Ulangan 6:5

6:5 You must love ¹  the Lord your God with your whole mind, ²  your whole being, ³  and all your strength. ⁴ 

Ulangan 5:10

5:10 but I show covenant faithfulness ⁵  to the thousands ⁶  who choose ⁷  me and keep my commandments.

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 ⁸  at all times.

Ulangan 11:13

11:13 Now, if you pay close attention ⁹  to my commandments that I am giving you today and love ¹⁰  the Lord your God and serve him with all your mind and being, ¹¹ 

Ulangan 11:22

11:22 For if you carefully observe all of these commandments ¹²  I am giving you ¹³  and love the Lord your God, live according to his standards, ¹⁴  and remain loyal to him,

Ulangan 15:16

15:16 However, if the servant ¹⁵  says to you, “I do not want to leave ¹⁶  you,” because he loves you and your household, since he is well off with you,

Ulangan 30:6

30:6 The Lord your God will also cleanse ¹⁷  your heart and the hearts of your descendants ¹⁸  so that you may love him ¹⁹  with all your mind and being and so that you may live.

Ulangan 13:3

13:3 You must not listen to the words of that prophet or dreamer, ²⁰  for the Lord your God will be testing you to see if you love him ²¹  with all your mind and being. ²² 

Ulangan 7:9

7:9 So realize that the Lord your God is the true God, ²³  the faithful God who keeps covenant faithfully ²⁴  with those who love him and keep his commandments, to a thousand generations,

Ulangan 19:9

19:9 and then you are careful to observe all these commandments ²⁵  I am giving ²⁶  you today (namely, to love the Lord your God and to always walk in his ways), then you must add three more cities ²⁷  to these three.

Ulangan 30:20

30:20 I also call on you ²⁸  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 ²⁹  in the land the Lord promised to give to your ancestors Abraham, Isaac, and Jacob.”

Ulangan 10:12

An Exhortation to Love Both God and People

10:12 Now, Israel, what does the Lord your God require of you except to revere him, ³⁰  to obey all his commandments, ³¹  to love him, to serve him ³²  with all your mind and being, ³³ 

Ulangan 30:16

30:16 What ³⁴  I am commanding you today is to love the Lord your God, to walk in his ways, and to obey his commandments, his statutes, and his ordinances. Then you will live and become numerous and the Lord your God will bless you in the land which you are about to possess. ³⁵ 

Ulangan 10:19

10:19 So you must love the resident foreigner because you were foreigners in the land of Egypt.

Ulangan 10:15

10:15 However, only to your ancestors did he ³⁶  show his loving favor, ³⁷  and he chose you, their descendants, ³⁸  from all peoples – as is apparent today.

Ulangan 10:18

10:18 who justly treats ³⁹  the orphan and widow, and who loves resident foreigners, giving them food and clothing.

Ulangan 23:5

23:5 But the Lord your God refused to listen to Balaam and changed ⁴⁰  the curse to a blessing, for the Lord your God loves ⁴¹  you.

Ulangan 33:3

33:3 Surely he loves the people; ⁴² 

all your holy ones ⁴³  are in your power. ⁴⁴ 

And they sit ⁴⁵  at your feet,

each receiving ⁴⁶  your words.

Ulangan 21:15

Laws Concerning Children

21:15 Suppose a man has two wives, one whom he loves more than the other, ⁴⁷  and they both ⁴⁸  bear him sons, with the firstborn being the child of the less loved wife.

Ulangan 7:8

7:8 Rather it is because of his ⁴⁹  love ⁵⁰  for you and his faithfulness to the promise ⁵¹  he solemnly vowed ⁵²  to your ancestors ⁵³  that the Lord brought you out with great power, ⁵⁴  redeeming ⁵⁵  you from the place of slavery, from the power ⁵⁶  of Pharaoh king of Egypt.

Ulangan 7:13

7:13 He will love and bless you, and make you numerous. He will bless you with many children, ⁵⁷  with the produce of your soil, your grain, your new wine, your oil, the offspring of your oxen, and the young of your flocks in the land which he promised your ancestors to give you.

Ulangan 21:16

21:16 In the day he divides his inheritance ⁵⁸  he must not appoint as firstborn the son of the favorite wife in place of the other ⁵⁹  wife’s son who is actually the firstborn.

Ulangan 4:37

4:37 Moreover, because he loved ⁶⁰  your ancestors, he chose their ⁶¹  descendants who followed them and personally brought you out of Egypt with his great power

Ulangan 7:7

The Basis of Israel’s Election

7:7 It is not because you were more numerous than all the other peoples that the Lord favored and chose you – for in fact you were the least numerous of all peoples.

Ulangan 24:3

24:3 If the second husband rejects ⁶²  her and then divorces her, ⁶³  gives her the papers, and evicts her from his house, or if the second husband who married her dies,

Ulangan 28:54

28:54 The man among you who is by nature tender and sensitive will turn against his brother, his beloved wife, and his remaining children.

Ulangan 21:17

21:17 Rather, he must acknowledge the son of the less loved ⁶⁴  wife as firstborn and give him the double portion ⁶⁵  of all he has, for that son is the beginning of his father’s procreative power ⁶⁶  – to him should go the right of the firstborn.

Ulangan 28:56

28:56 Likewise, the most ⁶⁷  tender and delicate of your women, who would never think of putting even the sole of her foot on the ground because of her daintiness, ⁶⁸  will turn against her beloved husband, her sons and daughters,

[6:5]  ¹ tn The verb אָהַב (’ahav, “to love”) in this setting communicates not so much an emotional idea as one of covenant commitment. To love the Lord is to be absolutely loyal and obedient to him in every respect, a truth Jesus himself taught (cf. John 14:15). See also the note on the word “loved” in Deut 4:37.

[6:5]  ² tn Heb “heart.” In OT physiology the heart (לֵב, לֵבָב; levav, lev) was considered the seat of the mind or intellect, so that one could think with one’s heart. See A. Luc, NIDOTTE 2:749-54.

[6:5]  ³ tn Heb “soul”; “being.” Contrary to Hellenistic ideas of a soul that is discrete and separate from the body and spirit, OT anthropology equated the “soul” (נֶפֶשׁ, nefesh) with the person himself. It is therefore best in most cases to translate נֶפֶשׁ (nefesh) as “being” or the like. See H. W. Wolff, Anthropology of the Old Testament, 10-25; D. Fredericks, NIDOTTE 3:133-34.

[6:5]  ⁴ sn For NT variations on the Shema see Matt 22:37-39; Mark 12:29-30; Luke 10:27.

[5:10]  ⁵ tn This theologically rich term (חֶסֶד, khesed) describes God’s loyalty to those who keep covenant with him. Sometimes it is used synonymously with בְּרִית (bÿrit, “covenant”; Deut 7:9), and sometimes interchangeably with it (Deut 7:12). See H.-J. Zobel, TDOT 5:44-64.

[5:10]  ⁶ tc By a slight emendation (לַאֲלּוּפִים [la’allufim] for לַאֲלָפִים [la’alafim]) “clans” could be read in place of the MT reading “thousands.” However, no ms or versional evidence exists to support this emendation.

[5:10]  tn Another option is to understand this as referring to “thousands (of generations) of those who love me” (cf. NAB, NIV, NRSV, NLT). See Deut 7:9.

[5:10]  ⁷ tn Heb “love.” See note on the word “reject” in v. 9.

[11:1]  ⁸ 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).

[11:13]  ⁹ tn Heb “if hearing, you will hear.” The Hebrew text uses the infinitive absolute to emphasize the verbal idea. The translation renders this emphasis with the word “close.”

[11:13]  ¹⁰ tn Again, the Hebrew term אָהַב (’ahav) draws attention to the reciprocation of divine love as a condition or sign of covenant loyalty (cf. Deut 6:5).

[11:13]  ¹¹ tn Heb “heart and soul” or “heart and being.” See note on the word “being” in Deut 6:5.

[11:22]  ¹² tn Heb “this commandment.” See note at Deut 5:30.

[11:22]  ¹³ tn Heb “commanding you to do it.” For stylistic reasons, to avoid redundancy, “giving” has been used in the translation and “to do it” has been left untranslated.

[11:22]  ¹⁴ tn Heb “walk in all his ways” (so KJV, NIV); TEV “do everything he commands.”

[15:16]  ¹⁵ tn Heb “he”; the referent (the indentured servant introduced in v. 12) has been specified in the translation for clarity.

[15:16]  ¹⁶ tn Heb “go out from.” The imperfect verbal form indicates the desire of the subject here.

[30:6]  ¹⁷ tn Heb “circumcise” (so KJV, NAB, NIV, NRSV); TEV “will give you and your descendents obedient hearts.” See note on the word “cleanse” in Deut 10:16.

[30:6]  ¹⁸ tn Heb “seed” (so KJV, ASV).

[30:6]  ¹⁹ tn Heb “the Lord your God.” See note on the second occurrence of the word “he” in v. 3.

[13:3]  ²⁰ tn Heb “or dreamer of dreams.” See note on this expression in v. 1.

[13:3]  ²¹ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[13:3]  ²² tn Heb “all your heart and soul” (so NRSV, CEV, NLT); or “heart and being” (NCV “your whole being”). See note on the word “being” in Deut 6:5.

[7:9]  ²³ tn Heb “the God.” The article here expresses uniqueness; cf. TEV “is the only God”; NLT “is indeed God.”

[7:9]  ²⁴ 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”).

[19:9]  ²⁵ tn Heb “all this commandment.” This refers here to the entire covenant agreement of the Book of Deuteronomy as encapsulated in the Shema (Deut 6:4-5).

[19:9]  ²⁶ tn Heb “commanding”; NAB “which I enjoin on you today.”

[19:9]  ²⁷ sn You will add three more cities. Since these are alluded to nowhere else and thus were probably never added, this must be a provision for other cities of refuge should they be needed (cf. v. 8). See P. C. Craigie, Deuteronomy (NICOT), 267.

[30:20]  ²⁸ 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]  ²⁹ tn Heb “he is your life and the length of your days to live.”

[10:12]  ³⁰ tn Heb “the Lord your God.” See note on “he” in 10:4.

[10:12]  ³¹ tn Heb “to walk in all his ways” (so KJV, NIV, NRSV); NAB “follow his ways exactly”; NLT “to live according to his will.”

[10:12]  ³² tn Heb “the Lord your God.” See note on “he” in 10:4.

[10:12]  ³³ tn Heb “heart and soul” or “heart and being”; NCV “with your whole being.” See note on the word “being” in Deut 6:5.

[30:16]  ³⁴ tc A number of LXX mss insert before this verse, “if you obey the commandments of the Lord your God,” thus translating אֲשֶׁר (’asher) as “which” and the rest as “I am commanding you today, to love,” etc., “then you will live,” etc.

[30:16]  ³⁵ tn Heb “which you are going there to possess it.” This has been simplified in the translation for stylistic reasons.

[10:15]  ³⁶ tn Heb “the Lord.” See note on “he” in 10:4.

[10:15]  ³⁷ 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]  ³⁸ tn The Hebrew text includes “after them,” but it is redundant in English style and has not been included in the translation.

[10:18]  ³⁹ tn Or “who executes justice for” (so NAB, NRSV); NLT “gives justice to.”

[23:5]  ⁴⁰ tn Heb “the Lord your God changed.” The phrase “the Lord your God” has not been included in the translation here for stylistic reasons to avoid redundancy. Moreover, use of the pronoun “he” could create confusion regarding the referent (the Lord or Balaam).

[23:5]  ⁴¹ tn The verb אָהַב (’ahav, “love”) here and commonly elsewhere in the Book of Deuteronomy speaks of God’s elective grace toward Israel. See note on the word “loved” in Deut 4:37.

[33:3]  ⁴² tc Heb “peoples.” The apparent plural form is probably a misunderstood singular (perhaps with a pronominal suffix) with enclitic mem (ם). See HALOT 838 s.v. עַם B.2.

[33:3]  ⁴³ tc Heb “his holy ones.” The third person masculine singular suffix of the Hebrew MT is problematic in light of the second person masculine singular suffix on בְּיָדֶךָ (bÿyadekha, “your hands”). The LXX versions by Lucian and Origen read, therefore, “the holy ones.” The LXX version by Theodotion and the Vulgate, however, presuppose third masculine singular suffix on בְּיָדָיו (bÿyadayv, “his hands”), and thus retain “his holy ones.” The efforts to bring pronominal harmony into the line is commendable but unnecessary given the Hebrew tendency to be untroubled by such grammatical inconsistencies. However, the translation harmonizes the first pronoun with the second so that the referent (the Lord) is clear.

[33:3]  ⁴⁴ tn Heb “hands.” For the problem of the pronoun see note on the term “holy ones” earlier in this verse.

[33:3]  ⁴⁵ tn The Hebrew term תֻּכּוּ (tuku, probably Pual perfect of תָּכָה, takhah) is otherwise unknown. The present translation is based on the reference to feet and, apparently, receiving instruction in God’s words (cf. KJV, ASV). Other options are as follows: NIV “At your feet they all bow down” (cf. NCV, CEV); NLT “They follow in your steps” (cf. NAB, NASB); NRSV “they marched at your heels.”

[33:3]  ⁴⁶ tn The singular verbal form in the Hebrew text (lit. “he lifts up”) is understood in a distributive manner, focusing on the action of each individual within the group.

[21:15]  ⁴⁷ tn Heb “one whom he loves and one whom he hates.” For the idea of שָׂנֵא (sane’, “hate”) meaning to be rejected or loved less (cf. NRSV “disliked”), see Gen 29:31, 33; Mal 1:2-3. Cf. A. Konkel, NIDOTTE 3:1256-60.

[21:15]  ⁴⁸ tn Heb “both the one whom he loves and the one whom he hates.” On the meaning of the phrase “one whom he loves and one whom he hates” see the note on the word “other” earlier in this verse. The translation has been simplified for stylistic reasons, to avoid redundancy.

[7:8]  ⁴⁹ tn Heb “the Lord’s.” See note on “He” in 7:6.

[7:8]  ⁵⁰ tn For the verb אָהַב (’ahav, “to love”) as a term of choice or election, see note on the word “loved” in Deut 4:37.

[7:8]  ⁵¹ tn Heb “oath.” This is a reference to the promises of the so-called “Abrahamic Covenant” (cf. Gen 15:13-16).

[7:8]  ⁵² tn Heb “swore on oath.”

[7:8]  ⁵³ tn Heb “fathers” (also in vv. 12, 13).

[7:8]  ⁵⁴ tn Heb “by a strong hand” (NAB similar); NLT “with such amazing power.”

[7:8]  ⁵⁵ sn Redeeming you from the place of slavery. The Hebrew verb translated “redeeming” (from the root פָּדָה, padah) has the idea of redemption by the payment of a ransom. The initial symbol of this was the Passover lamb, offered by Israel to the Lord as ransom in exchange for deliverance from bondage and death (Exod 12:1-14). Later, the firstborn sons of Israel, represented by the Levites, became the ransom (Num 3:11-13). These were all types of the redemption effected by the death of Christ who described his atoning work as “a ransom for many” (Matt 20:28; cf. 1 Pet 1:18).

[7:8]  ⁵⁶ tn Heb “hand” (so KJV, NRSV), a metaphor for power or domination.

[7:13]  ⁵⁷ tn Heb “will bless the fruit of your womb” (so NAB, NIV, NRSV).

[21:16]  ⁵⁸ tn Heb “when he causes his sons to inherit what is his.”

[21:16]  ⁵⁹ tn Heb “the hated.”

[4:37]  ⁶⁰ 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]  ⁶¹ 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.

[24:3]  ⁶² tn Heb “hates.” See note on the word “other” in Deut 21:15.

[24:3]  ⁶³ tn Heb “writes her a document of divorce.”

[21:17]  ⁶⁴ tn See note on the word “other” in v. 15.

[21:17]  ⁶⁵ tn Heb “measure of two.” The Hebrew expression פִּי שְׁנַיִם (piy shÿnayim) suggests a two-thirds split; that is, the elder gets two parts and the younger one part. Cf. 2 Kgs 2:9; Zech 13:8. The practice is implicit in Isaac’s blessing of Jacob (Gen 25:31-34) and Jacob’s blessing of Ephraim (Gen 48:8-22).

[21:17]  ⁶⁶ tn Heb “his generative power” (אוֹן, ’on; cf. HALOT 22 s.v.). Cf. NAB “the first fruits of his manhood”; NRSV “the first issue of his virility.”

[28:56]  ⁶⁷ tc The LXX adds σφόδρα (sfodra, “very”) to bring the description into line with v. 54.

[28:56]  ⁶⁸ tn Heb “delicateness and tenderness.”