Kejadian 31:22

31:22 Three days later Laban discovered Jacob had left. ¹ 

Keluaran 2:15

2:15 When Pharaoh heard ²  about this event, ³  he sought to kill Moses. So Moses fled ⁴  from Pharaoh and settled in the land of Midian, ⁵  and he settled ⁶  by a certain well. ⁷ 

Keluaran 14:5

14:5 When it was reported ⁸  to the king of Egypt that the people had fled, ⁹  the heart of Pharaoh and his servants was turned against the people, and the king and his servants said, ¹⁰  “What in the world have we done? ¹¹  For we have released the people of Israel ¹²  from serving us!”

Keluaran 14:1

The Victory at the Red Sea

14:1 ¹³ The Lord spoke to Moses:

1 Raja-raja 18:46

18:46 Now the Lord energized Elijah with power; ¹⁴  he tucked his robe into his belt ¹⁵  and ran ahead of Ahab all the way to Jezreel.

1 Raja-raja 19:3

19:3 Elijah was afraid, ¹⁶  so he got up and fled for his life to Beer Sheba in Judah. He left his servant there,

Yeremia 26:21

26:21 When the king and all his bodyguards ¹⁷  and officials heard what he was prophesying, ¹⁸  the king sought to have him executed. But Uriah found out about it and fled to Egypt out of fear. ¹⁹ 

[31:22]  ¹ tn Heb “and it was told to Laban on the third day that Jacob had fled.”

[2:15]  ² tn The form with the vav consecutive is here subordinated to the main idea that Pharaoh sought to punish Moses.

[2:15]  ³ tn Heb הַדָּבָר (haddavar, “the word [thing, matter, incident]”) functions here like a pronoun to refer in brief to what Moses had done.

[2:15]  ⁴ tn The vav (ו) consecutive with the preterite shows result – as a result of Pharaoh’s search for him, he fled.

[2:15]  ⁵ sn The location of Midyan or Midian is uncertain, but it had to have been beyond the Egyptian borders on the east, either in the Sinai or beyond in the Arabah (south of the Dead Sea) or even on the east side of the Gulf of Aqaba. The Midianites seem to have traveled extensively in the desert regions. R. A. Cole (Exodus [TOTC], 60) reasons that since they later were enemies of Israel, it is unlikely that these traditions would have been made up about Israel’s great lawgiver; further, he explains that “Ishmaelite” and “Kenite” might have been clan names within the region of Midian. But see, from a different point of view, G. W. Coats, “Moses and Midian,” JBL 92 (1973): 3-10.

[2:15]  ⁶ tn The verb reads “and he sat” or “and he lived.” To translate it “he sat by a well” would seem anticlimactic and unconnected. It probably has the same sense as in the last clause, namely, that he lived in Midian, and he lived near a well, which detail prepares for what follows.

[2:15]  ⁷ tn The word has the definite article, “the well.” Gesenius lists this use of the article as that which denotes a thing that is yet unknown to the reader but present in the mind under the circumstances (GKC 407-8 §126.q-r). Where there was a well, people would settle, and as R. A. Cole says it, for people who settled there it was “the well” (Exodus [TOTC], 60).

[14:5]  ⁸ tn Heb “and it was told.” The present translation uses “reported,” since this involves information given to a superior.

[14:5]  ⁹ tn The verb must be given a past perfect translation because the fleeing occurred before the telling.

[14:5]  ¹⁰ tn Heb “and they said.” The referent (the king and his servants) is supplied for clarity.

[14:5]  ¹¹ 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]  ¹² tn Heb “released Israel.” By metonymy the name of the nation is used collectively for the people who constitute it (the Israelites).

[14:1]  ¹³ 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.

[18:46]  ¹⁴ tn Heb “and the hand of the Lord was on Elijah.”

[18:46]  ¹⁵ tn Heb “and girded up his loins.” The idea is that of gathering up the robes and tucking them into the sash or belt so that they do not get in the way of the legs when running (or working or fighting).

[19:3]  ¹⁶ tc The MT has “and he saw,” but some medieval Hebrew mss as well as several ancient versions support the reading “he was afraid.” The consonantal text (וַיַּרְא, vayyar’) is ambiguous and can be vocalized וַיַּרְא (from רָאָה, ra’ah, “to see”) or וַיִּרָא (vayyira’, from יָרֵא, yare’, “to fear”).

[26:21]  ¹⁷ tn Heb “all his mighty men/soldiers.” It is unlikely that this included all the army. It more likely was the palace guards or royal bodyguards (see 2 Sam 23 where the same word is used of David’s elite corps).

[26:21]  ¹⁸ tn Heb “his words.”

[26:21]  ¹⁹ tn Heb “But Uriah heard and feared and fled and entered Egypt.”