Discovery BoxDeuteronomy 6:1--8:20 
Context6:1 Now these are the commandments, 1 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 2 6:2 and that you may so revere the Lord your God that you will keep all his statutes and commandments 3 that I am giving 4 you – you, your children, and your grandchildren – all your lives, to prolong your days. 6:3 Pay attention, Israel, and be careful to do this so that it may go well with you and that you may increase greatly in number 5 – as the Lord, God of your ancestors, 6 said to you, you will have a land flowing with milk and honey.
6:4 Listen, Israel: The Lord is our God, the Lord is one! 7 6:5 You must love 8 the Lord your God with your whole mind, 9 your whole being, 10 and all your strength. 11
6:6 These words I am commanding you today must be kept in mind, 6:7 and you must teach 12 them to your children and speak of them as you sit in your house, as you walk along the road, 13 as you lie down, and as you get up. 6:8 You should tie them as a reminder on your forearm 14 and fasten them as symbols 15 on your forehead. 6:9 Inscribe them on the doorframes of your houses and gates. 16
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, 6:11 houses filled with choice things you did not accumulate, hewn out cisterns you did not dig, and vineyards and olive groves you did not plant – and you eat your fill, 6:12 be careful not to forget the Lord who brought you out of Egypt, that place of slavery. 17 6:13 You must revere the Lord your God, serve him, and take oaths using only his name. 6:14 You must not go after other gods, those 18 of the surrounding peoples, 6:15 for the Lord your God, who is present among you, is a jealous God and his anger will erupt against you and remove you from the land. 19
6:16 You must not put the Lord your God to the test as you did at Massah. 20 6:17 Keep his 21 commandments very carefully, 22 as well as the stipulations and statutes he commanded you to observe. 6:18 Do whatever is proper 23 and good before the Lord so that it may go well with you and that you may enter and occupy the good land that he 24 promised your ancestors, 6:19 and that you may drive out all your enemies just as the Lord said.
6:20 When your children 25 ask you later on, “What are the stipulations, statutes, and ordinances that the Lord our God commanded you?” 6:21 you must say to them, 26 “We were Pharaoh’s slaves in Egypt, but the Lord brought us out of Egypt in a powerful way. 27 6:22 And he 28 brought signs and great, devastating wonders on Egypt, on Pharaoh, and on his whole family 29 before our very eyes. 6:23 He delivered us from there so that he could give us the land he had promised our ancestors. 6:24 The Lord commanded us to obey all these statutes and to revere him 30 so that it may always go well for us and he may preserve us, as he has to this day. 6:25 We will be innocent if we carefully keep all these commandments 31 before the Lord our God, just as he demands.” 32
7:1 When the Lord your God brings you to the land that you are going to occupy and forces out many nations before you – Hittites, 33 Girgashites, 34 Amorites, 35 Canaanites, 36 Perizzites, 37 Hivites, 38 and Jebusites, 39 seven 40 nations more numerous and powerful than you – 7:2 and he 41 delivers them over to you and you attack them, you must utterly annihilate 42 them. Make no treaty 43 with them and show them no mercy! 7:3 You must not intermarry with them. Do not give your daughters to their sons or take their daughters for your sons, 7:4 for they will turn your sons away from me to worship other gods. Then the anger of the Lord will erupt against you and he will quickly destroy you. 7:5 Instead, this is what you must do to them: You must tear down their altars, shatter their sacred pillars, 44 cut down their sacred Asherah poles, 45 and burn up their idols. 7:6 For you are a people holy 46 to the Lord your God. He 47 has chosen you to be his people, prized 48 above all others on the face of the earth.
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. 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. 7:9 So realize that the Lord your God is the true God, 57 the faithful God who keeps covenant faithfully 58 with those who love him and keep his commandments, to a thousand generations, 7:10 but who pays back those who hate 59 him as they deserve and destroys them. He will not ignore 60 those who hate him but will repay them as they deserve! 7:11 So keep the commandments, statutes, and ordinances that I today am commanding you to do.
7:12 If you obey these ordinances and are careful to do them, the Lord your God will faithfully keep covenant with you 61 as he promised 62 your ancestors. 7:13 He will love and bless you, and make you numerous. He will bless you with many children, 63 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. 7:14 You will be blessed beyond all peoples; there will be no barrenness 64 among you or your livestock. 7:15 The Lord will protect you from all sickness, and you will not experience any of the terrible diseases that you knew in Egypt; instead he will inflict them on all those who hate you.
7:16 You must destroy 65 all the people whom the Lord your God is about to deliver over to you; you must not pity them or worship 66 their gods, for that will be a snare to you. 7:17 If you think, “These nations are more numerous than I – how can I dispossess them?” 7:18 you must not fear them. You must carefully recall 67 what the Lord your God did to Pharaoh and all Egypt, 7:19 the great judgments 68 you saw, the signs and wonders, the strength and power 69 by which he 70 brought you out – thus the Lord your God will do to all the people you fear. 7:20 Furthermore, the Lord your God will release hornets 71 among them until the very last ones who hide from you 72 perish. 7:21 You must not tremble in their presence, for the Lord your God, who is present among you, is a great and awesome God. 7:22 He, 73 the God who leads you, will expel the nations little by little. You will not be allowed to destroy them all at once lest the wild animals overrun you. 7:23 The Lord your God will give them over to you; he will throw them into a great panic 74 until they are destroyed. 7:24 He will hand over their kings to you and you will erase their very names from memory. 75 Nobody will be able to resist you until you destroy them. 7:25 You must burn the images of their gods, but do not covet the silver and gold that covers them so much that you take it for yourself and thus become ensnared by it; for it is abhorrent 76 to the Lord your God. 7:26 You must not bring any abhorrent thing into your house and thereby become an object of divine wrath 77 along with it. 78 You must absolutely detest 79 and abhor it, 80 for it is an object of divine wrath.
8:1 You must keep carefully all these commandments 81 I am giving 82 you today so that you may live, increase in number, 83 and go in and occupy the land that the Lord promised to your ancestors. 84 8:2 Remember the whole way by which he 85 has brought you these forty years through the desert 86 so that he might, by humbling you, test you to see if you have it within you to keep his commandments or not. 8:3 So he humbled you by making you hungry and then feeding you with unfamiliar manna. 87 He did this to teach you 88 that humankind 89 cannot live by bread 90 alone, but also by everything that comes from the Lord’s mouth. 91 8:4 Your clothing did not wear out nor did your feet swell all these forty years. 8:5 Be keenly aware that just as a parent disciplines his child, 92 the Lord your God disciplines you. 8:6 So you must keep his 93 commandments, live according to his standards, 94 and revere him. 8:7 For the Lord your God is bringing you to a good land, a land of brooks, 95 springs, and fountains flowing forth in valleys and hills, 8:8 a land of wheat, barley, vines, fig trees, and pomegranates, of olive trees and honey, 8:9 a land where you may eat food 96 in plenty and find no lack of anything, a land whose stones are iron 97 and from whose hills you can mine copper. 8:10 You will eat your fill and then praise the Lord your God because of the good land he has given you.
8:11 Be sure you do not forget the Lord your God by not keeping his commandments, ordinances, and statutes that I am giving you today. 8:12 When you eat your fill, when you build and occupy good houses, 8:13 when your cattle and flocks increase, when you have plenty of silver and gold, and when you have abundance of everything, 8:14 be sure 98 you do not feel self-important and forget the Lord your God who brought you from the land of Egypt, the place of slavery, 8:15 and who brought you through the great, fearful desert of venomous serpents 99 and scorpions, an arid place with no water. He made water flow 100 from a flint rock and 8:16 fed you in the desert with manna (which your ancestors had never before known) so that he might by humbling you test you 101 and eventually bring good to you. 8:17 Be careful 102 not to say, “My own ability and skill 103 have gotten me this wealth.” 8:18 You must remember the Lord your God, for he is the one who gives ability to get wealth; if you do this he will confirm his covenant that he made by oath to your ancestors, 104 even as he has to this day. 8:19 Now if you forget the Lord your God at all 105 and follow other gods, worshiping and prostrating yourselves before them, I testify to you today that you will surely be annihilated. 8:20 Just like the nations the Lord is about to destroy from your sight, so he will do to you 106 because you would not obey him. 107
1 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.
2 tn Heb “where you are going over to possess it” (so NASB); NRSV “that you are about to cross into and occupy.”
3 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.
4 tn Heb “commanding.” For stylistic reasons, to avoid redundancy, “giving” has been used in the translation.
5 tn Heb “may multiply greatly” (so NASB, NRSV); the words “in number” have been supplied in the translation for clarity.
6 tn Heb “fathers” (also in vv. 10, 18, 23).
7 tn Heb “the
sn Verses 4-5 constitute the so-called Shema (after the first word שְׁמַע, shÿma’, “hear”), widely regarded as the very heart of Jewish confession and faith. When Jesus was asked what was the greatest commandment of all, he quoted this text (Matt 22:37-38).
8 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
9 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.
10 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.
11 sn For NT variations on the Shema see Matt 22:37-39; Mark 12:29-30; Luke 10:27.
12 tn Heb “repeat” (so NLT). If from the root I שָׁנַן (shanan), the verb means essentially to “engrave,” that is, “to teach incisively” (Piel); note NAB “Drill them into your children.” Cf. BDB 1041-42 s.v.
13 tn Or “as you are away on a journey” (cf. NRSV, TEV, NLT); NAB “at home and abroad.”
14 sn Tie them as a sign on your forearm. Later Jewish tradition referred to the little leather containers tied to the forearms and foreheads as tefillin. They were to contain the following passages from the Torah: Exod 13:1-10, 11-16; Deut 6:5-9; 11:13-21. The purpose was to serve as a “sign” of covenant relationship and obedience.
15 sn Fasten them as symbols on your forehead. These were also known later as tefillin (see previous note) or phylacteries (from the Greek term). These box-like containers, like those on the forearms, held the same scraps of the Torah. It was the hypocritical practice of wearing these without heartfelt sincerity that caused Jesus to speak scathingly about them (cf. Matt 23:5).
16 sn The Hebrew term מְזוּזֹת (mÿzuzot) refers both to the door frames and to small cases attached on them containing scripture texts (always Deut 6:4-9 and 11:13-21; and sometimes the decalogue; Exod 13:1-10, 11-16; and Num 10:35-36). See J. H. Tigay, Deuteronomy (JPSTC), 443-44.
17 tn Heb “out of the house of slavery” (so NASB, NRSV).
18 tn Heb “from the gods.” The demonstrative pronoun has been used in the translation for stylistic reasons to avoid redundancy.
19 tn Heb “lest the anger of the
20 sn The place name Massah (מַסָּה, massah) derives from a root (נָסָה, nasah) meaning “to test; to try.” The reference here is to the experience in the Sinai desert when Moses struck the rock to obtain water (Exod 17:1-2). The complaining Israelites had, thus, “tested” the
21 tn Heb “the commandments of the
22 tn The Hebrew text uses the infinitive absolute before the finite verb to emphasize the statement. The imperfect verbal form is used here with an obligatory nuance that can be captured in English through the imperative. Cf. NASB, NRSV “diligently keep (obey NLT).”
23 tn Heb “upright.”
24 tn Heb “the
25 tn Heb “your son.”
26 tn Heb “to your son.”
27 tn Heb “by a strong hand.” The image is that of a warrior who, with weapon in hand, overcomes his enemies. The
28 tn Heb “the
29 tn Heb “house,” referring to the entire household.
30 tn Heb “the
31 tn The term “commandment” (מִצְוָה, mitsvah), here in the singular, refers to the entire body of covenant stipulations.
32 tn Heb “as he has commanded us” (so NIV, NRSV).
33 sn Hittites. The center of Hittite power was in Anatolia (central modern Turkey). In the Late Bronze Age (1550-1200
34 sn Girgashites. These cannot be ethnically identified and are unknown outside the OT. They usually appear in such lists only when the intention is to have seven groups in all (see also the note on the word “seven” later in this verse).
35 sn Amorites. Originally from the upper Euphrates region (Amurru), the Amorites appear to have migrated into Canaan beginning in 2200
36 sn Canaanites. These were the indigenous peoples of the land, going back to the beginning of recorded history (ca. 3000
37 sn Perizzites. This is probably a subgroup of Canaanites (Gen 13:7; 34:30).
38 sn Hivites. These are usually thought to be the same as the Hurrians, a people well-known in ancient Near Eastern texts. They are likely identical to the Horites (see note on the term “Horites” in Deut 2:12).
39 sn Jebusites. These inhabited the hill country, particularly in and about Jerusalem (cf. Num 13:29; Josh 15:8; 2 Sam 5:6; 24:16).
40 sn Seven. This is an ideal number in the OT, one symbolizing fullness or completeness. Therefore, the intent of the text here is not to be precise and list all of Israel’s enemies but simply to state that Israel will have a full complement of foes to deal with. For other lists of Canaanites, some with fewer than seven peoples, see Exod 3:8; 13:5; 23:23, 28; 33:2; 34:11; Deut 20:17; Josh 3:10; 9:1; 24:11. Moreover, the “Table of Nations” (Gen 10:15-19) suggests that all of these (possibly excepting the Perizzites) were offspring of Canaan and therefore Canaanites.
41 tn Heb “the
42 tn In the Hebrew text the infinitive absolute before the finite verb emphasizes the statement. The imperfect has an obligatory nuance here. Cf. ASV “shalt (must NRSV) utterly destroy them”; CEV “must destroy them without mercy.”
43 tn Heb “covenant” (so NASB, NRSV); TEV “alliance.”
44 sn Sacred pillars. The Hebrew word (מַצֵּבֹת, matsevot) denotes a standing pillar, usually made of stone. Its purpose was to mark the presence of a shrine or altar thought to have been visited by deity. Though sometimes associated with pure worship of the
45 sn Sacred Asherah poles. A leading deity of the Canaanite pantheon was Asherah, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles (Hebrew אֲשֵׁרִים [’asherim], as here). They were to be burned or cut down (Deut 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4).
46 tn That is, “set apart.”
47 tn Heb “the
48 tn Or “treasured” (so NIV, NRSV); NLT “his own special treasure.” The Hebrew term סְגֻלָּה (sÿgullah) describes Israel as God’s choice people, those whom he elected and who are most precious to him (cf. Exod 19:4-6; Deut 14:2; 26:18; 1 Chr 29:3; Ps 135:4; Eccl 2:8 Mal 3:17). See E. Carpenter, NIDOTTE 3:224.
49 tn Heb “the
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.
51 tn Heb “oath.” This is a reference to the promises of the so-called “Abrahamic Covenant” (cf. Gen 15:13-16).
52 tn Heb “swore on oath.”
53 tn Heb “fathers” (also in vv. 12, 13).
54 tn Heb “by a strong hand” (NAB similar); NLT “with such amazing power.”
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
56 tn Heb “hand” (so KJV, NRSV), a metaphor for power or domination.
57 tn Heb “the God.” The article here expresses uniqueness; cf. TEV “is the only God”; NLT “is indeed God.”
58 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”).
59 tn For the term “hate” as synonymous with rejection or disobedience see note on the word “reject” in Deut 5:9 (cf. NRSV “reject”).
60 tn Heb “he will not hesitate concerning.”
61 tn Heb “will keep with you the covenant and loyalty.” On the construction used here, see v. 9.
62 tn Heb “which he swore on oath.” The relative pronoun modifies “covenant,” so one could translate “will keep faithfully the covenant (or promise) he made on oath to your ancestors.”
63 tn Heb “will bless the fruit of your womb” (so NAB, NIV, NRSV).
64 sn One of the ironies about the promises to the patriarchs concerning offspring was the characteristic barrenness of the wives of the men to whom these pledges were made (cf. Gen 11:30; 25:21; 29:31). Their affliction is in each case described by the very Hebrew word used here (עֲקָרָה, ’aqarah), an affliction that will no longer prevail in Canaan.
65 tn Heb “devour” (so NRSV); KJV, NAB, NASB “consume.” The verbal form (a perfect with vav consecutive) is understood here as having an imperatival or obligatory nuance (cf. the instructions and commands that follow). Another option is to take the statement as a continuation of the preceding conditional promises and translate “and you will destroy.”
66 tn Or “serve” (so KJV, NIV, NRSV).
67 tn Heb “recalling, you must recall.” The Hebrew text uses the infinitive absolute before the finite verb for emphasis. Cf. KJV, ASV “shalt well remember.”
68 tn Heb “testings” (so NAB), a reference to the plagues. See note at 4:34.
69 tn Heb “the strong hand and outstretched arm.” See 4:34.
70 tn Heb “the
71 tn The meaning of the term translated “hornets” (צִרְעָה, tsir’ah) is debated. Various suggestions are “discouragement” (HALOT 1056-57 s.v.; cf. NEB, TEV, CEV “panic”; NCV “terror”) and “leprosy” (J. H. Tigay, Deuteronomy [JPSTC], 360, n. 33; cf. NRSV “the pestilence”), as well as “hornet” (BDB 864 s.v.; cf. NAB, NASB, NIV, NLT). The latter seems most suitable to the verb שָׁלַח (shalakh, “send”; cf. Exod 23:28; Josh 24:12).
72 tn Heb “the remnant and those who hide themselves.”
73 tn Heb “the
74 tn Heb “he will confuse them (with) great confusion.” The verb used here means “shake, stir up” (see Ruth 1:19; 1 Sam 4:5; 1 Kgs 1:45; Ps 55:2); the accompanying cognate noun refers to confusion, unrest, havoc, or panic (1 Sam 5:9, 11; 14:20; 2 Chr 15:5; Prov 15:16; Isa 22:5; Ezek 7:7; 22:5; Amos 3:9; Zech 14:13).
75 tn Heb “you will destroy their name from under heaven” (cf. KJV); NRSV “blot out their name from under heaven.”
76 tn The Hebrew word תּוֹעֵבָה (to’evah, “abhorrent; detestable”) describes anything detestable to the
77 tn Heb “come under the ban” (so NASB); NRSV “be set apart for destruction.” The same phrase occurs again at the end of this verse.
sn The Hebrew word translated an object of divine wrath (חֵרֶם, kherem) refers to persons or things placed under God’s judgment, usually to the extent of their complete destruction. See note on the phrase “divine judgment” in Deut 2:34.
78 tn Or “like it is.”
79 tn This Hebrew verb (שָׁקַץ, shaqats) is essentially synonymous with the next verb (תָעַב, ta’av; cf. תּוֹעֵבָה, to’evah; see note on the word “abhorrent” in v. 25), though its field of meaning is more limited to cultic abomination (cf. Lev 11:11, 13; Ps 22:25).
80 tn Heb “detesting you must detest and abhorring you must abhor.” Both verbs are preceded by a cognate infinitive absolute indicating emphasis.
81 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).
82 tn Heb “commanding” (so NASB). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in v. 11).
83 tn Heb “multiply” (so KJV, NASB, NLT); NIV, NRSV “increase.”
84 tn Heb “fathers” (also in vv. 16, 18).
85 tn Heb “the
86 tn Or “wilderness” (so KJV, NRSV, NLT); likewise in v. 15.
87 tn Heb “manna which you and your ancestors did not know.” By popular etymology the word “manna” comes from the Hebrew phrase מָן הוּא (man hu’), i.e., “What is it?” (Exod 16:15). The question remains unanswered to this very day. Elsewhere the material is said to be “white like coriander seed” with “a taste like honey cakes” (Exod 16:31; cf. Num 11:7). Modern attempts to associate it with various desert plants are unsuccessful for the text says it was a new thing and, furthermore, one that appeared and disappeared miraculously (Exod 16:21-27).
88 tn Heb “in order to make known to you.” In the Hebrew text this statement is subordinated to what precedes, resulting in a very long sentence in English. The translation makes this statement a separate sentence for stylistic reasons.
89 tn Heb “the man,” but in a generic sense, referring to the whole human race (“mankind” or “humankind”).
90 tn The Hebrew term may refer to “food” in a more general sense (cf. CEV).
91 sn Jesus quoted this text to the devil in the midst of his forty-day fast to make the point that spiritual nourishment is incomparably more important than mere physical bread (Matt 4:4; cf. Luke 4:4).
92 tn Heb “just as a man disciplines his son.” The Hebrew text reflects the patriarchal idiom of the culture.
93 tn Heb “the commandments of the
94 tn Heb “by walking in his ways.” The “ways” of the Lord refer here to his moral standards as reflected in his commandments. The verb “walk” is used frequently in the Bible (both OT and NT) for one’s moral and ethical behavior.
95 tn Or “wadis.”
96 tn The Hebrew term may refer to “food” in a more general sense (cf. NASB, NCV, NLT) or “bread” in particular (cf. NAB, NIV, NRSV).
97 sn A land whose stones are iron. Since iron deposits are few and far between in Palestine, the reference here is probably to iron ore found in mines as opposed to the meteorite iron more commonly known in that area.
98 tn The words “be sure” are not in the Hebrew text; vv. 12-14 are part of the previous sentence. For stylistic reasons a new sentence was started at the beginning of v. 12 in the translation and the words “be sure” repeated from v. 11 to indicate the connection.
99 tn Heb “flaming serpents”; KJV, NASB “fiery serpents”; NAB “saraph serpents.” This figure of speech (metonymy) probably describes the venomous and painful results of snakebite. The feeling from such an experience would be like a burning fire (שָׂרָף, saraf).
100 tn Heb “the one who brought out for you water.” In the Hebrew text this continues the preceding sentence, but the translation begins a new sentence here for stylistic reasons.
101 tn Heb “in order to humble you and in order to test you.” See 8:2.
102 tn For stylistic reasons a new sentence was started at the beginning of v. 17 in the translation and the words “be careful” supplied to indicate the connection.
103 tn Heb “my strength and the might of my hand.”
104 tc Smr and Lucian add “Abraham, Isaac, and Jacob,” the standard way of rendering this almost stereotypical formula (cf. Deut 1:8; 6:10; 9:5, 27; 29:13; 30:20; 34:4). The MT’s harder reading presumptively argues for its originality, however.
105 tn Heb “if forgetting, you forget.” The infinitive absolute is used for emphasis; the translation indicates this with the words “at all” (cf. KJV).
106 tn Heb “so you will perish.”
107 tn Heb “listen to the voice of the
