Genesis 23:6

23:6 “Listen, sir, ¹  you are a mighty prince ²  among us! You may bury your dead in the choicest of our tombs. None of us will refuse you his tomb to prevent you ³  from burying your dead.”

Genesis 32:24

32:24 So Jacob was left alone. Then a man ⁴  wrestled ⁵  with him until daybreak. ⁶ 

Exodus 9:28

9:28 Pray to the Lord, for the mighty ⁷  thunderings and hail are too much! ⁸  I will release you and you will stay no longer.” ⁹ 

Exodus 9:1

The Fifth Blow: Disease

9:1 ¹⁰ Then the Lord said to Moses, “Go to Pharaoh and tell him, ‘Thus says the Lord, the God of the Hebrews, “Release my people that they may serve me!

Exodus 14:15

14:15 The Lord said to Moses, “Why do you cry out to me? Tell the Israelites to move on. ¹¹ 

[23:6]  ¹ tn Heb “Hear us, my lord.”

[23:6]  ² tn Heb “prince of God.” The divine name may be used here as a means of expressing the superlative, “mighty prince.” The word for “prince” probably means “tribal chief” here. See M. H. Gottstein, “Nasi’ ‘elohim (Gen 23:6),” VT 3 (1953) 298-99; and D. W. Thomas, “Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 (1953) 215-16.

[23:6]  ³ tn The phrase “to prevent you” has been added in the translation for stylistic reasons.

[32:24]  ⁴ sn Reflecting Jacob’s perspective at the beginning of the encounter, the narrator calls the opponent simply “a man.” Not until later in the struggle does Jacob realize his true identity.

[32:24]  ⁵ sn The verb translated “wrestled” (וַיֵּאָבֵק, vayye’aveq) sounds in Hebrew like the names “Jacob” (יַעֲקֹב, ya’aqov) and “Jabbok” (יַבֹּק, yabboq). In this way the narrator links the setting, the main action, and the main participant together in the mind of the reader or hearer.

[32:24]  ⁶ tn Heb “until the rising of the dawn.”

[9:28]  ⁷ sn The text has Heb “the voices of God.” The divine epithet can be used to express the superlative (cf. Jonah 3:3).

[9:28]  ⁸ tn The expression וְרַב מִהְיֹת (vÿrav mihyot, “[the mighty thunder and hail] is much from being”) means essentially “more than enough.” This indicates that the storm was too much, or, as one might say, “It is enough.”

[9:28]  ⁹ tn The last clause uses a verbal hendiadys: “you will not add to stand,” meaning “you will no longer stay.”

[9:1]  ¹⁰ sn This plague demonstrates that Yahweh has power over the livestock of Egypt. He is able to strike the animals with disease and death, thus delivering a blow to the economic as well as the religious life of the land. By the former plagues many of the Egyptian religious ceremonies would have been interrupted and objects of veneration defiled or destroyed. Now some of the important deities will be attacked. In Goshen, where the cattle are merely cattle, no disease hits, but in the rest of Egypt it is a different matter. Osiris, the savior, cannot even save the brute in which his own soul is supposed to reside. Apis and Mnevis, the ram of Ammon, the sheep of Sais, and the goat of Mendes, perish together. Hence, Moses reminds Israel afterward, “On their gods also Yahweh executed judgments” (Num 33:4). When Jethro heard of all these events, he said, “Now I know that Yahweh is greater than all the gods” (Exod 18:11).

[14:15]  ¹¹ tn The text literally says, “speak to the Israelites that they may journey.” The intent of the line, using the imperative with the subordinate jussive or imperfect expressing purpose is that the speaking is the command to move.