Exodus 15:2-15

15:2 The Lord ¹  is my strength and my song, ² 

and he has become my salvation.

This is my God, and I will praise him, ³ 

my father’s God, and I will exalt him.

15:3 The Lord is a warrior, ⁴ 

the Lord is his name. ⁵ 

15:4 The chariots of Pharaoh ⁶  and his army he has thrown into the sea,

and his chosen ⁷  officers were drowned ⁸  in the Red Sea.

15:5 The depths have covered them, ⁹ 

they went down to the bottom ¹⁰  like a stone.

15:6 Your right hand, O Lord, was majestic ¹¹  in power,

your right hand, O Lord, shattered the enemy.

15:7 In the abundance of your majesty ¹²  you have overthrown ¹³ 

those who rise up against you. ¹⁴ 

You sent forth ¹⁵  your wrath; ¹⁶ 

it consumed them ¹⁷  like stubble.

15:8 By the blast of your nostrils ¹⁸  the waters were piled up,

the flowing water stood upright like a heap, ¹⁹ 

and the deep waters were solidified in the heart of the sea.

15:9 The enemy said, ‘I will chase, ²⁰  I will overtake,

I will divide the spoil;

my desire ²¹  will be satisfied on them.

I will draw ²²  my sword, my hand will destroy them.’ ²³ 

15:10 But ²⁴  you blew with your breath, and ²⁵  the sea covered them.

They sank ²⁶  like lead in the mighty waters.

15:11 Who is like you, ²⁷  O Lord, among the gods? ²⁸ 

Who is like you? – majestic in holiness, fearful in praises, ²⁹  working wonders?

15:12 You stretched out your right hand,

the earth swallowed them. ³⁰ 

15:13 By your loyal love you will lead ³¹  the people whom ³²  you have redeemed;

you will guide ³³  them by your strength to your holy dwelling place.

15:14 The nations will hear ³⁴  and tremble;

anguish ³⁵  will seize ³⁶  the inhabitants of Philistia.

15:15 Then the chiefs of Edom will be terrified, ³⁷ 

trembling will seize ³⁸  the leaders of Moab,

and the inhabitants of Canaan will shake.

Jude 1:23-24

1:23 save ³⁹  others by snatching them out of the fire; have mercy ⁴⁰  on others, coupled with a fear of God, ⁴¹  hating even the clothes stained ⁴²  by the flesh. ⁴³ 

Final Blessing

1:24 Now to the one who is able to keep you from falling, ⁴⁴  and to cause you to stand, rejoicing, ⁴⁵  without blemish ⁴⁶  before his glorious presence, ⁴⁷ 

Jude 1:1

Salutation

1:1 From Jude, ⁴⁸  a slave ⁴⁹  of Jesus Christ and brother of James, ⁵⁰  to those who are called, wrapped in the love of ⁵¹  God the Father and kept for ⁵²  Jesus Christ.

Jude 1:5

1:5 Now I desire to remind you (even though you have been fully informed of these facts ⁵³  once for all ⁵⁴ ) that Jesus, ⁵⁵  having saved the ⁵⁶  people out of the land of Egypt, later ⁵⁷  destroyed those who did not believe.

Isaiah 63:8

63:8 He said, “Certainly they will be my people,

children who are not disloyal.” ⁵⁸ 

He became their deliverer.

Habakkuk 3:12-14

3:12 You furiously stomp on the earth,

you angrily trample down the nations.

3:13 You march out to deliver your people,

to deliver your special servant. ⁵⁹ 

You strike the leader of the wicked nation, ⁶⁰ 

laying him open from the lower body to the neck. ⁶¹  Selah.

3:14 You pierce the heads of his warriors ⁶²  with a spear. ⁶³ 

They storm forward to scatter us; ⁶⁴ 

they shout with joy as if they were plundering the poor with no opposition. ⁶⁵ 

[15:2]  ¹ tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.”

[15:2]  ² 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]  ³ 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]  ⁴ 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]  ⁵ tn Heb “Yahweh is his name.” As throughout, the name “Yahweh” is rendered as “the Lord” in the translation, as is typically done in English translations.

[15:4]  ⁶ 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]  ⁷ 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]  ⁸ tn The form is a Qal passive rather than a Pual, for there is not Piel form or meaning.

[15:5]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² sn This expression is cognate with words in v. 1. Here that same greatness or majesty is extolled as in abundance.

[15:7]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ sn The word wrath is a metonymy of cause; the effect – the judgment – is what is meant.

[15:7]  ¹⁷ tn The verb is the prefixed conjugation, the preterite, without the consecutive vav (ו).

[15:8]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ tn “But” has been supplied here.

[15:10]  ²⁵ tn Here “and” has been supplied.

[15:10]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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]  ²⁹ tn S. R. Driver suggests “praiseworthy acts” as the translation (Exodus, 137).

[15:12]  ³⁰ 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]  ³¹ 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]  ³² tn The particle זוּ (zu) is a relative pronoun, subordinating the next verb to the preceding.

[15:13]  ³³ tn This verb seems to mean “to guide to a watering-place” (See Ps 23:2).

[15:14]  ³⁴ 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]  ³⁵ tn The word properly refers to “pangs” of childbirth. When the nations hear, they will be terrified.

[15:14]  ³⁶ tn The verb is again a prophetic perfect.

[15:15]  ³⁷ tn This is a prophetic perfect.

[15:15]  ³⁸ tn This verb is imperfect tense.

[1:23]  ³⁹ tn Grk “and save.”

[1:23]  ⁴⁰ tn Grk “and have mercy.”

[1:23]  ⁴¹ tn Grk “with fear.” But as this contrasts with ἀφόβως (afobw") in v. 12 (without reverence), the posture of the false teachers, it most likely refers to reverence for God.

[1:23]  ⁴² sn The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning.

[1:23]  ⁴³ tn Grk “hating even the tunic spotted by the flesh.” The “flesh” in this instance could refer to the body or to the sin nature. It makes little difference in one sense: Jude is thinking primarily of sexual sins, which are borne of the sin nature and manifest themselves in inappropriate deeds done with the body. At the same time, he is not saying that the body is intrinsically bad, a view held by the opponents of Christianity. Hence, it is best to see “flesh” as referring to the sin nature here and the language as metaphorical.

[1:24]  ⁴⁴ tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.

[1:24]  ⁴⁵ tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”

[1:24]  ⁴⁶ tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.

[1:24]  ⁴⁷ tn Or “in the presence of his glory,” “before his glory.”

[1:1]  ⁴⁸ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁴⁹ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ⁵⁰ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ⁵¹ tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ⁵² tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[1:5]  ⁵³ tn Grk “knowing all things.” The subject of the participle “knowing” (εἰδότας, eidota") is an implied ὑμᾶς (Jumas), though several ancient witnesses actually add it. The πάντα (panta) takes on an adverbial force in this context (“fully”), intensifying how acquainted the readers are with the following points.

[1:5]  ⁵⁴ tc ‡ Some translations take ἅπαξ (Japax) with the following clause (thus, “[Jesus,] having saved the people once for all”). Such a translation presupposes that ἅπαξ is a part of the ὅτι (Joti) clause. The reading of NA²⁷, πάντα ὅτι [ὁ] κύριος ἅπαξ (panta {oti [Jo] kurio" {apax), suggests this interpretation (though with “Lord” instead of “Jesus”). This particle is found before λαόν (laon) in the ὅτι clause in א C* Ψ 630 1241 1243 1505 1739 1846 1881 pc co. But ἅπαξ is found before the ὅτι clause in most witnesses, including several important ones (Ì⁷² A B C² 33 81 623 2344 Ï vg). What seems best able to explain the various placements of the adverb is that scribes were uncomfortable with ἅπαξ referring to the readers’ knowledge, feeling it was more appropriate to the theological significance of “saved” (σώσας, swsas).

[1:5]  ⁵⁵ tc ‡ The reading ᾿Ιησοῦς (Ihsous, “Jesus”) is deemed too hard by several scholars, since it involves the notion of Jesus acting in the early history of the nation Israel. However, not only does this reading enjoy the strongest support from a variety of early witnesses (e.g., A B 33 81 1241 1739 1881 2344 pc vg co Or^1739mg), but the plethora of variants demonstrate that scribes were uncomfortable with it, for they seemed to exchange κύριος (kurios, “Lord”) or θεός (qeos, “God”) for ᾿Ιησοῦς (though Ì⁷² has the intriguing reading θεὸς Χριστός [qeos Cristos, “God Christ”] for ᾿Ιησοῦς). In addition to the evidence supplied in NA²⁷ for this reading, note also {88 322 323 424^c 665 915 2298 eth Cyr Hier Bede}. As difficult as the reading ᾿Ιησοῦς is, in light of v. 4 and in light of the progress of revelation (Jude being one of the last books in the NT to be composed), it is wholly appropriate.

[1:5]  ⁵⁶ tn Or perhaps “a,” though this is less likely.

[1:5]  ⁵⁷ tn Grk “the second time.”

[63:8]  ⁵⁸ tn Heb “children [who] do not act deceitfully.” Here the verb refers to covenantal loyalty.

[3:13]  ⁵⁹ tn Heb “anointed one.” In light of the parallelism with “your people” in the preceding line this could refer to Israel, but elsewhere the Lord’s anointed one is always an individual. The Davidic king is the more likely referent here.

[3:13]  ⁶⁰ tn Heb “you strike the head from the house of wickedness.”

[3:13]  ⁶¹ tn Heb “laying bare [from] foundation to neck.”

[3:14]  ⁶² tn Some take “warriors” with the following line, in which case one should translate, “you pierce [his] head with a spear; his warriors storm forward to scatter us” (cf. NIV). The meaning of the Hebrew term פְּרָזוֹ (pÿrazo), translated here “his warriors,” is uncertain.

[3:14]  ⁶³ tc Heb “his shafts.” Some emend to “your shafts.” The translation above assumes an emendation to מַטֶּה (matteh, “shaft, spear”), the vav-yod (ו-י) sequence being a corruption of an original he (ה).

[3:14]  ⁶⁴ tn Heb “me,” but the author speaks as a representative of God’s people.

[3:14]  ⁶⁵ tn Heb “their rejoicing is like devouring the poor in secret.”