Keluaran 14:21

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.

Keluaran 14:29

14:29 But the Israelites walked on dry ground in the middle of the sea, the water forming a wall for them on their right and on their left.

Keluaran 3:12

3:12 He replied, ²  “Surely I will be with you, ³  and this will be the sign ⁴  to you that I have sent you: When you bring the people out of Egypt, you and they will serve ⁵  God on this mountain.”

Keluaran 15:19

15:19 For the horses of Pharaoh came with his chariots and his footmen into the sea,

and the Lord brought back the waters of the sea on them,

but the Israelites walked on dry land in the middle of the sea.”

Ulangan 31:6-8

31:6 Be strong and courageous! Do not fear or tremble before them, for the Lord your God is the one who is going with you. He will not fail you or abandon you!” 31:7 Then Moses called out to Joshua ⁶  in the presence of all Israel, “Be strong and courageous, for you will accompany these people to the land that the Lord promised to give their ancestors, ⁷  and you will enable them to inherit it. 31:8 The Lord is indeed going before you – he will be with you; he will not fail you or abandon you. Do not be afraid or discouraged!”

Yosua 3:16-17

3:16 the water coming downstream toward them stopped flowing. ⁸  It piled up far upstream ⁹  at Adam (the city near Zarethan); there was no water at all flowing to the sea of the Arabah (the Salt Sea). ¹⁰  The people crossed the river opposite Jericho. ¹¹  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. ¹² 

[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.”

[3:12]  ² tn Heb “And he said”; the word “replied” clarifies for English readers that speaker is God.

[3:12]  ³ tn The particle כִּי (ki) has the asseverative use here, “surely, indeed,” which is frequently found with oaths (R. J. Williams, Hebrew Syntax, 73, §449). The imperfect tense אֶהְיֶה (’ehyeh) could be rendered as the future tense, “I will be” or the present tense “I am” with you. The future makes the better sense in this case, since the subject matter is the future mission. But since it is a stative verb, the form will also lend itself nicely to explaining the divine name – he is the One who is eternally present – “I am with you always.”

[3:12]  sn Here is the introduction of the main motif of the commission, which will be the explanation of the divine name. It will make little difference who the servant is or what that servant’s abilities might be, if God is present. The mention of God’s presence is not a simple catch-phrase; it represents abundant provisions to the believer (see below on v. 14).

[3:12]  ⁴ sn In view of Moses’ hesitancy, a sign is necessary to support the promise. A sign is often an unusual or miraculous event that introduces, authenticates, or illustrates the message. One expects a direct connection between the sign and the message (for a helpful discussion, see S. Porúbcan, “The Word ’OT in Isaia 7,14,” CBQ 22 [1960]: 144-49). In this passage the sign is a confirming one, i.e., when Israel worships at the mountain that will be the proof that God delivered them from Egypt. Thus, the purpose of the exodus that makes possible the worship will be to prove that it was God who brought it about. In the meantime, Moses will have to trust in Yahweh.

[3:12]  ⁵ tn The verb תַּעַבְדוּן (ta’avdun, “you will serve”) is one of the foremost words for worship in the Torah. Keeping the commandments and serving Yahweh usually sum up the life of faith; the true worshiper seeks to obey him. The highest title anyone can have in the OT is “the servant of Yahweh.” The verb here could be rendered interpretively as “worship,” but it is better to keep it to the basic idea of serving because that emphasizes an important aspect of worship, and it highlights the change from Israel’s serving Egypt, which has been prominent in the earlier chapters. The words “and they” are supplied to clarify for English readers that the subject of the verb is plural (Moses and the people), unlike the other second person forms in vv. 10 and 12, which are singular.

[3:12]  sn This sign is also a promise from God – “you will serve God on this mountain.” It is given to Moses here as a goal, but a goal already achieved because it was a sign from God. Leading Israel out of Egypt would not be completed until they came to this mountain and served God. God does not give Moses details of what will take place on the road to Sinai, but he does give him the goal and glimpses of the defeat of Pharaoh. The rest will require Moses and the people to trust in this God who had a plan and who had the power to carry it out.

[31:7]  ⁶ tn The Hebrew text includes “and said to him.” This has not been included in the translation for stylistic reasons.

[31:7]  ⁷ tn Heb “fathers” (also in v. 20).

[3:16]  ⁸ tn Heb “the waters descending from above stood still.”

[3:16]  ⁹ tn Heb “they stood in one pile very far away.”

[3:16]  ¹⁰ 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]  ¹¹ map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[3:17]  ¹² tn Heb “and all Israel was crossing over on dry ground until all the nation had finished crossing the Jordan.”