Keluaran 32:11

32:11 But Moses sought the favor ¹  of the Lord his God and said, “O Lord, why does your anger burn against your people, whom you have brought out from the land of Egypt with great power and with a mighty hand?

Yesaya 51:9-11

51:9 Wake up! Wake up!

Clothe yourself with strength, O arm of the Lord! ² 

Wake up as in former times, as in antiquity!

Did you not smash ³  the Proud One? ⁴ 

Did you not ⁵  wound the sea monster? ⁶ 

51:10 Did you not dry up the sea,

the waters of the great deep?

Did you not make ⁷  a path through the depths of the sea,

so those delivered from bondage ⁸  could cross over?

51:11 Those whom the Lord has ransomed will return;

they will enter Zion with a happy shout.

Unending joy will crown them, ⁹ 

happiness and joy will overwhelm ¹⁰  them;

grief and suffering will disappear. ¹¹ 

[32:11]  ¹ tn S. R. Driver (Exodus, 351) draws on Arabic to show that the meaning of this verb (חָלָה, khalah) was properly “make sweet the face” or “stroke the face”; so here “to entreat, seek to conciliate.” In this prayer, Driver adds, Moses urges four motives for mercy: 1) Israel is Yahweh’s people, 2) Israel’s deliverance has demanded great power, 3) the Egyptians would mock if the people now perished, and 4) the oath God made to the fathers.

[51:9]  ² tn The arm of the Lord is a symbol of divine military power. Here it is personified and told to arouse itself from sleep and prepare for action.

[51:9]  ³ tn Heb “Are you not the one who smashed?” The feminine singular forms agree grammatically with the feminine noun “arm.” The Hebrew text has ַהמַּחְצֶבֶת (hammakhtsevet), from the verbal root חָצַב (khatsav, “hew, chop”). The Qumran scroll 1QIsa^a has, probably correctly, המחצת, from the verbal root מָחַץ (makhats, “smash”) which is used in Job 26:12 to describe God’s victory over “the Proud One.”

[51:9]  ⁴ tn This title (רַהַב, rahav, “proud one”) is sometimes translated as a proper name: “Rahab” (cf. NAB, NASB, NIV, NRSV). It is used here of a symbolic sea monster, known elsewhere in the Bible and in Ugaritic myth as Leviathan. This sea creature symbolizes the forces of chaos that seek to destroy the created order. In the Bible “the Proud One” opposes God’s creative work, but is defeated (see Job 26:12; Ps 89:10). Here the title refers to Pharaoh’s Egyptian army that opposed Israel at the Red Sea (see v. 10, and note also Isa 30:7 and Ps 87:4, where the title is used of Egypt).

[51:9]  ⁵ tn The words “did you not” are understood by ellipsis (note the preceding line). The rhetorical questions here and in v. 10 expect the answer, “Yes, you certainly did!”

[51:9]  ⁶ tn Hebrew תַּנִּין (tannin) is another name for the symbolic sea monster. See the note at 27:1. In this context the sea creature represents Egypt. See the note on the title “Proud One” earlier in this verse.

[51:10]  ⁷ tn The Hebrew text reads literally, “Are you not the one who dried up the sea, the waters of the great deep, who made…?”

[51:10]  ⁸ tn Heb “the redeemed” (so ASV, NASB, NIV, NRSV); KJV “the ransomed.”

[51:11]  ⁹ tn Heb “[will be] on their head[s].” “Joy” may be likened here to a crown (cf. 2 Sam 1:10). The statement may also be an ironic twist on the idiom “earth/dust on the head” (cf. 2 Sam 1:2; 13:19; 15:32; Job 2:12), referring to a mourning practice.

[51:11]  ¹⁰ tn Heb “overtake” (so NIV); NASB “they will obtain.”

[51:11]  ¹¹ tn Heb “grief and groaning will flee.”