Discovery BoxExodus 7:1-25
Context7:1 So the Lord said to Moses, “See, I have made you like God 1 to Pharaoh, and your brother Aaron will be your prophet. 2 7:2 You are to speak 3 everything I command you, 4 and your brother Aaron is to tell Pharaoh that he must release 5 the Israelites from his land. 7:3 But I will harden 6 Pharaoh’s heart, and although I will multiply 7 my signs and my wonders in the land of Egypt, 7:4 Pharaoh will not listen to you. 8 I will reach into 9 Egypt and bring out my regiments, 10 my people the Israelites, from the land of Egypt with great acts of judgment. 7:5 Then 11 the Egyptians will know that I am the Lord, when I extend my hand 12 over Egypt and bring the Israelites out from among them.
7:6 And Moses and Aaron did so; they did just as the Lord commanded them. 7:7 Now Moses was eighty years old and Aaron was eighty-three years old when they spoke to Pharaoh.
7:8 The Lord said 13 to Moses and Aaron, 14 7:9 “When Pharaoh says to you, ‘Do 15 a miracle,’ and you say to Aaron, ‘Take your staff and throw it down 16 before Pharaoh,’ it will become 17 a snake.” 7:10 When 18 Moses and Aaron went to Pharaoh, they did so, just as the Lord had commanded them – Aaron threw 19 down his staff before Pharaoh and his servants and it became a snake. 20 7:11 Then Pharaoh also summoned wise men and sorcerers, 21 and the magicians 22 of Egypt by their secret arts 23 did the same thing. 7:12 Each man 24 threw down his staff, and the staffs became snakes. But Aaron’s staff swallowed up their staffs. 7:13 Yet Pharaoh’s heart became hard, 25 and he did not listen to them, just as the Lord had predicted.
7:14 26 The Lord said to Moses, “Pharaoh’s heart is hard; 27 he refuses to release 28 the people. 7:15 Go to Pharaoh in the morning when 29 he goes out to the water. Position yourself 30 to meet him by the edge of the Nile, 31 and take 32 in your hand the staff 33 that was turned into a snake. 7:16 Tell him, ‘The Lord, the God of the Hebrews, has sent me to you to say, 34 “Release my people, that they may serve me 35 in the desert!” But until now 36 you have not listened. 37 7:17 Thus says the Lord: “By this you will know that I am the Lord: I am going to strike 38 the water of the Nile with the staff that is in my hand, and it will be turned into blood. 39 7:18 Fish 40 in the Nile will die, the Nile will stink, and the Egyptians will be unable 41 to drink water from the Nile.”’” 7:19 Then the Lord said to Moses, “Tell Aaron, ‘Take your staff and stretch out your hand over Egypt’s waters – over their rivers, over their canals, 42 over their ponds, and over all their reservoirs 43 – so that it becomes 44 blood.’ There will be blood everywhere in 45 the land of Egypt, even in wooden and stone containers.” 7:20 Moses and Aaron did so, 46 just as the Lord had commanded. Moses raised 47 the staff 48 and struck the water that was in the Nile right before the eyes 49 of Pharaoh and his servants, 50 and all the water that was in the Nile was turned to blood. 51 7:21 When the fish 52 that were in the Nile died, the Nile began 53 to stink, so that the Egyptians could not drink water from the Nile. There was blood 54 everywhere in the land of Egypt! 7:22 But the magicians of Egypt did the same 55 by their secret arts, and so 56 Pharaoh’s heart remained hard, 57 and he refused to listen to Moses and Aaron 58 – just as the Lord had predicted. 7:23 And Pharaoh turned and went into his house. He did not pay any attention to this. 59 7:24 All the Egyptians dug around the Nile for water to drink, 60 because they could not drink the water of the Nile.
7:25 61 Seven full days passed 62 after the Lord struck 63 the Nile.
Exodus 14:1-31
Context14:1 64 The Lord spoke to Moses: 14:2 “Tell the Israelites that they must turn and camp 65 before Pi-hahiroth, between Migdol and the sea; you are to camp by the sea before Baal Zephon opposite it. 66 14:3 Pharaoh will think 67 regarding the Israelites, ‘They are wandering around confused 68 in the land – the desert has closed in on them.’ 69 14:4 I will harden 70 Pharaoh’s heart, and he will chase after them. I will gain honor 71 because of Pharaoh and because of all his army, and the Egyptians will know 72 that I am the Lord.” So this is what they did. 73
14:5 When it was reported 74 to the king of Egypt that the people had fled, 75 the heart of Pharaoh and his servants was turned against the people, and the king and his servants said, 76 “What in the world have we done? 77 For we have released the people of Israel 78 from serving us!” 14:6 Then he prepared 79 his chariots and took his army 80 with him. 14:7 He took six hundred select 81 chariots, and all the rest of the chariots of Egypt, 82 and officers 83 on all of them.
14:8 But the Lord hardened the heart of Pharaoh king of Egypt, and he chased after the Israelites. Now the Israelites were going out defiantly. 84 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 85 Pharaoh got closer, 86 the Israelites looked up, 87 and there were the Egyptians marching after them, 88 and they were terrified. 89 The Israelites cried out to the Lord, 90 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? 91 What in the world 92 have you done to us by bringing 93 us out of Egypt? 14:12 Isn’t this what we told you 94 in Egypt, ‘Leave us alone so that we can serve the Egyptians, 95 because it is better for us to serve 96 the Egyptians than to die in the desert!’” 97
14:13 Moses said to the people, “Do not fear! 98 Stand firm 99 and see 100 the salvation 101 of the Lord that he will provide 102 for you today; for the Egyptians that you see today you will never, ever see again. 103 14:14 The Lord 104 will fight for you, and you can be still.” 105
14:15 The Lord said to Moses, “Why do you cry out to me? Tell the Israelites to move on. 106 14:16 And as for you, 107 lift up your staff and extend your hand toward the sea and divide it, so that 108 the Israelites may go through the middle of the sea on dry ground. 14:17 And as for me, I am going to harden 109 the hearts of the Egyptians so that 110 they will come after them, that I may be honored 111 because 112 of Pharaoh and his army and his chariots and his horsemen. 14:18 And the Egyptians will know 113 that I am the Lord when I have gained my honor 114 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 115 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 116 and it lit up the night so that one camp did not come near the other 117 the whole night. 118 14:21 Moses stretched out his hand toward the sea, and the Lord drove the sea apart 119 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 120 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 121 the Lord looked down 122 on the Egyptian army 123 through the pillar of fire and cloud, and he threw the Egyptian army 124 into a panic. 125 14:25 He jammed 126 the wheels of their chariots so that they had difficulty driving, 127 and the Egyptians said, “Let’s flee 128 from Israel, for the Lord fights 129 for them against Egypt!”
14:26 The Lord said to Moses, “Extend your hand toward the sea, so that the waters may flow 130 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 131 when the sun began to rise. 132 Now the Egyptians were fleeing 133 before it, but the Lord overthrew 134 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 135 – not so much as one of them survived! 136 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 137 Israel on that day from the power 138 of the Egyptians, and Israel saw the Egyptians dead 139 on the shore of the sea. 14:31 When Israel saw 140 the great power 141 that the Lord had exercised 142 over the Egyptians, they 143 feared the Lord, and they believed in 144 the Lord and in his servant Moses. 145
Deuteronomy 4:34
Context4:34 Or has God 146 ever before tried to deliver 147 a nation from the middle of another nation, accompanied by judgments, 148 signs, wonders, war, strength, power, 149 and other very terrifying things like the Lord your God did for you in Egypt before your very eyes?
Deuteronomy 11:3-4
Context11:3 They did not see 150 the awesome deeds he performed 151 in the midst of Egypt against Pharaoh king of Egypt and his whole land, 11:4 or what he did to the army of Egypt, including their horses and chariots, when he made the waters of the Red Sea 152 overwhelm them while they were pursuing you and he 153 annihilated them. 154
Psalms 78:12-13
Context78:12 He did amazing things in the sight of their ancestors,
in the land of Egypt, in the region of Zoan. 155
78:13 He divided the sea and led them across it;
he made the water stand in a heap.
Psalms 78:43-53
Context78:43 when he performed his awesome deeds 156 in Egypt,
and his acts of judgment 157 in the region of Zoan.
78:44 He turned their rivers into blood,
and they could not drink from their streams.
78:45 He sent swarms of biting insects against them, 158
as well as frogs that overran their land. 159
78:46 He gave their crops to the grasshopper,
the fruit of their labor to the locust.
78:47 He destroyed their vines with hail,
and their sycamore-fig trees with driving rain.
78:48 He rained hail down on their cattle, 160
and hurled lightning bolts down on their livestock. 161
78:49 His raging anger lashed out against them, 162
He sent fury, rage, and trouble
as messengers who bring disaster. 163
78:50 He sent his anger in full force; 164
he did not spare them from death;
he handed their lives over to destruction. 165
78:51 He struck down all the firstborn in Egypt,
the firstfruits of their reproductive power 166 in the tents of Ham.
78:52 Yet he brought out his people like sheep;
he led them through the wilderness like a flock.
78:53 He guided them safely along,
while the sea covered their enemies.
Psalms 105:27-37
Context105:27 They executed his miraculous signs among them, 167
and his amazing deeds in the land of Ham.
they did not disobey his orders. 169
105:29 He turned their water into blood,
and killed their fish.
105:30 Their land was overrun by frogs,
which even got into the rooms of their kings.
105:31 He ordered flies to come; 170
gnats invaded their whole territory.
105:32 He sent hail along with the rain; 171
there was lightning in their land. 172
105:33 He destroyed their vines and fig trees,
and broke the trees throughout their territory.
105:34 He ordered locusts to come, 173
innumerable grasshoppers.
105:35 They ate all the vegetation in their land,
and devoured the crops of their fields. 174
105:36 He struck down all the firstborn in their land,
the firstfruits of their reproductive power. 175
105:37 He brought his people 176 out enriched 177 with silver and gold;
none of his tribes stumbled.
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. 178
106:8 Yet he delivered them for the sake of his reputation, 179
that he might reveal his power.
106:9 He shouted at 180 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 181 of the one who hated them,
and rescued 182 them from the power 183 of the enemy.
106:11 The water covered their enemies;
not even one of them survived. 184
Psalms 135:8-9
Context135:8 He struck down the firstborn of Egypt,
including both men and animals.
135:9 He performed awesome deeds 185 and acts of judgment 186
in your midst, O Egypt,
against Pharaoh and all his servants.
Psalms 136:10-15
Context136:10 to the one who struck down the firstborn of Egypt,
for his loyal love endures,
136:11 and led Israel out from their midst,
for his loyal love endures,
136:12 with a strong hand and an outstretched arm,
for his loyal love endures,
136:13 to the one who divided 187 the Red Sea 188 in two, 189
for his loyal love endures,
136:14 and led Israel through its midst,
for his loyal love endures,
136:15 and tossed 190 Pharaoh and his army into the Red Sea,
for his loyal love endures,
Acts 7:36
Context7:36 This man led them out, performing wonders and miraculous signs 191 in the land of Egypt, 192 at 193 the Red Sea, and in the wilderness 194 for forty years.
[7:1] 1 tn The word “like” is added for clarity, making explicit the implied comparison in the statement “I have made you God to Pharaoh.” The word אֱלֹהִים (’elohim) is used a few times in the Bible for humans (e.g., Pss 45:6; 82:1), and always clearly in the sense of a subordinate to GOD – they are his representatives on earth. The explanation here goes back to 4:16. If Moses is like God in that Aaron is his prophet, then Moses is certainly like God to Pharaoh. Only Moses, then, is able to speak to Pharaoh with such authority, giving him commands.
[7:1] 2 tn The word נְבִיאֶךָ (nÿvi’ekha, “your prophet”) recalls 4:16. Moses was to be like God to Aaron, and Aaron was to speak for him. This indicates that the idea of a “prophet” was of one who spoke for God, an idea with which Moses and Aaron and the readers of Exodus are assumed to be familiar.
[7:2] 3 tn The imperfect tense here should have the nuance of instruction or injunction: “you are to speak.” The subject is singular (Moses) and made emphatic by the presence of the personal pronoun “you.”
[7:2] 4 tn The phrase translated “everything I command you” is a noun clause serving as the direct object of the verb “speak.” The verb in the clause (אֲצַוֶּךָ, ’atsavvekha) is the Piel imperfect. It could be classified as a future: “everything that I will command you.” A nuance of progressive imperfect also fits well: “everything that I am commanding you.”
[7:2] 5 tn The form is וְשִׁלַּח (vÿshillakh), a Piel perfect with vav (ו) consecutive. Following the imperfects of injunction or instruction, this verb continues the sequence. It could be taken as equal to an imperfect expressing future (“and he will release”) or subordinate to express purpose (“to release” = “in order that he may release”).
[7:3] 6 tn The clause begins with the emphatic use of the pronoun and a disjunctive vav (ו) expressing the contrast “But as for me, I will harden.” They will speak, but God will harden.
[7:3] 7 tn The form beginning the second half of the verse is the perfect tense with vav (ו) consecutive, הִרְבֵּיתִי (hirbeti). It could be translated as a simple future in sequence after the imperfect preceding it, but the logical connection is not obvious. Since it carries the force of an imperfect due to the sequence, it may be subordinated as a temporal clause to the next clause that begins in v. 4. That maintains the flow of the argument.
[7:4] 8 tn Heb “and Pharaoh will not listen.”
[7:4] 9 tn Heb “put my hand into.” The expression is a strong anthropomorphism to depict God’s severest judgment on Egypt. The point is that neither the speeches of Moses and Aaron nor the signs that God would do will be effective. Consequently, God would deliver the blow that would destroy.
[7:4] 10 tn See the note on this term in 6:26.
[7:5] 11 tn The emphasis on sequence is clear because the form is the perfect tense with the vav consecutive.
[7:5] 12 sn This is another anthropomorphism, parallel to the preceding. If God were to “put” (נָתַן, natan), “extend” (נָטָה, nata), or “reach out” (שָׁלַח, shalakh) his hand against them, they would be destroyed. Contrast Exod 24:11.
[7:8] 13 tn Heb “And Yahweh said.”
[7:8] 14 tn Heb “said to Moses and Aaron, saying.”
[7:9] 15 tn The verb is תְּנוּ (tÿnu), literally “give.” The imperative is followed by an ethical dative that strengthens the subject of the imperative: “you give a miracle.”
[7:9] 16 tn Heb “and throw it.” The direct object, “it,” is implied.
[7:9] 17 tn The form is the jussive יְהִי ( yÿhi). Gesenius notes that frequently in a conditional clause, a sentence with a protasis and apodosis, the jussive will be used. Here it is in the apodosis (GKC 323 §109.h).
[7:10] 18 tn The clause begins with the preterite and the vav (ו) consecutive; it is here subordinated to the next clause as a temporal clause.
[7:10] 19 tn Heb “and Aaron threw.”
[7:10] 20 tn The noun used here is תַּנִּין (tannin), and not the word for “serpent” or “snake” used in chap. 4. This noun refers to a large reptile, in some texts large river or sea creatures (Gen 1:21; Ps 74:13) or land creatures (Deut 32:33). This wonder paralleled Moses’ miracle in 4:3 when he cast his staff down. But this is Aaron’s staff, and a different miracle. The noun could still be rendered “snake” here since the term could be broad enough to include it.
[7:11] 21 sn For information on this Egyptian material, see D. B. Redford, A Study of the Biblical Story of Joseph (VTSup), 203-4.
[7:11] 22 tn The חַרְטֻּמִּים (kharttummim) seem to have been the keepers of Egypt’s religious and magical texts, the sacred scribes.
[7:11] 23 tn The term בְּלַהֲטֵיהֶם (bÿlahatehem) means “by their secret arts”; it is from לוּט (lut, “to enwrap”). The Greek renders the word “by their magic”; Tg. Onq. uses “murmurings” and “whispers,” and other Jewish sources “dazzling display” or “demons” (see further B. Jacob, Exodus, 253-54). They may have done this by clever tricks, manipulation of the animals, or demonic power. Many have suggested that Aaron and the magicians were familiar with an old trick in which they could temporarily paralyze a serpent and then revive it. But here Aaron’s snake swallows up their snakes.
[7:12] 24 tn The verb is plural, but the subject is singular, “a man – his staff.” This noun can be given a distributive sense: “each man threw down his staff.”
[7:13] 25 tn This phrase translates the Hebrew word חָזַק (khazaq); see S. R. Driver, Exodus, 53.
[7:14] 26 sn With the first plague, or blow on Pharaoh, a new section of the book unfolds. Until now the dominant focus has been on preparing the deliverer for the exodus. From here the account will focus on preparing Pharaoh for it. The theological emphasis for exposition of the entire series of plagues may be: The sovereign Lord is fully able to deliver his people from the oppression of the world so that they may worship and serve him alone. The distinct idea of each plague then will contribute to this main idea. It is clear from the outset that God could have delivered his people simply and suddenly. But he chose to draw out the process with the series of plagues. There appear to be several reasons: First, the plagues are designed to judge Egypt. It is justice for slavery. Second, the plagues are designed to inform Israel and Egypt of the ability of Yahweh. Everyone must know that it is Yahweh doing all these things. The Egyptians must know this before they are destroyed. Third, the plagues are designed to deliver Israel. The first plague is the plague of blood: God has absolute power over the sources of life. Here Yahweh strikes the heart of Egyptian life with death and corruption. The lesson is that God can turn the source of life into the prospect of death. Moreover, the Nile was venerated; so by turning it into death Moses was showing the superiority of Yahweh.
[7:14] 27 tn Or “unresponsive” (so HALOT 456 s.v. I כָּבֵד).
[7:14] 28 tn The Piel infinitive construct לְשַׁלַּח (lÿshallakh) serves as the direct object of מֵאֵן (me’en), telling what Pharaoh refuses (characteristic perfect) to do. The whole clause is an explanation (like a metonymy of effect) of the first clause that states that Pharaoh’s heart is hard.
[7:15] 29 tn The clause begins with הִנֵּה (hinneh); here it provides the circumstances for the instruction for Moses – he is going out to the water so go meet him. A temporal clause translation captures the connection between the clauses.
[7:15] 30 tn The instruction to Moses continues with this perfect tense with vav (ו) consecutive following the imperative. The verb means “to take a stand, station oneself.” It seems that Pharaoh’s going out to the water was a regular feature of his day and that Moses could be there waiting to meet him.
[7:15] 31 sn The Nile, the source of fertility for the country, was deified by the Egyptians. There were religious festivals held to the god of the Nile, especially when the Nile was flooding. The Talmud suggests that Pharaoh in this passage went out to the Nile to make observations as a magician about its level. Others suggest he went out simply to bathe or to check the water level – but that would not change the view of the Nile that was prevalent in the land.
[7:15] 32 tn The verb תִּקַּח (tiqqakh), the Qal imperfect of לָקַח (laqakh), functions here as the imperfect of instruction, or injunction perhaps, given the word order of the clause.
[7:15] 33 tn The final clause begins with the noun and vav disjunctive, which singles this instruction out for special attention – “now the staff…you are to take.”
[7:16] 34 tn The form לֵאמֹר (le’mor) is the Qal infinitive construct with the lamed (ל) preposition. It is used so often epexegetically that it has achieved idiomatic status – “saying” (if translated at all). But here it would make better sense to take it as a purpose infinitive. God sent him to say these words.
[7:16] 35 tn The imperfect tense with the vav (וְיַעַבְדֻנִי, vÿya’avduni) following the imperative is in volitive sequence, showing the purpose – “that they may serve me.” The word “serve” (עָבַד, ’avad) is a general term to include religious observance and obedience.
[7:16] 36 tn The final עַד־כֹּה (’ad-koh, “until now”) narrows the use of the perfect tense to the present perfect: “you have not listened.” That verb, however, involves more than than mere audition. It has the idea of responding to, hearkening, and in some places obeying; here “you have not complied” might catch the point of what Moses is saying, while “listen” helps to maintain the connection with other uses of the verb.
[7:16] 37 tn Or “complied” (שָׁמַעְתָּ, shama’ta).
[7:17] 38 tn The construction using הִנֵּה (hinneh) before the participle (here the Hiphil participle מַכֶּה, makkeh) introduces a futur instans use of the participle, expressing imminent future, that he is about to do something.
[7:17] 39 sn W. C. Kaiser summarizes a view that has been adopted by many scholars, including a good number of conservatives, that the plagues overlap with natural phenomena in Egypt. Accordingly, the “blood” would not be literal blood, but a reddish contamination in the water. If there was an unusually high inundation of the Nile, the water flowed sluggishly through swamps and was joined with the water from the mountains that washed out the reddish soil. If the flood were high, the water would have a deeper red color. In addition to this discoloration, there is said to be a type of algae which produce a stench and a deadly fluctuation of the oxygen level of the river that is fatal to fish (see W. C. Kaiser, Jr., “Exodus,” EBC 2:350; he cites Greta Hort, “The Plagues of Egypt,” ZAW 69 [1957]: 84-103; same title, ZAW 70 [1958]: 48-59). While most scholars would agree that the water did not actually become blood (any more than the moon will be turned to literal blood [Joel 2:31]), many are not satisfied with this kind of explanation. If the event was a fairly common feature of the Nile, it would not have been any kind of sign to Pharaoh – and it should still be observable. The features that would have to be safeguarded are that it was understood to be done by the staff of God, that it was unexpected and not a mere coincidence, and that the magnitude of the contamination, color, stench, and death, was unparalleled. God does use natural features in miracles, but to be miraculous signs they cannot simply coincide with natural phenomena.
[7:18] 40 tn The definite article here has the generic use, indicating the class – “fish” (R. J. Williams, Hebrew Syntax, 19, §92).
[7:18] 41 tn The verb לָאָה (la’a), here in the Niphal perfect with a vav consecutive, means “be weary, impatient.” The Niphal meaning is “make oneself weary” in doing something, or “weary (strenuously exert) oneself.” It seems always to indicate exhausted patience (see BDB 521 s.v.). The term seems to imply that the Egyptians were not able to drink the red, contaminated water, and so would expend all their energy looking for water to drink – in frustration of course.
[7:19] 42 tn Or “irrigation rivers” of the Nile.
[7:19] 43 sn The Hebrew term means “gathering,” i.e., wherever they gathered or collected waters, notably cisterns and reservoirs. This would naturally lead to the inclusion of both wooden and stone vessels – down to the smallest gatherings.
[7:19] 44 tn The imperfect tense with vav (ו) after the imperative indicates the purpose or result: “in order that they [the waters] be[come] blood.”
[7:20] 46 sn Both Moses and Aaron had tasks to perform. Moses, being the “god” to Pharaoh, dealt directly with him and the Nile. He would strike the Nile. But Aaron, “his prophet,” would stretch out the staff over the rest of the waters of Egypt.
[7:20] 47 tn Heb “And he raised”; the referent (Moses) has been specified in the translation for clarity.
[7:20] 48 tn Gesenius calls the preposition on “staff” the בְּ (bet) instrumenti, used to introduce the object (GKC 380-81 §119.q). This construction provides a greater emphasis than an accusative.
[7:20] 49 tn The text could be rendered “in the sight of,” or simply “before,” but the literal idea of “before the eyes of” may stress how obvious the event was and how personally they were witnesses of it.
[7:20] 50 sn U. Cassuto (Exodus, 98) notes that the striking of the water was not a magical act. It signified two things: (1) the beginning of the sign, which was in accordance with God’s will, as Moses had previously announced, and (2) to symbolize actual “striking,” wherewith the Lord strikes Egypt and its gods (see v. 25).
[7:20] 51 sn There have been various attempts to explain the details of this plague or blow. One possible suggestion is that the plague turned the Nile into “blood,” but that it gradually turned back to its normal color and substance. However, the effects of the “blood” polluted the water so that dead fish and other contamination left it undrinkable. This would explain how the magicians could also do it – they would not have tried if all water was already turned to blood. It also explains why Pharaoh did not ask for the water to be turned back. This view was put forward by B. Schor; it is summarized by B. Jacob (Exodus, 258), who prefers the view of Rashi that the blow affected only water in use.
[7:21] 52 tn The first clause in this verse begins with a vav disjunctive, introducing a circumstantial clause to the statement that the water stank. The vav (ו) consecutive on the next verb shows that the smell was the result of the dead fish in the contaminated water. The result is then expressed with the vav beginning the clause that states that they could not drink it.
[7:21] 53 tn The preterite could be given a simple definite past translation, but an ingressive past would be more likely, as the smell would get worse and worse with the dead fish.
[7:21] 54 tn Heb “and there was blood.”
[7:22] 56 tn The vav consecutive on the preterite introduces the outcome or result of the matter – Pharaoh was hardened.
[7:22] 57 tn Heb “and the heart of Pharaoh became hard.” This phrase translates the Hebrew word חָזַק (khazaq; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition.
[7:22] 58 tn Heb “to them”; the referents (Moses and Aaron) have been specified in the translation for clarity.
[7:23] 59 tn The text has וְלֹא־שָׁת לִבּוֹ גַּם־לָזֹאת (vÿlo’-shat libbo gam-lazo’t), which literally says, “and he did not set his heart also to this.” To “set the heart” to something would mean “to consider it.” This Hebrew idiom means that he did not pay attention to it, or take it to heart (cf. 2 Sam 13:20; Ps 48:13; 62:10; Prov 22:17; 24:32). Since Pharaoh had not been affected by this, he did not consider it or its implications further.
[7:24] 60 sn The text stresses that the water in the Nile, and Nile water that had been diverted or collected for use, was polluted and undrinkable. Water underground also was from the Nile, but it had not been contaminated, certainly not with dead fish, and so would be drinkable.
[7:25] 61 sn An attempt to connect this plague with the natural phenomena of Egypt proposes that because of the polluted water due to the high Nile, the frogs abandoned their normal watery homes (seven days after the first plague) and sought cover from the sun in homes wherever there was moisture. Since they had already been exposed to the poisonous water, they died very suddenly. The miracle was in the announcement and the timing, i.e., that Moses would predict this blow, and in the magnitude of it all, which was not natural (Greta Hort, “The Plagues of Egypt,” ZAW 69 [1957]: 95-98). It is also important to note that in parts of Egypt there was a fear of these creatures as embodying spirits capable of great evil. People developed the mentality of bowing to incredibly horrible idols to drive away the bad spirits. Evil spirits are represented in the book of Revelation in the forms of frogs (Rev 16:13). The frogs that the magicians produced could very well have been in the realm of evil spirits. Exactly how the Egyptians thought about this plague is hard to determine, but there is enough evidence to say that the plague would have made them spiritually as well as physically uncomfortable, and that the death of the frogs would have been a “sign” from God about their superstitions and related beliefs. The frog is associated with the god Hapi, and a frog-headed goddess named Heqet was supposed to assist women at childbirth. The plague would have been evidence that Yahweh was controlling their environment and upsetting their beliefs for his own purpose.
[7:25] 62 tn The text literally has “and seven days were filled.” Seven days gave Pharaoh enough time to repent and release Israel. When the week passed, God’s second blow came.
[7:25] 63 tn This is a temporal clause made up of the preposition, the Hiphil infinitive construct of נָכָה (nakhah), הַכּוֹת (hakkot), followed by the subjective genitive YHWH. Here the verb is applied to the true meaning of the plague: Moses struck the water, but the plague was a blow struck by God.
[14:1] 64 sn The account recorded in this chapter is one of the best known events in all of Scripture. In the argument of the book it marks the division between the bondage in Egypt and the establishment of the people as a nation. Here is the deliverance from Egypt. The chapter divides simply in two, vv. 1-14 giving the instructions, and vv. 15-31 reporting the victory. See among others, G. Coats, “History and Theology in the Sea Tradition,” ST 29 (1975): 53-62); A. J. Ehlen, “Deliverance at the Sea: Diversity and Unity in a Biblical Theme,” CTM 44 (1973): 168-91; J. B. Scott, “God’s Saving Acts,” The Presbyterian Journal 38 (1979): 12-14; W. Wifall, “The Sea of Reeds as Sheol,” ZAW 92 (1980): 325-32.
[14:2] 65 tn The two imperfects follow the imperative and therefore express purpose. The point in the verses is that Yahweh was giving the orders for the direction of the march and the encampment by the sea.
[14:2] 66 sn The places have been tentatively identified. W. C. Kaiser summarizes the suggestions that Pi-Hahiroth as an Egyptian word may mean “temple of the [Syrian god] Hrt” or “The Hir waters of the canal” or “The Dwelling of Hator” (“Exodus,” EBC 2:387; see the literature on these names, including C. DeWit, The Date and Route of the Exodus, 17).
[14:3] 67 tn Heb “and Pharaoh will say.”
[14:3] 68 sn The word translated “wandering around confused” indicates that Pharaoh thought the Israelites would be so perplexed and confused that they would not know which way to turn in order to escape – and they would never dream of crossing the sea (S. R. Driver, Exodus, 115).
[14:3] 69 tn The expression has also been translated “the desert has shut [the way] for them,” and more freely “[the Israelites are] hemmed in by the desert.”
[14:4] 70 tn In this place the verb חָזַק (hazaq) is used; it indicates that God would make Pharaoh’s will strong or firm.
[14:4] 71 tn The form is וְאִכָּבְדָה (vÿ’ikkavÿda), the Niphal cohortative; coming after the perfect tenses with vav (ו) consecutives expressing the future, this cohortative indicates the purpose of the hardening and chasing. Yahweh intended to gain glory by this final and great victory over the strength of Pharaoh. There is irony in this expression since a different form of the word was used frequently to describe Pharaoh’s hard heart. So judgment will not only destroy the wicked – it will reveal the glory and majesty of the sovereignty of God.
[14:4] 72 tn This is the perfect tense with the vav (ו) consecutive. But it announces the fulfillment of an long standing purpose – that they might know.
[14:4] 73 tn Heb “and they did so.”
[14:5] 74 tn Heb “and it was told.” The present translation uses “reported,” since this involves information given to a superior.
[14:5] 75 tn The verb must be given a past perfect translation because the fleeing occurred before the telling.
[14:5] 76 tn Heb “and they said.” The referent (the king and his servants) is supplied for clarity.
[14:5] 77 tn The question literally is “What is this we have done?” The demonstrative pronoun is used as an enclitic particle for emphasis (R. J. Williams, Hebrew Syntax, 24, §118).
[14:5] 78 tn Heb “released Israel.” By metonymy the name of the nation is used collectively for the people who constitute it (the Israelites).
[14:6] 80 tn Heb “his people.”
[14:7] 81 tn The passive participle of the verb “to choose” means that these were “choice” or superb chariots.
[14:7] 82 tn Heb “every chariot of Egypt.” After the mention of the best chariots, the meaning of this description is “all the other chariots.”
[14:7] 83 tn The word שָׁלִשִׁם (shalishim) means “officers” or some special kind of military personnel. At one time it was taken to mean a “three man chariot,” but the pictures of Egyptian chariots only show two in a chariot. It may mean officers near the king, “men of the third rank” (B. Jacob, Exodus, 394). So the chariots and the crew represented the elite. See the old view by A. E. Cowley that linked it to a Hittite word (“A Hittite Word in Hebrew,” JTS 21 [1920]: 326), and the more recent work by P. C. Craigie connecting it to Egyptian “commander” (“An Egyptian Expression in the Song of the Sea: Exodus XV.4,” VT 20 [1970]: 85).
[14:8] 84 tn Heb “with a high hand”; the expression means “defiantly,” “boldly,” or “with confidence.” The phrase is usually used for arrogant sin and pride, the defiant fist, as it were. The image of the high hand can also mean the hand raised to deliver a blow (Job 38:15). So the narrative here builds tension between these two resolute forces.
[14:10] 85 tn The disjunctive vav introduces a circumstantial clause here.
[14:10] 86 tn Heb “drew near.”
[14:10] 87 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] 88 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] 89 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] 90 sn Their cry to the
[14:11] 91 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] 92 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] 93 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] 94 tn Heb “Is not this the word that we spoke to you.”
[14:12] 95 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] 96 tn Heb “better for us to serve.”
[14:12] 97 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] 98 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] 99 tn The force of this verb in the Hitpael is “to station oneself” or “stand firm” without fleeing.
[14:13] 100 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] 101 tn Or “victory” (NAB) or “deliverance” (NIV, NRSV).
[14:13] 102 tn Heb “do,” i.e., perform or accomplish.
[14:13] 103 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] 104 tn The word order places emphasis on “the
[14:14] 105 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] 106 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] 107 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] 108 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] 109 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] 110 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] 111 tn For the comments on this verb see the discussion in v. 4. God would get glory by defeating Egypt.
[14:17] 112 tn Or “I will get glory over.”
[14:18] 113 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] 114 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] 115 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] 116 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] 117 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] 118 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] 119 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] 120 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] 121 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] 122 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] 123 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] 125 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] 126 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] 127 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] 128 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] 129 tn The form is the Niphal participle; it is used as the predicate here, that is, the verbal use: “the
[14:26] 130 tn The verb, “and they will return,” is here subordinated to the imperative preceding it, showing the purpose of that act.
[14:27] 131 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] 132 tn Heb “at the turning of the morning”; NASB, NIV, TEV, CEV “at daybreak.”
[14:27] 133 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] 134 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] 135 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] 136 tn Heb “not was left among them as much as one.”
[14:30] 137 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] 138 tn Heb “the hand,” with “hand” being a metonymy for power.
[14:30] 139 tn The participle “dead” is singular, agreeing in form with “Egypt.”
[14:31] 140 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] 141 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] 142 tn Heb “did, made.”
[14:31] 143 tn Heb “and the people feared.”
[14:31] 144 tn The verb is the Hiphil preterite of אָמַן (’aman).
[14:31] 145 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.
[4:34] 146 tn The translation assumes the reference is to Israel’s God in which case the point is this: God’s intervention in Israel’s experience is unique in the sense that he has never intervened in such power for any other people on earth. The focus is on the uniqueness of Israel’s experience. Some understand the divine name here in a generic sense, “a god,” or “any god.” In this case God’s incomparability is the focus (cf. v. 35, where this theme is expressed).
[4:34] 147 tn Heb “tried to go to take for himself.”
[4:34] 148 tn Heb “by testings.” The reference here is the judgments upon Pharaoh in the form of plagues. See Deut 7:19 (cf. v. 18) and 29:3 (cf. v. 2).
[4:34] 149 tn Heb “by strong hand and by outstretched arm.”
[11:3] 150 tn In the Hebrew text vv. 2-7 are one long sentence. For stylistic reasons the English translation divides the passage into three sentences. To facilitate this stylistic decision the words “They did not see” are supplied at the beginning of both v. 3 and v. 5, and “I am speaking” at the beginning of v. 7.
[11:3] 151 tn Heb “his signs and his deeds which he did” (NRSV similar). The collocation of “signs” and “deeds” indicates that these acts were intended to make an impression on observers and reveal something about God’s power (cf. v. 2b). The word “awesome” has been employed to bring out the force of the word “signs” in this context.
[11:4] 152 tn Heb “Reed Sea.” “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף (yam suf), traditionally translated “Red Sea.” See note on the term “Red Sea” in Exod 13:18.
[11:4] 153 tn Heb “the
[11:4] 154 tn Heb “and the Lord destroyed them to this day” (cf. NRSV); NLT “he has kept them devastated to this very day.” The translation uses the verb “annihilated” to indicate the permanency of the action.
[78:12] 155 sn The region of Zoan was located in the Egyptian delta, where the enslaved Israelites lived (see Num 13:22; Isa 19:11, 13; 30:4; Ezek 30:14).
[78:43] 156 tn Or “signs” (see Ps 65:8).
[78:43] 157 tn Or “portents, omens” (see Ps 71:7). The Egyptian plagues are referred to here (see vv. 44-51).
[78:45] 158 tn Heb “and he sent an insect swarm against them and it devoured them.”
[78:45] 159 tn Heb “and a swarm of frogs and it destroyed them.”
[78:48] 160 tn Heb “and he turned over to the hail their cattle.”
[78:48] 161 tn Heb “and their livestock to the flames.” “Flames” here refer to the lightning bolts that accompanied the storm.
[78:49] 162 tn Heb “he sent against them the rage of his anger.” The phrase “rage of his anger” employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.
[78:49] 163 tn Heb “fury and indignation and trouble, a sending of messengers of disaster.”
[78:50] 164 tn Heb “he leveled a path for his anger.” There were no obstacles to impede its progress; it moved swiftly and destructively.
[78:50] 165 tn Or perhaps “[the] plague.”
[78:51] 166 tn Heb “the beginning of strength.” If retained, the plural form אוֹנִים (’onim, “strength”) probably indicates degree (“great strength”), but many ancient witnesses read “their strength,” which presupposes an emendation to אֹנָם (’onam; singular form of the noun with third masculine plural pronominal suffix).
[105:27] 167 tn Apparently the pronoun refers to “his servants” (i.e., the Israelites, see v. 25).
[105:28] 168 tn Heb “he sent darkness and made it dark.”
[105:28] 169 tn Heb “they did not rebel against his words.” Apparently this refers to Moses and Aaron, who obediently carried out God’s orders.
[105:31] 170 tn Heb “he spoke and flies came.”
[105:32] 171 tn Heb “he gave their rains hail.”
[105:32] 172 tn Heb “fire of flames [was] in their land.”
[105:34] 173 tn Heb “he spoke and locusts came.”
[105:35] 174 tn Heb “the fruit of their ground.”
[105:36] 175 tn Heb “the beginning of all their strength,” that is, reproductive power (see Ps 78:51).
[105:37] 176 tn Heb “them”; the referent (the
[105:37] 177 tn The word “enriched” is supplied in the translation for clarification and for stylistic reasons.
[106:7] 178 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] 179 tn Heb “his name,” which here stands metonymically for God’s reputation.
[106:10] 182 tn Or “redeemed.”
[106:11] 184 tn Heb “remained.”
[135:9] 185 tn Or “signs” (see Ps 65:8).
[135:9] 186 tn Or “portents”; “omens” (see Ps 71:7). The Egyptian plagues are alluded to here.
[136:13] 188 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] 189 tn Heb “into pieces.”
[136:15] 190 tn Or “shook off.”
[7:36] 191 tn Here the context indicates the miraculous nature of the signs mentioned.
[7:36] 192 tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.
[7:36] 193 tn Grk “and at,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
