What Does Deuteronomy 7:8 Mean in the King James?
But because the LORD loved you, and because he would keep the oath which he had sworn unto your fathers, hath the LORD brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt.
The analysis reads the King James wording.
King James Version The King James Version, first published in 1611. Selah Verse shows the standard text.
THE KEY
The rescue is love made visible through a kept promise: what the LORD guards, the LORD’s hand brings out.
THE MEANING
This verse speaks to you now: the LORD’s love and a kept promise become a mighty hand that brings you out from what holds you. Egypt’s name, מִצְרַיִם (Mitzrayim, “the two narrows”), holds the picture of constriction, while “brought you out” and “redeemed you” name release from that enclosure. Bondage is not the last word over you; the verse locates movement toward freedom in love that acts and a promise that is kept.
WHAT THIS UNDOES
It undoes the belief that bondage proves you are unloved, or that freedom begins only when you can overpower the hand holding you.
THE ROOT
וּמִשָּׁמְרוֹ
ûmiššomrô
GROWS FROM
שמר
Guard, watch over, keep.
שמר (shamar, “guard, watch over, keep”) carries the sense of active watching. The oath is guarded, not left as words in the past; the rescue that follows is the visible outworking of that keeping.
ALSO GROWS
shomer: A keeper or watchman.
שֹׁמֵר
The person who keeps watch makes the root’s guarding sense concrete: the oath is held in care.
mishmar: A guard, watch, or guard post.
מִשְׁמָר
This branch shows keeping as ongoing protection, illuminating the promise as something actively watched over.
וַיִּפְדְּךָ
wayyifdekha
GROWS FROM
פדה
Redeem or ransom; release someone from a claim or hold.
“redeemed” in this verse is wayyifdekha. The verse says the LORD redeems you “from the hand” that held you: the root carries release from a hold, so rescue is more than movement away, the former grip loses its claim.
ALSO GROWS
pādâ: To redeem or ransom.
פָּדָה
This base form names the freeing act at the heart of the verse.
yifdeh: He will redeem.
יִפְדֶּה
The same root can name redemption as an act still to come, connecting release with a promise that is carried out.
הוֹצִיא
hôtsî
GROWS FROM
יצא
Go out, emerge, depart; in this form, cause to go out.
“brought you out” in this verse is hôtsî. הוֹצִיא (hotsi, “he brought out”) is causative from יָצָא (yatsa, “go out”): one root holds both the going and the being brought forth. The verse presents deliverance as a real crossing of the boundary, with an agent opening the exit.
ALSO GROWS
yatsa: To go out, depart, or come forth.
יָצָא
The base verb makes the movement out of bondage audible inside “brought you out.”
motsa: An exit, issue, or going forth.
מוֹצָא
This branch names the way out itself, bringing the verse’s movement from enclosure into view.
THE PATTERN
The LORD’s covenant purpose becomes visible as concrete release from the hand of bondage.
Wherefore say unto the children of Israel, I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments:He hath remembered his covenant for ever, the word which he commanded to a thousand generations.That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear,THE THREAD
And thou shalt remember that thou wast a bondman in the land of Egypt, and the LORD thy God redeemed thee: therefore I command thee this thing to day.The same root פדה (padah, “redeem, ransom”) names the LORD’s act here and in Deuteronomy 15:15. There, redemption stands beside the memory of bondage, opening this rescue as a release the reader can carry into the present.
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