Keluaran 14:25

14:25 He jammed ¹  the wheels of their chariots so that they had difficulty driving, ²  and the Egyptians said, “Let’s flee ³  from Israel, for the Lord fights ⁴  for them against Egypt!”

Keluaran 14:2

14:2 “Tell the Israelites that they must turn and camp ⁵  before Pi-hahiroth, between Migdol and the sea; you are to camp by the sea before Baal Zephon opposite it. ⁶ 

Kisah Para Rasul 7:6-7

7:6 But God spoke as follows: ‘Your ⁷  descendants will be foreigners ⁸  in a foreign country, whose citizens will enslave them and mistreat them for four hundred years. ⁹  7:7 But I will punish ¹⁰  the nation they serve as slaves,’ said God, ‘and after these things they will come out of there ¹¹  and worship ¹²  me in this place.’ ¹³ 

Kisah Para Rasul 19:35-37

19:35 After the city secretary ¹⁴  quieted the crowd, he said, “Men of Ephesus, what person ¹⁵  is there who does not know that the city of the Ephesians is the keeper ¹⁶  of the temple of the great Artemis ¹⁷  and of her image that fell from heaven? ¹⁸  19:36 So because these facts ¹⁹  are indisputable, ²⁰  you must keep quiet ²¹  and not do anything reckless. ²²  19:37 For you have brought these men here who are neither temple robbers ²³  nor blasphemers of our goddess. ²⁴ 

[14:25]  ¹ tn The word in the text is וַיָּסַר (vayyasar), which would be translated “and he turned aside” with the sense perhaps of removing the wheels. The reading in the LXX, Smr, and Syriac suggests a root אָסַר (’asar, “to bind”). The sense here might be “clogged – presumably by their sinking in the wet sand” (S. R. Driver, Exodus, 120).

[14:25]  ² tn The clause is וַיְנַהֲגֵהוּ בִּכְבֵדֻת (vaynahagehu bikhvedut). The verb means “to drive a chariot”; here in the Piel it means “cause to drive.” The suffix is collective, and so the verbal form can be translated “and caused them to drive.” The idea of the next word is “heaviness” or “hardship”; it recalls the previous uses of related words to describe Pharaoh’s heart. Here it indicates that the driving of the crippled chariots was with difficulty.

[14:25]  ³ tn The cohortative has the hortatory use here, “Let’s flee.” Although the form is singular, the sense of it is plural and so hortatory can be used. The form is singular to agree with the singular subject, “Egypt,” which obviously means the Egyptian army. The word for “flee” is used when someone runs from fear of immanent danger and is a different word than the one used in 14:5.

[14:25]  ⁴ tn The form is the Niphal participle; it is used as the predicate here, that is, the verbal use: “the Lord is fighting.” This corresponds to the announcement in v. 14.

[14:2]  ⁵ tn The two imperfects follow the imperative and therefore express purpose. The point in the verses is that Yahweh was giving the orders for the direction of the march and the encampment by the sea.

[14:2]  ⁶ sn The places have been tentatively identified. W. C. Kaiser summarizes the suggestions that Pi-Hahiroth as an Egyptian word may mean “temple of the [Syrian god] Hrt” or “The Hir waters of the canal” or “The Dwelling of Hator” (“Exodus,” EBC 2:387; see the literature on these names, including C. DeWit, The Date and Route of the Exodus, 17).

[7:6]  ⁷ tn Grk “that his”; the discourse switches from indirect to direct with the following verbs. For consistency the entire quotation is treated as second person direct discourse in the translation.

[7:6]  ⁸ tn Or “will be strangers,” that is, one who lives as a noncitizen of a foreign country.

[7:6]  ⁹ sn A quotation from Gen 15:13. Exod 12:40 specifies the sojourn as 430 years.

[7:7]  ¹⁰ tn BDAG 568 s.v. κρίνω 5.b.α states, “Oft. the emphasis is unmistakably laid upon that which follows the Divine Judge’s verdict, upon the condemnation or punishment: condemn, punish …Ac 7:7 (Gen 15:14).”

[7:7]  ¹¹ tn The words “of there” are not in the Greek text, but are implied.

[7:7]  sn A quotation from Gen 15:14.

[7:7]  ¹² tn Or “and serve,” but with religious/cultic overtones (BDAG 587 s.v. λατρεύω).

[7:7]  ¹³ sn An allusion to Exod 3:12.

[19:35]  ¹⁴ tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.

[19:35]  ¹⁵ tn This is a generic use of ἄνθρωπος (anqrwpo").

[19:35]  ¹⁶ tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.

[19:35]  ¹⁷ sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:35]  ¹⁸ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[19:35]  sn The expression fell from heaven adds a note of apologetic about the heavenly origin of the goddess. The city’s identity and well-being was wrapped up with this connection, in their view. Many interpreters view her image that fell from heaven as a stone meteorite regarded as a sacred object.

[19:36]  ¹⁹ tn Grk “these things.”

[19:36]  ²⁰ tn The genitive absolute construction with the participle ὄντων (ontwn) has been translated as a causal adverbial participle. On the term translated “indisputable” see BDAG 68-69 s.v. ἀναντίρρητος which has “not to be contradicted, undeniable.”

[19:36]  ²¹ tn Grk “it is necessary that you be quiet.”

[19:36]  ²² tn L&N 88.98 has “pertaining to impetuous and reckless behavior – ‘reckless, impetuous.’…‘so then, you must calm down and not do anything reckless’ Ac 19:36.” The city secretary was asking that order be restored.

[19:37]  ²³ tn Or perhaps, “desecrators of temples.”

[19:37]  ²⁴ sn Nor blasphemers of our goddess. There was no formal crime with which Paul could be charged. He had the right to his religion as long as he did not act physically against the temple. Since no overt act had taken place, the official wanted the community to maintain the status quo on these religious matters. The remarks suggest Paul was innocent of any civil crime.