diff --git a/en_tn_02-EXO.tsv b/en_tn_02-EXO.tsv
index b04e6acafc..7538098f5a 100644
--- a/en_tn_02-EXO.tsv
+++ b/en_tn_02-EXO.tsv
@@ -285,7 +285,7 @@ EXO 3 21 kt7b figs-litotes לֹ֥א תֵלְכ֖וּ רֵיקָֽם 1 will not g
EXO 3 22 w2av וּמִגָּרַ֣ת בֵּיתָ֔הּ 1 any women staying in her neighbors’ houses The word, **sojourning** means living somewhere other than one’s native land, usually temporarily. It is unclear both who the sojourning (visiting) women are and in whose house they are sojourning, leaving several possibilities. Most translations which make a decision about who they are identify both the temporary resident and her host home as Egyptian. This makes sense as the Israelites will be plundering the Egyptians. If it is possible to leave this ambiguous in your translation, that would be best.
EXO 3 22 fmfu figs-youdual וְשַׂמְתֶּ֗ם עַל־בְּנֵיכֶם֙ וְעַל־בְּנֹ֣תֵיכֶ֔ם וְנִצַּלְתֶּ֖ם 1 Each of these is a plural **you.** If your language uses different forms of “you” depending on the number of people addressed, use a plural form here. (See: [[rc://en/ta/man/translate/figs-youdual]])
EXO 3 22 h38j figs-quotemarks מִצְרָֽיִם 1 After this phrase, the direct quote of Yahweh’s word which started in [verse 15](../03/15.md) ends. It may be helpful to your readers to indicate this with a closing first-level quotation mark or with whatever other punctuation or convention your language uses to indicate the end of a quotation. (See: [[rc://en/ta/man/translate/figs-quotemarks]])
-EXO 4 intro kap5 0 # Exodus 04 General Notes
## Potential Translation Issues
### Quotations
* There is a difficult transition between [4:4](../04/04.md) and [4:5](../04/05.md) because the quotation stops in the middle to inject a bit of narrative. When it resumes in [4:5](../04/05.md),the sentence seems incomplete (even if merged directly with the quotation fragment in [4:4](../04/04.md)). (See: [[rc://en/ta/man/translate/figs-ellipsis]])* Yahweh’s instructions to Moses are complex, and there are up to four levels of quotations in this chapter. Translators will need to decide if some of these need to become indirect quotations (if that is possible in their language) and take great care to use the proper quotation markings in the proper locations.
### Order of events
* The order of events is not always clear. In [4:14](../04/14.md) Yahweh tells Moses that Aaron is coming to meet him, but Yahweh telling Aaron to go meet Moses in the wilderness is not recorded until [4:27](../04/27.md).
* The timing of the events in [4:18](../18/.md)\-[4:27](../04/27.md), especially verses 18-19 and 27 in relation to the rest of the events of the chapter, is unclear.
### Thus says Yahweh
The first of over 400 occurrences throughout the Old Testament of a standard phrase used to introduce direct, authoritative instruction from Yahweh occurs in [4:22](../04/22.md). It occurs ten times in the book of Exodus; nine of these are between chapters 4–11. It would be good for your team to have a standard way to translate this that makes it clear that the words that come next are directly from God. If your language has a standard way of introducing a new message from your leader that alerts the hearers that these are the words of the leader, that would be a good phrase to consider.
### Yahweh’s attempt to kill someone
The encounter recorded from [4:24](../04/24.md) to [4:26](../04/26.md) is one of the strangest and most difficult passages in the entire book. Difficulties include:
* To whom do the pronouns refer? Masculine pronouns are used throughout the section, but there are two possible antecedents, Moses (who is not named in the narrative) and Zipporah’s son (who was presumably also Moses’ son, but this is how he is referred to in this text. For why, see below on why Yahweh did this). Most commentators believe the pronouns refer to Moses.
* Circumcision is described in fairly graphic detail. Different cultures will need to approach this differently. Some may have terms for circumcision, while others may be comfortable translating mostly literally, and others will need to use euphemisms or other strategies to translate. (See: [[rc://en/tw/dict/bible/kt/circumcise]])* The meaning of the phrase **a bridegroom of blood** (ULT) is unknown.
* Why did Yahweh attack Moses? Many commentators conclude that Moses had neglected to circumcise one of his sons because it displeased Zipporah, and Yahweh was holding Moses responsible before he returned to lead the Israelites (who should have been circumcised). When Zipporah repented by circumcising the son herself and touching the foreskin to Moses’ feet, Yahweh relents. These conclusions should help inform translation but should not be made explicit in the text.
## Study Concepts in this Chapter
### Moses does not understand
Although Moses believes in Yahweh, he does not trust in him. This is because Moses lacks understanding. Moses tries to believe the things he is asked to do are done by his own power. Yahweh is trying to get Moses to trust that these things are Yahweh’s doing. (See: [[rc://en/tw/dict/bible/kt/believe]] and [[rc://en/tw/dict/bible/kt/trust]])
### Children of God
This chapter introduces the concept that Israel, the people group, is the chosen people of God and God’s firstborn son. (See: [[rc://en/tw/dict/bible/kt/elect]] and [[rc://en/tw/dict/bible/kt/peopleofgod]] and [[rc://en/tw/dict/bible/other/firstborn]])
### Yahweh hardened Pharaoh’s heart
Scholars are divided over how to understand this statement. There is debate over whether Pharaoh plays an active or passive role in the hardening of his own heart. Translators should simply follow the text. In Exodus 4-14 there are ten statements that Yahweh hardens Pharaoh’s heart, and ten statements that Pharaoh hardens his own heart. (See: [[rc://en/ta/man/translate/figs-activepassive]])
+EXO 4 intro kap5 0 # Exodus 04 General Notes
## Potential Translation Issues
### Quotations
* There is a difficult transition between [4:4](../04/04.md) and [4:5](../04/05.md) because the quotation stops in the middle to inject a bit of narrative. When it resumes in [4:5](../04/05.md),the sentence seems incomplete (even if merged directly with the quotation fragment in [4:4](../04/04.md)). (See: [[rc://en/ta/man/translate/figs-ellipsis]])* Yahweh’s instructions to Moses are complex, and there are up to four levels of quotations in this chapter. Translators will need to decide if some of these need to become indirect quotations (if that is possible in their language) and take great care to use the proper quotation markings in the proper locations.
### Order of events
* The order of events is not always clear. In [4:14](../04/14.md) Yahweh tells Moses that Aaron is coming to meet him, but Yahweh telling Aaron to go meet Moses in the wilderness is not recorded until [4:27](../04/27.md).
* The timing of the events in [4:18](../18/.md)\\-[4:27](../04/27.md), especially verses 18-19 and 27 in relation to the rest of the events of the chapter, is unclear.
### Thus says Yahweh
The first of over 400 occurrences throughout the Old Testament of a standard phrase used to introduce direct, authoritative instruction from Yahweh occurs in [4:22](../04/22.md). It occurs ten times in the book of Exodus; nine of these are between chapters 4–11. It would be good for your team to have a standard way to translate this that makes it clear that the words that come next are directly from God. If your language has a standard way of introducing a new message from your leader that alerts the hearers that these are the words of the leader, that would be a good phrase to consider.
### Yahweh’s attempt to kill someone
The encounter recorded from [4:24](../04/24.md) to [4:26](../04/26.md) is one of the strangest and most difficult passages in the entire book. Difficulties include:
* To whom do the pronouns refer? Masculine pronouns are used throughout the section, but there are two possible antecedents, Moses (who is not named in the narrative) and Zipporah’s son (who was presumably also Moses’ son, but this is how he is referred to in this text. For why, see below on why Yahweh did this). Most commentators believe the pronouns refer to Moses.
* Circumcision is described in fairly graphic detail. Different cultures will need to approach this differently. Some may have terms for circumcision, while others may be comfortable translating mostly literally, and others will need to use euphemisms or other strategies to translate. (See: [[rc://en/tw/dict/bible/kt/circumcise]])* The meaning of the phrase **a bridegroom of blood** (ULT) is unknown.
* Why did Yahweh attack Moses? Many commentators conclude that Moses had neglected to circumcise one of his sons because it displeased Zipporah, and Yahweh was holding Moses responsible before he returned to lead the Israelites (who should have been circumcised). When Zipporah repented by circumcising the son herself and touching the foreskin to Moses’ feet, Yahweh relents. These conclusions should help inform translation but should not be made explicit in the text.
## Study Concepts in this Chapter
### Moses does not understand
Although Moses believes in Yahweh, he does not trust in him. This is because Moses lacks understanding. Moses tries to believe the things he is asked to do are done by his own power. Yahweh is trying to get Moses to trust that these things are Yahweh’s doing. (See: [[rc://en/tw/dict/bible/kt/believe]] and [[rc://en/tw/dict/bible/kt/trust]])
### Children of God
This chapter introduces the concept that Israel, the people group, is the chosen people of God and God’s firstborn son. (See: [[rc://en/tw/dict/bible/kt/elect]] and [[rc://en/tw/dict/bible/kt/peopleofgod]] and [[rc://en/tw/dict/bible/other/firstborn]])
### Yahweh hardened Pharaoh’s heart
Scholars are divided over how to understand this statement. There is debate over whether Pharaoh plays an active or passive role in the hardening of his own heart. Translators should simply follow the text. In Exodus 4-14 there are ten statements that Yahweh hardens Pharaoh’s heart, and ten statements that Pharaoh hardens his own heart. (See: [[rc://en/ta/man/translate/figs-activepassive]])
EXO 4 1 j4yg וַיַּ֤עַן מֹשֶׁה֙ וַיֹּ֔אמֶר 1 if they do not believe Here, **answered and said** is a Hebrew expression which does not convey any extra information. Unless your language naturally uses a similar structure, it is better to translate one verb and omit the other. Alternate translation: “Moses answered”
EXO 4 1 b3xv figs-quotemarks וְהֵן֙ לֹֽא־יַאֲמִ֣ינוּ לִ֔י וְלֹ֥א יִשְׁמְע֖וּ בְּקֹלִ֑י כִּ֣י יֹֽאמְר֔וּ לֹֽא־נִרְאָ֥ה אֵלֶ֖יךָ יְהוָֽה 1 This is a direct quotation. It may be helpful to your readers to indicate this by marking it with first-level quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation. (See: [[rc://en/ta/man/translate/figs-quotemarks]])
EXO 4 1 pq8x figs-metonymy בְּקֹלִ֑י 1 See [3:18](../03/18.md). Alternate translation: “to what I say” (See: [[rc://en/ta/man/translate/figs-metonymy]])
@@ -517,7 +517,7 @@ EXO 5 22 g4d5 figs-rquestion לָ֥מָּה זֶּ֖ה שְׁלַחְתָּֽ
EXO 5 23 v2k2 figs-metonymy בִּשְׁמֶ֔ךָ 1 to speak to him in your name Here, **in your name** indicates that Moses delivers Yahweh’s message. If your readers might misunderstand this, you could use an equivalent expression or plain language. Alternate translation: “for you” or “your message for him” (See: [[rc://en/ta/man/translate/figs-metonymy]])
EXO 5 23 fzir figs-idiom וְהַצֵּ֥ל לֹא־הִצַּ֖לְתָּ 1 In Hebrew, **rescued** is repeated for emphasis. If your readers might misunderstand this, you could use an equivalent idiom or use plain language. (See: [[rc://en/ta/man/translate/figs-idiom]])
EXO 5 23 ce6s figs-quotemarks עַמֶּֽךָ 1 After this phrase, the direct quote of Moses that began in the [previous verse](../05/22.md) ends. It may be helpful to your readers to indicate this with a closing first-level quotation mark or with whatever other punctuation or convention your language uses to indicate the end of a quotation. (See: [[rc://en/ta/man/translate/figs-quotemarks]])
-EXO 6 intro we5k 0 # Exodus 06 General Notes
## Possible Translation Difficulties in this Chapter
### Repetition of events:
Most of the content of this chapter is very similar to the events and dialogue in chapters 3-4. For consistency, translators should consult the decisions they made there while keeping in mind that this narrative is not exactly the same. Also, verses 10-12 and verses 28-30 are very similar to each other. These events are probably a recommissioning of Moses. After his first encounter with Pharaoh went very poorly and the Israelites seem to reject God, reminds Moses of God’s promises and power.
### Referring to God
A name for God (**Yahweh**) and a title for God (**El Shaddai**) are mentioned in this chapter ([6:2](../06/02.md)\-[6:3](../06/03.md)). The precise meaning of El Shaddai is not known, but most scholars think it means something like “almighty.” Translators who have worked on Genesis may find confusing the statement that Abraham, Isaac, and Jacob did not know Yahweh as the name of God.
### Other possible translation difficulties:
With little explanation, a large portion of the chapter is devoted to the genealogy of Moses and Aaron. Some of the people in the genealogy lived much longer than is normal for humans today. If translators are not familiar with the lengths of people’s lives in the early days of the world (as recorded in Genesis, especially chapter 5), this may cause confusion.
## Study Concepts in this Chapter
### Promised Land
According to the covenant Yahweh made with Abraham, Egypt is not the home of the Hebrew people. Their home is the Promised Land in Canaan. The people are to return home to their land. (See: [[rc://en/tw/dict/bible/kt/covenant]] and [[rc://en/tw/dict/bible/kt/promisedland]])
### “Let my people go”
This is a very important statement. Moses is not asking Pharaoh to “let go” of the Hebrew people. Instead, he is demanding that Pharaoh free the Hebrew people.
### God and his people
In verse 7, note mention of a very important biblical theme of God being “your God” and the special relationship that his people have with him.
+EXO 6 intro we5k 0 # Exodus 06 General Notes
## Possible Translation Difficulties in this Chapter
### Repetition of events:
Most of the content of this chapter is very similar to the events and dialogue in chapters 3-4. For consistency, translators should consult the decisions they made there while keeping in mind that this narrative is not exactly the same. Also, verses 10-12 and verses 28-30 are very similar to each other. These events are probably a recommissioning of Moses. After his first encounter with Pharaoh went very poorly and the Israelites seem to reject God, reminds Moses of God’s promises and power.
### Referring to God
A name for God (**Yahweh**) and a title for God (**El Shaddai**) are mentioned in this chapter ([6:2](../06/02.md)\\-[6:3](../06/03.md)). The precise meaning of El Shaddai is not known, but most scholars think it means something like “almighty.” Translators who have worked on Genesis may find confusing the statement that Abraham, Isaac, and Jacob did not know Yahweh as the name of God.
### Other possible translation difficulties:
With little explanation, a large portion of the chapter is devoted to the genealogy of Moses and Aaron. Some of the people in the genealogy lived much longer than is normal for humans today. If translators are not familiar with the lengths of people’s lives in the early days of the world (as recorded in Genesis, especially chapter 5), this may cause confusion.
## Study Concepts in this Chapter
### Promised Land
According to the covenant Yahweh made with Abraham, Egypt is not the home of the Hebrew people. Their home is the Promised Land in Canaan. The people are to return home to their land. (See: [[rc://en/tw/dict/bible/kt/covenant]] and [[rc://en/tw/dict/bible/kt/promisedland]])
### “Let my people go”
This is a very important statement. Moses is not asking Pharaoh to “let go” of the Hebrew people. Instead, he is demanding that Pharaoh free the Hebrew people.
### God and his people
In verse 7, note mention of a very important biblical theme of God being “your God” and the special relationship that his people have with him.
EXO 6 1 ip5i figs-quotemarks עַתָּ֣ה תִרְאֶ֔ה אֲשֶׁ֥ר אֶֽעֱשֶׂ֖ה לְפַרְעֹ֑ה כִּ֣י בְיָ֤ד חֲזָקָה֙ יְשַׁלְּחֵ֔ם וּבְיָ֣ד חֲזָקָ֔ה יְגָרְשֵׁ֖ם מֵאַרְצֽוֹ 1 This is a direct quotation. It may be helpful to your readers to indicate this by marking it with first-level quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation. (See: [[rc://en/ta/man/translate/figs-quotemarks]])
EXO 6 1 lu95 grammar-connect-time-sequential עַתָּ֣ה 1 This refers to future events starting very soon. Alternative translation: “Starting soon” or “Very soon” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]])
EXO 6 1 ece6 figs-metonymy בְיָ֤ד חֲזָקָה֙…וּבְיָ֣ד חֲזָקָ֔ה 1 my strong hand Here, **hand** is a metonym for power. If your readers might misunderstand this, you could use an equivalent expression or plain language. Alternate translation: “by a strong power … and by a strong power” (See: [[rc://en/ta/man/translate/figs-metonymy]])
@@ -780,10 +780,10 @@ EXO 8 31 iyhn figs-merism מִפַּרְעֹ֖ה מֵעֲבָדָ֣יו
EXO 8 31 mb4r figs-hyperbole לֹ֥א נִשְׁאַ֖ר אֶחָֽד 1 This extreme statement emphasizes how thoroughly Yahweh removed the insects from the land. Alternate translation: “There was not a single one of these insects left in the whole land” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
EXO 8 32 sb5l figs-metaphor וַיַּכְבֵּ֤ד פַּרְעֹה֙ אֶת־לִבּ֔וֹ 1 Pharaoh hardened his heart Pharaoh’s stubborn attitude is spoken of as if he made his own **heart heavy**. If the **heart** is not the body part your culture uses to refer to a person’s will, consider using whichever organ your culture would use for this image. See how you translated this in [8:15](../08/15.md). Alternate translation: “Pharaoh determined to be defiant” (See: [[rc://en/ta/man/translate/figs-metaphor]])
EXO 9 intro hqw8 0 # Exodus 09 General Notes
## Special Concepts in this Chapter
### Pharaoh’s hard heart
Pharaoh’s heart is often described as hard in this chapter. This means that his heart was not open or willing to understand Yahweh’s instructions. When his heart was hardened, it became less and less receptive to Yahweh.
## Other possible translation difficulties in this chapter
### Let my people go
This is a very important statement. Moses is not asking Pharaoh to “let go” of the Hebrew people. Instead, he is demanding that Pharaoh free the Hebrew people.
-EXO 9 1 se3f writing-newevent וַיֹּ֤אמֶר יְהוָה֙ 1 General Information: A new scene begins here Use the natural form in your language for introducing a new event. This is the beginning of the fifth plague sequence. (See: [[rc://en/ta/man/translate/writing-newevent]])
-EXO 9 1 p1oj figs-quotemarks אֶל־מֹשֶׁ֔ה 1 After this phrase, a direct quote begins that continues to the end of [9:4](../09/04.md) and contains two more levels of quotes. It may be helpful to your readers to indicate this with an opening first-level quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation. (See: [[rc://en/ta/man/translate/figs-quotemarks]])
+EXO 9 1 se3f writing-newevent וַיֹּ֤אמֶר יְהוָה֙ 1 General Information: A new scene begins here. Use the natural form in your language for introducing a new event. This is the beginning of the fifth plague sequence. (See: [[rc://en/ta/man/translate/writing-newevent]])
+EXO 9 1 p1oj figs-quotemarks אֶל־מֹשֶׁ֔ה 1 After this phrase, a direct quote begins that continues to the end of [9:4](../09/04.md) and contains two additional levels of quotes. It may be helpful to your readers to indicate this with an opening first-level quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation. (See: [[rc://en/ta/man/translate/figs-quotemarks]])
EXO 9 1 maqa figs-quotemarks אֵלָ֗יו 1 After this phrase, a second-level direct quote begins which continues to the end of [9:4](../09/04.md) and contains one more level of quotes. It may be helpful to your readers to indicate this with an opening second-level quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation within a quotation. (See: [[rc://en/ta/man/translate/figs-quotemarks]])
-EXO 9 1 fo4o figs-quotesinquotes וְדִבַּרְתָּ֣ אֵלָ֗יו כֹּֽה־אָמַ֤ר יְהוָה֙ אֱלֹהֵ֣י הָֽעִבְרִ֔ים 1 You may want to translate the quote beginning with **Thus says Yahweh** as an indirect quotation in order to reduce the levels of quotations in this passage. Alternative translation: “and say to him that Yahweh, the God of the Hebrews, says” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]])
+EXO 9 1 fo4o figs-quotesinquotes וְדִבַּרְתָּ֣ אֵלָ֗יו כֹּֽה־אָמַ֤ר יְהוָה֙ אֱלֹהֵ֣י הָֽעִבְרִ֔ים 1 You may want to translate the second-level quote beginning with **Thus says Yahweh** as an indirect quotation in order to reduce the levels of quotations in this passage. Alternative translation: “and say to him that Yahweh, the God of the Hebrews, says” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]])
EXO 9 1 w0lg כֹּֽה־אָמַ֤ר יְהוָה֙ 1 This quotation formula is used to introduce commands from Yahweh. See [4:intro](../04/intro.md) for more information.
EXO 9 1 x4bd עַמִּ֖י 1 Alternate translation: “the Israelites”
EXO 9 2 l7ld figs-parallelism כִּ֛י אִם־מָאֵ֥ן אַתָּ֖ה לְשַׁלֵּ֑חַ וְעוֹדְךָ֖ מַחֲזִ֥יק בָּֽם 1 if you refuse to let them go, if you still keep them back These two phrases mean basically the same thing. Alternate translation: “If you continue refusing to let them go” (See: [[rc://en/ta/man/translate/figs-parallelism]])
@@ -1217,7 +1217,7 @@ EXO 14 30 e2lf figs-metonymy מִיַּ֣ד מִצְרָ֑יִם 1 out of the
EXO 14 30 p5zw עַל־שְׂפַ֥ת הַיָּֽם 1 on the seashore Alternate translation: “on the land along the edge of the sea”
EXO 14 31 o1oc grammar-collectivenouns יִשְׂרָאֵ֜ל 1 on the seashore This is a collective singular noun. If your language would not refer to a group of people in this way, you may need to translate it as plural. Alternate translation: “the Israelites” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]])
EXO 14 31 np6s figs-metonymy אֶת־הַיָּ֣ד הַגְּדֹלָ֗ה 1 on the seashore Here, **hand** refers to power. Alternate translation: “the great power” (See: [[rc://en/ta/man/translate/figs-metonymy]])
-EXO 15 intro ni4b 0 # Exodus 15 General Notes
## Structure and formatting
Verses 1b-18 and 21b of chapter 15 verses are poetry. They are a song of praise to Yahweh because he defeated and destroyed the Egyptian army ([Exodus 14:26-28](../14/26.md).). Translating poetry should be done by someone who is a skilled poet in the target language. Because the forms of poetry are so different in different languages, a translation that is good poetry in the target language may seem very different from the original poem. The structure may look quite different. The poet will be well served by looking at the entire poem from multiple perspectives. He will need to know the meaning of the poem, the themes and discourse structure of the poem, and the feelings that the poem is supposed to create in the reader at each point (UST, tNotes). He will need to understand how that was accomplished by the original form and structure (ULT). Then he will need to compose the translated poem using forms and structures that have the same or similar meaning, themes, discourse elements, and feelings.
### Structure
This song follows a basic AB structure which is given to us in verse 1b-c and 21b-c:
* A - praise to Yahweh - he is magnificent (expressed in various words)
* B - because he defeats our enemies
The song can be divided into three major sections, each of which is patterned as: AB(a)b. Each section starts with an AB portion which is characterized by fewer verbs (or participles, how to express) (especially the A portion). The section then elaborates on each. Note that there are other possible analyses of the structure of the poem.
Here is an outline of the structure according to this model:
* Section 1 (see alternate breakdown below):
* 1b: A “Let me sing to Yahweh, for he has triumphantly triumphed;”
* 1c: B “the horse and the one riding it he threw into the sea.”
* 2-3: a
* 4-5: b
* Section 2:
* 6a: A
* 6b: B
* 7a: a “And in the abundance of your majesty”
* 7a-10: b “you overthrow those who rise up against you … ”
* Section 3:
* 11: A
* 12: B
* 13a: a (possibly) “In your covenant loyalty”
* 13a-17: b
* 18: finale
Alternate breakdown of section 1: it is possible to view 1b-c as the introduction and divide verse 2 such that:
* 2a: A “Yah is my strength and my song”
* 2b: B “and he has become my salvation”
* 2c-3: a
* 4-5: b
### Themes:
There are several images and themes that are throughout the song as well as some that are throughout an individual section.
* “High” versus “low”: Yahweh is high, while his enemies are low.
* The following words are all related to the idea of being high or rising up: **triumph** ([v1](../15/01.md)), **exalt** ([v2](../15/02.md)), **majestic** ([v6](../15/06.md), [v11](../15/11.md)), **majesty** ([v7](../15/07.md)), and **the mountain of** \[Yahweh’s\] **possession** ([v17](../15/17.md)). In the last case Yahweh’s people are brought to a high place with him.
* In contrast, his enemies are low. Note in [verse 7](../15/07.md), Yahweh overthrows those who **rise up against** \[him\]. Ideas of being low are as follows: **sank** ([v4](../15/04.md), [v10](../15/19.md)), **deeps** ([v5](../15/05.md)), **descended into the depths** ([v5](../15/05.md)), **melted away** ([v15](../15/15.md)), and **fall on them** ([v16](../15/16.md)).
* The strength of Yahweh in [verses 2](../15/02.md), [6](../15/06.md), and [13](../15/13.md).
* The effectiveness of Yahweh’s hand versus the enemy’s hand. Yahweh’s hand (and arm) is effective in [verses 6](../15/06.md), [12](../15/12.md), [16](../15/16.md), and [17](../15/17.md) but the enemy’s hand is ineffective despite his boasting in [verse 9](../15/09.md).
* There is parallel imagery near the end of each section. The enemy is compared three times by simile to a heavy, inert object. In [verses 5](../15/05.md) and [16](../15/16.md) that is a **stone**, in [verse 10](../15/10.md) that is **lead**.
* More parallel imagery occurs at the end of sections one ([v5](../15/05.md)) and two ([v10](../15/10.md)): that of the enemy sinking in the water and being covered by it.
* In sections two and three the water ([v8](../15/08.md)) and the other peoples ([v16](../15/16.md)) are made still by Yahweh.
* Section two begins and ends with **majestic** ([v6](../15/06.md), [v10](../15/10.md)) and that word is picked up in the beginning of section three ([v11](../15/11.md)).
* In section two ([v9](../15/09.md)), the enemies seek to **dispossess** (or disinherit) the Israelites; in section three ([v16](../15/16.md)), the Israelites come to live in the land of Yahweh’s **possession** (or inheritance).
* In [verse 11](../15/11.md), three themes for the third section are introduced. These are each expanded on in that section.
* **Holiness** occurs again in [verses 13](../15/13.md) and [16](../15/16.md)
* **Fear** is vividly described in [verses 14-16](../15/14.md) (shake, terror, panic, trembling, melted away, dread)
* Yahweh **does miracles** to protect and build a home for his people
* [Verses 14](../15/14.md)-16a are a chiasm, a complex parallel structure where concepts are repeated in reverse order:
* A: 14a: peoples (nations) *become* afraid
* B: 14b: *inhabitants* of Philistia are afraid
* C: 15a: *rulers* of Edom are afraid
* C’: 15b: *rulers* of Moab are afraid
* B’: 15c: *inhabitants* of Canaan are afraid
* A’: 16a: people *become* afraid
* In section three, there is another parallel structure:
* [v13](../15/13.md): you led this people => [v16](../15/16.md): your people pass by
* v13: this people you redeemed => v16: this people you acquired (or purchased or ransomed)
* v13: you led them to the home => [v17](../15/17.md): you will bring them … \[to\] the place … you made
* v13: of your holiness => v17: the holy place
## Special concepts in this chapter
### The Israelite’s discontent
In [verse 24](../15/24.md) the word **murmur** is introduced for the first time. This is a very strong term for “grumble” or “complain” that is used to describe the Israelites’ attitude throughout their time in the wilderness. It occurs several times in Exodus and Numbers.
### Yahweh’s laws
In verses [24-26](../15/24.md), there is an introductory revelation of the requirement that Israel keep the covenant by obeying the law of Moses. (See: [[rc://en/tw/dict/bible/kt/lawofmoses]] and [[rc://en/tw/dict/bible/kt/reveal]])
+EXO 15 intro ni4b 0 # Exodus 15 General Notes
## Structure and formatting
Verses 1b-18 and 21b of chapter 15 verses are poetry. They are a song of praise to Yahweh because he defeated and destroyed the Egyptian army ([Exodus 14:26-28](../14/26.md).). Translating poetry should be done by someone who is a skilled poet in the target language. Because the forms of poetry are so different in different languages, a translation that is good poetry in the target language may seem very different from the original poem. The structure may look quite different. The poet will be well served by looking at the entire poem from multiple perspectives. He will need to know the meaning of the poem, the themes and discourse structure of the poem, and the feelings that the poem is supposed to create in the reader at each point (UST, tNotes). He will need to understand how that was accomplished by the original form and structure (ULT). Then he will need to compose the translated poem using forms and structures that have the same or similar meaning, themes, discourse elements, and feelings.
### Structure
This song follows a basic AB structure which is given to us in verse 1b-c and 21b-c:
* A - praise to Yahweh - he is magnificent (expressed in various words)
* B - because he defeats our enemies
The song can be divided into three major sections, each of which is patterned as: AB(a)b. Each section starts with an AB portion which is characterized by fewer verbs (or participles, how to express) (especially the A portion). The section then elaborates on each. Note that there are other possible analyses of the structure of the poem.
Here is an outline of the structure according to this model:
* Section 1 (see alternate breakdown below):
* 1b: A “Let me sing to Yahweh, for he has triumphantly triumphed;”
* 1c: B “the horse and the one riding it he threw into the sea.”
* 2-3: a
* 4-5: b
* Section 2:
* 6a: A
* 6b: B
* 7a: a “And in the abundance of your majesty”
* 7a-10: b “you overthrow those who rise up against you … ”
* Section 3:
* 11: A
* 12: B
* 13a: a (possibly) “In your covenant loyalty”
* 13a-17: b
* 18: finale
Alternate breakdown of section 1: it is possible to view 1b-c as the introduction and divide verse 2 such that:
* 2a: A “Yah is my strength and my song”
* 2b: B “and he has become my salvation”
* 2c-3: a
* 4-5: b
### Themes:
There are several images and themes that are throughout the song as well as some that are throughout an individual section.
* “High” versus “low”: Yahweh is high, while his enemies are low.
* The following words are all related to the idea of being high or rising up: **triumph** ([v1](../15/01.md)), **exalt** ([v2](../15/02.md)), **majestic** ([v6](../15/06.md), [v11](../15/11.md)), **majesty** ([v7](../15/07.md)), and **the mountain of** \\[Yahweh’s\\] **possession** ([v17](../15/17.md)). In the last case Yahweh’s people are brought to a high place with him.
* In contrast, his enemies are low. Note in [verse 7](../15/07.md), Yahweh overthrows those who **rise up against** \\[him\\]. Ideas of being low are as follows: **sank** ([v4](../15/04.md), [v10](../15/19.md)), **deeps** ([v5](../15/05.md)), **descended into the depths** ([v5](../15/05.md)), **melted away** ([v15](../15/15.md)), and **fall on them** ([v16](../15/16.md)).
* The strength of Yahweh in [verses 2](../15/02.md), [6](../15/06.md), and [13](../15/13.md).
* The effectiveness of Yahweh’s hand versus the enemy’s hand. Yahweh’s hand (and arm) is effective in [verses 6](../15/06.md), [12](../15/12.md), [16](../15/16.md), and [17](../15/17.md) but the enemy’s hand is ineffective despite his boasting in [verse 9](../15/09.md).
* There is parallel imagery near the end of each section. The enemy is compared three times by simile to a heavy, inert object. In [verses 5](../15/05.md) and [16](../15/16.md) that is a **stone**, in [verse 10](../15/10.md) that is **lead**.
* More parallel imagery occurs at the end of sections one ([v5](../15/05.md)) and two ([v10](../15/10.md)): that of the enemy sinking in the water and being covered by it.
* In sections two and three the water ([v8](../15/08.md)) and the other peoples ([v16](../15/16.md)) are made still by Yahweh.
* Section two begins and ends with **majestic** ([v6](../15/06.md), [v10](../15/10.md)) and that word is picked up in the beginning of section three ([v11](../15/11.md)).
* In section two ([v9](../15/09.md)), the enemies seek to **dispossess** (or disinherit) the Israelites; in section three ([v16](../15/16.md)), the Israelites come to live in the land of Yahweh’s **possession** (or inheritance).
* In [verse 11](../15/11.md), three themes for the third section are introduced. These are each expanded on in that section.
* **Holiness** occurs again in [verses 13](../15/13.md) and [16](../15/16.md)
* **Fear** is vividly described in [verses 14-16](../15/14.md) (shake, terror, panic, trembling, melted away, dread)
* Yahweh **does miracles** to protect and build a home for his people
* [Verses 14](../15/14.md)-16a are a chiasm, a complex parallel structure where concepts are repeated in reverse order:
* A: 14a: peoples (nations) *become* afraid
* B: 14b: *inhabitants* of Philistia are afraid
* C: 15a: *rulers* of Edom are afraid
* C’: 15b: *rulers* of Moab are afraid
* B’: 15c: *inhabitants* of Canaan are afraid
* A’: 16a: people *become* afraid
* In section three, there is another parallel structure:
* [v13](../15/13.md): you led this people => [v16](../15/16.md): your people pass by
* v13: this people you redeemed => v16: this people you acquired (or purchased or ransomed)
* v13: you led them to the home => [v17](../15/17.md): you will bring them … \\[to\\] the place … you made
* v13: of your holiness => v17: the holy place
## Special concepts in this chapter
### The Israelite’s discontent
In [verse 24](../15/24.md) the word **murmur** is introduced for the first time. This is a very strong term for “grumble” or “complain” that is used to describe the Israelites’ attitude throughout their time in the wilderness. It occurs several times in Exodus and Numbers.
### Yahweh’s laws
In verses [24-26](../15/24.md), there is an introductory revelation of the requirement that Israel keep the covenant by obeying the law of Moses. (See: [[rc://en/tw/dict/bible/kt/lawofmoses]] and [[rc://en/tw/dict/bible/kt/reveal]])
EXO 15 1 kw29 figs-explicit גָאֹ֣ה גָּאָ֔ה 1 he has triumphed gloriously It can be stated explicitly over whom Yahweh triumphed. Alternate translation: “he has achieved a glorious victory over the army of Egypt” (See: [[rc://en/ta/man/translate/figs-explicit]])
EXO 15 1 bpyj גָאֹ֣ה גָּאָ֔ה 1 he has triumphed gloriously Alternate translation: “he is highly exalted” or “he is extremely high” or “he is exaltedly exalted”
EXO 15 1 f6ue figs-metaphor ס֥וּס וְרֹכְב֖וֹ רָמָ֥ה בַיָּֽם 1 the horse and its rider he has thrown into the sea Moses sang about God causing the sea to cover and drown the horse and rider as if God had thrown them **into the sea**. If your readers would not understand what this image means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternate translation: “he has made the horse and rider drown in the sea” (See: [[rc://en/ta/man/translate/figs-metaphor]])