Keluaran 14:3

14:3 Pharaoh will think ¹  regarding the Israelites, ‘They are wandering around confused ²  in the land – the desert has closed in on them.’ ³ 

Keluaran 15:9-11

15:9 The enemy said, ‘I will chase, ⁴  I will overtake,

I will divide the spoil;

my desire ⁵  will be satisfied on them.

I will draw ⁶  my sword, my hand will destroy them.’ ⁷ 

15:10 But ⁸  you blew with your breath, and ⁹  the sea covered them.

They sank ¹⁰  like lead in the mighty waters.

15:11 Who is like you, ¹¹  O Lord, among the gods? ¹² 

Who is like you? – majestic in holiness, fearful in praises, ¹³  working wonders?

Yesaya 42:8

The Lord Intervenes

42:8 I am the Lord! That is my name!

I will not share my glory with anyone else,

or the praise due me with idols.

[14:3]  ¹ tn Heb “and Pharaoh will say.”

[14:3]  ² sn The word translated “wandering around confused” indicates that Pharaoh thought the Israelites would be so perplexed and confused that they would not know which way to turn in order to escape – and they would never dream of crossing the sea (S. R. Driver, Exodus, 115).

[14:3]  ³ tn The expression has also been translated “the desert has shut [the way] for them,” and more freely “[the Israelites are] hemmed in by the desert.”

[15:9]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ tn The verb is יָרַשׁ (yarash), which in the Hiphil means “to dispossess” or “root out.” The meaning “destroy” is a general interpretation.

[15:10]  ⁸ tn “But” has been supplied here.

[15:10]  ⁹ tn Here “and” has been supplied.

[15:10]  ¹⁰ tn The verb may have the idea of sinking with a gurgling sound, like water going into a whirlpool (R. A. Cole, Exodus [TOTC], 124; S. R. Driver, Exodus, 136). See F. M. Cross and D. N. Freedman, “The Song of Miriam,” JNES 14 (1955): 243-47.

[15:11]  ¹¹ tn The question is of course rhetorical; it is a way of affirming that no one is comparable to God. See C. J. Labuschagne, The Incomparability of Yahweh in the Old Testament, 22, 66-67, and 94-97.

[15:11]  ¹² sn Verses 11-17 will now focus on Yahweh as the incomparable one who was able to save Israel from their foes and afterward lead them to the promised land.

[15:11]  ¹³ tn S. R. Driver suggests “praiseworthy acts” as the translation (Exodus, 137).