Keluaran 20:2

20:2 “I, ¹  the Lord, am your God, ²  who brought you ³  from the land of Egypt, from the house of slavery. ⁴ 

Ulangan 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?

Ulangan 9:26

9:26 I prayed to him: ⁹  O, Lord God, ¹⁰  do not destroy your people, your valued property ¹¹  that you have powerfully redeemed, ¹²  whom you brought out of Egypt by your strength. ¹³ 

Ulangan 16:12

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

[20:2]  ¹ sn The revelation of Yahweh here begins with the personal pronoun. “I” – a person, a living personality, not an object or a mere thought. This enabled him to address “you” – Israel, and all his people, making the binding stipulations for them to conform to his will (B. Jacob, Exodus, 544).

[20:2]  ² tn Most English translations have “I am Yahweh your God.” But the preceding chapters have again and again demonstrated how he made himself known to them. Now, the emphasis is on “I am your God” – and what that would mean in their lives.

[20:2]  ³ tn The suffix on the verb is second masculine singular. It is this person that will be used throughout the commandments for the whole nation. God addresses them all as his people, but he addresses them individually for their obedience. The masculine form is not, thereby, intended to exclude women.

[20:2]  ⁴ tn Heb “the house of slaves” meaning “the land of slavery.”

[20:2]  sn By this announcement Yahweh declared what he had done for Israel by freeing them from slavery. Now they are free to serve him. He has a claim on them for gratitude and obedience. But this will not be a covenant of cruel slavery and oppression; it is a covenant of love, as God is saying “I am yours, and you are mine.” This was the sovereign Lord of creation and of history speaking, declaring that he was their savior.

[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.”

[9:26]  ⁹ tn Heb “the Lord.” See note on “he” in 9:3.

[9:26]  ¹⁰ tn Heb “Lord Lord” (אֲדֹנָי יְהוִה, ’adonay yÿhvih). The phrase is customarily rendered by Jewish tradition as “Lord God” (אֲדֹנָי אֱלֹהִים, ’adonay ’elohim). See also the note on the phrase “Lord God” in Deut 3:24.

[9:26]  ¹¹ tn Heb “your inheritance”; NLT “your special (very own NRSV) possession.” Israel is compared to landed property that one would inherit from his ancestors and pass on to his descendants.

[9:26]  ¹² tn Heb “you have redeemed in your greatness.”

[9:26]  ¹³ tn Heb “by your strong hand.”