Ayub 22:21

22:21 “Reconcile yourself ¹  with God, ² 

and be at peace ³  with him;

in this way your prosperity will be good.

Ulangan 4:30

4:30 In your distress when all these things happen to you in the latter days, ⁴  if you return to the Lord your God and obey him ⁵ 

Yeremia 7:23

7:23 I also explicitly commanded them: ⁶  “Obey me. If you do, I ⁷  will be your God and you will be my people. Live exactly the way I tell you ⁸  and things will go well with you.”

Yeremia 26:13

26:13 But correct the way you have been living and do what is right. ⁹  Obey the Lord your God. If you do, the Lord will forgo destroying you as he threatened he would. ¹⁰ 

Roma 6:17

6:17 But thanks be to God that though you were slaves to sin, you obeyed ¹¹  from the heart that pattern ¹²  of teaching you were entrusted to,

Ibrani 11:8

11:8 By faith Abraham obeyed when he was called to go out to a place he would later receive as an inheritance, and he went out without understanding where he was going.

[22:21]  ¹ tn The verb סָכַן (sakhan) meant “to be useful; to be profitable” in v. 2. Now, in the Hiphil it means “to be accustomed to” or “to have experience with.” Joined by the preposition “with” it means “to be reconciled with him.” W. B. Bishai cites Arabic and Ugaritic words to support a meaning “acquiesce” (“Notes on hskn in Job 22:21,” JNES 20 [1961]: 258-59).

[22:21]  ² tn Heb “him”; the referent (God) has been specified in the translation for clarity.

[22:21]  ³ tn The two imperatives in this verse imply a relationship of succession and not consequence.

[4:30]  ⁴ sn The phrase is not used here in a technical sense for the eschaton, but rather refers to a future time when Israel will be punished for its sin and experience exile. See Deut 31:29.

[4:30]  ⁵ tn Heb “hear his voice.” The expression is an idiom meaning “obey,” occurring in Deut 8:20; 9:23; 13:18; 21:18, 20; 26:14, 17; 27:10; 28:1-2, 15, 45, 62; 30:2, 8, 10, 20.

[7:23]  ⁶ tn Verses 22-23a read in Hebrew, “I did not speak with your ancestors and I did not command them when I brought them out of Egypt about words/matters concerning burnt offering and sacrifice, but I commanded them this word:” Some modern commentators have explained this passage as an evidence for the lateness of the Pentateuchal instruction regarding sacrifice or a denial that sacrifice was practiced during the period of the wilderness wandering. However, it is better explained as an example of what R. de Vaux calls a dialectical negative, i.e., “not so much this as that” or “not this without that” (Ancient Israel, 454-56). For other examples of this same argument see Isa 1:10-17; Hos 6:4-6; Amos 5:21-25.

[7:23]  ⁷ tn Heb “Obey me and I will be.” The translation is equivalent syntactically but brings out the emphasis in the command.

[7:23]  ⁸ tn Heb “Walk in all the way that I command you.”

[26:13]  ⁹ tn Heb “Make good your ways and your actions.” For the same expression see 7:3, 5; 18:11.

[26:13]  ¹⁰ tn For the idiom and translation of terms involved here see 18:8 and the translator’s note there.

[26:13]  sn The Lord is being consistent in the application of the principle laid down in Jer 18:7-8 that reformation of character will result in the withdrawal of the punishment of “uprooting, tearing down, destroying.” His prophecies of doom are conditional threats, open to change with change in behavior.

[6:17]  ¹¹ tn Grk “you were slaves of sin but you obeyed.”

[6:17]  ¹² tn Or “type, form.”