Ulangan 4:8

4:8 And what other great nation has statutes and ordinances as just ¹  as this whole law ²  that I am about to share with ³  you today?

Ulangan 4:45

4:45 These are the stipulations, statutes, and ordinances that Moses spoke to the Israelites after he had brought them out of Egypt,

Ulangan 5:1

The Opening Exhortation

5:1 Then Moses called all the people of Israel together and said to them: ⁴  “Listen, Israel, to the statutes and ordinances that I am about to deliver to you today; learn them and be careful to keep them!

Ulangan 6:1-2

Exhortation to Keep the Covenant Principles

6:1 Now these are the commandments, ⁵  statutes, and ordinances that the Lord your God instructed me to teach you so that you may carry them out in the land where you are headed ⁶  6:2 and that you may so revere the Lord your God that you will keep all his statutes and commandments ⁷  that I am giving ⁸  you – you, your children, and your grandchildren – all your lives, to prolong your days.

Ulangan 8:1

The Lord’s Provision in the Desert

8:1 You must keep carefully all these commandments ⁹  I am giving ¹⁰  you today so that you may live, increase in number, ¹¹  and go in and occupy the land that the Lord promised to your ancestors. ¹² 

Ulangan 11:1

Reiteration of the Call to Obedience

11:1 You must love the Lord your God and do what he requires; keep his statutes, ordinances, and commandments ¹³  at all times.

Ulangan 11:32

11:32 Be certain to keep all the statutes and ordinances that I am presenting to you today.

Imamat 19:37

19:37 You must be sure to obey all my statutes and regulations. ¹⁴  I am the Lord.’”

Imamat 20:8

20:8 You must be sure to obey my statutes. ¹⁵  I am the Lord who sanctifies you.

Imamat 22:31

22:31 “You must be sure to do my commandments. ¹⁶  I am the Lord.

Mazmur 105:45

105:45 so that they might keep his commands

and obey ¹⁷  his laws.

Praise the Lord!

Mazmur 119:4

119:4 You demand that your precepts

be carefully kept. ¹⁸ 

Yehezkiel 11:20

11:20 so that they may follow my statutes and observe my regulations and carry them out. Then they will be my people, and I will be their God. ¹⁹ 

Yehezkiel 36:27

36:27 I will put my Spirit within you; ²⁰  I will take the initiative and you will obey my statutes ²¹  and carefully observe my regulations. ²² 

Yehezkiel 37:24

37:24 “‘My servant David will be king over them; there will be one shepherd for all of them. They will follow ²³  my regulations and carefully observe my statutes. ²⁴ 

Matius 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ²⁵  I am with you ²⁶  always, to the end of the age.” ²⁷ 

Lukas 1:6

1:6 They ²⁸  were both righteous in the sight of God, following ²⁹  all the commandments and ordinances of the Lord blamelessly. ³⁰ 

Yohanes 15:14

15:14 You are my friends ³¹  if you do what I command you.

[4:8]  ¹ tn Or “pure”; or “fair”; Heb “righteous.”

[4:8]  ² tn The Hebrew phrase הַתּוֹרָה הַזֹּאת (hattorah hazzo’t), in this context, refers specifically to the Book of Deuteronomy. That is, it is the collection of all the חֻקִּים (khuqqim, “statutes,” 4:1) and מִשְׁפָּטִים (mishpatim, “ordinances,” 4:1) to be included in the covenant text. In a full canonical sense, of course, it pertains to the entire Pentateuch or Torah.

[4:8]  ³ tn Heb “place before.”

[5:1]  ⁴ tn Heb “and Moses called to all Israel and he said to them”; NAB, NASB, NIV “Moses summoned (convened NRSV) all Israel.”

[6:1]  ⁵ tn Heb “commandment.” The word מִצְוָה (mitsvah) again is in the singular, serving as a comprehensive term for the whole stipulation section of the book. See note on the word “commandments” in 5:31.

[6:1]  ⁶ tn Heb “where you are going over to possess it” (so NASB); NRSV “that you are about to cross into and occupy.”

[6:2]  ⁷ 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]  ⁸ tn Heb “commanding.” For stylistic reasons, to avoid redundancy, “giving” has been used in the translation.

[8:1]  ⁹ tn The singular term (מִצְוָה, mitsvah) includes the whole corpus of covenant stipulations, certainly the book of Deuteronomy at least (cf. Deut 5:28; 6:1, 25; 7:11; 11:8, 22; 15:5; 17:20; 19:9; 27:1; 30:11; 31:5). The plural (מִצְוֹת, mitsot) refers to individual stipulations (as in vv. 2, 6).

[8:1]  ¹⁰ tn Heb “commanding” (so NASB). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in v. 11).

[8:1]  ¹¹ tn Heb “multiply” (so KJV, NASB, NLT); NIV, NRSV “increase.”

[8:1]  ¹² tn Heb “fathers” (also in vv. 16, 18).

[11:1]  ¹³ tn This collocation of technical terms for elements of the covenant text lends support to its importance and also signals a new section of paraenesis in which Moses will exhort Israel to covenant obedience. The Hebrew term מִשְׁמָרוֹת (mishmarot, “obligations”) sums up the three terms that follow – חֻקֹּת (khuqot), מִשְׁפָּטִים (mishppatim), and מִצְוֹת (mitsot).

[19:37]  ¹⁴ tn Heb “And you shall keep all my statutes and all my regulations and you shall do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 22:31).

[20:8]  ¹⁵ tn Heb “And you shall keep my statutes and you shall do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 22:31, etc.).

[22:31]  ¹⁶ tn Heb “And you shall keep my commandments and you shall do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 20:8, etc.).

[105:45]  ¹⁷ tn Heb “guard.”

[119:4]  ¹⁸ tn Heb “you, you commanded your precepts, to keep, very much.”

[11:20]  ¹⁹ sn The expression They will be my people, and I will be their God occurs as a promise to Abraham (Gen 17:8), Moses (Exod 6:7), and the nation (Exod 29:45).

[36:27]  ²⁰ tn Or “in the midst of you.” The word “you” is plural.

[36:27]  ²¹ tn Heb “and I will do that which in my statutes you will walk.” The awkward syntax (verb “to do, act” + accusative sign + relative clause + prepositional phrase + second person verb) is unique, though Eccl 3:14 contains a similar construction. In the last line of that verse we read that “God acts so that (relative pronoun) they fear before him.” However, unlike Ezek 36:27, the statement has no accusative sign before the relative pronoun.

[36:27]  ²² tn Heb “and my laws you will guard and you will do them.” Jer 31:31-34 is parallel to this passage.

[37:24]  ²³ tn Heb “walk [in].”

[37:24]  ²⁴ tn Heb “and my statutes they will guard and they will do them.”

[28:20]  ²⁵ tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ²⁶ sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.

[28:20]  ²⁷ tc Most mss (A^c Θ Ë¹³ Ï it sy) have ἀμήν (amhn, “amen”) at the end of v. 20. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, no good reason exists for the omission of the particle in significant and early witnesses such as א A* B D W ˹ 33 al lat sa.

[1:6]  ²⁸ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:6]  ²⁹ tn Grk “walking in” (an idiom for one’s lifestyle).

[1:6]  sn The description of Zechariah and Elizabeth as following… blamelessly was not to say that they were sinless, but that they were faithful and pious. Thus a practical righteousness is meant here (Gen 6:8; Deut 28:9).

[1:6]  ³⁰ tn The predicate adjective has the effect of an adverb here (BDF §243).

[15:14]  ³¹ sn This verse really explains John 15:10 in another way. Those who keep Jesus’ commandments are called his friends, those friends for whom he lays down his life (v. 13). It is possible to understand this verse as referring to a smaller group within Christianity as a whole, perhaps only the apostles who were present when Jesus spoke these words. Some have supported this by comparing it to the small group of associates and advisers to the Roman Emperor who were called “Friends of the Emperor.” Others would see these words as addressed only to those Christians who as disciples were obedient to Jesus. In either case the result would be to create a sort of “inner circle” of Christians who are more privileged than mere “believers” or average Christians. In context, it seems clear that Jesus’ words must be addressed to all true Christians, not just some narrower category of believers, because Jesus’ sacrificial death, which is his act of love toward his friends (v. 13) applies to all Christians equally (cf. John 13:1).