2 Kings 20:3

20:3 “Please, Lord. Remember how I have served you ¹  faithfully and with wholehearted devotion, ²  and how I have carried out your will.” ³  Then Hezekiah wept bitterly. ⁴ 

Exodus 15:26

15:26 He said, “If you will diligently obey ⁵  the Lord your God, and do what is right ⁶  in his sight, and pay attention ⁷  to his commandments, and keep all his statutes, then all ⁸  the diseases ⁹  that I brought on the Egyptians I will not bring on you, for I, the Lord, am your healer.” ¹⁰ 

Deuteronomy 6:18

6:18 Do whatever is proper ¹¹  and good before the Lord so that it may go well with you and that you may enter and occupy the good land that he ¹²  promised your ancestors,

Deuteronomy 6:2

6:2 and that you may so revere the Lord your God that you will keep all his statutes and commandments ¹³  that I am giving ¹⁴  you – you, your children, and your grandchildren – all your lives, to prolong your days.

Deuteronomy 31:20-21

31:20 For after I have brought them ¹⁵  to the land I promised to their ¹⁶  ancestors – one flowing with milk and honey – and they ¹⁷  eat their fill ¹⁸  and become fat, then they ¹⁹  will turn to other gods and worship them; they will reject me and break my covenant. 31:21 Then when ²⁰  many disasters and distresses overcome them ²¹  this song will testify against them, ²²  for their ²³  descendants will not forget it. ²⁴  I know the ²⁵  intentions they have in mind ²⁶  today, even before I bring them ²⁷  to the land I have promised.”

Job 33:27

33:27 That person sings ²⁸  to others, ²⁹  saying:

‘I have sinned and falsified what is right,

but I was not punished according to what I deserved. ³⁰ 

Psalms 119:128

119:128 For this reason I carefully follow all your precepts. ³¹ 

I hate all deceitful actions. ³² 

Romans 7:12

7:12 So then, the law is holy, and the commandment is holy, righteous, and good.

Ephesians 6:1

6:1 Children, ³³  obey your parents in the Lord ³⁴  for this is right.

[20:3]  ¹ tn Heb “walked before you.” For a helpful discussion of the background and meaning of this Hebrew idiom, see M. Cogan and H. Tadmor, II Kings (AB), 254.

[20:3]  ² tn Heb “and with a complete heart.”

[20:3]  ³ tn Heb “and that which is good in your eyes I have done.”

[20:3]  ⁴ tn Heb “wept with great weeping.”

[15:26]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ tn The substantive כָּל־ (kol, “all of”) in a negative clause can be translated “none of.”

[15:26]  ⁹ 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]  ¹⁰ 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.

[6:18]  ¹¹ tn Heb “upright.”

[6:18]  ¹² tn Heb “the Lord.” See note on the word “his” in v. 17.

[6:2]  ¹³ tn Here the terms are not the usual חֻקִּים (khuqqim) and מִשְׁפָּטִים (mishpatim; as in v. 1) but חֻקֹּת (khuqqot, “statutes”) and מִצְוֹת (mitsot, “commandments”). It is clear that these terms are used interchangeably and that their technical precision ought not be overly stressed.

[6:2]  ¹⁴ tn Heb “commanding.” For stylistic reasons, to avoid redundancy, “giving” has been used in the translation.

[31:20]  ¹⁵ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:20]  ¹⁶ tn Heb “his.” Smr, LXX, and the Targums read the plural “their.” See note on the first occurrence of “they” in v. 16.

[31:20]  ¹⁷ tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.

[31:20]  ¹⁸ tn Heb “and are satisfied.”

[31:20]  ¹⁹ tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.

[31:21]  ²⁰ tn Heb “Then it will come to pass that.”

[31:21]  ²¹ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:21]  ²² tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:21]  ²³ tn Heb “his.” Smr, LXX, and the Targums read the plural “their.” See note on the first occurrence of “they” in v. 16.

[31:21]  ²⁴ tn Heb “it will not be forgotten from the mouth of his seed.”

[31:21]  ²⁵ tn Heb “his.” Smr, LXX, and the Targums read the plural “their.” See note on the first occurrence of “they” in v. 16.

[31:21]  ²⁶ tn Heb “which he is doing.”

[31:21]  ²⁷ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[33:27]  ²⁸ tc The verb יָשֹׁר (yashor) is unusual. The typical view is to change it to יָשִׁיר (yashir, “he sings”), but that may seem out of harmony with a confession. Dhorme suggests a root שׁוּר (shur, “to repeat”), but this is a doubtful root. J. Reider reads it יָשֵׁיר (yasher) and links it to an Arabic word “confesses” (ZAW 24 [1953]: 275).

[33:27]  ²⁹ tn Heb “to men.”

[33:27]  ³⁰ tn The verb שָׁוָה (shavah) has the impersonal meaning here, “it has not been requited to me.” The meaning is that the sinner has not been treated in accordance with his deeds: “I was not punished according to what I deserved.”

[119:128]  ³¹ tn Heb “for this reason all the precepts of everything I regard as right.” The phrase “precepts of everything” is odd. It is preferable to take the kaf (כ) on כֹּל (kol, “everything) with the preceding form as a pronominal suffix, “your precepts,” and the lamed (ל) with the following verb as an emphatic particle. See L. C. Allen, Psalms 101-150 (WBC), 138.

[119:128]  ³² tn Heb “every false path.”

[6:1]  ³³ tn The use of the article τά (ta) with τέκνα (tekna) functions in a generic way to distinguish this group from husbands, wives, fathers and slaves and is left, therefore, untranslated. The generic article is used with γύναῖκες (gunaikes) in 5:22, ἄνδρες (andres) in 5:25, δοῦλοι (douloi) in 6:5, and κύριοι (kurioi) in 6:9.

[6:1]  ³⁴ tc B D* F G as well as a few versional and patristic representatives lack “in the Lord” (ἐν κυρίῳ, en kuriw), while the phrase is well represented in Ì⁴⁶ א A D¹ I^vid Ψ 0278 0285 33 1739 1881 Ï sy co. Scribes may have thought that the phrase could be regarded a qualifier on the kind of parents a child should obey (viz., only Christian parents), and would thus be tempted to delete the phrase to counter such an interpretation. It is unlikely that the phrase would have been added, since the form used to express such sentiment in this Haustafel is ὡς τῷ κυρίῳ/Χριστῷ (Jw" tw kuriw/Cristw, “as to the Lord/Christ”; see 5:22; 6:5). Even though the witnesses for the omission are impressive, it is more likely that the phrase was deleted than added by scribal activity.