Deuteronomy 7:8

7:8 Rather it is because of his ¹  love ²  for you and his faithfulness to the promise ³  he solemnly vowed ⁴  to your ancestors ⁵  that the Lord brought you out with great power, ⁶  redeeming ⁷  you from the place of slavery, from the power ⁸  of Pharaoh king of Egypt.

Deuteronomy 13:5

13:5 As for that prophet or dreamer, ⁹  he must be executed because he encouraged rebellion against the Lord your God who brought you from the land of Egypt, redeeming you from that place of slavery, and because he has tried to entice you from the way the Lord your God has commanded you to go. In this way you must purge out evil from within. ¹⁰ 

Deuteronomy 15:15

15:15 Remember that you were a slave in the land of Egypt and the Lord your God redeemed you; therefore, I am commanding you to do this thing today.

Deuteronomy 21:8

21:8 Do not blame ¹¹  your people Israel whom you redeemed, O Lord, and do not hold them accountable for the bloodshed of an innocent person.” ¹²  Then atonement will be made for the bloodshed.

Deuteronomy 26:7-8

26:7 So we cried out to the Lord, the God of our ancestors, and he ¹³  heard us and saw our humiliation, toil, and oppression. 26:8 Therefore the Lord brought us out of Egypt with tremendous strength and power, ¹⁴  as well as with great awe-inspiring signs and wonders.

Exodus 15:13

15:13 By your loyal love you will lead ¹⁵  the people whom ¹⁶  you have redeemed;

you will guide ¹⁷  them by your strength to your holy dwelling place.

Exodus 15:2

15:2 The Lord ¹⁸  is my strength and my song, ¹⁹ 

and he has become my salvation.

This is my God, and I will praise him, ²⁰ 

my father’s God, and I will exalt him.

Exodus 7:23

7:23 And Pharaoh turned and went into his house. He did not pay any attention to this. ²¹ 

Nehemiah 1:10

1:10 They are your servants and your people, whom you have redeemed by your mighty strength and by your powerful hand.

Psalms 77:15

77:15 You delivered ²²  your people by your strength ²³  –

the children of Jacob and Joseph. (Selah)

Psalms 107:2

107:2 Let those delivered by the Lord speak out, ²⁴ 

those whom he delivered ²⁵  from the power ²⁶  of the enemy,

Isaiah 44:23

44:23 Shout for joy, O sky, for the Lord intervenes; ²⁷ 

shout out, you subterranean regions ²⁸  of the earth.

O mountains, give a joyful shout;

you too, O forest and all your trees! ²⁹ 

For the Lord protects ³⁰  Jacob;

he reveals his splendor through Israel. ³¹ 

Micah 6:4

6:4 In fact, I brought you up from the land of Egypt,

I delivered you from that place of slavery.

I sent Moses, Aaron, and Miriam to lead you. ³² 

Titus 2:14

2:14 He ³³  gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, ³⁴  who are eager to do good. ³⁵ 

Hebrews 9:12

9:12 and he entered once for all into the most holy place not by the blood of goats and calves but by his own blood, and so he himself secured ³⁶  eternal redemption.

Revelation 5:9

5:9 They were singing a new song: ³⁷ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ³⁸ 

and at the cost of your own blood ³⁹  you have purchased ⁴⁰  for God

persons ⁴¹  from every tribe, language, ⁴²  people, and nation.

[7:8]  ¹ tn Heb “the Lord’s.” See note on “He” in 7:6.

[7:8]  ² tn For the verb אָהַב (’ahav, “to love”) as a term of choice or election, see note on the word “loved” in Deut 4:37.

[7:8]  ³ tn Heb “oath.” This is a reference to the promises of the so-called “Abrahamic Covenant” (cf. Gen 15:13-16).

[7:8]  ⁴ tn Heb “swore on oath.”

[7:8]  ⁵ tn Heb “fathers” (also in vv. 12, 13).

[7:8]  ⁶ tn Heb “by a strong hand” (NAB similar); NLT “with such amazing power.”

[7:8]  ⁷ sn Redeeming you from the place of slavery. The Hebrew verb translated “redeeming” (from the root פָּדָה, padah) has the idea of redemption by the payment of a ransom. The initial symbol of this was the Passover lamb, offered by Israel to the Lord as ransom in exchange for deliverance from bondage and death (Exod 12:1-14). Later, the firstborn sons of Israel, represented by the Levites, became the ransom (Num 3:11-13). These were all types of the redemption effected by the death of Christ who described his atoning work as “a ransom for many” (Matt 20:28; cf. 1 Pet 1:18).

[7:8]  ⁸ tn Heb “hand” (so KJV, NRSV), a metaphor for power or domination.

[13:5]  ⁹ tn Heb “or dreamer of dreams.” See note on this expression in v. 1.

[13:5]  ¹⁰ tn Heb “your midst” (so NAB, NRSV). The severity of the judgment here (i.e., capital punishment) is because of the severity of the sin, namely, high treason against the Great King. Idolatry is a violation of the first two commandments (Deut 5:6-10) as well as the spirit and intent of the Shema (Deut 6:4-5).

[21:8]  ¹¹ tn Heb “Atone for.”

[21:8]  ¹² tn Heb “and do not place innocent blood in the midst of your people Israel.”

[26:7]  ¹³ tn Heb “the Lord.” See note on “he” in 26:2.

[26:8]  ¹⁴ tn Heb “by a powerful hand and an extended arm.” These are anthropomorphisms designed to convey God’s tremendously great power in rescuing Israel from their Egyptian bondage. They are preserved literally in many English versions (cf. KJV, NAB, NIV, NRSV).

[15:13]  ¹⁵ tn The verbs in the next two verses are perfect tenses, but can be interpreted as a prophetic perfect, looking to the future.

[15:13]  ¹⁶ tn The particle זוּ (zu) is a relative pronoun, subordinating the next verb to the preceding.

[15:13]  ¹⁷ tn This verb seems to mean “to guide to a watering-place” (See Ps 23:2).

[15:2]  ¹⁸ tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.”

[15:2]  ¹⁹ tn The word וְזִמְרָת (vÿzimrat) is problematic. It probably had a suffix yod (י) that was accidentally dropped because of the yod (י) on the divine name following. Most scholars posit another meaning for the word. A meaning of “power” fits the line fairly well, forming a hendiadys with strength – “strength and power” becoming “strong power.” Similar lines are in Isa 12:2 and Ps 118:14. Others suggest “protection” or “glory.” However, there is nothing substantially wrong with “my song” in the line – only that it would be a nicer match if it had something to do with strength.

[15:2]  ²⁰ tn The word נָוָה (navah) occurs only here. It may mean “beautify, adorn” with praises (see BDB 627 s.v.). See also M. Dahood, “Exodus 15:2: ‘anwehu and Ugaritic snwt,” Bib 59 (1979): 260-61; and M. Klein, “The Targumic Tosefta to Exodus 15:2,” JJS 26 (1975): 61-67; and S. B. Parker, “Exodus 15:2 Again,” VT 21 (1971): 373-79.

[7:23]  ²¹ tn The text has וְלֹא־שָׁת לִבּוֹ גַּם־לָזֹאת (vÿlo’-shat libbo gam-lazo’t), which literally says, “and he did not set his heart also to this.” To “set the heart” to something would mean “to consider it.” This Hebrew idiom means that he did not pay attention to it, or take it to heart (cf. 2 Sam 13:20; Ps 48:13; 62:10; Prov 22:17; 24:32). Since Pharaoh had not been affected by this, he did not consider it or its implications further.

[77:15]  ²² tn Or “redeemed.”

[77:15]  ²³ tn Heb “with [your] arm.”

[107:2]  ²⁴ tn Or “let the redeemed of the Lord say [so].”

[107:2]  ²⁵ tn Or “redeemed.”

[107:2]  ²⁶ tn Heb “hand.”

[44:23]  ²⁷ tn Heb “acts”; NASB, NRSV “has done it”; NLT “has done this wondrous thing.”

[44:23]  ²⁸ tn Heb “lower regions.” This refers to Sheol and forms a merism with “sky” in the previous line. See Pss 63:9; 71:20.

[44:23]  ²⁹ tn Heb “O forest and all the trees in it”; NASB, NRSV “and every tree in it.”

[44:23]  ³⁰ tn Heb “redeems.” See the note at 41:14.

[44:23]  ³¹ tn That is, by delivering Israel. Cf. NCV “showed his glory when he saved Israel”; TEV “has shown his greatness by saving his people Israel.”

[6:4]  ³² tn Heb “before you.”

[2:14]  ³³ tn Grk “who” (as a continuation of the previous clause).

[2:14]  ³⁴ tn Or “a people who are his very own.”

[2:14]  ³⁵ tn Grk “for good works.”

[9:12]  ³⁶ tn This verb occurs in the Greek middle voice, which here intensifies the role of the subject, Christ, in accomplishing the action: “he alone secured”; “he and no other secured.”

[5:9]  ³⁷ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ³⁸ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ³⁹ tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”

[5:9]  ⁴⁰ tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

[5:9]  ⁴¹ tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[5:9]  ⁴² tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.