Ulangan 11:13

11:13 Now, if you pay close attention ¹  to my commandments that I am giving you today and love ²  the Lord your God and serve him with all your mind and being, ³ 

Ulangan 15:5

15:5 if you carefully obey ⁴  him ⁵  by keeping ⁶  all these commandments that I am giving ⁷  you today.

Ulangan 27:1

The Assembly at Shechem

27:1 Then Moses and the elders of Israel commanded the people: “Pay attention to all the commandments ⁸  I am giving ⁹  you today.

Keluaran 15:26

15:26 He said, “If you will diligently obey ¹⁰  the Lord your God, and do what is right ¹¹  in his sight, and pay attention ¹²  to his commandments, and keep all his statutes, then all ¹³  the diseases ¹⁴  that I brought on the Egyptians I will not bring on you, for I, the Lord, am your healer.” ¹⁵ 

Imamat 26:3-13

The Benefits of Obedience

26:3 “‘If you walk in my statutes and are sure to obey my commandments, ¹⁶  26:4 I will give you your rains in their time so that ¹⁷  the land will give its yield and the trees of the field will produce their fruit. ¹⁸  26:5 Threshing season will extend for you until the season for harvesting grapes, ¹⁹  and the season for harvesting grapes will extend until sowing season, so ²⁰  you will eat your bread until you are satisfied, ²¹  and you will live securely in your land. 26:6 I will grant peace in the land so that ²²  you will lie down to sleep without anyone terrifying you. ²³  I will remove harmful animals ²⁴  from the land, and no sword of war ²⁵  will pass through your land. 26:7 You will pursue your enemies and they will fall before you by the sword. ²⁶  26:8 Five of you will pursue a hundred, and a hundred of you will pursue ten thousand, and your enemies will fall before you by the sword. 26:9 I will turn to you, make you fruitful, multiply you, and maintain ²⁷  my covenant with you. 26:10 You will still be eating stored produce from the previous year ²⁸  and will have to clean out what is stored from the previous year to make room for new. ²⁹ 

26:11 “‘I will put my tabernacle ³⁰  in your midst and I will not abhor you. ³¹  26:12 I will walk among you, and I will be your God and you will be my people. 26:13 I am the Lord your God who brought you out from the land of Egypt, from being their slaves, ³²  and I broke the bars of your yoke and caused you to walk upright. ³³ 

Mazmur 106:3

106:3 How blessed are those who promote justice,

and do what is right all the time!

Mazmur 111:10

111:10 To obey the Lord is the fundamental principle for wise living; ³⁴ 

all who carry out his precepts acquire good moral insight. ³⁵ 

He will receive praise forever. ³⁶ 

Yesaya 1:19

1:19 If you have a willing attitude and obey, ³⁷ 

then you will again eat the good crops of the land.

Yesaya 3:10

3:10 Tell the innocent ³⁸  it will go well with them, ³⁹ 

for they will be rewarded for what they have done. ⁴⁰ 

Yesaya 55:2-3

55:2 Why pay money for something that will not nourish you? ⁴¹ 

Why spend ⁴²  your hard-earned money ⁴³  on something that will not satisfy?

Listen carefully ⁴⁴  to me and eat what is nourishing! ⁴⁵ 

Enjoy fine food! ⁴⁶ 

55:3 Pay attention and come to me!

Listen, so you can live! ⁴⁷ 

Then I will make an unconditional covenantal promise to ⁴⁸  you,

just like the reliable covenantal promises I made to David. ⁴⁹ 

Yeremia 11:4

11:4 Those are the terms that I charged your ancestors ⁵⁰  to keep ⁵¹  when I brought them out of Egypt, that place which was like an iron-smelting furnace. ⁵²  I said at that time, ⁵³  “Obey me and carry out the terms of the agreement ⁵⁴  exactly as I commanded you. If you do, ⁵⁵  you will be my people and I will be your God. ⁵⁶ 

Yeremia 12:16

12:16 But they must make sure you learn to follow the religious practices of my people. ⁵⁷  Once they taught my people to swear their oaths using the name of the god Baal. ⁵⁸  But then, they must swear oaths using my name, saying, “As surely as the Lord lives, I swear.” ⁵⁹  If they do these things, ⁶⁰  then they will be included among the people I call my own. ⁶¹ 

Yeremia 17:24

17:24 The Lord says, ⁶²  ‘You must make sure to obey me. You must not bring any loads through the gates of this city on the Sabbath day. You must set the Sabbath day apart to me. You must not do any work on that day.

Lukas 11:28

11:28 But he replied, ⁶³  “Blessed rather are those who hear the word of God and obey ⁶⁴  it!”

[11:13]  ¹ tn Heb “if hearing, you will hear.” The Hebrew text uses the infinitive absolute to emphasize the verbal idea. The translation renders this emphasis with the word “close.”

[11:13]  ² tn Again, the Hebrew term אָהַב (’ahav) draws attention to the reciprocation of divine love as a condition or sign of covenant loyalty (cf. Deut 6:5).

[11:13]  ³ tn Heb “heart and soul” or “heart and being.” See note on the word “being” in Deut 6:5.

[15:5]  ⁴ tn Heb “if listening you listen to the voice of.” The infinitive absolute is used for emphasis, which the translation indicates with “carefully.” The idiom “listen to the voice” means “obey.”

[15:5]  ⁵ tn Heb “the Lord your God.” See note on “he” in 15:4.

[15:5]  ⁶ tn Heb “by being careful to do.”

[15:5]  ⁷ tn Heb “commanding” (so NASB); NAB “which I enjoin you today.”

[27:1]  ⁸ tn Heb “the whole commandment.” See note at 5:31.

[27:1]  ⁹ tn Heb “commanding”; NAB “which I enjoin on you today” (likewise in v. 10).

[15:26]  ¹⁰ tn The construction uses the infinitive absolute and the imperfect tense of שָׁמַע (shama’). The meaning of the verb is idiomatic here because it is followed by “to the voice of Yahweh your God.” When this is present, the verb is translated “obey.” The construction is in a causal clause. It reads, “If you will diligently obey.” Gesenius points out that the infinitive absolute in a conditional clause also emphasizes the importance of the condition on which the consequence depends (GKC 342-43 §113.o).

[15:26]  ¹¹ tn The word order is reversed in the text: “and the right in his eyes you do,” or, “[if] you do what is right in his eyes.” The conditional idea in the first clause is continued in this clause.

[15:26]  ¹² tn Heb “give ear.” This verb and the next are both perfect tenses with the vav (ו) consecutive; they continue the sequence of the original conditional clause.

[15:26]  ¹³ tn The substantive כָּל־ (kol, “all of”) in a negative clause can be translated “none of.”

[15:26]  ¹⁴ sn The reference is no doubt to the plagues that Yahweh has just put on them. These will not come on God’s true people. But the interesting thing about a conditional clause like this is that the opposite is also true – “if you do not obey, then I will bring these diseases.”

[15:26]  ¹⁵ tn The form is רֹפְאֶךָ (rofÿ’ekha), a participle with a pronominal suffix. The word is the predicate after the pronoun “I”: “I [am] your healer.” The suffix is an objective genitive – the Lord heals them.

[15:26]  sn The name I Yahweh am your healer comes as a bit of a surprise. One might expect, “I am Yahweh who heals your water,” but it was the people he came to heal because their faith was weak. God lets Israel know here that he can control the elements of nature to bring about a spiritual response in Israel (see Deut 8).

[26:3]  ¹⁶ tn Heb “and my commandments you shall keep and do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 20:8; 25:18, etc.).

[26:4]  ¹⁷ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[26:4]  ¹⁸ tn Heb “the tree of the field will give its fruit.” As a collective singular this has been translated as plural.

[26:5]  ¹⁹ tn Heb “will reach for you the vintage season.”

[26:5]  ²⁰ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[26:5]  ²¹ tn Heb “to satisfaction”; KJV, ASV, NASB “to the full.”

[26:6]  ²² tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[26:6]  ²³ tn Heb “and there will be no one who terrifies.” The words “to sleep” have been supplied in the translation for clarity.

[26:6]  ²⁴ tn Heb “harmful animal,” singular, but taken here as a collective plural (so almost all English versions).

[26:6]  ²⁵ tn Heb “no sword”; the words “of war” are supplied in the translation to indicate what the metaphor of the sword represents.

[26:7]  ²⁶ tn Heb “to the sword.”

[26:9]  ²⁷ tn Heb “cause to arise,” but probably used here for the Lord’s intention of confirming or maintaining the covenant commitment made at Sinai. Cf. KJV “establish”; NASB “will confirm”; NAB “carry out”; NIV “will keep.”

[26:10]  ²⁸ tn Heb “old [produce] growing old.”

[26:10]  ²⁹ tn Heb “and old from the presence of new you will bring out.”

[26:11]  ³⁰ tn LXX codexes Vaticanus and Alexandrinus have “my covenant” rather than “my tabernacle.” Cf. NAB, NASB, NRSV “my dwelling.”

[26:11]  ³¹ tn Heb “and my soul [נֶפֶשׁ, nefesh] will not abhor you.”

[26:13]  ³² tn Heb “from being to them slaves.”

[26:13]  ³³ tn In other words, to walk as free people and not as slaves. Cf. NIV “with (+ your CEV, NLT) heads held high”; NCV “proudly.”

[111:10]  ³⁴ tn Heb “the beginning of wisdom [is] the fear of the Lord.”

[111:10]  ³⁵ tn Heb “good sense [is] to all who do them.” The third masculine plural pronominal suffix must refer back to the “precepts” mentioned in v. 7. In the translation the referent has been specified for clarity. The phrase שֵׂכֶל טוֹב (shekhel tov) also occurs in Prov 3:4; 13:15 and 2 Chr 30:22.

[111:10]  ³⁶ tn Heb “his praise stands forever.”

[1:19]  ³⁷ tn Heb “listen”; KJV “obedient”; NASB “If you consent and obey.”

[3:10]  ³⁸ tn Or “the righteous” (KJV, NASB, NIV, TEV); NLT “those who are godly.”

[3:10]  ³⁹ tn Heb “that it is good.”

[3:10]  ⁴⁰ tn Heb “for the fruit of their deeds they will eat.”

[55:2]  ⁴¹ tn Heb “for what is not food.”

[55:2]  ⁴² tn The interrogative particle and the verb “spend” are understood here by ellipsis (note the preceding line).

[55:2]  ⁴³ tn Heb “your labor,” which stands by metonymy for that which one earns.

[55:2]  ⁴⁴ tn The infinitive absolute follows the imperative and lends emphasis to the exhortation.

[55:2]  ⁴⁵ tn Heb “good” (so NASB, NIV, NRSV).

[55:2]  ⁴⁶ tn Heb “Let your appetite delight in fine food.”

[55:2]  sn Nourishing, fine food here represents the blessings God freely offers. These include forgiveness, a new covenantal relationship with God, and national prominence (see vv. 3-6).

[55:3]  ⁴⁷ tn The jussive with vav (ו) conjunctive following the imperative indicates purpose/result.

[55:3]  sn To live here refers to covenantal blessing, primarily material prosperity and national security (see vv. 4-5, 13, and Deut 30:6, 15, 19-20).

[55:3]  ⁴⁸ tn Or “an eternal covenant with.”

[55:3]  ⁴⁹ tn Heb “the reliable expressions of loyalty of David.” The syntactical relationship of חַסְדֵי (khasde, “expressions of loyalty”) to the preceding line is unclear. If the term is appositional to בְּרִית (bÿrit, “covenant”), then the Lord here transfers the promises of the Davidic covenant to the entire nation. Another option is to take חַסְדֵי (khasde) as an adverbial accusative and to translate “according to the reliable covenantal promises.” In this case the new covenantal arrangement proposed here is viewed as an extension or perhaps fulfillment of the Davidic promises. A third option, the one reflected in the above translation, is to take the last line as comparative. In this case the new covenant being proposed is analogous to the Davidic covenant. Verses 4-5, which compare David’s international prominence to what Israel will experience, favors this view. In all three of these interpretations, “David” is an objective genitive; he is the recipient of covenantal promises. A fourth option would be to take David as a subjective genitive and understand the line as giving the basis for the preceding promise: “Then I will make an unconditional covenantal promise to you, because of David’s faithful acts of covenantal loyalty.”

[11:4]  ⁵⁰ tn Heb “fathers” (also in vv. 5, 7, 10).

[11:4]  ⁵¹ tn Heb “does not listen…this covenant which I commanded your fathers.” The sentence is broken up this way in conformity with contemporary English style.

[11:4]  ⁵² tn Heb “out of the land of Egypt, out of the iron-smelting furnace.”

[11:4]  ⁵³ tn In place of the words “I said at that time” the Hebrew text has “saying.” The sentence is again being restructured in English to avoid the long, confusing style of the Hebrew original.

[11:4]  ⁵⁴ tn Heb “Obey me and carry them out.” The “them” refers back to the terms of the covenant which they were charged to keep according to the preceding. The referent is made specific to avoid ambiguity.

[11:4]  ⁵⁵ tn The words, “If you do” are not in the text. They have been supplied in the translation to break up a long sentence consisting of an imperative followed by a consequential sentence.

[11:4]  ⁵⁶ sn Obey me and carry out the terms of the agreement…and I will be your God. This refers to the Mosaic law which was instituted at Sinai and renewed on the Plains of Moab before Israel entered into the land. The words “the terms of the covenant” are explicitly used for the Ten Commandments in Exod 34:28 and for the additional legislation given in Deut 28:69; 29:8. The formulation here is reminiscent of Deut 29:9-14 (29:10-15 HT). The book of Deuteronomy is similar in its structure and function to an ancient Near Eastern treaty. In these the great king reminded his vassal of past benefits that he had given to him, charged him with obligations (the terms or stipulations of the covenant) chief among which was absolute loyalty and sole allegiance, promised him future benefits for obeying the stipulations (the blessings), and placed him under a curse for disobeying them. Any disobedience was met with stern warnings of punishment in the form of destruction and exile. Those who had witnessed the covenant were called in to confirm the continuing goodness of the great king and the disloyalty of the vassal. The vassal was then charged with a list of particular infringements of the stipulations and warned to change his actions or suffer the consequences. This is the background for Jer 11:1-9. Jeremiah is here functioning as a messenger from the Lord, Israel’s great king, and charging both the fathers and the children with breach of covenant.

[12:16]  ⁵⁷ tn Heb “the ways of my people.” For this nuance of the word “ways” compare 10:2 and the notes there.

[12:16]  ⁵⁸ tn Heb “taught my people to swear by Baal.”

[12:16]  ⁵⁹ tn The words “I swear” are not in the text but are implicit to the oath formula. They are supplied in the translation for clarity.

[12:16]  ⁶⁰ tn The words “If they do this” are not in the text. They are part of an attempt to break up a Hebrew sentence which is long and complex into equivalent shorter sentences consistent with contemporary English style. Verse 16 in Hebrew is all one sentence with a long complex conditional clause followed by a short consequence: “If they carefully learn the ways of my people to swear by name, ‘By the life of the Lord,’ as they taught my people to swear by Baal, then they will be built up in the midst of my people.” The translation strives to create the same contingencies and modifications by breaking up the sentence into shorter sentences in accord with contemporary English style.

[12:16]  ⁶¹ tn Heb “they will be built up among my people.” The expression “be built up among” is without parallel. However, what is involved here is conceptually parallel to the ideas expressed in Isa 19:23-25 and Zech 14:16-19. That is, these people will be allowed to live on their own land, to worship the Lord there, and to come to Jerusalem to celebrate the feasts. To translate literally would be meaningless or misleading for many readers.

[17:24]  ⁶² tn Heb “Oracle of the Lord.”

[11:28]  ⁶³ tn Grk “said.”

[11:28]  ⁶⁴ sn This is another reference to hearing and doing the word of God, which here describes Jesus’ teaching; see Luke 8:21.