Exodus 32:11-13

32:11 But Moses sought the favor ¹  of the Lord his God and said, “O Lord, why does your anger burn against your people, whom you have brought out from the land of Egypt with great power and with a mighty hand? 32:12 Why ²  should the Egyptians say, ³  ‘For evil ⁴  he led them out to kill them in the mountains and to destroy ⁵  them from the face of the earth’? Turn from your burning anger, and relent ⁶  of this evil against your people. 32:13 Remember Abraham, Isaac, and Israel your servants, to whom you swore by yourself and told them, ‘I will multiply your descendants ⁷  like the stars of heaven, and all this land that I have spoken about ⁸  I will give to your descendants, ⁹  and they will inherit it forever.’”

Exodus 32:31

32:31 So Moses returned to the Lord and said, “Alas, this people has committed a very serious sin, ¹⁰  and they have made for themselves gods of gold.

Exodus 32:1

The Sin of the Golden Calf

32:1 ¹¹ When the people saw that Moses delayed ¹²  in coming down ¹³  from the mountain, they ¹⁴  gathered around Aaron and said to him, “Get up, ¹⁵  make us gods ¹⁶  that will go before us. As for this fellow Moses, ¹⁷  the man who brought us up from the land of Egypt, we do not know what ¹⁸  has become of him!”

Exodus 13:1-22

The Law of the Firstborn

13:1 ¹⁹ The Lord spoke ²⁰  to Moses: 13:2 “Set apart ²¹  to me every firstborn male – the first offspring of every womb ²²  among the Israelites, whether human or animal; it is mine.” ²³ 

13:3 Moses said to the people, “Remember ²⁴  this day on which you came out from Egypt, from the place where you were enslaved, ²⁵  for the Lord brought you out of there ²⁶  with a mighty hand – and no bread made with yeast may be eaten. ²⁷  13:4 On this day, ²⁸  in the month of Abib, ²⁹  you are going out. ³⁰ 

13:5 When ³¹  the Lord brings you to the land of the Canaanites, Hittites, Amorites, Hivites, and Jebusites, which he swore to your fathers to give you, a land flowing with milk and honey, ³²  then you will keep ³³  this ceremony ³⁴  in this month. 13:6 For seven days ³⁵  you must eat ³⁶  bread made without yeast, and on the seventh day there is to be ³⁷  a festival to the Lord. 13:7 Bread made without yeast must be eaten ³⁸  for seven days; ³⁹  no bread made with yeast shall be seen ⁴⁰  among you, and you must have no yeast among you within any of your borders.

13:8 You are to tell your son ⁴¹  on that day, ⁴²  ‘It is ⁴³  because of what ⁴⁴  the Lord did for me when I came out of Egypt.’ 13:9 ⁴⁵  It ⁴⁶  will be a sign ⁴⁷  for you on your hand and a memorial ⁴⁸  on your forehead, ⁴⁹  so that the law of the Lord may be ⁵⁰  in your mouth, ⁵¹  for ⁵²  with a mighty hand the Lord brought you out of Egypt. 13:10 So you must keep ⁵³  this ordinance at its appointed time from year to year. ⁵⁴ 

13:11 When the Lord brings you ⁵⁵  into the land of the Canaanites, ⁵⁶  as he swore to you and to your fathers, and gives it ⁵⁷  to you, 13:12 then you must give over ⁵⁸  to the Lord the first offspring of every womb. ⁵⁹  Every firstling ⁶⁰  of a beast that you have ⁶¹  – the males will be the Lord’s. ⁶²  13:13 Every firstling ⁶³  of a donkey you must redeem ⁶⁴  with a lamb, and if you do not redeem it, then you must break its neck. ⁶⁵  Every firstborn of ⁶⁶  your sons you must redeem.

13:14 ⁶⁷ In the future, ⁶⁸  when your son asks you ⁶⁹  ‘What is this?’ ⁷⁰  you are to tell him, ‘With a mighty hand ⁷¹  the Lord brought us out from Egypt, from the land of slavery. ⁷²  13:15 When Pharaoh stubbornly refused ⁷³  to release us, the Lord killed all the firstborn in the land of Egypt, from the firstborn of people to the firstborn of animals. ⁷⁴  That is why I am sacrificing ⁷⁵  to the Lord the first male offspring of every womb, but all my firstborn sons I redeem.’ 13:16 It will be for a sign on your hand and for frontlets ⁷⁶  on your forehead, for with a mighty hand the Lord brought us out of Egypt.” ⁷⁷ 

The Leading of God

13:17 ⁷⁸ When Pharaoh released ⁷⁹  the people, God did not lead them ⁸⁰  by the way to the land ⁸¹  of the Philistines, ⁸²  although ⁸³  that was nearby, for God said, ⁸⁴  “Lest ⁸⁵  the people change their minds ⁸⁶  and return to Egypt when they experience ⁸⁷  war.” 13:18 So God brought the people around by the way of the desert to the Red Sea, ⁸⁸  and the Israelites went up from the land of Egypt prepared for battle. ⁸⁹ 

13:19 Moses took the bones of Joseph with him, for Joseph ⁹⁰  had made the Israelites solemnly swear, ⁹¹  “God will surely attend ⁹²  to you, and you will carry ⁹³  my bones up from this place with you.”

13:20 They journeyed from Sukkoth and camped in Etham, on the edge of the desert. 13:21 Now the Lord was going before them by day in a pillar of cloud to lead them in the way, and by night in a pillar of fire to give them light, ⁹⁴  so that they could ⁹⁵  travel day or night. ⁹⁶  13:22 He did not remove the pillar of cloud by day nor the pillar of fire by night from before the people. ⁹⁷ 

Exodus 15:1-27

The Song of Triumph

15:1 ⁹⁸ Then Moses and the Israelites sang ⁹⁹  this song to the Lord. They said, ¹⁰⁰ 

“I will sing ¹⁰¹  to the Lord, for he has triumphed gloriously, ¹⁰² 

the horse and its rider ¹⁰³  he has thrown into the sea.

15:2 The Lord ¹⁰⁴  is my strength and my song, ¹⁰⁵ 

and he has become my salvation.

This is my God, and I will praise him, ¹⁰⁶ 

my father’s God, and I will exalt him.

15:3 The Lord is a warrior, ¹⁰⁷ 

the Lord is his name. ¹⁰⁸ 

15:4 The chariots of Pharaoh ¹⁰⁹  and his army he has thrown into the sea,

and his chosen ¹¹⁰  officers were drowned ¹¹¹  in the Red Sea.

15:5 The depths have covered them, ¹¹² 

they went down to the bottom ¹¹³  like a stone.

15:6 Your right hand, O Lord, was majestic ¹¹⁴  in power,

your right hand, O Lord, shattered the enemy.

15:7 In the abundance of your majesty ¹¹⁵  you have overthrown ¹¹⁶ 

those who rise up against you. ¹¹⁷ 

You sent forth ¹¹⁸  your wrath; ¹¹⁹ 

it consumed them ¹²⁰  like stubble.

15:8 By the blast of your nostrils ¹²¹  the waters were piled up,

the flowing water stood upright like a heap, ¹²² 

and the deep waters were solidified in the heart of the sea.

15:9 The enemy said, ‘I will chase, ¹²³  I will overtake,

I will divide the spoil;

my desire ¹²⁴  will be satisfied on them.

I will draw ¹²⁵  my sword, my hand will destroy them.’ ¹²⁶ 

15:10 But ¹²⁷  you blew with your breath, and ¹²⁸  the sea covered them.

They sank ¹²⁹  like lead in the mighty waters.

15:11 Who is like you, ¹³⁰  O Lord, among the gods? ¹³¹ 

Who is like you? – majestic in holiness, fearful in praises, ¹³²  working wonders?

15:12 You stretched out your right hand,

the earth swallowed them. ¹³³ 

15:13 By your loyal love you will lead ¹³⁴  the people whom ¹³⁵  you have redeemed;

you will guide ¹³⁶  them by your strength to your holy dwelling place.

15:14 The nations will hear ¹³⁷  and tremble;

anguish ¹³⁸  will seize ¹³⁹  the inhabitants of Philistia.

15:15 Then the chiefs of Edom will be terrified, ¹⁴⁰ 

trembling will seize ¹⁴¹  the leaders of Moab,

and the inhabitants of Canaan will shake.

15:16 Fear and dread ¹⁴²  will fall ¹⁴³  on them;

by the greatness ¹⁴⁴  of your arm they will be as still as stone ¹⁴⁵ 

until ¹⁴⁶  your people pass by, O Lord,

until the people whom you have bought ¹⁴⁷  pass by.

15:17 You will bring them in ¹⁴⁸  and plant them in the mountain ¹⁴⁹  of your inheritance,

in the place you made ¹⁵⁰  for your residence, O Lord,

the sanctuary, O Lord, that your hands have established.

15:18 The Lord will reign forever and ever!

15:19 For the horses of Pharaoh came with his chariots and his footmen into the sea,

and the Lord brought back the waters of the sea on them,

but the Israelites walked on dry land in the middle of the sea.”

15:20 Miriam the prophetess, the sister of Aaron, took a hand-drum in her hand, and all the women went out after her with hand-drums and with dances. ¹⁵¹  15:21 Miriam sang in response ¹⁵²  to them, “Sing to the Lord, for he has triumphed gloriously; the horse and its rider he has thrown into the sea.” ¹⁵³ 

The Bitter Water

15:22 ¹⁵⁴ Then Moses led Israel to journey ¹⁵⁵  away from the Red Sea. They went out to the Desert of Shur, walked for three days ¹⁵⁶  into the desert, and found no water. 15:23 Then they came to Marah, ¹⁵⁷  but they were not able to drink ¹⁵⁸  the waters of Marah, because ¹⁵⁹  they were bitter. ¹⁶⁰  (That is ¹⁶¹  why its name was ¹⁶²  Marah.)

15:24 So the people murmured ¹⁶³  against Moses, saying, “What can ¹⁶⁴  we drink?” 15:25 He cried out to the Lord, and the Lord showed him ¹⁶⁵  a tree. ¹⁶⁶  When Moses ¹⁶⁷  threw it into the water, the water became safe to drink. There the Lord ¹⁶⁸  made for them ¹⁶⁹  a binding ordinance, ¹⁷⁰  and there he tested ¹⁷¹  them. 15:26 He said, “If you will diligently obey ¹⁷²  the Lord your God, and do what is right ¹⁷³  in his sight, and pay attention ¹⁷⁴  to his commandments, and keep all his statutes, then all ¹⁷⁵  the diseases ¹⁷⁶  that I brought on the Egyptians I will not bring on you, for I, the Lord, am your healer.” ¹⁷⁷ 

15:27 Then they came to Elim, ¹⁷⁸  where there were twelve wells of water and seventy palm trees, and they camped there by the water.

[32:11]  ¹ tn S. R. Driver (Exodus, 351) draws on Arabic to show that the meaning of this verb (חָלָה, khalah) was properly “make sweet the face” or “stroke the face”; so here “to entreat, seek to conciliate.” In this prayer, Driver adds, Moses urges four motives for mercy: 1) Israel is Yahweh’s people, 2) Israel’s deliverance has demanded great power, 3) the Egyptians would mock if the people now perished, and 4) the oath God made to the fathers.

[32:12]  ² tn The question is rhetorical; it really forms an affirmation that is used here as a reason for the request (see GKC 474 §150.e).

[32:12]  ³ tn Heb “speak, saying.” This is redundant in English and has been simplified in the translation.

[32:12]  ⁴ tn The word “evil” means any kind of life-threatening or fatal calamity. “Evil” is that which hinders life, interrupts life, causes pain to life, or destroys it. The Egyptians would conclude that such a God would have no good intent in taking his people to the desert if now he destroyed them.

[32:12]  ⁵ tn The form is a Piel infinitive construct from כָּלָה (kalah, “to complete, finish”) but in this stem, “bring to an end, destroy.” As a purpose infinitive this expresses what the Egyptians would have thought of God’s motive.

[32:12]  ⁶ tn The verb “repent, relent” when used of God is certainly an anthropomorphism. It expresses the deep pain that one would have over a situation. Earlier God repented that he had made humans (Gen 6:6). Here Moses is asking God to repent/relent over the judgment he was about to bring, meaning that he should be moved by such compassion that there would be no judgment like that. J. P. Hyatt observes that the Bible uses so many anthropomorphisms because the Israelites conceived of God as a dynamic and living person in a vital relationship with people, responding to their needs and attitudes and actions (Exodus [NCBC], 307). See H. V. D. Parunak, “A Semantic Survey of NHM,” Bib 56 (1975): 512-32.

[32:13]  ³ tn Heb “your seed.”

[32:13]  ⁴ tn “about” has been supplied.

[32:13]  ⁵ tn Heb “seed.”

[32:31]  ⁴ tn As before, the cognate accusative is used; it would literally be “this people has sinned a great sin.”

[32:1]  ⁵ sn This narrative is an unhappy interlude in the flow of the argument of the book. After the giving of the Law and the instructions for the tabernacle, the people get into idolatry. So this section tells what the people were doing when Moses was on the mountain. Here is an instant violation of the covenant that they had just agreed to uphold. But through it all Moses shines as the great intercessor for the people. So the subject matter is the sin of idolatry, its effects and its remedy. Because of the similarities to Jeroboam’s setting up the calves in Dan and Bethel, modern critics have often said this passage was written at that time. U. Cassuto shows how the language of this chapter would not fit an Iron Age setting in Dan. Rather, he argues, this story was well enough known for Jeroboam to imitate the practice (Exodus, 407-10). This chapter can be divided into four parts for an easier exposition: idolatry (32:1-6), intercession (32:7-14), judgment (32:15-29), intercession again (32:30-33:6). Of course, these sections are far more complex than this, but this gives an overview. Four summary statements for expository points might be: I. Impatience often leads to foolish violations of the faith, II. Violations of the covenant require intercession to escape condemnation, III. Those spared of divine wrath must purge evil from their midst, and IV. Those who purge evil from their midst will find reinstatement through intercession. Several important studies are available for this. See, among others, D. R. Davis, “Rebellion, Presence, and Covenant: A Study in Exodus 32-34,” WTJ 44 (1982): 71-87; M. Greenberg, “Moses’ Intercessory Prayer,” Ecumenical Institute for Advanced Theological Studies (1978): 21-35; R. A. Hamer, “The New Covenant of Moses,” Judaism 27 (1978): 345-50; R. L. Honeycutt, Jr., “Aaron, the Priesthood, and the Golden Calf,” RevExp 74 (1977): 523-35; J. N. Oswalt, “The Golden Calves and the Egyptian Concept of Deity,” EvQ 45 (1973): 13-20.

[32:1]  ⁶ tn The meaning of this verb is properly “caused shame,” meaning cause disappointment because he was not coming back (see also Judg 5:28 for the delay of Sisera’s chariots [S. R. Driver, Exodus, 349]).

[32:1]  ⁷ tn The infinitive construct with the lamed (ל) preposition is used here epexegetically, explaining the delay of Moses.

[32:1]  ⁸ tn Heb “the people.”

[32:1]  ⁹ tn The imperative means “arise.” It could be serving here as an interjection, getting Aaron’s attention. But it might also have the force of prompting him to get busy.

[32:1]  ¹⁰ tn The plural translation is required here (although the form itself could be singular in meaning) because the verb that follows in the relative clause is a plural verb – that they go before us).

[32:1]  ¹¹ tn The text has “this Moses.” But this instance may find the demonstrative used in an earlier deictic sense, especially since there is no article with it.

[32:1]  ¹² tn The interrogative is used in an indirect question (see GKC 443-44 §137.c).

[13:1]  ⁶ sn This next section seems a little confusing at first glance: vv. 1 and 2 call for the dedication of the firstborn, then vv. 3-10 instruct concerning the ritual of the Feast of Unleavened Bread, and then vv. 11-16 return to the firstborn. B. Jacob (Exodus, 360) explains that vv. 3-16 contain a sermon, in which Moses “began his speech by reminding the people of the events which had just occurred and how they would be recalled by them in the future,” and then he explained the rulings that went along with it. So the first two verses state the core of the sermon, a new command calling for the redeemed (firstborn) to be sanctified. The second portion stresses that God requires the redeemed to remember their redemption by purifying themselves (3-10). The third section (11-16) develops the theme of dedication to Yahweh. The point is that in view of God’s mighty redemption, the redeemed (represented by the firstborn) must be set apart for Yahweh’s service.

[13:1]  ⁷ tn Heb “and Yahweh spoke.”

[13:2]  ⁷ tn The verb “sanctify” is the Piel imperative of קָדַשׁ (qadash). In the Qal stem it means “be holy, be set apart, be distinct,” and in this stem “sanctify, set apart.”

[13:2]  ⁸ tn The word פֶּטֶּר (petter) means “that which opens”; this construction literally says, “that which opens every womb,” which means “the first offspring of every womb.” Verses 12 and 15 further indicate male offspring.

[13:2]  ⁹ tn Heb “to me it.” The preposition here expresses possession; the construction is simply “it [is, belongs] to me.”

[13:3]  ⁸ tn The form is the infinitive absolute of זָכַר (zakhar, “remember”). The use of this form in place of the imperative (also found in the Decalogue with the Sabbath instruction) stresses the basic meaning of the root word, everything involved with remembering (emphatic imperative, according to GKC 346 §113.bb). The verb usually implies that there will be proper action based on what was remembered.

[13:3]  ⁹ tn Heb “from a house of slaves.” “House” is obviously not meant to be literal; it indicates a location characterized by slavery, a land of slaves, as if they were in a slave house. Egypt is also called an “iron-smelting furnace” (Deut 4:20).

[13:3]  ¹⁰ tn Heb “from this” [place].

[13:3]  ¹¹ tn The verb is a Niphal imperfect; it could be rendered “must not be eaten” in the nuance of the instruction or injunction category, but permission fits this sermonic presentation very well – nothing with yeast may be eaten.

[13:4]  ⁹ tn The word הַיּוֹם (hayyom) means literally “the day, today, this day.” In this sentence it functions as an adverbial accusative explaining when the event took place.

[13:4]  ¹⁰ sn Abib appears to be an old name for the month, meaning something like “[month of] fresh young ears” (Lev 2:14 [Heb]) (S. R. Driver, Exodus, 106). B. Jacob (Exodus, 364) explains that these names were not precise designations, but general seasons based on the lunar year in the agricultural setting.

[13:4]  ¹¹ tn The form is the active participle, functioning verbally.

[13:5]  ¹⁰ tn Heb “and it will be when.”

[13:5]  ¹¹ tn See notes on Exod 3:8.

[13:5]  ¹² tn The verb is וְעָבַדְתָּ (vÿ’avadta), the Qal perfect with a vav (ו) consecutive. It is the equivalent of the imperfect tense of instruction or injunction; it forms the main point after the temporal clause – “when Yahweh brings you out…then you will serve.”

[13:5]  ¹³ tn The object is a cognate accusative for emphasis on the meaning of the service – “you will serve this service.” W. C. Kaiser notes how this noun was translated “slavery” and “work” in the book, but “service” or “ceremony” for Yahweh. Israel was saved from slavery to Egypt into service for God as remembered by this ceremony (“Exodus,” EBC 2:383).

[13:6]  ¹¹ tn Heb “Seven days.”

[13:6]  ¹² tn The imperfect tense functions with the nuance of instruction or injunction. It could also be given an obligatory nuance: “you must eat” or “you are to eat.” Some versions have simply made it an imperative.

[13:6]  ¹³ tn The phrase “there is to be” has been supplied.

[13:7]  ¹² tn The imperfect has the nuance of instruction or injunction again, but it could also be given an obligatory nuance.

[13:7]  ¹³ tn The construction is an adverbial accusative of time, answering how long the routine should be followed (see GKC 374 §118.k).

[13:7]  ¹⁴ tn Or “visible to you” (B. Jacob, Exodus, 366).

[13:8]  ¹³ tn The form is the Hiphil perfect with the vav (ו) consecutive, carrying the sequence forward: “and you will declare to your son.”

[13:8]  ¹⁴ tn Heb “day, saying.” “Tell…saying” is redundant, so “saying” has not been included in the translation here.

[13:8]  ¹⁵ tn “it is” has been supplied.

[13:8]  ¹⁶ tn The text uses זֶה (zeh), which Gesenius classifies as the use of the pronoun to introduce a relative clause after the preposition (GKC 447 §138.h) – but he thinks the form is corrupt. B. S. Childs, however, sees no reason to posit a corruption in this form (Exodus [OTL], 184).

[13:9]  ¹⁴ sn This passage has, of course, been taken literally by many devout Jews, and portions of the text have been encased in phylacteries and bound on the arm and forehead. B. Jacob (Exodus, 368), weighing the pros and cons of the literal or the figurative meaning, says that those who took it literally should not be looked down on for their symbolic work. In many cases, he continues, it is the spirit that kills and the letter makes alive – because people who argue against a literal usage do so to excuse lack of action. This is a rather interesting twist in the discussion. The point of the teaching was obviously meant to keep the Law of Yahweh in the minds of the people, to remind them of their duties.

[13:9]  ¹⁵ tn That is, this ceremony.

[13:9]  ¹⁶ tn Heb “for a sign.”

[13:9]  ¹⁷ tn Heb “for a memorial.”

[13:9]  ¹⁸ tn Heb “between your eyes” (KJV and ASV both similar); the same expression occurs in v. 16.

[13:9]  ¹⁹ tn The purpose of using this ceremony as a sign and a memorial is that the Law might be in their mouth. The imperfect tense, then, receives the classification of final imperfect in the purpose clause.

[13:9]  ²⁰ sn “Mouth” is a metonymy of cause; the point is that they should be ever talking about the Law as their guide as they go about their duties (see Deut 6:7; 11:19; Josh 1:8).

[13:9]  ²¹ tn This causal clause gives the reason for what has just been instructed. Because Yahweh delivered them from bondage, he has the strongest claims on their life.

[13:10]  ¹⁵ tn The form is a perfect tense with the vav (ו) consecutive, functioning as the equivalent of an imperfect of instruction or injunction.

[13:10]  ¹⁶ tn Or “every year,” or “year after year.”

[13:11]  ¹⁶ tn Heb “and it will be when Yahweh brings (will bring) you.”

[13:11]  ¹⁷ sn The name “the Canaanite” (and so collective for “Canaanites”) is occasionally used to summarize all the list of Canaanitish tribes that lived in the land.

[13:11]  ¹⁸ tn The verb וּנְתָנָהּ (unÿtanah) is the Qal perfect with the vav (ו) consecutive; this is in sequence to the preceding verb, and forms part of the protasis, the temporal clause. The main clause is the instruction in the next verse.

[13:12]  ¹⁷ tn The unusual choice of words in this passage reflects the connection with the deliverance of the firstborn in the exodus when the Lord passed over the Israelites (12:12, 23). Here the Law said, “you will cause to pass over (וְהַעֲבַרְתָּ, vÿha’avarta) to Yahweh.” The Hiphil perfect with the vav (ו) provides the main clause after the temporal clauses. Yahweh here claimed the firstborn as his own. The remarkable thing about this is that Yahweh did not keep the firstborn that was dedicated to him, but allowed the child to be redeemed by his father. It was an acknowledgment that the life of the child belonged to God as the one redeemed from death, and that the child represented the family. Thus, the observance referred to the dedication of all the redeemed to God.

[13:12]  ¹⁸ tn Heb “every opener of a womb,” that is, the firstborn from every womb.

[13:12]  ¹⁹ tn The descriptive noun שֶׁגֶר (sheger) is related to the verb “drop, cast”; it refers to a newly born animal that is dropped or cast from the womb. The expression then reads, “and all that first open [the womb], the casting of a beast.”

[13:12]  ²⁰ tn Heb “that is to you.” The preposition expresses possession.

[13:12]  ²¹ tn The Hebrew text simply has “the males to Yahweh.” It indicates that the Lord must have them, or they belong to the Lord.

[13:13]  ¹⁸ tn Heb “and every opener [of a womb].”

[13:13]  ¹⁹ tn The verb תִּפְדֶּה (tifdeh), the instructional imperfect, refers to the idea of redemption by paying a cost. This word is used regularly of redeeming a person, or an animal, from death or servitude (S. R. Driver, Exodus, 109).

[13:13]  ²⁰ tn The conditional clause uses an imperfect tense; this is followed by a perfect tense with the vav consecutive providing the obligation or instruction. The owner might not redeem the donkey, but if he did not, he could not keep it, he had to kill it by breaking its neck (so either a lamb for it, or the donkey itself). The donkey could not be killed by shedding blood because that would make it a sacrifice, and that was not possible with this kind of animal. See G. Brin, “The Firstling of Unclean Animals,” JQR 68 (1977): 1-15.

[13:13]  ²¹ tn Heb “and every firstborn of man among your sons.” The addition of “man” is clearly meant to distinguish firstborn humans from animals.

[13:14]  ¹⁹ sn As with v. 8, the Law now requires that the children be instructed on the meaning of this observance. It is a memorial of the deliverance from bondage and the killing of the firstborn in Egypt.

[13:14]  ²⁰ tn Heb “tomorrow.”

[13:14]  ²¹ tn Heb “and it will be when your son will ask you.”

[13:14]  ²² tn The question is cryptic; it simply says, “What is this?” but certainly refers to the custom just mentioned. It asks, “What does this mean?” or “Why do we do this?”

[13:14]  ²³ tn The expression is “with strength of hand,” making “hand” the genitive of specification. In translation “strength” becomes the modifier, because “hand” specifies where the strength was. But of course the whole expression is anthropomorphic for the power of God.

[13:14]  ²⁴ tn Heb “house of slaves.”

[13:15]  ²⁰ tn Heb “dealt hardly in letting us go” or “made it hard to let us go” (see S. R. Driver, Exodus, 110). The verb is the simple Hiphil perfect הִקְשָׁה (hiqshah, “he made hard”); the infinitive construct לְשַׁלְּחֵנוּ (lÿshallÿkhenu, “to release us”) could be taken epexegetically, meaning “he made releasing us hard.” But the infinitive more likely gives the purpose or the result after the verb “hardened himself.” The verb is figurative for “be stubborn” or “stubbornly refuse.”

[13:15]  ²¹ tn The text uses “man” and “beast.”

[13:15]  ²² tn The form is the active participle.

[13:16]  ²¹ tn The word is טוֹטָפֹת (totafot, “frontlets”). The etymology is uncertain, but the word denotes a sign or an object placed on the forehead (see m. Shabbat 6:1). The Gemara interprets it as a band that goes from ear to ear. In the Targum to 2 Sam 1:10 it is an armlet worn by Saul (see S. R. Driver, Exodus, 110). These bands may have resembled the Egyptian practice of wearing as amulets “forms of words written on folds of papyrus tightly rolled up and sewn in linen” (W. C. Kaiser, Jr., “Exodus,” EBC 2:384).

[13:16]  ²² sn The pattern of the passage now emerges more clearly; it concerns the grateful debt of the redeemed. In the first part eating the unleavened bread recalls the night of deliverance in Egypt, and it calls for purity. In the second part the dedication of the firstborn was an acknowledgment of the deliverance of the firstborn from bondage. They were to remember the deliverance and choose purity; they were to remember the deliverance and choose dedication. The NT will also say, “You are not your own, for you were bought with a price, therefore, glorify God” (1 Cor 6:20). Here too the truths of God’s great redemption must be learned well and retained well from generation to generation.

[13:17]  ²² sn This short section (vv. 17-22) marks the beginning of the journey of the Israelites toward the sea and Sinai. The emphasis here is on the leading of Yahweh – but this leading is manifested in a unique, supernatural way – unlikely to be repeated with these phenomena. Although a primary application of such a passage would be difficult, the general principle is clear: God, by his clear revelation, leads his people to the fulfillment of the promise. This section has three short parts: the leading to the sea (17-18), the bones of Joseph (19), and the leading by the cloud and pillar (20-22).

[13:17]  ²³ tn The construction for this temporal clause is the temporal indicator with the vav (ו) consecutive, the Piel infinitive construct with a preposition, and then the subjective genitive “Pharaoh.”

[13:17]  ²⁴ sn The verb נָחָה (nakhah, “to lead”) is a fairly common word in the Bible for God’s leading of his people (as in Ps 23:3 for leading in the paths of righteousness). This passage illustrates what others affirm, that God leads his people in a way that is for their own good. There were shorter routes to take, but the people were not ready for them.

[13:17]  ²⁵ tn The word “way” is an adverbial accusative, providing the location for the verb “lead”; it is in construct so that “land of the Philistines” is a genitive of either indirect object (“to the land”) or location (“in” or “through” the land).

[13:17]  ²⁶ sn The term Philistines has been viewed by modern scholarship as an anachronism, since the Philistines were not believed to have settled in the region until the reign of Rameses III (in which case the term would not fit either the early or the late view of the exodus). But the OT clearly refers to Philistines in the days of the patriarchs. The people there in the earlier period may have been Semites, judging from their names, or they may have been migrants from Crete in the early time. The Philistines after the exodus were of Greek origin. The danger of warfare at this time was clearly with Canaanitish tribes. For further details, see K. A. Kitchen, “The Philistines,” Peoples of Old Testament Times, 53-54; J. M. Grintz, “The Immigration of the First Philistines in the Inscriptions,” Tarbiz 17 (1945): 32-42, and Tarbiz 19 (1947): 64; and E. Hindson, The Philistines and the Old Testament (Grand Rapids: Baker, 1970), 39-59.

[13:17]  ²⁷ tn The particle כִּי (ki) introduces a concessive clause here (see R. J. Williams, Hebrew Syntax, 73, §448).

[13:17]  ²⁸ tn Or “thought.”

[13:17]  ²⁹ tn Before a clause this conjunction פֶּן (pen) expresses fear or precaution (R. J. Williams, Hebrew Syntax, 75-76, §461). It may be translated “lest, else,” or “what if.”

[13:17]  ³⁰ tn יִנָּחֵם (yinnakhem) is the Niphal imperfect of נָחַם (nakham); it would normally be translated “repent” or “relent.” This nontheological usage gives a good illustration of the basic meaning of having a change of mind or having regrets.

[13:17]  ³¹ tn Heb “see.”

[13:18]  ²³ tn The Hebrew term יַם־סוּף (Yam Suf) cannot be a genitive (“wilderness of the Red Sea”) because it follows a noun that is not in construct; instead, it must be an adverbial accusative, unless it is simply joined by apposition to “the wilderness” – the way to the wilderness [and] to the Red Sea (B. S. Childs, Exodus [OTL], 217).

[13:18]  ²⁴ tn The term חֲמֻשִׁים (khamushim) is placed first for emphasis; it forms a circumstantial clause, explaining how they went up. Unfortunately, it is a rare word with uncertain meaning. Most translations have something to do with “in battle array” or “prepared to fight” if need be (cf. Josh 1:14; 4:12). The Targum took it as “armed with weapons.” The LXX had “in the fifth generation.” Some have opted for “in five divisions.”

[13:19]  ²⁴ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

[13:19]  ²⁵ tn Heb “solemnly swear, saying” (so NASB). The construction uses the Hiphil infinitive absolute with the Hiphil perfect to stress that Joseph had made them take a solemn oath to carry his bones out of Egypt. “Saying” introduces the content of what Joseph said.

[13:19]  ²⁶ sn This verb appears also in 3:16 and 4:31. The repetition here is a reminder that God was doing what he had said he would do and what Joseph had expected.

[13:19]  ²⁷ tn The form is a Hiphil perfect with the vav (ו) consecutive; it follows in the sequence of the imperfect tense before it, and so is equal to an imperfect of injunction (because of the solemn oath). Israel took Joseph’s bones with them as a sign of piety toward the past and as a symbol of their previous bond with Canaan (B. Jacob, Exodus, 380).

[13:21]  ²⁵ sn God chose to guide the people with a pillar of cloud in the day and one of fire at night, or, as a pillar of cloud and fire, since they represented his presence. God had already appeared to Moses in the fire of the bush, and so here again is revelation with fire. Whatever the exact nature of these things, they formed direct, visible revelations from God, who was guiding the people in a clear and unambiguous way. Both clouds and fire would again and again represent the presence of God in his power and majesty, guiding and protecting his people, by judging their enemies.

[13:21]  ²⁶ tn The infinitive construct here indicates the result of these manifestations – “so that they went” or “could go.”

[13:21]  ²⁷ tn These are adverbial accusatives of time.

[13:22]  ²⁶ sn See T. W. Mann, “The Pillar of Cloud in the Reed Sea Narrative,” JBL 90 (1971): 15-30.

[15:1]  ²⁷ sn This chapter is a song of praise sung by Moses and the people right after the deliverance from the Sea. The song itself is vv. 1b-18; it falls into three sections – praise to God (1b-3), the cause for the praise (4-13), and the conclusion (14-18). The point of the first section is that God’s saving acts inspire praise from his people; the second is that God’s powerful acts deliver his people from the forces of evil; and the third section is that God’s demonstrations of his sovereignty inspire confidence in him by his people. So the Victory Song is very much like the other declarative praise psalms – the resolve to praise, the power of God, the victory over the enemies, the incomparability of God in his redemption, and the fear of the people. See also C. Cohen, “Studies in Early Israelite Poetry I: An Unrecognized Case of Three Line Staircase Parallelism in the Song of the Sea,” JANESCU 7 (1975): 13-17; D. N. Freedman, “Strophe and Meter in Exodus 15,” A Light unto My Path, 163-203; E. Levine, “Neofiti I: A Study of Exodus 15,” Bib 54 (1973): 301-30; T. C. Butler, “‘The Song of the Sea’: Exodus 15:1-18: A Study in the Exegesis of Hebrew Poetry,” DissAb 32 (1971): 2782-A.

[15:1]  ²⁸ tn The verb is יָשִׁיר (yashir), a normal imperfect tense form. But after the adverb “then” this form is to be treated as a preterite (see GKC 314-15 §107.c).

[15:1]  ²⁹ tn Heb “and they said, saying.” This has been simplified in the translation for stylistic reasons.

[15:1]  ³⁰ tn The form is the singular cohortative, expressing the resolution of Moses to sing the song of praise (“I will” being stronger than “I shall”).

[15:1]  ³¹ tn This causal clause gives the reason for and summary of the praise. The Hebrew expression has כִּי־גָּאֹה גָּאָה (ki ga’oh ga’ah). The basic idea of the verb is “rise up loftily” or “proudly.” But derivatives of the root carry the nuance of majesty or pride (S. R. Driver, Exodus, 132). So the idea of the perfect tense with its infinitive absolute may mean “he is highly exalted” or “he has done majestically” or “he is gloriously glorious.”

[15:1]  ³² sn The common understanding is that Egypt did not have people riding horses at this time, and so the phrase the horse and its rider is either viewed as an anachronism or is interpreted to mean charioteers. The word “to ride” can mean on a horse or in a chariot. Some have suggested changing “rider” to “chariot” (re-vocalization) to read “the horse and its chariot.”

[15:2]  ²⁸ tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.”

[15:2]  ²⁹ tn The word וְזִמְרָת (vÿzimrat) is problematic. It probably had a suffix yod (י) that was accidentally dropped because of the yod (י) on the divine name following. Most scholars posit another meaning for the word. A meaning of “power” fits the line fairly well, forming a hendiadys with strength – “strength and power” becoming “strong power.” Similar lines are in Isa 12:2 and Ps 118:14. Others suggest “protection” or “glory.” However, there is nothing substantially wrong with “my song” in the line – only that it would be a nicer match if it had something to do with strength.

[15:2]  ³⁰ tn The word נָוָה (navah) occurs only here. It may mean “beautify, adorn” with praises (see BDB 627 s.v.). See also M. Dahood, “Exodus 15:2: ‘anwehu and Ugaritic snwt,” Bib 59 (1979): 260-61; and M. Klein, “The Targumic Tosefta to Exodus 15:2,” JJS 26 (1975): 61-67; and S. B. Parker, “Exodus 15:2 Again,” VT 21 (1971): 373-79.

[15:3]  ²⁹ tn Heb “man of war” (so KJV, ASV). “Warrior” is now the preferred translation since “man of war” is more commonly known today as a warship. The expression indicates that Yahweh is one who understands how to fight and defeat the enemy. The word “war” modifies “man” to reveal that Yahweh is a warrior. Other passages use similar descriptions: Isa 42:13 has “man of wars”; Ps 24:8 has “mighty man of battle.” See F. Cross, “The Divine Warrior in Israel’s Early Cult,” Biblical Motifs, 11-30.

[15:3]  ³⁰ tn Heb “Yahweh is his name.” As throughout, the name “Yahweh” is rendered as “the Lord” in the translation, as is typically done in English translations.

[15:4]  ³⁰ tn Gesenius notes that the sign of the accusative, often omitted in poetry, is not found in this entire song (GKC 363 §117.b).

[15:4]  ³¹ tn The word is a substantive, “choice, selection”; it is here used in the construct state to convey an attribute before a partitive genitive – “the choice of his officers” means his “choice officers” (see GKC 417 §128.r).

[15:4]  ³² tn The form is a Qal passive rather than a Pual, for there is not Piel form or meaning.

[15:5]  ³¹ tn The verb form is יְכַסְיֻמוּ (yÿkhasyumu) is the Piel preterite. Normally a vav (ו) consecutive is used with the preterite, but in some ancient poems the form without the vav appears, as is the case frequently in this poem. That such an archaic form is used should come as no surprise, because the word also uses the yod (י) of the root (GKC 214 §75.dd), and the archaic suffix form (GKC 258 §91.l). These all indicate the antiquity of the poem.

[15:5]  ³² tn The parasynonyms here are תְּהֹמֹת (tÿhomot, “deep, ocean depths, deep waters”) and מְצוֹלֹת (mÿtsolot, “the depths”); S. R. Driver says properly the “gurgling places” (Exodus, 134).

[15:6]  ³² tn The form נֶאְדָּרִי (ne’dari) may be an archaic infinitive with the old ending i, used in place of the verb and meaning “awesome.” Gesenius says that the vowel ending may be an old case ending, especially when a preposition is inserted between the word and its genitive (GKC 253 §90.l), but he suggests a reconstruction of the form.

[15:7]  ³³ sn This expression is cognate with words in v. 1. Here that same greatness or majesty is extolled as in abundance.

[15:7]  ³⁴ tn Here, and throughout the song, these verbs are the prefixed conjugation that may look like the imperfect but are actually historic preterites. This verb is to “overthrow” or “throw down” – like a wall, leaving it in shattered pieces.

[15:7]  ³⁵ tn The form קָמֶיךָ (qamekha) is the active participle with a pronominal suffix. The participle is accusative, the object of the verb, but the suffix is the genitive of nearer definition (see GKC 358 §116.i).

[15:7]  ³⁶ sn The verb is the Piel of שָׁלַח (shalakh), the same verb used throughout for the demand on Pharaoh to release Israel. Here, in some irony, God released his wrath on them.

[15:7]  ³⁷ sn The word wrath is a metonymy of cause; the effect – the judgment – is what is meant.

[15:7]  ³⁸ tn The verb is the prefixed conjugation, the preterite, without the consecutive vav (ו).

[15:8]  ³⁴ sn The phrase “the blast of your nostrils” is a bold anthropomorphic expression for the wind that came in and dried up the water.

[15:8]  ³⁵ tn The word “heap” describes the walls of water. The waters, which are naturally fluid, stood up as though they were a heap, a mound of earth. Likewise, the flowing waters deep in the ocean solidified – as though they were turned to ice (U. Cassuto, Exodus, 175).

[15:9]  ³⁵ sn W. C. Kaiser observes the staccato phrases that almost imitate the heavy, breathless heaving of the Egyptians as, with what reserve of strength they have left, they vow, “I will…, I will…, I will…” (“Exodus,” EBC 2:395).

[15:9]  ³⁶ tn The form is נַפְשִׁי (nafshi, “my soul”). But this word refers to the whole person, the body and the soul, or better, a bundle of appetites in a body. It therefore can figuratively refer to the desires or appetites (Deut 12:15; 14:26; 23:24). Here, with the verb “to be full” means “to be satisfied”; the whole expression might indicate “I will be sated with them” or “I will gorge myself.” The greedy appetite was to destroy.

[15:9]  ³⁷ tn The verb רִיק (riq) means “to be empty” in the Qal, and in the Hiphil “to empty.” Here the idea is to unsheathe a sword.

[15:9]  ³⁸ tn The verb is יָרַשׁ (yarash), which in the Hiphil means “to dispossess” or “root out.” The meaning “destroy” is a general interpretation.

[15:10]  ³⁶ tn “But” has been supplied here.

[15:10]  ³⁷ tn Here “and” has been supplied.

[15:10]  ³⁸ tn The verb may have the idea of sinking with a gurgling sound, like water going into a whirlpool (R. A. Cole, Exodus [TOTC], 124; S. R. Driver, Exodus, 136). See F. M. Cross and D. N. Freedman, “The Song of Miriam,” JNES 14 (1955): 243-47.

[15:11]  ³⁷ tn The question is of course rhetorical; it is a way of affirming that no one is comparable to God. See C. J. Labuschagne, The Incomparability of Yahweh in the Old Testament, 22, 66-67, and 94-97.

[15:11]  ³⁸ sn Verses 11-17 will now focus on Yahweh as the incomparable one who was able to save Israel from their foes and afterward lead them to the promised land.

[15:11]  ³⁹ tn S. R. Driver suggests “praiseworthy acts” as the translation (Exodus, 137).

[15:12]  ³⁸ tn The verb is the prefixed conjugation, the preterite without the vav consecutive. The subject, the “earth,” must be inclusive of the sea, or it may indicate the grave or Sheol; the sea drowned them. Some scholars wish to see this as a reference to Dathan and Abiram, and therefore evidence of a later addition or compilation. It fits this passage well, however.

[15:13]  ³⁹ tn The verbs in the next two verses are perfect tenses, but can be interpreted as a prophetic perfect, looking to the future.

[15:13]  ⁴⁰ tn The particle זוּ (zu) is a relative pronoun, subordinating the next verb to the preceding.

[15:13]  ⁴¹ tn This verb seems to mean “to guide to a watering-place” (See Ps 23:2).

[15:14]  ⁴⁰ tn This verb is a prophetic perfect, assuming that the text means what it said and this song was sung at the Sea. So all these countries were yet to hear of the victory.

[15:14]  ⁴¹ tn The word properly refers to “pangs” of childbirth. When the nations hear, they will be terrified.

[15:14]  ⁴² tn The verb is again a prophetic perfect.

[15:15]  ⁴¹ tn This is a prophetic perfect.

[15:15]  ⁴² tn This verb is imperfect tense.

[15:16]  ⁴² tn The two words can form a nominal hendiadys, “a dreadful fear,” though most English versions retain the two separate terms.

[15:16]  ⁴³ tn The form is an imperfect.

[15:16]  ⁴⁴ tn The adjective is in construct form and governs the noun “arm” (“arm” being the anthropomorphic expression for what God did). See GKC 428 §132.c.

[15:16]  ⁴⁵ sn For a study of the words for fear, see N. Waldman, “A Comparative Note on Exodus 15:14-16,” JQR 66 (1976): 189-92.

[15:16]  ⁴⁶ tn Clauses beginning with עַד (’ad) express a limit that is not absolute, but only relative, beyond which the action continues (GKC 446-47 §138.g).

[15:16]  ⁴⁷ tn The verb קָנָה (qanah) here is the verb “acquire, purchase,” and probably not the homonym “to create, make” (see Gen 4:1; Deut 32:6; and Prov 8:22).

[15:17]  ⁴³ tn The verb is imperfect.

[15:17]  ⁴⁴ sn The “mountain” and the “place” would be wherever Yahweh met with his people. It here refers to Canaan, the land promised to the patriarchs.

[15:17]  ⁴⁵ tn The verb is perfect tense, referring to Yahweh’s previous choice of the holy place.

[15:20]  ⁴⁴ sn See J. N. Easton, “Dancing in the Old Testament,” ExpTim 86 (1975): 136-40.

[15:21]  ⁴⁵ tn The verb עָנָה (’ana) normally means “to answer,” but it can be used more technically to describe antiphonal singing in Hebrew and in Ugaritic.

[15:21]  ⁴⁶ sn This song of the sea is, then, a great song of praise for Yahweh’s deliverance of Israel at the Sea, and his preparation to lead them to the promised land, much to the (anticipated) dread of the nations. The principle here, and elsewhere in Scripture, is that the people of God naturally respond to God in praise for his great acts of deliverance. Few will match the powerful acts that were exhibited in Egypt, but these nonetheless set the tone. The song is certainly typological of the song of the saints in heaven who praise God for delivering them from the bondage of this world by judging the world. The focus of the praise, though, still is on the person (attributes) and works of God.

[15:22]  ⁴⁶ sn The first event of the Israelites’ desert experience is a failure, for they murmur against Yahweh and are given a stern warning – and the provision of sweet water. The event teaches that God is able to turn bitter water into sweet water for his people, and he promises to do such things if they obey. He can provide for them in the desert – he did not bring them into the desert to let them die. But there is a deeper level to this story – the healing of the water is incidental to the healing of the people, their lack of trust. The passage is arranged in a neat chiasm, starting with a journey (A), ending with the culmination of the journey (A'); developing to bitter water (B), resolving to sweet water (B'); complaints by the people (C), leading to to the instructions for the people (C'); and the central turning point is the wonder miracle (D).

[15:22]  ⁴⁷ tn The verb form is unusual; the normal expression is with the Qal, which expresses that they journeyed. But here the Hiphil is used to underscore that Moses caused them to journey – and he is following God. So the point is that God was leading Israel to the bitter water.

[15:22]  ⁴⁸ sn The mention that they travelled for three days into the desert is deliberately intended to recall Moses’ demand that they go three days into the wilderness to worship. Here, three days in, they find bitter water and complain – not worship.

[15:23]  ⁴⁷ sn The Hebrew word “Marah” means “bitter.” This motif will be repeated four times in this passage to mark the central problem. Earlier in the book the word had been used for the “bitter herbs” in the Passover, recalling the bitter labor in bondage. So there may be a double reference here – to the bitter waters and to Egypt itself – God can deliver from either.

[15:23]  ⁴⁸ tn The infinitive construct here provides the direct object for the verb “to be able,” answering the question of what they were not able to do.

[15:23]  ⁴⁹ tn The causal clause here provides the reason for their being unable to drink the water, as well as a clear motivation for the name.

[15:23]  ⁵⁰ sn Many scholars have attempted to explain these things with natural phenomena. Here Marah is identified with Ain Hawarah. It is said that the waters of this well are notoriously salty and brackish; Robinson said it was six to eight feet in diameter and the water about two feet deep; the water is unpleasant, salty, and somewhat bitter. As a result the Arabs say it is the worst tasting water in the area (W. C. Kaiser, Jr., “Exodus,” EBC 2:398). But that would not be a sufficient amount of water for the number of Israelites in the first place, and in the second, they could not drink it at all. But third, how did Moses change it?

[15:23]  ⁵¹ tn The עַל־כֵּן (’al-ken) formula in the Pentateuch serves to explain to the reader the reason for the way things were. It does not necessarily mean here that Israel named the place – but they certainly could have.

[15:23]  ⁵² tn Heb “one called its name,” the expression can be translated as a passive verb if the subject is not expressed.

[15:24]  ⁴⁸ tn The verb וַיִּלֹנוּ (vayyillonu) from לוּן (lun) is a much stronger word than “to grumble” or “to complain.” It is used almost exclusively in the wilderness wandering stories, to describe the rebellion of the Israelites against God (see also Ps 59:14-15). They were not merely complaining – they were questioning God’s abilities and motives. The action is something like a parliamentary vote of no confidence.

[15:24]  ⁴⁹ tn The imperfect tense here should be given a potential nuance: “What can we drink?” since the previous verse reports that they were not able to drink the water.

[15:25]  ⁴⁹ tn The verb is וַיּוֹרֵהוּ (vayyorehu, “and he showed him”). It is the Hiphil preterite from יָרָה (yarah), which has a basic meaning of “to point, show, direct.” It then came to mean “to teach”; it is the verb behind the noun “Law” (תּוֹרָה, torah).

[15:25]  ⁵⁰ tn Or “a [piece of] wood” (cf. NAB, NIV, NRSV, TEV, CEV); NLT “a branch.”

[15:25]  ⁵¹ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[15:25]  ⁵² tn Heb “there he”; the referent (the Lord) is supplied for clarity.

[15:25]  ⁵³ tn Heb “for him” (referring to Israel as a whole).

[15:25]  ⁵⁴ tn This translation interprets the two nouns as a hendiadys: “a statute and an ordinance” becomes “a binding ordinance.”

[15:25]  ⁵⁵ tn The verb נִסָּהוּ (nissahu, “and he tested him [them]”) is from the root נָסָה (nasah). The use of this word in the Bible indicates that there is question, doubt, or uncertainty about the object being tested.

[15:26]  ⁵⁰ tn The construction uses the infinitive absolute and the imperfect tense of שָׁמַע (shama’). The meaning of the verb is idiomatic here because it is followed by “to the voice of Yahweh your God.” When this is present, the verb is translated “obey.” The construction is in a causal clause. It reads, “If you will diligently obey.” Gesenius points out that the infinitive absolute in a conditional clause also emphasizes the importance of the condition on which the consequence depends (GKC 342-43 §113.o).

[15:26]  ⁵¹ tn The word order is reversed in the text: “and the right in his eyes you do,” or, “[if] you do what is right in his eyes.” The conditional idea in the first clause is continued in this clause.

[15:26]  ⁵² tn Heb “give ear.” This verb and the next are both perfect tenses with the vav (ו) consecutive; they continue the sequence of the original conditional clause.

[15:26]  ⁵³ tn The substantive כָּל־ (kol, “all of”) in a negative clause can be translated “none of.”

[15:26]  ⁵⁴ sn The reference is no doubt to the plagues that Yahweh has just put on them. These will not come on God’s true people. But the interesting thing about a conditional clause like this is that the opposite is also true – “if you do not obey, then I will bring these diseases.”

[15:26]  ⁵⁵ tn The form is רֹפְאֶךָ (rofÿ’ekha), a participle with a pronominal suffix. The word is the predicate after the pronoun “I”: “I [am] your healer.” The suffix is an objective genitive – the Lord heals them.

[15:27]  ⁵¹ sn Judging from the way the story is told they were not far from the oasis. But God had other plans for them, to see if they would trust him wholeheartedly and obey. They did not do very well this first time, and they will have to learn how to obey. The lesson is clear: God uses adversity to test his people’s loyalty. The response to adversity must be prayer to God, for he can turn the bitter into the sweet, the bad into the good, and the prospect of death into life.