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 

Deuteronomy 18:20

18:20 “But if any prophet presumes to speak anything in my name that I have not authorized ⁵  him to speak, or speaks in the name of other gods, that prophet must die.

Deuteronomy 26:5

26:5 Then you must affirm before the Lord your God, “A wandering ⁶  Aramean ⁷  was my ancestor, ⁸  and he went down to Egypt and lived there as a foreigner with a household few in number, ⁹  but there he became a great, powerful, and numerous people.

Deuteronomy 31:23

31:23 and the Lord ¹⁰  commissioned Joshua son of Nun, “Be strong and courageous, for you will take the Israelites to the land I have promised them, and I will be with you.” ¹¹ 

Deuteronomy 32:47

32:47 For this is no idle word for you – it is your life! By this word you will live a long time in the land you are about to cross the Jordan to possess.”

[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.”

[18:20]  ⁵ tn Or “commanded” (so KJV, NAB, NIV, NRSV).

[26:5]  ⁹ tn Though the Hebrew term אָבַד (’avad) generally means “to perish” or the like (HALOT 2-3 s.v.; BDB 1-2 s.v.; cf. KJV “a Syrian ready to perish”), a meaning “to go astray” or “to be lost” is also attested. The ambivalence in the Hebrew text is reflected in the versions where LXX Vaticanus reads ἀπέβαλεν (apebalen, “lose”) for a possibly metathesized reading found in Alexandrinus, Ambrosianus, ἀπέλαβεν (apelaben, “receive”); others attest κατέλειπεν (kateleipen, “leave, abandon”). “Wandering” seems to suit best the contrast with the sedentary life Israel would enjoy in Canaan (v. 9) and is the meaning followed by many English versions.

[26:5]  ¹⁰ sn A wandering Aramean. This is a reference to Jacob whose mother Rebekah was an Aramean (Gen 24:10; 25:20, 26) and who himself lived in Aram for at least twenty years (Gen 31:41-42).

[26:5]  ¹¹ tn Heb “father.”

[26:5]  ¹² tn Heb “sojourned there few in number.” The words “with a household” have been supplied in the translation for stylistic reasons and for clarity.

[31:23]  ¹³ tn Heb “he.” Since the pronoun could be taken to refer to Moses, the referent has been specified as “the Lord” in the translation for clarity. See also the note on the word “you” later in this verse.

[31:23]  ¹⁴ tc The LXX reads, “as the Lord promised them, and he will be with you.” This relieves the problem of Moses apparently promising to be with Joshua as the MT reads on the surface (“I will be with you”). However, the reading of the LXX is clearly an attempt to clarify an existing obscurity and therefore is unlikely to reflect the original.