Exodus 6:1

6:1 Then the Lord said to Moses, “Now you will see what I will do to Pharaoh, ¹  for compelled by my strong hand ²  he will release them, and by my strong hand he will drive them out of his land.” ³ 

Deuteronomy 4:34

4:34 Or has God ⁴  ever before tried to deliver ⁵  a nation from the middle of another nation, accompanied by judgments, ⁶  signs, wonders, war, strength, power, ⁷  and other very terrifying things like the Lord your God did for you in Egypt before your very eyes?

Deuteronomy 11:2-3

11:2 Bear in mind today that I am not speaking ⁸  to your children who have not personally experienced the judgments ⁹  of the Lord your God, which revealed ¹⁰  his greatness, strength, and power. ¹¹  11:3 They did not see ¹²  the awesome deeds he performed ¹³  in the midst of Egypt against Pharaoh king of Egypt and his whole land,

Nehemiah 9:10

9:10 You performed awesome signs ¹⁴  against Pharaoh, against his servants, and against all the people of his land, for you knew that the Egyptians ¹⁵  had acted presumptuously ¹⁶  against them. You made for yourself a name that is celebrated to this day.

Ephesians 1:19

1:19 and what is the incomparable ¹⁷  greatness of his power toward ¹⁸  us who believe, as displayed in ¹⁹  the exercise of his immense strength. ²⁰ 

[6:1]  ¹ sn The expression “I will do to Pharaoh” always refers to the plagues. God would first show his sovereignty over Pharaoh before defeating him.

[6:1]  ² tn The expression “with a strong hand” (וּבְיָד חֲזָקָה, uvÿyad khazaqah) could refer (1) to God’s powerful intervention (“compelled by my strong hand”) or (2) to Pharaoh’s forceful pursuit (“he will forcefully drive them out”). In Exod 3:20 God has summarized what his hand would do in Egypt, and that is probably what is intended here, as he promises that Moses will see what God will do. All Egypt ultimately desired that Israel be released (12:33), and when they were released Pharaoh pursued them to the sea, and so in a sense drove them out – whether that was his intention or not. But ultimately it was God’s power that was the real force behind it all. U. Cassuto (Exodus, 74) considers that it is unlikely that the phrase would be used in the same verse twice with the same meaning. So he thinks that the first “strong hand” is God’s, and the second “strong hand” is Pharaoh’s. It is true that if Pharaoh acted forcefully in any way that contributed to Israel leaving Egypt it was because God was acting forcefully in his life. So in an understated way, God is saying that when forced by God’s strong hand, Pharaoh will indeed release God’s people.”

[6:1]  ³ tn Or “and he will forcefully drive them out of his land,” if the second occurrence of “strong hand” refers to Pharaoh’s rather than God’s (see the previous note).

[4:34]  ⁴ 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]  ⁵ tn Heb “tried to go to take for himself.”

[4:34]  ⁶ 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]  ⁷ tn Heb “by strong hand and by outstretched arm.”

[11:2]  ⁸ tn Heb “that not.” The words “I am speaking” have been supplied in the translation for stylistic reasons.

[11:2]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Heb “his strong hand and his stretched-out arm.”

[11:3]  ¹² 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]  ¹³ 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.

[9:10]  ¹⁴ tn Heb “signs and wonders.” This phrase is a hendiadys. The second noun functions adjectivally, while the first noun retains its full nominal sense: “awesome signs” or “miraculous signs.”

[9:10]  ¹⁵ tn Heb “they”; the referent (the Egyptians) has been specified in the translation for clarity.

[9:10]  ¹⁶ tn Or “arrogantly” (so NASB); NRSV “insolently.”

[1:19]  ¹⁷ tn Or “immeasurable, surpassing”

[1:19]  ¹⁸ tn Or “for, to”

[1:19]  ¹⁹ tn Grk “according to.”

[1:19]  ²⁰ tn Grk “according to the exercise of the might of his strength.”