2 Moses called to all Israel, and said to them: Your eyes have seen all that Yahweh did in the land of Egypt to Pharaoh, and to all his servants, and to all his land;
3 the great trials which your eyes saw, the signs, and those great wonders.
4 But Yahweh has not given you a heart to know, eyes to see, and ears to hear, to this day.
5 I have led you forty years in the wilderness. Your clothes have not grown old on you, and your sandals have not grown old on your feet.
6 You have not eaten bread, neither have you drunk wine or strong drink, that you may know that I am Yahweh your God.
7 When you came to this place, Sihon the king of Heshbon and Og the king of Bashan came out against us to battle, and we struck them.
8 We took their land, and gave it for an inheritance to the Reubenites, and to the Gadites, and to the half-tribe of the Manassites.
9 Therefore keep the words of this covenant and do them, that you may prosper in all that you do.
10 All of you stand today in the presence of Yahweh your God: your heads, your tribes, your elders, and your officers, even all the men of Israel,
11 your little ones, your wives, and the foreigners who are in the middle of your camps, from the one who cuts your wood to the one who draws your water,
12 that you may enter into the covenant of Yahweh your God, and into his oath, which Yahweh your God makes with you today,
13 that he may establish you today as his people, and that he may be your God, as he spoke to you and as he swore to your fathers, to Abraham, to Isaac, and to Jacob.
14 Neither do I make this covenant and this oath with you only,
15 but with those who stand here with us today before Yahweh our God, and also with those who are not here with us today
16 (for you know how we lived in the land of Egypt, and how we came through the middle of the nations through which you passed;
17 and you have seen their abominations and their idols of wood, stone, silver, and gold, which were among them);
18 lest there should be among you man, woman, family, or tribe whose heart turns away today from Yahweh our God, to go to serve the gods of those nations; lest there should be among you a root that produces bitter poison;
19 and it happen, when he hears the words of this curse, that he bless himself in his heart, saying, “I shall have peace, though I walk in the stubbornness of my heart,” to destroy the moist with the dry.
20 Yahweh will not pardon him, but then Yahweh’s anger and his jealousy will smoke against that man, and all the curse that is written in this book will fall on him, and Yahweh will blot out his name from under the sky.
21 Yahweh will set him apart for evil out of all the tribes of Israel, according to all the curses of the covenant written in this book of the law.
22 The generation to come—your children who will rise up after you, and the foreigner who will come from a far land—will say, when they see the plagues of that land, and the sicknesses with which Yahweh has made it sick,
23 that all of its land is sulfur, salt, and burning, that it is not sown, doesn’t produce, nor does any grass grow in it, like the overthrow of Sodom, Gomorrah, Admah, and Zeboiim, which Yahweh overthrew in his anger, and in his wrath.
24 Even all the nations will say, “Why has Yahweh done this to this land? What does the heat of this great anger mean?”
25 Then men will say, “Because they abandoned the covenant of Yahweh, the God of their fathers, which he made with them when he brought them out of the land of Egypt,
26 and went and served other gods and worshiped them, gods that they didn’t know and that he had not given to them.
27 Therefore Yahweh’s anger burned against this land, to bring on it all the curses that are written in this book.
28 Yahweh rooted them out of their land in anger, in wrath, and in great indignation, and thrust them into another land, as it is today.”
29 The secret things belong to Yahweh our God; but the things that are revealed belong to us and to our children forever, that we may do all the words of this law.
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Deuteronomy 29:10–12On the next day, Moses called the people together, with the women and children, to a congregation, so as the very slaves were present also, that they might engage themselves to the observation of these laws by oath;
On the next day, Moses called the people together, with the women and children, to a congregation, so as the very slaves were present also, that they might engage themselves to the observation of these laws by oath;
Josephus, Antiquities of the Jews, Antiquities 4.8.45; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Deuteronomy 29:4By reproaching them with their past stupidity, he stirs up their desire for a better understanding, as if he had said, that they had been too long indifferent to so many miracles, and therefore they should no longer delay to rouse themselves, etc., to give greater heed to God; … But he does not merely condemn their senselessness, and blindness, and deafness, but declares that they were thus senseless, and blind, and deaf, because they were not inspired with grace from above to profit duly by so many lessons. Thence we learn that a clear and powerful understanding is a special gift of the Spirit, since men are ever blind even in the brightest light, until they have been enlightened by God. What Moses relates of the Israelites, is unquestionably common to us all. … Still this defect by no means frees us from blame; … Besides, every one is sufficiently, and more than sufficiently convicted by his own conscience, that his ignorance is closely connected with pride and indolence, and is therefore voluntary.
By reproaching them with their past stupidity, he stirs up their desire for a better understanding, as if he had said, that they had been too long indifferent to so many miracles, and therefore they should no longer delay to rouse themselves, etc., to give greater heed to God; … But he does not merely condemn their senselessness, and blindness, and deafness, but declares that they were thus senseless, and blind, and deaf, because they were not inspired with grace from above to profit duly by so many lessons. Thence we learn that a clear and powerful understanding is a special gift of the Spirit, since men are ever blind even in the brightest light, until they have been enlightened by God. What Moses relates of the Israelites, is unquestionably common to us all. … Still this defect by no means frees us from blame; … Besides, every one is sufficiently, and more than sufficiently convicted by his own conscience, that his ignorance is closely connected with pride and indolence, and is therefore voluntary.
John Calvin, Commentaries, on 29:4; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Deuteronomy 29:29The meaning is forced which some of the Hebrews … give it, viz., that God is the sole avenger of hidden crimes, whilst those transgressions, which come to the knowledge of men, should be punished by earthly judges; for here the execution of punishment is not the subject in discussion, but Moses is simply commending the use of the doctrine of the Law. … To me there appears no doubt that, by antithesis, there is a comparison here made between the doctrine openly set forth in the Law, and the hidden and incomprehensible counsel of God, concerning which it is not lawful to inquire. … “God indeed retains to Himself secret things, which it neither concerns nor profits us to know, and which surpass our comprehension; but these things, which He has declared to us, belong to us and to our children.” It is a remarkable passage, and especially deserving of our observation, for by it audacity and excessive curiosity are condemned, whilst pious minds are aroused to be zealous in seeking instruction.
The meaning is forced which some of the Hebrews … give it, viz., that God is the sole avenger of hidden crimes, whilst those transgressions, which come to the knowledge of men, should be punished by earthly judges; for here the execution of punishment is not the subject in discussion, but Moses is simply commending the use of the doctrine of the Law. … To me there appears no doubt that, by antithesis, there is a comparison here made between the doctrine openly set forth in the Law, and the hidden and incomprehensible counsel of God, concerning which it is not lawful to inquire. … “God indeed retains to Himself secret things, which it neither concerns nor profits us to know, and which surpass our comprehension; but these things, which He has declared to us, belong to us and to our children.” It is a remarkable passage, and especially deserving of our observation, for by it audacity and excessive curiosity are condemned, whilst pious minds are aroused to be zealous in seeking instruction.
John Calvin, Commentaries, on 29:29; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Deuteronomy 29:10–15Not the men only, but their wives and children, must come into this covenant; though they were not numbered and mustered, yet they must be joined to the Lord, Deu 29:11. Observe, Even little ones are capable of being taken into covenant with God, and are to be admitted with their parents. … Not the freemen only, but the hewers of wood and drawers of water, the meanest drudge they had among them. Note, As none are too great to come under the bonds of the covenant, so none are too mean to inherit the blessings of the covenant. … Not only those that were now present before God in this solemn assembly, but those also that were not here with them were taken into covenant (Deu 29:15) … Those that tarried at home were included; though detained either by sickness or necessary business, they must not therefore think themselves disengaged … The generations to come are included. Nay, one of the Chaldee paraphrasts reads it, All the generations that have been from the first days of the world, and all that shall arise to the end of the whole world, stand with us here this day.
Not the men only, but their wives and children, must come into this covenant; though they were not numbered and mustered, yet they must be joined to the Lord, Deu 29:11. Observe, Even little ones are capable of being taken into covenant with God, and are to be admitted with their parents. … Not the freemen only, but the hewers of wood and drawers of water, the meanest drudge they had among them. Note, As none are too great to come under the bonds of the covenant, so none are too mean to inherit the blessings of the covenant. … Not only those that were now present before God in this solemn assembly, but those also that were not here with them were taken into covenant (Deu 29:15) … Those that tarried at home were included; though detained either by sickness or necessary business, they must not therefore think themselves disengaged … The generations to come are included. Nay, one of the Chaldee paraphrasts reads it, All the generations that have been from the first days of the world, and all that shall arise to the end of the whole world, stand with us here this day.
Matthew Henry, Commentary on the Whole Bible, on 29:10–29; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Deuteronomy 29:14–15Neither with you only do I make this covenant and this oath. That is, Moses; for he was ordered to make this covenant with them in the name of the Lord; … Aben Ezra interprets it, not only you, but those that will come after you, your sons and your sons' sons. … and so with him that is not here with us this day; detained at home by illness and indisposition of body, or by one providence or another; so that they could not come out of their tents, and make their appearance before the tabernacle; though Jarchi interprets this of the people of future generations.
Neither with you only do I make this covenant and this oath. That is, Moses; for he was ordered to make this covenant with them in the name of the Lord; … Aben Ezra interprets it, not only you, but those that will come after you, your sons and your sons' sons. … and so with him that is not here with us this day; detained at home by illness and indisposition of body, or by one providence or another; so that they could not come out of their tents, and make their appearance before the tabernacle; though Jarchi interprets this of the people of future generations.
John Gill, An Exposition of the Old and New Testament, on 29:14–15; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Deuteronomy 29:29There are many secret things in nature, which cannot be found out and accounted for by men, which the Lord only knows; and there are many things in Providence, which are unsearchable, and past finding out by finite minds, especially the true causes and reasons of them; … but those things which are revealed belong to us and to our children for ever; the things of nature and Providence, which are plain and manifest, are for our use and instruction; and especially the word and ordinances of God, … that we may do all the words of this law: for the end of this revelation is practice; hearing and reading the word will be of no avail, unless what is heard and read is practised. … There are some extraordinary pricks in the Hebrew text on the words “to us and to our children”: which are designed to point out the remarkable and wonderful condescension and goodness of God, in making a revelation of his mind and will, both with respect to doctrine and duty, to the sons of men.
There are many secret things in nature, which cannot be found out and accounted for by men, which the Lord only knows; and there are many things in Providence, which are unsearchable, and past finding out by finite minds, especially the true causes and reasons of them; … but those things which are revealed belong to us and to our children for ever; the things of nature and Providence, which are plain and manifest, are for our use and instruction; and especially the word and ordinances of God, … that we may do all the words of this law: for the end of this revelation is practice; hearing and reading the word will be of no avail, unless what is heard and read is practised. … There are some extraordinary pricks in the Hebrew text on the words “to us and to our children”: which are designed to point out the remarkable and wonderful condescension and goodness of God, in making a revelation of his mind and will, both with respect to doctrine and duty, to the sons of men.
John Gill, An Exposition of the Old and New Testament, on 29:29; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Deuteronomy 29:2–4Israel had no doubt seen the mighty acts of the Lord in Egypt (Deu 29:2 and Deu 29:3; cf. Deu 4:34; Deu 7:19), but Jehovah had not given them a heart, i.e., understanding, to perceive, eyes to see, and ears to hear, until this day. With this complaint, Moses does not intend to excuse the previous want of susceptibility on the part of the nation to the manifestations of grace on the part of the Lord, but simply to explain the necessity for the repeated allusion to the gracious acts of God, and to urge the people to lay them truly to heart. … The Lord had not yet given the people an understanding heart, because the people had not yet asked for it, simply because the need of it was not felt (cf. Deu 4:26).
Israel had no doubt seen the mighty acts of the Lord in Egypt (Deu 29:2 and Deu 29:3; cf. Deu 4:34; Deu 7:19), but Jehovah had not given them a heart, i.e., understanding, to perceive, eyes to see, and ears to hear, until this day. With this complaint, Moses does not intend to excuse the previous want of susceptibility on the part of the nation to the manifestations of grace on the part of the Lord, but simply to explain the necessity for the repeated allusion to the gracious acts of God, and to urge the people to lay them truly to heart. … The Lord had not yet given the people an understanding heart, because the people had not yet asked for it, simply because the need of it was not felt (cf. Deu 4:26).
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 29:2–4; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Deuteronomy 29
Deuteronomy 29:2–29, World English Bible
Deuteronomy 29 in the Bible · Told in the Story: Chapter 18, Choose Life
What others have written
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Deuteronomy 29:10–12On the next day, Moses called the people together, with the women and children, to a congregation, so as the very slaves were present also, that they might engage themselves to the observation of these laws by oath;
Josephus, Antiquities of the Jews, Antiquities 4.8.45; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Deuteronomy 29:4By reproaching them with their past stupidity, he stirs up their desire for a better understanding, as if he had said, that they had been too long indifferent to so many miracles, and therefore they should no longer delay to rouse themselves, etc., to give greater heed to God; … But he does not merely condemn their senselessness, and blindness, and deafness, but declares that they were thus senseless, and blind, and deaf, because they were not inspired with grace from above to profit duly by so many lessons. Thence we learn that a clear and powerful understanding is a special gift of the Spirit, since men are ever blind even in the brightest light, until they have been enlightened by God. What Moses relates of the Israelites, is unquestionably common to us all. … Still this defect by no means frees us from blame; … Besides, every one is sufficiently, and more than sufficiently convicted by his own conscience, that his ignorance is closely connected with pride and indolence, and is therefore voluntary.
John Calvin, Commentaries, on 29:4; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Deuteronomy 29:29The meaning is forced which some of the Hebrews … give it, viz., that God is the sole avenger of hidden crimes, whilst those transgressions, which come to the knowledge of men, should be punished by earthly judges; for here the execution of punishment is not the subject in discussion, but Moses is simply commending the use of the doctrine of the Law. … To me there appears no doubt that, by antithesis, there is a comparison here made between the doctrine openly set forth in the Law, and the hidden and incomprehensible counsel of God, concerning which it is not lawful to inquire. … “God indeed retains to Himself secret things, which it neither concerns nor profits us to know, and which surpass our comprehension; but these things, which He has declared to us, belong to us and to our children.” It is a remarkable passage, and especially deserving of our observation, for by it audacity and excessive curiosity are condemned, whilst pious minds are aroused to be zealous in seeking instruction.
John Calvin, Commentaries, on 29:29; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Deuteronomy 29:10–15Not the men only, but their wives and children, must come into this covenant; though they were not numbered and mustered, yet they must be joined to the Lord, Deu 29:11. Observe, Even little ones are capable of being taken into covenant with God, and are to be admitted with their parents. … Not the freemen only, but the hewers of wood and drawers of water, the meanest drudge they had among them. Note, As none are too great to come under the bonds of the covenant, so none are too mean to inherit the blessings of the covenant. … Not only those that were now present before God in this solemn assembly, but those also that were not here with them were taken into covenant (Deu 29:15) … Those that tarried at home were included; though detained either by sickness or necessary business, they must not therefore think themselves disengaged … The generations to come are included. Nay, one of the Chaldee paraphrasts reads it, All the generations that have been from the first days of the world, and all that shall arise to the end of the whole world, stand with us here this day.
Matthew Henry, Commentary on the Whole Bible, on 29:10–29; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Deuteronomy 29:14–15Neither with you only do I make this covenant and this oath. That is, Moses; for he was ordered to make this covenant with them in the name of the Lord; … Aben Ezra interprets it, not only you, but those that will come after you, your sons and your sons' sons. … and so with him that is not here with us this day; detained at home by illness and indisposition of body, or by one providence or another; so that they could not come out of their tents, and make their appearance before the tabernacle; though Jarchi interprets this of the people of future generations.
John Gill, An Exposition of the Old and New Testament, on 29:14–15; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Deuteronomy 29:29There are many secret things in nature, which cannot be found out and accounted for by men, which the Lord only knows; and there are many things in Providence, which are unsearchable, and past finding out by finite minds, especially the true causes and reasons of them; … but those things which are revealed belong to us and to our children for ever; the things of nature and Providence, which are plain and manifest, are for our use and instruction; and especially the word and ordinances of God, … that we may do all the words of this law: for the end of this revelation is practice; hearing and reading the word will be of no avail, unless what is heard and read is practised. … There are some extraordinary pricks in the Hebrew text on the words “to us and to our children”: which are designed to point out the remarkable and wonderful condescension and goodness of God, in making a revelation of his mind and will, both with respect to doctrine and duty, to the sons of men.
John Gill, An Exposition of the Old and New Testament, on 29:29; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Deuteronomy 29:2–4Israel had no doubt seen the mighty acts of the Lord in Egypt (Deu 29:2 and Deu 29:3; cf. Deu 4:34; Deu 7:19), but Jehovah had not given them a heart, i.e., understanding, to perceive, eyes to see, and ears to hear, until this day. With this complaint, Moses does not intend to excuse the previous want of susceptibility on the part of the nation to the manifestations of grace on the part of the Lord, but simply to explain the necessity for the repeated allusion to the gracious acts of God, and to urge the people to lay them truly to heart. … The Lord had not yet given the people an understanding heart, because the people had not yet asked for it, simply because the need of it was not felt (cf. Deu 4:26).
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 29:2–4; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.