Deuteronomy 31:17

31:17 At that time ¹  my anger will erupt against them ²  and I will abandon them and hide my face from them until they are devoured. Many disasters and distresses will overcome ³  them ⁴  so that they ⁵  will say at that time, ‘Have not these disasters ⁶  overcome us ⁷  because our ⁸  God is not among us ⁹ ?’

Deuteronomy 31:1

Succession of Moses by Joshua

31:1 Then Moses went ¹⁰  and spoke these words ¹¹  to all Israel.

Deuteronomy 6:13

6:13 You must revere the Lord your God, serve him, and take oaths using only his name.

Deuteronomy 6:2

6:2 and that you may so revere the Lord your God that you will keep all his statutes and commandments ¹²  that I am giving ¹³  you – you, your children, and your grandchildren – all your lives, to prolong your days.

Deuteronomy 21:14

21:14 If you are not pleased with her, then you must let her go ¹⁴  where she pleases. You cannot in any case sell ¹⁵  her; ¹⁶  you must not take advantage of ¹⁷  her, since you have already humiliated ¹⁸  her.

Deuteronomy 21:1

Laws Concerning Unsolved Murder

21:1 If a homicide victim ¹⁹  should be found lying in a field in the land the Lord your God is giving you, ²⁰  and no one knows who killed ²¹  him,

Deuteronomy 28:9

28:9 The Lord will designate you as his holy people just as he promised you, if you keep his commandments ²²  and obey him. ²³ 

Deuteronomy 28:2

28:2 All these blessings will come to you in abundance ²⁴  if you obey the Lord your God:

Deuteronomy 15:2

15:2 This is the nature of the cancellation: Every creditor must remit what he has loaned to another person; ²⁵  he must not force payment from his fellow Israelite, ²⁶  for it is to be recognized as “the Lord’s cancellation of debts.”

Psalms 94:14

94:14 Certainly ²⁷  the Lord does not forsake his people;

he does not abandon the nation that belongs to him. ²⁸ 

Isaiah 41:17

41:17 The oppressed and the poor look for water, but there is none;

their tongues are parched from thirst.

I, the Lord, will respond to their prayers; ²⁹ 

I, the God of Israel, will not abandon them.

Isaiah 42:16

42:16 I will lead the blind along an unfamiliar way; ³⁰ 

I will guide them down paths they have never traveled. ³¹ 

I will turn the darkness in front of them into light,

and level out the rough ground. ³² 

This is what I will do for them.

I will not abandon them.

Jeremiah 33:24-26

33:24 “You have surely noticed what these people are saying, haven’t you? They are saying, ³³  ‘The Lord has rejected the two families of Israel and Judah ³⁴  that he chose.’ So they have little regard that my people will ever again be a nation. ³⁵  33:25 But I, the Lord, make the following promise: ³⁶  I have made a covenant governing the coming of day and night. I have established the fixed laws governing heaven and earth. 33:26 Just as surely as I have done this, so surely will I never reject the descendants of Jacob. Nor will I ever refuse to choose one of my servant David’s descendants to rule over the descendants of Abraham, Isaac, and Jacob. Indeed, ³⁷  I will restore them ³⁸  and show mercy to them.”

Lamentations 3:31-32

כ (Kaf)

3:31 For the Lord ³⁹  will not

reject us forever. ⁴⁰ 

3:32 Though he causes us ⁴¹  grief, he then has compassion on us ⁴² 

according to the abundance of his loyal kindness. ⁴³ 

Lamentations 5:20

5:20 Why do you keep on forgetting ⁴⁴  us?

Why do you forsake us so long?

Hebrews 13:5

13:5 Your conduct must be free from the love of money and you must be content with what you have, for he has said, “I will never leave you and I will never abandon you.” ⁴⁵ 

[31:17]  ¹ tn Heb “on that day.” This same expression also appears later in the verse and in v. 18.

[31:17]  ² tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:17]  ³ tn Heb “find,” “encounter.”

[31:17]  ⁴ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:17]  ⁵ tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.

[31:17]  ⁶ tn Heb “evils.”

[31:17]  ⁷ tn Heb “me.” Smr, LXX, and the Targums read the plural “us,” which is necessary in any case in the translation because of contemporary English style.

[31:17]  ⁸ tn Heb “my.”

[31:17]  ⁹ tn Heb “me.” Smr, LXX, and the Targums read the plural “us,” which is necessary in any case in the translation because of contemporary English style.

[31:1]  ¹⁰ tc For the MT reading וַיֵּלֶךְ (vayyelekh, “he went”), the LXX and Qumran have וַיְכַל (vaykhal, “he finished”): “So Moses finished speaking,” etc. The difficult reading of the MT favors its authenticity.

[31:1]  ¹¹ tn In the MT this refers to the words that follow (cf. NIV, NCV).

[6:2]  ¹² 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]  ¹³ tn Heb “commanding.” For stylistic reasons, to avoid redundancy, “giving” has been used in the translation.

[21:14]  ¹⁴ sn Heb “send her off.” The Hebrew term שִׁלַּחְתָּה (shillakhtah) is a somewhat euphemistic way of referring to divorce, the matter clearly in view here (cf. Deut 22:19, 29; 24:1, 3; Jer 3:1; Mal 2:16). This passage does not have the matter of divorce as its principal objective, so it should not be understood as endorsing divorce generally. It merely makes the point that if grounds for divorce exist (see Deut 24:1-4), and then divorce ensues, the husband could in no way gain profit from it.

[21:14]  ¹⁵ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by the words “in any case.”

[21:14]  ¹⁶ tn The Hebrew text includes “for money.” This phrase has not been included in the translation for stylistic reasons.

[21:14]  ¹⁷ tn Or perhaps “must not enslave her” (cf. ASV, NAB, NIV, NRSV, NLT); Heb “[must not] be tyrannical over.”

[21:14]  ¹⁸ sn You have humiliated her. Since divorce was considered rejection, the wife subjected to it would “lose face” in addition to the already humiliating event of having become a wife by force (21:11-13). Furthermore, the Hebrew verb translated “humiliated” here (עָנָה, ’anah), commonly used to speak of rape (cf. Gen 34:2; 2 Sam 13:12, 14, 22, 32; Judg 19:24), likely has sexual overtones as well. The woman may not be enslaved or abused after the divorce because it would be double humiliation (see also E. H. Merrill, Deuteronomy [NAC], 291).

[21:1]  ¹⁹ tn Heb “slain [one].” The term חָלָל (khalal) suggests something other than a natural death (cf. Num 19:16; 23:24; Jer 51:52; Ezek 26:15; 30:24; 31:17-18).

[21:1]  ²⁰ tn The Hebrew text includes “to possess it,” but this has not been included in the translation for stylistic reasons.

[21:1]  ²¹ tn Heb “struck,” but in context a fatal blow is meant; cf. NLT “who committed the murder.”

[28:9]  ²² tn Heb “the commandments of the Lord your God.” See note on “he” in the previous verse.

[28:9]  ²³ tn Heb “and walk in his ways” (so NAB, NASB, NIV, NRSV, NLT).

[28:2]  ²⁴ tn Heb “come upon you and overtake you” (so NASB, NRSV); NIV “come upon you and accompany you.”

[15:2]  ²⁵ tn Heb “his neighbor,” used idiomatically to refer to another person.

[15:2]  ²⁶ tn Heb “his neighbor and his brother.” The words “his brother” may be a scribal gloss identifying “his neighbor” (on this idiom, see the preceding note) as a fellow Israelite (cf. v. 3). In this case the conjunction before “his brother” does not introduce a second category, but rather has the force of “that is.”

[94:14]  ²⁷ tn Or “for.”

[94:14]  ²⁸ tn Or “his inheritance.”

[41:17]  ²⁹ tn Heb “will answer them” (so ASV, NAB, NASB, NIV, NRSV, NLT).

[42:16]  ³⁰ tn Heb “a way they do not know” (so NASB); NRSV “a road they do not know.”

[42:16]  ³¹ tn Heb “in paths they do not know I will make them walk.”

[42:16]  ³² tn Heb “and the rough ground into a level place.”

[33:24]  ³³ tn Heb “Have you not seen what this people have said, saying.” The question is rhetorical and expects a positive answer. The sentence has been broken in two to better conform with contemporary English style.

[33:24]  ³⁴ tn Heb “The two families which the Lord chose, he has rejected them.” This is an example of an object prepositioned before the verb and resumed by a redundant pronoun to throw emphasis of focus on it (called casus pendens in the grammars; cf. GKC 458 §143.d). Some commentators identify the “two families” as those of David and Levi mentioned in the previous verses, and some identify them as the families of the Israelites and of David mentioned in the next verse. However, the next clause in this verse and the emphasis on the restoration and regathering of Israel and Judah in this section (cf. 33:7, 14) show that the reference is to Israel and Judah (see also 30:3, 4; 31:27, 31 and 3:18).

[33:24]  ³⁵ tn Heb “and my people [i.e., Israel and Judah] they disdain [or look down on] from being again a nation before them.” The phrase “before them” refers to their estimation, their mental view (cf. BDB s.v. פָּנֶה II.4.a[g]). Hence it means they look with disdain on the people being a nation again (cf. BDB s.v. עוֹד 1.a[b] for the usage of עוֹד [’od] here).

[33:25]  ³⁶ tn Heb “Thus says the Lord.” See the translator’s note at the beginning of v. 20 for the style adopted here. Here the promise is in v. 26 following the contrary to fact condition in v. 25. The Hebrew text of vv. 25-26 reads: “Thus says the Lord, “If I have not established my covenant with day and night [and] the laws/statutes of heaven and earth, also I could reject the seed of Jacob and David my servant from taking from his seed as rulers over the seed of Abraham…” The syntax of the original is a little awkward because it involves the verbs “establish” and “reject” governing two objects, the first governing two similar objects “my covenant” and “the regulations” and the second governing two dissimilar objects “the seed of Jacob” and “my servant David from taking [so as not to take].” The translation has sought to remove these awkward syntactical constructions and also break down the long complex original sentence in such a way as to retain its original intent, i.e., the guarantee of the continuance of the seed of Jacob and of the rule of a line of David’s descendants over them based on the fixed order of God’s creation decrees.

[33:26]  ³⁷ tn The Hebrew particle כִּי (ki) is probably intensive here as it has been on a number of occasions in the book of Jeremiah (see BDB 472 s.v. כִּי 1.e for the category).

[33:26]  ³⁸ tn Or “I will make them prosperous once again,” or “I will bring them back from captivity.”

[3:31]  ³⁹ tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”). See the tc note at 1:14.

[3:31]  ⁴⁰ tn The verse is unusually short and something unrecoverable may be missing.

[3:32]  ⁴¹ tn Heb “Although he has caused grief.” The word “us” is added in the translation.

[3:32]  ⁴² tn Heb “He will have compassion.” The words “on us” are added in the translation.

[3:32]  ⁴³ tc The Kethib preserves the singular form חַסְדּוֹ (khasdo, “his kindness”), also reflected in the LXX and Aramaic Targum. The Qere reads the plural form חֲסָדָיו (khasadayv, “his kindnesses”) which is reflected in the Latin Vulgate.

[5:20]  ⁴⁴ tn The Hebrew verb “forget” often means “to not pay attention to, ignore,” just as the Hebrew “remember” often means “to consider, attend to.”

[13:5]  ⁴⁵ sn A quotation from Deut 31:6, 8.