Discovery BoxExodus 14:13
Context14:13 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 14:2
Context14:2 “Tell the Israelites that they must turn and camp 7 before Pi-hahiroth, between Migdol and the sea; you are to camp by the sea before Baal Zephon opposite it. 8
Exodus 20:24
Context20:24 ‘You must make for me an altar made of earth, 9 and you will sacrifice on it your burnt offerings and your peace offerings, 10 your sheep and your cattle. In every place 11 where I cause my name to be honored 12 I will come to you and I will bless you.
Psalms 106:9-11
Context106:9 He shouted at 13 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 14 of the one who hated them,
and rescued 15 them from the power 16 of the enemy.
106:11 The water covered their enemies;
not even one of them survived. 17
Psalms 136:15
Context136:15 and tossed 18 Pharaoh and his army into the Red Sea,
for his loyal love endures,
[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.”
[14:2] 7 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] 8 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).
[20:24] 9 sn The instructions here call for the altar to be made of natural things, not things manufactured or shaped by man. The altar was either to be made of clumps of earth or natural, unhewn rocks.
[20:24] 10 sn The “burnt offering” is the offering prescribed in Lev 1. Everything of this animal went up in smoke as a sweet aroma to God. It signified complete surrender by the worshiper who brought the animal, and complete acceptance by God, thereby making atonement. The “peace offering” is legislated in Lev 3 and 7. This was a communal meal offering to celebrate being at peace with God. It was made usually for thanksgiving, for payment of vows, or as a freewill offering.
[20:24] 11 tn Gesenius lists this as one of the few places where the noun in construct seems to be indefinite in spite of the fact that the genitive has the article. He says בְּכָל־הַמָּקוֹם (bÿkhol-hammaqom) means “in all the place, sc. of the sanctuary, and is a dogmatic correction of “in every place” (כָּל־מָקוֹם, kol-maqom). See GKC 412 §127.e.
[20:24] 12 tn The verb is זָכַר (zakhar, “to remember”), but in the Hiphil especially it can mean more than remember or cause to remember (remind) – it has the sense of praise or honor. B. S. Childs says it has a denominative meaning, “to proclaim” (Exodus [OTL], 447). The point of the verse is that God will give Israel reason for praising and honoring him, and in every place that occurs he will make his presence known by blessing them.
