Psalms 12:3-4

12:3 May the Lord cut off ¹  all flattering lips,

and the tongue that boasts! ² 

12:4 They say, ³  “We speak persuasively; ⁴ 

we know how to flatter and boast. ⁵ 

Who is our master?” ⁶ 

Psalms 31:18

31:18 May lying lips be silenced –

lips ⁷  that speak defiantly against the innocent ⁸ 

with arrogance and contempt!

Psalms 123:4

123:4 We have had our fill ⁹ 

of the taunts of the self-assured,

of the contempt of the proud.

Exodus 5:2

5:2 But Pharaoh said, “Who is the Lord ¹⁰  that ¹¹  I should obey him ¹²  by releasing ¹³  Israel? I do not know the Lord, ¹⁴  and I will not release Israel!”

Exodus 15:9

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

I will divide the spoil;

my desire ¹⁶  will be satisfied on them.

I will draw ¹⁷  my sword, my hand will destroy them.’ ¹⁸ 

Exodus 15:1

The Song of Triumph

15:1 ¹⁹ Then Moses and the Israelites sang ²⁰  this song to the Lord. They said, ²¹ 

“I will sing ²²  to the Lord, for he has triumphed gloriously, ²³ 

the horse and its rider ²⁴  he has thrown into the sea.

Exodus 2:3

2:3 But when she was no longer able to hide him, she took a papyrus basket ²⁵  for him and sealed it with bitumen and pitch. She put the child in it and set it among the reeds along the edge of the Nile. ²⁶ 

Exodus 2:2

2:2 The woman became pregnant ²⁷  and gave birth to a son. When ²⁸  she saw that ²⁹  he was a healthy ³⁰  child, she hid him for three months.

Exodus 2:18

2:18 So when they came home ³¹  to their father Reuel, ³²  he asked, “Why have you come home so early ³³  today?”

Revelation 13:5-6

13:5 The beast ³⁴  was given a mouth speaking proud words ³⁵  and blasphemies, and he was permitted ³⁶  to exercise ruling authority ³⁷  for forty-two months. 13:6 So ³⁸  the beast ³⁹  opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, ⁴⁰  that is, those who dwell in heaven.

[12:3]  ¹ tn The verb form is a jussive, indicating that the statement is imprecatory (“May the Lord cut off”), not indicative (“The Lord will cut off”; see also Ps 109:15 and Mal 2:12). The psalmist appeals to God to destroy the wicked, rather than simply stating his confidence that he will. In this way he seeks to activate divine judgment by appealing to God’s just character. For an example of the power of such a curse, see Judg 9:7-57.

[12:3]  ² tn Heb “a tongue speaking great [things].”

[12:4]  ³ tn Heb “which say.” The plural verb after the relative pronoun indicates a plural antecedent for the pronoun, probably “lips” in v. 3.

[12:4]  ⁴ tn Heb “to our tongue we make strong.” The Hiphil of גָבַר (gavar) occurs only here and in Dan 9:27, where it refers to making strong, or confirming, a covenant. Here in Ps 12 the evildoers “make their tongue strong” in the sense that they use their tongue to produce flattering and arrogant words to accomplish their purposes. The preposition -לְ (l) prefixed to “our tongue” may be dittographic.

[12:4]  ⁵ tn Heb “our lips [are] with us.” This odd expression probably means, “our lips are in our power,” in the sense that they say what they want, whether it be flattery or boasting. For other cases where אֵת (’et, “with”) has the sense “in the power of,” see Ps 38:10 and other texts listed by BDB 86 s.v. 3.a.

[12:4]  ⁶ sn The rhetorical question expresses the arrogant attitude of these people. As far as they are concerned, they are answerable to no one for how they speak.

[31:18]  ⁷ tn Heb “the [ones which].”

[31:18]  ⁸ tn Or “godly.”

[123:4]  ⁹ tn Heb “greatly our soul is full to it.”

[5:2]  ¹⁰ tn Heb “Yahweh.” This is a rhetorical question, expressing doubt or indignation or simply a negative thought that Yahweh is nothing (see erotesis in E. W. Bullinger, Figures of Speech, 944-45). Pharaoh is not asking for information (cf. 1 Sam 25:5-10).

[5:2]  ¹¹ tn The relative pronoun introduces the consecutive clause that depends on the interrogative clause (see GKC 318-19 §107.u).

[5:2]  ¹² tn The imperfect tense here receives the classification of obligatory imperfect. The verb שָׁמַע (shama’) followed by “in the voice of” is idiomatic; rather than referring to simple audition – “that I should hear his voice” – it conveys the thought of listening that issues in action – “that I should obey him.”

[5:2]  ¹³ tn The Piel infinitive construct here has the epexegetical usage with lamed (ל); it explains the verb “obey.”

[5:2]  ¹⁴ sn This absolute statement of Pharaoh is part of a motif that will develop throughout the conflict. For Pharaoh, the Lord (Yahweh) did not exist. So he said “I do not know the Lord [i.e., Yahweh].” The point of the plagues and the exodus will be “that he might know.” Pharaoh will come to know this Yahweh, but not in any pleasant way.

[15:9]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn The verb is יָרַשׁ (yarash), which in the Hiphil means “to dispossess” or “root out.” The meaning “destroy” is a general interpretation.

[15:1]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Heb “and they said, saying.” This has been simplified in the translation for stylistic reasons.

[15:1]  ²² 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]  ²³ 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]  ²⁴ 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.”

[2:3]  ²⁵ sn See on the meaning of this basket C. Cohen, “Hebrew tbh: Proposed Etymologies,” JANESCU 9 (1972): 36-51. This term is used elsewhere only to refer to the ark of Noah. It may be connected to the Egyptian word for “chest.”

[2:3]  ²⁶ sn The circumstances of the saving of the child Moses have prompted several attempts by scholars to compare the material to the Sargon myth. See R. F. Johnson, IDB 3:440-50; for the text see L. W. King, Chronicles concerning Early Babylonian Kings, 2:87-90. Those who see the narrative using the Sargon story’s pattern would be saying that the account presents Moses in imagery common to the ancient world’s expectations of extraordinary achievement and deliverance. In the Sargon story the infant’s mother set him adrift in a basket in a river; he was loved by the gods and destined for greatness. Saying Israel used this to invent the account in Exodus would undermine its reliability. But there are other difficulties with the Sargon comparison, not the least of which is the fact that the meaning and function of the Sargon story are unclear. Second, there is no outside threat to the child Sargon. The account simply shows how a child was exposed, rescued, nurtured, and became king (see B. S. Childs, Exodus [OTL], 8-12). Third, other details do not fit: Moses’ father is known, Sargon’s is not; Moses is never abandoned, since he is never out of the care of his parents, and the finder is a princess and not a goddess. Moreover, without knowing the precise function and meaning of the Sargon story, it is almost impossible to explain its use as a pattern for the biblical account. By itself, the idea of a mother putting a child by the river if she wants him to be found would have been fairly sensible, for that is where the women of the town would be washing their clothes or bathing. If someone wanted to be sure the infant was discovered by a sympathetic woman, there would be no better setting (see R. A. Cole, Exodus [TOTC], 57). While there need not be a special genre of storytelling here, it is possible that Exodus 2 might have drawn on some of the motifs and forms of the other account to describe the actual event in the sparing of Moses – if they knew of it. If so it would show that Moses was cast in the form of the greats of the past.

[2:2]  ²⁷ tn Or “conceived” (KJV, ASV, NAB, NASB, NRSV).

[2:2]  ²⁸ tn A preterite form with the vav consecutive can be subordinated to a following clause. What she saw stands as a reason for what she did: “when she saw…she hid him three months.”

[2:2]  ²⁹ tn After verbs of perceiving or seeing there are frequently two objects, the formal accusative (“she saw him”) and then a noun clause that explains what it was about the child that she perceived (“that he was healthy”). See GKC 365 §117.h.

[2:2]  ³⁰ tn Or “fine” (טוֹב, tov). The construction is parallel to phrases in the creation narrative (“and God saw that it was good,” Gen 1:4, 10, 12, 17, 21, 25, 31). B. Jacob says, “She looked upon her child with a joy similar to that of God upon His creation (Gen 1.4ff.)” (Exodus, 25).

[2:18]  ³¹ tn The verb means “to go, to come, to enter.” In this context it means that they returned to their father, or came home.

[2:18]  ³² sn The name “Reuel” is given here. In other places (e.g., chap. 18) he is called Jethro (cf. CEV, which uses “Jethro” here). Some suggest that this is simply a confusion of traditions. But it is not uncommon for ancients, like Sabean kings and priests, to have more than one name. Several of the kings of Israel, including Solomon, did. “Reuel” means “friend of God.”

[2:18]  ³³ tn The sentence uses a verbal hendiadys construction: מִהַרְתֶּן בֹּא (miharten bo’, “you have made quick [to] come”). The finite verb functions as if it were an adverb modifying the infinitive, which becomes the main verb of the clause.

[13:5]  ³⁴ tn Grk “and there was given to him.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.

[13:5]  ³⁵ tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.

[13:5]  ³⁶ tn Grk “to it was granted.”

[13:5]  ³⁷ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:6]  ³⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.

[13:6]  ³⁹ tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.

[13:6]  ⁴⁰ tc The reading “and his dwelling place” does not occur in codex C, but its omission is probably due to scribal oversight since the phrase has the same ending as the phrase before it, i.e., they both end in “his” (αὐτοῦ, autou). This is similar to the mistake this scribe made in 12:14 with the omission of the reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou).