Exegetical and Hermeneutical Commentary of Nehemiah 10:29
They cleaved to their brethren, their nobles, and entered into a curse, and into an oath, to walk in God’s law, which was given by Moses the servant of God, and to observe and do all the commandments of the LORD our Lord, and his judgments and his statutes;
Verse 29. They clave to their brethren] Though they did not sign this instrument, yet they bound themselves under a solemn oath that they would fulfil the conditions of the covenant, and walk according to the law of Moses.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
They clave to their brethren; they owned and ratified what the others had done in their names, declaring their assent to it by their words, or by the lifting up of their hands, as the manner was.
Into an oath, i.e. an oath bound with a curse or imprecation upon themselves, in case they violated it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
29-37. to observe and do all thecommandments, c.This national covenant, besides containing asolemn pledge of obedience to the divine law generally, specifiedtheir engagement to some particular duties, which the character andexigency of the times stamped with great urgency and importance, andwhich may be summed up under the following heads: that they abstainfrom contracting matrimonial alliances with the heathen that theywould rigidly observe the sabbath; that they would let the land enjoyrest and remit debts every seventh year; that they would contributeto the maintenance of the temple service, the necessary expenses ofwhich had formerly been defrayed out of the treasury of the temple(1Ch 26:20), and when it wasdrained, given out from the king’s privy purse (2Ch31:3); and that they would make an orderly payment of thepriests’ dues. A minute and particular enumeration of thefirst-fruits was made, that all might be made fully aware of theirobligations, and that none might excuse themselves on pretext ofignorance from withholding taxes which the poverty of many, and theirreligion of others, had made them exceedingly prone to evade.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
They clave to their brethren, their nobles,…. Who had signed and sealed the covenant, they declared their approbation of it, attended to it, and ratified what they had done in their name:
and entered into a curse, and into an oath, to walk in God’s law, which was given by Moses the servant of God; they bound themselves with an oath that they would keep the law of God, and added a curse or imprecation on themselves to it should they break it; or, according to Piscator, they went into the space between the two pieces of the calf, which they cut asunder for the confirmation of the covenant, and so they cursed themselves if they should break it, see Jer 34:18
and to observe and do all the commandments of the Lord our God, and his judgments and his statutes; all the laws, moral, ceremonial, and judicial; this they engaged to do in general; some particulars follow.
Fuente: John Gill’s Exposition of the Entire Bible
(10:30-33)
All the members of the community acceded to the agreement thus signed by the princes of the people, and the heads of the priests and Levites, and bound themselves by an oath to walk in the law of the Lord, and to separate themselves from the heathen.
Neh 10:29 And the rest of the people, the priests, the Levites, the door-keepers, the singers, the Nethinim, and all that had separated themselves from the people of the lands unto the law of God, their wives, their sons, and their daughters, all who had knowledge and understanding, held with their brethren, their nobles, and entered into an oath and curse, etc. is the predicate of the subjects in Neh 10:29: they were holding with their brethren, i.e., uniting with them in this matter. “The rest of the people, the priests,” etc., are the members of the community, exclusive of the princes and heads of the priestly and Levitical orders. The Nethinim, to whom belonged the servants of Solomon (see rem. on Ezr 2:43.), were probably also represented in the assembly by the heads of the Levites. To these are added all who had separated themselves, etc., i.e., the descendants of those Israelites who had been left in the land, and who now joined the new community; see rem. on Ezr 6:21. The connection of with is significant: separated from the heathen to the law of God, i.e., to live according thereto; comp. Ezr 6:21. Not, however, the men only, but also women and children of riper years, acceded to the covenant. , every one knowing, understanding ( and being connected as an asyndeton, to strengthen the meaning), refers to sons and daughters of an age sufficient to enable them to understand the matter. , their nobles, is connected in the form of an apposition with , instead of the adjective . The princes and the heads of the community and priesthood are intended. , to enter into an oath, comp. Eze 17:13. is an oath of self-imprecation, grievous punishments being imprecated in case of transgression; , a promissory oath to live conformably with the law. We hence perceive the tenor of the agreement entered into and sealed by the princes. Non subscripsit quidem populus , remarks Clericus, sed ratum habuit, quid-quid nomine totius populi a proceribus factum erat, juravitque id a se observatum iri . Besides the general obligation to observe all the commandments, judgments, and statutes of God, two points, then frequently transgressed, are specially mentioned in Neh 10:31 and Neh 10:23. In Neh 10:31: that we would not give our daughters to the people of the lands, etc.; see rem. on Ezr 9:2. In Neh 10:32: that if the people of the land brought wares or any victuals on the Sabbath-day to sell, we would not buy if of them on the Sabbath, or on a holy day; and would let the seventh year lie, and the loan of every hand. The words are prefixed absolutely, and are afterwards subordinated to the predicate of the sentence by . , wares for sale, from , to take, in the sense of to buy, occurs only here. , to take from them, i.e., to buy. beside means the other holy days, the annual festivals, on which, according to the law, Num 28 and 29, no work was to be done. To the sanctification of the Sabbath pertained the celebration of the sabbatical year, which is therefore named immediately afterwards. The words , to let the seventh year lie, i.e., in the seventh year to let the land lie untilled and unsown, is an abbreviation taken from the language of the law, Exo 28:10. also depends upon . This expression ( , not , being the reading of the best editions) is to be explained from Deu 15:2, and means the loan, that which the hand has lent to another; see rem. on Deu 15:2.
Fuente: Keil & Delitzsch Commentary on the Old Testament
(29) They clave to their brethren.It was a union of the people as such, and sprang from a deep national conviction.
Entered into a curse, and into an oath.The oath assumed the obligation; the curse imprecated the penalty of violation. (Comp. Deu. 29:12.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
29. Entered into a curse, and into an oath Bound themselves by publicly uttered vows, and invoked upon themselves the curse of God should they prove unfaithful to their oaths.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Details of The Agreement ( Neh 10:29-39 ).
Throughout the books of Ezra and Nehemiah certain particular contemporary issues stand out. These include the taking of idolatrous foreign wives (Neh 13:23-27; Ezra 9-10), the failure to strictly observe the Sabbath (Neh 13:15-22), and the exaction of debt from the poor (Neh 5:1-13). In the prophecy of Malachi (roughly contemporary) the bringing in of the tithes is also emphasised (Mal 3:7-12). Added to these was a requirement to maintain the cult (which was also of great concern to the Persian kings who wanted the gods on their side). That is why these were the main things which were dealt with here, although in the context of the whole Law.
Neh 10:29
‘And they entered into a curse, and into an oath, to walk in God’s Law, which was given by Moses the servant of God, and to observe and do all the commandments of YHWH our Lord, and his ordinances and his statutes,’
By entering into a solemn agreement with YHWH they knew that they were bringing themselves under the curses of Deuteronomy 27-28, which were a curse on all who did not ‘confirm the words of the Law to do them’ (Deu 27:26). That was the negative side. On the positive side they swore by an oath that they would walk in God’s Law, which was given by Moses the servant of God, and that they would observe and do all the commandments, ordinances and statutes of YHWH their Lord. These were precisely what their fathers had been guilty of not doing (Neh 9:16; Neh 9:29; Neh 9:34). As what follows makes clear, they saw as central to the statutes and ordinances those which related to the maintenance of their worship. The reading of the Law had seemingly brought home to them how neglectful they had been. We too should remember that whatever we get ‘involved in’, the worship of God must always remain central.
For ‘observing and doing’ compare Deu 5:1, which related to the ten commandments, and Deu 5:32; Deu 6:3; Deu 6:24-25; Deu 8:1, etc. which related to all God’s commands. For ‘walking in God’s Law’ compare Exo 16:4; and for the equivalent ‘walking in God’s ways’ see Exo 16:20; Deu 5:33; Deu 8:6; Deu 10:12; Deu 11:22; Deu 19:9; Deu 26:17; Deu 28:9; Deu 30:16; Jos 22:5; Jdg 2:22. Thus they were swearing on oath that they would do away with the sins of the past.
Neh 10:30
‘And that we would not give our daughters to the peoples of the land, nor take their daughters for our sons,’
This command originally related to the Canaanites and their like in the land. See Exo 34:16; Deu 7:1-4; Ezr 9:1-2; Ezr 9:12. The stated point was that the Canaanites and their like would drag them down into idolatry. Here it is being more widely applied to all the inhabitants of the land who were not true worshippers of YHWH, and this would include many syncretistic Jews. The ‘peoples of the land’ were all those who did not conform to the pure worship of YHWH. And the point was that they too would drag them down into idolatry. It was not a question of race, for men of most races could quickly become Israelites by submitting to YHWH (Exo 12:48). It was a question of involvement in idolatry and false religious principles.
Compare how the same principle was applied to the people of Benjamin when they sinned grievously (Jdg 21:7; Jdg 21:18). Apart from the last example, the point in all the above verses was that, being involved in idolatry, the idolatrous wives and husbands would drag their husbands and wives down with them, as Ezra emphasises in Ezr 9:1-2 (and as had happened to Solomon long before). This is a good example of the way in which the Law was being modified to suit the circumstances while still following the principles of the Law. It was no longer restricted to the Canaanites etc. It had been widened to refer to all ‘the peoples of the land’ who indulged in syncretism and idolatry.
We should recognise that there was a great temptation to become involved with the peoples of the land, for they were often wealthy and influential. But to become involved with them was to become involved with idolatry. In the same way Christians are warned, ‘Do not be unequally yoked with unbelievers’ (2Co 6:14).
Neh 10:31
‘And if the peoples of the land bring wares or any grain on the sabbath day to sell, that we would not buy of them on the sabbath, or on a holy day.’
Since Exodus 16 onwards doing any servile work on the Sabbath day had been forbidden (apart from what was essential for the wellbeing of their cattle and herds). It was an essential element in the redemption covenant, i.e. in the ten commandments (Exo 20:9-11; Deu 5:12-15), and it was an idea that was constantly repeated (e.g. Lev 23:3 and often). It applied equally to certain festal sabbaths (e.g. Lev 23:7), and it applied to ‘strangers’ in their midst, who were also to benefit by it (Exo 23:12). Amo 8:5 makes clear that it was seen to include trading on the Sabbath. It was to be a day of rest and delight in the Lord (see Isa 58:13-14). But it was so easy to say, ‘we are not working by buying from foreigners, and they are not bound by the Sabbath laws’. This would, however, have been untrue. Lading an ass with purchased goods was undoubtedly ‘work’, and servants would regularly be involved in it.
Thus they promised that when the peoples of the land came with their goods to trade on the Sabbath day, they would not trade with them, or buy from them. For to do so would be to take their minds off delighting in the Lord, and would involve some of their number in servile work (loading up and unloading what was bought). It is clear later that this kind of abstinence from work had been neglected in this case, along with other examples such as pressing wine, gathering crops and loading up asses (Neh 13:22). Thus the promise here, in respect of what might have been a doubtful situation to some (was buying work?) was resolved in a way which included observance of the Sabbath in every respect.
Neh 10:31
‘And that we would forego the seventh year, and the exaction of every debt.’
As we saw in chapter 5 lending on interest and exacting debt had become a real problem among the poorest members of the Jewish community. But there the problem had been resolved by Nehemiah’s prompt action. Here then recourse is taken to the old laws on relieving poverty. Crops and fruit would not be gathered in the seventh year, but would be left so that the poor could gather them (Exo 23:10-11). And all outstanding debt would be cancelled (Deu 15:1-2). Nor were loans to be made in such a way as to have the year of release in mind (Deu 15:7-11). They were to be willing to suffer loss because they themselves had been redeemed from bondage. It is clear that these laws had been neglected. Now they were to be reapplied.
Neh 10:32
‘Also we made ordinances for us, to charge ourselves yearly with the third part of a shekel for the service of the house of our God,’
The interesting phrase ‘ we made ordinances’ is an acknowledgement of the fact that what they determined on here was an extension of the Law, although based on that Law. This was a man made ordinance (‘WE made’). Yet it followed godly examples. There is nothing in the Law about a yearly Temple Tax. However, there are precedents for the idea, in tithes themselves, and in the half shekel tax payable when there was a census (Exo 30:11-16; Exo 38:25-26), which would be used to enhance Tabernacle funds. But there may well have been a yearly census at the great feasts, in the times when those took place. These could be seen as supporting the idea of regular payments to the Temple. But in the end it was an act of benevolence and gratitude on the part of a people, many of whom were poor and would find a third of a shekel a large amount to have to pay. It was a sign of the depth of feeling that this revival had brought about. The cult must be effectively maintained in a way that honoured YHWH at all costs.
Indeed it is an indication of the depths of the poverty of the people as a whole that the tithes would later prove insufficient for what were quite clearly a small number of Levites, leaving them to have to neglect their office and fend for themselves (Neh 13:10). For they were dependent on the tithes. Even though it be granted that the problem there was that the tithes had not been handed over to the level that they should have been, it is difficult to believe that in so short a time after the oath sworn here the whole of Israel/Judah should have ceased to pay any tithes at all, so that in view of the small number of Levites there should still have been sufficient to maintain them, unless dire poverty had also considerably reduced the amount of tithes given. Note in this regard Israel’s own view that they were an ‘afflicted’ people (Neh 10:32; Neh 1:3), and the fact that even when they genuinely renewed their tithes, they were still not seen as sufficient to meet the needs of the Temple, hence the tax. In theory, given the small number of Levites, the tithes should have been overabundant. But whilst the Persian kings may have been relatively benevolent, their taxes were heavy, and most of the returnees were probably struggling to survive (as chapter 5 has revealed).
In their recent past much of the cost of the cult had often been met by the ‘generosity’ of the Persian kings (Ezr 6:9-10; Ezr 7:21-24). But this was spasmodic and not permanent. Thus the people were now providing for the permanent support of the cult.
Neh 10:33
‘For the showbread, and for the continual meal-offering, and for the continual burnt-offering, for the sabbaths, for the new moons, for the set feasts, and for the holy things, and for the sin-offerings to make atonement for Israel, and for all the work of the house of our God.’
The Law never specifically says how these central offerings for the whole of Israel were to be provided. Possibly it was by means of the census contribution. But the showbread had to be supplied weekly, the daily offerings twice daily, and there were many offerings ‘for all Israel’ at the different feasts. To say nothing of the sin offerings which were to make atonement for the whole of Israel. Personal offerings and sacrifices would be the responsibility of the individual, but nothing is said about who would provide the offerings for the whole of Israel. Now they were to be provided for by this ‘Temple tax’.
Neh 10:34
‘And we cast lots, the priests, the Levites, and the people, for the wood-offering, to bring it into the house of our God, according to our fathers’ houses, at times appointed, year by year, to burn on the altar of YHWH our God, as it is written in the Law,’
Another example of something which was for the benefit of all, but the responsibility of none, was the provision of wood to keep the sacrificial fires burning (Lev 6:12-13). Now this was to be provided for by those chosen by lot to have the privilege. All were involved. Priests, Levites and people. This was to be a permanent responsibility for those concerned, no doubt arranged by family. Each would in turn bring the wood-offering to keep the sacrificial fires burning, and it was itself seen as an offering. It is probable that we must assume that this had been a real problem in the past, otherwise it would not have required specific legislation.
Fuente: Commentary Series on the Bible by Peter Pett
Neh 10:29. And entered into a curse, and into an oath 1:e. An oath under a conditional execration. Houbigant renders it, ut jus jurandum juremus, that we may take an oath. He supposes this verse to be connected with the preceding one, and accordingly renders it thus: Their nobles promising for their brethren, we come to enter into an oath, that we will walk, &c.
REFLECTIONS.1st, As in prayer they had engaged to join themselves anew to God, we have here the persons who subscribed, and the particulars of their engagement.
1. The persons who subscribed were, the chief of the fathers, with Nehemiah the governor, and the chief of the priests and Levites; the persons who by duty and office were most especially obliged to set the good example, and to use their influence to engage the people to the service of their covenant-God; and to this deed of their rulers, the people expressed their solemn consent; Jews and proselytes, women and children, all who were come to years of understanding, binding their souls under an awful imprecation to abide by the engagements they had entered into. Note; (1.) In every good work they who are highest in dignity should be the first to lead. (2.) They who teach others what is right, must commend by their practice the word that they preach, and shew themselves examples of all that is praise-worthy. (3.) When we give up ourselves to God, it becomes us to take heed to the simplicity and sincerity of our hearts before him, lest rash engagements involve our souls in guilt.
2. The covenant they entered into was, generally, a careful observance of all God’s commands and institutions, which was before their bounden duty, and now declared to be their hearty choice; and particularly a separation of themselves from all forbidden intercourse with the heathen nations, a door at which most of their abominations had crept in; the strict observance of the sabbath-day, the great token of their peculiarity as a people set apart for God’s service; the observance of the sabbatical year, when the ground was to rest; and the free discharge of their debtors at that time, according to Deu 15:2. Note; (1.) A faithful heart will have respect to all God’s commandments. (2.) Peculiar guard had need be placed over those temptations which we have seen to be the occasion of the fall of others, and proved most dangerous to ourselves. (3.) A careful observance of God’s sabbaths is a chief means to preserve us in a constant course of fidelity in his service.
2nd, As the diligent and exact observance of the temple-worship would most effectually engage them to continue faithful to God, according to their vows, we have,
1. A general contribution agreed upon, of the third part of a shekel, about ten-pence annually, to be employed in purchasing the necessary provision for God’s table and altar. Note; Few or none are so poor, but, if they have a love of God’s service, they will be able and willing to contribute their mite for the maintenance of a gospel-ministry.
2. They agreed, by lot, in turn to provide the wood for God’s altar as it was needed, that there might be a regular and constant supply.
3. They engaged, according to the law, for the exact payment of their first-fruits, tithes, and redemption-money, and whatsoever was appointed for the maintenance of those who ministered at the altar. Note; They who have lying upon them the great care of men’s souls, ought not to be exposed to any anxiety about a worldly provision.
Fuente: Commentary on the Holy Bible by Thomas Coke
(29) They clave to their brethren, their nobles, and entered into a curse, and into an oath, to walk in God’s law, which was given by Moses the servant of God, and to observe and do all the commandments of the LORD our Lord, and his judgments and his statutes; (30) And that we would not give our daughters unto the people of the land, nor take their daughters for our sons: (31) And if the people of the land bring ware or any victuals on the sabbath day to sell, that we would not buy it of them on the sabbath, or on the holy day: and that we would leave the seventh year, and the exaction of every debt. (32) Also we made ordinances for us, to charge ourselves yearly with the third part of a shekel for the service of the house of our God; (33) For the shewbread, and for the continual meat offering, and for the continual burnt offering, of the sabbaths, of the new moons, for the set feasts, and for the holy things, and for the sin offerings to make an atonement for Israel, and for all the work of the house of our God. (34) And we cast the lots among the priests, the Levites, and the people, for the wood offering, to bring it into the house of our God, after the houses of our fathers, at times appointed year by year, to burn upon the altar of the LORD our God, as it is written in the law: (35) And to bring the firstfruits of our ground, and the firstfruits of all fruit of all trees, year by year, unto the house of the LORD: (36) Also the firstborn of our sons, and of our cattle, as it is written in the law, and the firstlings of our herds and of our flocks, to bring to the house of our God, unto the priests that minister in the house of our God: (37) And that we should bring the firstfruits of our dough, and our offerings, and the fruit of all manner of trees, of wine and of oil, unto the priests, to the chambers of the house of our God; and the tithes of our ground unto the Levites, that the same Levites might have the tithes in all the cities of our tillage. (38) And the priest the son of Aaron shall be with the Levites, when the Levites take tithes: and the Levites shall bring up the tithe of the tithes unto the house of our God, to the chambers, into the treasure house. (39) For the children of Israel and the children of Levi shall bring the offering of the corn, of the new wine, and the oil, unto the chambers, where are the vessels of the sanctuary, and the priests that minister, and the porters, and the singers: and we will not forsake the house of our God.
Here are some of the particulars to which the people pledged themselves by this covenant to be bound. But what I would desire the Reader to regard, as in my esteem being beautifully descriptive of the great feature of the gospel, is the redemption of the first-born of their sons, so strikingly set forth in the law: Exo 13:11-16 . And as this was expressly appointed as typical of the people’s deliverance from the bondage of Egypt, nothing can be more plain than that the deliverance from the bondage of sin and death, which that event prefigured, immediately pointed to the person and work of the Lord Jesus Christ. Thus we find in all ages, and in all periods of the church, God the Holy Ghost kept alive in the minds of his people the glorious redemption of the Lord Jesus Christ. And the whole covenant from beginning to end referred to this, and in this had its completion.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Neh 10:29 They clave to their brethren, their nobles, and entered into a curse, and into an oath, to walk in God’s law, which was given by Moses the servant of God, and to observe and do all the commandments of the LORD our Lord, and his judgments and his statutes;
Ver. 29. They clave to their brethren ] Heb. They laid fast hold on them, viz. by taking hold of the covenant, to keep the Sabbath from polluting it, and choosing the things that please God, as Isa 56:4 ; Isa 56:6 .
And entered into a curse
To walk in God’s law] Ex gnomone et canone decalogi, to walk accurately and exactly by line and by rule (Aug. in Exod.). “In all the commandments and ordinances of the Lord blameless,” Luk 1:6 , so far as by his grace he should vouchsafe to assist them. For lex iubet, gratia iuvat. The law orders, grace assists. The bowls of the candlestick have no oil but what droppeth from the olive branches. David can wish well to the keeping of God’s commandments diligently, Psa 119:4-5 , but promise no further than God shall please to enlarge his heart, Neh 10:32 . Vows and covenants indefinitely and absolutely made (as that of Jephthah, Jdg 11:31 ) prove a snare. Condition with the Lord for his strength and grace; rely not on thine own sufficiency, lest it repent thee of thy rashness and self-confidence, as it befell Peter. Consider that thou art but a poor garrison soldier; and without supplies of the Spirit of Jesus Christ, Phi 1:19 , thou canst do nothing. David knew this, and therefore called earnestly for help from heaven, Psa 51:13-15 ; Psa 119:106-107 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
given. See App-47.
Moses the servant of God. The first four occurrences of this expression in the Hebrew Bible. See Dan 9:11. 1Ch 6:49, 2Ch 24:9.
the LORD. Hebrew. Jehovah. App-4.
our Lord. Hebrew our Adonai. App-4. = our sovereign Lord. Compare Psa 8:1, Psa 8:9.
statutes. See note on Deu 4:1.
Fuente: Companion Bible Notes, Appendices and Graphics
clave: Isa 14:1, Act 11:23, Act 17:34, Rom 12:9
entered: Neh 5:12, Neh 5:13, Neh 13:25, Deu 27:15-26, Deu 29:12-14, 2Ch 15:13, 2Ch 15:14, Psa 119:106, Act 23:12-15, Act 23:21
to walk: 2Ki 10:31, 2Ki 23:3, 2Ch 6:16, 2Ch 34:31, Jer 26:4
given: Deu 33:4, Mal 4:4, Joh 1:17, Joh 7:19
by: Heb. by the hand of
to observe: Deu 5:1, Deu 5:32, Psa 105:45, Eze 36:27, Joh 15:14, Tit 2:11-14
the Lord: Psa 8:1, Psa 8:9
Reciprocal: Exo 19:8 – General Exo 21:1 – the judgments Num 5:21 – an oath Jos 24:25 – made 2Ki 11:4 – took an oath 2Ki 11:17 – made a covenant 2Ki 23:25 – according 2Ch 14:4 – to do 2Ch 15:12 – they entered 2Ch 23:16 – made a covenant Ezr 10:3 – let us make Ezr 10:5 – made Neh 9:38 – we make Psa 119:57 – I have Isa 19:18 – and swear Isa 45:23 – every tongue Jer 34:15 – ye had
Fuente: The Treasury of Scripture Knowledge
Neh 10:29. They clave to their brethren, their nobles The commonalty owned and ratified what the nobles had done in their names, declaring their assent to it by their words, or by lifting up of their hands, as the manner was. Great men never look so great as when they encourage religion, and are examples of it: and they would by that, as much as any thing, make an interest in the most valuable of their inferiors, who would cleave to them closer than they can imagine. Observe, their nobles are called their brethren; for in the things of God, rich and poor, high and low, meet together. And entered into a curse, and into an oath That is, an oath under an execration. They obliged themselves by an oath to walk in Gods law, with an imprecation upon themselves, if they violated it; wishing, probably, that all the curses written in the law might fall upon them, if they did not observe it in all things.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
10:29 They {d} clave to their brethren, their nobles, and entered into a {e} curse, and into an oath, to walk in God’s law, which was given by Moses the servant of God, and to observe and do all the commandments of the LORD our Lord, and his judgments and his statutes;
(d) They made the oath in the name of the whole multitude.
(e) To which they gave themselves if they broke the law, De 28:15.