Exodus 14:13

14:13 Moses said to the people, “Do not fear! ¹  Stand firm ²  and see ³  the salvation ⁴  of the Lord that he will provide ⁵  for you today; for the Egyptians that you see today you will never, ever see again. ⁶ 

Exodus 14:1

The Victory at the Red Sea

14:1 ⁷ The Lord spoke to Moses:

Exodus 14:23

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.

Exodus 14:2

14:2 “Tell the Israelites that they must turn and camp ⁸  before Pi-hahiroth, between Migdol and the sea; you are to camp by the sea before Baal Zephon opposite it. ⁹ 

Exodus 32:22

32:22 Aaron said, “Do not let your anger burn hot, my lord; ¹⁰  you know these people, that they tend to evil. ¹¹ 

Psalms 106:8

106:8 Yet he delivered them for the sake of his reputation, ¹² 

that he might reveal his power.

Psalms 106:10

106:10 He delivered them from the power ¹³  of the one who hated them,

and rescued ¹⁴  them from the power ¹⁵  of the enemy.

Isaiah 63:9

63:9 Through all that they suffered, he suffered too. ¹⁶ 

The messenger sent from his very presence ¹⁷  delivered them.

In his love and mercy he protected ¹⁸  them;

he lifted them up and carried them throughout ancient times. ¹⁹ 

Jude 1:5

1:5 Now I desire to remind you (even though you have been fully informed of these facts ²⁰  once for all ²¹ ) that Jesus, ²²  having saved the ²³  people out of the land of Egypt, later ²⁴  destroyed those who did not believe.

[14:13]  ¹ tn The use of אַל (’al) with the jussive has the force of “stop fearing.” It is a more immediate negative command than לֹא (lo’) with the imperfect (as in the Decalogue).

[14:13]  ² tn The force of this verb in the Hitpael is “to station oneself” or “stand firm” without fleeing.

[14:13]  ³ tn The form is an imperative with a vav (ו). It could also be rendered “stand firm and you will see” meaning the result, or “stand firm that you may see” meaning the purpose.

[14:13]  ⁴ tn Or “victory” (NAB) or “deliverance” (NIV, NRSV).

[14:13]  ⁵ tn Heb “do,” i.e., perform or accomplish.

[14:13]  ⁶ tn The construction uses a verbal hendiadys consisting of a Hiphil imperfect (“you will not add”) and a Qal infinitive construct with a suffix (“to see them”) – “you will no longer see them.” Then the clause adds “again, for ever.”

[14:1]  ⁷ 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]  ⁸ 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]  ⁹ 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).

[32:22]  ¹⁰ sn “My lord” refers to Moses.

[32:22]  ¹¹ tn Heb “that on evil it is.”

[106:8]  ¹² tn Heb “his name,” which here stands metonymically for God’s reputation.

[106:10]  ¹³ tn Heb “hand.”

[106:10]  ¹⁴ tn Or “redeemed.”

[106:10]  ¹⁵ tn Heb “hand.”

[63:9]  ¹⁶ tn Heb “in all their distress, there was distress to him” (reading לוֹ [lo] with the margin/Qere).

[63:9]  ¹⁷ tn Heb “the messenger [or “angel”] of his face”; NIV “the angel of his presence.”

[63:9]  ¹⁸ tn Or “redeemed” (KJV, NAB, NIV), or “delivered.”

[63:9]  ¹⁹ tn Heb “all the days of antiquity”; KJV, NAB, NASB, NIV, NRSV “days of old.”

[1:5]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ tn Or perhaps “a,” though this is less likely.

[1:5]  ²⁴ tn Grk “the second time.”