Keluaran 15:9

15:9 The enemy said, ‘I will chase, ¹  I will overtake,

I will divide the spoil;

my desire ²  will be satisfied on them.

I will draw ³  my sword, my hand will destroy them.’ ⁴ 

Keluaran 15:1

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.

Kisah Para Rasul 20:10

20:10 But Paul went down, ¹¹  threw himself ¹²  on the young man, ¹³  put his arms around him, ¹⁴  and said, “Do not be distressed, for he is still alive!” ¹⁵ 

Kisah Para Rasul 20:18

20:18 When they arrived, he said to them, “You yourselves know how I lived ¹⁶  the whole time I was with you, from the first day I set foot ¹⁷  in the province of Asia, ¹⁸ 

Yesaya 19:11-16

19:11 The officials of Zoan are nothing but fools; ¹⁹ 

Pharaoh’s wise advisers give stupid advice.

How dare you say to Pharaoh,

“I am one of the sages,

one well-versed in the writings of the ancient kings?” ²⁰ 

19:12 But where, oh where, are your wise men? ²¹ 

Let them tell you, let them find out

what the Lord who commands armies has planned for Egypt.

19:13 The officials of Zoan are fools,

the officials of Memphis ²²  are misled;

the rulers ²³  of her tribes lead Egypt astray.

19:14 The Lord has made them undiscerning; ²⁴ 

they lead Egypt astray in all she does,

so that she is like a drunk sliding around in his own vomit. ²⁵ 

19:15 Egypt will not be able to do a thing,

head or tail, shoots and stalk. ²⁶ 

19:16 At that time ²⁷  the Egyptians ²⁸  will be like women. ²⁹  They will tremble and fear because the Lord who commands armies brandishes his fist against them. ³⁰ 

Yesaya 31:3

31:3 The Egyptians are mere humans, not God;

their horses are made of flesh, not spirit.

The Lord will strike with ³¹  his hand;

the one who helps will stumble

and the one being helped will fall.

Together they will perish. ³² 

Yesaya 37:27-29

37:27 Their residents are powerless; ³³ 

they are terrified and ashamed.

They are as short-lived as plants in the field

or green vegetation. ³⁴ 

They are as short-lived as grass on the rooftops ³⁵ 

when it is scorched by the east wind. ³⁶ 

37:28 I know where you live

and everything you do

and how you rage against me. ³⁷ 

37:29 Because you rage against me

and the uproar you create has reached my ears, ³⁸ 

I will put my hook in your nose, ³⁹ 

and my bridle between your lips,

and I will lead you back

the way you came.”

Yehezkiel 29:3

29:3 Tell them, ‘This is what the sovereign Lord says:

“‘Look, I am against ⁴⁰  you, Pharaoh king of Egypt,

the great monster ⁴¹  lying in the midst of its waterways,

who has said, “My Nile is my own, I made it for myself.” ⁴² 

Yehezkiel 31:18

31:18 Which of the trees of Eden was like you in majesty and loftiness? You will be brought down with the trees of Eden to the lower parts of the earth; you will lie among the uncircumcised, with those killed by the sword! This is what will happen to Pharaoh and all his hordes, declares the sovereign Lord.’”

[15:9]  ¹ 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]  ² 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]  ³ 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]  ⁴ 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]  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.”

[20:10]  ¹¹ tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:10]  ¹² tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”

[20:10]  ¹³ tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.

[20:10]  ¹⁴ tn BDAG 959 s.v. συμπεριλαμβάνω has “to throw one’s arms around, embrace w. acc. to be supplied Ac 20:10.” However, “embraced the young man” might be taken (out of context) to have erotic implications, while “threw his arms around him” would be somewhat redundant since “threw” has been used in the previous phrase.

[20:10]  ¹⁵ tn Grk “for his life is in him” (an idiom).

[20:18]  ¹⁶ tn Grk “You yourselves know, from the first day I set foot in Asia, how I was with you the whole time.” This could be understood to mean “how I stayed with you the whole time,” but the following verses make it clear that Paul’s lifestyle while with the Ephesians is in view here. Thus the translation “how I lived the whole time I was with you” makes this clear.

[20:18]  ¹⁷ tn Or “I arrived.” BDAG 367 s.v. ἐπιβαίνω 2, “set foot in…εἰς τ. ᾿Ασίαν set foot in Asia Ac 20:18.” However, L&N 15.83 removes the idiom: “you know that since the first day that I came to Asia.”

[20:18]  ¹⁸ tn Grk “Asia”; see the note on this word in v. 16.

[19:11]  ¹⁹ tn Or “certainly the officials of Zoan are fools.” אַךְ (’akh) can carry the sense, “only, nothing but,” or “certainly, surely.”

[19:11]  ²⁰ tn Heb “A son of wise men am I, a son of ancient kings.” The term בֶּן (ben, “son of”) could refer to literal descent, but many understand the word, at least in the first line, in its idiomatic sense of “member [of a guild].” See HALOT 138 s.v. בֶּן and J. N. Oswalt, Isaiah (NICOT), 1:371. If this is the case, then one can take the word in a figurative sense in the second line as well, the “son of ancient kings” being one devoted to their memory as preserved in their literature.

[19:12]  ²¹ tn Heb “Where are they? Where are your wise men?” The juxtaposition of the interrogative pronouns is emphatic. See HALOT 38 s.v. אֶי.

[19:13]  ²² tn Heb “Noph” (so KJV); most recent English versions substitute the more familiar “Memphis.”

[19:13]  ²³ tn Heb “the cornerstone.” The singular form should be emended to a plural.

[19:14]  ²⁴ tn Heb “the Lord has mixed into her midst a spirit of blindness.”

[19:14]  ²⁵ tn Heb “like the going astray of a drunkard in his vomit.”

[19:15]  ²⁶ tn Heb “And there will not be for Egypt a deed, which head and tail, shoot and stalk can do.” In 9:14-15 the phrase “head or tail” refers to leaders and prophets, respectively. This interpretation makes good sense in this context, where both leaders and advisers (probably including prophets and diviners) are mentioned (vv. 11-14). Here, as in 9:14, “shoots and stalk” picture a reed, which symbolizes the leadership of the nation in its entirety.

[19:16]  ²⁷ tn Heb “in that day” (so KJV), likewise at the beginning of vv. 18 and 19.

[19:16]  ²⁸ tn Heb “Egypt,” which stands by metonymy for the country’s inhabitants.

[19:16]  ²⁹ sn As the rest of the verse indicates, the point of the simile is that the Egyptians will be relatively weak physically and will wilt in fear before the Lord’s onslaught.

[19:16]  ³⁰ tn Heb “and he will tremble and be afraid because of the brandishing of the hand of the Lord who commands armies [traditionally, the Lord of hosts], which he brandishes against him.” Since according to the imagery here the Lord’s “hand” is raised as a weapon against the Egyptians, the term “fist” has been used in the translation.

[31:3]  ³¹ tn Heb “will extend”; KJV, ASV, NASB, NCV “stretch out.”

[31:3]  ³² tn Heb “together all of them will come to an end.”

[37:27]  ³³ tn Heb “short of hand”; KJV, ASV “of small power”; NASB “short of strength.”

[37:27]  ³⁴ tn Heb “they are plants in the field and green vegetation.” The metaphor emphasizes how short-lived these seemingly powerful cities really were. See Ps 90:5-6; Isa 40:6-8, 24.

[37:27]  ³⁵ tn Heb “[they are] grass on the rooftops.” See the preceding note.

[37:27]  ³⁶ tc The Hebrew text has “scorched before the standing grain” (perhaps meaning “before it reaches maturity”), but it is preferable to emend קָמָה (qamah, “standing grain”) to קָדִים (qadim, “east wind”) with the support of 1Q Isa^a; cf. J. N. Oswalt, Isaiah (NICOT), 1:657, n. 8.

[37:28]  ³⁷ tc Heb “your going out and your coming in and how you have raged against me.” Several scholars have suggested that this line is probably dittographic (note the beginning of the next line). However, most English translations include the statement in question at the end of v. 28 and the beginning of v. 29. Interestingly, the LXX does not have this clause at the end of v. 28 and the Qumran scroll 1QIsa^a does not have it at the beginning of v. 29. In light of this ambiguous manuscript evidence, it appears best to retain the clause in both verses.

[37:29]  ³⁸ tc Heb “and your complacency comes up into my ears.” The parallelism is improved if שַׁאֲנַנְךָ (sha’anankha, “your complacency”) is emended to שְׁאוֹנְךָ (shÿ’onÿkha, “your uproar”). See M. Cogan and H. Tadmor, II Kings (AB), 237-38. However, the LXX seems to support the MT and Sennacherib’s cavalier dismissal of Yahweh depicts an arrogant complacency (J. N. Oswalt, Isaiah [NICOT], 1:658, n. 10).

[37:29]  ³⁹ sn The word-picture has a parallel in Assyrian sculpture. See M. Cogan and H. Tadmor, II Kings (AB), 238.

[29:3]  ⁴⁰ tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8.

[29:3]  ⁴¹ tn Heb “jackals,” but many medieval Hebrew mss read correctly “the serpent.” The Hebrew term appears to refer to a serpent in Exod 7:9-10, 12; Deut 32:33; and Ps 91:13. It also refers to large creatures that inhabit the sea (Gen 1:21; Ps 148:7). In several passages it is associated with the sea or with the multiheaded sea monster Leviathan (Job 7:12; Ps 74:13; Isa 27:1; 51:9). Because of the Egyptian setting of this prophecy and the reference to the creature’s scales (v. 4), many understand a crocodile to be the referent here (e.g., NCV “a great crocodile”; TEV “you monster crocodile”; CEV “a giant crocodile”).

[29:3]  ⁴² sn In Egyptian theology Pharaoh owned and controlled the Nile. See J. D. Currid, Ancient Egypt and the Old Testament, 240-44.