצת, from the verbal root מָחַץ (makhats, “smash”) which is used in Job 26:12 to describe God’s victory over “the Proud One.”
[51:9] 137 tn This title (רַהַב, rahav, “proud one”) is sometimes translated as a proper name: “Rahab” (cf. NAB, NASB, NIV, NRSV). It is used here of a symbolic sea monster, known elsewhere in the Bible and in Ugaritic myth as Leviathan. This sea creature symbolizes the forces of chaos that seek to destroy the created order. In the Bible “the Proud One” opposes God’s creative work, but is defeated (see Job 26:12; Ps 89:10). Here the title refers to Pharaoh’s Egyptian army that opposed Israel at the Red Sea (see v. 10, and note also Isa 30:7 and Ps 87:4, where the title is used of Egypt).
[51:9] 138 tn The words “did you not” are understood by ellipsis (note the preceding line). The rhetorical questions here and in v. 10 expect the answer, “Yes, you certainly did!”
[51:9] 139 tn Hebrew תַּנִּין (tannin) is another name for the symbolic sea monster. See the note at 27:1. In this context the sea creature represents Egypt. See the note on the title “Proud One” earlier in this verse.
[51:10] 140 tn The Hebrew text reads literally, “Are you not the one who dried up the sea, the waters of the great deep, who made…?”
[51:10] 141 tn Heb “the redeemed” (so ASV, NASB, NIV, NRSV); KJV “the ransomed.”
[63:11] 142 tn Heb “and he remembered the days of antiquity, Moses, his people.” The syntax of the statement is unclear. The translation assumes that “his people” is the subject of the verb “remembered.” If original, “Moses” is in apposition to “the days of antiquity,” more precisely identifying the time period referred to. However, the syntactical awkwardness suggests that “Moses” may have been an early marginal note (perhaps identifying “the shepherd of his flock” two lines later) that has worked its way into the text.
[63:11] 143 tn The Hebrew text has a plural form, which if retained and taken as a numerical plural, would probably refer to Moses, Aaron, and the Israelite tribal leaders at the time of the Exodus. Most prefer to emend the form to the singular (רָעָה, ra’ah) and understand this as a reference just to Moses.
[63:11] 144 sn See the note at v. 10.
[63:12] 145 tn Heb “who caused to go at the right hand of Moses the arm of his splendor.”
[63:12] 146 tn Heb “making for himself a lasting name.”
[63:13] 147 tn Heb “in the desert [or “steppe”].”
[63:14] 148 tn The words “to graze” are supplied in the translation for clarification.
[63:14] 149 tn Or “so” (KJV, ASV), or “thus” (NAB, NRSV).
[63:14] 150 tn Heb “making for yourself a majestic name.”
[63:15] 151 tn This probably refers to his zeal for his people, which motivates him to angrily strike out against their enemies.
[63:15] 152 tn The Hebrew text reads literally, “the agitation of your intestines and your compassion to me they are held back.” The phrase “agitation of your intestines” is metonymic, referring to the way in which one’s nervous system reacts when one feels pity and compassion toward another. אֵלַי (’elay, “to me”) is awkward in this context, where the speaker represents the nation and, following the introduction (see v. 7), utilizes first person plural forms. The translation assumes an emendation to the negative particle אַל (’al). This also necessitates emending the following verb form (which is a plural perfect) to a singular jussive (תִתְאַפָּק, tit’appaq). The Hitpael of אָפַק (’afaq) also occurs in 42:14.
[63:16] 153 tn Heb “our protector [or “redeemer”] from antiquity [is] your name.”
[3:8] 154 sn The following context suggests these questions should be answered, “Yes.” The rivers and the sea, symbolizing here the hostile nations (v. 12), are objects of the Lord’s anger (vv. 10, 15).
[3:8] 155 tn Heb “so that.” Here כִּי (ki) is resultative. See the note on the phrase “make it” in 2:18.
[3:8] 156 tn Heb “you mount your horses.” As the next line makes clear, the Lord is pictured here as a charioteer, not a cavalryman. Note NRSV here, “when you drove your horses, // your chariots to victory.”
[3:8] 157 tn Or “chariots of deliverance.”
[3:9] 158 tn Heb “[into] nakedness your bow is laid bare.”
[3:9] 159 tn Heb “sworn in are the arrow-shafts with a word.” The passive participle of שָׁבַע (shava’), “swear an oath,” also occurs in Ezek 21:23 ET (21:28 HT) referencing those who have sworn allegiance. Here the
[3:9] 160 tn Heb “[with] rivers you split open the earth.” A literal rendering like “You split the earth with rivers” (so NIV, NRSV) suggests geological activity to the modern reader, but in the present context of a violent thunderstorm, the idea of streams swollen to torrents by downpours better fits the imagery.
[3:10] 161 tn Heb “a heavy rain of waters passes by.” Perhaps the flash floods produced by the downpour are in view here.
[3:10] 162 sn The great deep, which is to be equated with the sea (vv. 8, 15), is a symbol of chaos and represents the Lord’s enemies.
[3:10] 163 sn Lifting the hands here suggests panic and is accompanied by a cry for mercy (see Ps 28:2; Lam 2:19). The forces of chaos cannot withstand the Lord’s power revealed in the storm.
