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Deuteronomy 29:10 [study!]

American Standard Version (ASV 1901) [2]
— Ye stand this day all of you before Jehovah your God; your heads, your tribes, your elders, and your officers, even all the men of Israel,
King James Version (KJV 1769)
— Ye stand this day all of you before the LORD your God; your captains of your tribes, your elders, and your officers, [with] all the men of Israel,
New American Standard Bible (NASB ©1995)
— “You stand today, all of you, before the LORD your God: your chiefs, your tribes, your elders and your officers, [even] all the men of Israel,
Webster's Revision of the KJB (WEB 1833)
— Ye stand this day all of you before the LORD your God; your captains of your tribes, your elders, and your officers, [with] all the men of Israel,
Darby's Translation (DBY 1890)
— Ye stand this day all of you before Jehovah your God: your chiefs [of] your tribes, your elders, and your officers, all the men of Israel,
Rotherham's Emphasized Bible (EBR 1902)
— Ye are stationed, today, all of you, before Yahweh your God,—your heads, your tribes, and your elders, and your officers, every man of Israel;
Young's Literal Translation (YLT 1898)
— 'Ye are standing to-day, all of you, before Jehovah your God—your heads, your tribes, your elders, and your authorities—every man of Israel;
Douay-Rheims Challoner Revision (DR 1750)
— You all stand this day before the Lord your God, your princes, and tribes, and ancients, and doctors, all the people of Israel,
Original King James Bible (AV 1611) [2]
— Ye stand this day all of you before the LORD your God: your captaines of your tribes, your Elders, and your officers, [with] all the men of Israel,
Brenton Greek Septuagint (LXX, Restored Names)
— Ye all stand to-day before the Lord your God, the heads of your tribes, and your elders, and your judges, and your officers, every man of Israel,
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— Ye stand this day all of you before Yahweh your Elohim; your captains of your tribes, your elders, and your officers, [with] all the men of Yisrael,

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
Ye x859
(0859) Complement
A primitive pronoun of the second person; thou and thee, or (plural) ye and you.
stand 5324
{5324} Prime
A primitive root; to station, in various applications (literally or figuratively).
<8737> Grammar
Stem - Niphal (See H8833)
Mood - Participle (See H8813)
Count - 793
this day 3117
{3117} Prime
From an unused root meaning to be hot; a day (as the warm hours), whether literally (from sunrise to sunset, or from one sunset to the next), or figuratively (a space of time defined by an associated term), (often used adverbially).
all x3605
(3605) Complement
From H3634; properly the whole; hence all, any or every (in the singular only, but often in a plural sense).
of you before 6440
{6440} Prime
Plural (but always used as a singular) of an unused noun (פָּנֶה paneh, {paw-neh'}; from H6437); the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposition (before, etc.).
Yhw יָהוֶה 3068
{3068} Prime
From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God.
your lhm אֱלֹהִים; 430
{0430} Prime
Plural of H0433; gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative.
your captains 7218
{7218} Prime
From an unused root apparently meaning to shake; the head (as most easily shaken), whether literally or figuratively (in many applications, of place, time, rank, etc.).
of your tribes, 7626
{7626} Prime
From an unused root probably meaning to branch off; a scion, that is, (literally) a stick (for punishing, writing, fighting, ruling, walking, etc.) or (figuratively) a clan.
your elders, 2205
{2205} Prime
From H2204; old.
and your officers, 7860
{7860} Prime
Active participle of an otherwise unused root probably meaning to write; properly a scribe, that is, (by analogy or implication) an official superintendent or magistrate.
<8802> Grammar
Stem - Qal (See H8851)
Mood - Participle Active (See H8814)
Count - 5386
[with] all x3605
(3605) Complement
From H3634; properly the whole; hence all, any or every (in the singular only, but often in a plural sense).
the men 376
{0376} Prime
Contracted for H0582 (or perhaps rather from an unused root meaning to be extant); a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation.).
of Yi$rl יִשׂרָאֵל, 3478
{3478} Prime
From H8280 and H0410; he will rule as God; Jisrael, a symbolical name of Jacob; also (typically) of his posterity.
Jamieson-Fausset-Brown Commentary

Deuteronomy 29:10-29

_ _ Ye stand this day all of you before the Lord your God — The whole congregation of Israel, of all ages and conditions, all — young as well as old; menials as well as masters; native Israelites as well as naturalized strangers — all were assembled before the tabernacle to renew the Sinaitic covenant. None of them were allowed to consider themselves as exempt from the terms of that national compact, lest any lapsing into idolatry might prove a root of bitterness, spreading its noxious seed and corrupt influence all around (compare Hebrews 12:15). It was of the greatest consequence thus to reach the heart and conscience of everyone, for some might delude themselves with the vain idea that by taking the oath (Deuteronomy 29:12) by which they engaged themselves in covenant with God, they would surely secure its blessings. Then, even though they would not rigidly adhere to His worship and commands, but would follow the devices and inclinations of their own hearts, yet they would think that He would wink at such liberties and not punish them. It was of the greatest consequence to impress all with the strong and abiding conviction, that while the covenant of grace had special blessings belonging to it, it at the same time had curses in reserve for transgressors, the infliction of which would be as certain, as lasting and severe. This was the advantage contemplated in the law being rehearsed a second time. The picture of a once rich and flourishing region, blasted and doomed in consequence of the sins of its inhabitants, is very striking, and calculated to awaken awe in every reflecting mind. Such is, and long has been, the desolate state of Palestine; and, in looking at its ruined cities, its blasted coast, its naked mountains, its sterile and parched soil — all the sad and unmistakable evidences of a land lying under a curse — numbers of travelers from Europe, America, and the Indies (“strangers from a far country,” Deuteronomy 29:22) in the present day see that the Lord has executed His threatening. Who can resist the conclusion that it has been inflicted “because the inhabitants had forsaken the covenant of the Lord God of their fathers.... and the anger of the Lord was kindled against this land, to bring upon it all the curses that are written in this book”?

Matthew Henry's Commentary

Deuteronomy 29:10-29

_ _ It appears by the length of the sentences here, and by the copiousness and pungency of the expressions, that Moses, now that he was drawing near to the close of his discourse, was very warm and zealous, and very desirous to impress what he said upon the minds of this unthinking people. To bind them the faster to God and duty, he here, with great solemnity of expression (to make up the want of the external ceremony that was used Exodus 24:4 etc.), concludes a bargain (as it were) between them and God, an everlasting covenant, which God would not forget and they must not. He requires not their explicit consent, but lays the matter plainly before them, and then leaves it between God and their own consciences. Observe,

_ _ I. The parties to this covenant. 1. It is the Lord their God they are to covenant with, Deuteronomy 29:12. To him they must give up themselves, to him they must join themselves. “It is his oath; he has drawn up the covenant and settled it; he requires your consent to it; he has sworn to you and to him you must be sworn.” This requires us to be sincere and serious, humble and reverent, in our covenant-transactions with God, remembering how great a God he is with whom we are covenanting, who has a perfect knowledge of us and an absolute dominion over us. 2. They are all to be taken into covenant with him. They were all summoned to attend (Deuteronomy 29:2), and did accordingly, and are told (Deuteronomy 29:10) what was the design of their appearing before God now in a body — they were to enter into covenant with him. (1.) Even their great men, the captains of their tribes, their elders and officers, must not think it any disparagement to their honour, or any diminution of their power, to put their necks under the yoke of this covenant, and to draw in it. They must rather enter into the covenant first, to set a good example to their inferiors. (2.) 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, Deuteronomy 29:11. Observe, Even little ones are capable of being taken into covenant with God, and are to be admitted with their parents. Little children, so little as to be carried in arms, must be brought to Christ, and shall be blessed by him, for of such was and is the kingdom of God. (3.) Not the men of Israel only, but the stranger that was in their camp, provided he was so far proselyted to their religion as to renounce all false gods, was taken into this covenant with the God of Israel, forasmuch as he also, though a stranger, was to be looked upon in this matter as a son of Abraham, Luke 19:9. This was an early indication of favour to the Gentiles, and of the kindness God had in store for them. (4.) 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. In Christ no difference is made between bond and free, Colossians 3:11. Art thou called being a servant? Care not for it, 1 Corinthians 7:21. (5.) 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 (Deuteronomy 29:15): As with him that standeth here with us (so bishop Patrick thinks it should be rendered) so also with him, that is not here with us this day; that is, [1.] Those that tarried at home were included; though detained either by sickness or necessary business, they must not therefore think themselves disengaged; no, every Israelite shares in the common blessings. Those that tarry at home divide the spoil, and therefore every Israelite must own himself bound by the consent of the representative body. Those who cannot go up to the house of the Lord must keep up a spiritual communion with those that do, and be present in spirit when they are absent in body. [2.] 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. And so, taking this covenant as a typical dispensation of the covenant of grace, it is a noble testimony to the Mediator of that covenant, who is the same yesterday, today, and for ever.

_ _ II. The summary of this covenant. All the precepts and all the promises of the covenant are included in the covenant-relation between God and them, Deuteronomy 29:13. That they should be appointed, raised up, established, for a people to him, to observe and obey him, to be devoted to him and dependent on him, and that he should be to them a God, according to the tenour of the covenant made with their fathers, to make them holy, high, and happy Their fathers are here named, Abraham, Isaac, and Jacob, as examples of piety, which those were to set themselves to imitate who expected any benefit from the covenant made with them. Note, A due consideration of the relation we stand in to God as our God, and of the obligation we lie under as a people to him, is enough to bring us to all the duties and all the comforts of the covenant.

_ _ III. The principal design of the renewing of this covenant at this time was to fortify them against temptations to idolatry. Though other sins will be the sinner's ruin, yet this was the sin that was likely to be their ruin. Now concerning this he shows,

_ _ 1. The danger they were in of being tempted to it (Deuteronomy 29:16, Deuteronomy 29:17): “You know we have dwelt in the land of Egypt, a country addicted to idolatry; and it were well if there were not among you some remains of the infection of that idolatry; we have passed by other nations, the Edomites, Moabites, etc. and have seen their abominations and their idols, and some among you, it may be, have liked them too well, and still hanker after them, and would rather worship a wooden god that they can see than an infinite Spirit whom they never saw.” It is to be hoped that there were those among them who, the more they saw of these abominations and idols, the more they hated them; but there were those that were smitten with the sight of them, saw the accursed things and coveted them.

_ _ 2. The danger they were in if they yielded to the temptation. He gives them fair warning: it was at their peril if they forsook God to serve idols. If they would not be bound and held by the precepts of the covenant, they would find that the curses of the covenant would be strong enough to bind and hold them.

_ _ (1.) Idolatry would be the ruin of particular persons and their families, Deuteronomy 29:18-21, where observe,

_ _ [1.] The sinner described, Deuteronomy 29:18. First, He is one whose heart turns away from his God; there the mischief begins, in the evil heart of unbelief, which inclines men to depart from the living God to dead idols. Even to this sin men are tempted when they are drawn aside by their own lusts and fancies. Those that begin to turn from God, by neglecting their duty to him, are easily drawn to other gods: and those that serve other gods do certainly turn away from the true God; for he will admit of no rivals: he will be all or nothing. Secondly, He is a root that bears gall and wormwood; that is, he is a dangerous man, who, being himself poisoned with bad principles and inclinations, with a secret contempt of the God of Israel and his institutions and a veneration for the gods of the nations, endeavours, by all arts possible, to corrupt and poison others and draw them to idolatry: this is a man whose fruit is hemlock (so the word is translated, Hosea 10:4) and wormwood; it is very displeasing to God, and will be, to all that are seduced by him, bitterness in the latter end. This is referred to by the apostle, Hebrews 12:15, where he is in like manner cautioning us to take heed of those that would seduce us from the Christian faith; they are the weeds or tares in a field, which, if let alone, will overspread the whole field. A little of this leaven will be in danger of infecting the whole lump.

_ _ [2.] His security in the sun. He promises himself impunity, though he persists in his impiety, Deuteronomy 29:19. Though he hears the words of the curse, so that he cannot plead ignorance of the danger, as other idolaters, yet even then he blesses himself in his own heart, thinks himself safe from the wrath of the God of Israel, under the protection of his idol-gods, and therefore says,I shall have peace, though I be governed in my religion, not by God's institution, but by my own imagination, to add drunkenness to thirst, one act of wickedness to another.” Idolaters were like drunkards, violently set upon their idols themselves and industrious to draw others in with them. Revellings commonly accompanied their idolatries (1 Peter 4:3), so that this speaks a woe to drunkards (especially the drunkards of Ephraim), who, when they are awake, being thirsty, seek it yet again, Proverbs 23:35. And those that made themselves drunk in honour of their idols were the worst of drunkards. Note, First, There are many who are under the curse of God and yet bless themselves; but it will soon be found that in blessing themselves they do but deceive themselves. Secondly, Those are ripe for ruin, and there is little hope of their repentance, who have made themselves believe that they shall have peace though they go on in a sinful way. Thirdly, Drunkenness is a sin that hardens the heart, and debauches the conscience, as much as any other, a sin to which men are strangely tempted themselves even when they have lately felt the mischiefs of it, and to which they are strangely fond of drawing others, Habakkuk 2:15. And such an ensnaring sin is idolatry.

_ _ [3.] God's just severity against him for the sin, and for the impious affront he put upon God in saying he should have peace though he went on, so giving the lie to eternal truth, Genesis 3:4. There is scarcely a threatening in all the book of God that sounds more dreadful than this. O that presumptuous sinners would read it and tremble! For it is not a bug-bear to frighten children and fools, but a real declaration of the wrath of God against the ungodliness and the unrighteousness of men, Deuteronomy 29:20, Deuteronomy 29:21. First, The Lord shall not spare him. The days of his reprieve, which he abuses, will be shortened, and no mercy remembered in the midst of judgment. Secondly, The anger of the Lord, and his jealousy, which is the fiercest anger, shall smoke against him, like the smoke of a furnace. Thirdly, The curses written shall lie upon him, not only light upon him to terrify him, but abide upon him, to sink him to the lowest hell, John 3:36. Fourthly, His name shall be blotted out, that is, he himself shall be cut off, and his memory shall rot and perish with him. Fifthly, He shall be separated unto evil, which is the most proper notion of a curse; he shall be cut off from all happiness and all hope of it, and marked out for misery without remedy. And (lastly) All this according to the curses of the covenant, which are the most fearful curses, being the just revenges of abused grace.

_ _ (2.) Idolatry would be the ruin of their nation; it would bring plagues upon the land that connived at this root of bitterness and received the infection; as far as the sin spread, the judgment should spread likewise.

_ _ [1.] The ruin is described. It begins with plagues and sicknesses (Deuteronomy 29:22), to try if they will be reclaimed by less judgments; but, if not, it ends in a total overthrow, like that of Sodom, Deuteronomy 29:23. As that valley, which had been like the garden of the Lord for fruitfulness, was turned into a lake of salt and sulphur, so should the land of Canaan be made desolate and barren, as it has been ever since the last destruction of it by the Romans. The lake of Sodom bordered closely upon the land of Israel, that by it they might be warned against the iniquity of Sodom; but, not taking the warning, they were made as like to Sodom in ruin as they had been in sin.

_ _ [2.] The reason of it is enquired into, and assigned. First, It would be enquired into by the generations to come (v. 22), who would find the state of their nation in all respects the reverse of what it had been, and, when they read both the history and the promise, would be astonished at the change. The stranger likewise, and the nations about them, as well as particular persons, would ask, Wherefore hath the Lord done thus unto this land? v. 24. Great desolations are thus represented elsewhere as striking the spectators with amazement, 1 Kings 9:8, 1 Kings 9:9; Jeremiah 22:8, Jeremiah 22:9. It was time for the neighbours to tremble when judgment thus began at the house of God, 1 Peter 4:17. The emphasis of the question is to be laid upon this land, the land of Canaan, this good land, the glory of all lands, this land flowing with milk and honey. A thousand pities that such a good land as this should be made desolate, but this is not all; it is this holy land, the land of Israel, a people in covenant with God; it is Immanuel's land, a land where God was known and worshipped, and yet thus wasted. Note, 1. It is no new thing for God to bring desolating judgments upon a people that in profession are near to him, Amos 3:2. 2. He never does this without a good reason. 3. It concerns us to enquire into the reason, that we may give glory to God and take warning to ourselves. Secondly, The reason is here assigned, in answer to that enquiry. The matter would be so plain that all men would say, It was because they forsook the covenant of the Lord God of their fathers, Deuteronomy 29:25. Note, God never forsakes any till they first forsake him. But those that desert the God of their fathers are justly cast out of the inheritance of their fathers. They went and served other gods (Deuteronomy 29:26), gods that they had no acquaintance with, nor lay under any obligation to either in duty of gratitude; for God has not given the creatures to be served by us, but to serve us; nor have they done any good to us (as some read it), more than what God has enabled them to do; to the Creator therefore we are debtors, and not to the creatures. It was for this that God was angry with them (Deuteronomy 29:27), and rooted them out in anger, Deuteronomy 29:28. So that, how dreadful soever the desolation was, the Lord was righteous in it, which is acknowledged, Daniel 9:11-14. “Thus” (says Mr. Ainsworth) “the law of Moses leaves sinners under the curse, and rooted out of the Lord's land; but the grace of Christ towards penitent believing sinners plants them again upon their land, and they shall no more be pulled up, being kept by the power of God,” Amos 9:15.

_ _ [3.] He concludes his prophecy of the Jews' rejection just as St. Paul concludes his discourse on the same subject, when it began to be fulfilled (Romans 11:33), How unsearchable are God's judgments, and his ways past finding out! So here (Deuteronomy 29:29), Secret things belong to the Lord our God. Some make it to be one sentence, The secret things of the Lord our God are revealed to us and to our children, as far as we are concerned to know them, and he hath not dealt so with other nations: but we make it two sentences, by which, First, We are forbidden curiously to enquire into the secret counsels of God and to determine concerning them. A full answer is given to that question, Wherefore has the Lord done thus to this land? sufficient to justify God and admonish us. But if any ask further why God would be at such a vast expense of miracles to form such a people, whose apostasy and ruin he plainly foresaw, why he did not by his almighty grace prevent it, or what he intends yet to do with them, let such know that these are questions which cannot be answered, and therefore are not fit to be asked. It is presumption in us to pry into the Arcana imperiithe mysteries of government, and to enquire into the reasons of state which it is not for us to know. See Acts 1:7; John 21:22; Colossians 2:18. Secondly, We are directed and encouraged diligently to enquire into that which God has made known: things revealed belong to us and to our children. Note, 1. Though God has kept much of his counsel secret, yet there is enough revealed to satisfy and save us. He has kept back nothing that is profitable for us, but that only which it is good for us to be ignorant of. 2. We ought to acquaint ourselves, and our children too, with the things of God that are revealed. We are not only allowed to search into them, but are concerned to do so. They are things which we and ours are nearly interested in. They are the rules we are to live by, the grants we are to live upon; and therefore we are to learn them diligently ourselves, and to teach them diligently to our children. 3. All our knowledge must be in order to practice, for this is the end of all divine revelation, not to furnish us with curious subjects of speculation and discourse, with which to entertain ourselves and our friends, but that we may do all the words of this law, and be blessed in our deed.

John Wesley's Explanatory Notes

[[no comment]]

Geneva Bible Translation Notes

Deuteronomy 29:10

Ye stand this day all of you before the LORD your (f) God; your captains of your tribes, your elders, and your officers, [with] all the men of Israel,

(f) Who knows your hearts, and therefore you may not think to conceal from him.

Cross-Reference Topical ResearchStrong's Concordance

Deuteronomy 4:10 [Specially] the day that thou stoodest before the LORD thy God in Horeb, when the LORD said unto me, Gather me the people together, and I will make them hear my words, that they may learn to fear me all the days that they shall live upon the earth, and [that] they may teach their children.
Deuteronomy 31:12-13 Gather the people together, men, and women, and children, and thy stranger that [is] within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law: ... And [that] their children, which have not known [any thing], may hear, and learn to fear the LORD your God, as long as ye live in the land whither ye go over Jordan to possess it.
2 Chronicles 23:16 And Jehoiada made a covenant between him, and between all the people, and between the king, that they should be the LORD'S people.
2 Chronicles 34:29-32 Then the king sent and gathered together all the elders of Judah and Jerusalem. ... And he caused all that were present in Jerusalem and Benjamin to stand [to it]. And the inhabitants of Jerusalem did according to the covenant of God, the God of their fathers.
Nehemiah 8:2 And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, upon the first day of the seventh month.
Nehemiah 9:1-2 Now in the twenty and fourth day of this month the children of Israel were assembled with fasting, and with sackclothes, and earth upon them. ... And the seed of Israel separated themselves from all strangers, and stood and confessed their sins, and the iniquities of their fathers.
Nehemiah 9:38 And because of all this we make a sure [covenant], and write [it]; and our princes, Levites, [and] priests, seal [unto it].
Nehemiah 10:28 And the rest of the people, the priests, the Levites, the porters, the singers, the Nethinims, and all they that had separated themselves from the people of the lands unto the law of God, their wives, their sons, and their daughters, every one having knowledge, and having understanding;
Joel 2:16-17 Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet. ... Let the priests, the ministers of the LORD, weep between the porch and the altar, and let them say, Spare thy people, O LORD, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where [is] their God?
Revelation 6:15 And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains;
Revelation 20:12 And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is [the book] of life: and the dead were judged out of those things which were written in the books, according to their works.
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Dt 4:10; 31:12. 2Ch 23:16; 34:29. Ne 8:2; 9:1, 38; 10:28. Jol 2:16. Rv 6:15; 20:12.

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