Jeremiah 7:22

7:22 Consider this: ¹  When I spoke to your ancestors after I brought them out of Egypt, I did not merely give them commands about burnt offerings and sacrifices.

Jeremiah 11:4

11:4 Those are the terms that I charged your ancestors ²  to keep ³  when I brought them out of Egypt, that place which was like an iron-smelting furnace. ⁴  I said at that time, ⁵  “Obey me and carry out the terms of the agreement ⁶  exactly as I commanded you. If you do, ⁷  you will be my people and I will be your God. ⁸ 

Jeremiah 11:7

11:7 For I solemnly warned your ancestors to obey me. ⁹  I warned them again and again, ¹⁰  ever since I delivered them out of Egypt until this very day.

Deuteronomy 7:8

7:8 Rather it is because of his ¹¹  love ¹²  for you and his faithfulness to the promise ¹³  he solemnly vowed ¹⁴  to your ancestors ¹⁵  that the Lord brought you out with great power, ¹⁶  redeeming ¹⁷  you from the place of slavery, from the power ¹⁸  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 16:12

16:12 Furthermore, remember that you were a slave in Egypt, and so be careful to observe these statutes.

Deuteronomy 24:18

24:18 Remember that you were slaves in Egypt and that the Lord your God redeemed you from there; therefore I am commanding you to do all this.

Joshua 24:17

24:17 For the Lord our God took us and our fathers out of slavery ¹⁹  in the land of Egypt ²⁰  and performed these awesome miracles ²¹  before our very eyes. He continually protected us as we traveled and when we passed through nations. ²² 

Jude 1:8

1:8 Yet these men, ²³  as a result of their dreams, ²⁴  defile the flesh, reject authority, ²⁵  and insult ²⁶  the glorious ones. ²⁷ 

[7:22]  ¹ tn Heb “For” but this introduces a long explanation about the relative importance of sacrifice and obedience.

[11:4]  ² tn Heb “fathers” (also in vv. 5, 7, 10).

[11:4]  ³ tn Heb “does not listen…this covenant which I commanded your fathers.” The sentence is broken up this way in conformity with contemporary English style.

[11:4]  ⁴ tn Heb “out of the land of Egypt, out of the iron-smelting furnace.”

[11:4]  ⁵ tn In place of the words “I said at that time” the Hebrew text has “saying.” The sentence is again being restructured in English to avoid the long, confusing style of the Hebrew original.

[11:4]  ⁶ tn Heb “Obey me and carry them out.” The “them” refers back to the terms of the covenant which they were charged to keep according to the preceding. The referent is made specific to avoid ambiguity.

[11:4]  ⁷ tn The words, “If you do” are not in the text. They have been supplied in the translation to break up a long sentence consisting of an imperative followed by a consequential sentence.

[11:4]  ⁸ sn Obey me and carry out the terms of the agreement…and I will be your God. This refers to the Mosaic law which was instituted at Sinai and renewed on the Plains of Moab before Israel entered into the land. The words “the terms of the covenant” are explicitly used for the Ten Commandments in Exod 34:28 and for the additional legislation given in Deut 28:69; 29:8. The formulation here is reminiscent of Deut 29:9-14 (29:10-15 HT). The book of Deuteronomy is similar in its structure and function to an ancient Near Eastern treaty. In these the great king reminded his vassal of past benefits that he had given to him, charged him with obligations (the terms or stipulations of the covenant) chief among which was absolute loyalty and sole allegiance, promised him future benefits for obeying the stipulations (the blessings), and placed him under a curse for disobeying them. Any disobedience was met with stern warnings of punishment in the form of destruction and exile. Those who had witnessed the covenant were called in to confirm the continuing goodness of the great king and the disloyalty of the vassal. The vassal was then charged with a list of particular infringements of the stipulations and warned to change his actions or suffer the consequences. This is the background for Jer 11:1-9. Jeremiah is here functioning as a messenger from the Lord, Israel’s great king, and charging both the fathers and the children with breach of covenant.

[11:7]  ⁹ tn Heb “warned them…saying, ‘Obey me.’” However, it allows the long sentence to be broken up easier if the indirect quote is used.

[11:7]  ¹⁰ tn For the explanation for this rendering see the note on 7:13.

[7:8]  ¹¹ tn Heb “the Lord’s.” See note on “He” in 7:6.

[7:8]  ¹² 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]  ¹³ tn Heb “oath.” This is a reference to the promises of the so-called “Abrahamic Covenant” (cf. Gen 15:13-16).

[7:8]  ¹⁴ tn Heb “swore on oath.”

[7:8]  ¹⁵ tn Heb “fathers” (also in vv. 12, 13).

[7:8]  ¹⁶ tn Heb “by a strong hand” (NAB similar); NLT “with such amazing power.”

[7:8]  ¹⁷ 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]  ¹⁸ tn Heb “hand” (so KJV, NRSV), a metaphor for power or domination.

[24:17]  ¹⁹ tn Heb “of the house of slavery.”

[24:17]  ²⁰ tn Heb “for the Lord our God, he is the one who brought up us and our fathers from the land of Egypt, from the house of slaves.”

[24:17]  ²¹ tn Or “great signs.”

[24:17]  ²² tn Heb “and he guarded us in all the way in which we walked and among all the peoples through whose midst we passed.”

[1:8]  ²³ tn The reference is now to the false teachers.

[1:8]  ²⁴ tn Grk “dreaming.” The participle ἐνυπνιαζόμενοι (enupniazomenoi, “dreaming”) is adverbial to the pronoun οὗτοι (|outoi, “these”), though the particular relationship is not clear. It could mean, “while dreaming,” “by dreaming,” or “because of dreaming.” This translation has adopted the last option as Jude’s meaning, partially for syntactical reasons (the causal participle usually precedes the main verb) and partially for contextual reasons (these false teachers must derive their authority from some source, and the dreams provide the most obvious base). The participle ἐνυπνιαζόμενοι was sometimes used of apocalyptic visions, both of true and false prophets. This seems to be the meaning here.

[1:8]  ²⁵ tn Most likely, the authority of the Lord is in view. This verse, then, echoes the indictment of v. 4: “they deny our Master and Lord, Jesus Christ.”

[1:8]  ²⁶ tn The construction with the three verbs (“defile, “reject,” and “insult”) involves the particles μέν, δέ, δέ (men, de, de). A more literal (and pedantic) translation would be: “on the one hand, they defile the flesh, on the other hand, they reject authority, and on another hand, they insult the glorious ones.”

[1:8]  ²⁷ sn The glorious ones refers to angelic beings rather than mere human beings, just as in 2 Pet 2:10 (on which this passage apparently depends). Whether the angelic beings are good or evil, however, is difficult to tell (hence, the translation is left ambiguous). However, both in 2 Pet 2:11 and here, in Jude 9, the wicked angels seem to be in view (for not even Michael insults them).