Isaiah 12:1

12:1 At that time ¹  you will say:

“I praise you, O Lord,

for even though you were angry with me,

your anger subsided, and you consoled me.

Isaiah 26:1

Judah Will Celebrate

26:1 At that time ²  this song will be sung in the land of Judah:

“We have a strong city!

The Lord’s ³  deliverance, like walls and a rampart, makes it secure. ⁴ 

Exodus 15:1-21

The Song of Triumph

15:1 ⁵ Then Moses and the Israelites sang ⁶  this song to the Lord. They said, ⁷ 

“I will sing ⁸  to the Lord, for he has triumphed gloriously, ⁹ 

the horse and its rider ¹⁰  he has thrown into the sea.

15:2 The Lord ¹¹  is my strength and my song, ¹² 

and he has become my salvation.

This is my God, and I will praise him, ¹³ 

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

15:3 The Lord is a warrior, ¹⁴ 

the Lord is his name. ¹⁵ 

15:4 The chariots of Pharaoh ¹⁶  and his army he has thrown into the sea,

and his chosen ¹⁷  officers were drowned ¹⁸  in the Red Sea.

15:5 The depths have covered them, ¹⁹ 

they went down to the bottom ²⁰  like a stone.

15:6 Your right hand, O Lord, was majestic ²¹  in power,

your right hand, O Lord, shattered the enemy.

15:7 In the abundance of your majesty ²²  you have overthrown ²³ 

those who rise up against you. ²⁴ 

You sent forth ²⁵  your wrath; ²⁶ 

it consumed them ²⁷  like stubble.

15:8 By the blast of your nostrils ²⁸  the waters were piled up,

the flowing water stood upright like a heap, ²⁹ 

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

15:9 The enemy said, ‘I will chase, ³⁰  I will overtake,

I will divide the spoil;

my desire ³¹  will be satisfied on them.

I will draw ³²  my sword, my hand will destroy them.’ ³³ 

15:10 But ³⁴  you blew with your breath, and ³⁵  the sea covered them.

They sank ³⁶  like lead in the mighty waters.

15:11 Who is like you, ³⁷  O Lord, among the gods? ³⁸ 

Who is like you? – majestic in holiness, fearful in praises, ³⁹  working wonders?

15:12 You stretched out your right hand,

the earth swallowed them. ⁴⁰ 

15:13 By your loyal love you will lead ⁴¹  the people whom ⁴²  you have redeemed;

you will guide ⁴³  them by your strength to your holy dwelling place.

15:14 The nations will hear ⁴⁴  and tremble;

anguish ⁴⁵  will seize ⁴⁶  the inhabitants of Philistia.

15:15 Then the chiefs of Edom will be terrified, ⁴⁷ 

trembling will seize ⁴⁸  the leaders of Moab,

and the inhabitants of Canaan will shake.

15:16 Fear and dread ⁴⁹  will fall ⁵⁰  on them;

by the greatness ⁵¹  of your arm they will be as still as stone ⁵² 

until ⁵³  your people pass by, O Lord,

until the people whom you have bought ⁵⁴  pass by.

15:17 You will bring them in ⁵⁵  and plant them in the mountain ⁵⁶  of your inheritance,

in the place you made ⁵⁷  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. ⁵⁸  15:21 Miriam sang in response ⁵⁹  to them, “Sing to the Lord, for he has triumphed gloriously; the horse and its rider he has thrown into the sea.” ⁶⁰ 

Exodus 15:2

15:2 The Lord ⁶¹  is my strength and my song, ⁶² 

and he has become my salvation.

This is my God, and I will praise him, ⁶³ 

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

Exodus 20:1

The Decalogue

20:1 ⁶⁴ God spoke all these words: ⁶⁵ 

Exodus 20:1

The Decalogue

20:1 ⁶⁶ God spoke all these words: ⁶⁷ 

Psalms 32:7

32:7 You are my hiding place;

you protect me from distress.

You surround me with shouts of joy from those celebrating deliverance. ⁶⁸  (Selah)

Jeremiah 33:11

33:11 Once again there will be sounds ⁶⁹  of joy and gladness and the glad celebrations of brides and grooms. ⁷⁰  Once again people will bring their thank offerings to the temple of the Lord and will say, “Give thanks to the Lord who rules over all. For the Lord is good and his unfailing love lasts forever.” ⁷¹  For I, the Lord, affirm ⁷²  that I will restore the land to what it was ⁷³  in days of old.’ ⁷⁴ 

Revelation 15:3

15:3 They ⁷⁵  sang the song of Moses the servant ⁷⁶  of God and the song of the Lamb: ⁷⁷ 

“Great and astounding are your deeds,

Lord God, the All-Powerful! ⁷⁸ 

Just ⁷⁹  and true are your ways,

King over the nations! ⁸⁰ 

Jeremiah 19:1-7

An Object Lesson from a Broken Clay Jar

19:1 The Lord told Jeremiah, ⁸¹  “Go and buy a clay jar from a potter. ⁸²  Take with you ⁸³  some of the leaders of the people and some of the leaders ⁸⁴  of the priests. 19:2 Go out to the part of the Hinnom Valley which is near the entrance of the Potsherd Gate. ⁸⁵  Announce there what I tell you. ⁸⁶  19:3 Say, ‘Listen to what the Lord says, you kings of Judah and citizens of Jerusalem! ⁸⁷  The Lord God of Israel who rules over all ⁸⁸  says, “I will bring a disaster on this place ⁸⁹  that will make the ears of everyone who hears about it ring! ⁹⁰  19:4 I will do so because these people ⁹¹  have rejected me and have defiled ⁹²  this place. They have offered sacrifices in it to other gods which neither they nor their ancestors ⁹³  nor the kings of Judah knew anything about. They have filled it with the blood of innocent children. ⁹⁴  19:5 They have built places here ⁹⁵  for worship of the god Baal so that they could sacrifice their children as burnt offerings to him in the fire. Such sacrifices ⁹⁶  are something I never commanded them to make! They are something I never told them to do! Indeed, such a thing never even entered my mind! 19:6 So I, the Lord, say: ⁹⁷  “The time will soon come that people will no longer call this place Topheth or the Hinnom Valley. But they will call this valley ⁹⁸  the Valley of Slaughter! 19:7 In this place I will thwart ⁹⁹  the plans of the people of Judah and Jerusalem. I will deliver them over to the power of their enemies who are seeking to kill them. They will die by the sword ¹⁰⁰  at the hands of their enemies. ¹⁰¹  I will make their dead bodies food for the birds and wild beasts to eat.

[12:1]  ¹ tn Or “in that day” (KJV).

[26:1]  ² tn Heb “In that day” (so KJV).

[26:1]  ³ tn Heb “his”; the referent (the Lord) has been specified in the translation for clarity.

[26:1]  ⁴ tn Heb “deliverance he makes walls and a rampart.”

[15:1]  ⁵ 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]  ⁶ 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]  ⁷ tn Heb “and they said, saying.” This has been simplified in the translation for stylistic reasons.

[15:1]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.”

[15:2]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn The form is a Qal passive rather than a Pual, for there is not Piel form or meaning.

[15:5]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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]  ²² sn This expression is cognate with words in v. 1. Here that same greatness or majesty is extolled as in abundance.

[15:7]  ²³ 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]  ²⁴ 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]  ²⁵ 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]  ²⁶ sn The word wrath is a metonymy of cause; the effect – the judgment – is what is meant.

[15:7]  ²⁷ tn The verb is the prefixed conjugation, the preterite, without the consecutive vav (ו).

[15:8]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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]  ³¹ 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]  ³² 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]  ³³ 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]  ³⁴ tn “But” has been supplied here.

[15:10]  ³⁵ tn Here “and” has been supplied.

[15:10]  ³⁶ 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]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² tn The particle זוּ (zu) is a relative pronoun, subordinating the next verb to the preceding.

[15:13]  ⁴³ tn This verb seems to mean “to guide to a watering-place” (See Ps 23:2).

[15:14]  ⁴⁴ 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]  ⁴⁵ tn The word properly refers to “pangs” of childbirth. When the nations hear, they will be terrified.

[15:14]  ⁴⁶ tn The verb is again a prophetic perfect.

[15:15]  ⁴⁷ tn This is a prophetic perfect.

[15:15]  ⁴⁸ tn This verb is imperfect tense.

[15:16]  ⁴⁹ tn The two words can form a nominal hendiadys, “a dreadful fear,” though most English versions retain the two separate terms.

[15:16]  ⁵⁰ tn The form is an imperfect.

[15:16]  ⁵¹ 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]  ⁵² 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]  ⁵³ 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]  ⁵⁴ 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]  ⁵⁵ tn The verb is imperfect.

[15:17]  ⁵⁶ 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]  ⁵⁷ tn The verb is perfect tense, referring to Yahweh’s previous choice of the holy place.

[15:20]  ⁵⁸ sn See J. N. Easton, “Dancing in the Old Testament,” ExpTim 86 (1975): 136-40.

[15:21]  ⁵⁹ 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]  ⁶⁰ 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.

[15:2]  ⁶¹ tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.”

[15:2]  ⁶² 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]  ⁶³ 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.

[20:1]  ⁶⁴ sn This chapter is the heart of the Law of Israel, and as such is well known throughout the world. There is so much literature on it that it is almost impossible to say anything briefly and do justice to the subject. But the exposition of the book must point out that this is the charter of the new nation of Israel. These ten commands (words) form the preamble; they will be followed by the decisions (judgments). And then in chap. 24 the covenant will be inaugurated. So when Israel entered into covenant with God, they entered into a theocracy by expressing their willingness to submit to his authority. The Law was the binding constitution for the nation of Israel under Yahweh their God. It was specifically given to them at a certain time and in a certain place. The Law legislated how Israel was to live in order to be blessed by God and used by him as a kingdom of priests. In the process of legislating their conduct and their ritual for worship, the Law revealed God. It revealed the holiness of Yahweh as the standard for all worship and service, and in revealing that it revealed or uncovered sin. But what the Law condemned, the Law (Leviticus) also made provision for in the laws of the sacrifice and the feasts intended for atonement. The NT teaches that the Law was good, and perfect, and holy. But it also teaches that Christ was the end (goal) of the Law, that it ultimately led to him. It was a pedagogue, Paul said, to bring people to Christ. And when the fulfillment of the promise came in him, believers were not to go back under the Law. What this means for Christians is that what the Law of Israel revealed about God and his will is timeless and still authoritative over faith and conduct, but what the Law regulated for Israel in their existence as the people of God has been done away with in Christ. The Ten Commandments reveal the essence of the Law; the ten for the most part are reiterated in the NT because they reflect the holy and righteous nature of God. The NT often raises them to a higher standard, to guard the spirit of the Law as well as the letter.

[20:1]  ⁶⁵ sn The Bible makes it clear that the Law was the revelation of God at Mount Sinai. And yet study has shown that the law code’s form follows the literary pattern of covenant codes in the Late Bronze Age, notably the Hittite codes. The point of such codes is that all the covenant stipulations are appropriate because of the wonderful things that the sovereign has done for the people. God, in using a well-known literary form, was both drawing on the people’s knowledge of such to impress their duties on them, as well as putting new wine into old wineskins. The whole nature of God’s code was on a much higher level. For this general structure, see M. G. Kline, Treaty of the Great King. For the Ten Commandments specifically, see J. J. Stamm and M. E. Andrew, The Ten Commandments in Recent Research (SBT). See also some of the general articles: M. Barrett, “God’s Moral Standard: An Examination of the Decalogue,” BV 12 (1978): 34-40; C. J. H. Wright, “The Israelite Household and the Decalogue: The Social Background and Significance of Some Commandments,” TynBul 30 (1979): 101-24; J. D. Levenson, “The Theologies of Commandment in Biblical Israel,” HTR 73 (1980): 17-33; M. B. Cohen and D. B. Friedman, “The Dual Accentuation of the Ten Commandments,” Masoretic Studies 1 (1974): 7-190; D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42; M. Tate, “The Legal Traditions of the Book of Exodus,” RevExp 74 (1977): 483-509; E. C. Smith, “The Ten Commandments in Today’s Permissive Society: A Principleist Approach,” SwJT 20 (1977): 42-58; and D. W. Buck, “Exodus 20:1-17,” Lutheran Theological Journal 16 (1982): 65-75.

[20:1]  ⁶⁶ sn This chapter is the heart of the Law of Israel, and as such is well known throughout the world. There is so much literature on it that it is almost impossible to say anything briefly and do justice to the subject. But the exposition of the book must point out that this is the charter of the new nation of Israel. These ten commands (words) form the preamble; they will be followed by the decisions (judgments). And then in chap. 24 the covenant will be inaugurated. So when Israel entered into covenant with God, they entered into a theocracy by expressing their willingness to submit to his authority. The Law was the binding constitution for the nation of Israel under Yahweh their God. It was specifically given to them at a certain time and in a certain place. The Law legislated how Israel was to live in order to be blessed by God and used by him as a kingdom of priests. In the process of legislating their conduct and their ritual for worship, the Law revealed God. It revealed the holiness of Yahweh as the standard for all worship and service, and in revealing that it revealed or uncovered sin. But what the Law condemned, the Law (Leviticus) also made provision for in the laws of the sacrifice and the feasts intended for atonement. The NT teaches that the Law was good, and perfect, and holy. But it also teaches that Christ was the end (goal) of the Law, that it ultimately led to him. It was a pedagogue, Paul said, to bring people to Christ. And when the fulfillment of the promise came in him, believers were not to go back under the Law. What this means for Christians is that what the Law of Israel revealed about God and his will is timeless and still authoritative over faith and conduct, but what the Law regulated for Israel in their existence as the people of God has been done away with in Christ. The Ten Commandments reveal the essence of the Law; the ten for the most part are reiterated in the NT because they reflect the holy and righteous nature of God. The NT often raises them to a higher standard, to guard the spirit of the Law as well as the letter.

[20:1]  ⁶⁷ sn The Bible makes it clear that the Law was the revelation of God at Mount Sinai. And yet study has shown that the law code’s form follows the literary pattern of covenant codes in the Late Bronze Age, notably the Hittite codes. The point of such codes is that all the covenant stipulations are appropriate because of the wonderful things that the sovereign has done for the people. God, in using a well-known literary form, was both drawing on the people’s knowledge of such to impress their duties on them, as well as putting new wine into old wineskins. The whole nature of God’s code was on a much higher level. For this general structure, see M. G. Kline, Treaty of the Great King. For the Ten Commandments specifically, see J. J. Stamm and M. E. Andrew, The Ten Commandments in Recent Research (SBT). See also some of the general articles: M. Barrett, “God’s Moral Standard: An Examination of the Decalogue,” BV 12 (1978): 34-40; C. J. H. Wright, “The Israelite Household and the Decalogue: The Social Background and Significance of Some Commandments,” TynBul 30 (1979): 101-24; J. D. Levenson, “The Theologies of Commandment in Biblical Israel,” HTR 73 (1980): 17-33; M. B. Cohen and D. B. Friedman, “The Dual Accentuation of the Ten Commandments,” Masoretic Studies 1 (1974): 7-190; D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42; M. Tate, “The Legal Traditions of the Book of Exodus,” RevExp 74 (1977): 483-509; E. C. Smith, “The Ten Commandments in Today’s Permissive Society: A Principleist Approach,” SwJT 20 (1977): 42-58; and D. W. Buck, “Exodus 20:1-17,” Lutheran Theological Journal 16 (1982): 65-75.

[32:7]  ⁶⁸ tn Heb “[with] shouts of joy of deliverance you surround me.”

[33:11]  ⁶⁹ tn Heb “33:10 Thus says the Lord, ‘There will again be heard in this place of which you are saying [masc. pl.], “It is a ruin without people and without animals,” [that is] in the towns of Judah and the streets of Jerusalem which are desolate without people and without inhabitants and without animals 33:11 the sound of….” The long run-on sentence in Hebrew has been broken down to better conform with contemporary English style.

[33:11]  ⁷⁰ sn What is predicted here is a reversal of the decimation caused by the Babylonian conquest that had been threatened in 7:34; 16:9; 25:10.

[33:11]  ⁷¹ sn This is a common hymnic introduction to both individual songs of thanksgiving (e.g., Ps 118:1) and communal songs of thanksgiving (e.g., Ps 136 where it is a liturgical refrain accompanying a recital of Israel’s early history and of the Lord’s continuing providence).

[33:11]  ⁷² tn Heb “Oracle of the Lord.”

[33:11]  ⁷³ tn Or “I will restore the fortunes of the land.”

[33:11]  ⁷⁴ tn This phrase simply means “as formerly” (BDB 911 s.v. רִאשׁוֹן 3.a). The reference to the “as formerly” must be established from the context. See the usage in Judg 20:32; 1 Kgs 13:6; Isa 1:26.

[15:3]  ⁷⁵ tn Here καί (kai) has not been translated.

[15:3]  ⁷⁶ tn See the note on the word “servants” in 1:1.

[15:3]  ⁷⁷ tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:3]  ⁷⁸ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[15:3]  ⁷⁹ tn Or “righteous,” although the context favors justice as the theme.

[15:3]  ⁸⁰ tc Certain mss (Ì⁴⁷ א*^,2 C 1006 1611 1841 pc) read “ages” (αἰώνων, aiwnwn) instead of “nations” (ἐθνῶν, eqnwn), which itself is supported by several mss (א¹ A 051 Ï). The ms evidence seems to be fairly balanced, though αἰώνων has somewhat better support. The replacement of “ages” with “nations” is possibly a scribal attempt to harmonize this verse with the use of “nations” in the following verse. On the other hand, the idea of “nations” fits well with v. 4 and it may be that “ages” is a scribal attempt to assimilate this text to 1 Tim 1:17: “the king of the ages” (βασιλεὺς τῶν αἰώνων, basileu" twn aiwnwn). The decision is a difficult one since both scenarios deal well with the evidence, though the verbal parallel with 1 Tim 1:17 is exact while the parallel with v. 4 is not. The term “king” occurs 17 other times (most occurrences refer to earthly kings) in Revelation and it is not used with either “ages” or “nations” apart from this verse. Probably the reading “nations” should be considered original due to the influence of 1 Tim 1:17.

[19:1]  ⁸¹ tn The word “Jeremiah” is not in the text. Some Hebrew mss and some of the versions have “to me.” This section, 19:1–20:6 appears to be one of the biographical sections of the book of Jeremiah where incidents in his life are reported in third person. See clearly 9:14 and 20:1-3. The mss and versions do not represent a more original text but are translational or interpretive attempts to fill in a text which had no referent. They are like the translational addition that has been supplied on the basis of contextual indicators.

[19:1]  ⁸² tn Heb “an earthenware jar of the potter.”

[19:1]  ⁸³ tc The words “Take with you” follow the reading of the Syriac version and to a certain extent the reading of the Greek version (the latter does not have “with you”). The Hebrew text does not have these words but they are undoubtedly implicit.

[19:1]  ⁸⁴ tn Heb “elders” both here and before “of the people.”

[19:2]  ⁸⁵ sn The exact location of the Potsherd Gate is unknown since it is nowhere else mentioned in the Hebrew Bible. It is sometimes identified with the Dung Gate mentioned in Neh 2:13; 3:13-14; 12:31 on the basis of the Jerusalem Targum. It is probably called “Potsherd Gate” because that is where the potter threw out the broken pieces of pottery which were no longer of use to him. The Valley of Ben Hinnom has already been mentioned in 7:31-32 in connection with the illicit religious practices, including child sacrifice, which took place there. The Valley of Ben Hinnom (or sometimes Valley of Hinnom) runs along the west and south sides of Jerusalem.

[19:2]  ⁸⁶ tn Heb “the words that I will speak to you.”

[19:3]  ⁸⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:3]  ⁸⁸ tn Heb “Yahweh of armies, the God of Israel.”

[19:3]  ⁸⁹ sn Careful comparison of the use of this term throughout this passage and comparison with 7:31-33 which is parallel to several verses in this passage will show that the reference is to the Valley of Ben Hinnom which will become a Valley of Slaughter (see v. 6 and 7:32).

[19:3]  ⁹⁰ tn Heb “which everyone who hears it [or about it] his ears will ring.” This is proverbial for a tremendous disaster. See 1 Sam 3:11; 2 Kgs 21:12 for similar prophecies.

[19:4]  ⁹¹ tn The text merely has “they.” But since a reference is made later to “they” and “their ancestors,” the referent must be to the people that the leaders of the people and leaders of the priests represent.

[19:4]  ⁹² sn Heb “have made this city foreign.” The verb here is one that is built off of the noun and adjective which relate to foreign nations. Comparison may be made to Jer 2:21 where the adjective refers to the strange, wild vine as opposed to the choice vine the Lord planted and to 5:19 and 8:19 where the noun is used of worshiping foreign gods. Israel through its false worship has “denationalized” itself in its relation to God.

[19:4]  ⁹³ tn Heb “fathers.”

[19:4]  ⁹⁴ tn Heb “the blood of innocent ones.” This must be a reference to child sacrifice as explained in the next verse. Some have seen a reference to the sins of social injustice alluded to in 2 Kgs 21:16 and 24:4 but those are connected with the city itself. Hence the word children is supplied in the translation to make the referent explicit.

[19:5]  ⁹⁵ tn The word “here” is not in the text. However, it is implicit from the rest of the context. It is supplied in the translation for clarity.

[19:5]  ⁹⁶ tn The words “such sacrifices” are not in the text. The text merely says “to burn their children in the fire as burnt offerings to Baal which I did not command.” The command obviously refers not to the qualification “to Baal” but to burning the children in the fire as burnt offerings. The words are supplied in the translation to avoid a possible confusion that the reference is to sacrifices to Baal. Likewise the words should not be translated so literally that they leave the impression that God never said anything about sacrificing their children to other gods. The fact is he did. See Lev 18:21; Deut 12:30; 18:10.

[19:6]  ⁹⁷ tn This phrase (Heb “Oracle of the Lord”) has been handled this way on several occasions when it occurs within first person addresses where the Lord is the speaker. See, e.g., 16:16; 17:24; 18:6.

[19:6]  ⁹⁸ tn Heb “it will no longer be called to this place Topheth or the Valley of Ben Hinnom but the Valley of Slaughter.”

[19:7]  ⁹⁹ sn There is perhaps a two-fold wordplay in the use of this word. One involves the sound play with the word for “jar,” which has been explained as a water decanter. The word here is בַקֹּתִי (vaqqoti). The word for jar in v. 1 is בַקְבֻּק (vaqbuq). There may also be a play on the literal use of this word to refer to the laying waste or destruction of a land (see Isa 24:3; Nah 2:3). Many modern commentaries think that at this point Jeremiah emptied out the contents of the jar, symbolizing the “emptying” out of their plans.

[19:7]  ¹⁰⁰ sn This refers to the fact that they will die in battle. The sword would be only one of the weapons that strikes them down. It is one of the trio of “sword,” “starvation,” and “disease” which were the concomitants of war referred to so often in the book of Jeremiah. Starvation is referred to in v. 9.

[19:7]  ¹⁰¹ tn Heb “I will cause them to fall by the sword before their enemies and in the hand of those who seek their soul [= life].” In this context the two are meant as obvious qualifications of one entity, not two. Some rearrangement of the qualifiers had to be made in the English translation to convey this.