Exodus 14:21

14:21 Moses stretched out his hand toward the sea, and the Lord drove the sea apart ¹  by a strong east wind all that night, and he made the sea into dry land, and the water was divided.

Exodus 14:2

14:2 “Tell the Israelites that they must turn and camp ²  before Pi-hahiroth, between Migdol and the sea; you are to camp by the sea before Baal Zephon opposite it. ³ 

Exodus 22:16

Moral and Ceremonial Laws

22:16 ⁴ “If a man seduces a virgin ⁵  who is not engaged ⁶  and has sexual relations with her, he must surely endow ⁷  her to be his wife.

Job 4:9

4:9 By the breath ⁸  of God they perish, ⁹ 

and by the blast ¹⁰  of his anger they are consumed.

Isaiah 11:4

11:4 He will treat the poor fairly, ¹¹ 

and make right decisions ¹²  for the downtrodden of the earth. ¹³ 

He will strike the earth with the rod of his mouth, ¹⁴ 

and order the wicked to be executed. ¹⁵ 

Isaiah 37:7

37:7 Look, I will take control of his mind; ¹⁶  he will receive a report and return to his own land. I will cut him down ¹⁷  with a sword in his own land.”’”

Isaiah 37:2

37:2 Eliakim the palace supervisor, Shebna the scribe, and the leading priests, ¹⁸  clothed in sackcloth, sent this message to the prophet Isaiah son of Amoz:

Isaiah 2:8

2:8 Their land is full of worthless idols;

they worship ¹⁹  the product of their own hands,

what their own fingers have fashioned.

[14:21]  ¹ 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.”

[14:2]  ² 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]  ³ 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).

[22:16]  ⁴ sn The second half of the chapter records various laws of purity and justice. Any of them could be treated in an expository way, but in the present array they offer a survey of God’s righteous standards: Maintain the sanctity of marriage (16-17); maintain the purity of religious institutions (18-20), maintain the rights of human beings (21-28), maintain the rights of Yahweh (29-31).

[22:16]  ⁵ tn This is the word בְּתוּלָה (bÿtulah); it describes a young woman who is not married or a young woman engaged to be married; in any case, she is presumed to be a virgin.

[22:16]  ⁶ tn Or “pledged” for marriage.

[22:16]  ⁷ tn The verb מָהַר (mahar) means “pay the marriage price,” and the related noun is the bride price. B. Jacob says this was a proposal gift and not a purchase price (Exodus, 700). This is the price paid to her parents, which allowed for provision should there be a divorce. The amount was usually agreed on by the two families, but the price was higher for a pure bride from a noble family. Here, the one who seduces her must pay it, regardless of whether he marries her or not.

[4:9]  ⁸ tn The LXX in the place of “breath” has “word” or “command,” probably to limit the anthropomorphism. The word is מִנִּשְׁמַת (minnishmat) comprising מִן (min) + נִשְׁמַת (nishmat, the construct of נְשָׁמָה [nÿshamah]): “from/at the breath of.” The “breath of God” occurs frequently in Scripture. In Gen 2:7 it imparts life; but here it destroys it. The figure probably does indicate a divine decree from God (e.g., “depart from me”) – so the LXX may have been simply interpreting.

[4:9]  ⁹ sn The statement is saying that if some die by misfortune it is because divine retribution or anger has come upon them. This is not necessarily the case, as the NT declares (see Luke 13:1-5).

[4:9]  ¹⁰ tn The word רוּחַ (ruakh) is now parallel to נְשָׁמָה (nÿshamah); both can mean “breath” or “wind.” To avoid using “breath” for both lines, “blast” has been employed here. The word is followed by אַפוֹ (’afo) which could be translated “his anger” or “his nostril.” If “nostril” is retained, then it is a very bold anthropomorphism to indicate the fuming wrath of God. It is close to the picture of the hot wind coming off the desert to scorch the plants (see Hos 13:15).

[11:4]  ¹¹ tn Heb “with justice” (so NAB) or “with righteousness” (so KJV, NASB, NIV, NRSV).

[11:4]  ¹² tn Heb “make decisions with rectitude”; cf. ASV, NRSV “and decide with equity.”

[11:4]  ¹³ tn Or “land” (NAB, NCV, CEV). It is uncertain if the passage is picturing universal dominion or focusing on the king’s rule over his covenant people. The reference to God’s “holy mountain” in v. 9 and the description of renewed Israelite conquests in v. 14 suggest the latter, though v. 10 seems to refer to a universal kingdom (see 2:2-4).

[11:4]  ¹⁴ tc The Hebrew text reads literally, “and he will strike the earth with the scepter of his mouth.” Some have suggested that in this context אֶרֶץ (’erets, “earth”) as an object of judgment seems too broad in scope. The parallelism is tighter if one emends the word to ץ(י)עָרִ (’arits, “potentate, tyrant”). The phrase “scepter of his mouth” refers to the royal (note “scepter”) decrees that he proclaims with his mouth. Because these decrees will have authority and power (see v. 2) behind them, they can be described as “striking” the tyrants down. Nevertheless, the MT reading may not need emending. Isaiah refers to the entire “earth” as the object of God’s judgment in several places without specifying the wicked as the object of the judgment (Isa 24:17-21; 26:9, 21; 28:22; cf. 13:11).

[11:4]  ¹⁵ tn Heb “and by the breath of his lips he will kill the wicked.” The “breath of his lips” refers to his speech, specifically in this context his official decrees that the wicked oppressors be eliminated from his realm. See the preceding note.

[37:7]  ¹⁶ tn Heb “I will put in him a spirit.” The precise sense of רוּחַ (ruakh, “spirit”) is uncertain in this context. It may refer to a spiritual being who will take control of his mind (see 1 Kgs 22:19), or it could refer to a disposition of concern and fear. In either case the Lord’s sovereignty over the king is apparent.

[37:7]  ¹⁷ tn Heb “cause him to fall” (so KJV, ASV, NAB), that is, “kill him.”

[37:2]  ¹⁸ tn Heb “elders of the priests” (so KJV, NAB, NASB); NCV “the older priests”; NRSV, TEV, CEV “the senior priests.”

[2:8]  ¹⁹ tn Or “bow down to” (NIV, NRSV).