Ulangan 5:26

5:26 Who is there from the entire human race ¹  who has heard the voice of the living God speaking from the middle of the fire as we have, and has lived?

Ulangan 8:16

8:16 fed you in the desert with manna (which your ancestors had never before known) so that he might by humbling you test you ²  and eventually bring good to you.

Ulangan 11:2

11:2 Bear in mind today that I am not speaking ³  to your children who have not personally experienced the judgments ⁴  of the Lord your God, which revealed ⁵  his greatness, strength, and power. ⁶ 

Ulangan 11:28

11:28 and the curse if you pay no attention ⁷  to his ⁸  commandments and turn from the way I am setting before ⁹  you today to pursue ¹⁰  other gods you have not known.

Ulangan 27:5

27:5 Then you must build an altar there to the Lord your God, an altar of stones – do not use an iron tool on them.

Ulangan 28:33

28:33 As for the produce of your land and all your labor, a people you do not know will consume it, and you will be nothing but oppressed and crushed for the rest of your lives.

Ulangan 31:13

31:13 Then their children, who have not known this law, ¹¹  will also hear about and learn to fear the Lord your God for as long as you live in the land you are crossing the Jordan to possess.”

Ulangan 32:4

32:4 As for the Rock, ¹²  his work is perfect,

for all his ways are just.

He is a reliable God who is never unjust,

he is fair ¹³  and upright.

Ulangan 33:9

33:9 He said to his father and mother, “I have not seen him,” ¹⁴ 

and he did not acknowledge his own brothers

or know his own children,

for they kept your word,

and guarded your covenant.

[5:26]  ¹ tn Heb “who is there of all flesh.”

[8:16]  ² tn Heb “in order to humble you and in order to test you.” See 8:2.

[11:2]  ³ tn Heb “that not.” The words “I am speaking” have been supplied in the translation for stylistic reasons.

[11:2]  ⁴ tn Heb “who have not known and who have not seen the discipline of the Lord.” The collocation of the verbs “know” and “see” indicates that personal experience (knowing by seeing) is in view. The term translated “discipline” (KJV, ASV “chastisement”) may also be rendered “instruction,” but vv. 2b-6 indicate that the referent of the term is the various acts of divine judgment the Israelites had witnessed.

[11:2]  ⁵ tn The words “which revealed” have been supplied in the translation to show the logical relationship between the terms that follow and the divine judgments. In the Hebrew text the former are in apposition to the latter.

[11:2]  ⁶ tn Heb “his strong hand and his stretched-out arm.”

[11:28]  ⁷ tn Heb “do not listen to,” that is, do not obey.

[11:28]  ⁸ tn Heb “the commandments of the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[11:28]  ⁹ tn Heb “am commanding” (so NASB, NRSV).

[11:28]  ¹⁰ tn Heb “walk after”; NIV “by following”; NLT “by worshiping.” This is a violation of the first commandment, the most serious of the covenant violations (Deut 5:6-7).

[31:13]  ¹¹ tn The phrase “this law” is not in the Hebrew text, but English style requires an object for the verb here. Other translations also supply the object which is otherwise implicit (cf. NIV “who do not know this law”; TEV “who have never heard the Law of the Lord your God”).

[32:4]  ¹² tc The LXX reads Θεός (qeos, “God”) for the MT’s “Rock.”

[32:4]  sn The Hebrew term depicts God as a rocky summit where one may find safety and protection. Within a covenantal context it serves as a reminder to the people that their God has committed himself to their protection in return for their allegiance.

[32:4]  ¹³ tn Or “just” (KJV, NAB, NRSV, NLT) or “righteous” (NASB).

[33:9]  ¹⁴ sn This statement no doubt alludes to the Levites’ destruction of their own fellow tribesmen following the golden calf incident (Exod 32:25-29).