Keluaran 4:25

4:25 But Zipporah took a flint knife, cut off the foreskin of her son and touched it to Moses’ feet, ¹  and said, “Surely you are a bridegroom of blood ²  to me.”

Keluaran 7:9-10

7:9 “When Pharaoh says to you, ‘Do ³  a miracle,’ and you say to Aaron, ‘Take your staff and throw it down ⁴  before Pharaoh,’ it will become ⁵  a snake.” 7:10 When ⁶  Moses and Aaron went to Pharaoh, they did so, just as the Lord had commanded them – Aaron threw ⁷  down his staff before Pharaoh and his servants and it became a snake. ⁸ 

Keluaran 10:19

10:19 and the Lord turned a very strong west wind, ⁹  and it picked up the locusts and blew them into the Red Sea. ¹⁰  Not one locust remained in all the territory of Egypt.

Keluaran 14:27

14:27 So Moses extended his hand toward the sea, and the sea returned to its normal state ¹¹  when the sun began to rise. ¹²  Now the Egyptians were fleeing ¹³  before it, but the Lord overthrew ¹⁴  the Egyptians in the middle of the sea.

Keluaran 15:21

15:21 Miriam sang in response ¹⁵  to them, “Sing to the Lord, for he has triumphed gloriously; the horse and its rider he has thrown into the sea.” ¹⁶ 

Keluaran 22:31

22:31 “You will be holy ¹⁷  people to me; you must not eat any meat torn by animals in the field. ¹⁸  You must throw it to the dogs.

[4:25]  ¹ tn Heb “to his feet.” The referent (Moses) has been specified in the translation for clarity. The LXX has “and she fell at his feet” and then “the blood of the circumcision of my son stood.” But it is clear that she caused the foreskin to touch Moses’ feet, as if the one were a substitution for the other, taking the place of the other (see U. Cassuto, Exodus, 60).

[4:25]  ² sn U. Cassuto explains that she was saying, “I have delivered you from death, and your return to life makes you my bridegroom a second time, this time my blood bridegroom, a bridegroom acquired through blood” (Exodus, 60-61).

[7:9]  ³ tn The verb is תְּנוּ (tÿnu), literally “give.” The imperative is followed by an ethical dative that strengthens the subject of the imperative: “you give a miracle.”

[7:9]  ⁴ tn Heb “and throw it.” The direct object, “it,” is implied.

[7:9]  ⁵ tn The form is the jussive יְהִי ( yÿhi). Gesenius notes that frequently in a conditional clause, a sentence with a protasis and apodosis, the jussive will be used. Here it is in the apodosis (GKC 323 §109.h).

[7:10]  ⁶ tn The clause begins with the preterite and the vav (ו) consecutive; it is here subordinated to the next clause as a temporal clause.

[7:10]  ⁷ tn Heb “and Aaron threw.”

[7:10]  ⁸ tn The noun used here is תַּנִּין (tannin), and not the word for “serpent” or “snake” used in chap. 4. This noun refers to a large reptile, in some texts large river or sea creatures (Gen 1:21; Ps 74:13) or land creatures (Deut 32:33). This wonder paralleled Moses’ miracle in 4:3 when he cast his staff down. But this is Aaron’s staff, and a different miracle. The noun could still be rendered “snake” here since the term could be broad enough to include it.

[10:19]  ⁹ tn Or perhaps “sea wind,” i.e., a wind off the Mediterranean.

[10:19]  ¹⁰ tn The Hebrew name here is יַם־סוּף (Yam Suf), sometimes rendered “Reed Sea” or “Sea of Reeds.” The word סוּף is a collective noun that may have derived from an Egyptian name for papyrus reeds. Many English versions have used “Red Sea,” which translates the name that ancient Greeks used: ejruqrav qalavssa (eruqra qalassa).

[10:19]  sn The name Red Sea is currently applied to the sea west of the Arabian Peninsula. The northern fingers of this body of water extend along the west and east sides of the Sinai Peninsula and are presently called the Gulf of Suez and the Gulf of Aqaba or the Gulf of Eilat. In ancient times the name applied to a much larger body of water, including the Arabian Sea and the Persian Gulf (C. Houtman, Exodus, 1:109-10). See also Num 14:25; 21:4; Deut 1:40; 2:1; Judg 11:16; 1 Kgs 9:26; Jer 49:21. The sea was deep enough to drown the entire Egyptian army later (and thus no shallow swamp land). God drives the locusts to their death in the water. He will have the same power over Egyptian soldiers, for he raised up this powerful empire for a purpose and soon will drown them in the sea. The message for the Israelites is that God will humble all who refuse to submit.

[14:27]  ¹¹ 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]  ¹² tn Heb “at the turning of the morning”; NASB, NIV, TEV, CEV “at daybreak.”

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

[15:21]  ¹⁵ tn The verb עָנָה (’ana) normally means “to answer,” but it can be used more technically to describe antiphonal singing in Hebrew and in Ugaritic.

[15:21]  ¹⁶ sn This song of the sea is, then, a great song of praise for Yahweh’s deliverance of Israel at the Sea, and his preparation to lead them to the promised land, much to the (anticipated) dread of the nations. The principle here, and elsewhere in Scripture, is that the people of God naturally respond to God in praise for his great acts of deliverance. Few will match the powerful acts that were exhibited in Egypt, but these nonetheless set the tone. The song is certainly typological of the song of the saints in heaven who praise God for delivering them from the bondage of this world by judging the world. The focus of the praise, though, still is on the person (attributes) and works of God.

[22:31]  ¹⁷ sn The use of this word here has to do with the laws of the sanctuary and not some advanced view of holiness. The ritual holiness at the sanctuary would prohibit eating anything torn to pieces.

[22:31]  ¹⁸ tn Or “by wild animals.”