Ulangan 4:37

4:37 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

Ulangan 6:10

Exhortation to Worship the Lord Exclusively

6:10 Then when the Lord your God brings you to the land he promised your ancestors Abraham, Isaac, and Jacob to give you – a land with large, fine cities you did not build,

Ulangan 9:5

9:5 It is not because of your righteousness, or even your inner uprightness, ³  that you have come here to possess their land. Instead, because of the wickedness of these nations the Lord your God is driving them out ahead of you in order to confirm the promise he ⁴  made on oath to your ancestors, ⁵  to Abraham, Isaac, and Jacob.

Ulangan 10:11

10:11 Then he ⁶  said to me, “Get up, set out leading ⁷  the people so they may go and possess ⁸  the land I promised to give to their ancestors.” ⁹ 

Ulangan 10:15

10:15 However, only to your ancestors did he ¹⁰  show his loving favor, ¹¹  and he chose you, their descendants, ¹²  from all peoples – as is apparent today.

Ulangan 30:20

30:20 I also call on you ¹³  to love the Lord your God, to obey him and be loyal to him, for he gives you life and enables you to live continually ¹⁴  in the land the Lord promised to give to your ancestors Abraham, Isaac, and Jacob.”

[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.

[9:5]  ³ tn Heb “uprightness of your heart” (so NASB, NRSV). The Hebrew word צְדָקָה (tsÿdaqah, “righteousness”), though essentially synonymous here with יֹשֶׁר (yosher, “uprightness”), carries the idea of conformity to an objective standard. The term יֹשֶׁר has more to do with an inner, moral quality (cf. NAB, NIV “integrity”). Neither, however, was grounds for the Lord’s favor. As he states in both vv. 4-5, the main reason he allowed Israel to take this land was the sinfulness of the Canaanites who lived there (cf. Gen 15:16).

[9:5]  ⁴ tn Heb “the Lord.” See note on “he” in 9:3.

[9:5]  ⁵ tn Heb “fathers.”

[10:11]  ⁶ tn Heb “the Lord.” See note on “he” in 10:4.

[10:11]  ⁷ tn Heb “before” (so KJV, ASV); NAB, NRSV “at the head of.”

[10:11]  ⁸ tn After the imperative these subordinated jussive forms (with prefixed vav) indicate purpose or result.

[10:11]  ⁹ tn Heb “fathers” (also in vv. 15, 22).

[10:15]  ¹⁰ tn Heb “the Lord.” See note on “he” in 10:4.

[10:15]  ¹¹ tn Heb “take delight to love.” Here again the verb אָהַב (’ahav, “love”), juxtaposed with בָחַר (bakhar, “choose”), is a term in covenant contexts that describes the Lord’s initiative in calling the patriarchal ancestors to be the founders of a people special to him (cf. the note on the word “loved” in Deut 4:37).

[10:15]  ¹² tn The Hebrew text includes “after them,” but it is redundant in English style and has not been included in the translation.

[30:20]  ¹³ tn The words “I also call on you” are supplied in the translation for stylistic reasons. In the Hebrew text vv. 19-20 are one long sentence, which the translation divides into two.

[30:20]  ¹⁴ tn Heb “he is your life and the length of your days to live.”