Exodus 9:16

9:16 But ¹  for this purpose I have caused you to stand: ²  to show you ³  my strength, and so that my name may be declared ⁴  in all the earth.

Exodus 14:18

14:18 And the Egyptians will know ⁵  that I am the Lord when I have gained my honor ⁶  because of Pharaoh, his chariots, and his horsemen.”

Nehemiah 9:10

9:10 You performed awesome signs ⁷  against Pharaoh, against his servants, and against all the people of his land, for you knew that the Egyptians ⁸  had acted presumptuously ⁹  against them. You made for yourself a name that is celebrated to this day.

Psalms 106:8

106:8 Yet he delivered them for the sake of his reputation, ¹⁰ 

that he might reveal his power.

Isaiah 55:13

55:13 Evergreens will grow in place of thorn bushes,

firs will grow in place of nettles;

they will be a monument to the Lord, ¹¹ 

a permanent reminder that will remain. ¹² 

Jeremiah 32:10

32:10 I signed the deed of purchase, ¹³  sealed it, and had some men serve as witnesses to the purchase. ¹⁴  I weighed out the silver for him on a scale.

¹ 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.”

² 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.

³ 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.

⁴ tn Heb “in order to declare my name.” Since there is no expressed subject, this may be given a passive translation.

⁵ 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.

⁶ 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.

⁷ tn Heb “signs and wonders.” This phrase is a hendiadys. The second noun functions adjectivally, while the first noun retains its full nominal sense: “awesome signs” or “miraculous signs.”

⁸ tn Heb “they”; the referent (the Egyptians) has been specified in the translation for clarity.

⁹ tn Or “arrogantly” (so NASB); NRSV “insolently.”

¹⁰ tn Heb “his name,” which here stands metonymically for God’s reputation.

¹¹ tn Heb “to the Lord for a name.” For שֵׁם (shem) used in the sense of “monument,” see also 56:5, where it stands parallel to יָד (yad).

¹² tn Or, more literally, “a permanent sign that will not be cut off.”

¹³ tn The words “of purchase” are not in the text but are implicit. The qualification is spelled out explicitly in vv. 11, 12, 13. These words are supplied in the translation for clarity. An alternative translation would be “I put the deed in writing.” However, since the same idiom כָּתַב בְּסֵפֶר (catav bÿsefer) is used later in v. 12 with respect to the witnesses, it is likely that it merely refers to signing the document.

¹⁴ tn The words “to the purchase” are not in the text but are implicit in the idiom “I had some witnesses serve as witness.” The words are supplied in the translation for clarity.