16 Honour H3513 thy father H1 and thy mother, H517 as the LORD H3068 thy God H430 hath commanded H6680 thee; that thy days H3117 may be prolonged, H748 and that it may go well H3190 with thee, in the land H127 which the LORD H3068 thy God H430 giveth H5414 thee.
Honour H3513 thy father H1 and thy mother: H517 that thy days H3117 may be long H748 upon the land H127 which the LORD H3068 thy God H430 giveth H5414 thee.
Thou shalt keep H8104 therefore his statutes, H2706 and his commandments, H4687 which I command H6680 thee this day, H3117 that it may go well H3190 with thee, and with thy children H1121 after H310 thee, and that thou mayest prolong H748 thy days H3117 upon the earth, H127 which the LORD H3068 thy God H430 giveth H5414 thee, for ever.
Cursed H779 be he that setteth light H7034 by his father H1 or his mother. H517 And all the people H5971 shall say, H559 Amen. H543
Children, G5043 obey G5219 your parents G1118 in G2596 all things: G3956 for G1063 this G5124 is G2076 well pleasing G2101 unto the Lord. G2962
For G1063 God G2316 commanded, G1781 saying, G3004 Honour G5091 thy G4675 father G3962 and G2532 mother: G3384 and, G2532 He that curseth G2551 father G3962 or G2228 mother, G3384 let him die G5053 the death. G2288 But G1161 ye G5210 say, G3004 Whosoever G3739 G302 shall say G2036 to his father G3962 or G2228 his mother, G3384 It is a gift, G1435 by G1537 whatsoever G3739 G1437 thou mightest be profited G5623 by me; G1700 And G2532 honour G5091 not G3364 his G846 father G3962 or G2228 his G846 mother, G3384 he shall be free. Thus G2532 have ye made G208 the commandment G1785 of God G2316 of none effect G208 by G1223 your G5216 tradition. G3862
Honour G5091 thy G4675 father G3962 and G2532 thy mother: G3384 and, G2532 Thou shalt love G25 thy G4675 neighbour G4139 as G5613 thyself. G4572
For G1063 Moses G3475 said, G2036 Honour G5091 thy G4675 father G3962 and G2532 thy G4675 mother; G3384 and, G2532 Whoso curseth G2551 father G3962 or G2228 mother, G3384 let him die G5053 the death: G2288
Thou knowest G1492 the commandments, G1785 Do G3431 not G3361 commit adultery, G3431 Do G5407 not G3361 kill, G5407 Do G2813 not G3361 steal, G2813 Do G5576 not G3361 bear false witness, G5576 Honour G5091 thy G4675 father G3962 and G2532 thy G4675 mother. G3384
Children, G5043 obey G5219 your G5216 parents G1118 in G1722 the Lord: G2962 for G1063 this G5124 is G2076 right. G1342 Honour G5091 thy G4675 father G3962 and G2532 mother; G3384 (which G3748 is G2076 the first G4413 commandment G1785 with G1722 promise;) G1860 That G2443 it may be G1096 well G2095 with thee, G4671 and G2532 thou mayest G2071 live long G3118 on G1909 the earth. G1093
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Deuteronomy 5
Commentary on Deuteronomy 5 Keil & Delitzsch Commentary
A. The True Essence of the Law and Its Fulfilment
The exposition of the law commences with a repetition of the ten words of the covenant, which were spoken to all Israel directly by the Lord Himself.
Deuteronomy 5:1-5 form the introduction, and point out the importance and great significance of the exposition which follows. Hence, instead of the simple sentence “ And Moses said ,” we have the more formal statement “ And Moses called all Israel, and said to them .” The great significance of the laws and rights about to be set before them, consisted in the fact that they contained the covenant of Jehovah with Israel.
Deuteronomy 5:2-3
“ Jehovah our God made a covenant with us in Horeb; not with our fathers, but with ourselves, who are all of us here alive this day .” The “ fathers” are neither those who died in the wilderness, as Augustine supposed, nor the forefathers in Egypt, as Calvin imagined; but the patriarchs, as in Deuteronomy 4:37. Moses refers to the conclusion of the covenant at Sinai, which was essentially distinct from the covenant at Sinai, which was essentially distinct from the covenant made with Abraham ( Genesis 15:18), though the latter laid the foundation for the Sinaitic covenant. But Moses passed over this, as it was not his intention to trace the historical development of the covenant relation, but simply to impress upon the hearts of the existing generation the significance of its entrance into covenant with the Lord. The generation, it is true, with which God made the covenant at Horeb, had all died out by that time, with the exception of Moses, Joshua, and Caleb, and only lived in the children, who, though in part born in Egypt, were all under twenty years of age at the conclusion of the covenant at Sinai, and therefore were not among the persons with whom the Lord concluded the covenant. But the covenant was made not with the particular individuals who were then alive, but rather with the nation as an organic whole. Hence Moses could with perfect justice identify those who constituted the nation at that time, with those who had entered into covenant with the Lord at Sinai. The separate pronoun ( we ) is added to the pronominal suffix for the sake of emphasis, just as in Genesis 4:26, etc.; and אלּה again is so connected with אנחנוּ , as to include the relative in itself.
Deuteronomy 5:4-5
“ Jehovah talked with you face to face in the mount out of the midst of the fire ,” i.e., He came as near to you as one person to another. בּפנים פּנים is not perfectly synonymous with פּנים אל פּנים , which is used in Exodus 33:11 with reference to God's speaking to Moses (cf. Deuteronomy 34:10, and Genesis 32:31), and expresses the very confidential relation in which the Lord spoke to Moses as one friend to another; whereas the former simply denotes the directness with which Jehovah spoke to the people. - Before repeating the ten words which the Lord addressed directly to the people, Moses introduces the following remark in Deuteronomy 5:5 - “ I stood between Jehovah and you at that time, to announce to you the word of Jehovah; because ye were afraid of the fire, and went not up into the mount ” - for the purpose of showing the mediatorial position which he occupied between the Lord and the people, not so much at the proclamation of the ten words of the covenant, as in connection with the conclusion of the covenant generally, which alone in fact rendered the conclusion of the covenant possible at all, on account of the alarm of the people at the awful manifestation of the majesty of the Lord. The word of Jehovah, which Moses as mediator had to announce to the people, had reference not to the instructions which preceded the promulgation of the decalogue (Exodus 19:11.), but, as is evident from Deuteronomy 5:22-31, primarily to the further communications which the Lord was about to address to the nation in connection with the conclusion of the covenant, besides the ten words (viz., Exodus 20:18; 22:1-23:33), to which in fact the whole of the Sinaitic legislation really belongs, as being the further development of the covenant laws. The alarm of the people at the fire is more fully described in Deuteronomy 5:25. The word “ saying ” at the end of Deuteronomy 5:5 is dependent upon the word “ talked ” in Deuteronomy 5:4; Deuteronomy 5:5 simply containing a parenthetical remark.
In vv. 6-21, the ten covenant words are repeated from Ex 20, with only a few variations, which have already been discussed in connection with the exposition of the decalogue at Exodus 20:1-14. - In Deuteronomy 5:22-33, Moses expounds still further the short account in Exodus 20:18-21, viz., that after the people had heard the ten covenant words, in their alarm at the awful phenomena in which the Lord revealed His glory, they entreated him to stand between as mediator, that God Himself might not speak to them any further, and that they might not die, and then promised that they would hearken to all that the Lord should speak to him (Exodus 20:23 -31). His purpose in doing so was to link on the exhortation in vv. 32, 33, to keep all the commandments of the Lord and do them, which paves the way for passing to the exposition of the law which follows. “A great voice” (Exodus 20:22) is an adverbial accusative, signifying “ with a great voice” (cf. Ges.
Deuteronomy 5:24-27 contain a rhetorical, and at the same time really a more exact, account of the events described in Exodus 20:18-20 (15-17). ואתּ (Deuteronomy 5:24), a contraction of ואתּה , as in Numbers 11:15 (cf. Ewald , §184, a .). Jehovah's reply to the words of the people (Deuteronomy 5:28-31) is passed over in Ex 20. God approved of what the people said, because it sprang from a consciousness of the unworthiness of any sinner to come into the presence of the holy God; and He added, “ Would that there were always this heart in them to fear Me,” i.e., would that they were always of the same mind to fear Me and keep all My commandments, that it might be well with them and their children for ever. He then directed the people to return to their tents, and appointed Moses as the mediator, to whom He would address all the law, that he might teach it to the people (cf. Deuteronomy 4:5). Having been thus entreated by the people to take the office of mediator, and appointed to that office by the Lord, Moses could very well bring his account of these events to a close (Deuteronomy 5:32, Deuteronomy 5:33), by exhorting them to observe carefully all the commandments of the Lord, and not to turn aside to the right hand or to the left, i.e., not to depart in any way from the mode of life pointed out in the commandments (cf. Deuteronomy 17:11, Deuteronomy 17:20; Deuteronomy 28:14; Joshua 1:7, etc.), that it might be well with them, etc. (cf. Deuteronomy 4:40). וטוב , perfect with ו rel. instead of the imperfect.