Exodus 4:19

4:19 The Lord said to Moses in Midian, “Go back ¹  to Egypt, because all the men who were seeking your life are dead.” ² 

Genesis 28:6-7

28:6 Esau saw that Isaac had blessed Jacob and sent him off to Paddan Aram to find a wife there. ³  As he blessed him, ⁴  Isaac commanded him, “You must not marry a Canaanite woman.” ⁵  28:7 Jacob obeyed his father and mother and left for Paddan Aram.

Genesis 28:1

28:1 So Isaac called for Jacob and blessed him. Then he commanded him, “You must not marry a Canaanite woman! ⁶ 

Genesis 19:1-3

The Destruction of Sodom and Gomorrah

19:1 The two angels came to Sodom in the evening while ⁷  Lot was sitting in the city’s gateway. ⁸  When Lot saw them, he got up to meet them and bowed down with his face toward the ground.

19:2 He said, “Here, my lords, please turn aside to your servant’s house. Stay the night ⁹  and wash your feet. Then you can be on your way early in the morning.” ¹⁰  “No,” they replied, “we’ll spend the night in the town square.” ¹¹ 

19:3 But he urged ¹²  them persistently, so they turned aside with him and entered his house. He prepared a feast for them, including bread baked without yeast, and they ate.

Genesis 19:13-14

19:13 because we are about to destroy ¹³  it. The outcry against this place ¹⁴  is so great before the Lord that he ¹⁵  has sent us to destroy it.”

19:14 Then Lot went out and spoke to his sons-in-law who were going to marry his daughters. ¹⁶  He said, “Quick, get out of this place because the Lord is about to destroy ¹⁷  the city!” But his sons-in-law thought he was ridiculing them. ¹⁸ 

Proverbs 22:3

22:3 A shrewd person ¹⁹  sees danger ²⁰  and hides himself,

but the naive keep right on going ²¹  and suffer for it. ²² 

Jeremiah 26:21-23

26:21 When the king and all his bodyguards ²³  and officials heard what he was prophesying, ²⁴  the king sought to have him executed. But Uriah found out about it and fled to Egypt out of fear. ²⁵  26:22 However, King Jehoiakim sent some men to Egypt, including Elnathan son of Achbor, ²⁶  26:23 and they brought Uriah back from there. ²⁷  They took him to King Jehoiakim, who had him executed and had his body thrown into the burial place of the common people. ²⁸ 

Matthew 10:23

10:23 Whenever ²⁹  they persecute you in one place, ³⁰  flee to another. I tell you the truth, ³¹  you will not finish going through all the towns ³²  of Israel before the Son of Man comes.

Acts 7:29

7:29 When the man said this, ³³  Moses fled and became a foreigner ³⁴  in the land of Midian, where he became the father of two sons.

Hebrews 11:27

11:27 By faith he left Egypt without fearing the king’s anger, for he persevered as though he could see the one who is invisible.

[4:19]  ¹ tn The text has two imperatives, “Go, return”; if these are interpreted as a hendiadys (as in the translation), then the second is adverbial.

[4:19]  ² sn The text clearly stated that Pharaoh sought to kill Moses; so this seems to be a reference to Pharaoh’s death shortly before Moses’ return. Moses was forty years in Midian. In the 18th dynasty, only Pharaoh Thutmose III had a reign of the right length (1504-1450 b.c.) to fit this period of Moses’ life. This would place Moses’ returning to Egypt near 1450 b.c., in the beginning of the reign of Amenhotep II, whom most conservatives identify as the pharaoh of the exodus. Rameses II, of course, had a very long reign (1304-1236). But if he were the one from whom Moses fled, then he could not be the pharaoh of the exodus, but his son would be – and that puts the date of the exodus after 1236, a date too late for anyone. See E. H. Merrill, Kingdom of Priests, 62.

[28:6]  ³ tn Heb “to take for himself from there a wife.”

[28:6]  ⁴ tn The infinitive construct with the preposition and the suffix form a temporal clause.

[28:6]  ⁵ tn Heb “you must not take a wife from the daughters of Canaan.”

[28:1]  ⁶ tn Heb “you must not take a wife from the daughters of Canaan.”

[19:1]  ⁷ tn The disjunctive clause is temporal here, indicating what Lot was doing at the time of their arrival.

[19:1]  ⁸ tn Heb “sitting in the gate of Sodom.” The phrase “the gate of Sodom” has been translated “the city’s gateway” for stylistic reasons.

[19:2]  ⁹ tn The imperatives have the force of invitation.

[19:2]  ¹⁰ tn These two verbs form a verbal hendiadys: “you can rise up early and go” means “you can go early.”

[19:2]  ¹¹ sn The town square refers to the wide street area at the gate complex of the city.

[19:3]  ¹² tn The Hebrew verb פָּצַר (patsar, “to press, to insist”) ironically foreshadows the hostile actions of the men of the city (see v. 9, where the verb also appears). The repetition of the word serves to contrast Lot to his world.

[19:13]  ¹³ tn The Hebrew participle expresses an imminent action here.

[19:13]  ¹⁴ tn Heb “for their outcry.” The words “about this place” have been supplied in the translation for stylistic reasons.

[19:13]  ¹⁵ tn Heb “the Lord.” The repetition of the divine name has been replaced in the translation by the pronoun “he” for stylistic reasons.

[19:14]  ¹⁶ sn The language has to be interpreted in the light of the context and the social customs. The men are called “sons-in-law” (literally “the takers of his daughters”), but the daughters had not yet had sex with a man. It is better to translate the phrase “who were going to marry his daughters.” Since formal marriage contracts were binding, the husbands-to-be could already be called sons-in-law.

[19:14]  ¹⁷ tn The Hebrew active participle expresses an imminent action.

[19:14]  ¹⁸ tn Heb “and he was like one taunting in the eyes of his sons-in-law.” These men mistakenly thought Lot was ridiculing them and their lifestyle. Their response illustrates how morally insensitive they had become.

[22:3]  ¹⁹ sn The contrast is between the “shrewd” (prudent) person and the “simpleton.” The shrewd person knows where the dangers and pitfalls are in life and so can avoid them; the naive person is unwary, untrained, and gullible, unable to survive the dangers of the world and blundering into them.

[22:3]  ²⁰ tn Heb “evil,” a term that is broad enough to include (1) “sin” as well as (2) any form of “danger” (NIV, NCV, NRSV, NLT) or “trouble” (TEV, CEV). The second option is more likely what is meant here: The naive simpleton does not see the danger to be avoided and so suffers for it.

[22:3]  ²¹ tn Heb “go on”; the word “right” is supplied in the translation to clarify the meaning: The naive person, oblivious to impending danger, meets it head on (cf. TEV “will walk right into it”).

[22:3]  ²² tn The verb עָנַשׁ (’anash) means “to fine” specifically. In the Niphal stem it means “to be fined,” or more generally, “to be punished.” In this line the punishment is the consequence of blundering into trouble – they will pay for it.

[26:21]  ²³ tn Heb “all his mighty men/soldiers.” It is unlikely that this included all the army. It more likely was the palace guards or royal bodyguards (see 2 Sam 23 where the same word is used of David’s elite corps).

[26:21]  ²⁴ tn Heb “his words.”

[26:21]  ²⁵ tn Heb “But Uriah heard and feared and fled and entered Egypt.”

[26:22]  ²⁶ sn Elnathan son of Achbor was one of the officials who urged Jeremiah and Baruch to hide after they heard Jeremiah’s prophecies read before them (Jer 36:11-19). He was also one of the officials who urged Jehoiakim not to burn the scroll containing Jeremiah’s prophecies (Jer 36:25). He may have been Jehoiakim’s father-in-law (2 Kgs 24:6, 8).

[26:23]  ²⁷ tn Heb “from Egypt.”

[26:23]  ²⁸ sn The burial place of the common people was the public burial grounds, distinct from the family tombs, where poor people without any distinction were buried. It was in the Kidron Valley east of Jerusalem (2 Kgs 23:6). The intent of reporting this is to show the ruthlessness of Jehoiakim.

[10:23]  ²⁹ tn Here δέ (de) has not been translated.

[10:23]  ³⁰ tn The Greek word here is πόλις (polis), which can mean either “town” or “city.”

[10:23]  ³¹ tn Grk “For truly (ἀμήν, amhn) I say to you.” Here γάρ (gar, “for”) has not been translated.

[10:23]  ³² tn The Greek word here is πόλις (polis), which can mean either “town” or “city.” “Town” was chosen here to emphasize the extensive nature of the disciples’ ministry. The same word is translated earlier in the verse as “place.”

[7:29]  ³³ tn Grk “At this word,” which could be translated either “when the man said this” or “when Moses heard this.” Since λόγος (logos) refers to the remark made by the Israelite, this translation has followed the first option.

[7:29]  ³⁴ tn Or “resident alien.” Traditionally πάροικος (paroiko") has been translated “stranger” or “alien,” but the level of specificity employed with “foreigner” or “resident alien” is now necessary in contemporary English because a “stranger” is a person not acquainted with someone, while an “alien” can suggest science fiction imagery.