Exodus 15:13

15:13 By your loyal love you will lead ¹  the people whom ²  you have redeemed;

you will guide ³  them by your strength to your holy dwelling place.

Deuteronomy 4:23

4:23 Be on guard so that you do not forget the covenant of the Lord your God that he has made with you, and that you do not make an image of any kind, just as he ⁴  has forbidden ⁵  you.

Deuteronomy 7:8

7:8 Rather it is because of his ⁶  love ⁷  for you and his faithfulness to the promise ⁸  he solemnly vowed ⁹  to your ancestors ¹⁰  that the Lord brought you out with great power, ¹¹  redeeming ¹²  you from the place of slavery, from the power ¹³  of Pharaoh king of Egypt.

Deuteronomy 15:15

15:15 Remember that you were a slave in the land of Egypt and the Lord your God redeemed you; therefore, I am commanding you to do this thing today.

Deuteronomy 15:2

15:2 This is the nature of the cancellation: Every creditor must remit what he has loaned to another person; ¹⁴  he must not force payment from his fellow Israelite, ¹⁵  for it is to be recognized as “the Lord’s cancellation of debts.”

Deuteronomy 17:1

17:1 You must not sacrifice to him ¹⁶  a bull or sheep that has a blemish or any other defect, because that is considered offensive ¹⁷  to the Lord your God.

Deuteronomy 17:1

17:1 You must not sacrifice to him ¹⁸  a bull or sheep that has a blemish or any other defect, because that is considered offensive ¹⁹  to the Lord your God.

Deuteronomy 17:1

17:1 You must not sacrifice to him ²⁰  a bull or sheep that has a blemish or any other defect, because that is considered offensive ²¹  to the Lord your God.

Nehemiah 1:10

1:10 They are your servants and your people, whom you have redeemed by your mighty strength and by your powerful hand.

Isaiah 9:12

9:12 Syria from the east,

and the Philistines from the west,

they gobbled up Israelite territory. ²² 

Despite all this, his anger does not subside,

and his hand is ready to strike again. ²³ 

Isaiah 9:17

9:17 So the sovereign master was not pleased ²⁴  with their young men,

he took no pity ²⁵  on their orphans and widows;

for the whole nation was godless ²⁶  and did wicked things, ²⁷ 

every mouth was speaking disgraceful words. ²⁸ 

Despite all this, his anger does not subside,

and his hand is ready to strike again. ²⁹ 

Isaiah 9:21

9:21 Manasseh fought against ³⁰  Ephraim,

and Ephraim against Manasseh;

together they fought against Judah.

Despite all this, his anger does not subside,

and his hand is ready to strike again. ³¹ 

[15:13]  ¹ tn The verbs in the next two verses are perfect tenses, but can be interpreted as a prophetic perfect, looking to the future.

[15:13]  ² tn The particle זוּ (zu) is a relative pronoun, subordinating the next verb to the preceding.

[15:13]  ³ tn This verb seems to mean “to guide to a watering-place” (See Ps 23:2).

[4:23]  ⁴ tn Heb “the Lord your God.” See note on “he” in 4:3.

[4:23]  ⁵ tn Heb “commanded.”

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

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

[7:8]  ⁹ tn Heb “swore on oath.”

[7:8]  ¹⁰ tn Heb “fathers” (also in vv. 12, 13).

[7:8]  ¹¹ tn Heb “by a strong hand” (NAB similar); NLT “with such amazing power.”

[7:8]  ¹² 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]  ¹³ tn Heb “hand” (so KJV, NRSV), a metaphor for power or domination.

[15:2]  ¹⁴ tn Heb “his neighbor,” used idiomatically to refer to another person.

[15:2]  ¹⁵ tn Heb “his neighbor and his brother.” The words “his brother” may be a scribal gloss identifying “his neighbor” (on this idiom, see the preceding note) as a fellow Israelite (cf. v. 3). In this case the conjunction before “his brother” does not introduce a second category, but rather has the force of “that is.”

[17:1]  ¹⁶ tn Heb “to the Lord your God.” See note on “he” in 16:1.

[17:1]  ¹⁷ tn The Hebrew word תּוֹעֵבָה (to’evah, “an abomination”; cf. NAB) describes persons, things, or practices offensive to ritual or moral order. See M. Grisanti, NIDOTTE 4:314-18; see also the note on the word “abhorrent” in Deut 7:25.

[17:1]  ¹⁸ tn Heb “to the Lord your God.” See note on “he” in 16:1.

[17:1]  ¹⁹ tn The Hebrew word תּוֹעֵבָה (to’evah, “an abomination”; cf. NAB) describes persons, things, or practices offensive to ritual or moral order. See M. Grisanti, NIDOTTE 4:314-18; see also the note on the word “abhorrent” in Deut 7:25.

[17:1]  ²⁰ tn Heb “to the Lord your God.” See note on “he” in 16:1.

[17:1]  ²¹ tn The Hebrew word תּוֹעֵבָה (to’evah, “an abomination”; cf. NAB) describes persons, things, or practices offensive to ritual or moral order. See M. Grisanti, NIDOTTE 4:314-18; see also the note on the word “abhorrent” in Deut 7:25.

[9:12]  ²² tn Heb “and they devoured Israel with all the mouth”; NIV “with open mouth”; NLT “With bared fangs.”

[9:12]  ²³ tn Heb “in all this his anger is not turned, and still his hand is outstretched.” One could translate in the past tense here (and in 9:17b and 21b), but the appearance of the refrain in 10:4b, where it follows a woe oracle prophesying a future judgment, suggests it is a dramatic portrait of the judge which did not change throughout this period of past judgment and will remain unchanged in the future. The English present tense is chosen to best reflect this dramatic mood. (See also 5:25b, where the refrain appears following a dramatic description of coming judgment.)

[9:17]  ²⁴ tn The Qumran scroll 1QIsa^a has לא יחמול (“he did not spare”) which is an obvious attempt to tighten the parallelism (note “he took no pity” in the next line). Instead of taking שָׂמַח (samakh) in one of its well attested senses (“rejoice over, be pleased with”), some propose, with support from Arabic, a rare homonymic root meaning “be merciful.”

[9:17]  ²⁵ tn The translation understands the prefixed verbs יִשְׂמַח (yismakh) and יְרַחֵם (yÿrakhem) as preterites without vav (ו) consecutive. (See v. 11 and the note on “he stirred up.”)

[9:17]  ²⁶ tn Or “defiled”; cf. ASV “profane”; NAB “profaned”; NIV “ungodly.”

[9:17]  ²⁷ tn מֵרַע (mera’) is a Hiphil participle from רָעַע (ra’a’, “be evil”). The intransitive Hiphil has an exhibitive force here, indicating that they exhibited outwardly the evidence of an inward condition by committing evil deeds.

[9:17]  ²⁸ tn Or “foolishness” (NASB), here in a moral-ethical sense.

[9:17]  ²⁹ tn Heb “in all this his anger is not turned, and still his hand is outstretched.”

[9:21]  ³⁰ tn The words “fought against” are supplied in the translation both here and later in this verse for stylistic reasons.

[9:21]  ³¹ tn Heb “in all this his anger is not turned, and still his hand is outstretched” (KJV and ASV both similar); NIV “his hand is still upraised.”