Exodus 6:6

6:6 Therefore, tell the Israelites, ‘I am the Lord. I will bring you out ¹  from your enslavement to ²  the Egyptians, I will rescue you from the hard labor they impose, ³  and I will redeem you with an outstretched arm and with great judgments.

Exodus 13:14

13:14 ⁴ In the future, ⁵  when your son asks you ⁶  ‘What is this?’ ⁷  you are to tell him, ‘With a mighty hand ⁸  the Lord brought us out from Egypt, from the land of slavery. ⁹ 

Exodus 15:6

15:6 Your right hand, O Lord, was majestic ¹⁰  in power,

your right hand, O Lord, shattered the enemy.

Deuteronomy 11:2-4

11:2 Bear in mind today that I am not speaking ¹¹  to your children who have not personally experienced the judgments ¹²  of the Lord your God, which revealed ¹³  his greatness, strength, and power. ¹⁴  11:3 They did not see ¹⁵  the awesome deeds he performed ¹⁶  in the midst of Egypt against Pharaoh king of Egypt and his whole land, 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 ¹⁷  overwhelm them while they were pursuing you and he ¹⁸  annihilated them. ¹⁹ 

Isaiah 51:9-10

51:9 Wake up! Wake up!

Clothe yourself with strength, O arm of the Lord! ²⁰ 

Wake up as in former times, as in antiquity!

Did you not smash ²¹  the Proud One? ²² 

Did you not ²³  wound the sea monster? ²⁴ 

51:10 Did you not dry up the sea,

the waters of the great deep?

Did you not make ²⁵  a path through the depths of the sea,

so those delivered from bondage ²⁶  could cross over?

Jeremiah 32:21

32:21 You used your mighty power and your great strength to perform miracles and amazing deeds and to bring great terror on the Egyptians. By this means you brought your people Israel out of the land of Egypt. ²⁷ 

Acts 7:36

7:36 This man led them out, performing wonders and miraculous signs ²⁸  in the land of Egypt, ²⁹  at ³⁰  the Red Sea, and in the wilderness ³¹  for forty years.

[6:6]  ¹ sn The verb וְהוֹצֵאתִי (vÿhotse’ti) is a perfect tense with the vav (ו) consecutive, and so it receives a future translation – part of God’s promises. The word will be used later to begin the Decalogue and other covenant passages – “I am Yahweh who brought you out….”

[6:6]  ² tn Heb “from under the burdens of” (so KJV, NASB); NIV “from under the yoke of.”

[6:6]  ³ tn Heb “from labor of them.” The antecedent of the pronoun is the Egyptians who have imposed slave labor on the Hebrews.

[13:14]  ⁴ sn As with v. 8, the Law now requires that the children be instructed on the meaning of this observance. It is a memorial of the deliverance from bondage and the killing of the firstborn in Egypt.

[13:14]  ⁵ tn Heb “tomorrow.”

[13:14]  ⁶ tn Heb “and it will be when your son will ask you.”

[13:14]  ⁷ tn The question is cryptic; it simply says, “What is this?” but certainly refers to the custom just mentioned. It asks, “What does this mean?” or “Why do we do this?”

[13:14]  ⁸ tn The expression is “with strength of hand,” making “hand” the genitive of specification. In translation “strength” becomes the modifier, because “hand” specifies where the strength was. But of course the whole expression is anthropomorphic for the power of God.

[13:14]  ⁹ tn Heb “house of slaves.”

[15:6]  ¹⁰ tn The form נֶאְדָּרִי (ne’dari) may be an archaic infinitive with the old ending i, used in place of the verb and meaning “awesome.” Gesenius says that the vowel ending may be an old case ending, especially when a preposition is inserted between the word and its genitive (GKC 253 §90.l), but he suggests a reconstruction of the form.

[11:2]  ¹¹ tn Heb “that not.” The words “I am speaking” have been supplied in the translation for stylistic reasons.

[11:2]  ¹² tn Heb “who have not known and who have not seen the discipline of the Lord.” The collocation of the verbs “know” and “see” indicates that personal experience (knowing by seeing) is in view. The term translated “discipline” (KJV, ASV “chastisement”) may also be rendered “instruction,” but vv. 2b-6 indicate that the referent of the term is the various acts of divine judgment the Israelites had witnessed.

[11:2]  ¹³ tn The words “which revealed” have been supplied in the translation to show the logical relationship between the terms that follow and the divine judgments. In the Hebrew text the former are in apposition to the latter.

[11:2]  ¹⁴ tn Heb “his strong hand and his stretched-out arm.”

[11:3]  ¹⁵ tn In the Hebrew text vv. 2-7 are one long sentence. For stylistic reasons the English translation divides the passage into three sentences. To facilitate this stylistic decision the words “They did not see” are supplied at the beginning of both v. 3 and v. 5, and “I am speaking” at the beginning of v. 7.

[11:3]  ¹⁶ tn Heb “his signs and his deeds which he did” (NRSV similar). The collocation of “signs” and “deeds” indicates that these acts were intended to make an impression on observers and reveal something about God’s power (cf. v. 2b). The word “awesome” has been employed to bring out the force of the word “signs” in this context.

[11:4]  ¹⁷ 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]  ¹⁸ tn Heb “the Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[11:4]  ¹⁹ 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.

[51:9]  ²⁰ tn The arm of the Lord is a symbol of divine military power. Here it is personified and told to arouse itself from sleep and prepare for action.

[51:9]  ²¹ tn Heb “Are you not the one who smashed?” The feminine singular forms agree grammatically with the feminine noun “arm.” The Hebrew text has ַהמַּחְצֶבֶת (hammakhtsevet), from the verbal root חָצַב (khatsav, “hew, chop”). The Qumran scroll 1QIsa^a has, probably correctly, המחצת, from the verbal root מָחַץ (makhats, “smash”) which is used in Job 26:12 to describe God’s victory over “the Proud One.”

[51:9]  ²² tn This title (רַהַב, rahav, “proud one”) is sometimes translated as a proper name: “Rahab” (cf. NAB, NASB, NIV, NRSV). It is used here of a symbolic sea monster, known elsewhere in the Bible and in Ugaritic myth as Leviathan. This sea creature symbolizes the forces of chaos that seek to destroy the created order. In the Bible “the Proud One” opposes God’s creative work, but is defeated (see Job 26:12; Ps 89:10). Here the title refers to Pharaoh’s Egyptian army that opposed Israel at the Red Sea (see v. 10, and note also Isa 30:7 and Ps 87:4, where the title is used of Egypt).

[51:9]  ²³ tn The words “did you not” are understood by ellipsis (note the preceding line). The rhetorical questions here and in v. 10 expect the answer, “Yes, you certainly did!”

[51:9]  ²⁴ tn Hebrew תַּנִּין (tannin) is another name for the symbolic sea monster. See the note at 27:1. In this context the sea creature represents Egypt. See the note on the title “Proud One” earlier in this verse.

[51:10]  ²⁵ tn The Hebrew text reads literally, “Are you not the one who dried up the sea, the waters of the great deep, who made…?”

[51:10]  ²⁶ tn Heb “the redeemed” (so ASV, NASB, NIV, NRSV); KJV “the ransomed.”

[32:21]  ²⁷ tn Heb “You brought your people Israel out of the land of Egypt with signs and wonders and with a mighty hand and with outstretched arm and with great terror.” For the figurative expressions involved here see the marginal notes on 27:5. The sentence has been broken down to better conform to contemporary English style.

[7:36]  ²⁸ tn Here the context indicates the miraculous nature of the signs mentioned.

[7:36]  ²⁹ tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

[7:36]  ³⁰ tn Grk “and at,” 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.

[7:36]  ³¹ tn Or “desert.”