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 14:1

The Victory at the Red Sea

14:1 ² The Lord spoke to Moses:

1 Samuel 2:10

2:10 The Lord shatters ³  his adversaries; ⁴ 

he thunders against them from ⁵  the heavens.

The Lord executes judgment to the ends of the earth.

He will strengthen ⁶  his king

and exalt the power ⁷  of his anointed one.” ⁸ 

Ayub 40:1

Job’s Reply to God’s Challenge

40:1 Then the Lord answered Job:

Yesaya 21:1

The Lord Will Judge Babylon

21:1 Here is a message about the Desert by the Sea: ⁹ 

Like strong winds blowing in the south, ¹⁰ 

one invades from the desert,

from a land that is feared.

Yehezkiel 1:4

1:4 As I watched, I noticed ¹¹  a windstorm ¹²  coming from the north – an enormous cloud, with lightning flashing, ¹³  such that bright light ¹⁴  rimmed it and came from ¹⁵  it like glowing amber ¹⁶  from the middle of a fire.

[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.”

[14:1]  ² sn The account recorded in this chapter is one of the best known events in all of Scripture. In the argument of the book it marks the division between the bondage in Egypt and the establishment of the people as a nation. Here is the deliverance from Egypt. The chapter divides simply in two, vv. 1-14 giving the instructions, and vv. 15-31 reporting the victory. See among others, G. Coats, “History and Theology in the Sea Tradition,” ST 29 (1975): 53-62); A. J. Ehlen, “Deliverance at the Sea: Diversity and Unity in a Biblical Theme,” CTM 44 (1973): 168-91; J. B. Scott, “God’s Saving Acts,” The Presbyterian Journal 38 (1979): 12-14; W. Wifall, “The Sea of Reeds as Sheol,” ZAW 92 (1980): 325-32.

[2:10]  ³ tn The imperfect verbal forms in this line and in the next two lines are understood as indicating what is typically true. Another option is to translate them with the future tense. See v. 10b.

[2:10]  ⁴ tc The present translation follows the Qere, many medieval Hebrew manuscripts, the Syriac Peshitta, and the Vulgate in reading the plural (“his adversaries,” similarly many other English versions) rather than the singular (“his adversary”) of the Kethib.

[2:10]  ⁵ tn The Hebrew preposition here has the sense of “from within.”

[2:10]  ⁶ tn The imperfect verbal forms in this and the next line are understood as indicating what is anticipated and translated with the future tense, because at the time of Hannah’s prayer Israel did not yet have a king.

[2:10]  ⁷ tn Heb “the horn,” here a metaphor for power or strength. Cf. NCV “make his appointed king strong”; NLT “increases the might of his anointed one.”

[2:10]  ⁸ tc The LXX greatly expands v. 10 with an addition that seems to be taken from Jer 9:23-24.

[2:10]  sn The anointed one is the anticipated king of Israel, as the preceding line makes clear.

[21:1]  ⁹ sn The phrase is quite cryptic, at least to the modern reader. Verse 9 seems to indicate that this message pertains to Babylon. Southern Mesopotamia was known as the Sealand in ancient times, because of its proximity to the Persian Gulf. Perhaps the reference to Babylon as a “desert” foreshadows the destruction that would overtake the city, making it like a desolate desert.

[21:1]  ¹⁰ tn Or “in the Negev” (NASB).

[1:4]  ¹¹ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

[1:4]  ¹² sn Storms are often associated with appearances of God (see Nah 1:3; Ps 18:12). In some passages, the “storm” (סְעָרָה, sÿ’arah) may be a whirlwind (Job 38:1, 2 Kgs 2:1).

[1:4]  ¹³ tn Heb “fire taking hold of itself,” perhaps repeatedly. The phrase occurs elsewhere only in Exod 9:24 in association with a hailstorm. The LXX interprets the phrase as fire flashing like lightning, but it is possibly a self-sustaining blaze of divine origin. The LXX also reverses the order of the descriptors, i.e., “light went around it and fire flashed like lightning within it.”

[1:4]  ¹⁴ tn Or “radiance.” The term also occurs in 1:27b.

[1:4]  ¹⁵ tc Or “was in it”; cf. LXX ἐν τῷ μέσῳ αὐτοῦ (en tw mesw autou, “in its midst”).

[1:4]  ¹⁶ tn The LXX translates חַשְׁמַל (khashmal) with the word ἤλεκτρον (hlektron, “electrum”; so NAB), an alloy of silver and gold, perhaps envisioning a comparison to the glow of molten metal.