Bilangan 22:5

22:5 And he sent messengers to Balaam ¹  son of Beor at Pethor, which is by the Euphrates River ²  in the land of Amaw, ³  to summon him, saying, “Look, a nation has come out of Egypt. They cover the face ⁴  of the earth, and they are settling next to me.

Bilangan 24:8

24:8 God brought them out of Egypt.

They have, as it were, the strength of a young bull;

they will devour hostile people ⁵ 

and will break their bones

and will pierce them through with arrows.

Keluaran 9:16

9:16 But ⁶  for this purpose I have caused you to stand: ⁷  to show you ⁸  my strength, and so that my name may be declared ⁹  in all the earth.

Keluaran 14:18

14:18 And the Egyptians will know ¹⁰  that I am the Lord when I have gained my honor ¹¹  because of Pharaoh, his chariots, and his horsemen.”

Keluaran 20:2

20:2 “I, ¹²  the Lord, am your God, ¹³  who brought you ¹⁴  from the land of Egypt, from the house of slavery. ¹⁵ 

Mazmur 68:35

68:35 You are awe-inspiring, O God, as you emerge from your holy temple! ¹⁶ 

It is the God of Israel ¹⁷  who gives the people power and strength.

God deserves praise! ¹⁸ 

[22:5]  ¹ sn There is much literature on pagan diviners and especially prophecy in places in the east like Mari (see, for example, H. B. Huffmon, “Prophecy in the Mari Letters,” BA 31 [1968]: 101-24). Balaam appears to be a pagan diviner who was of some reputation; he was called to curse the Israelites, but God intervened and gave him blessings only. The passage forms a nice complement to texts that deal with blessings and curses. It shows that no one can curse someone whom God has blessed.

[22:5]  ² tn Heb “by the river”; in most contexts this expression refers to the Euphrates River (cf. NAB, NCV, NRSV, TEV, CEV, NLT).

[22:5]  ³ tn Heb “in the land of Amaw” (cf. NAB, NRSV, TEV); traditionally “in the land of the sons of his people.” The LXX has “by the river of the land.”

[22:5]  ⁴ tn Heb “eye.” So also in v. 11.

[24:8]  ⁵ tn Heb “they will devour nations,” their adversaries.

[9:16]  ⁶ tn The first word is a very strong adversative, which, in general, can be translated “but, howbeit”; BDB 19 s.v. אוּלָם suggests for this passage “but in very deed.”

[9:16]  ⁷ tn The form הֶעֱמַדְתִּיךָ (he’emadtikha) is the Hiphil perfect of עָמַד (’amad). It would normally mean “I caused you to stand.” But that seems to have one or two different connotations. S. R. Driver (Exodus, 73) says that it means “maintain you alive.” The causative of this verb means “continue,” according to him. The LXX has the same basic sense – “you were preserved.” But Paul bypasses the Greek and writes “he raised you up” to show God’s absolute sovereignty over Pharaoh. Both renderings show God’s sovereign control over Pharaoh.

[9:16]  ⁸ tn The Hiphil infinitive construct הַרְאֹתְךָ (har’otÿkha) is the purpose of God’s making Pharaoh come to power in the first place. To make Pharaoh see is to cause him to understand, to experience God’s power.

[9:16]  ⁹ tn Heb “in order to declare my name.” Since there is no expressed subject, this may be given a passive translation.

[14:18]  ¹⁰ tn The construction is unusual in that it says, “And Egypt will know.” The verb is plural, and so “Egypt” must mean “the Egyptians.” The verb is the perfect tense with the vav consecutive, showing that this recognition or acknowledgment by Egypt will be the result or purpose of the defeat of them by God.

[14:18]  ¹¹ tn The form is בְּהִכָּבְדִי (bÿhikkavÿdi), the Niphal infinitive construct with a preposition and a suffix. For the suffix on a Niphal, see GKC 162-63 §61.c. The word forms a temporal clause in the line.

[20:2]  ¹² sn The revelation of Yahweh here begins with the personal pronoun. “I” – a person, a living personality, not an object or a mere thought. This enabled him to address “you” – Israel, and all his people, making the binding stipulations for them to conform to his will (B. Jacob, Exodus, 544).

[20:2]  ¹³ tn Most English translations have “I am Yahweh your God.” But the preceding chapters have again and again demonstrated how he made himself known to them. Now, the emphasis is on “I am your God” – and what that would mean in their lives.

[20:2]  ¹⁴ tn The suffix on the verb is second masculine singular. It is this person that will be used throughout the commandments for the whole nation. God addresses them all as his people, but he addresses them individually for their obedience. The masculine form is not, thereby, intended to exclude women.

[20:2]  ¹⁵ tn Heb “the house of slaves” meaning “the land of slavery.”

[20:2]  sn By this announcement Yahweh declared what he had done for Israel by freeing them from slavery. Now they are free to serve him. He has a claim on them for gratitude and obedience. But this will not be a covenant of cruel slavery and oppression; it is a covenant of love, as God is saying “I am yours, and you are mine.” This was the sovereign Lord of creation and of history speaking, declaring that he was their savior.

[68:35]  ¹⁶ tn Heb “awesome [is] God from his holy places.” The plural of מִקְדָּשׁ (miqdash, “holy places”) perhaps refers to the temple precincts (see Ps 73:17; Jer 51:51).

[68:35]  ¹⁷ tn Heb “the God of Israel, he.”

[68:35]  ¹⁸ tn Heb “blessed [be] God.”