Ezekiel 6:7

6:7 The slain will fall among you and then you will know that I am the Lord. ¹ 

Ezekiel 39:6-7

39:6 I will send fire on Magog and those who live securely in the coastlands; then they will know that I am the Lord.

39:7 “‘I will make my holy name known in the midst of my people Israel; I will not let my holy name be profaned anymore. Then the nations will know that I am the Lord, the Holy One of Israel. ² 

Ezekiel 39:28

39:28 Then they will know that I am the Lord their God, because I sent them into exile among the nations, and then gathered them into their own land. I will not leave any of them in exile ³  any longer.

Exodus 8:22

8:22 But on that day I will mark off ⁴  the land of Goshen, where my people are staying, ⁵  so that no swarms of flies will be there, that you may know that I am the Lord in the midst of this land. ⁶ 

Exodus 8:1

8:1 (7:26) ⁷  Then the Lord said to Moses, “Go to Pharaoh and tell him, ‘Thus says the Lord: “Release my people in order that they may serve me!

Exodus 20:13

20:13 “You shall not murder. ⁸ 

Exodus 20:1

The Decalogue

20:1 ⁹ God spoke all these words: ¹⁰ 

Psalms 9:16

9:16 The Lord revealed himself;

he accomplished justice;

the wicked were ensnared by their own actions. ¹¹  (Higgaion. ¹²  Selah)

Psalms 83:18

83:18 Then they will know ¹³  that you alone are the Lord, ¹⁴ 

the sovereign king ¹⁵  over all the earth.

Isaiah 37:20

37:20 Now, O Lord our God, rescue us from his power, so all the kingdoms of the earth may know that you alone are the Lord.” ¹⁶ 

Daniel 4:25

4:25 You will be driven ¹⁷  from human society, ¹⁸  and you will live ¹⁹  with the wild animals. You will be fed ²⁰  grass like oxen, ²¹  and you will become damp with the dew of the sky. Seven periods of time will pass by for you, before ²²  you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.

Daniel 4:32-35

4:32 You will be driven from human society, and you will live with the wild animals. You will be fed grass like oxen, and seven periods of time will pass by for you before ²³  you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.”

4:33 Now in that very moment ²⁴  this pronouncement about ²⁵  Nebuchadnezzar came true. ²⁶  He was driven from human society, he ate grass like oxen, and his body became damp with the dew of the sky, until his hair became long like an eagle’s feathers, and his nails like a bird’s claws. ²⁷ 

4:34 But at the end of the appointed time ²⁸  I, Nebuchadnezzar, looked up ²⁹  toward heaven, and my sanity returned to me.

I extolled the Most High,

and I praised and glorified the one who lives forever.

For his authority is an everlasting authority,

and his kingdom extends from one generation to the next.

4:35 All the inhabitants of the earth are regarded as nothing. ³⁰ 

He does as he wishes with the army of heaven

and with those who inhabit the earth.

No one slaps ³¹  his hand

and says to him, ‘What have you done?’

[6:7]  ¹ sn The phrase you will know that I am the Lord concludes over sixty oracles in the book of Ezekiel and indicates the ultimate goal of God’s action. The phrase is often used in the book of Exodus as well (Exod 7:5; 14:4, 18). By Ezekiel’s day the people had forgotten that the Lord (Yahweh) was their covenant God and had turned to other gods. They had to be reminded that Yahweh alone deserved to be worshiped because only he possessed the power to meet their needs. Through judgment and eventually deliverance, Israel would be reminded that Yahweh alone held their destiny in his hands.

[39:7]  ² sn The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. This expression is a common title for the Lord in the book of Isaiah.

[39:28]  ³ tn Heb “there,” referring to the foreign nations to which they were exiled. The translation makes the referent clear.

[8:22]  ⁴ tn Or “distinguish.” וְהִפְלֵיתִי (vÿhifleti) is the Hiphil perfect of פָּלָה (palah). The verb in Hiphil means “to set apart, make separate, make distinct.” God was going to keep the flies away from Goshen – he was setting that apart. The Greek text assumed that the word was from פָּלֵא (pale’), and translated it something like “I will marvelously glorify.”

[8:22]  ⁵ tn The relative clause modifies the land of Goshen as the place “in which my people are dwelling.” But the normal word for “dwelling” is not used here. Instead, עֹמֵד (’omed) is used, which literally means “standing.” The land on which Israel stood was spared the flies and the hail.

[8:22]  ⁶ tn Or “of the earth” (KJV, ASV, NAB).

[8:1]  ⁷ sn Beginning with 8:1, the verse numbers through 8:32 in English Bibles differ from the verse numbers in the Hebrew text (BHS), with 8:1 ET = 7:26 HT, 8:2 ET = 7:27 HT, 8:3 ET = 7:28 HT, 8:4 ET = 7:29 HT, 8:5 ET = 8:1 HT, etc., through 8:32 ET = 8:28 HT. Thus in English Bibles chapter 8 has 32 verses, while in the Hebrew Bible it has 28 verses, with the four extra verses attached to chapter 7.

[20:13]  ⁸ tn The verb רָצַח (ratsakh) refers to the premeditated or accidental taking of the life of another human being; it includes any unauthorized killing (it is used for the punishment of a murderer, but that would not be included in the prohibition). This commandment teaches the sanctity of all human life. See J. H. Yoder, “Exodus 20,13: ‘Thou Shalt Not Kill’,” Int 34 (1980): 394-99; and A. Phillips, “Another Look at Murder,” JJS 28 (1977): 105-26.

[20:1]  ⁹ sn This chapter is the heart of the Law of Israel, and as such is well known throughout the world. There is so much literature on it that it is almost impossible to say anything briefly and do justice to the subject. But the exposition of the book must point out that this is the charter of the new nation of Israel. These ten commands (words) form the preamble; they will be followed by the decisions (judgments). And then in chap. 24 the covenant will be inaugurated. So when Israel entered into covenant with God, they entered into a theocracy by expressing their willingness to submit to his authority. The Law was the binding constitution for the nation of Israel under Yahweh their God. It was specifically given to them at a certain time and in a certain place. The Law legislated how Israel was to live in order to be blessed by God and used by him as a kingdom of priests. In the process of legislating their conduct and their ritual for worship, the Law revealed God. It revealed the holiness of Yahweh as the standard for all worship and service, and in revealing that it revealed or uncovered sin. But what the Law condemned, the Law (Leviticus) also made provision for in the laws of the sacrifice and the feasts intended for atonement. The NT teaches that the Law was good, and perfect, and holy. But it also teaches that Christ was the end (goal) of the Law, that it ultimately led to him. It was a pedagogue, Paul said, to bring people to Christ. And when the fulfillment of the promise came in him, believers were not to go back under the Law. What this means for Christians is that what the Law of Israel revealed about God and his will is timeless and still authoritative over faith and conduct, but what the Law regulated for Israel in their existence as the people of God has been done away with in Christ. The Ten Commandments reveal the essence of the Law; the ten for the most part are reiterated in the NT because they reflect the holy and righteous nature of God. The NT often raises them to a higher standard, to guard the spirit of the Law as well as the letter.

[20:1]  ¹⁰ sn The Bible makes it clear that the Law was the revelation of God at Mount Sinai. And yet study has shown that the law code’s form follows the literary pattern of covenant codes in the Late Bronze Age, notably the Hittite codes. The point of such codes is that all the covenant stipulations are appropriate because of the wonderful things that the sovereign has done for the people. God, in using a well-known literary form, was both drawing on the people’s knowledge of such to impress their duties on them, as well as putting new wine into old wineskins. The whole nature of God’s code was on a much higher level. For this general structure, see M. G. Kline, Treaty of the Great King. For the Ten Commandments specifically, see J. J. Stamm and M. E. Andrew, The Ten Commandments in Recent Research (SBT). See also some of the general articles: M. Barrett, “God’s Moral Standard: An Examination of the Decalogue,” BV 12 (1978): 34-40; C. J. H. Wright, “The Israelite Household and the Decalogue: The Social Background and Significance of Some Commandments,” TynBul 30 (1979): 101-24; J. D. Levenson, “The Theologies of Commandment in Biblical Israel,” HTR 73 (1980): 17-33; M. B. Cohen and D. B. Friedman, “The Dual Accentuation of the Ten Commandments,” Masoretic Studies 1 (1974): 7-190; D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42; M. Tate, “The Legal Traditions of the Book of Exodus,” RevExp 74 (1977): 483-509; E. C. Smith, “The Ten Commandments in Today’s Permissive Society: A Principleist Approach,” SwJT 20 (1977): 42-58; and D. W. Buck, “Exodus 20:1-17,” Lutheran Theological Journal 16 (1982): 65-75.

[9:16]  ¹¹ tn Heb “by the work of his hands [the] wicked [one] was ensnared. The singular form רָשָׁע (rasha’, “wicked”) is collective or representative here (see vv. 15, 17). The form נוֹקֵשׁ (noqesh) appears to be an otherwise unattested Qal form (active participle) from נָקַשׁ (naqash), but the form should be emended to נוֹקַשׁ (noqash), a Niphal perfect from יָקַשׁ (yaqash).

[9:16]  ¹² tn This is probably a technical musical term.

[83:18]  ¹³ 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]  ¹⁴ tn Heb “that you, your name [is] the Lord, you alone.”

[83:18]  ¹⁵ tn Traditionally “the Most High.”

[37:20]  ¹⁶ tn The parallel text in 2 Kgs 19:19 reads, “that you, Lord, are the only God.”

[4:25]  ¹⁷ tn The Aramaic indefinite active plural is used here like the English passive. So also in v. 28, 29,32.

[4:25]  ¹⁸ tn Aram “from mankind.” So also in v. 32.

[4:25]  ¹⁹ tn Aram “your dwelling will be.” So also in v. 32.

[4:25]  ²⁰ tn Or perhaps “be made to eat.”

[4:25]  ²¹ sn Nebuchadnezzar’s insanity has features that are associated with the mental disorder known as boanthropy, in which the person so afflicted imagines himself to be an ox or a similar animal and behaves accordingly.

[4:25]  ²² tn Aram “until.”

[4:32]  ²³ tn Aram “until.”

[4:33]  ²⁴ tn Aram “hour.”

[4:33]  ²⁵ tn Or “on.”

[4:33]  ²⁶ tn Aram “was fulfilled.”

[4:33]  ²⁷ tn The words “feathers” and “claws” are not present in the Aramaic text, but have been added in the translation for clarity.

[4:34]  ²⁸ tn Aram “days.”

[4:34]  ²⁹ tn Aram “lifted up my eyes.”

[4:35]  ³⁰ tc The present translation reads כְּלָא (kÿla’), with many medieval Hebrew MSS, rather than כְּלָה (kÿlah) of BHS.

[4:35]  ³¹ tn Aram “strikes against.”