Discovery BoxDeuteronomy 7:6-9 
Context7:6 For you are a people holy 1 to the Lord your God. He 2 has chosen you to be his people, prized 3 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 4 love 5 for you and his faithfulness to the promise 6 he solemnly vowed 7 to your ancestors 8 that the Lord brought you out with great power, 9 redeeming 10 you from the place of slavery, from the power 11 of Pharaoh king of Egypt. 7:9 So realize that the Lord your God is the true God, 12 the faithful God who keeps covenant faithfully 13 with those who love him and keep his commandments, to a thousand generations,
1 tn That is, “set apart.”
2 tn Heb “the
3 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.
4 tn Heb “the
5 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.
6 tn Heb “oath.” This is a reference to the promises of the so-called “Abrahamic Covenant” (cf. Gen 15:13-16).
7 tn Heb “swore on oath.”
8 tn Heb “fathers” (also in vv. 12, 13).
9 tn Heb “by a strong hand” (NAB similar); NLT “with such amazing power.”
10 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
11 tn Heb “hand” (so KJV, NRSV), a metaphor for power or domination.
12 tn Heb “the God.” The article here expresses uniqueness; cf. TEV “is the only God”; NLT “is indeed God.”
13 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”).
