Ulangan 12:28

12:28 Pay careful attention to all these things I am commanding you so that it may always go well with you and your children after you when you do what is good and right in the sight of the Lord your God.

Keluaran 15:26

15:26 He said, “If you will diligently obey ¹  the Lord your God, and do what is right ²  in his sight, and pay attention ³  to his commandments, and keep all his statutes, then all ⁴  the diseases ⁵  that I brought on the Egyptians I will not bring on you, for I, the Lord, am your healer.” ⁶ 

Ulangan 13:18

13:18 Thus you must obey the Lord your God, keeping all his commandments that I am giving ⁷  you today and doing what is right ⁸  before him. ⁹ 

Ulangan 13:1

13:1 Suppose a prophet or one who foretells by dreams ¹⁰  should appear among you and show you a sign or wonder, ¹¹ 

1 Raja-raja 11:38

11:38 You must obey ¹²  all I command you to do, follow my instructions, ¹³  do what I approve, ¹⁴  and keep my rules and commandments, like my servant David did. Then I will be with you and establish for you a lasting dynasty, as I did for David; ¹⁵  I will give you Israel.

1 Raja-raja 11:2

11:2 They came from nations about which the Lord had warned the Israelites, “You must not establish friendly relations with them! ¹⁶  If you do, they will surely shift your allegiance to their gods.” ¹⁷  But Solomon was irresistibly attracted to them. ¹⁸ 

1 Raja-raja 12:2

12:2 ¹⁹  When Jeroboam son of Nebat heard the news, he was still in Egypt, where he had fled from King Solomon and had been living ever since. ²⁰ 

[15:26]  ¹ 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]  ² 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]  ³ 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]  ⁴ tn The substantive כָּל־ (kol, “all of”) in a negative clause can be translated “none of.”

[15:26]  ⁵ 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]  ⁶ 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).

[13:18]  ⁷ tn Heb “commanding” (so NASB, NRSV).

[13:18]  ⁸ tc The LXX and Smr add “and good” to bring the phrase in line with a familiar cliché (cf. Deut 6:18; Josh 9:25; 2 Kgs 10:3; 2 Chr 14:1; etc.). This is an unnecessary and improper attempt to force a text into a preconceived mold.

[13:18]  ⁹ tn Heb “in the eyes of the Lord your God.” See note on the word “him” in v. 3.

[13:1]  ¹⁰ tn Heb “or a dreamer of dreams” (so KJV, ASV, NASB). The difference between a prophet (נָבִיא, navi’) and one who foretells by dreams (חֹלֵם אוֹ, ’o kholem) was not so much one of office – for both received revelation by dreams (cf. Num 12:6) – as it was of function or emphasis. The prophet was more a proclaimer and interpreter of revelation whereas the one who foretold by dreams was a receiver of revelation. In later times the role of the one who foretold by dreams was abused and thus denigrated as compared to that of the prophet (cf. Jer 23:28).

[13:1]  ¹¹ tn The expression אוֹת אוֹ מוֹפֵת (’ot ’o mofet) became a formulaic way of speaking of ways of authenticating prophetic messages or other works of God (cf. Deut 28:46; Isa 20:3). The NT equivalent is the Greek term σημεῖον (shmeion), a sign performed (used frequently in the Gospel of John, cf. 2:11, 18; 20:30-31). They could, however, be counterfeited or (as here) permitted to false prophets by the Lord as a means of testing his people.

[11:38]  ¹² tn Heb “If you obey.” In the Hebrew text v. 38 is actually one long conditional sentence, which has been broken into two parts in the translation for stylistic purposes.

[11:38]  ¹³ tn Heb “walk in my ways.”

[11:38]  ¹⁴ tn Heb “do what is right in my eyes.”

[11:38]  ¹⁵ tn Heb “I will build for you a permanent house, like I built for David.”

[11:2]  ¹⁶ tn Heb “you must not go into them, and they must not go into you.”

[11:2]  ¹⁷ tn Heb “Surely they will bend your heart after their gods.” The words “if you do” are supplied in the translation for clarification.

[11:2]  ¹⁸ tn Heb “Solomon clung to them for love.” The pronominal suffix, translated “them,” is masculine here, even though it appears the foreign women are in view. Perhaps this is due to attraction to the masculine forms used of the nations earlier in the verse.

[12:2]  ¹⁹ tc Verse 2 is not included in the Old Greek translation. See the note on 11:43.

[12:2]  ²⁰ tn Heb “and Jeroboam lived in Egypt.” The parallel text in 2 Chr 10:2 reads, “and Jeroboam returned from Egypt.” In a purely consonantal text the forms “and he lived” and “and he returned” are identical (וישׁב).