Keluaran 14:21-22

14:21 Moses stretched out his hand toward the sea, and the Lord drove the sea apart ¹  by a strong east wind all that night, and he made the sea into dry land, and the water was divided. 14:22 So the Israelites went through the middle of the sea on dry ground, the water forming a wall ²  for them on their right and on their left.

Keluaran 14:27-28

14:27 So Moses extended his hand toward the sea, and the sea returned to its normal state ³  when the sun began to rise. ⁴  Now the Egyptians were fleeing ⁵  before it, but the Lord overthrew ⁶  the Egyptians in the middle of the sea. 14:28 The water returned and covered the chariots and the horsemen and all the army of Pharaoh that was coming after the Israelites into the sea ⁷  – not so much as one of them survived! ⁸ 

Yosua 3:15-17

3:15 When the ones carrying the ark reached the Jordan and the feet of the priests carrying the ark touched the surface ⁹  of the water – (the Jordan is at flood stage all during harvest time) ¹⁰  – 3:16 the water coming downstream toward them stopped flowing. ¹¹  It piled up far upstream ¹²  at Adam (the city near Zarethan); there was no water at all flowing to the sea of the Arabah (the Salt Sea). ¹³  The people crossed the river opposite Jericho. ¹⁴  3:17 The priests carrying the ark of the covenant of the Lord stood firmly on dry ground in the middle of the Jordan. All Israel crossed over on dry ground until the entire nation was on the other side. ¹⁵ 

Yosua 3:2

3:2 After three days the leaders went through the camp

Kisah Para Rasul 2:8

2:8 And how is it that each one of us hears them ¹⁶  in our own native language? ¹⁷ 

Kisah Para Rasul 2:14

Peter’s Address on the Day of Pentecost

2:14 But Peter stood up ¹⁸  with the eleven, raised his voice, and addressed them: “You men of Judea ¹⁹  and all you who live in Jerusalem, ²⁰  know this ²¹  and listen carefully to what I say.

Mazmur 77:16-20

77:16 The waters ²²  saw you, O God,

the waters saw you and trembled. ²³ 

Yes, the depths of the sea ²⁴  shook with fear. ²⁵ 

77:17 The clouds poured down rain; ²⁶ 

the skies thundered. ²⁷ 

Yes, your arrows ²⁸  flashed about.

77:18 Your thunderous voice was heard in the wind;

the lightning bolts lit up the world;

the earth trembled and shook. ²⁹ 

77:19 You walked through the sea; ³⁰ 

you passed through the surging waters, ³¹ 

but left no footprints. ³² 

77:20 You led your people like a flock of sheep,

by the hand of Moses and Aaron.

Mazmur 114:3

114:3 The sea looked and fled; ³³ 

the Jordan River ³⁴  turned back. ³⁵ 

Mazmur 114:5

114:5 Why do you flee, O sea?

Why do you turn back, O Jordan River?

Yesaya 11:15

11:15 The Lord will divide ³⁶  the gulf ³⁷  of the Egyptian Sea; ³⁸ 

he will wave his hand over the Euphrates River ³⁹  and send a strong wind, ⁴⁰ 

he will turn it into seven dried-up streams, ⁴¹ 

and enable them to walk across in their sandals.

Wahyu 16:12

16:12 Then ⁴²  the sixth angel ⁴³  poured out his bowl on the great river Euphrates and dried up its water ⁴⁴  to prepare the way ⁴⁵  for the kings from the east. ⁴⁶ 

[14:21]  ¹ tn Or “drove the sea back” (NIV, NCV, NRSV, TEV). The verb is simply the Hiphil of הָלַךְ (halakh, “to walk, go”). The context requires that it be interpreted along the lines of “go back, go apart.”

[14:22]  ² tn The clause literally reads, “and the waters [were] for them a wall.” The word order in Hebrew is disjunctive, with the vav (ו) on the noun introducing a circumstantial clause.

[14:22]  sn S. R. Driver (Exodus, 119), still trying to explain things with natural explanations, suggests that a northeast wind is to be thought of (an east wind would be directly in their face he says), such as a shallow ford might cooperate with an ebb tide in keeping a passage clear. He then quotes Dillmann about the “wall” of water: “A very summary poetical and hyperbolical (xv. 8) description of the occurrence, which at most can be pictured as the drying up of a shallow ford, on both sides of which the basin of the sea was much deeper, and remained filled with water.” There is no way to “water down” the text to fit natural explanations; the report clearly shows a miraculous work of God making a path through the sea – a path that had to be as wide as half a mile in order for the many people and their animals to cross between about 2:00 a.m. and 6:00 a.m. (W. C. Kaiser, Jr., “Exodus,” EBC 2:389). The text does not say that they actually only started across in the morning watch, however.

[14:27]  ³ tn The Hebrew term לְאֵיתָנוֹ (lÿ’etano) means “to its place,” or better, “to its perennial state.” The point is that the sea here had a normal level, and now when the Egyptians were in the sea on the dry ground the water would return to that level.

[14:27]  ⁴ tn Heb “at the turning of the morning”; NASB, NIV, TEV, CEV “at daybreak.”

[14:27]  ⁵ tn The clause begins with the disjunctive vav (ו) on the noun, signaling either a circumstantial clause or a new beginning. It could be rendered, “Although the Egyptians…Yahweh…” or “as the Egyptians….”

[14:27]  ⁶ tn The verb means “shake out” or “shaking off.” It has the significance of “throw downward.” See Neh 5:13 or Job 38:13.

[14:28]  ⁷ tn Heb “that was coming after them into the sea.” The referent of “them” (the Israelites) has been specified in the translation for clarity.

[14:28]  ⁸ tn Heb “not was left among them as much as one.”

[3:15]  ⁹ tn Heb “dipped into the edge.”

[3:15]  ¹⁰ tn Heb “and the Jordan overflows all its banks all the days of harvest.”

[3:15]  sn The lengthy description of the priests’ arrival at the Jordan and the parenthetical reminder that the Jordan was at flood stage delay the climax of the story and add to its dramatic buildup.

[3:16]  ¹¹ tn Heb “the waters descending from above stood still.”

[3:16]  ¹² tn Heb “they stood in one pile very far away.”

[3:16]  ¹³ tn Heb “the [waters] descending toward the sea of the Arabah (the Salt Sea) were completely cut off.”

[3:16]  sn The Salt Sea is an ancient name for the Dead Sea.

[3:16]  ¹⁴ map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[3:17]  ¹⁵ tn Heb “and all Israel was crossing over on dry ground until all the nation had finished crossing the Jordan.”

[2:8]  ¹⁶ tn Grk “we hear them, each one of us.”

[2:8]  ¹⁷ tn Grk “in our own language in which we were born.”

[2:14]  ¹⁸ tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ¹⁹ tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” the Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where “all” who live in Jerusalem are addressed, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:14]  ²⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:14]  ²¹ tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.

[77:16]  ²² tn The waters of the Red Sea are here personified; they are portrayed as seeing God and fearing him.

[77:16]  ²³ tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.

[77:16]  ²⁴ tn The words “of the sea” are supplied in the translation for stylistic reasons.

[77:16]  ²⁵ tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.

[77:17]  ²⁶ tn Heb “water.”

[77:17]  ²⁷ tn Heb “a sound the clouds gave.”

[77:17]  ²⁸ tn The lightning accompanying the storm is portrayed as the Lord’s “arrows” (see v. 18).

[77:18]  ²⁹ tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.

[77:18]  sn Verses 16-18 depict the Lord coming in the storm to battle his enemies and subdue the sea. There is no record of such a storm in the historical account of the Red Sea crossing. The language the psalmist uses here is stereotypical and originates in Canaanite myth, where the storm god Baal subdues the sea in his quest for kingship. The psalmist has employed the stereotypical imagery to portray the exodus vividly and at the same time affirm that it is not Baal who subdues the sea, but Yahweh.

[77:19]  ³⁰ tn Heb “in the sea [was] your way.”

[77:19]  ³¹ tn Heb “and your paths [were] in the mighty waters.”

[77:19]  ³² tn Heb “and your footprints were not known.”

[114:3]  ³³ sn The psalmist recalls the crossing of the Red Sea (Exod 14:21).

[114:3]  ³⁴ tn Heb “the Jordan” (also in v. 5). The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

[114:3]  ³⁵ sn The psalmist recalls the crossing of the Jordan River (Josh 3:13, 16).

[11:15]  ³⁶ tn The verb is usually understood as “put under the ban, destroy,” or emended to חָרָב (kharav, “dry up”). However, HALOT 354 s.v. II חרם proposes a homonymic root meaning “divide.”

[11:15]  ³⁷ tn Heb “tongue” (so KJV, NAB, NASB, NRSV).

[11:15]  ³⁸ sn That is, the Red Sea.

[11:15]  ³⁹ tn Heb “the river”; capitalized in some English versions (e.g., ASV, NASB, NRSV) as a reference to the Euphrates River.

[11:15]  ⁴⁰ tn Heb “with the [?] of his wind” [or “breath”]. The Hebrew term עַיָם (’ayam) occurs only here. Some attempt to relate the word to an Arabic root and translate, “scorching [or “hot”] wind.” This interpretation fits especially well if one reads “dry up” in the previous line. Others prefer to emend the form to עֹצֶם (’otsem, “strong”). See HALOT 817 s.v. עֲצַם.

[11:15]  ⁴¹ tn Heb “seven streams.” The Hebrew term נַחַל (nakhal, “stream”) refers to a wadi, or seasonal stream, which runs during the rainy season, but is otherwise dry. The context (see v. 15b) here favors the translation, “dried up streams.” The number seven suggests totality and completeness. Here it indicates that God’s provision for escape will be thorough and more than capable of accommodating the returning exiles.

[16:12]  ⁴² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:12]  ⁴³ tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.

[16:12]  ⁴⁴ tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.

[16:12]  ⁴⁵ tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.

[16:12]  ⁴⁶ tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου…from the east Rv 7:2; 16:12; simply ἀπὸ ἀ. …21:13.”