Deuteronomy 4:34

4:34 Or has God ¹  ever before tried to deliver ²  a nation from the middle of another nation, accompanied by judgments, ³  signs, wonders, war, strength, power, ⁴  and other very terrifying things like the Lord your God did for you in Egypt before your very eyes?

Deuteronomy 4:46

4:46 in the Transjordan, in the valley opposite Beth Peor, in the land of King Sihon of the Amorites, who lived in Heshbon. (It is he whom Moses and the Israelites attacked after they came out of Egypt.

Deuteronomy 5:15

5:15 Recall that you were slaves in the land of Egypt and that the Lord your God brought you out of there by strength and power. ⁵  That is why the Lord your God has commanded you to observe ⁶  the Sabbath day.

Deuteronomy 7:8

7:8 Rather it is because of his ⁷  love ⁸  for you and his faithfulness to the promise ⁹  he solemnly vowed ¹⁰  to your ancestors ¹¹  that the Lord brought you out with great power, ¹²  redeeming ¹³  you from the place of slavery, from the power ¹⁴  of Pharaoh king of Egypt.

Deuteronomy 9:7

The History of Israel’s Stubbornness

9:7 Remember – don’t ever forget ¹⁵  – how you provoked the Lord your God in the desert; from the time you left the land of Egypt until you came to this place you were constantly rebelling against him. ¹⁶ 

Deuteronomy 9:12

9:12 And he said to me, “Get up, go down at once from here because your people whom you brought out of Egypt have sinned! They have quickly turned from the way I commanded them and have made for themselves a cast metal image.” ¹⁷ 

Deuteronomy 11:4

11:4 or what he did to the army of Egypt, including their horses and chariots, when he made the waters of the Red Sea ¹⁸  overwhelm them while they were pursuing you and he ¹⁹  annihilated them. ²⁰ 

Deuteronomy 11:10

11:10 For the land where you are headed ²¹  is not like the land of Egypt from which you came, a land where you planted seed and which you irrigated by hand ²²  like a vegetable garden.

Deuteronomy 16:6

16:6 but you must sacrifice it ²³  in the evening in ²⁴  the place where he ²⁵  chooses to locate his name, at sunset, the time of day you came out of Egypt.

Deuteronomy 17:16

17:16 Moreover, he must not accumulate horses for himself or allow the people to return to Egypt to do so, ²⁶  for the Lord has said you must never again return that way.

Deuteronomy 20:1

Laws Concerning War with Distant Enemies

20:1 When you go to war against your enemies and see chariotry ²⁷  and troops ²⁸  who outnumber you, do not be afraid of them, for the Lord your God, who brought you up out of the land of Egypt, is with you.

Deuteronomy 23:4

23:4 for they did not meet you with food and water on the way as you came from Egypt, and furthermore, they hired ²⁹  Balaam son of Beor of Pethor in Aram Naharaim to curse you.

Deuteronomy 26:5

26:5 Then you must affirm before the Lord your God, “A wandering ³⁰  Aramean ³¹  was my ancestor, ³²  and he went down to Egypt and lived there as a foreigner with a household few in number, ³³  but there he became a great, powerful, and numerous people.

Deuteronomy 28:68

28:68 Then the Lord will make you return to Egypt by ship, over a route I said to you that you would never see again. There you will sell yourselves to your enemies as male and female slaves, but no one will buy you.”

Deuteronomy 29:2

The Exodus, Wandering, and Conquest Reviewed

29:2 Moses proclaimed to all Israel as follows: “You have seen all that the Lord did ³⁴  in the land of Egypt to Pharaoh, all his servants, and his land.

[4:34]  ¹ tn The translation assumes the reference is to Israel’s God in which case the point is this: God’s intervention in Israel’s experience is unique in the sense that he has never intervened in such power for any other people on earth. The focus is on the uniqueness of Israel’s experience. Some understand the divine name here in a generic sense, “a god,” or “any god.” In this case God’s incomparability is the focus (cf. v. 35, where this theme is expressed).

[4:34]  ² tn Heb “tried to go to take for himself.”

[4:34]  ³ tn Heb “by testings.” The reference here is the judgments upon Pharaoh in the form of plagues. See Deut 7:19 (cf. v. 18) and 29:3 (cf. v. 2).

[4:34]  ⁴ tn Heb “by strong hand and by outstretched arm.”

[5:15]  ⁵ tn Heb “by a strong hand and an outstretched arm,” the hand and arm symbolizing divine activity and strength. Cf. NLT “with amazing power and mighty deeds.”

[5:15]  ⁶ tn Or “keep” (so KJV, NRSV).

[7:8]  ⁹ tn Heb “the Lord’s.” See note on “He” in 7:6.

[7:8]  ¹⁰ 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]  ¹¹ tn Heb “oath.” This is a reference to the promises of the so-called “Abrahamic Covenant” (cf. Gen 15:13-16).

[7:8]  ¹² tn Heb “swore on oath.”

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

[7:8]  ¹⁴ tn Heb “by a strong hand” (NAB similar); NLT “with such amazing power.”

[7:8]  ¹⁵ 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]  ¹⁶ tn Heb “hand” (so KJV, NRSV), a metaphor for power or domination.

[9:7]  ¹³ tn By juxtaposing the positive זְכֹר (zekhor, “remember”) with the negative אַל־תִּשְׁכַּח (’al-tishÿkakh, “do not forget”), Moses makes a most emphatic plea.

[9:7]  ¹⁴ tn Heb “the Lord” (likewise in the following verse with both “him” and “he”). See note on “he” in 9:3.

[9:12]  ¹⁷ tc Heb “a casting.” The MT reads מַסֵּכָה (massekhah, “a cast thing”) but some mss and Smr add עֵגֶל (’egel, “calf”), “a molten calf” or the like (Exod 32:8). Perhaps Moses here omits reference to the calf out of contempt for it.

[11:4]  ²¹ tn Heb “Reed Sea.” “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף (yam suf), traditionally translated “Red Sea.” See note on the term “Red Sea” in Exod 13:18.

[11:4]  ²² tn Heb “the Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[11:4]  ²³ tn Heb “and the Lord destroyed them to this day” (cf. NRSV); NLT “he has kept them devastated to this very day.” The translation uses the verb “annihilated” to indicate the permanency of the action.

[11:10]  ²⁵ tn Heb “you are going there to possess it”; NASB “into which you are about to cross to possess it”; NRSV “that you are crossing over to occupy.”

[11:10]  ²⁶ tn Heb “with your foot” (so NASB, NLT). There is a two-fold significance to this phrase. First, Egypt had no rain so water supply depended on human efforts at irrigation. Second, the Nile was the source of irrigation waters but those waters sometimes had to be pumped into fields and gardens by foot-power, perhaps the kind of machinery (Arabic shaduf) still used by Egyptian farmers (see C. Aldred, The Egyptians, 181). Nevertheless, the translation uses “by hand,” since that expression is the more common English idiom for an activity performed by manual labor.

[16:6]  ²⁹ tn Heb “the Passover.” The translation uses a pronoun to avoid redundancy in English.

[16:6]  ³⁰ tc The MT reading אֶל (’el, “unto”) before “the place” should, following Smr, Syriac, Targums, and Vulgate, be omitted in favor of ב (bet; בַּמָּקוֹם, bammaqom), “in the place.”

[16:6]  ³¹ tn Heb “the Lord your God.” See note on “he” in 16:1.

[17:16]  ³³ tn Heb “in order to multiply horses.” The translation uses “do so” in place of “multiply horses” to avoid redundancy (cf. NAB, NIV).

[20:1]  ³⁷ tn Heb “horse and chariot.”

[20:1]  ³⁸ tn Heb “people.”

[23:4]  ⁴¹ tn Heb “hired against you.”

[26:5]  ⁴⁵ tn Though the Hebrew term אָבַד (’avad) generally means “to perish” or the like (HALOT 2-3 s.v.; BDB 1-2 s.v.; cf. KJV “a Syrian ready to perish”), a meaning “to go astray” or “to be lost” is also attested. The ambivalence in the Hebrew text is reflected in the versions where LXX Vaticanus reads ἀπέβαλεν (apebalen, “lose”) for a possibly metathesized reading found in Alexandrinus, Ambrosianus, ἀπέλαβεν (apelaben, “receive”); others attest κατέλειπεν (kateleipen, “leave, abandon”). “Wandering” seems to suit best the contrast with the sedentary life Israel would enjoy in Canaan (v. 9) and is the meaning followed by many English versions.

[26:5]  ⁴⁶ sn A wandering Aramean. This is a reference to Jacob whose mother Rebekah was an Aramean (Gen 24:10; 25:20, 26) and who himself lived in Aram for at least twenty years (Gen 31:41-42).

[26:5]  ⁴⁷ tn Heb “father.”

[26:5]  ⁴⁸ tn Heb “sojourned there few in number.” The words “with a household” have been supplied in the translation for stylistic reasons and for clarity.

[29:2]  ⁴⁹ tn The Hebrew text includes “to your eyes,” but this is redundant in English style (cf. the preceding “you have seen”) and is omitted in the translation.