Discovery BoxDeuteronomy 4:37
Context4:37 Moreover, because he loved 1 your ancestors, he chose their 2 descendants who followed them and personally brought you out of Egypt with his great power
Deuteronomy 5:29
Context5:29 If only it would really be their desire to fear me and obey 3 all my commandments in the future, so that it may go well with them and their descendants forever.
Deuteronomy 7:9
Context7:9 So realize that the Lord your God is the true God, 4 the faithful God who keeps covenant faithfully 5 with those who love him and keep his commandments, to a thousand generations,
Jeremiah 32:39-40
Context32:39 I will give them a single-minded purpose to live in a way that always shows respect for me. They will want to do that for 6 their own good and the good of the children who descend from them. 32:40 I will make a lasting covenant 7 with them that I will never stop doing good to them. 8 I will fill their hearts and minds with respect for me so that 9 they will never again turn 10 away from me.
Acts 2:39
Context2:39 For the promise 11 is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.”
Romans 11:28-29
Context11:28 In regard to the gospel they are enemies for your sake, but in regard to election they are dearly loved for the sake of the fathers. 11:29 For the gifts and the call of God are irrevocable.
[4:37] 1 tn The concept of love here is not primarily that of emotional affection but of commitment or devotion. This verse suggests that God chose Israel to be his special people because he loved the patriarchs (Abraham, Isaac, Jacob) and had promised to bless their descendants. See as well Deut 7:7-9.
[4:37] 2 tc The LXX, Smr, Syriac, Targum, and Vulgate read a third person masculine plural suffix for the MT’s 3rd person masculine singular, “his descendants.” Cf. Deut 10:15. Quite likely the MT should be emended in this instance.
[5:29] 3 tn Heb “keep” (so KJV, NAB, NIV, NRSV).
[7:9] 4 tn Heb “the God.” The article here expresses uniqueness; cf. TEV “is the only God”; NLT “is indeed God.”
[7:9] 5 tn Heb “who keeps covenant and loyalty.” The syndetic construction of בְּרִית (bÿrit) and חֶסֶד (khesed) should be understood not as “covenant” plus “loyalty” but as an adverbial construction in which חֶסֶד (“loyalty”) modifies the verb שָׁמַר (shamar, “keeps”).
[32:39] 6 tn Heb “I will give to them one heart and one way to [= in order that they may] fear me all the days for good to them.” The phrase “one heart” refers both to unanimity of will and accord (cf. 1 Chr 12:38 [12:39 HT]; 2 Chr 30:12) and to singleness of purpose or intent (cf. Ezek 11:19 and see BDB 525 s.v. ֵלב 4 where reference is made to “inclinations, resolutions, and determinations of the will”). The phrase “one way” refers to one way of life or conduct (cf. BDB 203 s.v. דֶּרֶךְ 6.a where reference is made to moral action and character), a way of life that is further qualified by the goal of showing “fear, reverence, respect” for the
[32:40] 7 tn Heb “an everlasting covenant.” For the rationale for the rendering “agreement” and the nature of the biblical covenants see the study note on 11:2.
[32:40] 8 tn Or “stop being gracious to them” or “stop blessing them with good”; Heb “turn back from them to do good to them.”
[32:40] 9 tn Or “I will make them want to fear and respect me so much that”; Heb “I will put the fear of me in their hearts.” However, as has been noted several times, “heart” in Hebrew is more the center of the volition (and intellect) than the center of emotions as it is in English. Both translations are intended to reflect the difference in psychology.
[32:40] 10 tn The words “never again” are not in the text but are implicit from the context and are supplied not only by this translation but by a number of others.
[2:39] 11 sn The promise refers to the promise of the Holy Spirit that Jesus received from the Father in 2:33 and which he now pours out on others. The promise consists of the Holy Spirit (see note in 2:33). Jesus is the active mediator of God’s blessing.
