Genesis 37:8-9

37:8 Then his brothers asked him, “Do you really think you will rule over us or have dominion over us?” ¹  They hated him even more ²  because of his dream and because of what he said. ³ 

37:9 Then he had another dream, ⁴  and told it to his brothers. “Look,” ⁵  he said. “I had another dream. The sun, the moon, and eleven stars were bowing down to me.”

Genesis 37:20

37:20 Come now, let’s kill him, throw him into one of the cisterns, and then say that a wild ⁶  animal ate him. Then we’ll see how his dreams turn out!” ⁷ 

Genesis 44:1-14

The Final Test

44:1 He instructed the servant who was over his household, “Fill the sacks of the men with as much food as they can carry and put each man’s money in the mouth of his sack. 44:2 Then put ⁸  my cup – the silver cup – in the mouth of the youngest one’s sack, along with the money for his grain.” He did as Joseph instructed. ⁹ 

44:3 When morning came, ¹⁰  the men and their donkeys were sent off. ¹¹  44:4 They had not gone very far from the city ¹²  when Joseph said ¹³  to the servant who was over his household, “Pursue the men at once! ¹⁴  When you overtake ¹⁵  them, say to them, ‘Why have you repaid good with evil? 44:5 Doesn’t my master drink from this cup ¹⁶  and use it for divination? ¹⁷  You have done wrong!’” ¹⁸ 

44:6 When the man ¹⁹  overtook them, he spoke these words to them. 44:7 They answered him, “Why does my lord say such things? ²⁰  Far be it from your servants to do such a thing! ²¹  44:8 Look, the money that we found in the mouths of our sacks we brought back to you from the land of Canaan. Why then would we steal silver or gold from your master’s house? 44:9 If one of us has it, ²²  he will die, and the rest of us will become my lord’s slaves!”

44:10 He replied, “You have suggested your own punishment! ²³  The one who has it will become my slave, ²⁴  but the rest of ²⁵  you will go free.” ²⁶  44:11 So each man quickly lowered ²⁷  his sack to the ground and opened it. 44:12 Then the man ²⁸  searched. He began with the oldest and finished with the youngest. The cup was found in Benjamin’s sack! 44:13 They all tore their clothes! Then each man loaded his donkey, and they returned to the city.

44:14 So Judah and his brothers ²⁹  came back to Joseph’s house. He was still there, ³⁰  and they threw themselves to the ground before him.

Genesis 50:18-20

50:18 Then his brothers also came and threw themselves down before him; they said, “Here we are; we are your slaves.” 50:19 But Joseph answered them, “Don’t be afraid. Am ³¹  I in the place of God? 50:20 As for you, you meant to harm me, ³²  but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day. ³³ 

Exodus 3:19

3:19 But I know that the king of Egypt will not let you go, ³⁴  not even under force. ³⁵ 

Exodus 14:5

14:5 When it was reported ³⁶  to the king of Egypt that the people had fled, ³⁷  the heart of Pharaoh and his servants was turned against the people, and the king and his servants said, ³⁸  “What in the world have we done? ³⁹  For we have released the people of Israel ⁴⁰  from serving us!”

Exodus 14:30

14:30 So the Lord saved ⁴¹  Israel on that day from the power ⁴²  of the Egyptians, and Israel saw the Egyptians dead ⁴³  on the shore of the sea.

Exodus 14:1

The Victory at the Red Sea

14:1 ⁴⁴ The Lord spoke to Moses:

Exodus 13:17-18

The Leading of God

13:17 ⁴⁵ When Pharaoh released ⁴⁶  the people, God did not lead them ⁴⁷  by the way to the land ⁴⁸  of the Philistines, ⁴⁹  although ⁵⁰  that was nearby, for God said, ⁵¹  “Lest ⁵²  the people change their minds ⁵³  and return to Egypt when they experience ⁵⁴  war.” 13:18 So God brought the people around by the way of the desert to the Red Sea, ⁵⁵  and the Israelites went up from the land of Egypt prepared for battle. ⁵⁶ 

Exodus 13:1-2

The Law of the Firstborn

13:1 ⁵⁷ The Lord spoke ⁵⁸  to Moses: 13:2 “Set apart ⁵⁹  to me every firstborn male – the first offspring of every womb ⁶⁰  among the Israelites, whether human or animal; it is mine.” ⁶¹ 

Exodus 8:10-15

8:10 He said, “Tomorrow.” And Moses said, ⁶²  “It will be ⁶³  as you say, ⁶⁴  so that you may know that there is no one like the Lord our God. 8:11 The frogs will depart from you, your houses, your servants, and your people; they will be left only in the Nile.”

8:12 Then Moses and Aaron went out from Pharaoh, and Moses cried ⁶⁵  to the Lord because of ⁶⁶  the frogs that he had brought on ⁶⁷  Pharaoh. 8:13 The Lord did as Moses asked ⁶⁸  – the ⁶⁹  frogs died out of the houses, the villages, and the fields. 8:14 The Egyptians ⁷⁰  piled them in countless heaps, ⁷¹  and the land stank. 8:15 But when Pharaoh saw that there was relief, ⁷²  he hardened ⁷³  his heart and did not listen to them, just as the Lord had predicted. ⁷⁴ 

Matthew 26:34

26:34 Jesus said to him, “I tell you the truth, ⁷⁵  on this night, before the rooster crows, you will deny me three times.”

Matthew 26:69-75

Peter’s Denials

26:69 Now Peter was sitting outside in the courtyard. A ⁷⁶  slave girl ⁷⁷  came to him and said, “You also were with Jesus the Galilean.” 26:70 But he denied it in front of them all: ⁷⁸  “I don’t know what you’re talking about!” 26:71 When ⁷⁹  he went out to the gateway, another slave girl ⁸⁰  saw him and said to the people there, “This man was with Jesus the Nazarene.” 26:72 He denied it again with an oath, “I do not know the man!” 26:73 After ⁸¹  a little while, those standing there came up to Peter and said, “You really are one of them too – even your accent ⁸²  gives you away!” 26:74 At that he began to curse, and he swore with an oath, “I do not know the man!” At that moment a rooster crowed. ⁸³  26:75 Then Peter remembered what Jesus had said: “Before the rooster crows, you will deny me three times.” And he went outside and wept bitterly. ⁸⁴ 

[37:8]  ¹ tn Heb “Ruling, will you rule over us, or reigning, will you reign over us?” The statement has a poetic style, with the two questions being in synonymous parallelism. Both verbs in this statement are preceded by the infinitive absolute, which lends emphasis. It is as if Joseph’s brothers said, “You don’t really think you will rule over us, do you? You don’t really think you will have dominion over us, do you?”

[37:8]  ² tn This construction is identical to the one in Gen 37:5.

[37:8]  ³ sn The response of Joseph’s brothers is understandable, given what has already been going on in the family. But here there is a hint of uneasiness – they hated him because of his dream and because of his words. The dream bothered them, as well as his telling them. And their words in the rhetorical question are ironic, for this is exactly what would happen. The dream was God’s way of revealing it.

[37:9]  ⁴ tn Heb “And he dreamed yet another dream.”

[37:9]  ⁵ tn Heb “and he said, ‘Look.’” The order of the introductory clause and the direct discourse have been rearranged in the translation for stylistic reasons. Both clauses of the dream report begin with הִנֵּה (hinneh, “look”), which lends vividness to the report.

[37:20]  ⁶ tn The Hebrew word can sometimes carry the nuance “evil,” but when used of an animal it refers to a dangerous wild animal.

[37:20]  ⁷ tn Heb “what his dreams will be.”

[44:2]  ⁸ tn The imperfect verbal form is used here to express Joseph’s instructions.

[44:2]  ⁹ tn Heb “and he did according to the word of Joseph which he spoke.”

[44:3]  ¹⁰ tn Heb “the morning was light.”

[44:3]  ¹¹ tn Heb “and the men were sent off, they and their donkeys.” This clause, like the preceding one, has the subject before the verb, indicating synchronic action.

[44:4]  ¹² tn Heb “they left the city, they were not far,” meaning “they had not gone very far.”

[44:4]  ¹³ tn Heb “and Joseph said.” This clause, like the first one in the verse, has the subject before the verb, indicating synchronic action.

[44:4]  ¹⁴ tn Heb “arise, chase after the men.” The first imperative gives the command a sense of urgency.

[44:4]  ¹⁵ tn After the imperative this perfect verbal form with vav consecutive has the same nuance of instruction. In the translation it is subordinated to the verbal form that follows (also a perfect with vav consecutive): “and overtake them and say,” becomes “when you overtake them, say.”

[44:5]  ¹⁶ tn Heb “Is this not what my master drinks from.” The word “cup” is not in the Hebrew text, but is obviously the referent of “this,” and so has been supplied in the translation for clarity.

[44:5]  ¹⁷ tn Heb “and he, divining, divines with it.” The infinitive absolute is emphatic, stressing the importance of the cup to Joseph.

[44:5]  ¹⁸ tn Heb “you have caused to be evil what you have done.”

[44:6]  ¹⁹ tn Heb “and he”; the referent (the man who was in charge of Joseph’s household) has been specified in the translation for clarity.

[44:7]  ²⁰ tn Heb “Why does my lord speak according to these words?”

[44:7]  ²¹ tn Heb “according to this thing.”

[44:9]  ²² tn Heb “The one with whom it is found from your servants.” Here “your servants” (a deferential way of referring to the brothers themselves) has been translated by the pronoun “us” to avoid confusion with Joseph’s servants.

[44:10]  ²³ tn Heb “Also now, according to your words, so it is.” As the next statement indicates, this does mean that he will do exactly as they say. He does agree with them the culprit should be punished, but not as harshly as they suggest. Furthermore, the innocent parties will not be punished.

[44:10]  ²⁴ tn Heb “The one with whom it is found will become my slave.”

[44:10]  ²⁵ tn The words “the rest of” have been supplied in the translation for clarification and for stylistic reasons.

[44:10]  ²⁶ tn The Hebrew word נָקִי (naqi) means “acquitted,” that is, free of guilt and the responsibility for it.

[44:11]  ²⁷ tn Heb “and they hurried and they lowered.” Their speed in doing this shows their presumption of innocence.

[44:12]  ²⁸ tn Heb “and he”; the referent (the man who was in charge of Joseph’s household) has been specified in the translation for clarity.

[44:14]  ²⁹ sn Judah and his brothers. The narrative is already beginning to bring Judah to the forefront.

[44:14]  ³⁰ tn The disjunctive clause here provides supplemental information.

[50:19]  ³¹ tn Heb “For am I.”

[50:20]  ³² tn Heb “you devised against me evil.”

[50:20]  ³³ tn Heb “God devised it for good in order to do, like this day, to preserve alive a great nation.”

[3:19]  ³⁴ tn After verbs of perception, as with “I know” here, the object may be a noun clause introduced with the particle כִּי (ki) – “I know that….” Gesenius observes that the object clause may have a kind of accusative and an infinitive construction (especially after נָתַן [natan] with the idea of “allow”): “he will not permit you to go” (see GKC 491 §157.b, n. 2).

[3:19]  ³⁵ tn Heb “and not with a mighty hand.” This expression (וְלֹא בְּיָד חֲזָקָה, vÿlo’ vÿyad khazaqa) is unclear, since v. 20 says that God will stretch out his hand and do his wonders. Some have taken v. 19b to refer to God’s mighty hand also, meaning that the king would not let them go unless a mighty hand compels him (NIV). The expression “mighty hand” is used of God’s rescuing Israel elsewhere (Exod 6:1, 13:9, 32:11; but note also Num 20:20). This idea is a rather general interpretation of the words; it owes much to the LXX, which has “except by a mighty hand,” though “and not with” does not have the meaning of “except” or “unless” in other places. In view of these difficulties, others have suggested that v. 19b means “strong [threats]” from the Israelites (as in 4:24ff. and 5:3; see B. Jacob, Exodus, 81). This does not seem as convincing as the first view. Another possibility is that the phrase conveys Pharaoh’s point of view and intention; the Lord knows that Pharaoh plans to resist letting the Israelites go, regardless of the exercise of a strong hand against him (P. Addinall, “Exodus III 19B and the Interpretation of Biblical Narrative,” VT 49 [1999]: 289-300; see also the construction “and not with” in Num 12:8; 1 Sam 20:15 and elsewhere). If that is the case, v. 20 provides an ironic and pointed contradiction to Pharaoh’s plans as the Lord announces the effect that his hand will have. At any rate, Pharaoh will have to be forced to let Israel go.

[14:5]  ³⁶ tn Heb “and it was told.” The present translation uses “reported,” since this involves information given to a superior.

[14:5]  ³⁷ tn The verb must be given a past perfect translation because the fleeing occurred before the telling.

[14:5]  ³⁸ tn Heb “and they said.” The referent (the king and his servants) is supplied for clarity.

[14:5]  ³⁹ tn The question literally is “What is this we have done?” The demonstrative pronoun is used as an enclitic particle for emphasis (R. J. Williams, Hebrew Syntax, 24, §118).

[14:5]  ⁴⁰ tn Heb “released Israel.” By metonymy the name of the nation is used collectively for the people who constitute it (the Israelites).

[14:30]  ⁴¹ tn The Hebrew term וַיּוֹשַׁע (vayyosha’) is the key summation of the chapter, and this part of the book: “So Yahweh saved Israel.” This is the culmination of all the powerful works of God through these chapters.

[14:30]  ⁴² tn Heb “the hand,” with “hand” being a metonymy for power.

[14:30]  ⁴³ tn The participle “dead” is singular, agreeing in form with “Egypt.”

[14:1]  ⁴⁴ 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.

[13:17]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ 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]  ⁴⁹ 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]  ⁵⁰ tn The particle כִּי (ki) introduces a concessive clause here (see R. J. Williams, Hebrew Syntax, 73, §448).

[13:17]  ⁵¹ tn Or “thought.”

[13:17]  ⁵² 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]  ⁵³ 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]  ⁵⁴ tn Heb “see.”

[13:18]  ⁵⁵ 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]  ⁵⁶ 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.”

[13:1]  ⁵⁷ 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]  ⁵⁸ tn Heb “and Yahweh spoke.”

[13:2]  ⁵⁹ 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]  ⁶⁰ 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]  ⁶¹ tn Heb “to me it.” The preposition here expresses possession; the construction is simply “it [is, belongs] to me.”

[8:10]  ⁶² tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.

[8:10]  ⁶³ tn “It will be” has been supplied.

[8:10]  ⁶⁴ tn Heb “according to your word” (so NASB).

[8:12]  ⁶⁵ tn The verb צָעַק (tsa’aq) is used for prayers in which people cry out of trouble or from danger. U. Cassuto observes that Moses would have been in real danger if God had not answered this prayer (Exodus, 103).

[8:12]  ⁶⁶ tn Heb “over the matter of.”

[8:12]  ⁶⁷ tn The verb is an unusual choice if it were just to mean “brought on.” It is the verb שִׂים (sim, “place, put”). S. R. Driver thinks the thought is “appointed for Pharaoh” as a sign (Exodus, 64). The idea of the sign might be too much, but certainly the frogs were positioned for the instruction of the stubborn king.

[8:13]  ⁶⁸ tn Heb “according to the word of Moses” (so KJV, NASB). Just as Moses had told Pharaoh “according to your word” (v. 10), now the Lord does “according to the word” of Moses.

[8:13]  ⁶⁹ tn Heb “and the frogs died.”

[8:14]  ⁷⁰ tn Heb “and they piled them.” For clarity the translation supplies the referent “the Egyptians” as the ones who were piling the frogs.

[8:14]  ⁷¹ tn The word “heaps” is repeated: חֳמָרִם הֳמָרִם (khomarim khomarim). The repetition serves to intensify the idea to the highest degree – “countless heaps” (see GKC 396 §123.e).

[8:15]  ⁷² tn The word רְוָחָה (rÿvakhah) means “respite, relief.” BDB 926 relates it to the verb רָוַח (ravakh, “to be wide, spacious”). There would be relief when there was freedom to move about.

[8:15]  ⁷³ tn וְהַכְבֵּד (vÿhakhbed) is a Hiphil infinitive absolute, functioning as a finite verb. The meaning of the word is “to make heavy,” and so stubborn, sluggish, indifferent. It summarizes his attitude and the outcome, that he refused to keep his promises.

[8:15]  ⁷⁴ sn The end of the plague revealed clearly God’s absolute control over Egypt’s life and deities – all at the power of the man who prayed to God. Yahweh had made life unpleasant for the people by sending the plague, but he was also the one who could remove it. The only recourse anyone has in such trouble is to pray to the sovereign Lord God. Everyone should know that there is no one like Yahweh.

[26:34]  ⁷⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[26:69]  ⁷⁶ tn Here καί (kai) has not been translated.

[26:69]  ⁷⁷ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

[26:70]  ⁷⁸ tn Grk “he denied it…saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[26:71]  ⁷⁹ tn Here δέ (de) has not been translated.

[26:71]  ⁸⁰ tn The words “slave girl” are not in the Greek text, but are implied by the feminine singular form ἄλλη (allh).

[26:73]  ⁸¹ tn Here δέ (de) has not been translated.

[26:73]  ⁸² tn Grk “your speech.”

[26:74]  ⁸³ tn It seems most likely that this refers to a real rooster crowing, although a number of scholars have suggested that “cockcrow” is a technical term referring to the trumpet call which ended the third watch of the night (from midnight to 3 a.m.). This would then be a reference to the Roman gallicinium (ἀλεκτοροφωνία, alektorofwnia; the term is used in Mark 13:35 and is found in some mss [Ì^37vid,45 ˹] in Matt 26:34) which would have been sounded at 3 a.m.; in this case Jesus would have prophesied a precise time by which the denials would have taken place. For more details see J. H. Bernard, St. John (ICC), 2:604. However, in light of the fact that Mark mentions the rooster crowing twice (Mark 14:72) and in Luke 22:60 the words are reversed (ἐφώνησεν ἀλέκτωρ, efwnhsen alektwr), it is more probable that a real rooster is in view. In any event natural cockcrow would have occurred at approximately 3 a.m. in Palestine at this time of year (March-April) anyway.

[26:75]  ⁸⁴ sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.