Ulangan 4:1

The Privileges of the Covenant

4:1 Now, Israel, pay attention to the statutes and ordinances ¹  I am about to teach you, so that you might live and go on to enter and take possession of the land that the Lord, the God of your ancestors, ²  is giving you.

Ulangan 4:4

4:4 But you who remained faithful to the Lord your God are still alive to this very day, every one of you.

Ulangan 8:1

The Lord’s Provision in the Desert

8:1 You must keep carefully all these commandments ³  I am giving ⁴  you today so that you may live, increase in number, ⁵  and go in and occupy the land that the Lord promised to your ancestors. ⁶ 

Ulangan 8:3

8:3 So he humbled you by making you hungry and then feeding you with unfamiliar manna. ⁷  He did this to teach you ⁸  that humankind ⁹  cannot live by bread ¹⁰  alone, but also by everything that comes from the Lord’s mouth. ¹¹ 

Mazmur 41:2

41:2 May the Lord protect him and save his life! ¹² 

May he be blessed ¹³  in the land!

Do not turn him over ¹⁴  to his enemies! ¹⁵ 

Mazmur 66:9

66:9 He preserves our lives ¹⁶ 

and does not allow our feet to slip.

Amsal 22:4

22:4 The reward ¹⁷  for humility ¹⁸  and fearing the Lord ¹⁹ 

is riches and honor and life.

Roma 10:5

10:5 For Moses writes about the righteousness that is by the law: “The one who does these things will live by them.” ²⁰ 

[4:1]  ¹ tn These technical Hebrew terms (חֻקִּים [khuqqim] and מִשְׁפָּטִים [mishpatim]) occur repeatedly throughout the Book of Deuteronomy to describe the covenant stipulations to which Israel had been called to subscribe (see, in this chapter alone, vv. 1, 5, 6, 8). The word חֻקִּים derives from the verb חֹק (khoq, “to inscribe; to carve”) and מִשְׁפָּטִים (mishpatim) from שָׁפַט (shafat, “to judge”). They are virtually synonymous and are used interchangeably in Deuteronomy.

[4:1]  ² tn Heb “fathers” (also in vv. 31, 37).

[8:1]  ³ tn The singular term (מִצְוָה, mitsvah) includes the whole corpus of covenant stipulations, certainly the book of Deuteronomy at least (cf. Deut 5:28; 6:1, 25; 7:11; 11:8, 22; 15:5; 17:20; 19:9; 27:1; 30:11; 31:5). The plural (מִצְוֹת, mitsot) refers to individual stipulations (as in vv. 2, 6).

[8:1]  ⁴ tn Heb “commanding” (so NASB). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in v. 11).

[8:1]  ⁵ tn Heb “multiply” (so KJV, NASB, NLT); NIV, NRSV “increase.”

[8:1]  ⁶ tn Heb “fathers” (also in vv. 16, 18).

[8:3]  ⁷ tn Heb “manna which you and your ancestors did not know.” By popular etymology the word “manna” comes from the Hebrew phrase מָן הוּא (man hu’), i.e., “What is it?” (Exod 16:15). The question remains unanswered to this very day. Elsewhere the material is said to be “white like coriander seed” with “a taste like honey cakes” (Exod 16:31; cf. Num 11:7). Modern attempts to associate it with various desert plants are unsuccessful for the text says it was a new thing and, furthermore, one that appeared and disappeared miraculously (Exod 16:21-27).

[8:3]  ⁸ tn Heb “in order to make known to you.” In the Hebrew text this statement is subordinated to what precedes, resulting in a very long sentence in English. The translation makes this statement a separate sentence for stylistic reasons.

[8:3]  ⁹ tn Heb “the man,” but in a generic sense, referring to the whole human race (“mankind” or “humankind”).

[8:3]  ¹⁰ tn The Hebrew term may refer to “food” in a more general sense (cf. CEV).

[8:3]  ¹¹ sn Jesus quoted this text to the devil in the midst of his forty-day fast to make the point that spiritual nourishment is incomparably more important than mere physical bread (Matt 4:4; cf. Luke 4:4).

[41:2]  ¹² tn The prefixed verbal forms are taken as jussives in the translation because the jussive is clearly used in the final line of the verse, suggesting that this is a prayer. The psalmist stops to pronounce a prayer of blessing on the godly individual envisioned in v. 1. Of course, he actually has himself primarily in view. He mixes confidence (vv. 1, 3) with petition (v. 2) because he stands in the interval between the word of assurance and the actual intervention by God.

[41:2]  ¹³ tc The translation follows the consonantal Hebrew text (Kethib), which has a Pual (passive) prefixed form, regarded here as a jussive. The Pual of the verb אָשַׁר (’ashar) also appears in Prov 3:18. The marginal reading (Qere) assumes a vav (ו) consecutive and Pual perfect. Some, with the support of the LXX, change the verb to a Piel (active) form with an objective pronominal suffix, “and may he bless him,” or “and he will bless him” (cf. NIV).

[41:2]  ¹⁴ tn The negative particle אַל (’al) before the prefixed verbal form indicates the verb is a jussive and the statement a prayer. Those who want to take v. 2 as a statement of confidence suggest emending the negative particle to לֹא (lo’), which is used with the imperfect. See the earlier note on the verbal forms in line one of this verse. According to GKC 322 §109.e, this is a case where the jussive is used rhetorically to “express that something cannot or should not happen.” In this case one might translate, “you will not turn him over to his enemies,” and take the preceding verbal forms as indicative in mood.

[41:2]  ¹⁵ tn Heb “do not give him over to the desire of his enemies” (see Ps 27:12).

[66:9]  ¹⁶ tn Heb “the one who places our soul in life.”

[22:4]  ¹⁷ tn The Hebrew term עֵקֶב (’eqev, “reward”) is related to the term meaning “heel”; it refers to the consequences or the reward that follows (akin to the English expression “on the heels of”).

[22:4]  ¹⁸ tn “Humility” is used here in the religious sense of “piety”; it is appropriately joined with “the fear of the Lord.” Some commentators, however, make “the fear of the Lord” the first in the series of rewards for humility, but that arrangement is less likely here.

[22:4]  ¹⁹ tn Heb “the fear of the Lord.” This is an objective genitive; the Lord is the object of the fear.

[10:5]  ²⁰ sn A quotation from Lev 18:5.