Exodus 9:14

9:14 For this time I will send all my plagues ¹  on your very self ²  and on your servants and your people, so that you may know that there is no one like me in all the earth.

Leviticus 26:21

26:21 “‘If you walk in hostility against me ³  and are not willing to obey me, I will increase your affliction ⁴  seven times according to your sins.

Deuteronomy 4:34

4:34 Or has God ⁵  ever before tried to deliver ⁶  a nation from the middle of another nation, accompanied by judgments, ⁷  signs, wonders, war, strength, power, ⁸  and other very terrifying things like the Lord your God did for you in Egypt before your very eyes?

Deuteronomy 4:1

The Privileges of the Covenant

4:1 Now, Israel, pay attention to the statutes and ordinances ⁹  I am about to teach you, so that you might live and go on to enter and take possession of the land that the Lord, the God of your ancestors, ¹⁰  is giving you.

Deuteronomy 6:4

The Essence of the Covenant Principles

6:4 Listen, Israel: The Lord is our God, the Lord is one! ¹¹ 

Job 10:17

10:17 You bring new witnesses ¹²  against me,

and increase your anger against me;

relief troops ¹³  come against me.

Revelation 16:9

16:9 Thus ¹⁴  people ¹⁵  were scorched by the terrible heat, ¹⁶  yet ¹⁷  they blasphemed the name of God, who has ruling authority ¹⁸  over these plagues, and they would not repent and give him glory.

[9:14]  ¹ tn The expression “all my plagues” points to the rest of the plagues and anticipates the proper outcome. Another view is to take the expression to mean the full brunt of the attack on the Egyptian people.

[9:14]  ² tn Heb “to your heart.” The expression is unusual, but it may be an allusion to the hard heartedness of Pharaoh – his stubbornness and blindness (B. Jacob, Exodus, 274).

[26:21]  ³ tn Heb “hostile with me,” but see the added preposition בְּ (bet) on the phrase “in hostility” in v. 24 and 27.

[26:21]  ⁴ tn Heb “your blow, stroke”; cf. TEV “punishment”; NLT “I will inflict you with seven more disasters.”

[4:34]  ⁵ 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]  ⁶ tn Heb “tried to go to take for himself.”

[4:34]  ⁷ 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]  ⁸ tn Heb “by strong hand and by outstretched arm.”

[4:1]  ⁹ tn These technical Hebrew terms (חֻקִּים [khuqqim] and מִשְׁפָּטִים [mishpatim]) occur repeatedly throughout the Book of Deuteronomy to describe the covenant stipulations to which Israel had been called to subscribe (see, in this chapter alone, vv. 1, 5, 6, 8). The word חֻקִּים derives from the verb חֹק (khoq, “to inscribe; to carve”) and מִשְׁפָּטִים (mishpatim) from שָׁפַט (shafat, “to judge”). They are virtually synonymous and are used interchangeably in Deuteronomy.

[4:1]  ¹⁰ tn Heb “fathers” (also in vv. 31, 37).

[6:4]  ¹¹ tn Heb “the Lord, our God, the Lord, one.” (1) One option is to translate: “The Lord is our God, the Lord alone” (cf. NAB, NRSV, NLT). This would be an affirmation that the Lord was the sole object of their devotion. This interpretation finds support from the appeals to loyalty that follow (vv. 5, 14). (2) Another option is to translate: “The Lord is our God, the Lord is unique.” In this case the text would be affirming the people’s allegiance to the Lord, as well as the Lord’s superiority to all other gods. It would also imply that he is the only one worthy of their worship. Support for this view comes from parallel texts such as Deut 7:9 and 10:17, as well as the use of “one” in Song 6:8-9, where the starstruck lover declares that his beloved is unique (literally, “one,” that is, “one of a kind”) when compared to all other women.

[10:17]  ¹² tn The text has “you renew/increase your witnesses.” This would probably mean Job’s sufferings, which were witness to his sins. But some suggested a different word here, one that is cognate to Arabic ’adiya, “to be an enemy; to be hostile”: thus “you renew your hostility against me.” Less convincing are suggestions that the word is cognate to Ugaritic “troops” (see W. G. E. Watson, “The Metaphor in Job 10,17,” Bib 63 [1982]: 255-57).

[10:17]  ¹³ tn The Hebrew simply says “changes and a host are with me.” The “changes and a host” is taken as a hendiadys, meaning relieving troops (relief troops of the army). The two words appear together again in 14:14, showing that emendation is to be avoided. The imagery depicts blow after blow from God – always fresh attacks.

[16:9]  ¹⁴ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.

[16:9]  ¹⁵ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:9]  ¹⁶ tn On this phrase BDAG 536 s.v. καῦμα states, “burning, heat Rv 7:16…καυματίζεσθαι κ. μέγα be burned with a scorching heat 16:9.”

[16:9]  ¹⁷ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[16:9]  ¹⁸ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.