14 But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy manservant, nor thy maidservant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy manservant and thy maidservant may rest as well as thou.
15 And remember that thou wast a servant in the land of Egypt, and that the LORD thy God brought thee out thence through a mighty hand and by a stretched out arm: therefore the LORD thy God commanded thee to keep the sabbath day.
14 But the seventh H7637 day H3117 is the sabbath H7676 of the LORD H3068 thy God: H430 in it thou shalt not do H6213 any work, H4399 thou, nor thy son, H1121 nor thy daughter, H1323 nor thy manservant, H5650 nor thy maidservant, H519 nor thine ox, H7794 nor thine ass, H2543 nor any of thy cattle, H929 nor thy stranger H1616 that is within thy gates; H8179 that thy manservant H5650 and thy maidservant H519 may rest H5117 as well as thou.
15 And remember H2142 that thou wast a servant H5650 in the land H776 of Egypt, H4714 and that the LORD H3068 thy God H430 brought H3318 thee out thence through a mighty H2389 hand H3027 and by a stretched out H5186 arm: H2220 therefore the LORD H3068 thy God H430 commanded H6680 thee to keep H6213 the sabbath H7676 day. H3117
14 but the seventh day is a sabbath unto Jehovah thy God: `in it' thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy man-servant and thy maid-servant may rest as well as thou.
15 And thou shalt remember that thou wast a servant in the land of Egypt, and Jehovah thy God brought thee out thence by a mighty hand and by an outstretched arm: therefore Jehovah thy God commanded thee to keep the sabbath day.
14 and the seventh day `is' a sabbath to Jehovah thy God; thou dost not do any work, thou, and thy son, and thy daughter, and thy man-servant, and thy handmaid, and thine ox, and thine ass, and all thy cattle, and thy sojourner who `is' within thy gates; so that thy man-servant, and thy handmaid doth rest like thyself;
15 and thou hast remembered that a servant thou hast been in the land of Egypt, and Jehovah thy God is bringing thee out thence by a strong hand, and by a stretched-out arm; therefore hath Jehovah thy God commanded thee to keep the day of the sabbath.
14 but the seventh day is the sabbath of Jehovah thy God: thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy bondman, nor thy handmaid, nor thine ox, nor thine ass, nor any of thy cattle, nor thy sojourner that is within thy gates; that thy bondman and thy handmaid may rest as well as thou.
15 And thou shalt remember that thou wast a bondman in the land of Egypt, and that Jehovah thy God brought thee out thence with a powerful hand and with a stretched-out arm; therefore Jehovah thy God hath commanded thee to observe the sabbath day.
14 but the seventh day is a Sabbath to Yahweh your God: [in it] you shall not do any work, you, nor your son, nor your daughter, nor your man-servant, nor your maid-servant, nor your ox, nor your donkey, nor any of your cattle, nor your stranger who is within your gates; that your man-servant and your maid-servant may rest as well as you.
15 You shall remember that you were a servant in the land of Egypt, and Yahweh your God brought you out of there by a mighty hand and by an outstretched arm: therefore Yahweh your God commanded you to keep the Sabbath day.
14 But the seventh day is a Sabbath to the Lord your God; on that day do no work, you or your son or your daughter, or your man-servant or your woman-servant, or your ox or your ass or any of your cattle, or the man from a strange country who is living among you; so that your man-servant and your woman-servant may have rest as well as you.
15 And keep in mind that you were a servant in the land of Egypt, and that the Lord your God took you out of that land by his strong hand and his stretched-out arm: for this reason the Lord has given you orders to keep the Sabbath day.
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.