Keluaran 4:7

4:7 He said, “Put your hand back into your robe.” So he put his hand back into his robe, and when he brought it out from his robe – there it was, ¹  restored ²  like the rest of his skin! ³ 

Keluaran 9:16

9:16 But ⁴  for this purpose I have caused you to stand: ⁵  to show you ⁶  my strength, and so that my name may be declared ⁷  in all the earth.

Keluaran 11:9

11:9 The Lord said to Moses, “Pharaoh will not listen to you, so that my wonders ⁸  may be multiplied in the land of Egypt.”

Ulangan 4:34

4:34 Or has God ⁹  ever before tried to deliver ¹⁰  a nation from the middle of another nation, accompanied by judgments, ¹¹  signs, wonders, war, strength, power, ¹²  and other very terrifying things like the Lord your God did for you in Egypt before your very eyes?

Ulangan 7:19

7:19 the great judgments ¹³  you saw, the signs and wonders, the strength and power ¹⁴  by which he ¹⁵  brought you out – thus the Lord your God will do to all the people you fear.

Nehemia 9:10

9:10 You performed awesome signs ¹⁶  against Pharaoh, against his servants, and against all the people of his land, for you knew that the Egyptians ¹⁷  had acted presumptuously ¹⁸  against them. You made for yourself a name that is celebrated to this day.

Mazmur 78:43-51

78:43 when he performed his awesome deeds ¹⁹  in Egypt,

and his acts of judgment ²⁰  in the region of Zoan.

78:44 He turned their rivers into blood,

and they could not drink from their streams.

78:45 He sent swarms of biting insects against them, ²¹ 

as well as frogs that overran their land. ²² 

78:46 He gave their crops to the grasshopper,

the fruit of their labor to the locust.

78:47 He destroyed their vines with hail,

and their sycamore-fig trees with driving rain.

78:48 He rained hail down on their cattle, ²³ 

and hurled lightning bolts down on their livestock. ²⁴ 

78:49 His raging anger lashed out against them, ²⁵ 

He sent fury, rage, and trouble

as messengers who bring disaster. ²⁶ 

78:50 He sent his anger in full force; ²⁷ 

he did not spare them from death;

he handed their lives over to destruction. ²⁸ 

78:51 He struck down all the firstborn in Egypt,

the firstfruits of their reproductive power ²⁹  in the tents of Ham.

Mazmur 105:27-36

105:27 They executed his miraculous signs among them, ³⁰ 

and his amazing deeds in the land of Ham.

105:28 He made it dark; ³¹ 

they did not disobey his orders. ³² 

105:29 He turned their water into blood,

and killed their fish.

105:30 Their land was overrun by frogs,

which even got into the rooms of their kings.

105:31 He ordered flies to come; ³³ 

gnats invaded their whole territory.

105:32 He sent hail along with the rain; ³⁴ 

there was lightning in their land. ³⁵ 

105:33 He destroyed their vines and fig trees,

and broke the trees throughout their territory.

105:34 He ordered locusts to come, ³⁶ 

innumerable grasshoppers.

105:35 They ate all the vegetation in their land,

and devoured the crops of their fields. ³⁷ 

105:36 He struck down all the firstborn in their land,

the firstfruits of their reproductive power. ³⁸ 

Mazmur 135:9

135:9 He performed awesome deeds ³⁹  and acts of judgment ⁴⁰ 

in your midst, O Egypt,

against Pharaoh and all his servants.

Yesaya 51:9

51:9 Wake up! Wake up!

Clothe yourself with strength, O arm of the Lord! ⁴¹ 

Wake up as in former times, as in antiquity!

Did you not smash ⁴²  the Proud One? ⁴³ 

Did you not ⁴⁴  wound the sea monster? ⁴⁵ 

Yeremia 32:20-21

32:20 You did miracles and amazing deeds in the land of Egypt which have had lasting effect. By this means you gained both in Israel and among humankind a renown that lasts to this day. ⁴⁶  32:21 You used your mighty power and your great strength to perform miracles and amazing deeds and to bring great terror on the Egyptians. By this means you brought your people Israel out of the land of Egypt. ⁴⁷ 

Mikha 7:15

7:15 “As in the days when you departed from the land of Egypt,

I will show you ⁴⁸  miraculous deeds.” ⁴⁹ 

Yohanes 4:48

4:48 So Jesus said to him, “Unless you people ⁵⁰  see signs and wonders you will never believe!” ⁵¹ 

Kisah Para Rasul 2:22

2:22 “Men of Israel, ⁵²  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ⁵³  wonders, and miraculous signs ⁵⁴  that God performed among you through him, just as you yourselves know –

Kisah Para Rasul 7:36

7:36 This man led them out, performing wonders and miraculous signs ⁵⁵  in the land of Egypt, ⁵⁶  at ⁵⁷  the Red Sea, and in the wilderness ⁵⁸  for forty years.

Roma 15:19

15:19 in the power of signs and wonders, in the power of the Spirit of God. So from Jerusalem even as far as Illyricum I have fully preached the gospel of Christ.

[4:7]  ¹ tn The particle הִנֵּה (hinneh) points out the startling or amazing sight as if the reader were catching first glimpse of it with Moses.

[4:7]  ² tn Heb “it returned.”

[4:7]  ³ tn Heb “like his flesh.”

[9:16]  ⁴ tn The first word is a very strong adversative, which, in general, can be translated “but, howbeit”; BDB 19 s.v. אוּלָם suggests for this passage “but in very deed.”

[9:16]  ⁵ tn The form הֶעֱמַדְתִּיךָ (he’emadtikha) is the Hiphil perfect of עָמַד (’amad). It would normally mean “I caused you to stand.” But that seems to have one or two different connotations. S. R. Driver (Exodus, 73) says that it means “maintain you alive.” The causative of this verb means “continue,” according to him. The LXX has the same basic sense – “you were preserved.” But Paul bypasses the Greek and writes “he raised you up” to show God’s absolute sovereignty over Pharaoh. Both renderings show God’s sovereign control over Pharaoh.

[9:16]  ⁶ tn The Hiphil infinitive construct הַרְאֹתְךָ (har’otÿkha) is the purpose of God’s making Pharaoh come to power in the first place. To make Pharaoh see is to cause him to understand, to experience God’s power.

[9:16]  ⁷ tn Heb “in order to declare my name.” Since there is no expressed subject, this may be given a passive translation.

[11:9]  ⁸ sn The thought is essentially the same as in Exod 7:3-4, but the wonders, or portents, here refer to what is yet to be done in Egypt.

[4:34]  ⁹ 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]  ¹⁰ tn Heb “tried to go to take for himself.”

[4:34]  ¹¹ 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]  ¹² tn Heb “by strong hand and by outstretched arm.”

[7:19]  ¹³ tn Heb “testings” (so NAB), a reference to the plagues. See note at 4:34.

[7:19]  ¹⁴ tn Heb “the strong hand and outstretched arm.” See 4:34.

[7:19]  ¹⁵ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[9:10]  ¹⁶ 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]  ¹⁷ tn Heb “they”; the referent (the Egyptians) has been specified in the translation for clarity.

[9:10]  ¹⁸ tn Or “arrogantly” (so NASB); NRSV “insolently.”

[78:43]  ¹⁹ tn Or “signs” (see Ps 65:8).

[78:43]  ²⁰ tn Or “portents, omens” (see Ps 71:7). The Egyptian plagues are referred to here (see vv. 44-51).

[78:45]  ²¹ tn Heb “and he sent an insect swarm against them and it devoured them.”

[78:45]  ²² tn Heb “and a swarm of frogs and it destroyed them.”

[78:48]  ²³ tn Heb “and he turned over to the hail their cattle.”

[78:48]  ²⁴ tn Heb “and their livestock to the flames.” “Flames” here refer to the lightning bolts that accompanied the storm.

[78:49]  ²⁵ tn Heb “he sent against them the rage of his anger.” The phrase “rage of his anger” employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.

[78:49]  ²⁶ tn Heb “fury and indignation and trouble, a sending of messengers of disaster.”

[78:50]  ²⁷ tn Heb “he leveled a path for his anger.” There were no obstacles to impede its progress; it moved swiftly and destructively.

[78:50]  ²⁸ tn Or perhaps “[the] plague.”

[78:51]  ²⁹ tn Heb “the beginning of strength.” If retained, the plural form אוֹנִים (’onim, “strength”) probably indicates degree (“great strength”), but many ancient witnesses read “their strength,” which presupposes an emendation to אֹנָם (’onam; singular form of the noun with third masculine plural pronominal suffix).

[105:27]  ³⁰ tn Apparently the pronoun refers to “his servants” (i.e., the Israelites, see v. 25).

[105:28]  ³¹ tn Heb “he sent darkness and made it dark.”

[105:28]  sn He made it dark. The psalmist begins with the ninth plague (see Exod 10:21-29).

[105:28]  ³² tn Heb “they did not rebel against his words.” Apparently this refers to Moses and Aaron, who obediently carried out God’s orders.

[105:31]  ³³ tn Heb “he spoke and flies came.”

[105:32]  ³⁴ tn Heb “he gave their rains hail.”

[105:32]  ³⁵ tn Heb “fire of flames [was] in their land.”

[105:34]  ³⁶ tn Heb “he spoke and locusts came.”

[105:35]  ³⁷ tn Heb “the fruit of their ground.”

[105:36]  ³⁸ tn Heb “the beginning of all their strength,” that is, reproductive power (see Ps 78:51).

[105:36]  sn Verses 28-36 recall the plagues in a different order than the one presented in Exodus: v. 28 (plague 9), v. 29 (plague 1), v. 30 (plague 2), v. 31a (plague 4), v. 31b (plague 3), vv. 32-33 (plague 7), vv. 34-35 (plague 8), v. 36 (plague 10). No reference is made in Ps 105 to plagues 5 and 6.

[135:9]  ³⁹ tn Or “signs” (see Ps 65:8).

[135:9]  ⁴⁰ tn Or “portents”; “omens” (see Ps 71:7). The Egyptian plagues are alluded to here.

[51:9]  ⁴¹ tn The arm of the Lord is a symbol of divine military power. Here it is personified and told to arouse itself from sleep and prepare for action.

[51:9]  ⁴² tn Heb “Are you not the one who smashed?” The feminine singular forms agree grammatically with the feminine noun “arm.” The Hebrew text has ַהמַּחְצֶבֶת (hammakhtsevet), from the verbal root חָצַב (khatsav, “hew, chop”). The Qumran scroll 1QIsa^a has, probably correctly, המחצת, from the verbal root מָחַץ (makhats, “smash”) which is used in Job 26:12 to describe God’s victory over “the Proud One.”

[51:9]  ⁴³ tn This title (רַהַב, rahav, “proud one”) is sometimes translated as a proper name: “Rahab” (cf. NAB, NASB, NIV, NRSV). It is used here of a symbolic sea monster, known elsewhere in the Bible and in Ugaritic myth as Leviathan. This sea creature symbolizes the forces of chaos that seek to destroy the created order. In the Bible “the Proud One” opposes God’s creative work, but is defeated (see Job 26:12; Ps 89:10). Here the title refers to Pharaoh’s Egyptian army that opposed Israel at the Red Sea (see v. 10, and note also Isa 30:7 and Ps 87:4, where the title is used of Egypt).

[51:9]  ⁴⁴ tn The words “did you not” are understood by ellipsis (note the preceding line). The rhetorical questions here and in v. 10 expect the answer, “Yes, you certainly did!”

[51:9]  ⁴⁵ tn Hebrew תַּנִּין (tannin) is another name for the symbolic sea monster. See the note at 27:1. In this context the sea creature represents Egypt. See the note on the title “Proud One” earlier in this verse.

[32:20]  ⁴⁶ tn Or “You did miracles and amazing deeds in the land of Egypt. And you continue to do them until this day both in Israel and among mankind. By this mean you have gained a renown…” The translation here follows the syntactical understanding reflected also in NJPS. The Hebrew text reads: “you did miracles and marvelous acts in the land of Egypt until this day and in Israel and in mankind and you made for yourself a name as this day.” The majority of English versions and commentaries understand the phrases “until this day and in Israel and in mankind” to be an elliptical sentence with the preceding verb and objects supplied as reflected in the alternate translation. However, the emphasis on the miraculous deeds in Egypt in this section both before and after this elliptical phrase and the dominant usage of the terms “signs and wonders” to refer to the plagues and other miraculous signs in Egypt calls this interpretation into question. The key here is understanding “both in Israel and in mankind” as an example of a casus pendens construction (a dangling subject, object, or other modifier) before a conjunction introducing the main clause (cf. GKC 327 §111.h and 458 §143.d and compare the usage in Jer 6:19; 33:24; 1 Kgs 15:13). This verse is the topic sentence which is developed further in v. 21 and initiates a narrative history of the distant past that continues until v. 22b where reference is made to the long history of disobedience which has led to the present crisis.

[32:21]  ⁴⁷ tn Heb “You brought your people Israel out of the land of Egypt with signs and wonders and with a mighty hand and with outstretched arm and with great terror.” For the figurative expressions involved here see the marginal notes on 27:5. The sentence has been broken down to better conform to contemporary English style.

[7:15]  ⁴⁸ tn Heb “him.” This probably refers to Israel in a collective sense. Because the switch from direct address to the third person is awkward, some prefer to emend the suffix to a second person form. In any case, it is necessary to employ a second person pronoun in the translation to maintain the connection for the English reader.

[7:15]  ⁴⁹ sn I will show you miraculous deeds. In this verse the Lord responds to the petition of v. 14 with a brief promise of deliverance.

[4:48]  ⁵⁰ tn The word “people” is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than the royal official alone).

[4:48]  ⁵¹ tn Or “you never believe.” The verb πιστεύσητε (pisteushte) is aorist subjunctive and may have either nuance.

[2:22]  ⁵² tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:22]  ⁵³ tn Or “miraculous deeds.”

[2:22]  ⁵⁴ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

[7:36]  ⁵⁵ tn Here the context indicates the miraculous nature of the signs mentioned.

[7:36]  sn Performing wonders and miraculous signs. Again Moses acted like Jesus. The phrase appears 9 times in Acts (2:19, 22, 43; 4:30; 5:12; 6:8; 7:36; 14:3; 15:12).

[7:36]  ⁵⁶ tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

[7:36]  ⁵⁷ tn Grk “and at,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:36]  ⁵⁸ tn Or “desert.”