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.

Joshua 2:10-11

2:10 For we heard how the Lord dried up the water of the Red Sea before you when you left Egypt and how you annihilated the two Amorite kings, Sihon and Og, on the other side of the Jordan. ⁵  2:11 When we heard the news we lost our courage and no one could even breathe for fear of you. ⁶  For the Lord your God is God in heaven above and on earth below!

Psalms 83:18

83:18 Then they will know ⁷  that you alone are the Lord, ⁸ 

the sovereign king ⁹  over all the earth.

Isaiah 63:12

63:12 the one who made his majestic power available to Moses, ¹⁰ 

who divided the water before them,

gaining for himself a lasting reputation, ¹¹ 

Isaiah 63:14

63:14 Like an animal that goes down into a valley to graze, ¹² 

so the Spirit of the Lord granted them rest.

In this way ¹³  you guided your people,

gaining for yourself an honored reputation. ¹⁴ 

Jeremiah 32:20

32:20 You did miracles and amazing deeds in the land of Egypt which have had lasting effect. By this means you gained both in Israel and among humankind a renown that lasts to this day. ¹⁵ 

Ezekiel 20:9

20:9 I acted for the sake of my reputation, ¹⁶  so that I would not be profaned before the nations among whom they lived, ¹⁷  before whom I revealed myself by bringing them out of the land of Egypt. ¹⁸ 

Daniel 9:15

9:15 “Now, O Lord our God, who brought your people out of the land of Egypt with great power ¹⁹  and made a name for yourself that is remembered to this day – we have sinned and behaved wickedly.

Romans 9:17

9:17 For the scripture says to Pharaoh: ²⁰  “For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth.” ²¹ 

[9:16]  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.”

[9:16]  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.

[9:16]  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.

[9:16]  ⁴ tn Heb “in order to declare my name.” Since there is no expressed subject, this may be given a passive translation.

[2:10]  ⁵ tn Heb “and what you did to the two Amorite kings who were beyond the Jordan, Sihon and Og, how you annihilated them.”

[2:11]  ⁶ tn Heb “And we heard and our heart[s] melted and there remained no longer breath in a man because of you.”

[83:18]  ⁷ tn After the preceding jussives (v. 17), the prefixed verbal form with prefixed vav (ו) indicates purpose (“so that they may know”) or result.

[83:18]  ⁸ tn Heb “that you, your name [is] the Lord, you alone.”

[83:18]  ⁹ tn Traditionally “the Most High.”

[63:12]  ¹⁰ tn Heb “who caused to go at the right hand of Moses the arm of his splendor.”

[63:12]  ¹¹ tn Heb “making for himself a lasting name.”

[63:14]  ¹² tn The words “to graze” are supplied in the translation for clarification.

[63:14]  ¹³ tn Or “so” (KJV, ASV), or “thus” (NAB, NRSV).

[63:14]  ¹⁴ tn Heb “making for yourself a majestic name.”

[32:20]  ¹⁵ tn Or “You did miracles and amazing deeds in the land of Egypt. And you continue to do them until this day both in Israel and among mankind. By this mean you have gained a renown…” The translation here follows the syntactical understanding reflected also in NJPS. The Hebrew text reads: “you did miracles and marvelous acts in the land of Egypt until this day and in Israel and in mankind and you made for yourself a name as this day.” The majority of English versions and commentaries understand the phrases “until this day and in Israel and in mankind” to be an elliptical sentence with the preceding verb and objects supplied as reflected in the alternate translation. However, the emphasis on the miraculous deeds in Egypt in this section both before and after this elliptical phrase and the dominant usage of the terms “signs and wonders” to refer to the plagues and other miraculous signs in Egypt calls this interpretation into question. The key here is understanding “both in Israel and in mankind” as an example of a casus pendens construction (a dangling subject, object, or other modifier) before a conjunction introducing the main clause (cf. GKC 327 §111.h and 458 §143.d and compare the usage in Jer 6:19; 33:24; 1 Kgs 15:13). This verse is the topic sentence which is developed further in v. 21 and initiates a narrative history of the distant past that continues until v. 22b where reference is made to the long history of disobedience which has led to the present crisis.

[20:9]  ¹⁶ tn Heb “for the sake of my name.”

[20:9]  ¹⁷ tn Heb “before the eyes of the nations in whose midst they were.”

[20:9]  ¹⁸ tn Heb “to whom I made myself known before their eyes to bring them out from the land of Egypt.” The translation understands the infinitive construct (“to bring them out”) as indicating manner. God’s deliverance of his people from Egypt was an act of self-revelation in that it displayed his power and his commitment to his promises.

[9:15]  ¹⁹ tn Heb “with a powerful hand.”

[9:17]  ²⁰ sn Paul uses a typical rabbinic formula here in which the OT scriptures are figuratively portrayed as speaking to Pharaoh. What he means is that the scripture he cites refers (or can be applied) to Pharaoh.

[9:17]  ²¹ sn A quotation from Exod 9:16.