6 For you are a holy people to Yahweh your God. Yahweh your God has chosen you to be a people for his own possession, above all peoples who are on the face of the earth.
7 Yahweh didn’t set his love on you nor choose you, because you were more in number than any people; for you were the fewest of all peoples;
8 but because Yahweh loves you, and because he desires to keep the oath which he swore to your fathers, Yahweh has brought you out with a mighty hand and redeemed you out of the house of bondage, from the hand of Pharaoh king of Egypt.
9 Know therefore that Yahweh your God himself is God, the faithful God, who keeps covenant and loving kindness to a thousand generations with those who love him and keep his commandments,
10 and repays those who hate him to their face, to destroy them. He will not be slack to him who hates him. He will repay him to his face.
11 You shall therefore keep the commandments, the statutes, and the ordinances which I command you today, to do them.
12 It shall happen, because you listen to these ordinances and keep and do them, that Yahweh your God will keep with you the covenant and the loving kindness which he swore to your fathers.
13 He will love you, bless you, and multiply you. He will also bless the fruit of your body and the fruit of your ground, your grain and your new wine and your oil, the increase of your livestock and the young of your flock, in the land which he swore to your fathers to give you.
14 You will be blessed above all peoples. There won’t be male or female barren among you, or among your livestock.
15 Yahweh will take away from you all sickness; and he will put none of the evil diseases of Egypt, which you know, on you, but will lay them on all those who hate you.
16 You shall consume all the peoples whom Yahweh your God shall deliver to you. Your eye shall not pity them. You shall not serve their gods; for that would be a snare to you.
17 If you shall say in your heart, “These nations are more than I; how can I dispossess them?”
18 you shall not be afraid of them. You shall remember well what Yahweh your God did to Pharaoh and to all Egypt:
19 the great trials which your eyes saw, the signs, the wonders, the mighty hand, and the outstretched arm, by which Yahweh your God brought you out. So shall Yahweh your God do to all the peoples of whom you are afraid.
20 Moreover Yahweh your God will send the hornet among them, until those who are left, and hide themselves, perish from before you.
21 You shall not be scared of them; for Yahweh your God is among you, a great and awesome God.
22 Yahweh your God will cast out those nations before you little by little. You may not consume them at once, lest the animals of the field increase on you.
23 But Yahweh your God will deliver them up before you, and will confuse them with a great confusion, until they are destroyed.
24 He will deliver their kings into your hand, and you shall make their name perish from under the sky. No one will be able to stand before you until you have destroyed them.
25 You shall burn the engraved images of their gods with fire. You shall not covet the silver or the gold that is on them, nor take it for yourself, lest you be snared in it; for it is an abomination to Yahweh your God.
26 You shall not bring an abomination into your house and become a devoted thing like it. You shall utterly detest it. You shall utterly abhor it; for it is a devoted thing.
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
Reading as
Questions they answer differently
On verse
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Deuteronomy 7:25Let no one blaspheme those gods which other cities esteem such; nor may any one steal what belongs to strange temples, nor take away the gifts that are dedicated to any god.
Let no one blaspheme those gods which other cities esteem such; nor may any one steal what belongs to strange temples, nor take away the gifts that are dedicated to any god.
Josephus, Antiquities of the Jews, Antiquities 4.8.10; 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 7:6–7He begins by declaring the end of their election, viz., that God had deigned to bestow this peculiar honor upon them that He might acquire unto Himself a holy people, pure from all pollutions, … The Hebrew word … segullah, which we translate "peculiaris," special, some understand to mean a "treasure," or a precious and desirable thing, as was stated on Exodus 19. Undoubtedly it appears from many passages that gold, silver, pearls, and the like, are designated by this word; but substantially it is agreed that this title is given to the elect people, because God delights Himself in them; … Moreover, Moses takes it for granted, that there was nothing naturally in the people to cause their condition to be better or more distinguished; and hence infers, that there was no other reason why God should choose them, except His mere choice of them.
He begins by declaring the end of their election, viz., that God had deigned to bestow this peculiar honor upon them that He might acquire unto Himself a holy people, pure from all pollutions, … The Hebrew word … segullah, which we translate "peculiaris," special, some understand to mean a "treasure," or a precious and desirable thing, as was stated on Exodus 19. Undoubtedly it appears from many passages that gold, silver, pearls, and the like, are designated by this word; but substantially it is agreed that this title is given to the elect people, because God delights Himself in them; … Moreover, Moses takes it for granted, that there was nothing naturally in the people to cause their condition to be better or more distinguished; and hence infers, that there was no other reason why God should choose them, except His mere choice of them.
John Calvin, Commentaries, on 7:6–7; 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 7:25–26Nor does he command them merely to melt the gold and silver so as to alter its shape, but he altogether interdicts its use, … This great severity might indeed seem to condemn the metals which were created for man's use, as if they were impure, and as if the perfectness of natural things was liable to be corrupted by man. … it must be answered that the gold and silver itself was by no means polluted by this impious abuse; but that, although free from all stain in itself, it was polluted in respect to the people. Such was the uncleanness of animals, not that they had in themselves any pollution, but because God had interdicted their being eaten. … Still this was a political precept, and only given temporarily to the ancient people; yet we gather from it how detestable idolatry is, which even infects the works of God themselves with its own filthiness.
Nor does he command them merely to melt the gold and silver so as to alter its shape, but he altogether interdicts its use, … This great severity might indeed seem to condemn the metals which were created for man's use, as if they were impure, and as if the perfectness of natural things was liable to be corrupted by man. … it must be answered that the gold and silver itself was by no means polluted by this impious abuse; but that, although free from all stain in itself, it was polluted in respect to the people. Such was the uncleanness of animals, not that they had in themselves any pollution, but because God had interdicted their being eaten. … Still this was a political precept, and only given temporarily to the ancient people; yet we gather from it how detestable idolatry is, which even infects the works of God themselves with its own filthiness.
John Calvin, Commentaries, on 7:25–26; 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 7:7–9There was nothing in them to recommend or entitle them to this favour. In multitude of the people is the king's honour, Pro 14:28. But their number was inconsiderable; they were only seventy souls when they went down into Egypt, and, though greatly increased there, yet there were many other nations more numerous: You were the fewest of all people, Deu 7:7. … God fetched the reason of it purely from himself, Deu 7:8. … He loved you because he would love you. … All that God loves he loves freely, Hos 14:4. … He has done his work because he would keep his word. … "and this" (as is here added for the explication of the promise in the second commandment) "not only to thousands of persons, but to thousands of generations - so inexhaustible is the fountain, so constant are the streams!"
There was nothing in them to recommend or entitle them to this favour. In multitude of the people is the king's honour, Pro 14:28. But their number was inconsiderable; they were only seventy souls when they went down into Egypt, and, though greatly increased there, yet there were many other nations more numerous: You were the fewest of all people, Deu 7:7. … God fetched the reason of it purely from himself, Deu 7:8. … He loved you because he would love you. … All that God loves he loves freely, Hos 14:4. … He has done his work because he would keep his word. … "and this" (as is here added for the explication of the promise in the second commandment) "not only to thousands of persons, but to thousands of generations - so inexhaustible is the fountain, so constant are the streams!"
Matthew Henry, Commentary on the Whole Bible, on 7:7–9; 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 Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Deuteronomy 7:7–8The fewest - To wit, at that time when God first declared his choice of you for his peculiar people, which was done to Abraham. For Abraham had but one son concerned in this choice and covenant, namely, Isaac, and that was in his hundredth year; and Isaac was sixty years old ere he had a child, and then had only two children; and though Jacob had twelve sons, it was a long time before they made any considerable increase. Nor do we read of any great multiplication of them 'till after Joseph's death. … The Lord loved you - It was his free choice without any cause or motive on your part.
The fewest - To wit, at that time when God first declared his choice of you for his peculiar people, which was done to Abraham. For Abraham had but one son concerned in this choice and covenant, namely, Isaac, and that was in his hundredth year; and Isaac was sixty years old ere he had a child, and then had only two children; and though Jacob had twelve sons, it was a long time before they made any considerable increase. Nor do we read of any great multiplication of them 'till after Joseph's death. … The Lord loved you - It was his free choice without any cause or motive on your part.
John Wesley, Explanatory Notes upon the Old Testament, on 7:7–8; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Deuteronomy 7:7–8"Not because of your multitude before all nations (because ye were more numerous than all other nations) hath Jehovah turned to you in love … for ye are the littleness of all nations" (the least numerous). Moses could say this to Israel with reference to its descent from Abraham, whom God chose as the one man out of all the world, whilst nations, states, and kingdoms had already been formed all around (Baumgarten). "But because Jehovah loved you, and kept His oath which He had sworn to the fathers, He hath brought you out," etc. … Moses brings out in this place love to the people of Israel as the divine motive, not for choosing Israel, but for leading it out and delivering it from the slave-house of Egypt, by which God had practically carried out the election of the people, that He might thereby allure the Israelites to a reciprocity of love.
"Not because of your multitude before all nations (because ye were more numerous than all other nations) hath Jehovah turned to you in love … for ye are the littleness of all nations" (the least numerous). Moses could say this to Israel with reference to its descent from Abraham, whom God chose as the one man out of all the world, whilst nations, states, and kingdoms had already been formed all around (Baumgarten). "But because Jehovah loved you, and kept His oath which He had sworn to the fathers, He hath brought you out," etc. … Moses brings out in this place love to the people of Israel as the divine motive, not for choosing Israel, but for leading it out and delivering it from the slave-house of Egypt, by which God had practically carried out the election of the people, that He might thereby allure the Israelites to a reciprocity of love.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 7:6–8; 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.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Deuteronomy 7:25–26Trusting to this promise, the Israelites were to burn up the idols of the Canaanites, and not to desire the silver and gold upon them (with which the statues were overlaid), or take it to themselves, lest they should be snared in it, i.e., lest the silver and gold should become a snare to them. It would become so, not from any danger lest they should practise idolatry with it, but because silver and gold which had been used in connection with idolatrous worship was an abomination to Jehovah, which the Israelites were not to bring into their houses, lest they themselves should fall under the ban, to which all the objects connected with idolatry were devoted, as the history of Achan in Josh 7 clearly proves.
Trusting to this promise, the Israelites were to burn up the idols of the Canaanites, and not to desire the silver and gold upon them (with which the statues were overlaid), or take it to themselves, lest they should be snared in it, i.e., lest the silver and gold should become a snare to them. It would become so, not from any danger lest they should practise idolatry with it, but because silver and gold which had been used in connection with idolatrous worship was an abomination to Jehovah, which the Israelites were not to bring into their houses, lest they themselves should fall under the ban, to which all the objects connected with idolatry were devoted, as the history of Achan in Josh 7 clearly proves.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 7:25–26; 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 7
Deuteronomy 7:6–26, World English Bible
Deuteronomy 7 in the Bible · Told in the Story: Chapter 15, Hear, Israel
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 7:25Let no one blaspheme those gods which other cities esteem such; nor may any one steal what belongs to strange temples, nor take away the gifts that are dedicated to any god.
Josephus, Antiquities of the Jews, Antiquities 4.8.10; 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 7:6–7He begins by declaring the end of their election, viz., that God had deigned to bestow this peculiar honor upon them that He might acquire unto Himself a holy people, pure from all pollutions, … The Hebrew word … segullah, which we translate "peculiaris," special, some understand to mean a "treasure," or a precious and desirable thing, as was stated on Exodus 19. Undoubtedly it appears from many passages that gold, silver, pearls, and the like, are designated by this word; but substantially it is agreed that this title is given to the elect people, because God delights Himself in them; … Moreover, Moses takes it for granted, that there was nothing naturally in the people to cause their condition to be better or more distinguished; and hence infers, that there was no other reason why God should choose them, except His mere choice of them.
John Calvin, Commentaries, on 7:6–7; 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 7:25–26Nor does he command them merely to melt the gold and silver so as to alter its shape, but he altogether interdicts its use, … This great severity might indeed seem to condemn the metals which were created for man's use, as if they were impure, and as if the perfectness of natural things was liable to be corrupted by man. … it must be answered that the gold and silver itself was by no means polluted by this impious abuse; but that, although free from all stain in itself, it was polluted in respect to the people. Such was the uncleanness of animals, not that they had in themselves any pollution, but because God had interdicted their being eaten. … Still this was a political precept, and only given temporarily to the ancient people; yet we gather from it how detestable idolatry is, which even infects the works of God themselves with its own filthiness.
John Calvin, Commentaries, on 7:25–26; 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 7:7–9There was nothing in them to recommend or entitle them to this favour. In multitude of the people is the king's honour, Pro 14:28. But their number was inconsiderable; they were only seventy souls when they went down into Egypt, and, though greatly increased there, yet there were many other nations more numerous: You were the fewest of all people, Deu 7:7. … God fetched the reason of it purely from himself, Deu 7:8. … He loved you because he would love you. … All that God loves he loves freely, Hos 14:4. … He has done his work because he would keep his word. … "and this" (as is here added for the explication of the promise in the second commandment) "not only to thousands of persons, but to thousands of generations - so inexhaustible is the fountain, so constant are the streams!"
Matthew Henry, Commentary on the Whole Bible, on 7:7–9; 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 Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Deuteronomy 7:7–8The fewest - To wit, at that time when God first declared his choice of you for his peculiar people, which was done to Abraham. For Abraham had but one son concerned in this choice and covenant, namely, Isaac, and that was in his hundredth year; and Isaac was sixty years old ere he had a child, and then had only two children; and though Jacob had twelve sons, it was a long time before they made any considerable increase. Nor do we read of any great multiplication of them 'till after Joseph's death. … The Lord loved you - It was his free choice without any cause or motive on your part.
John Wesley, Explanatory Notes upon the Old Testament, on 7:7–8; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Deuteronomy 7:7–8"Not because of your multitude before all nations (because ye were more numerous than all other nations) hath Jehovah turned to you in love … for ye are the littleness of all nations" (the least numerous). Moses could say this to Israel with reference to its descent from Abraham, whom God chose as the one man out of all the world, whilst nations, states, and kingdoms had already been formed all around (Baumgarten). "But because Jehovah loved you, and kept His oath which He had sworn to the fathers, He hath brought you out," etc. … Moses brings out in this place love to the people of Israel as the divine motive, not for choosing Israel, but for leading it out and delivering it from the slave-house of Egypt, by which God had practically carried out the election of the people, that He might thereby allure the Israelites to a reciprocity of love.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 7:6–8; 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.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Deuteronomy 7:25–26Trusting to this promise, the Israelites were to burn up the idols of the Canaanites, and not to desire the silver and gold upon them (with which the statues were overlaid), or take it to themselves, lest they should be snared in it, i.e., lest the silver and gold should become a snare to them. It would become so, not from any danger lest they should practise idolatry with it, but because silver and gold which had been used in connection with idolatrous worship was an abomination to Jehovah, which the Israelites were not to bring into their houses, lest they themselves should fall under the ban, to which all the objects connected with idolatry were devoted, as the history of Achan in Josh 7 clearly proves.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 7:25–26; 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.