Discovery BoxExodus 14:19-22
Context14:19 The angel of God, who was going before the camp of Israel, moved and went behind them, and the pillar 1 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 2 and it lit up the night so that one camp did not come near the other 3 the whole night. 4 14:21 Moses stretched out his hand toward the sea, and the Lord drove the sea apart 5 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 6 for them on their right and on their left.
Exodus 14:29
Context14:29 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.
Numbers 33:8
Context33:8 They traveled from Pi-hahiroth, 7 and passed through the middle of the sea into the wilderness, and went three days’ journey in the wilderness of Etham, and camped in Marah.
Joshua 4:23
Context4:23 For the Lord your God dried up the water of the Jordan before you while you crossed over. It was just like when the Lord your God dried up the Red Sea before us while we crossed it. 8
Nehemiah 9:11
Context9:11 You split the sea before them, and they crossed through 9 the sea on dry ground! But you threw their pursuers 10 into the depths, like a stone into surging 11 waters.
Psalms 66:6
Context66:6 He turned the sea into dry land; 12
they passed through the river on foot. 13
Let us rejoice in him there! 14
Psalms 77:16-20
Context77:16 The waters 15 saw you, O God,
the waters saw you and trembled. 16
Yes, the depths of the sea 17 shook with fear. 18
77:17 The clouds poured down rain; 19
the skies thundered. 20
Yes, your arrows 21 flashed about.
77:18 Your thunderous voice was heard in the wind;
the lightning bolts lit up the world;
the earth trembled and shook. 22
77:19 You walked through the sea; 23
you passed through the surging waters, 24
but left no footprints. 25
77:20 You led your people like a flock of sheep,
by the hand of Moses and Aaron.
Psalms 78:13
Context78:13 He divided the sea and led them across it;
he made the water stand in a heap.
Psalms 78:53
Context78:53 He guided them safely along,
while the sea covered their enemies.
Psalms 106:7-11
Context106:7 Our ancestors in Egypt failed to appreciate your miraculous deeds,
they failed to remember your many acts of loyal love,
and they rebelled at the sea, by the Red Sea. 26
106:8 Yet he delivered them for the sake of his reputation, 27
that he might reveal his power.
106:9 He shouted at 28 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 29 of the one who hated them,
and rescued 30 them from the power 31 of the enemy.
106:11 The water covered their enemies;
not even one of them survived. 32
Psalms 114:3-5
Context114:3 The sea looked and fled; 33
the Jordan River 34 turned back. 35
114:4 The mountains skipped like rams,
the hills like lambs. 36
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 37 the Red Sea 38 in two, 39
for his loyal love endures,
136:14 and led Israel through its midst,
for his loyal love endures,
136:15 and tossed 40 Pharaoh and his army into the Red Sea,
for his loyal love endures,
Isaiah 58:11-13
Context58:11 The Lord will continually lead you;
he will feed you even in parched regions. 41
He will give you renewed strength, 42
and you will be like a well-watered garden,
like a spring that continually produces water.
58:12 Your perpetual ruins will be rebuilt; 43
you will reestablish the ancient foundations.
You will be called, ‘The one who repairs broken walls,
the one who makes the streets inhabitable again.’ 44
58:13 You must 45 observe the Sabbath 46
rather than doing anything you please on my holy day. 47
You must look forward to the Sabbath 48
and treat the Lord’s holy day with respect. 49
You must treat it with respect by refraining from your normal activities,
and by refraining from your selfish pursuits and from making business deals. 50
Hebrews 11:29
Context11:29 By faith they crossed the Red Sea as if on dry ground, but when the Egyptians tried it, they were swallowed up.
Revelation 15:2-3
Context15:2 Then 51 I saw something like a sea of glass 52 mixed with fire, and those who had conquered 53 the beast and his image and the number of his name. They were standing 54 by 55 the sea of glass, holding harps given to them by God. 56 15:3 They 57 sang the song of Moses the servant 58 of God and the song of the Lamb: 59
“Great and astounding are your deeds,
Lord God, the All-Powerful! 60
Just 61 and true are your ways,
King over the nations! 62
[14:19] 1 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] 2 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] 3 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] 4 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] 5 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] 6 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.
[33:8] 7 tc So many medieval Hebrew manuscripts, Smr, Syriac, and Latin Vulgate. Other witnesses have “from before Hahiroth.”
[4:23] 8 tn Heb “just as the
[9:11] 9 tn Heb “in the midst of.”
[9:11] 10 tn Heb “those who pursued them.”
[66:6] 12 sn He turned the sea into dry land. The psalmist alludes to Israel’s crossing the Red Sea (Exod 14:21).
[66:6] 13 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] 14 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.).
[77:16] 15 tn The waters of the Red Sea are here personified; they are portrayed as seeing God and fearing him.
[77:16] 16 tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.
[77:16] 17 tn The words “of the sea” are supplied in the translation for stylistic reasons.
[77:16] 18 tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.
[77:17] 20 tn Heb “a sound the clouds gave.”
[77:17] 21 tn The lightning accompanying the storm is portrayed as the
[77:18] 22 tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.
[77:19] 23 tn Heb “in the sea [was] your way.”
[77:19] 24 tn Heb “and your paths [were] in the mighty waters.”
[77:19] 25 tn Heb “and your footprints were not known.”
[106:7] 26 tn Heb “Reed Sea” (also in vv. 9, 22). “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.
[106:8] 27 tn Heb “his name,” which here stands metonymically for God’s reputation.
[106:11] 32 tn Heb “remained.”
[114:3] 33 sn The psalmist recalls the crossing of the Red Sea (Exod 14:21).
[114:3] 34 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] 35 sn The psalmist recalls the crossing of the Jordan River (Josh 3:13, 16).
[114:4] 36 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] 38 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] 39 tn Heb “into pieces.”
[136:15] 40 tn Or “shook off.”
[58:11] 41 tn Heb “he will satisfy in parched regions your appetite.”
[58:11] 42 tn Heb “and your bones he will strengthen.”
[58:12] 43 tn Heb “and they will build from you ancient ruins.”
[58:12] 44 tc The Hebrew text has “the one who restores paths for dwelling.” The idea of “paths to dwell in” is not a common notion. Some have proposed emending נְתִיבוֹת (nÿtivot, “paths”) to נְתִיצוֹת (nÿtitsot, “ruins”), a passive participle from נָתַץ (natats, “tear down”; see HALOT 732 s.v. *נְתִיצָה), because tighter parallelism with the preceding line is achieved. However, none of the textual sources support this emendation. The line may mean that paths must be repaired in order to dwell in the land.
[58:13] 45 tn Lit., “if you.” In the Hebrew text vv. 13-14 are one long conditional sentence. The protasis (“if” clauses appear in v. 13), with the apodosis (“then” clause) appearing in v. 14.
[58:13] 46 tn Heb “if you turn from the Sabbath your feet.”
[58:13] 47 tn Heb “[from] doing your desires on my holy day.” The Qumran scroll 1QIsaa supplies the preposition מִן (min) on “doing.”
[58:13] 48 tn Heb “and call the Sabbath a pleasure”; KJV, NAB, NASB, NIV, NRSV “a delight.”
[58:13] 49 tn Heb “and [call] the holy [day] of the Lord honored.” On קָדוֹשׁ (qadosh, “holy”) as indicating a time period, see BDB 872 s.v. 2.e (cf. also Neh 8:9-11).
[58:13] 50 tn Heb “and you honor it [by refraining] from accomplishing your ways, from finding your desire and speaking a word.” It is unlikely that the last phrase (“speaking a word”) is a prohibition against talking on the Sabbath; instead it probably refers to making transactions or plans (see Hos 10:4). Some see here a reference to idle talk (cf. 2 Sam 19:30).
[15:2] 51 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[15:2] 52 sn See Rev 4:6 where the sea of glass was mentioned previously.
[15:2] 53 tn Or “had been victorious over”; traditionally, “had overcome.”
[15:2] 54 tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”
[15:2] 55 tn Or “on.” The preposition ἐπί (epi) with the accusative case could mean “on, at, by, near”; given the nature of this scene appearing in a vision, it is difficult to know precisely which the author of Revelation intended. See BDAG 363 s.v. ἐπί 1.c.γ, “At, by, near someone or someth.”
[15:2] 56 tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.
[15:3] 57 tn Here καί (kai) has not been translated.
[15:3] 58 tn See the note on the word “servants” in 1:1.
[15:3] 59 tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[15:3] 60 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
[15:3] 61 tn Or “righteous,” although the context favors justice as the theme.
[15:3] 62 tc Certain
