Exodus 10:2

10:2 and in order that in the hearing of your son and your grandson you may tell ¹  how I made fools ²  of the Egyptians ³  and about ⁴  my signs that I displayed ⁵  among them, so that you may know ⁶  that I am the Lord.”

Exodus 15:2

15:2 The Lord ⁷  is my strength and my song, ⁸ 

and he has become my salvation.

This is my God, and I will praise him, ⁹ 

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

Psalms 116:16

116:16 Yes, Lord! I am indeed your servant;

I am your lowest slave. ¹⁰ 

You saved me from death. ¹¹ 

Micah 4:2

4:2 Many nations will come, saying,

“Come on! Let’s go up to the Lord’s mountain,

to the temple ¹²  of Jacob’s God,

so he can teach us his commands ¹³ 

and we can live by his laws.” ¹⁴ 

For Zion will be the source of instruction;

the Lord’s teachings will proceed from Jerusalem. ¹⁵ 

Zechariah 8:23

8:23 The Lord who rules over all says, ‘In those days ten people from all languages and nations will grasp hold of – indeed, grab – the robe of one Jew and say, “Let us go with you, for we have heard that God is with you.”’” ¹⁶ 

Luke 1:73-75

1:73 the oath ¹⁷  that he swore to our ancestor ¹⁸  Abraham.

This oath grants ¹⁹ 

1:74 that we, being rescued from the hand of our ²⁰  enemies,

may serve him without fear, ²¹ 

1:75 in holiness and righteousness ²²  before him for as long as we live. ²³ 

[10:2]  ¹ tn The expression is unusual: תְּסַפֵּר בְּאָזְנֵי (tÿsapper bÿ’ozne, “[that] you may declare in the ears of”). The clause explains an additional reason for God’s hardening the heart of Pharaoh, namely, so that the Israelites can tell their children of God’s great wonders. The expression is highly poetic and intense – like Ps 44:1, which says, “we have heard with our ears.” The emphasis would be on the clear teaching, orally, from one generation to another.

[10:2]  ² tn The verb הִתְעַלַּלְתִּי (hit’allalti) is a bold anthropomorphism. The word means to occupy oneself at another’s expense, to toy with someone, which may be paraphrased with “mock.” The whole point is that God is shaming and disgracing Egypt, making them look foolish in their arrogance and stubbornness (W. C. Kaiser, Jr., “Exodus,” EBC 2:366-67). Some prefer to translate it as “I have dealt ruthlessly” with Egypt (see U. Cassuto, Exodus, 123).

[10:2]  ³ tn Heb “of Egypt.” The place is put by metonymy for the inhabitants.

[10:2]  ⁴ tn The word “about” is supplied to clarify this as another object of the verb “declare.”

[10:2]  ⁵ tn Heb “put” or “placed.”

[10:2]  ⁶ tn The form is the perfect tense with vav consecutive, וִידַעְתֶּם (vida’tem, “and that you might know”). This provides another purpose for God’s dealings with Egypt in the way that he was doing. The form is equal to the imperfect tense with vav (ו) prefixed; it thus parallels the imperfect that began v. 2 – “that you might tell.”

[15:2]  ⁷ tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.”

[15:2]  ⁸ 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]  ⁹ 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.

[116:16]  ¹⁰ tn Heb “I am your servant, the son of your female servant.” The phrase “son of a female servant” (see also Ps 86:16) is used of a son born to a secondary wife or concubine (Exod 23:12). In some cases the child’s father is the master of the house (see Gen 21:10, 13; Judg 9:18). The use of the expression here certainly does not imply that the Lord has such a secondary wife or concubine! It is used metaphorically and idiomatically to emphasize the psalmist’s humility before the Lord and his status as the Lord’s servant.

[116:16]  ¹¹ tn Heb “you have loosed my bonds.” In this context the imagery refers to deliverance from death (see v. 3).

[4:2]  ¹² tn Heb “house.”

[4:2]  ¹³ tn Heb “ways.”

[4:2]  ¹⁴ tn Heb “and we can walk in his paths.”

[4:2]  ¹⁵ tn Heb “instruction [or, “law”] will go out from Zion, and the word of the Lord from Jerusalem.”

[8:23]  ¹⁶ sn This scene of universal and overwhelming attraction of the nations to Israel’s God finds initial fulfillment in the establishment of the church (Acts 2:5-11) but ultimate completion in the messianic age (Isa 45:14, 24; 60:14; Zech 14:16-21).

[1:73]  ¹⁷ tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.

[1:73]  ¹⁸ tn Or “forefather”; Grk “father.”

[1:73]  ¹⁹ tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.

[1:74]  ²⁰ tc Many important early mss (א B L W [0130] Ë^1,13 565 892 pc) lack “our,” while most (A C D [K] Θ Ψ 0177 33 Ï pc) supply it. Although the addition is most likely not authentic, “our” has been included in the translation due to English stylistic requirements.

[1:74]  ²¹ tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.

[1:75]  ²² sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.

[1:75]  ²³ tn Grk “all our days.”