20 Jehovah will not pardon him, but the anger of Jehovah and his jealousy will then smoke against that man, and all the curse shall be upon him that is written in this book; and Jehovah will blot out his name from under the heavens;
For every one of the house of Israel, or of the strangers that sojourn in Israel, who separateth himself from me, and setteth up his idols in his heart, and putteth the stumbling-block of his iniquity before his face, and cometh to the prophet to inquire of me by him, I Jehovah will answer him by myself; and I will set my face against that man, and will make him desolate, [so that he shall be] for a sign and for proverbs, and I will cut him off from the midst of my people: and ye shall know that I [am] Jehovah.
For if God spared not [the] angels who had sinned, but having cast them down to the deepest pit of gloom has delivered them to chains of darkness [to be] kept for judgment; and spared not [the] old world, but preserved Noe, [the] eighth, a preacher of righteousness, having brought in [the] flood upon [the] world of [the] ungodly;
Cursed be the man that maketh a graven or molten image, an abomination to Jehovah, a work of the craftsman's hand, and putteth it up secretly! And all the people shall answer and say, Amen. Cursed be he that slighteth his father or his mother! And all the people shall say, Amen. Cursed be he that removeth his neighbour's landmark! And all the people shall say, Amen. Cursed be he that maketh the blind to wander out of the way! And all the people shall say, Amen. Cursed be he that perverteth the judgment of the stranger, fatherless, and widow! And all the people shall say, Amen. Cursed be he that lieth with his father's wife; for he uncovereth his father's skirt! And all the people shall say, Amen. Cursed be he that lieth with any manner of beast! And all the people shall say, Amen. Cursed be he that lieth with his sister, the daughter of his father, or the daughter of his mother! And all the people shall say, Amen. Cursed be he that lieth with his mother-in-law! And all the people shall say, Amen. Cursed be he that smiteth his neighbour secretly! And all the people shall say, Amen. Cursed be he that taketh reward to smite mortally [shedding] innocent blood! And all the people shall say, Amen. Cursed be he that confirmeth not the words of this law to do them! And all the people shall say, Amen.
But it shall come to pass if thou wilt not hearken unto the voice of Jehovah thy God, to take heed to do all his commandments and his statutes which I command thee this day, that all these curses shall come upon thee and overtake thee. Cursed shalt thou be in the city, and cursed shalt thou be in the field. Cursed shall be thy basket and thy kneading-trough. Cursed shall be the fruit of thy womb, and the fruit of thy ground, the offspring of thy kine, and the increase of thy sheep. Cursed shalt thou be in thy coming in, and cursed shalt thou be in thy going out. Jehovah will send upon thee cursing, confusion, and rebuke, in all the business of thy hand which thou doest, until thou be destroyed and until thou perish quickly, because of the wickedness of thy doings, whereby thou hast forsaken me. Jehovah will make the pestilence cleave unto thee, until he have consumed thee from off the land whither thou goest to possess it. Jehovah will smite thee with consumption, and with fever, and with inflammation, and with burning ague, and with drought, and with blight, and with mildew, and they shall pursue thee until thou perish. And thy heavens which are over thy head shall be brass, and the earth which is under thee, iron. Jehovah will give as the rain of thy land powder and dust; from the heavens shall it come down upon thee until thou be destroyed. Jehovah will give thee up smitten before thine enemies; thou shalt go out against them one way, and by seven ways shalt thou flee before them; and thou shalt be driven hither and thither into all the kingdoms of the earth. And thy carcase shall be meat unto all the fowl of the air, and unto the beasts of the earth, and there shall be no man to scare them away. Jehovah will smite thee with the ulcers of Egypt, and with boils, and with the scab, and with the itch, whereof thou canst not be healed. Jehovah will smite thee with madness, and with blindness, and with astonishment of heart; and thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not prosper in thy ways; and thou shalt be only oppressed and spoiled continually, and there shall be none to save. Thou shalt betroth a wife, and another man shall lie with her; thou shalt build a house, and thou shalt not dwell therein; thou shalt plant a vineyard, and shalt not eat of it. Thine ox shall be slaughtered before thine eyes, and thou shalt not eat thereof; thine ass shall be snatched away from before thy face, and shall not return to thee; thy sheep shall be given unto thine enemies, and thou shalt have none to recover them. Thy sons and thy daughters shall be given unto another people, and thine eyes shall look, and languish for them all the day long; and there shall be no power in thy hand [to help it]. The fruit of thy ground and all thy labour, shall a people that thou knowest not eat up; and thou shalt be only oppressed and crushed continually. And thou shalt be mad through the sight of thine eyes which thou shalt see. Jehovah will smite thee in the knees and in the legs with evil ulcers, whereof thou canst not be healed, from the sole of thy foot unto the top of thy head. Jehovah will bring thee, and thy king whom thou shalt set over thee, unto a nation that neither thou nor thy fathers have known, and there shalt thou serve other gods, wood and stone. And thou shalt become an astonishment, a proverb, and a byword, among all the peoples whither Jehovah shall lead thee. Thou shalt carry much seed out into the field, and shalt gather little in; for the locust shall devour it. Thou shalt plant and till vineyards, but shalt drink no wine, nor gather [the fruit]; for the worms shall eat it. Olive-trees shalt thou have throughout all thy borders, but thou shalt not anoint thyself with oil; for thine olive-tree shall cast its fruit. Sons and daughters shalt thou beget, but thou shalt not have them [to be with thee]; for they shall go into captivity. All thy trees and the fruit of thy ground shall the locust possess. The sojourner that is in thy midst shall rise above thee higher and higher, and thou shalt sink down lower and lower. He shall lend to thee, but thou shalt not lend to him: he shall be the head, and thou shalt be the tail. And all these curses shall come upon thee, and shall pursue thee, and overtake thee, until thou be destroyed; because thou hearkenedst not unto the voice of Jehovah thy God, to keep his commandments and his statutes which he commanded thee. And they shall be upon thee for a sign and for a wonder, and upon thy seed for ever. Because thou servedst not Jehovah thy God with joyfulness, and with gladness of heart, for the abundance of everything, thou shalt serve thine enemies whom Jehovah will send against thee, in hunger, and in thirst, and in nakedness, and in want of everything; and he shall put a yoke of iron upon thy neck, until he have destroyed thee. Jehovah will bring a nation against thee from afar, from the end of the earth, like as the eagle flieth, a nation whose tongue thou understandest not; a nation of fierce countenance, which regardeth not the person of the old, nor is kind to the young; and he shall eat the fruit of thy cattle, and the fruit of thy ground, until thou be destroyed; for he shall not leave thee corn, new wine, or oil, offspring of thy kine, or increase of thy sheep, until he have destroyed thee. And he shall besiege thee in all thy gates, until thy high and strong walls wherein thou trustedst come down, throughout all thy land; and he shall besiege thee in all thy gates in all thy land, which Jehovah thy God hath given thee. And in the siege, and in the straitness, wherewith thine enemies shall distress thee, thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters whom Jehovah thy God hath given thee. The eye of the man in thy midst that is tender and very luxurious shall be evil towards his brother, and the wife of his bosom, and the residue of his children which he hath left; so that he will not give to any of them of the flesh of his children that he eateth, because he hath nothing left him in the siege and in the straitness wherewith thine enemies shall distress thee in all thy gates. The eye of the tender and luxurious woman in thy midst who would not attempt to set the sole of her foot upon the ground from luxuriousness and from tenderness, shall be evil toward the husband of her bosom, and her son, and her daughter, because of her afterbirth which hath come out between her feet, and her children whom she shall bear; for she shall secretly eat them for want of everything in the siege and in the straitness wherewith thine enemy shall distress thee in thy gates. If thou wilt not take heed to do all the words of this law that are written in this book, to fear this glorious and fearful name, JEHOVAH THY GOD; then Jehovah will make thy plagues wonderful, and the plagues of thy seed, great and persistent plagues and evil and persistent sicknesses; and he will bring upon thee all the diseases of Egypt which thou art afraid of, and they shall cleave unto thee. Also every sickness and every plague which is not written in the book of this law, them will Jehovah bring upon thee, until thou be destroyed. And ye shall be left a small company, whereas ye were as the stars of heaven for multitude; because thou hast not hearkened to the voice of Jehovah thy God. And it shall come to pass, that as Jehovah rejoiced over you to do you good and to multiply you, so Jehovah will rejoice over you to cause you to perish, and to destroy you; and ye shall be plucked from off the land whereunto thou goest to possess it. And Jehovah will scatter thee among all peoples, from one end of the earth even unto the other end of the earth; and thou shalt there serve other gods, whom thou hast not known, neither thou nor thy fathers, wood and stone. And among these nations shalt thou have no rest, neither shall the sole of thy foot have a resting-place, and Jehovah shall give thee there a trembling heart, languishing of the eyes, and pining of the soul. And thy life shall hang in suspense before thee; and thou shalt be in terror day and night and shalt be afraid of thy life. In the morning thou shalt say, Would that it were even! and in the evening thou shalt say, Would that it were morning! through the fright of thy heart wherewith thou shalt be in terror, and through the sight of thine eyes which thou shalt see. And Jehovah will bring thee into Egypt again with ships, by the way whereof I said unto thee, Thou shalt see it again no more; and there ye shall be sold unto your enemies for bondmen and bondwomen, and there shall be no man to buy [you].
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Commentary on Deuteronomy 29 Keil & Delitzsch Commentary
Conclusion of the Covenant in the Land of Moab - Deuteronomy 29-30
The addresses which follow in ch. 29 and 30 are announced in the heading in Deuteronomy 29:1 as “ words (addresses) of the covenant which Jehovah commanded Moses to make with the children of Israel, beside the covenant which He made with them in Horeb, ” and consist, according to Deuteronomy 29:10., in a solemn appeal to all the people to enter into the covenant which the Lord made with them that day; that is to say, it consisted literally in a renewed declaration of the covenant which the Lord had concluded with the nation at Horeb, or in a fresh obligation imposed upon the nation to keep the covenant which had been concluded at Horeb, by the offering of sacrifices and the sprinkling of the people with the sacrificial blood (Ex 24). There was no necessity for any repetition of this act, because, notwithstanding the frequent transgressions on the part of the nation, it had not been abrogated on the part of God, but still remained in full validity and force. The obligation binding upon the people to fulfil the covenant is introduced by Moses with an appeal to all that the Lord had done for Israel ( Deuteronomy 29:2-9); and this is followed by a summons to enter into the covenant which the Lord was concluding with the now, that He might be their God, and fulfil His promises concerning them (Deuteronomy 29:10-15), with a repeated allusion to the punishment which threatened them in case of apostasy (Deuteronomy 29:16-29), and the eventual restoration on the ground of sincere repentance and return to the Lord (Deuteronomy 30:1-14), and finally another solemn adjuration, with a blessing and a curse before them, to make choice of the blessing (Deuteronomy 30:15-20).
Is not the close of the address in ch. 5-28, as Schultz , Knobel , and others suppose; but the heading to ch. 29-30, which relate to the making of the covenant mentioned in this verse (vid., Deuteronomy 29:12, Deuteronomy 29:14).
The introduction in Deuteronomy 29:2 resembles that in Deuteronomy 5:1. “ All Israel ” is the nation in all its members (see Deuteronomy 29:10, Deuteronomy 29:11). - Israel had no doubt seen the mighty acts of the Lord in Egypt ( Deuteronomy 29:2 and Deuteronomy 29:3; cf. Deuteronomy 4:34; Deuteronomy 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. “By reproving the dulness of the past, he would stimulate them to a desire to understand: just as if he had said, that for a long time they had been insensible to so many miracles, and therefore they ought not to delay any longer, but to arouse themselves to hearken better unto God” ( Calvin ). 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. Deuteronomy 4:26).
With the appeal to the gracious guidance of Israel by God through the desert, the address of Moses passes imperceptibly into an address from the Lord, just as in Deuteronomy 11:14. (On Deuteronomy 29:5, Deuteronomy 29:6, vid., Deuteronomy 8:3-4; on Deuteronomy 29:7, vid., Deuteronomy 2:26., and Deuteronomy 3:1. and Deuteronomy 3:12.).
These benefits from the Lord demanded obedience and fidelity. “ Keep the words of this covenant ,” etc. (cf. Deuteronomy 8:18). השׂכּיל , to act wisely (as in Deuteronomy 32:29), bearing in mind, however, that Jehovah Himself is the wisdom of Israel (Deuteronomy 4:6), and the search for this wisdom brings prosperity and salvation (cf. Joshua 1:7-8).
Summons to enter into the covenant of the Lord, namely, to enter inwardly, to make the covenant an affair of the heart and life.
Deuteronomy 29:10
“ To-day ,” when the covenant-law and covenant-right were laid before them, the whole nation stood before the Lord without a single exception - the heads and the tribes, the elders and the officers, all the men of Israel. The two members are parallel. The heads of the people are the elders and officers, and the tribes consist of all the men. The rendering given by the lxx and Syriac (also in the English version: Tr.), “ heads (captains) of your tribes ,” is at variance with the language.
Deuteronomy 29:11
The covenant of the Lord embraced, however, not only the men of Israel, but also the wives and children, and the stranger who had attached himself to Israel, such as the Egyptians who came out with Israel (Exodus 12:38; Numbers 11:4), and the Midianites who joined the Israelites with Hobab (Numbers 10:29), down to the very lowest servant, “ from thy hewer of wood to thy drawer of water ” (cf. Joshua 9:21, Joshua 9:27).
Deuteronomy 29:12
“ That thou shouldest enter into the covenant of the Lord thy God, and the engagement on oath, which the Lord thy God concludeth with thee to-day .” עבר with בּ , as in Job 33:28, “to enter into,” expresses entire entrance, which goes completely through the territory entered, and is more emphatic than בברית בּוא ( 2 Chronicles 15:12). “Into the oath:” the covenant confirmed with an oath, covenants being always accompanied with oaths (vid., Genesis 26:28).
Deuteronomy 29:13
“ That He may set thee up (exalt thee) to-day into a people for Himself, and that He may be (become) unto thee a God ” (vid., Deuteronomy 28:9; Deuteronomy 27:9; Exodus 19:5-6).
Deuteronomy 29:14-15
This covenant Moses made not only with those who are present, but with all whether present or not; for it was to embrace not only those who were living then, but their descendants also, to become a covenant of blessing for all nations (cf. Acts 2:39, and the intercession of Christ in John 17:20).
The summons to enter into the covenant of the Lord is explained by Moses first of all by an exposition of the evil results which would follow from apostasy from the Lord, or the breach of His covenant. This exposition he introduces with an allusion to the experience of the people with reference to the worthlessness of idols, both in Egypt itself, and upon their march through the nations, whose territory they passed through (Deuteronomy 29:16, Deuteronomy 29:17). The words, “ for ye have learned how we dwelt in Egypt, and passed through the nations...and have seen their abominations and their idols ” ( gillulim : lit., clods, see Leviticus 26:30), have this signification: In our abode in Egypt, and upon our march through different lands, ye have become acquainted with the idols of these nations, that they are not gods, but only wood and stone (see at Deuteronomy 4:28), silver and gold. את־אשׁר , as in Deuteronomy 9:7, literally “ye know that which we dwelt,' i.e., know what our dwelling there showed, what experience we gained there of the nature of heathen idols.
“ That there may not be among you ,” etc.: this sentence may be easily explained by introducing a thought which may be easily supplied, such as “ consider this,” or “do not forget what ye have seen, that no one, either man or woman, family or tribe, may turn away from Jehovah our God.” - “ That there may not be a root among you which bears poison and wormwood as fruit .” A striking image of the destructive fruit borne by idolatry (cf. Hebrews 12:15). Rosh stands for a plant of a very bitter taste, as we may see from the frequency with which it is combined with לענה , wormwood: it is not, strictly speaking, a poisonous plant, although the word is used in Job 20:16 to denote the poison of serpents, because, in the estimation of a Hebrew, bitterness and poison were kindred terms. There is no other passage in which it can be shown to have the meaning “ poison.” The sense of the figure is given in plain terms in Deuteronomy 29:19, “ that no one when he hears the words of this oath may bless himself in his heart, saying, I will prosper with me, for I walk in the firmness of my heart .” To bless himself in his heart is to congratulate himself. שׁרירוּת , firmness, a vox media ; in Syriac, firmness, in a good sense, equivalent to truth; in Hebrew, generally in a bad sense, denoting hardness of heart; and this is the sense in which Moses uses it here. - “ To sweep away that which is saturated with the thirsty: ” a proverbial expression, of which very different interpretations have been given (see Rosenmüller ad h. l. ), taken no doubt from the land and transferred to persons or souls; so that we might supply Nephesh in this sense, “to destroy all, both those who have drunk its poison, and those also who are still thirsting for it” ( Knobel ). But even if we were to supply ארץ (the land), we should not have to think of the land itself, but simply of its inhabitants, so that the thought would still remain the same.
“For the Lord will not forgive him (who thinks or speaks in this way); but then will His anger smoke (break forth in fire; vid., (Psalms 74:1), and His jealousy against that man, and the whole curse of the law will lie upon him, that his name may be blotted out under heaven (vid., Deuteronomy 25:19; Exodus 17:14). “ The Lord will separate him unto evil from all the tribes , - so that he will be shut out from the covenant nation, and from its salvation, and be exposed to destruction - according to all the curses of the covenant .” Although the pronominal suffix refers primarily to the man, it also applies, according to Deuteronomy 29:18, to the woman, the family, and the tribe. “That is written,” etc., as in Deuteronomy 28:58, Deuteronomy 28:61.
How thoroughly Moses was filled with the thought, that not only individuals, but whole families, and in fact the greater portion of the nation, would fall into idolatry, is evident from the further expansion of the threat which follows, and in which he foresees in the Spirit, and foretells, the extermination of whole families, and the devastation of the land by distant nations; as in Leviticus 26:31-32. Future generations of Israel, and the stranger from a distant land, when they saw the strokes of the Lord which burst upon the land, and the utter desolation of the land, would ask whence this devastation, and receive the reply, The Lord had smitten the land thus in His anger, because its inhabitants (the Israelites) had forsaken His covenant. With regard to the construction, observe that ואמר , in Deuteronomy 29:22, is resumed in ואמרוּ , in Deuteronomy 29:24, the subject of Deuteronomy 29:22 being expanded into the general notion, “all nations” (Deuteronomy 29:24). With וראוּ , in Deuteronomy 29:22 , a parenthetical clause is inserted, giving the reason for the main thought, in the form of a circumstantial clause; and to this there is attached, by a loose apposition in Deuteronomy 29:23, a still further picture of the divine strokes according to their effect upon the land. The nouns in Deuteronomy 29:23, “ brimstone and salt burning ,” are in apposition to the strokes (plagues), and so far depend upon “they see.” The description is borrowed from the character of the Dead Sea and its vicinity, to which there is an express allusion in the words, “ like the overthrow of Sodom ,” etc., i.e., of the towns of the vale of Siddim (see at Genesis 14:2), which resembled paradise, the garden of Jehovah, before their destruction (vid., Genesis 13:10 and Genesis 19:24.).
“ What is this great burning of wrath? ” i.e., what does it mean - whence does it come? The reply to such a question would be (Deuteronomy 29:25-29): The inhabitants of the land have forsaken the covenant of the Lord, the God of their fathers; therefore has the wrath of the Lord burned over the land.
“ Gods which God had not assigned them ” (vid., Deuteronomy 4:19). “All the curses,” etc., are the curses contained in Deut 28:15-68; Lev 26:14-38. - Those who give the answer close their address in Deuteronomy 29:29 with an expression of pious submission and solemn admonition. “ That which is hidden belongs to the Lord our God (is His affair), and that which is revealed belongs to us and our children for ever, to do (that we may do) all the words of this law .” That which is revealed includes the law with its promises and threats; consequently that which is hidden can only refer to the mode in which God will carry out in the future His counsel and will, which He has revealed in the law, and complete His work of salvation notwithstanding the apostasy of the people.
(Note: What the puncta extraordinaria above ( ע ) ד וּלבנינוּ לנוּ mean, is uncertain. Hiller's conjecture is the most probable, “that they are intended to indicate a various reading, formed by the omission of eleven consonants, and the transposition of the rest עולם והנגדלות ( at magnalia saeculi sunt );” whereas there is no foundation for Lightfoot's notion, that “they served as a warning, that we should not wish to pry with curiosity into the secret things of God, but should be content with His revealed will,” - a notion which rests upon the supposition that the points are inspired.)