Hosea 13:4-5

Well-Fed Israel Will Be Fed to Wild Animals

13:4 But I am the Lord your God,

who brought you out of Egypt.

Therefore, you must not acknowledge any God but me;

except me there is no Savior.

13:5 I cared ¹  for you in the wilderness,

in the dry desert where no water was. ² 

Keluaran 12:50-51

12:50 So all the Israelites did exactly as the Lord commanded Moses and Aaron. ³  12:51 And on this very day the Lord brought the Israelites out of the land of Egypt by their regiments.

Keluaran 13:3

13:3 Moses said to the people, “Remember ⁴  this day on which you came out from Egypt, from the place where you were enslaved, ⁵  for the Lord brought you out of there ⁶  with a mighty hand – and no bread made with yeast may be eaten. ⁷ 

Keluaran 13:1

The Law of the Firstborn

13:1 ⁸ The Lord spoke ⁹  to Moses:

1 Samuel 12:8

12:8 When Jacob entered Egypt, your ancestors cried out to the Lord. The Lord sent Moses and Aaron, and they led your ancestors out of Egypt and settled them in this place.

Mazmur 77:20

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

by the hand of Moses and Aaron.

Yesaya 63:11-12

63:11 His people remembered the ancient times. ¹⁰ 

Where is the one who brought them up out of the sea,

along with the shepherd of ¹¹  his flock?

Where is the one who placed his holy Spirit among them, ¹² 

63:12 the one who made his majestic power available to Moses, ¹³ 

who divided the water before them,

gaining for himself a lasting reputation, ¹⁴ 

Amos 2:11-12

2:11 I made some of your sons prophets

and some of your young men Nazirites. ¹⁵ 

Is this not true, you Israelites?”

The Lord is speaking!

2:12 “But you made the Nazirites drink wine; ¹⁶ 

you commanded the prophets, ‘Do not prophesy!’

Mikha 6:4

6:4 In fact, I brought you up from the land of Egypt,

I delivered you from that place of slavery.

I sent Moses, Aaron, and Miriam to lead you. ¹⁷ 

Kisah Para Rasul 3:22-23

3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey ¹⁸  him in everything he tells you. ¹⁹  3:23 Every person ²⁰  who does not obey that prophet will be destroyed and thus removed ²¹  from the people.’ ²² 

Kisah Para Rasul 7:35-37

7:35 This same ²³  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ²⁴  God sent as both ruler and deliverer ²⁵  through the hand of the angel ²⁶  who appeared to him in the bush. 7:36 This man led them out, performing wonders and miraculous signs ²⁷  in the land of Egypt, ²⁸  at ²⁹  the Red Sea, and in the wilderness ³⁰  for forty years. 7:37 This is the Moses who said to the Israelites, ³¹  ‘God will raise up for you a prophet like me from among your brothers.’ ³² 

[13:5]  ¹ tc The MT reads יְדַעְתִּיךָ (yÿda’tikha, Qal perfect 1st person common singular + 2nd person masculine singular suffix from יָדַע, yada’, “to know”), followed by KJV, ASV (“I did know thee”). The LXX and Syriac reflect an alternate textual tradition of רְעִיתִיךָ (rÿ’it’kha, Qal perfect 1st person common singular + 2nd person masculine singular suffix from רָעָה, ra’ah, “to feed”), which is followed by most recent English versions (e.g., NAB, NASB, NIV, NRSV, TEV, CEV, NLT).

[13:5]  ² tn Heb “land of intense drought” or “intensely thirsty land.” The noun תַּלְאֻבוֹת (tal’uvot) occurs in the OT only here. It probably means “drought” (BDB 520 s.v. תַּלְאֻבָה). The related Arabic verb means “to be thirsty” and the related Arabic noun means “a stony tract of land.” The plural form (singular = תַּלְאֻבָה, tal’uvah) is a plural of intensity: “a [land] of intense drought.” The term functions as an attributive genitive, modifying the construct אֶרֶץ (’erets, “land”). The phrase is variously rendered: “land of (+ great KJV) drought” (RSV, NASB), “thirsty land” (NJPS), “thirsty desert” (CEV), “dry, desert land” (TEV), and the metonymical (effect for cause) “land of burning heat” (NIV).

[12:50]  ³ tn Heb “did as the Lord had commanded Moses and Aaron, so they did.” The final phrase “so they did,” which is somewhat redundant in English, has been represented in the translation by the adverb “exactly.”

[13:3]  ⁴ tn The form is the infinitive absolute of זָכַר (zakhar, “remember”). The use of this form in place of the imperative (also found in the Decalogue with the Sabbath instruction) stresses the basic meaning of the root word, everything involved with remembering (emphatic imperative, according to GKC 346 §113.bb). The verb usually implies that there will be proper action based on what was remembered.

[13:3]  sn There is a pattern in the arrangement of vv. 3-10 and 11-16. Both sections contain commands based on the mighty deliverance as reminders of the deliverance. “With a mighty hand” occurs in vv. 3, 9, 14, 16. An explanation to the son is found in vv. 8 and 14. The emphases “sign on your hand” and “between your eyes” are part of the conclusions to both halves (vv. 9, 16).

[13:3]  ⁵ tn Heb “from a house of slaves.” “House” is obviously not meant to be literal; it indicates a location characterized by slavery, a land of slaves, as if they were in a slave house. Egypt is also called an “iron-smelting furnace” (Deut 4:20).

[13:3]  ⁶ tn Heb “from this” [place].

[13:3]  ⁷ tn The verb is a Niphal imperfect; it could be rendered “must not be eaten” in the nuance of the instruction or injunction category, but permission fits this sermonic presentation very well – nothing with yeast may be eaten.

[13:1]  ⁸ sn This next section seems a little confusing at first glance: vv. 1 and 2 call for the dedication of the firstborn, then vv. 3-10 instruct concerning the ritual of the Feast of Unleavened Bread, and then vv. 11-16 return to the firstborn. B. Jacob (Exodus, 360) explains that vv. 3-16 contain a sermon, in which Moses “began his speech by reminding the people of the events which had just occurred and how they would be recalled by them in the future,” and then he explained the rulings that went along with it. So the first two verses state the core of the sermon, a new command calling for the redeemed (firstborn) to be sanctified. The second portion stresses that God requires the redeemed to remember their redemption by purifying themselves (3-10). The third section (11-16) develops the theme of dedication to Yahweh. The point is that in view of God’s mighty redemption, the redeemed (represented by the firstborn) must be set apart for Yahweh’s service.

[13:1]  ⁹ tn Heb “and Yahweh spoke.”

[63:11]  ¹⁰ tn Heb “and he remembered the days of antiquity, Moses, his people.” The syntax of the statement is unclear. The translation assumes that “his people” is the subject of the verb “remembered.” If original, “Moses” is in apposition to “the days of antiquity,” more precisely identifying the time period referred to. However, the syntactical awkwardness suggests that “Moses” may have been an early marginal note (perhaps identifying “the shepherd of his flock” two lines later) that has worked its way into the text.

[63:11]  ¹¹ tn The Hebrew text has a plural form, which if retained and taken as a numerical plural, would probably refer to Moses, Aaron, and the Israelite tribal leaders at the time of the Exodus. Most prefer to emend the form to the singular (רָעָה, ra’ah) and understand this as a reference just to Moses.

[63:11]  ¹² sn See the note at v. 10.

[63:12]  ¹³ tn Heb “who caused to go at the right hand of Moses the arm of his splendor.”

[63:12]  ¹⁴ tn Heb “making for himself a lasting name.”

[2:11]  ¹⁵ tn Or perhaps “religious devotees” (also in the following verse). The Hebrew term נָזִיר (nazir) refers to one who “consecrated” or “devoted” to God (see Num 6:1-21).

[2:12]  ¹⁶ sn Nazirites were strictly forbidden to drink wine (Num 6:2-3).

[6:4]  ¹⁷ tn Heb “before you.”

[3:22]  ¹⁸ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14) and the following context (v. 23) makes it clear that failure to “obey” the words of this “prophet like Moses” will result in complete destruction.

[3:22]  ¹⁹ sn A quotation from Deut 18:15. By quoting Deut 18:15 Peter declared that Jesus was the eschatological “prophet like [Moses]” mentioned in that passage, who reveals the plan of God and the way of God.

[3:23]  ²⁰ tn Grk “every soul” (here “soul” is an idiom for the whole person).

[3:23]  ²¹ tn Or “will be completely destroyed.” In Acts 3:23 the verb ἐξολεθρεύω (exoleqreuw) is translated “destroy and remove” by L&N 20.35.

[3:23]  ²² sn A quotation from Deut 18:19, also Lev 23:29. The OT context of Lev 23:29 discusses what happened when one failed to honor atonement. One ignored the required sacrifice of God at one’s peril.

[7:35]  ²³ sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).

[7:35]  ²⁴ sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.

[7:35]  ²⁵ tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”

[7:35]  ²⁶ tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).

[7:36]  ²⁷ tn Here the context indicates the miraculous nature of the signs mentioned.

[7:36]  sn Performing wonders and miraculous signs. Again Moses acted like Jesus. The phrase appears 9 times in Acts (2:19, 22, 43; 4:30; 5:12; 6:8; 7:36; 14:3; 15:12).

[7:36]  ²⁸ tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

[7:36]  ²⁹ tn Grk “and at,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:36]  ³⁰ tn Or “desert.”

[7:37]  ³¹ tn Grk “to the sons of Israel.”

[7:37]  ³² sn A quotation from Deut 18:15. This quotation sets up Jesus as the “leader-prophet” like Moses (Acts 3:22; Luke 9:35).