2 Chronicles 15:4

15:4 Because of their distress, they turned back to the Lord God of Israel. They sought him and he responded to them. ¹ 

Deuteronomy 4:29

4:29 But if you seek the Lord your God from there, you will find him, if, indeed, you seek him with all your heart and soul. ² 

Deuteronomy 10:12

An Exhortation to Love Both God and People

10:12 Now, Israel, what does the Lord your God require of you except to revere him, ³  to obey all his commandments, ⁴  to love him, to serve him ⁵  with all your mind and being, ⁶ 

Deuteronomy 10:1

The Opportunity to Begin Again

10:1 At that same time the Lord said to me, “Carve out for yourself two stone tablets like the first ones and come up the mountain to me; also make for yourself a wooden ark. ⁷ 

Deuteronomy 8:1

The Lord’s Provision in the Desert

8:1 You must keep carefully all these commandments ⁸  I am giving ⁹  you today so that you may live, increase in number, ¹⁰  and go in and occupy the land that the Lord promised to your ancestors. ¹¹ 

Jeremiah 29:12-13

29:12 When you call out to me and come to me in prayer, ¹²  I will hear your prayers. ¹³  29:13 When you seek me in prayer and worship, you will find me available to you. If you seek me with all your heart and soul, ¹⁴ 

Acts 24:14

24:14 But I confess this to you, that I worship ¹⁵  the God of our ancestors ¹⁶  according to the Way (which they call a sect), believing everything that is according to the law ¹⁷  and that is written in the prophets.

[15:4]  ¹ tn Heb “and he allowed himself to be found by them.”

[4:29]  ² tn Or “mind and being.” See Deut 6:5.

[10:12]  ³ tn Heb “the Lord your God.” See note on “he” in 10:4.

[10:12]  ⁴ tn Heb “to walk in all his ways” (so KJV, NIV, NRSV); NAB “follow his ways exactly”; NLT “to live according to his will.”

[10:12]  ⁵ tn Heb “the Lord your God.” See note on “he” in 10:4.

[10:12]  ⁶ tn Heb “heart and soul” or “heart and being”; NCV “with your whole being.” See note on the word “being” in Deut 6:5.

[10:1]  ⁷ tn Or “chest” (so NIV, CEV); NLT “sacred chest”; TEV “wooden box.” This chest was made of acacia wood; it is later known as the ark of the covenant.

[8:1]  ⁸ 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]  ⁹ tn Heb “commanding” (so NASB). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in v. 11).

[8:1]  ¹⁰ tn Heb “multiply” (so KJV, NASB, NLT); NIV, NRSV “increase.”

[8:1]  ¹¹ tn Heb “fathers” (also in vv. 16, 18).

[29:12]  ¹² tn Heb “come and pray to me.” This is an example of verbal hendiadys where two verb formally joined by “and” convey a main concept with the second verb functioning as an adverbial qualifier.

[29:12]  ¹³ tn Or “You will call out to me and come to me in prayer and I will hear your prayers.” The verbs are vav consecutive perfects and can be taken either as unconditional futures or as contingent futures. See GKC 337 §112.kk and 494 §159.g and compare the usage in Gen 44:22 for the use of the vav consecutive perfects in contingent futures. The conditional clause in the middle of 29:13 and the deuteronomic theology reflected in both Deut 30:1-5 and 1 Kgs 8:46-48 suggest that the verbs are continent futures here. For the same demand for wholehearted seeking in these contexts which presuppose exile see especially Deut 30:2, 1 Kgs 8:48.

[29:13]  ¹⁴ tn Or “If you wholeheartedly seek me”; Heb “You will seek me and find [me] because you will seek me with all your heart.” The translation attempts to reflect the theological nuances of “seeking” and “finding” and the psychological significance of “heart” which refers more to intellectual and volitional concerns in the OT than to emotional ones.

[24:14]  ¹⁵ tn Or “serve.”

[24:14]  ¹⁶ tn Or “forefathers”; Grk “fathers.”

[24:14]  ¹⁷ sn That is, the law of Moses. Paul was claiming that he legitimately worshiped the God of Israel. He was arguing that this amounted to a religious dispute rather than a political one, so that the Roman authorities need not concern themselves with it.