Ulangan 3:24

3:24 “O, Lord God, ¹  you have begun to show me ²  your greatness and strength. ³  (What god in heaven or earth can rival your works and mighty deeds?)

Ulangan 4:32

The Uniqueness of Israel’s God

4:32 Indeed, ask about the distant past, starting from the day God created humankind ⁴  on the earth, and ask ⁵  from one end of heaven to the other, whether there has ever been such a great thing as this, or even a rumor of it.

Ulangan 4:34

4:34 Or has God ⁶  ever before tried to deliver ⁷  a nation from the middle of another nation, accompanied by judgments, ⁸  signs, wonders, war, strength, power, ⁹  and other very terrifying things like the Lord your God did for you in Egypt before your very eyes?

Ulangan 4:36

4:36 From heaven he spoke to you in order to teach you, and on earth he showed you his great fire from which you also heard his words. ¹⁰ 

Ulangan 5:22

The Narrative of the Sinai Revelation and Israel’s Response

5:22 The Lord said these things to your entire assembly at the mountain from the middle of the fire, the cloud, and the darkness with a loud voice, and that was all he said. ¹¹  Then he inscribed the words ¹²  on two stone tablets and gave them to me.

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.

[3:24]  ¹ tn Heb “Lord Lord.” The phrase אֲדֹנָי יְהוִה (’adonay yÿhvih) is customarily rendered by Jewish tradition as “Lord God.” Cf. NIV, TEV, NLT “Sovereign Lord.”

[3:24]  ² tn Heb “your servant.” The pronoun is used in the translation to clarify that Moses is speaking of himself, since in contemporary English one does not usually refer to oneself in third person.

[3:24]  ³ tn Heb “your strong hand” (so NIV), a symbol of God’s activity.

[4:32]  ⁴ tn The Hebrew term אָדָם (’adam) may refer either to Adam or, more likely, to “man” in the sense of the human race (“mankind,” “humankind”). The idea here seems more universal in scope than reference to Adam alone would suggest.

[4:32]  ⁵ tn The verb is not present in the Hebrew text but has been supplied in the translation for clarification. The challenge has both temporal and geographical dimensions. The people are challenged to (1) inquire about the entire scope of past history and (2) conduct their investigation on a worldwide scale.

[4:34]  ⁶ 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]  ⁷ tn Heb “tried to go to take for himself.”

[4:34]  ⁸ 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]  ⁹ tn Heb “by strong hand and by outstretched arm.”

[4:36]  ¹⁰ tn Heb “and his words you heard from the midst of the fire.”

[5:22]  ¹¹ tn Heb “and he added no more” (so KJV, NASB, NRSV); NLT “This was all he said at that time.”

[5:22]  ¹² tn Heb “them”; the referent (the words spoken by the Lord) has been specified in the translation for clarity.

[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.