Exodus 4:15-16

4:15 “So you are to speak to him and put the words in his mouth. And as for me, I will be with your mouth ¹  and with his mouth, ²  and I will teach you both ³  what you must do. ⁴  4:16 He ⁵  will speak for you to the people, and it will be as if ⁶  he ⁷  were your mouth ⁸  and as if you were his God. ⁹ 

Exodus 11:4-8

11:4 Moses said, “Thus says the Lord: ‘About midnight ¹⁰  I will go throughout Egypt, ¹¹  11:5 and all the firstborn in the land of Egypt will die, from the firstborn son of Pharaoh ¹²  who sits on his throne, to the firstborn son of the slave girl who is at her hand mill, and all the firstborn of the cattle. 11:6 There will be a great cry throughout the whole land of Egypt, such as there has never been, ¹³  nor ever will be again. ¹⁴  11:7 But against any of the Israelites not even a dog will bark ¹⁵  against either people or animals, ¹⁶  so that you may know that the Lord distinguishes ¹⁷  between Egypt and Israel.’ 11:8 All these your servants will come down to me and bow down ¹⁸  to me, saying, ‘Go, you and all the people who follow ¹⁹  you,’ and after that I will go out.” Then Moses ²⁰  went out from Pharaoh in great anger.

Exodus 11:1

The Tenth Blow: Death

11:1 ²¹ The Lord said to Moses, “I will bring one more plague on Pharaoh and on Egypt; after that he will release you from this place. When he releases you, ²²  he will drive you out completely ²³  from this place.

Exodus 21:20

21:20 “If a man strikes his male servant or his female servant with a staff so that he or she ²⁴  dies as a result of the blow, ²⁵  he will surely be punished. ²⁶ 

Isaiah 50:7

50:7 But the sovereign Lord helps me,

so I am not humiliated.

For that reason I am steadfastly resolved; ²⁷ 

I know I will not be put to shame.

Jeremiah 1:18

1:18 I, the Lord, ²⁸  hereby promise to make you ²⁹  as strong as a fortified city, an iron pillar, and a bronze wall. You will be able to stand up against all who live in ³⁰  the land, including the kings of Judah, its officials, its priests and all the people of the land.

Jeremiah 15:20

15:20 I will make you as strong as a wall to these people,

a fortified wall of bronze.

They will attack you,

but they will not be able to overcome you.

For I will be with you to rescue you and deliver you,” ³¹ 

says the Lord.

Micah 3:8

3:8 But I ³²  am full of the courage that the Lord’s Spirit gives,

and have a strong commitment to justice. ³³ 

This enables me to confront Jacob with its rebellion,

and Israel with its sin. ³⁴ 

Acts 7:51-56

7:51 “You stubborn ³⁵  people, with uncircumcised ³⁶  hearts and ears! ³⁷  You are always resisting the Holy Spirit, like your ancestors ³⁸  did! 7:52 Which of the prophets did your ancestors ³⁹  not persecute? ⁴⁰  They ⁴¹  killed those who foretold long ago the coming of the Righteous One, ⁴²  whose betrayers and murderers you have now become! ⁴³  7:53 You ⁴⁴  received the law by decrees given by angels, ⁴⁵  but you did not obey ⁴⁶  it.” ⁴⁷ 

Stephen is Killed

7:54 When they heard these things, they became furious ⁴⁸  and ground their teeth ⁴⁹  at him. 7:55 But Stephen, ⁵⁰  full ⁵¹  of the Holy Spirit, looked intently ⁵²  toward heaven and saw the glory of God, and Jesus standing ⁵³  at the right hand of God. 7:56 “Look!” he said. ⁵⁴  “I see the heavens opened, and the Son of Man standing at the right hand of God!”

Hebrews 11:27

11:27 By faith he left Egypt without fearing the king’s anger, for he persevered as though he could see the one who is invisible.

Hebrews 11:32-37

11:32 And what more shall I say? For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets. 11:33 Through faith they conquered kingdoms, administered justice, ⁵⁵  gained what was promised, ⁵⁶  shut the mouths of lions, 11:34 quenched raging fire, ⁵⁷  escaped the edge of the sword, gained strength in weakness, ⁵⁸  became mighty in battle, put foreign armies to flight, 11:35 and women received back their dead raised to life. ⁵⁹  But others were tortured, not accepting release, to obtain resurrection to a better life. ⁶⁰  11:36 And others experienced mocking and flogging, and even chains and imprisonment. 11:37 They were stoned, sawed apart, ⁶¹  murdered with the sword; they went about in sheepskins and goatskins; they were destitute, afflicted, ill-treated

[4:15]  ¹ tn Or “I will help you speak.” The independent pronoun puts emphasis (“as for me”) on the subject (“I”).

[4:15]  ² tn Or “and will help him speak.”

[4:15]  ³ tn The word “both” is supplied to convey that this object (“you”) and the subject of the next verb (“you must do”) are plural in the Hebrew text, referring to Moses and Aaron. In 4:16 “you” returns to being singular in reference to Moses.

[4:15]  ⁴ tn The imperfect tense carries the obligatory nuance here as well. The relative pronoun with this verb forms a noun clause functioning as the direct object of “I will teach.”

[4:16]  ⁵ tn The word “he” represents the Hebrew independent pronoun, which makes the subject emphatic.

[4:16]  ⁶ tn The phrase “as if” is supplied for clarity.

[4:16]  ⁷ tn Heb “and it will be [that] he, he will be to you for a mouth,” or more simply, “he will be your mouth.”

[4:16]  ⁸ tn Heb “he will be to you for a mouth.”

[4:16]  ⁹ tn The phrase “as if” is supplied for clarity. The word “you” represents the Hebrew independent pronoun, which makes the subject emphatic.

[11:4]  ¹⁰ tn Heb “about the middle of the night.”

[11:4]  ¹¹ tn Heb “I will go out in the midst of Egypt.”

[11:5]  ¹² sn The firstborn in Egyptian and Israelite cultures was significant, but the firstborn of Pharaoh was most important. Pharaoh was considered a god, the son of Re, the sun god, for the specific purpose of ruling over Re’s chief concern, the land of Egypt. For the purpose of re-creation, the supreme god assumed the form of the living king and gave seed which was to become the next king and the next “son of Re.” Moreover, the Pharaoh was the incarnation of the god Horus, a falcon god whose province was the heavens. Horus represented the living king who succeeded the dead king Osiris. Every living king was Horus, every dead king Osiris (see J. A. Wilson, “Egypt,” Before Philosophy, 83-84). To strike any firstborn was to destroy the heir, who embodied the hopes and aspirations of the Egyptians, but to strike the firstborn son of Pharaoh was to destroy this cardinal doctrine of the divine kingship of Egypt. Such a blow would be enough for Pharaoh, for then he would drive the Israelites out.

[11:6]  ¹³ tn Heb “which like it there has never been.”

[11:6]  ¹⁴ tn Heb “and like it it will not add.”

[11:7]  ¹⁵ tn Or perhaps “growl”; Heb “not a dog will sharpen his tongue.” The expression is unusual, but it must indicate that not only would no harm come to the Israelites, but that no unfriendly threat would come against them either – not even so much as a dog barking. It is possible this is to be related to the watchdog (see F. C. Fensham, “Remarks on Keret 114^b – 136^a,” JNSL 11 [1983]: 75).

[11:7]  ¹⁶ tn Heb “against man or beast.”

[11:7]  ¹⁷ tn The verb פָּלָה (palah) in Hiphil means “to set apart, make separate, make distinct.” See also Exod 8:22 (18 HT); 9:4; 33:16.

[11:8]  ¹⁸ sn Moses’ anger is expressed forcefully. “He had appeared before Pharaoh a dozen times either as God’s emissary or when summoned by Pharaoh, but he would not come again; now they would have to search him out if they needed help” (B. Jacob, Exodus, 289-90).

[11:8]  ¹⁹ tn Heb “that are at your feet.”

[11:8]  ²⁰ tn Heb “and he”; the referent (Moses) has been specified in the translation for clarity.

[11:1]  ²¹ sn The last plague is the most severe; it is that for which all the others were preliminary warnings. Up to this point Yahweh had been showing his power to destroy Pharaoh, and now he would begin to do so by bringing death to the Egyptians, a death that would fulfill the warning of talionic judgment – “let my son go, or I will kill your son.” The passage records the announcement of the judgment first to Moses and then through Moses to Pharaoh. The first two verses record the word of God to Moses. This is followed by a parenthetical note about how God had elevated Moses and Israel in the eyes of Egypt (v. 3). Then there is the announcement to Pharaoh (vv. 4-8). This is followed by a parenthetical note on how God had hardened Pharaoh so that Yahweh would be elevated over him. It is somewhat problematic here that Moses is told not to see Pharaoh’s face again. On the one hand, given the nature of Pharaoh to blow hot and cold and to change his mind, it is not impossible for another meeting to have occurred. But Moses said he would not do it (v. 29). One solution some take is to say that the warning in 10:28 originally stood after chapter 11. A change like that is unwarranted, and without support. It may be that vv. 1-3 are parenthetical, so that the announcement in v. 4 follows closely after 10:29 in the chronology. The instruction to Moses in 11:1 might then have been given before he left Pharaoh or even before the interview in 10:24-29 took place. Another possibility, supported by usage in Akkadian, is that the expression “see my face” (and in v. 29 “see your face”) has to do with seeking to have an official royal audience (W. H. C. Propp, Exodus 1–18 [AB], 342). Pharaoh thinks that he is finished with Moses, but as 11:8 describes, Moses expects that in fact Moses will soon be the one in a position like that of royalty granting an audience to Egyptians.

[11:1]  ²² tn The expression כְּשַּׂלְּחוֹ כָּלָה (kÿsallÿkho kalah) is difficult. It seems to say, “as/when he releases [you] altogether.” The LXX has “and when he sends you forth with everything.” Tg. Onq. and modern translators make kala adverbial, “completely” or “altogether.” B. S. Childs follows an emendation to read, “as one sends away a bride” (Exodus [OTL], 130). W. C. Kaiser prefers the view of Yaron that would render it “in the manner of one’s sending away a kallah [a slave purchased to be one’s daughter-in-law]” (“Exodus,” EBC 2:370). The last two readings call for revising the vocalization and introducing a rare word into the narrative. The simplest approach is to follow a meaning “when he releases [you] altogether,” i.e., with all your people and your livestock.

[11:1]  ²³ tn The words are emphatic: גָּרֵשׁ יְגָרֵשׁ (garesh yÿgaresh). The Piel verb means “to drive out, expel.” With the infinitive absolute it says that Pharaoh “will drive you out vigorously.” He will be glad to be rid of you – it will be a total expulsion.

[21:20]  ²⁴ tn Heb “so that he”; the words “or she” have been supplied in the translation for stylistic reasons.

[21:20]  ²⁵ tn Heb “under his hand.”

[21:20]  ²⁶ tn Heb “will be avenged” (how is not specified).

[50:7]  ²⁷ tn Heb “Therefore I set my face like flint.”

[1:18]  ²⁸ tn See the note on “Jeremiah” at the beginning of v. 17.

[1:18]  ²⁹ tn Heb “today I have made you.” The Hebrew verb form here emphasizes the certainty of a yet future act; the Lord is promising to protect Jeremiah from any future attacks which may result from his faithfully carrying out his commission. See a similar use of the same Hebrew verb tense in v. 9, and see the translator’s note there.

[1:18]  ³⁰ tn Heb “I make you a fortified city…against all the land….” The words “as strong as” and “so you will be able to stand against all the people of…” are given to clarify the meaning of the metaphor.

[15:20]  ³¹ sn See 1:18. The Lord renews his promise of protection and reiterates his call to Jeremiah.

[3:8]  ³² sn The prophet Micah speaks here and contrasts himself with the mercenaries just denounced by the Lord in the preceding verses.

[3:8]  ³³ tn Heb “am full of power, the Spirit of the Lord, and justice and strength.” The appositional phrase “the Spirit of the Lord” explains the source of the prophet’s power. The phrase “justice and strength” is understood here as a hendiadys, referring to the prophet’s strong sense of justice.

[3:8]  ³⁴ tn Heb “to declare to Jacob his rebellion and to Israel his sin.” The words “this enables me” are supplied in the translation for clarification.

[7:51]  ³⁵ sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.

[7:51]  ³⁶ tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.

[7:51]  ³⁷ tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)

[7:51]  ³⁸ tn Or “forefathers”; Grk “fathers.”

[7:52]  ³⁹ tn Or “forefathers”; Grk “fathers.”

[7:52]  ⁴⁰ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ⁴¹ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:52]  ⁴² sn The Righteous One is a reference to Jesus Christ.

[7:52]  ⁴³ sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).

[7:53]  ⁴⁴ tn Grk “whose betrayers and murderers you have now become, who received the law” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “You” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[7:53]  ⁴⁵ tn Traditionally, “as ordained by angels,” but εἰς (eis) with the accusative here should be understood as instrumental (a substitute for ἐν [en]); so BDAG 291 s.v. εἰς 9, BDF §206. Thus the phrase literally means “received the law by the decrees [orders] of angels” with the genitive understood as a subjective genitive, that is, the angels gave the decrees.

[7:53]  ⁴⁶ tn The Greek word φυλάσσω (fulassw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.

[7:53]  ⁴⁷ tn Or “did not obey it.”

[7:54]  ⁴⁸ tn This verb, which also occurs in Acts 5:33, means “cut to the quick” or “deeply infuriated” (BDAG 235 s.v. διαπρίω).

[7:54]  ⁴⁹ tn Or “they gnashed their teeth.” This idiom is a picture of violent rage (BDAG 184 s.v. βρύχω). See also Ps 35:16.

[7:55]  ⁵⁰ tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.

[7:55]  ⁵¹ tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.

[7:55]  ⁵² tn Grk “looking intently toward heaven, saw.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[7:55]  ⁵³ sn The picture of Jesus standing (rather than seated) probably indicates his rising to receive his child. By announcing his vision, Stephen thoroughly offended his audience, who believed no one could share God’s place in heaven. The phrase is a variation on Ps 110:1.

[7:56]  ⁵⁴ tn Grk “And he said, ‘Look!’” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[11:33]  ⁵⁵ tn This probably refers to the righteous rule of David and others. But it could be more general and mean “did what was righteous.”

[11:33]  ⁵⁶ tn Grk “obtained promises,” referring to the things God promised, not to the pledges themselves.

[11:34]  ⁵⁷ tn Grk “quenched the power of fire.”

[11:34]  ⁵⁸ tn Or “recovered from sickness.”

[11:35]  ⁵⁹ tn Grk “received back their dead from resurrection.”

[11:35]  ⁶⁰ tn Grk “to obtain a better resurrection.”

[11:37]  ⁶¹ tc The reading ἐπρίσθησαν (ejprisqhsan, “they were sawed apart”) is found in some important witnesses (Ì⁴⁶ [D* twice reads ἐπίρσθησαν, “they were burned”?] pc sy^p sa Or^pt Eus). Other mss have ἐπειράσθησαν (ejpeirasqhsan, “they were tempted”), either before “sawed apart” ([א] L P [048] 33 81 326 1505 pc sy^h), after “sawed apart” (Ì^13vid A D¹ Ψ 1739 1881 Ï lat bo Or^pt), or altogether in place of “sawed apart” (0150 vg^mss Cl). Since the two words ἐπρίσθησαν and ἐπειράσθησαν are so much alike in sight and sound, and since the position of “they were tempted” varies in the mss, it seems best to say that ἐπειράσθησαν is an accidental corruption of ἐπρίσθησαν or an intentional change to a more common word (the root of ἐπρίσθησαν [πρίζω, prizw] occurs only here in the NT, while the root of ἐπειράσθησαν [πειράζω, peirazw] occurs 38 times). The best reading here seems to be “sawed apart” without any addition before or after. (See TCGNT 603-4, for a discussion of emendations that scholars have proposed for this difficult problem.)