Exodus 34:34

34:34 But when Moses went in ¹  before the Lord to speak with him, he would remove the veil until he came out. ²  Then he would come out and tell the Israelites what he had been commanded. ³ 

Deuteronomy 4:30

4:30 In your distress when all these things happen to you in the latter days, ⁴  if you return to the Lord your God and obey him ⁵ 

Deuteronomy 30:10

30:10 if you obey the Lord your God and keep his commandments and statutes that are written in this scroll of the law. But you must turn to him ⁶  with your whole mind and being.

Lamentations 3:40

נ (Nun)

3:40 Let us carefully examine our ways, ⁷ 

and let us return to the Lord.

Hosea 3:4-5

3:4 For the Israelites ⁸  must live many days without a king or prince, without sacrifice or sacred fertility pillar, without ephod or idols. 3:5 Afterward, the Israelites will turn and seek the Lord their God and their Davidic king. ⁹  Then they will submit to the Lord in fear and receive his blessings ¹⁰  in the future. ¹¹ 

Romans 11:25-27

11:25 For I do not want you to be ignorant of this mystery, brothers and sisters, ¹²  so that you may not be conceited: A partial hardening has happened to Israel ¹³  until the full number ¹⁴  of the Gentiles has come in. 11:26 And so ¹⁵  all Israel will be saved, as it is written:

“The Deliverer will come out of Zion;

he will remove ungodliness from Jacob.

11:27 And this is my covenant with them, ¹⁶ 

when I take away their sins.” ¹⁷ 

[34:34]  ¹ tn The construction uses a infinitive construct for the temporal clause; it is prefixed with the temporal preposition: “and in the going in of Moses.”

[34:34]  ² tn The temporal clause begins with the temporal preposition “until,” followed by an infinitive construct with the suffixed subjective genitive.

[34:34]  ³ tn The form is the Pual imperfect, but since the context demands a past tense here, in fact a past perfect tense, this is probably an old preterite form without a vav consecutive.

[4:30]  ⁴ 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]  ⁵ 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.

[30:10]  ⁶ tn Heb “to the Lord your God.” See note on the second occurrence of the word “he” in v. 3.

[3:40]  ⁷ tn Heb “Let us test our ways and examine.” The two verbs וְנַחְקֹרָה…נַחְפְּשָׂה (nakhpÿsah…vÿnakhqorah, “Let us test and let us examine”) form a verbal hendiadys in which the first functions adverbially and the second retains its full verbal force: “Let us carefully examine our ways.”

[3:4]  ⁸ tn Heb “sons of Israel” (so NASB); KJV “children of Israel”; NAB “people of Israel” (likewise in the following verse).

[3:5]  ⁹ tn Heb “David their king”; cf. NCV “the king from David’s family”; TEV “a descendant of David their king”; NLT “David’s descendant, their king.”

[3:5]  ¹⁰ tn Heb “his goodness”; NLT “his good gifts.”

[3:5]  ¹¹ tn Heb “in the end of the days.” Cf. NAB, NASB, NIV, NCV, NLT “in the last days.”

[11:25]  ¹² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[11:25]  ¹³ tn Or “Israel has experienced a hardening in part until the full number of the Gentiles has come in.”

[11:25]  ¹⁴ tn Grk “fullness.”

[11:26]  ¹⁵ 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).

[11:27]  ¹⁶ sn A quotation from Isa 59:20-21.

[11:27]  ¹⁷ sn A quotation from Isa 27:9; Jer 31:33-34.