Ulangan 7:8
Konteks7:8 Rather it is because of his 1 love 2 for you and his faithfulness to the promise 3 he solemnly vowed 4 to your ancestors 5 that the Lord brought you out with great power, 6 redeeming 7 you from the place of slavery, from the power 8 of Pharaoh king of Egypt.
Ulangan 10:15
Konteks10:15 However, only to your ancestors did he 9 show his loving favor, 10 and he chose you, their descendants, 11 from all peoples – as is apparent today.
Ulangan 23:5
Konteks23:5 But the Lord your God refused to listen to Balaam and changed 12 the curse to a blessing, for the Lord your God loves 13 you.
Ulangan 33:3
Konteks33:3 Surely he loves the people; 14
all your holy ones 15 are in your power. 16
And they sit 17 at your feet,
each receiving 18 your words.
Mazmur 44:4
Konteks44:4 You are my 19 king, O God!
Decree 20 Jacob’s 21 deliverance!
Yeremia 31:3
Konteks31:3 In a far-off land the Lord will manifest himself to them.
He will say to them, ‘I have loved you with an everlasting love.
That is why I have continued to be faithful to you. 22
Hosea 11:1
Konteks11:1 When Israel was a young man, I loved him like a son, 23
and I summoned my son 24 out of Egypt.
Maleakhi 1:2
Konteks1:2 “I have shown love to you,” says the Lord, but you say, “How have you shown love to us?”
“Esau was Jacob’s brother,” the Lord explains, “yet I chose Jacob
Maleakhi 2:11
Konteks2:11 Judah has become disloyal, and unspeakable sins have been committed in Israel and Jerusalem. 25 For Judah has profaned 26 the holy things that the Lord loves and has turned to a foreign god! 27
[7:8] 1 tn Heb “the
[7:8] 2 tn For the verb אָהַב (’ahav, “to love”) as a term of choice or election, see note on the word “loved” in Deut 4:37.
[7:8] 3 tn Heb “oath.” This is a reference to the promises of the so-called “Abrahamic Covenant” (cf. Gen 15:13-16).
[7:8] 4 tn Heb “swore on oath.”
[7:8] 5 tn Heb “fathers” (also in vv. 12, 13).
[7:8] 6 tn Heb “by a strong hand” (NAB similar); NLT “with such amazing power.”
[7:8] 7 sn Redeeming you from the place of slavery. The Hebrew verb translated “redeeming” (from the root פָּדָה, padah) has the idea of redemption by the payment of a ransom. The initial symbol of this was the Passover lamb, offered by Israel to the
[7:8] 8 tn Heb “hand” (so KJV, NRSV), a metaphor for power or domination.
[10:15] 9 tn Heb “the
[10:15] 10 tn Heb “take delight to love.” Here again the verb אָהַב (’ahav, “love”), juxtaposed with בָחַר (bakhar, “choose”), is a term in covenant contexts that describes the
[10:15] 11 tn The Hebrew text includes “after them,” but it is redundant in English style and has not been included in the translation.
[23:5] 12 tn Heb “the
[23:5] 13 tn The verb אָהַב (’ahav, “love”) here and commonly elsewhere in the Book of Deuteronomy speaks of God’s elective grace toward Israel. See note on the word “loved” in Deut 4:37.
[33:3] 14 tc Heb “peoples.” The apparent plural form is probably a misunderstood singular (perhaps with a pronominal suffix) with enclitic mem (ם). See HALOT 838 s.v. עַם B.2.
[33:3] 15 tc Heb “his holy ones.” The third person masculine singular suffix of the Hebrew MT is problematic in light of the second person masculine singular suffix on בְּיָדֶךָ (bÿyadekha, “your hands”). The LXX versions by Lucian and Origen read, therefore, “the holy ones.” The LXX version by Theodotion and the Vulgate, however, presuppose third masculine singular suffix on בְּיָדָיו (bÿyadayv, “his hands”), and thus retain “his holy ones.” The efforts to bring pronominal harmony into the line is commendable but unnecessary given the Hebrew tendency to be untroubled by such grammatical inconsistencies. However, the translation harmonizes the first pronoun with the second so that the referent (the Lord) is clear.
[33:3] 16 tn Heb “hands.” For the problem of the pronoun see note on the term “holy ones” earlier in this verse.
[33:3] 17 tn The Hebrew term תֻּכּוּ (tuku, probably Pual perfect of תָּכָה, takhah) is otherwise unknown. The present translation is based on the reference to feet and, apparently, receiving instruction in God’s words (cf. KJV, ASV). Other options are as follows: NIV “At your feet they all bow down” (cf. NCV, CEV); NLT “They follow in your steps” (cf. NAB, NASB); NRSV “they marched at your heels.”
[33:3] 18 tn The singular verbal form in the Hebrew text (lit. “he lifts up”) is understood in a distributive manner, focusing on the action of each individual within the group.
[44:4] 19 sn The speaker changes here to an individual, perhaps the worship leader or the king. The oscillation between singular (vv. 4, 6) and plural (vv. 1-3, 5, 7-8) in vv. 1-8 may reflect an antiphonal ceremony.
[44:4] 20 tc The LXX assumes a participle here (מְצַוֶּה [mÿtsavveh], “the one who commands/decrees”) which would stand in apposition to “my God.” It is possible that the MT, which has the imperative (צַוֵּה, tsavveh) form, has suffered haplography of the letter mem (ם). Note that the preceding word (אֱלֹהִים, ’elohim) ends in mem. Another option is that the MT is divided in the wrong place; perhaps one could move the final mem from אֱלֹהִים to the beginning of the next word and read מְצַוֶּה אֱלֹהָי (’elohay mÿtsavveh, “[You are my king,] my God, the one who decrees”).
[44:4] tn Or “command.” This may be the Israelites’ petition prior to the battle. See the introductory note to the psalm.
[44:4] 21 tn That is, Israel. See Pss 14:7; 22:23.
[31:3] 22 tn Or “The people of Israel who survived the onslaughts of Egypt and Amalek found favor in the wilderness as they journeyed to find rest. At that time long ago the
[11:1] 23 tn The words “like a son” are not in the Hebrew text, but are necessary to clarify what sort of love is intended (cf. also NLT).
[11:1] 24 tc The MT reads בְנִי (vÿni, “My son”); however, the LXX reflects בָנָיו (vanav, “his sons”). The MT should be retained as original here because of internal evidence; it is much more appropriate to the context.
[2:11] 25 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:11] 26 tn Or perhaps “secularized”; cf. NIV “desecrated”; TEV, NLT “defiled”; CEV “disgraced.”
[2:11] 27 tn Heb “has married the daughter of a foreign god.” Marriage is used here as a metaphor to describe Judah’s idolatry, that is, her unfaithfulness to the