Deuteronomy 4:29-31

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. ¹  4:30 In your distress when all these things happen to you in the latter days, ²  if you return to the Lord your God and obey him ³  4:31 (for he ⁴  is a merciful God), he will not let you down ⁵  or destroy you, for he cannot ⁶  forget the covenant with your ancestors that he confirmed by oath to them.

Deuteronomy 4:2

4:2 Do not add a thing to what I command you nor subtract from it, so that you may keep the commandments of the Lord your God that I am delivering to ⁷  you.

Deuteronomy 13:1

13:1 Suppose a prophet or one who foretells by dreams ⁸  should appear among you and show you a sign or wonder, ⁹ 

Nehemiah 9:31

9:31 However, due to your abundant mercy you did not do away with them altogether; you did not abandon them. For you are a merciful and compassionate God.

Psalms 94:14

94:14 Certainly ¹⁰  the Lord does not forsake his people;

he does not abandon the nation that belongs to him. ¹¹ 

Ezekiel 14:22-23

14:22 Yet some survivors will be left in it, sons and daughters who will be brought out. They will come out to you, and when you see their behavior and their deeds, you will be consoled about the catastrophe I have brought on Jerusalem – for everything I brought on it. 14:23 They will console you when you see their behavior and their deeds, because you will know that it was not without reason that I have done everything which I have done in it, declares the sovereign Lord.”

Romans 11:2

11:2 God has not rejected his people whom he foreknew! Do you not know what the scripture says about Elijah, how he pleads with God against Israel?

Romans 11:26

11:26 And so ¹²  all Israel will be saved, as it is written:

“The Deliverer will come out of Zion;

he will remove ungodliness from Jacob.

[4:29]  ¹ tn Or “mind and being.” See Deut 6:5.

[4:30]  ² sn The phrase is not used here in a technical sense for the eschaton, but rather refers to a future time when Israel will be punished for its sin and experience exile. See Deut 31:29.

[4:30]  ³ tn Heb “hear his voice.” The expression is an idiom meaning “obey,” occurring in Deut 8:20; 9:23; 13:18; 21:18, 20; 26:14, 17; 27:10; 28:1-2, 15, 45, 62; 30:2, 8, 10, 20.

[4:31]  ⁴ tn Heb “the Lord your God.” See note on “he” in 4:3.

[4:31]  ⁵ tn Heb “he will not drop you,” i.e., “will not abandon you” (cf. NAB, NIV, NRSV, NLT).

[4:31]  ⁶ tn Or “will not.” The translation understands the imperfect verbal form to have an added nuance of capability here.

[4:2]  ⁷ tn Heb “commanding.”

[13:1]  ⁸ 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]  ⁹ 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.

[94:14]  ¹⁰ tn Or “for.”

[94:14]  ¹¹ tn Or “his inheritance.”

[11:26]  ¹² tn It is not clear whether the phrase καὶ οὕτως (kai Joutws, “and so”) is to be understood in a modal sense (“and in this way”) or in a temporal sense (“and in the end”). Neither interpretation is conclusive from a grammatical standpoint, and in fact the two may not be mutually exclusive. Some, like H. Hübner, who argue strongly against the temporal reading, nevertheless continue to give the phrase a temporal significance, saying that God will save all Israel in the end (Gottes Ich und Israel [FRLANT], 118).