Keluaran 10:7

10:7 Pharaoh’s servants said to him, “How long ¹  will this man be a menace ²  to us? Release the people so that they may serve the Lord their God. Do you not know ³  that Egypt is destroyed?”

Keluaran 12:30

12:30 Pharaoh got up ⁴  in the night, ⁵  along with all his servants and all Egypt, and there was a great cry in Egypt, for there was no house ⁶  in which there was not someone dead.

Keluaran 14:30-31

14:30 So the Lord saved ⁷  Israel on that day from the power ⁸  of the Egyptians, and Israel saw the Egyptians dead ⁹  on the shore of the sea. 14:31 When Israel saw ¹⁰  the great power ¹¹  that the Lord had exercised ¹²  over the Egyptians, they ¹³  feared the Lord, and they believed in ¹⁴  the Lord and in his servant Moses. ¹⁵ 

Yosua 11:20

11:20 for the Lord determined to make them obstinate so they would attack Israel. He wanted Israel to annihilate them without mercy, as he had instructed Moses. ¹⁶ 

Yosua 11:2

11:2 and the northern kings who ruled in ¹⁷  the hill country, the Arabah south of Kinnereth, ¹⁸  the lowlands, and the heights of Dor to the west.

Yosua 20:1

Israel Designates Cities of Refuge

20:1 The Lord instructed Joshua:

Yosua 20:1

Israel Designates Cities of Refuge

20:1 The Lord instructed Joshua:

Yesaya 24:1

The Lord Will Judge the Earth

24:1 Look, the Lord is ready to devastate the earth

and leave it in ruins;

he will mar its surface

and scatter its inhabitants.

Yesaya 34:2-17

34:2 For the Lord is angry at all the nations

and furious with all their armies.

He will annihilate them and slaughter them.

34:3 Their slain will be left unburied, ¹⁹ 

their corpses will stink; ²⁰ 

the hills will soak up their blood. ²¹ 

34:4 All the stars in the sky will fade away, ²² 

the sky will roll up like a scroll;

all its stars will wither,

like a leaf withers and falls from a vine

or a fig withers and falls from a tree. ²³ 

34:5 He says, ²⁴  “Indeed, my sword has slaughtered heavenly powers. ²⁵ 

Look, it now descends on Edom, ²⁶ 

on the people I will annihilate in judgment.”

34:6 The Lord’s sword is dripping with blood,

it is covered ²⁷  with fat;

it drips ²⁸  with the blood of young rams and goats

and is covered ²⁹  with the fat of rams’ kidneys.

For the Lord is holding a sacrifice ³⁰  in Bozrah, ³¹ 

a bloody ³²  slaughter in the land of Edom.

34:7 Wild oxen will be slaughtered ³³  along with them,

as well as strong bulls. ³⁴ 

Their land is drenched with blood,

their soil is covered with fat.

34:8 For the Lord has planned a day of revenge, ³⁵ 

a time when he will repay Edom for her hostility toward Zion. ³⁶ 

34:9 Edom’s ³⁷  streams will be turned into pitch

and her soil into brimstone;

her land will become burning pitch.

34:10 Night and day it will burn; ³⁸ 

its smoke will ascend continually.

Generation after generation it will be a wasteland

and no one will ever pass through it again.

34:11 Owls and wild animals ³⁹  will live there, ⁴⁰ 

all kinds of wild birds ⁴¹  will settle in it.

The Lord ⁴²  will stretch out over her

the measuring line of ruin

and the plumb line ⁴³  of destruction. ⁴⁴ 

34:12 Her nobles will have nothing left to call a kingdom

and all her officials will disappear. ⁴⁵ 

34:13 Her fortresses will be overgrown with thorns;

thickets and weeds will grow ⁴⁶  in her fortified cities.

Jackals will settle there;

ostriches will live there. ⁴⁷ 

34:14 Wild animals and wild dogs will congregate there; ⁴⁸ 

wild goats will bleat to one another. ⁴⁹ 

Yes, nocturnal animals ⁵⁰  will rest there

and make for themselves a nest. ⁵¹ 

34:15 Owls ⁵²  will make nests and lay eggs ⁵³  there;

they will hatch them and protect them. ⁵⁴ 

Yes, hawks ⁵⁵  will gather there,

each with its mate.

34:16 Carefully read the scroll of the Lord! ⁵⁶ 

Not one of these creatures will be missing, ⁵⁷ 

none will lack a mate. ⁵⁸ 

For the Lord has issued the decree, ⁵⁹ 

and his own spirit gathers them. ⁶⁰ 

34:17 He assigns them their allotment; ⁶¹ 

he measures out their assigned place. ⁶² 

They will live there ⁶³  permanently;

they will settle in it through successive generations.

[10:7]  ¹ sn The question of Pharaoh’s servants echoes the question of Moses – “How long?” Now the servants of Pharaoh are demanding what Moses demanded – “Release the people.” They know that the land is destroyed, and they speak of it as Moses’ doing. That way they avoid acknowledging Yahweh or blaming Pharaoh.

[10:7]  ² tn Heb “snare” (מוֹקֵשׁ, moqesh), a word used for a trap for catching birds. Here it is a figure for the cause of Egypt’s destruction.

[10:7]  ³ tn With the adverb טֶרֶם (terem), the imperfect tense receives a present sense: “Do you not know?” (See GKC 481 §152.r).

[12:30]  ⁴ tn Heb “arose,” the verb קוּם (qum) in this context certainly must describe a less ceremonial act. The entire country woke up in terror because of the deaths.

[12:30]  ⁵ tn The noun is an adverbial accusative of time – “in the night” or “at night.”

[12:30]  ⁶ sn Or so it seemed. One need not push this description to complete literalness. The reference would be limited to houses that actually had firstborn people or animals. In a society in which households might include more than one generation of humans and animals, however, the presence of a firstborn human or animal would be the rule rather than the exception.

[14:30]  ⁷ tn The Hebrew term וַיּוֹשַׁע (vayyosha’) is the key summation of the chapter, and this part of the book: “So Yahweh saved Israel.” This is the culmination of all the powerful works of God through these chapters.

[14:30]  ⁸ tn Heb “the hand,” with “hand” being a metonymy for power.

[14:30]  ⁹ tn The participle “dead” is singular, agreeing in form with “Egypt.”

[14:31]  ¹⁰ tn The preterite with the vav (ו) consecutive introduces a clause that is subordinate to the main points that the verse is making.

[14:31]  ¹¹ tn Heb “the great hand,” with “hand” being a metonymy for work or power. The word play using “hand” contrasts the Lord’s hand/power at work on behalf of the Israelites with the hand/power of Egypt that would have killed them.

[14:31]  ¹² tn Heb “did, made.”

[14:31]  ¹³ tn Heb “and the people feared.”

[14:31]  ¹⁴ tn The verb is the Hiphil preterite of אָמַן (’aman).

[14:31]  sn S. R. Driver says that the belief intended here is not simply a crediting of a testimony concerning a person or a thing, but a laying firm hold morally on a person or a thing (Exodus, 122). Others take the Hiphil sense to be declarative, and that would indicate a considering of the object of faith trustworthy or dependable, and therefore to be acted on. In this passage it does not mean that here they came to faith, but that they became convinced that he would save them in the future.

[14:31]  ¹⁵ sn Here the title of “servant” is given to Moses. This is the highest title a mortal can have in the OT – the “servant of Yahweh.” It signifies more than a believer; it describes the individual as acting on behalf of God. For example, when Moses stretched out his hand, God used it as his own (Isa 63:12). Moses was God’s personal representative. The chapter records both a message of salvation and of judgment. Like the earlier account of deliverance at the Passover, this chapter can be a lesson on deliverance from present troubles – if God could do this for Israel, there is no trouble too great for him to overcome. The passage can also be understood as a picture (at least) of the deliverance at the final judgment on the world. But the Israelites used this account for a paradigm of the power of God: namely, God is able to deliver his people from danger because he is the sovereign Lord of creation. His people must learn to trust him, even in desperate situations; they must fear him and not the situation. God can bring any threat to an end by bringing his power to bear in judgment on the wicked.

[11:20]  ¹⁶ tn Heb “for from the Lord it was to harden their heart[s] to meet for the battle with Israel, in order to annihilate them, so that they would receive no mercy, in order annihilate them, as the Lord commanded Moses.”

[11:2]  ¹⁷ tn Heb “and to the kings who [are] from the north in.”

[11:2]  ¹⁸ tn Heb “Chinneroth,” a city and plain located in the territory of Naphtali in Galilee (BDB 490 s.v. כִּנֶּרֶת, כִּנֲרוֹת).

[11:2]  sn Kinnereth was a city in Galilee located near the Sea of Galilee (Deut 3:17). The surrounding region also became known by this name (1 Kgs 15:20; cf. Matt 14:34), and eventually even the lake itself (Josh 12:3; cf. Luke 5:1).

[34:3]  ¹⁹ tn Heb “will be cast aside”; NASB, NIV “thrown out.”

[34:3]  ²⁰ tn Heb “[as for] their corpses, their stench will arise.”

[34:3]  ²¹ tn Heb “hills will dissolve from their blood.”

[34:4]  ²² tc Heb “and all the host of heaven will rot.” The Qumran scroll 1QIsa^a inserts “and the valleys will be split open,” but this reading may be influenced by Mic 1:4. On the other hand, the statement, if original, could have been omitted by homoioarcton, a scribe’s eye jumping from the conjunction prefixed to “the valleys” to the conjunction prefixed to the verb “rot.”

[34:4]  ²³ tn Heb “like the withering of a leaf from a vine, and like the withering from a fig tree.”

[34:5]  ²⁴ tn The words “he says” are supplied in the translation for clarification. The Lord speaks at this point.

[34:5]  ²⁵ tn Heb “indeed [or “for”] my sword is drenched in the heavens.” The Qumran scroll 1QIsa^a has תראה (“[my sword] appeared [in the heavens]”), but this is apparently an attempt to make sense out of a difficult metaphor. Cf. NIV “My sword has drunk its fill in the heavens.”

[34:5]  sn In v. 4 the “host of the heaven” refers to the heavenly luminaries (stars and planets, see, among others, Deut 4:19; 17:3; 2 Kgs 17:16; 21:3, 5; 23:4-5; 2 Chr 33:3, 5) that populate the divine/heavenly assembly in mythological and prescientific Israelite thought (see Job 38:7; Isa 14:13). As in 24:21, they are viewed here as opposing God and being defeated in battle.

[34:5]  ²⁶ sn Edom is mentioned here as epitomizing the hostile nations that oppose God.

[34:6]  ²⁷ tn The verb is a rare Hotpaal passive form. See GKC 150 §54.h.

[34:6]  ²⁸ tn The words “it drips” are supplied in the translation for stylistic reasons.

[34:6]  ²⁹ tn The words “and is covered” are supplied in the translation for stylistic reasons.

[34:6]  ³⁰ tn Heb “for there is a sacrifice to the Lord.”

[34:6]  ³¹ sn The Lord’s judgment of Edom is compared to a bloody sacrificial scene.

[34:6]  ³² tn Heb “great” (so KJV, NAB, NASB, NIV, NRSV).

[34:7]  ³³ tn Heb “will go down”; NAB “shall be struck down.”

[34:7]  ³⁴ tn Heb “and bulls along with strong ones.” Perhaps this refers to the leaders.

[34:8]  ³⁵ tn Heb “for a day of vengeance [is] for the Lord.”

[34:8]  ³⁶ tn Heb “a year of repayment for the strife of Zion.” The translation assumes that רִיב (riv) refers to Edom’s hostility toward Zion. Another option is to understand רִיב (riv) as referring to the Lord’s taking up Zion’s cause. In this case one might translate, “a time when he will repay Edom and vindicate Zion.”

[34:9]  ³⁷ tn Heb “her”; the referent (Edom) has been specified in the translation for clarity.

[34:10]  ³⁸ tn Heb “it will not be extinguished.”

[34:11]  ³⁹ tn קָאַת (qa’at) refers to some type of bird (cf. Lev 11:18; Deut 14:17) that was typically found near ruins (see Zeph 2:14). קִפּוֹד (qippod) may also refer to a type of bird (NAB “hoot owl”; NIV “screech owl”; TEV “ravens”), but some have suggested a rodent may be in view (cf. NCV “small animals”; ASV “porcupine”; NASB, NRSV “hedgehog”).

[34:11]  ⁴⁰ tn Heb “will possess it” (so NIV).

[34:11]  ⁴¹ tn The Hebrew text has יַנְשׁוֹף וְעֹרֵב (yanshof vÿ’orev). Both the יַנְשׁוֹף (“owl”; see Lev 11:17; Deut 14:16) and עֹרֵב (“raven”; Lev 11:15; Deut 14:14) were types of wild birds.

[34:11]  ⁴² tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[34:11]  ⁴³ tn Heb “stones,” i.e., the stones used in a plumb bob.

[34:11]  ⁴⁴ sn The metaphor in v. 11b emphasizes that God has carefully planned Edom’s demise.

[34:12]  ⁴⁵ tn Heb “will be nothing”; NCV, TEV, NLT “will all be gone.”

[34:13]  ⁴⁶ tn The words “will grow” are supplied in the translation for stylistic reasons.

[34:13]  ⁴⁷ tc Heb “and she will be a settlement for wild dogs, a dwelling place for ostriches.” The translation assumes an emendation of חָצִיר (khatsir, “grass”) to חָצֵר (khatser, “settlement”). One of the Qumran scrolls of Isaiah (1QIsa^a) supports this emendation (cf. HALOT 344 s.v. II חָצִיר)

[34:14]  ⁴⁸ tn Heb “will meet” (so NIV); NLT “will mingle there.”

[34:14]  ⁴⁹ tn Heb “and a goat will call to its neighbor.”

[34:14]  ⁵⁰ tn The precise meaning of לִּילִית (lilit) is unclear, though in this context the word certainly refers to some type of wild animal or bird. The word appears to be related to לַיְלָה (laylah, “night”). Some interpret it as the name of a female night demon, on the basis of an apparent Akkadian cognate used as the name of a demon. Later Jewish legends also identified Lilith as a demon. Cf. NRSV “Lilith.”

[34:14]  ⁵¹ tn Heb “and will find for themselves a resting place.”

[34:15]  ⁵² tn Hebrew קִפּוֹז (qippoz) occurs only here; the precise meaning of the word is uncertain.

[34:15]  ⁵³ tn For this proposed meaning for Hebrew מָלַט (malat), see HALOT 589 s.v. I מלט.

[34:15]  ⁵⁴ tn Heb “and brood [over them] in her shadow.”

[34:15]  ⁵⁵ tn The precise meaning of דַּיָּה (dayyah) is uncertain, though the term appears to refer to some type of bird of prey, perhaps a vulture.

[34:16]  ⁵⁶ tn Heb “Seek from upon the scroll of the Lord and read.”

[34:16]  sn It is uncertain what particular scroll is referred to here. Perhaps the phrase simply refers to this prophecy and is an admonition to pay close attention to the details of the message.

[34:16]  ⁵⁷ tn Heb “one from these will not be missing.” הֵנָּה (hennah, “these”) is feminine plural in the Hebrew text. It may refer only to the birds mentioned in v. 15b or may include all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).

[34:16]  ⁵⁸ tn Heb “each its mate they will not lack.”

[34:16]  ⁵⁹ tc The Hebrew text reads literally, “for a mouth, it has commanded.” The Qumran scroll 1QIsa^a and a few medieval mss have פִּיהוּ (pihu, “his mouth [has commanded]”), while a few other medieval mss read פִּי יְהוָה (pi yÿhvah, “the mouth of the Lord [has commanded]”).

[34:16]  ⁶⁰ tn Heb “and his spirit, he gathers them.” The pronominal suffix (“them”) is feminine plural, referring to the birds mentioned in v. 15b or to all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).

[34:17]  ⁶¹ tn Heb “and he causes the lot to fall for them.” Once again the pronominal suffix (“them”) is feminine plural, referring to the birds mentioned in v. 15b or to all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).

[34:17]  ⁶² tn Heb “and his hand divides for them with a measuring line.” The pronominal suffix (“them”) now switches to masculine plural, referring to all the animals and birds mentioned in vv. 11-15, some of which were identified with masculine nouns. This signals closure for this portion of the speech, which began in v. 11. The following couplet (v. 17b) forms an inclusio with v. 11a through verbal repetition.

[34:17]  ⁶³ tn Heb “will possess it” (so NIV); NCV “they will own that land forever.”