Deuteronomy 11:2

11:2 Bear in mind today that I am not speaking ¹  to your children who have not personally experienced the judgments ²  of the Lord your God, which revealed ³  his greatness, strength, and power. ⁴ 

Nehemiah 9:32

9:32 “So now, our God – the great, powerful, and awesome God, who keeps covenant fidelity ⁵  – do not regard as inconsequential ⁶  all the hardship that has befallen us – our kings, our leaders, our priests, our prophets, our ancestors, and all your people – from the days of the kings of Assyria until this very day!

Psalms 106:2

106:2 Who can adequately recount the Lord’s mighty acts,

or relate all his praiseworthy deeds? ⁷ 

Psalms 145:3

145:3 The Lord is great and certainly worthy of praise!

No one can fathom his greatness! ⁸ 

Psalms 145:6

145:6 They will proclaim ⁹  the power of your awesome acts!

I will declare your great deeds!

Jeremiah 32:18-21

32:18 You show unfailing love to thousands. ¹⁰  But you also punish children for the sins of their parents. ¹¹  You are the great and powerful God who is known as the Lord who rules over all. ¹²  32:19 You plan great things and you do mighty deeds. ¹³  You see everything people do. ¹⁴  You reward each of them for the way they live and for the things they do. ¹⁵  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. ¹⁶  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. ¹⁷ 

[11:2]  ¹ tn Heb “that not.” The words “I am speaking” have been supplied in the translation for stylistic reasons.

[11:2]  ² 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]  ³ 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]  ⁴ tn Heb “his strong hand and his stretched-out arm.”

[9:32]  ⁵ tn Heb “the covenant and loyal love.” The expression is a hendiadys. The second noun retains its full nominal sense, while the first functions adjectivally: “the covenant and loyalty” = covenant fidelity.

[9:32]  ⁶ tn Heb “do not let it seem small in your sight.”

[106:2]  ⁷ tn Heb “[or] cause to be heard all his praise.”

[145:3]  ⁸ tn Heb “and concerning his greatness there is no searching.”

[145:6]  ⁹ tn The prefixed verbal form is understood as an imperfect, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as a jussive, indicating the psalmist’s wish, “may they proclaim.”

[32:18]  ¹⁰ tn Or “to thousands of generations.” The contrast of showing steadfast love to “thousands” to the limitation of punishing the third and fourth generation of children for their parents’ sins in Exod 20:5-6; Deut 5:9-10; Exod 34:7 has suggested to many commentators and translators (cf., e.g., NRSV, TEV, NJPS) that reference here is to “thousands of generations.” The statement is, of course, rhetorical emphasizing God’s great desire to bless as opposed to the reluctant necessity to punish. It is part of the attributes of God spelled out in Exod 34:6-7.

[32:18]  ¹¹ tn Heb “pays back into the bosom of their children the sin of their parents.”

[32:18]  ¹² tn Heb “Nothing is too hard for you who show…and who punishes…the great [and] powerful God whose name is Yahweh of armies, [you who are] great in counsel…whose eyes are open…who did signs…” Jer 32:18-22 is a long series of relative clauses introduced by participles or relative pronouns in vv. 18-20a followed by second person vav consecutive imperfects carrying on the last of these relative clauses in vv. 20b-22. This is typical of hymnic introductions to hymns of praise (cf., e.g., Ps 136) but it is hard to sustain the relative subordination which all goes back to the suffix on “hard for you.” The sentences have been broken up but the connection with the end of v. 17 has been sacrificed for conformity to contemporary English style.

[32:19]  ¹³ tn Heb “[you are] great in counsel and mighty in deed.”

[32:19]  ¹⁴ tn Heb “your eyes are open to the ways of the sons of men.”

[32:19]  ¹⁵ tn Heb “giving to each according to his way [= behavior/conduct] and according to the fruit of his deeds.”

[32:20]  ¹⁶ 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]  ¹⁷ 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.